THE RIGHT use OF PROMISES. OR A Treatise of SANCTIFICATION. Whereunto is added GODS FREESCHOOLE. By Mr jeremiah LEWIS, Sometime Preacher of the Word in Northampton. ISAY 35.8. The unclean sha●l not pass over it. It shall be called the way of holinesse. LONDON: Printed by I.B. for H. overton, and are to be sold at his shop at the entering in of Pope●head-Alley, out of Lombardstreet. 1631. TO The worshipful RICHARD KNIGHTLEY, Esquire. Worthy Sir, WEre the blessed souls in bliss capable of grief, it would bee for nothing more than that being possessed of such an eternal weight of glory, Cor. 4.17 their care and diligence was no more when they dwelled in houses of day, job 4.19. to glorify God, by the improvement of their time& Talents. Considering also that in the grave, whether wee are all going, Eccl. 9.10. there is no work, nor device, nor knowledge, it behoves every one to take that wise counsel, Pro 17.16. whatsoever his hand can do, to do quickly; lest having a price in his hand, and wanting a heart, he bee justly taxed with folly. I haue therefore adventured( this seruant of God, the author of this little work, Gen. 35.20 being dead) to erect this Pillar on his grave by publishing these few observations, as they were delivered by himself, especially being encouraged by some that are godly& judicious; being confident that( by the blessing of God) they will do a great deal more good this way, than was possible by keeping them private; for by this means, he being dead, yet speaketh. Heb. 11.4. It is but reasonanable that I present them to your Worship, for whose sake they first had a being in the world, having also had experience of your favourable acceptance of a small treatise of less worth already; I am emboldened to beg of your Worship to countenance this likewise, far better deserving both for matter& Author. Psa. 35.27. The Lord, who delights in the prosperity of his seruants, bless you both in your person and family, and by delivering you from every evil work, 2 Tim. 4.18 preserve you to his heavenly kingdom. To whom be glory for ever and ever, Amen. Your worships in all duty THO. SHELTON. To the Reader. Christian Reader: IT being appointed to all men once to die; Heb. 9.27. GOD hath so provided, that as the wicked shall be no more remembered; so, job 24.20. Psa. 112.6. the righteous shall be had in everlasting remembrance, and his memorial shal be blessed. Pro. 10.7. Ruth. 2, 20 Blessed be the Lord that hath not left off his kindness to the living nor to the dead: that though the worthies of God, while they lived, were like Nepthaly, Gen. 49.21 as a hind let loose, giuing goodly words, that when the ear heard them, job 29.11. it blessed them. I say, though they by death become like Abraham, that knows us not, Isa. 63.1. and Israel that hath forgotten us; yet the Lord in this age, as out of Zebulun, hath raised those that handle the penn● of the writer, judge. 5.1. whereby he accomplisheth that for them, job 19.23. that job wished for himself, Oh that my words were written, and that they were printed in a book! There are many profitable and comfortable truths collected by the●r Authors, with the expense of much pains& strength, that had now been drowned in forgetfulness, had not God by this means, Exod. 2.10 like Moses, drawn them out of the water, to preserve the memory of the dead; as the smell of Lebanon, Hos. 14.6. and to edify and comfort the living. Among the rest, these three Sermons being marked with pen and ink, Ezek. 9. are left as mourners for the holy man, the Author of them, who is now with the Lord, and rests from his labours: Reu. 14.13 It grieved me that they should perish with the breath that uttered them, especially being for matter so necessary, for manner so full and pithy, that by the blessing of God vpon them, they may raise up spiritual seed to the deceased. I commend them to thy diligent perusal, and thy endeavours herein, to the assistance of Gods Spirit, purposing as God shall enable me, and as I shall haue calling, and opportunity together, with the approbation of the holy and learned, to present the world with the labours of some worthy men, whom God hath sent already to the house of all living; and, job 30.23, who knoweth whether God hath brought this Art into this kingdom for such a purpose as this. Thine in any Christian office, T. S. The Contents. Doct. 1. THe faithful are beloved ones. page. 3 Ministers should help people apply truths. p. 5 Doct. 2. The faithful haue more in hope than in possession. p. 9 Doct. 3. Gods promises should make us more holy. p. 10 Reas. 1. It is one end why God hath made promises. p. 13 Reas, 2. Gods children made this use of promises formerly. p. 16. Reas. 3. From the relation between God and vs. p. 17 use 1. Terror to those that abuse Gods promises. p. 20 use 2. Instruction about the promises. p. 24 Doct. 4. Sin is a filthy thing in diuers respects, p. 39 Doct. 5. A Christians care should bee to cleanse himself from all sin. p. 45 Reas. 1. sin disgraceth a Christians profession. p. 50 Reas. 2. Else wee can haue no communion with God. p. 53 Reas. 3. ease wee habitually break all Gods commands. p. 57 Reas. 4. We must hate all sin. p. 60 Reas. 5. One sin unmortified ruineth the soul. p. 62 use 1. Condemning two sorts people. p. 65 use 2. For information and exhortation to diuers duties. p. 70 sins committed, how they must be undone. p. 72 sins to come, how to be prevented. p. 74 filthiness in the spirit. p. 77 In the mind in two things. p. 78 In the understanding. p. 80 In the imaginations. p. 82 In the will. p. 84 In the affections. p. 85 four motives to purge the inward man. p. 87 four ways a Christian cleanseth himself from all filthiness. p. 93 use 3. Trials if we purge out sin. p. 103 Difference between restraining and saving grace. p. 104. 159 sin may be weakened four ways. 106 four infallible signs of purging out sin. p. 109 These words, perfecting holinesse opened. p. 124 Holinesse wherein it consists, p. 128 Three things premised concerning holinesse. p. 131 Doct. 6. positive holiness necessary. p. 131 Reas. 1. From the infinite holinesse of God. p 13● Reas. 2. Wee cannot see G● without it. p. 12● Reas. 3. All Gods works ca● us to holinesse. p. 141 use 1, Terror, 1. to open profane. p. 144 2. Scorners of holinesse. p. 145 3. Hypocrites. p. 148 Three differences between true holinesse and hypocrisy. ibid. 4. To merely civil men. p. 156 Difference between civility& holiness. ib. 5. Those that haue onely restraining grace. p. 158 use 2. Exhortation to holinesse. p. 164 use 3. For trial of true holinesse. p. 170 Three marks of it. p. 171 four preparatives to holinesse. p. 172 The manner of working holinesse. p. 175 Three effects of holinesse. p. 183 Doct. 7. God requires us to grow toward perfection in holinesse. p. 193 5 things touching this perfection. p. 196 Reas. 1. From the nature of grace. p. 199 Reas. 2. From the necessity of growing, in three respects. p. 202 Reas. 3. From the danger of not growing in three respects. p. 206 Reas. 4. From the kindness of God in affording means of growth. p. 209 use 1. A Christians task ends not till his life ends. p. 213 That we are trees of God, it should teach us four things. p. 216 How to bring forth good fruit. p. 220 use 2. Terror to those that are barre● in the Church. ibid▪ use 3. Of exhortation to fruitfulness p. 22● First, to take heed of three things tha● hinder fruitfulness. p. 22● Secondly, use the means of perfectin● holinesse, those are four. p. 23● five motives to grow in holinesse, p. 24● use 4. Comfort to growers in holinesse p. 24● four signs of growing in holinesse. p● 25● Doct. 8. It is the Lord to whom wee must haue recourse in all our wants. p. 278 Reas. 1. We are to pray to none but God, for three reasons. p. 279 Reas. 2. All supply is to be had in him alone. p. 280 use 1. Against the doctrine of Rome. p. 281 use 2. Papists Idolatours. p. 282 use 3. To go to God in our necessities. p. 283 Doct. 9. The best proficient in grace is still but Gods scholar. p. 284 Reas. 1. By nature we are born blind. p. 286 Reas. Grace is wrought in us but in a measure. p. 287 use 1. Instruction in two things. p. 288 four ushers God teacheth by. p. 289 use 2. reproof of two sorts. p. 299 use 3. An exhortation to be Gods Schollers. p. 301 motives to it. ibid. Hindrances of it. p. 304 Three things to encourage us to this school. p. 309 use 4. five trials whether wee be Gods Schollers or no. p. 313 Doct. 10. A life ordered according to Gods will, is Gods way. p. 323 Reas. 1. It is of Gods own prescribing. p. 324 Reas. 2. God approves it. p. 326 Reas. 3. It leads to the enjoying of God. p. 327 use 1. A double instruction. p. 328 use 2. To inquire the ways of God. p. 329 four tracts of Gods way. p. 330 1. The way of mercy. ibid. 2. The way of truth. p. 332 3. The way of iustice. p. 334 Three things carry men out of the way of iustice. p. 336 4. The way of peace. p. 339 The two main heads of these ways. p. 340 To vindicate the ways of God. p. 344 use 3. trial whether wee bee in Gods ways. p. 348 How to know we are in Gods ways by four things. p. 351 Doct. 11. True instruction breaks forth into practise. p. 358 Reas. Knowledge brings conviction. p. 359 use. Christians must walk as well as talk. p. 360 How to keep ourselves from miscarrying in our way. p. 363 four things in our walking. p. 364 Doct. 12. A Christian should alway keep his heart close to God. p. 366 Reas. 1. Because by nature our hearts sit loose from God. p. 367 Reas. 2. God gave us our hearts. p. 369 use 1. For terror to those that set the● hearts on their lusts. p. 370 use 2. To labour to haue our hearts united to God. p. 372 four marks whether our hearts s● close to God or no. p. 374 The right use of PROMISES. 2 COR. 7.1. having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holinesse in the fear of God. our chiefest care in this world should bee how wee may so live, that wee may live for ever in glory in another world. Which that wee may do, because heaven is holy, and the company there is holy, and wee are impure, wee must therefore purge ourselves before wee can come thither. And because wee love sin so well, which is that that wee must bee cleansed from, God therefore draweth us unto this by many excellent promises, And seeing wee haue these promises, let us cleanse ourselves, &c. I will give but a touch vpon those things that are circumstantial, that I may come to that which is more substantial. For the manner of the exhortation, it is propounded with an amiable compellation, Dearly beloved. The faithful are beloloued ones. Dearly beloved, both of God, of Angels, and among themselves. When there are expressions of love in the exhorter, then the exhortations will take impression in those to whom it is directed. Secondly, you shall observe that these words are inferred by way of use of the former doctrine, as wee see by the relative particle, Therefore; having Therefore these promises. It shows us how necessary it is for Ministers to help their people to apply truths. Because they fail either In their knowledge, or will. Either they know not how to do it, or else they are not willing to do it: the use of Doctrines proveth oft-times more profitable than the using of Doctrines. division. But I come to the words themselves, wherein wee may take notice of these four things, which sets down to us the substance of the verse: First, wee haue the ground of an exhortation, having therefore these promises. Secondly, wee haue the edisice that is built vpon this ground, and that is Sanctification: and this Sanctification is set forth unto us under two heads: First, in cleansing ourselves from filthiness. And secondly, in growing up to perfect holinesse. Thirdly, we haue the extent or measure of both these particulars. The first of them, first generally propounded, Wee must cleanse ourselves from all filthiness. And then it is expounded, and enlarged, filthiness both of the flesh, and of the spirit; of the outward, and of the inward man. And then for the second branch, Perfection is that that w●e must set as our mark, whereat we must aim, and be every day growing towards perfecting holinesse. Fourthly, wee haue the means how wee may do this, The fear of God; Perfecting holinesse in the fear of God. So you see the particular parts of the Text, the points shall rise as naturally as I can from the same. And first for the ground of the exhortation, Seeing we haue these promises. Wee might observe or note to you here these two things; I will but name the first, and insist briefly vpon the second, being the Apostles scope. The first is this, that The faithful haue more in hope than in possession. They are richer than the world knoweth of, the promises are theirs: the world thinks them pooremen, and women, and indeed perhaps they enjoy little in the view of others; yet they enjoy inwardly more than they know of, especially in respect of spiritual things;& yet in that respect also wherein their riches consisteth, they haue more yet in faith and hope, than in possession; the promises are theirs: I do but touch it. The next thing is more in the Apostles scope that he drives at, which is the ground of the exhortation, Seeing we haue these promises, let us cleanse ourselves, &c. The Doctrine plainly ariseth from it, namely, that The consideration of what God hath promised us, should make us walk more holily ●●ward him. Though God should never do any thing for us as long as we live, yet being interested in the promises, though the accomplishment be not yet on us, it should make us walk more holily towards him. Therefore when the Lord renewed the promise of the Land of Canaan to the children of Israel, Deut 10.11, 12. Deut. 10.11, 12. he doth infer this use vpon the same. In the former verses he had renewed the promise, and then he comes to this, And now oh Israel( saith he) what doth the Lord require at thy hands, but that thou love him, and fear and obey him, &c. as if he should say, Since God hath made thee so large promises, there is now somewhat required at thy hands to do. And so likewise wee see it set down to us in Rom. 12.2. Rom. 12.2. I beseech you, saith the Apostle, by the mercies of God, since God hath been so merciful towards you both in promises and performances, ( for so far that may be extended) that therefore you give up ●our selves to him a living, holy, acceptable sacrifice, &c. You must note that the ground of all promises is the goodness and mercy of God; therefore the Apostle takes up this ground to enforce this exhortation vpon people, I beseech you by the mercies of God, &c. The reasons for the confirmation of this point, are these: First, because this is one end that God hat● in propounding, or making promises to me● and therfore if we mak● not this use of them, we● frustrate Gods intention and end: for thought wee must not do good only or principally ou● of hope of reward; yet notwithstanding, wee may, we ought to haue the recompense of reward in our eye, to carry us thorough the difficulties we meet with in the world, along the race of godliness to glory: To this end, I say, God hath propoun●ed promises, that by ●hem he might carry us ●horow the oppositions goody meet here, therefore wee see the Lord ●irres up Abraham to ●incerity and obedience, ●ith sweet and excellent promises in Gen. 17. ●. Gen. 17.1. walk before me and be ●pright, I am thy buck●er, &c. As if he should ●ay, Since I haue promised to defend thee, do somewhat for me; and not afraid, walk be●ore me, and be constant ●nd upright, I haue promised to bee thy buc●ler and defence. The second reason ● the point is drawn● from the example ● Gods faithful children who haue always looked to make this use o● the promises, to work● vpon their own heart● to preserve and keeps them from sinning, an● to draw them along in the course of holiness● and godliness, as it is sai● of our Fathers, in Heb● 11.13. Heb. 11.13 They saw the promises, they believed them they embraced them; and is concluded of them ●vers. 9. Vers. 9. if we compare ●em together, that ●ey lived; and after●ards it is said, that ●ey died in faith, they ●ere carried along by ●ith in the promise to ●erseuere to the end, that they were not only ●ble to live, but to die ● faith. The third reason is ●rawne from the relati●n that is between God ●nd us, and from that which that relation binds us to do: The relation is this, God is our Father, and we a● his children; the rel●tion itself is able ●nough to enforce thi● He is our Father, therefore wee should obe● him; nature teachet● this: but God goe● further, he is a louin● Father, he hath prom●sed this and this, if we● do obey him, therefore I am much more unnatural if I do not stoup● to him. If there wer● nothing else, he is ou● Father, he made us, an● not we ourselves: But further, he is our Father a● he hath redeemed us in ●hrist, and he hath ●omised to do thus ●d thus for vs. Now and promises, and the ●ounty of parents, ties ●ildren to obedience; ● the precious promi●s that God hath made, ●hich in Christ are ●ea, and Amen, are ●orcible arguments to ●irre us vpto purge our ●elues from all filthiness ●f flesh and spirit, and ●o grow up in holinesse. So you see the point opened briefly, I come to the application, that I may proceed to ● next, the matter or ed●fice( that is built on th● foundation or groun● which is Sanctificat●on. This may serve, fir● for the terror of tho● that abuse the promises of God to loosene● There is a contrary v● that the world make of the mercy, goodne● bounty and promises o● God, expressed in th● Word; they abuse the● promises to looseness take it but in these tw● general main promises, He that believeth shall ● saved; and, At what ●ne soever a sinner repents ●m of his sins, I will ●ue mercy on him, saith and Lord. Here are two sweet ●omises, the one an●exed to faith, the o●er to repentance. ●ow what poison doth and wicked hearts of ●en suck out of these ●weet promises? Say ●hey, Wee need not be ●o strict and precise in ●ase of obedience, faith will bring us to heaven, ●nd we beleeue with all our hearts: it is an ● matter to beleeue, s● the worldling, tho● indeed it be as hard to keep the Law, ● God must enable ● both; and he can ina● to do either as he pl●seth: but they are bo● beyond our abilities. And so for repentance, At what time s●uer a sinner repents, I ● haue mercy on him, sai● the Lord. Now wh● conclusions do sinf● wretches draw fro● this sweet Promise● Let us( say they) follow o●r lusts a little longer, ●d repent afterwards. ●he Apostle bids defi●ce to such presumers ● these, Rom. 6.1. Rom 6.1. Shall and sin( saith he) bemuse Grace abounds? God abide. What unnatural ●d ungracious chil●en should we hereby ●ove ourselves to be? ●his is an argument ●at wee are not belee●ers; but presumers: ●ere is a great deal of ●ifference between be●euing the Promises, ●nd presuming vpon ●hem; they cannot stand together: wee shoul● hereby show our selue● to bee the seruants o● sin, and not seruant● of God; to bee heire● not of the Promises, bu● to all the curses that a● written in this sacre● volume of God. Therefore in the s●cond place let this teac● and instruct us in the● two or three things. First, to acquaint o● selves with the Prom●mises, it is a great fu●therance to every goo● heart in obedience, an● to carry it along chee●fully to know what Promises God hath made: therefore, let us in reading of the Scriptures, observe diligently the Promises, these, and such like; for so this Text seems to haue reference to some particular promise: Since we haue these Promises, &c. Now we shall see what Promises these were, if we look to the latter part of the former chapter, where God saith, I will be your God, and you shall be my people: He promiseth to be our father, and being so, he promiseth to provide for us, and to pardon our sins, to hear our prayers, and to save our souls, &c. therefore, I say, let us first acquaint ourselves with the Promises. And secondly, let us acquaint ourselves with ourselves, labour to know ourselves, whether wee be such as the Promises do belong to, whether the Promises are made to us, whether wee lay hold on them, and embrace, and apply them to ourselves or not. Then in the third place, labour to work vpon ourselves to bee holy, vpon consideration of these Promises, thus, Is God our Father, and is he holy? And are wee his sons and daughters, and profess ourselves to be so, and shal we be vnclean? Hath God promised to pardon our sins, and shall we therefore provoke and grieve him every day more and more by our sins? Shall we thus evilly requited the bounty, mercy, love, and goodness of God? Hath he promised us a crown, and kingdom, an immortal, and eternal inheritance that can never bee shaken, nor taken from us, and shall not we labour to walk worthy of the same. beloved, heaven gates are opened to every man of us here by the Promises, and if they bring us not in, they plunge us deeper into hell; therefore since wee haue these promises, let us purge ourselves, &c. So much for the ground of the exhortation. I come now to the edisice or building that is laid on this foundation, which is Sanctification, set down under two heads: First, cleansing ourselves. And then, Persecting holinesse. I begin with the first, and take the matter and substance of the exhortation with the extent,( to ioyn both together) cleanse yourselves from filthiness, and from all filthiness. Now out of this exhortation that is so general, wee may draw these three particulars, I shal insist principally vpon one of them. First, it is said here, that sin is loathsome, nay, filthiness,( in the abstract) in the sight of God. Secondly, that there is much of this filthiness in the best of Gods children; for the exhortation, it inwraps Paul himself; he speaks to the faithful, and includes himself, Let us cleanse ourselves, &c. they were purified before, but they must cleanse themselves more. Thirdly, that it ought to be the daily and continual task of a Christian, to purge out the remainders and the residue of corruption, even all sins inward, and outward, out of their souls and bodies. Let us cleanse ourselves. For the meaning of the words, it may be demanded whether any man can cleanse himself from sin, or not; can wee make ourselves clean and pure from our sins? To this I answer, If the question be demanded in respect of any thing that is in ourselves, that comes from our free-will, or natural power, looking no higher, we cannot; and there are two reasons for it: The first is drawn from the power that is in us by nature. And the sec●nd from our will, we neither can nor will. We cannot, we haue no power; the reason is given in that saying of Christ, The strong man keeps possession, till the stronger cast him out. Now by every lust, the divell keeps possession in the heart; therefore man of himself, unless he were stronger than the divell, cannot cast out a lust. Secondly, their will is to sin, and therfore men will not, though they could, till the will bee sanctified by the Lord. If there bee any good in ourselves( saith a Father) God is the Author of it, he doth apply the will to the work, and he fits the work to the will, for the effecting of the same. But then some man will say, To what end doth the Apostle wish us to cleanse ourselves? I answer, He doth it both in respect of the wicked, and in respect of Gods own children, to whom, especially, this exhortation is directed. It is not in vain to neither of these, no not in regard of the wicked. First, because God may justly require that at their hands that they cannot do, because they haue brought this inability of the performance of it vpon themselves. It is necessary that the wicked should haue commands, otherwise they should not sin in their disobedience; for sin is nothing but the transgression of the Law, and where there is no Law, there is no transgression. It is necessary therefore that even the wicked should be both bound to do that which is good, and to abstain from that that is evil; for this is that that maketh them culpable. again, it is necessary also in outward respects, for restraint; for there are some precepts that bind the divell himself: absolute commands, when he pleaseth to show his power; ●ose commands, by ●ay of restraint, bind ●atan, and wicked, and ●ngodly men. The com●andements of God are ●ot the measure of our ●rength, Note. but the rule of ●ur duty: there is no ●ommand that shows ● man what he is able to ●oe, but what he ought ●o do: thus they respect the wicked. But in respect of the children of God themselves, they both can, ●nd will, and therefore ●he exhortation is not in vain to them; th● can do it by the pow● that God hath giuen● them, which is t● power of God, rath● than their own pow● the power of God ● them: For, greater is ● that is in you( that is, t● Spirit of God) than ● that is in the world: t● Spirit of God in a christian can do it. And likewise the chi● of God hath freedo● of will, so far as h● will is regenerated, ●newed and sanctified he hath a will both ● do that which is good, ●nd to cast out his sins: Wee must purge ourselves therefore from filthiness, that is, wee must use the means, wee must improve and employ the Talent of Grace that God hath given us, that we may be every day more and more clean from the filthiness of our lusts. Let us cleanse ourselves from all filthiness. sin you see is resembled to filthiness; it is an odious and loathsome thing. And so it is, In respect of God. In respect of o●selues. In respect of God: First, because it is against his nature whic● is most pure. Secondly, it is against the Law of God, whic● is just, and holy, and good. Thirdly, it is against his honour, &c. It is filthiness likewise in respect of ourselves. If wee look on o●● persons, it defileth them; Psal. 5.4. Psa. 5.4. God abhors the workers of ini●ity. In respect of our acti●s: God hates the best ●tions that a man that ●taineth sin, performs: ● hate your Sabbaths, I●. 1. Isay 1. for your hands are ●efiled with blood. So in that respect, sin is ●lthinesse, and we must ●ense ourselves from all ●lthinesse of flesh and spirit. Some are called sins of the flesh, because ●hey are of a more flesh●y nature, furthered by the disposition of the body, and the temp● thereof, as Glutton● drunkenness, Whor●dome, &c. Others, sins of th● spirit, because they a● of a more spiritual nature, as Idolatry, Supe●stition, &c. but these, take it, he speaks n● of here. But by sin of the flesh, I rather v●derstand sins of th● outward man: and b● sins of the spirit, th● sins of the inwar● man; for so the flesh ● often taken in the Scriptures for the outwa● man; and the spirit, for and soul, and the facul●es of the same. There ● sometimes filthiness ● the spirit, in wicked, ●nd vain thoughts and ●esires, that never come ●o be acted, where there ● not filthiness in the ●esh. Sometimes again, ●ere is filthiness in the ●esh, that is, sins are ●cted, where the will ●onsents not to the ●ame: but usually and ●rdinarily in the wicked, where sin reigns, ●he sins of the flesh, the sins of the outwa● man, and the sins ● the spirit and inwa● man go together,( v●lesse God restrai● them, or they are ke● from it by sinister ●spects.) For when iu● hath conceived, it brin● forth sin, it brings for● fruit, and that being fi●shed, brings forth deat● So you see the meani● of the words is thi● Since God hath mad● such excellent promises, it should be the da●ly care of a Christian ●purge and to purif● himself, more and ●ore from sin, that otherwise will defile his ●ule and body, and all ●is actions; which is ●herefore called filthi●esse. And from all sin of ●he outward and inward ●an, from the sins ●f the flesh, and sins ●f the spirit. So we see ●ow the doctrine plainly rising, which is the ●maine scope of the words, namely, that It is a lesson and duty, that every Christian should learn always to be purging of hi●selfe from all sin● both outward of ● flesh, and inward the spirit. The Doctrine sh● include both the things self& the extent; the must always bee p●ging themselves, ● that from all filthines● That one reason in t● Text might bee suffi●ent, it is filthiness; in t● sight and esteem ● God and good men. But the Scripture i● plain in this, Isa. 1.16 Isa. 1.16. Wash you, make you clea● that is the duty of eue● one at all times, espe●ally when wee draw ●ere into the presence ●f God in the use of his ●dinances. So likewise ●zek. 18.30. Ezek. 18.30. it is set own there under ano●er manner of phrase ●f speech, Cast away your ●ansgressions: When a ●an casts away that ●at defiles him, he ●akes himself clean; ●oth these are one and ●he same thing. So in ●am. 4.8. there is a plain ●lace that reacheth the ●xtent also of that wee haue here in hand, W● your hands you sinners, ● cleanse your hearts you ●ble minded. Washi● and cleansing is the du● of every man, and ● washing both of ● hand and of the hea● there are the sins ● the flesh, and the sins the spirit comprize● the one under the sins the hand, those are f● that are outwardly ●ctuate; and the oth● the sins of the spiri● the heart must bee cl●sed as well as the han● And then for the e●tent of the duty, in Ezek. 18.10, 11. Ezek. 18.10, 11. It is not enough for a man to seem to wash his hands from one sin, and yet notwithstanding live, and take pleasure in another: If a man beget a son, saith he, though he bee not a murderer, &c. he goes on, and nameth diuers sins; yet if he do any one of these, he shall die the death: therefore we must cleanse ourselves from all filthiness, &c. Now the reasons and grounds I shall enforce to prove the point, both in respect of the duty, and also the extent, may be these: First, in respect of the duty, take these two reasons: First, beceuse all sin disgraceth the calling and profession of a Christian, take this for a ground as the main thing in the Text; therfore this purging is a duty that Gods own children should be exercised in, because even the remainders of their sins, disgrace the calling and profession of a Christian. What is his profession? he professeth Christ, and Christianity, and holinesse, and hereunto he is called, in 1 Thes. 4.7. 1 Thes. 4.7. 7. We are called( saith he) not to uncleanness, but unto holinesse. If wee be called to holinesse, then we must purge out filthiness, and make profession of Christ and Christianity outwardly. Now to make a profession of Religion, and not to purge the heart from sin, and the life from corruption; It is not to profess, but to disgrace Religion: it casts an imputation of disgrace and dishonour from the mouths of wicked men, not onely vpon the man himself, but vpon that that he makes profession of, and all that make profession of the same. In Zach. 5.8. Zach. 5.8. sin is resembled by, and compared to a woman sitting in an Epha: by the Epha, is understood judah; by the woman, wickedness: Now it is said, that God seeing a woman that sate in the Epha, that is, when he saw so much wickedness sate in judah, God stirs up two other women, and they represent the Magistrate and the Priest, that take both the Epha and the woman, and carry it out of judah to Babylon. wickedness beseems not judah and Israel, it is fitter for Rome and Babylon. A second reason of the point, is this; unless wee do exercise ourselves thus in this duty, wee can haue no communion and fellowship with God, we can haue no comfort at all, in drawing near unto him, and coming into his presence, in the Word and Sacraments, and in Prayer. In the Word God speaks to us, in Praye● wee speak to him. In the Sacraments God offers himself, his son, his merits, death and passion to us; there is a more lively representation of our union, nay, beloved, a knitting of us faster together in our fellowship with God, and one another: wee can haue no comfort in Gods presence in these ordinances, nor assurance that we shall live with him in glory afterwards, unless our care bee thus to purify, and to purge ourselves. In 1 joh. 1.6. 1 joh. 1.6. If wee say wee haue fellowship with God, and walk in darkness, we lie. If wee walk in darkness still, there is no fellowship with God in the use of his ordinances. As it is with ill humours, Simile. nay if there be but one ill humour that exceeds, and is predominant in the body of man, it takes away the appetite and taste, that a man cannot relish the most wholesome and pleasant food: so, if there be but one ill humour that is predominant in the soul, if there be but one lust unmortified and vnkilled, it causeth us to disrelish all the ordinances of God that we shall find no sweetness in them, we can haue no fellowship with God here; and he that looks to enjoy the presence of God in glory hereafter, he purifieth himself now as God is pure, 1 joh. 3.3. 1 joh. 3.3. those are the two reasons that more nearly and especially concern the ground of this duty, why Christians are to be exercised in it. Now for the extent of it, that wee must cleanse ourselves from all filthiness, because if we live in the actual breach of any of Gods Commandements,( I do not say if we actually break any of Gods Commandements, but if we live in an actual breach of any of Gods Commandements) we live in the habitual breach of all his Commandements, we break all, and the curse, due to all, hangs over our heads: he that is guilty of one, is guilty of all, Iam. 2.10. Iam. 2.10. There is one lawgiver; and the penalty hangs over his head that lives in the breach of any one Commandement of God: therefore in Exod. 16.28. Ezod. 16.28. the man that broke the Sabbath, there is said to transgress the laws of God, in the plural number, because he brought that curse vpon his head, that was due to the breach of the whole Law of God: it being with the laws and commandements of God, as it was with jonathan and david; they were so fast, and so nearly united and linked together, in league, and love, and amity, that Sau● cannot speak any thing against david, but jonathan riseth in displeasure from the Table, and sheweth his anger: So, I say, we cannot offend God in one, but wee break and offend him in all. The fourth reason of the point that toucheth also the extent of it, is this, Wee must purge out all, because we must hate all; unless we hate all sin, wee love not God: for the love of God, and any one cor●uption, without mix●ure of hatred, cannot stand together: he that hates not all sins, hates none truly; because hatred, where it is true, it is carried against all of the same kind. And the cause is this, Because the ground of our hatred,( of one, and another) is one and the same; that is, because God hates sin. Now the force of this reason is this, If we must hate all sin, then surely we must purge out all sin. Now wee must hate al● sin, or else we do no● love God, nay, he tha● doth not make conscience of every sin, h● makes conscience truly of no sin, when occasion, and opportunity, and advantage is offered. Fifthly, the last reason is drawn from the danger of sin unmortified, and unpurged: one sin, one lust left behind in the power of it, can ruin the soul as well as ten thousand. If Herod had had nothing but his lust( but that carried him further to cut off John Baptists head:) Pharaoh had had nothing but his cruelty to the children of Israel: If Iudas had had nothing but his covetousness and earthly mindedness, this had been enough to ruinated the soul. Indeed every sin, being infinite in respect of God, who is an infinite majesty, and infinitely offended( and our infinite desire likewise to persist and go on in the same, unless God reclaim us, and bee pleased to sanctif● us,) there is as much sinfulness in a little sin as in a great one, a● there is as much roundness in a little bullet, as there is in the globe of the whole world; a● the prick with a pin or a knife at a ma● heart kills him, as well as a thrust with a sword. And indeed, beloved, the reason why a ma● esteems some of his lusts small, because he looks on them through false spectacles, and no● the true glass of the word of God; but as the devill presents them, he beholds as they bring profit and pleasure, and not as God is dishonoured by them, and his own soul prejudiced: So wee see the point confirmed from Scriptutes and reasons. I come now briefly to make use and application of it. In the first place this condemneth two sorts of men. I will give but a touch for those that are without, because I would come to those t● whom the exhortatio● is more principally directed. Since it is the duty o● every Christian daily t● purge and cleanse himself from all sin. First, it condemnet● those that cry shane o● others that make ● conscience of sin, an● yet themselves fea● not all sins: you se● ordinary civil men tha● live in many sins an● secret lusts, that are fre● from disgrace; if the● see one that is notoriously profane, they cry shane on him, he makes conscience of no sin. But why dost not thou make conscience of all sins? Some abstain from sins against the first Table, as swearing, Sabbath-breaking, Idolatrous worship of God: they perform the duties of the first Table publicly, and sometimes private exercises: but then for the duties of the second Table, they are unjust, cruel, unmerciful, without compassion, without brotherly love, without tender affections, deceivers, cozeners, oppressors, &c. these wee ca● religious hypocrites. And some in the second place, seem to make conscience o● some sins, and of som● duties of the secon● Table; they will be a● good as their word● they will deal justly( and these are commendable parts) but a● for the service of God, they care not after what manner they worship him, nor how they car●y themselves in his service publicly; and for ●riuate duties, they are wholly shut out of their ●oores: these are civil ●ypocrites: and these ●re condemned here ●oo: The first sort ab●taine, for their credit, ●rom open, notorious, ●candalous sins; but ●or sins of the spirit, ●hey look not to them, ●hey are never troubled for them, they never take notice of them, unless it be to solace and delight in them. howsoever such men an● women think of themselves, yet they are ● loathsome object in th● eyes of the holy God● but to pass by these. In the second plac● let this inform us i● our duty, and let it al● bee an exhortation t● provoke and stir ● up to the same. Let it inform us, W● must cleanse our selue● still, and purge ou● selves from filthiness and from all filthiness This exhortation, an● information I will press● in respect of these two ●eads: First, in respect of the ●nnes of the flesh more ●articularly. And then secondly, ● respect of the sins ●f the spirit. First, for the sins of and flesh, either ●ch as ●re Past, committed already: Present To come, that are not yet act●ated. For the first, we must ●lense ourselves from ●he sins of the flesh, that is, of the outwa● man, such as are past ●ther in word or i● work. But some will s● Can that bee vndo● that hath been don● and that is all the c● that many take w● they look back to th● former sins, to s● we cannot help it, ● cannot now be vnd● Yes, beloved, it m be undone, and it m be undone, or else t● soul is undone; O● taketh away sins t● are past, as if they ● never been committed: therefore the first thing that we must do, is this: look, look back to our hearts, and to our lives, and break our hearts with godly sorrow and grief, especially for those sins whereby we haue most dishonoured God, and grieved his holy Spirit: this is the way soundly to purge the soul, to to set it in health again; and a man can never thrive and prosper in grace till he haue done it, but this is not all. In the second place, wee must humble ourselves vpon the knees of our souls by fervent prayer, that God would pardon our sins; haue mercy on me, Wash me thoroughly, saith david, remember not the sins of my youth, Psal. 25.7. Psal. 25.7. No man can ever do this, till such time as sin becomes a burden, and till a man apprehends it as it is indeed, and the danger of it; the first rule helps us to this: For when once the heart is possessed, not onely with a sudden passion vpon the sudden falling out with sin, but a man is displeased with himself, because he hath displeased God, then he fals to pray; and a man never falls to praying for pardon till his heart be possessed with true grief and godly sorrow for sin. Then thirdly, when wee haue been thus humbled, and haue prayed for pardon; the next means to purge ourselves from sins already committed, is to set faith on work, that wee may, by faith, which is the hand of the soul, sprinkle our souls and consciences with the blood of Christ Iesus, resolving and steadfastly believing that Christ dyed, even for the washing away of those our particular sins. Then secondly, for sins present or to come, sins that are not yet actuated( this is rather a prevention of filthiness, then a cleansing and purifying, which the text especially aimeth at; therefore I will give but a touch of it) that wee may prevent filthiness also. First, let our hatred of sin eueryday grow more and more, and we shall more easily resist the divell, he will not be so rife, and so busy with a man, if he know his heart is set aright to hate all sin and corruption, a man cares not for the company of him that he knows hates him: let our hatred of sin grow more, and satan will not so easily prevail against vs. Secondly, let us labour to watch against occasions that might entrap us in the sins of the flesh; outwardly, as idleness, ill company, slavish fear, worldly affections, excessive use of the creatures, &c. Thirdly, resist the motions of evil, when they arise first, and Sathans temptations, when they are first suggested, before they haue gotten too strong a head, before they once encroach in any touch vpon our affections. But the principal thing in this exhortation, is this, That wee cleanse ourselves from all filthiness of the spirit, and inward man. And this a Christian shall find that he hath a great deal of need of, because there is much filthiness that remaines behind within him, and that in diuers respects, if we shal survey the inward man a little: I will instance but in three or four particulars. First, there is much filthiness that is in the mind of a man, that must be cleansed and purged out; there is filthiness in the mind in diuers respects; I will instance but in these two: First, in the false persuasion of the excellency of outward things; as if blessedness and happiness were to bee reposed in riches, and honour, and friends, and the like, which carries a man more than reasonably to affect them, and unlawfully to seek after them, in his endeavours. unbelief in the second place; that is another thing in the mind that must bee purged out; unbelief of the promises, of the providence and care, that the Lord, hath promised alway to take of his: unbelief gives God the lie, it gives our souls uncurable wounds. How many haue wee in the world, of whom that may bee averred which Paul saith, Who mind earthly things, Phil. 3.18. whose end is destruction? It is filthiness of the mind, because it value● earthly things abou● the worth and price o● them. How many liu● in distrust of the car● and providence of God, especially in their outward estate, and in extremity: Let us look to this, and purge thi● filthiness out of ou● mindes; for he that believes not, is damned; Mark. 16.16. Mar. 16.16 Secondly, there is much sin and filthiness in the understanding also, which must be purged out; as blindness, ignorance, errors, heresies in Religion, &c. Ignorance is a sin of itself, and is enough to damn a man, if he had never committed any other sin through his ignorance: 2 Thes. 1.7. 2 Thes. 1.7 Christ shall come in flaming fire to render vengeance to the disobedient, and those that haue not known him. The whole man is guided by the light of the understanding; and if our light bee darkness, how great is that darkness: wee should therefore consider what means of knowledge and light God affords us, that thereby wee may stir up ourselves to this work. The third thing, that wee must purge filthiness out of, is our imaginations; they are likewise filthy, they are vain thoughts, and there is the vanity of our thoughts and desires; the vanity of our imaginations: evil conceits, evil thoughts, either of God, to conceive of him either after a carnal manner, or to conceive that he is not just, or merciful, or provident and careful: or thoughts against our brethren, of malice, of wrong, of ambition, of ●ust, &c. these must be ●urged out: Oh Ierusa●em, how long shall thy ●aine thoughts remain in ●hee? jer. 4.14. jer. 4.14. And, Let ●he unrighteous forsake his ●maginations, Isa. 55.7. Isa. 55.7. Fourthly, wee must cleanse filthiness out o● the will: we are read● to choose that which i● evil, and to set ou● selves in open rebellion and resistance against that which is good● there is vanity in our ●maginations, and we are ready to bring o● wills to consent to th● vanity and sin, eith● in ourselves, or in others: as we see in Pa● he put not Stephen t● death, but he stood b● and consented. If a m look on a woman ● lust after her, he commi● adultery: this vanity there is in the will, to consent and join with the vain lusts and imaginations that often rise in us, and this must bee purged out. Fifthly and lastly, we must purge the filthiness out of our affections also: there is much sin, and rottenness, and filthiness in the affections, either they are not moved at all, according to the occasions that should move them, we are fearless when wee should fear, and comfortless when wee haue cause to rejoice, or else they move too much, wee fear more than we should, or wee set false objects to our fear, that wee should not; we love that wee should not, and rejoice in that wee should not rejoice in, till our affections bee purged and cleansed, till the spirit be clean, there is no cleannesse and purity in the outward man, what shows soever men make of the same. So we see this Text is as a fan to winnow the ●haffe out of the soul ●nd spirit, and heart, ●nd inward man of a Christian. Let me urge the ●urging of the inward ●an, the cleansing of the ●ind, understanding, ●maginations, will and ●ffections a little by ●hese two or three mo●iues and arguments. First, motives to purge the inward man. the sins of the spirit argue a man to ●ive in the flesh, and to ●ive in sin, as well as ●he sins of the flesh, ●n the sight of God: outward actual sin argue an vnregenera● man in the sight of m because they cannot ● the heart; but the s● of the spirit argue ● man to live in the fle● in the sight and esteem of God as well as exte●nall and outward sinn● of the flesh, and if we live in the flesh wee sh● die, Rom. 8.13. Rom. 8.13. Secondly, these s● of the spirit and in was man; of the thought understanding, mind &c. these are breach of the Law of God, ● well as the other, and so they bring the curse of the Law vpon a man: they are breaches of the Law; For Gods law is spiritual and searcheth the heart, therefore he calleth for and requireth the obedience of the heart; so that, beloved, they are as dangerous to the soul of a Christian, as these outward actual sins of the flesh; the same God forbids them, the same law is broken by them, the same curse is pulled vpon our heads by living in them: let v● therefore purge ou● selves from inward filthiness, that whic● hath been, by godly sorrow, and that whic● is, by the means o● grace and mortification. Thirdly, if wee hau● a care of our inwar● man, pureness an● cleannesse of the outward man will necessary follow; therefore the principal care of ● Christian should be to approve his heart to God, the purity of th● outward man follows ●at; purge the Foun●ine, and the streams ●ill run clear: con●ary to those that oft ●lesse themselves with ●his false delusion, I ●hanke God I haue a good ●eart, when notwith●tanding their lives are ●ull of wickedness and ●anity. Nay fourthly, God delights in the clean●es of the inward man, in the purity of the mind; Blessed are the ●ure in heart, Mat. 5. Matth. 5. but God never dwells in that heart where sinn● and wickedness reside● and dwells. What shal● I say more? beloved, ● we would be Christians indeed, if we woul● be blessed observers o● the whole Law of God if wee would haue th● Lord take pleasure an● delight in us, let us l●bour to purge ourselu● from all filthiness both ● flesh and spirit. But you will say, it ● impossible for a man ● do thus. indeed, i● man could cleanse hi● heart, then the life mu● needs be clean: but ●en if the heart and life ● clean, then a man ●ay be pure while he ●es here: even so pure ● to be free from sin; ●he can cleanse himself ●om all filthiness both ● hand and tongue, and ●ewise of the heart ●d inward man. To this I answer, yet ●irmatiuely, that a ●hristian may, and ●th cleanse himself ●om all filthiness, both ● the flesh or outward ●an, and of the spirit ● inward man, in these respects. First, he doth it i● the truth and sincerit● of his desires whic● doth not deceive him● indeed many are dece●ued in the profession ● their desires, that say, ● desire to be as good as an● the vanity of which, w● shall prove after: her●by appears the tru● of a mans desires; h● desires to be free fro● all sin, nothing is su● a burden to him as h● sins are; there is ● one corruption in hi● but it is a burden, h● desires to kill them all though many of them sometimes escape his hand, that he cannot kill them in that measure that he desireth. Secondly, he cleanseth himself from all, in the truth of his resolutions also, which floweth from his desires; his heart is set in a mighty resolution which he maketh to God against his dearest and most profitable sin: never did soldier go into the field so resolved to leave neither man, woman nor child alive, as the Christian soldier is resolved to leave no sin alive in his soul, in his resolution. Thirdly, he doth this also in his endeavour; for it is a vain thing, and many delude themselves with that, to say, I desire to bee as good as the best, and I would I could bee free from sin, and yet they never use the means, to pray, and fast, and mourn for their sins; which means God hath appointed and ordained to free us from our sins: this endeavour proveth the truth of our desires. Then fourthly, they are cleansed from all, in the truth of their affections, because they hate all, they take pleasure and delight in none. Some man will say, it is true, a man may go thus far, and Gods children do, in their desires, and resolution, and affection, and endeavour; and hence it comes to pass, that they live not in the practise of any known sin that is discovered to them, but they break it off; neither ate they in love and liking with any lust: but if a man do thus, surely the world will think that this is too much strictness and preciseness, and he shall haue scorn and reproach for his pains. It is no matter what the impure ones of the world say, and what censure they pass, or how they think of men: and indeed in passing a censure vpon the children of God for the truth of their endeavours, they pass a censure vpon Paul himself, that binds the children of God to use their endeavour, and how wilt thou endure hard usage, that canst not endure a hard speech from the mouths of wicked men. But you will say further, it is a hard and difficult thing to do thus, and in doing so, I shall cut myself off from much profit, and many pleasures of the world, that I might reap by following my lusts and my own ways. It is not a hard, but an easy thing to him that delights in God: the yoke of Christ is easy to him that hath a willing mind: It seemeth hard, because thy affections stick close to thy lusts, thy will runs that way, therefore it is hard to bring thee into another way; but thou shalt find it easy, if thou take thy will off from thy lusts, which is so greedily set on them. Besides, the comforts that thou art deprived of, are a few carnal, temporary, deceiving, mornentany pleasures of sin, which will be recompensed with everlasting horror, and disquiet torment; and for parting with them, thou shalt enjoy spiritual, eternal, unspeakable, unconceivable pleasures, in the sweetness of Gods love and favour, these eternal pleasures that thou shalt enjoy instead of parting with thy sins and lusts. All the difficulty is in making trial of the ways of godliness: Put away sin a little, and see if thou shalt not live at as much ease without thy lusts, as with them; all the difficulty, I say, is at the first; as a straight shoe that pincheth for a day or two, but it soon grows easy. So much for the second use of instruction and exhortation to stir us up to this duty, in the largeness of the extent of it. Lastly, let this bee a trial whether this bee our care or no, to purge ourselves from all filthiness both of flesh and spirit, both of the outward and inward man; many deceive themselves in this, and think themselves cleansed from their sins, when the grounds whereupon they rest, deceive them: I will give you two or three discoveries of them. Some think that they are cleansed and purified from their sins, because they are kept and restrained from them; those sins that they are restrained from, they think they are cleansed& washed from; but this deceit easily appears; for restraining grace keeps a man back from some particular lust, and lets him loose again to other lusts; covetousness is an enemy to voluptousnesse; one lust may bee left, when a man serves another: but saving grace purifies and cleanseth a man from all lusts. Restraining grace( in the second place) hath secondary and sinister respects and ends, as a mans credite, &c. But true grace carrieth a man out of conscience to Gods Commandements, to obey God; and out of love to Christ, to avoid sin; yea, to kill sin. Secondly, some think they are purged from their sins, because their sins and lusts are grown weaker in them than before. This is good, my beloved, wee may get foam advantage by this, and we may get the mastery the sooner by it: but this is not an infallible sign that a man is cleansed, because his lusts are grown weaker, for they may be weakened diuers ways. To give a touch, not to insist vpon them. You know the fire decreaseth because the fuel is taken away, not that it loseth the nature of fire; it hath an inclination to burn still: so the removing of opportunities and occasions may sometimes weaken a lust. Secondly, some are angry, and resolve against sin; perhaps a mans sin hath brought discredit and loss to him, and therefore he resolves never to do so, ●hus to be discredited, ●nd to haue his good ●ame taken away: so ●he not doing it may weaken sin, for exercise strengtheneth sin, ●nd abstinence weake●eth it. Thirdly, from common illumination, it is not so good for thei● body or for other end of their own; in a● these respects sin an● corruption admits som● weakening. Sometimes also fro● custom and educatio● as we see in that King as long as Ichoiada live with him, he was good custom and educatio● weakeneth some sinne● when a man is in a go● family, perhaps he not carried so violent now with some lusts ● before. But if thou would not deceive thyself with any of these, let thy conscience answer me these two or three quaeres, and so I will end: First, Canst thou resist temptations to those sins that promise profit, pleasure& secrecy, as well as those sins that threaten loss, and disadvantage, and disgrace; put these two in opposition to one another, and ask thy conscience how thou carriest thyself when thou art provoked and tempted to such a sin, wherein thou mayest get thus much, if thou wilt say this, or do this against conscience, and against the will of God, if thou think, but I shall bring dishonour vpon myself if I do it, perhaps it will bring loss, perhaps it will bring shane, in the end it is likely it will bee known and come to light, therefore I will not do it; a wicked man may do thus: But if thou wouldest know whether thou abstain from truth of heart, put case the contrary be offered; Thus and thus I shall get, if I do this, such honour, and such pleasure, but God will be dishonoured by it, therefore I will not do thus and thus, as joseph said. If thy own conscience can give thee this answer, thou mayest receive some comfort, that thou art not onely restrained, or that sin is onely weakened, as I said before, but that there is such a removal of lusts out of thy soul, that thou art less sinf● daily. Secondly, canst tho● mourn in secret between God and th● self, for the sins o● thy spirit, as well as fo● sins of thy flesh; can● thou mourn for th● hardness of thy hear● for the blindness of th● mind, for thy earthly mindedness, for t● pride, for thy passion thy impatience, for t● discontent, and distru● and the like: Canst th● mourn for these in secret, and cry to God, ● beg pardon of these sins, with a sensible feeling of them, as the burden of thy soul, as well as for outward sins, then thou mayst receive comfort to thine own soul. Thirdly, dost thou desire that Gods Ministers may lay open thy dearest sins, and come home to thy particular sins, and dost thou love them best when they come nearest and closest to thee, and dost thou set thyself with speed to reform every new corruption that i● discovered to thee b● the daily ministry an● preaching of the Word Many men, when th● Minister comes to grat● vpon their personal vpon their own particular sin, they fret and their hearts rise and they will not bee settled again to love them, and affect them: they cannot but say, i● this the Minister me● with my sin, yet sti● they go on, and gul● and delude their own souls with this silly and groundless deceit, We haue all faults, and ●ere is an end. Thus, I ●y, men go on and coo●en themselves. Fourthly and lastly, is ●y heart set vpon spiri●all things, as well as ●gainst sinful and car●all; dost thou look and contrary way, that ●ere is not only a pur●ing out of evil, but a ●tting the heart vpon ●at which is spiritual● good, as we shall see ● the next branch con●rning holinesse; so ●at though there bee many sins in thee, ye● thou dost not obe● them, but thou hate● them, and esteeme● lusts to thy soul, as ● disease is to thy body thou wouldest fain b● rid of them, and vse● all means every day ● purge thy vndersta●ding, will, and affec●ons, &c. and to set the● not onely against sin● but for God and goo●nesse, and art not ca●ed away to obey s● ask thyself if th● things be in thee or ● Now apply these thi● briefly thus, since we ●ave these promises, let ●ur care bee to set our ●elues vpon these duties. Wee know the hand of God, the last year, These Sermons were preached the year after the great Plague, 1625. was ●one out grievously in ●he plague, what pro●ises God hath made in ●l extremity, you ●ow, Call vpon me in the ●me of trouble, and I will ●are thee, &c. Seeing herefore we haue these ●romises, when wee are ●ought to the like ●aights and dangerous ●mes, and troublesone ●yess, let us go to God with earnestness of spirit, and lift up pur● hands, and cleanse ou● selves from all filthine● of flesh and spirit. We know God hath heard us in removing his hand in that iudgement, therefore I ma● say further, not onel● since wee haue the● promises, but since w● haue these performances, let us cleanse ourselves else we disgrace our calling, wee cut off ou● selves from the fellowship of God and Chri● in his ordinances, an● from the hope of enjoying his presence in glory, wee live in the breach of all Gods Commandements, we love not God if wee love sin, and one sin will ruinated the soul. God hath made promises, that whatsoever thy sins haue been, that what sinner soever thou hast been, though thou hast been a drunkard, a profaner and abuser of Gods name by swearing, a profaner of the Sabbath, an adulterer, or the like, God hath promised if thou repent, and come in, and lay down thy weapons of rebellion, whatsoever thy sins haue been, he will receive thee mercifully and graciously. Seeing therefore thou hast this promise, let not this promise be charged on thee at the last day, that thou mightest haue been saved if thou wouldest haue embraced the promises offered. Seeing wee haue these promises, I beseech you, let us cleanse ourselves from all filthiness of flesh and spirit. But this is not enough, but wee must grow up in holinesse, which is the next point, but I must reserve the handling of that, till the afternoon. 2 COR. 7.1. Perfecting holinesse in the fear of God. I Come now to the second branch of Sanctification, namely, positive holinesse. I will first briefly give you the meaning of the words, and then come to the points of Doctrine. The holinesse that we speak of, is created holinesse, and that is twofold. Either that which is perfect in degrees and in measure, as Adam was holy in innocency, and as we shall be holy when wee come to glory: this is aspired, but it is never attained to by any man while he lives here; we desire it and set it as our mark, but wee cannot reach it here, though we aim at it. Or imperfect holinesse, not as it is a work of God( for all the works of God are perfect) but in respect of the measure of it in ourselves, because there is a daily addition to it, and this is the work of Sanctification begun to be wrought in us, the Image of God in part repaired again in the soul within us: and this holinesse also is double, It is habitual, actual. habitual holinesse is that that is infused by the Spirit of God into vs. actual holinesse is that that is exercised again by us towards God. The first consists in the renewing of our nature, making us new creatures. And the second in the exercise and expression of the same both in our words and actions. Of this holinesse principally, the Apostle speaks here both of the renovation of our natures, and the expression of it by a godly life and conversation. And this is that work whereby the Lord enableth us both to know, to will, and to work that which is good and godly, which is the expression of this holiness that consists in the renovation of the inward man. The first work of the Spirit in this, is vpon the understanding, illuminating us to know ourselves, to know God, and to know our sins. And then vpon our will and affections, bending our will( when we are able to put a difference between good and evil) to embrace that which is good, and to refuse that which is evil. And in ordering the affections, setting them vpon right and proper objects. In a word, as I said before, this work consists in two things: First, in renewing our nature, which also stands in two things: First, in abolishing sin and corruption in the power of it, daily more and more euacuating our lusts and the strength of sin. And secondly, in restoring and repairing the Image of God, in the soul, in holinesse and righteousness, in the understanding, and will, and affections, and desires, which are made anew, and cast and framed in a new mould. Then secondly, in that that flows from the same in our dispositions and actions whereby we are, First, enabled to order our actions generally and constantly according to the rule of Gods word. Secondly, to perform religious actions in uprightness and sincerity of heart. Thirdly, to bee constant without intermission or going back again, and back-sliding in the ways of godliness, and in the exercises of holinesse. This is the holinesse that wee are to speak of in this place. Before I come to the point, I will promise to you, concerning this part of Sanctification in positive holinesse, these two or three particulars: First, that the least measure of true holiness shall never be extingui●hed; the Lord will not break the bruised reed, nor quench the smoking flax, till he haue perfected the work begun: it shall go on ●herefore; we are said here to perfect holiness, though it be small, if i● be true, it shall never be extinguished. Secondly, the greatest measure of holinesse must not bee restend in, for we must perfect holinesse, as wee see in th● words. Thirdly, that the use of Sanctification is not to pled any thing at the hand of God by virtue of merit in ourselves, but it is the way that we must walk in, it is a● evidence of the trut● of our faith, and effectual calling and regeneration. I come now to the point of Doctrine, which is very plain in the words. Let us cleanse ourselves from all filthiness, and grow up in holinesse. From the connexion of these two together, observe this point, that In true Sanctification, positive holinesse is as necessary as purging from filthiness. There is a further matter required than the mere absence of sin, there must be holinesse. It is commanded, Leuit. 19.2. lieu. 19.2. Be ye holy( saith the Lord there) for I am holy. The Scripture is very plentiful in exhortations to holinesse, which contains this branch of holinesse that I speak of. You will say, what is it to be holy? You shall see in Isa. 1.16. Isa. 1.16. Cease to do evil; is that all? no, learn to do well, saith he; and in 2 Pet. 2.9. 2 Pet. 2.9. it is laid down there to be thus with all those that come ●o heaven, They are a ●yall Priesthood, a holy Nation, &c. All that are ●ued, before they come ●o heaven they are ●ade holy: Now I ar●ue the point, beloved, especially from these three reasons, though we may take it many o●her ways. First, from the infinite ●erfection of holinesse ●n God himself, whom every one of his children labour to be like ●y virtue of the command of God. As I said before, Be● ye holy as I am holy, fro● an holy imitation o● me; not onely in respect of abstinence from that which is ill, fo● there is no ill cleaves to God; but in respect o● that perfect goodness● that is in him, he i● goodness and holinesse itself: therefore in Isa. 6.3. Isa. 6.3. he is thus proclaimed by the Cherubins one to another, Holy, Holy, Holy, &c. Holy is God the Father,& Holy is God the son, and Holy is God the holy Ghost. But yet notwithstanding, further, if you will, it is three times repeated, to ●hew that wee cannot sufficiently express the holinesse that is in God. Now the force of the reason lieth thus; Shall the King be holy,& the subiects profane; shall the father be holy, and shall the sons and daughters be filthy and impure, and unclean; shall the Lord and Master bee holy, and shall he keep in his house and family wicked and godless, and unholy seruants? It cannot be, there is no agreemen● between evil and good, between light and darkness, between God and a sinner: tha● is the first reason. Secondly, this holinesse makes us like God, without which we shall never see his face with comfort in heaven. For what was that Image in which wee were at the first created, according to the Image of God? in is not spoken of in respect of the outward man, we must not con●eiue such a similitude ●f God; but in the respect of the qualities of ●he mind, of holiness and ●ighteousnesse. I say, it ●akes us like God, without which we shall ●ever see his face, Heb. 11.14. seek peace with all men, and holinesse, without which, no man shall see God. Now here is the force of the reason. All the faithful look to see the face of God with comfort in heaven, and they haue a promise that they shall, but none shall see the face of God with comfort, but those that are holy▪ therefore all the faithful must be holy in thi● respect. Besides, I might giu● this addition to thi● reason, the former we● is not complete without this. Simile, If a man pu● off rags, and do no● cloth himself with better apparel, he h● as good haue kept the● on still: Wee must no● onely put off the ragge● of sin, but wee mu● bee clothed with th● righteousness of Christ ●n justification, and with the glorious Image of God that beau●ifully adorneth every Christian: this Image must be repaired in ho●inesse and righteousness, and expressed in ●he acts and exercises of Sanctification in the life and conversation. Thirdly and lastly, all ●he works of God calls us to this, I might bee ●arge in instancing in many of them, God ●ath made us& created us to be holy, wee are redeemed, which is th● special work of all, w● are made again whe● wee had marred o●selues in respect of tha● estate that we were fir● created in, wee are redeemed and regenerated, and new born to this end and purpose that wee might hau● this, as well as the former part of Sanctification; Tit. 1.14. Chris● hath redeemed us, o● purchased us to himself that we might be a peculiar people, zealous of g● works: therefore positive as well as negative holinesse is absolutely necessary. Our natures must bee renewed, and our actions sanctified: So wee see the point opened, I come to some use of it. And in the first place, since to true Sanctification is required positive holinesse, which consists in the renewing of our nature, and in framing our actions to the will of God, both for matter, and manner, and durance, &c. Therfore this is a terror to diuers sorts of men that fall short of Sanctification, and shall fall short of glory, unless they do further works than yet is begun in them. I will begin with those that are most of all opposite to this holinesse. I will but give a touch. First, it is a terror to those that are openly and notoriously profane, whose sins are written in their skirts, and in their fore-heads, that every man that runs may read their sins; such a man is such a notorious sinner; a branded sinner, a child of Satan in his present estate and condition. These men are so far from positive holinesse, as that they forbear not positive filthiness and notorious wickedness: therefore I leave these; they cannot but be convinced that they are far from this holinesse that I speak of. Secondly, a man would think that these people were the worst of all sorts, yet there is a generation worse than these; that is, some that are profane in themselves, that are trained up by the divell to higher wickedness, that they are so maliciously bent, that they vent their venom, and spit their Adders poison in the faces of all those that make but a show, and that bear but the name of holinesse in their lives and conversations; they persecute that in others, for the want of which, themselves shall doubtless be damned, when they come before the Iudgement seat of God and Christ: these are fearful and gross hypocrites, that when they come into the Congregation vpon their knees, in their ordinary confessions they pray that the rest of their lives may be pure and holy, and yet are no sooner out of the Church, but they scorn the very name of purity and holinesse: they are grown to a great height of iniquity that are come thus far, but I leave them to get out of the estate, or to bee convinced of the danger they are in. Thirdly, it is for terror to the hypocrite, that makes a show of holinesse when he hath it not; this positive holinesse that I speak of, he hath not his nature renewed. But how shall wee discern whether a man haue this holinesse or no? That must bee done, briefly, by putting difference between true holiness and hypocrisy. First, therefore, true Sanctification exerciseth itself in the acts of holinesse universally, both in abstinence from all sin, which is the point I spake of before, and in employing a mans self in all necessary known duties that God calls for, and requires for at his hands. This is recorded in the 2 King. 23.25. of josiah, It is said of him, that he turned to the Lord his God with all his soul, and with all his heart, according to all the Commandements of Moses: not according to one, but according to all the Commandements which God gave by the mouth and hand of Moses. This argued true holinesse, because his Sanctification was exercised in the acts of holinesse, universally, in one as well as another: Whereas an hypocrite, he always sets vpon the breach of some one of Gods Commandements, both in entertaining some known lust, and in a willing living in the neglect of some holy duty. In the second place, Sanctification and true holinesse seeks God as its end, but hypocrisy seeks a mans self; credite carries a man far to outward exercises, and to express inward Sanctification in show: Sincerity seeks God, but hypocrisy seeks itself, and hath its own ends, when there is not true holinesse: and what will it avail a man to shine as a glow-worm for a time in this world, and after to be tormented for an hypocrite as the divell in hell. Thirdly, as Sanctification exerciseth itself in the acts of holinesse universally, so it exerciseth itself in them constantly, without a willing intermission: it will borrow no time from God, nor lend none to the devill; as many that will serve God in show that day they come to the Table of the Lord, and afterward be as profane and as vile as they were before; they will serve the Lord one time in the Sabbath, and the divell all the week after: But wee must bee constant without intermission and going back again, that is the property of the Spirit of God, which is the Spirit of holinesse, it is a constant Spirit, the seed of God abides, and the Spirit rests vpon those that haue it. He that is born, cannot bee unborn, that were a contradiction; so he that is born of God, continues and goes on in Sanctification and Holinesse, whereas an hypocrite serves God by fits, according to the time, and season, and occasion, and his own particular advantage; so you shal see, beloved, the hypocrite will tremble with Felix when he heareth Paul preach of Iudgement, he will humble himself with ahab outwardly and counterfeitly; he will confess his sins with Saul, he will be sorry for his sins with Iudas, he will haue a kind of a wish with Balaam, but this will not serve his turn. It is a constant progress in the acts of holinesse,& the exercising of sanctification in the way of grace and godliness, that must afford us comfort; and this is the way that leads& tends to everlasting life and salvation: As perseverance in an evil course damnes a man, so continuance in goodness, that saves him; he that endures to the end shall bee saved. Then fourthly, this is a terror to those that are merely civil honest( for these I distinguish from the former. It is true, civil parts are very good parts in these uncivil times comparatively: but notwithstanding they will never stand a man in any stead, they argu● not the truth of faith and holinesse, without which a man shall never see God. Now civility is distinguished from holinesse, briefly in this: It is exercised only vpon the outward man, and it carries a man to some duties, with the neglect of others; especially, being set on the duties of the second Table, preferring them before the duties of the first Table: but grace and true holinesse, when the nature of a man is renewed, there is a holy seasoning of the heart in new desires, in new thoughts, new affections, a new will, &c. And it carries a man to every duty, coupling together the duties of both Tables. But, especially, a holy man looks to God, and is jealous of his honor, yet though he prefer the first Table, and the duties of Gods worship before duties to men, yet he neglects not the second Table, but couples them both together. Then in the fifth and last place, this condemneth also, and is a terror to those that content themselves onely with restraining grace;( I touched this in the morning.) But know thus much, that this also is far from holinesse in these respects: First, restraining grace makes onely a negative religion, it keeps a man from sin, but it makes him not fruitful in holinesse, in the duties of the affirmative part of Gods Commandements, in the duties of Gods worship and service. In the second place, restraining grace carries not a man to hate his sin, it onely bridleth and restraineth a man from it: As we see many children and seruants that are brought up in religious families, they are restrained from many notorious faults and vices; which, if they examine their hearts, they cannot say that it is out of hatred and detestation of the same. And if a man that hath restraining grace, bee at any time carried to do a good action, he doth it without life and spirit, without any true savour, and sweetness, and relish of it, he hath no heart or delight in it; therefore unless you go further than every one of these, your estate is fearful, and wretched, and miserable: If you live in profaneness, if you scorn holinesse, and the care, and conscionable endeavour of Gods children to avoid sin, and to perform every holy duty, if you do not exercise holinesse, and sanctification in the acts of holinesse universally; if you bee not constant in good duties without intermission or going back, if you seek yourselves in the good things you do, and not the honour and glory of God, if you do not humble yourselves for your winds and by-glances, if your holinesse rest in the outward man, and go not to the renewing of your thoughts and desires, of your affections and imaginations, &c. If you make more conscience of the second Table than of the first, or if you haue some care of the second, and none at all of the first, ●f you be onely restrained, and are not fruitful in holinesse of life, in the duties of Gods worship and service, if you bee not carried to hate sin, as well as to abstain from sin, and to do good duties with pleasure and delight; if it be not thus with you, you are in your sins, in the power of Satan, in a miserable and woeful condition. Secondly, let this b● an exhortation to stir up, and provoke every one of us to labour to find this work in ou●selues: Why should we take delight in any thing in the world til● we haue found it, considering how dangerous our estate is, if the Lor● should cut us off before? I say, let us labour to find our natures renewed, our actions changed, and ou● course and conversation of life reformed an● turned from evil, and the exercise and pra●tice of it to the daily ●nd constant exercise, ●nd practise of that which is good: Be●oued, this will stand by ●s, and keep us close ●o God, in the time of affliction, and in the day of persecution and ●emptation, when hypocrites and temporising time-seruers shall ●ye off, and fall back from the Lord; then the true work of grace will stand by a man, and uphold him in the time of trouble. These are dangerous daye● that wee live in, and holinesse was never so much disgraced, it was never so little in request as it is now: but yet if troubles come vpon us for the gospel, there is nothing that will fill our souls with comfort, unless we find this work be wrought in us by the Spirit of God; and if wee haue this work of grace in us, wee shall find the Lord alway present with us in all troubles and afflictions, according to the promise that the Lord hath made vs. There are none of us here present that are sure( for a day, no not for the time that wee are to abide in this place) of our estates, of our liberties, or of our lives; but this one thing, every Christian is sure of, that if this work of grace be begun and wrought in him, he shall see the face of God with comfort in the kingdom of glory, he shall be sure to inherit that kingdom. Therefore you that are setting your feet into the ways of godliness, I beseech you look not back again, be not discouraged you that haue begun in a course of Sanctification, for any sad dismal occurrents you meet with in the world. By holinesse you are made like God himself; what shall I say more? It is your honor, your glory, your rejoicing, without which you haue no rejoicing at all. You are made hereby, in some measure, conformable to the glorious majesty of the Almighty. Therefore this holinesse is called the new man, the Image of God, the divine nature, I know not how I should urge this vpon you, but thus God is holy, God hath made, and created you to bee holy, Christ hath redeemed you to bee holy, God hath given you this long time to repent in, that you might be holy; God hath sent you the gospel, the means of holinesse, therefore let us not bee ashamed to embrace it, and profess it. Lastly, for this point, let it bee a use of trial, whether wee haue not onely restraining grace which doth keep from sin, but also this positive holinesse; whether the Image of God bee renewed in our souls or not, because there is a necessity of this Sanctification, and God glorifieth none but those that he first sanctifieth; as we see in that chain, Rom. 8. Rom. 8. Whom he predestinates, he calls, and sanctifieth, and glorifieth: Therefore it concerns us to try and examine ourselves, whether the work of holinesse bee in us or no, whether we beate the Image of God, or the image of the divell; for one of them every man carries in his soul. Now you may discern this work of grace and holinesse by these three marks: First, from the preparatives to it. Secondly, from the order of working it. Thirdly, from the efects of it. I will bee brief in them, because I haue another point or two to observe to you. First, from the preparatives, where true holinesse and the Image of God is repaired, where a man is become a new man, he finds these things preceding to prepare him to the work of holinesse. First, a work of illumination to see his unholiness: Did the Word of God ever work vpon thy understanding, to let thee see what a wretched, miserable and damned creature thou art by nature? The second preparative, is a broken heart at this sight of our unholiness; Men and brethren, what shall wee do? There was a beginning, a preparation to the work; the work was not thoroughly wrought in them, Act. 2. but they saw that they were in a state of damnation, and their hearts begun to rend in pieces at the sense of the same; and then they could take no rest in their souls till they were informed what they should do to be brought out of this woeful state. The third preparative is self-denial, a renouncing of ourselves, a giuing up ourselves as desperate and wretched, and in a state of damnation, in respect of any help within ourselves. The fourth is a desire to apply ourselves to the me●nes that God hath appointed to bring us out of this miserable condition to apply ourselves to Christ, that there we may find mercy and pardon at his his hands, to seek grace here, as well as glory hereafter: look into thy soul, and see if thou find this preparation. The second mark whereby this is discovered is from the manner of working of it by the Spirit of God. If true holiness be wrought in thee, it begun first at thy heart; so that there is a sensible change: there was not a greater change in nabuchadnezzar when he eat grass among the Oxen, and when he sate on the Throne of his kingdom, than there is in the heart and affections, in the desire, and will, and whole soul of a Christian man that is changed from his natural state and condition to a spiritual estate, by the work of Sanctification and Holinesse. There was not a more sensible change in those miracles that Christ wrought when he made men see that could not see before, than is wrought in the work of Sanctification: for now we see, that formerly were blind; wee come to hear the word of God, that formerly were deaf, and could not hear: wee come to walk nimbly with pleasure in the ways of godliness, and of grace, whereas before wee were lame: these outward expressions come from the change within, from a new heart: Can a man haue a new heart and not bee sensible? Shall he not find new affections, new desires, new resolutions, and a new will; that whereas his will was formerly stubborn, now it is flexible to the will of God; that whereas his desires were filthy, and unjust, and unlawful, the Spirit of God casts them out, and he enters with holy desires, holy thoughts, &c. Thus if holinesse bee true; it begins in this order, at the heart, because there the Image of God was first lost and defaced, there it is first repaired. But it stays not there, but in the second place, where there is this work of holinesse, a man seeth that he is bought with a price, therfore he laboureth to glorify God in body and spirit: the work goeth to the whole man: where there is a sanctified heart, it expresseth itself outwardly in the works and actions, as wee shall see in the effects of this holinesse by and by in the life and conversation: when there is sap in the three wee know the three is alive, though wee see it not; so when nature is renewed, we are living, wee haue a spiritual life in us, before we exercise the same; but the other presently follow; as the three in the season sheweth itself to be alive. How? First, by budding, then by blooming, and then by bearing: so it is in a true Christian man, when he hath true holinesse, when he hath the seeds of grace in his heart, then he comes to resolve well, those are as buds; he comes to speak well, the language of Canaan, words that tend to holinesse and edification, those are the bloomes; he comes to do well, those are the fruits; those that do not proceed to all these, the work of grace is not truly wrought in them. Some seem to resolve well, to bud well, but they never bloom in wholesome speeches, it comes not to their mouth; some haue both good resolutions and faire promises, but they bear no fruit: What is the reason? They haue no root in themselves, as Christ speaketh, the sap that is in them, is as that that is in a branch that is cut off from the body of the three. Thus you may discern it from the order of the working of it. Thirdly, you may know this holiness from the effects of it. I will lay down but two or three, and so proceed to the next point. The first effect is this, True love to God the Author of the Word, the means whereby we are begotten, this mark is agreeable to holinesse: for the work being so heavenly, so excellent, and glorious a work as Sanctification and Regeneration is, it is impossible, and against reason, but that he that is sensible of the same, should love the worker of it. It is so in nature, benefits attract love to a man; and not onely so, but we cannot but love the instrument that conveys such a special good: So if ever God, by the ministry of his Word and Spirit, haue subdued our corruptions, mortified our old man, and renewed his Image on our souls: we cannot possibly but love him that begot us, and we cannot but love the instrument, and the means, even delight in the Word of God, and the Preachers of the same: for faith comes by hearing, and how shall they hear without a Preacher: therefore examine thyself what love thou bearest to God, and examine thy love to God, by the love thou bearest to the means whereby God hath done good to thy soul, by the love thou bearest to the Word: Canst thou keep thyself from frequenting of it vpon every idle worldly occasion? Those that had rather follow their profits, and pleasures, &c. than delight in Gods Sabbaths, and in partaking of the ordinances of God, it is an argument they haue little love to God, and by consequence little holinesse. A second mark, is love to the Saints of God, those that partake of the same holinesse with ourselves; this necessary followeth, Where this work of holinesse is wrought, we love those that are begotten of God: And hereby we know that we are translated from death to life, because wee love the brethren. It is impossible that a man should bear the Image of God in his own breast, and not love the Image of of God where he seeth it in another mans life and conversation: yea, I say, love of holinesse in others, where holinesse is in the highest strain, is a special mark of discovery. For there may be some affection to that which is correspondent to a mans own disposition; as a civil man loues civility wheresoever he seeth it: but when it is a strain higher than that that is in himself, he imitates it not, but emulates it, and bears an envious mind to that man, and to the work of grace in him. When a man is unlimited in his desire of grace, because he propounds perfection to attain to the higher strain of grace he seeth in any, the more love it begets from him. It is impossible for a man to carry the Image of God in his soul, and not to love the same Image in others, wheresoever he seeth it. The third and last effect is this, where there is holinesse in the heart, it seasoneth a mans speech, it changeth his discourse and language; his speeches tend to edification, to profit, and to holinesse; to the building up of the souls of others in the fear of God vpon every occasion and seasonable opportunity: Therefore the Scripture layeth down the state of those that are guilty, that live in sins of the tongue, they are no Citizens of the kingdom of heaven, he tha● slandereth his neighbour. So I may say of swearers, of liars, of reuilers, and every man whose speech is not holy, he hath no holinesse in his heart: my ground is good without denial, in Iam. 1.26. Iam. 1.26. If any man seem religious, and do not bridle his tongue, his religion is in vain. So I say, examine thyself by these trials; if thou find not these things in thee, thy state is wretched and fearful; hast thee out of it, there must bee a change wrought in thee, or else thou canst never come to the kingdom of heaven. So much shall serve to haue spoken of the first point; I come now to the next point to bee observed from this part of the Text, before I come to the last words, In the fear of God. The Apostle doth not say, Let us cleanse ourselves from all filthiness and get holinesse, but Let us grow up and perfect holinesse: Growing up and perfecting holinesse must be the mark that wee must always aim at. So the point is plain, that It is not a scanty small measure of holinesse that God requires at the hands of his children, but a growing towards perfection every day. This the Apostle Paul prayeth for, in the behalf of the Colossians, Col. 1.9. Col. 1.9. For this cause( saith he) since the day that wee heard of it, wee cease not to pray for you, and desire that you may be filled with the knowledge of his will in all wisdom and understanding, that you may walk worthy of the Lord in all pleasing, being fruitful in every good work; every strain almost leading a foot higher towards holiness. And as the Apostle prays thus on the behalf of the Colossians, so all Christians are exhorted to this, in 2 Pet. 3.18. 2 Pet. 3.18 Grow in grace, and in the knowledge of our Lord Iesus Christ. For the clearing of this point a little. Some man may say, Can we perfect holiness, i● the Image of God perfectly renewed, can we be perfect in the exercises and expressions of it in the outward man? I answer, we may be, and wee must be perfecting holinesse, though wee cannot perfect holinesse as long as wee live; therefore we must take notice of this distinction. There is a perfection of degrees, this we must aspire to, and labour for, though we can never attain it here. But there is another kind of perfection, which is that the Apostle speaks of here, and that contains these particulars. First, it is opposed to half holinesse, bee sure that your holinesse be full, that it bee not onely negative but affirmative also, as I said in the former point. Secon●l●, it hath respect to the universality of the grace of God that is in a Christian; God would haue them labour for every grace, for patience, as well as for knowledge; for meekness, as well as patience; and for love, as well as meekness; for temperance, as well as love; it hath respect to the universality of grace, that the graces of Gods Spirit may be linked one to another, that a man may not make show of one grace, and be altogether destitute of another. Thirdly, it hath respect to the growth of those graces that are universally in a man, in the measure of them, growing stronger and stronger every day, this perfecting holiness hath special reference to this, growing in holinesse extensiuely in the number of graces, getting every grace, and then intensiuely growing more in the measure and strength of those graces attained. Then fourthly, it hath respect to the expression of this holiness in the universality of our obedience. Fifthly and lastly, it hath respect to the sincere and constant exercise of holinesse, this is the full perfection that every one must strive, while they live here, to come to. Now having thus far opened the point, I come to the reasons of it. The first ground or reason, why it is not a small measure, but a growing to perfection that God requires; it is from the nature of grace that is wrought in the heart by the Spirit of God; it is likened and resembled in the Scriptures to a spark of fire which when it is thrown into dry wood, kindleth, and comes to be a great fire; that is the property of true grace, it is like a spark of fire in dry wood, it groweth and increaseth hotter and hotter, it groweth to a greater and greater measure, till it come to a flamme. So the graces of God and the means whereby they are wrought, are compared to seed, to a grain of mustardseed that is sown in good ground, which having seasonable times fall vpon it, it grows up till it come to bee a great three. It is like flowers that grow in a Garden, or as a three planted by the waters side, that springs and grows till it come to full stature& growth, so that in respect of the nature of grace, which is set out by these resemblances: wheresoever there is a dram of true holiness, there cannot but be a growing and going forward daily to a greater and fuller measure of strength and perfection of the same. The second reason is drawn from the necessity of growing, or of perfecting holiness, and that shows itself in these two or three several respects. First, every man is to know that the time will come, when the greatest measure of grace that a man can get, he will think it little enough; Store is no sore, as we use to say. So it is in the store and treasures of grace. In the violence of Sathans temptations, in the bitterness of crosses and afflictions that may betid and befall a man here, and at the hour of death. What is the ●eason that many then ●elapse and fall off from God? In the hour of ●emptation, saith Christ, speaking of hypocrites, ●hey fall away: The ●eason is, because they ●ad not gotten store of ●race in their hearts. In the second place there is a necessity in respect of prayer; the more strength of grace there is, the more easily God is entreated, and the more ready to hear us: Would wee haue God to hear us when wee call vpon him; would we haue him be as ready to hear, as we are to lay open our wants? beloved, the stronger our faith and graces are, the soone● God heareth; for fait● and fervency are th● two wings that carry prayer: now the stronger faith is, the sooner prayer comes to heaven, and the sooner it obtains the mercy it sues for, at the hands of God. In the third place there is a necessity of it, in respect of our own corruptions, there must be strong grace to subdue strong corruptions, there is a great measure of sin, a great measure and degree of filthiness yet in us, and corruption in us is exceeding strong; now corruption doth not evacuate corruption; therefore there is a necessity of growing in grace, that we may subdue the power and strength of our lusts daily more and more, by the power and strength of grace, and the Spirit of God in vs. That is the second reason drawn from the necessity of growing. The third reason of the point, is drawn from the danger of not growing, from the danger in not perfecting holinesse; the danger consists especially in these two or three things. First, grace being compared to a spark of fire; you know if a spark lie long, and do not get heat, it will be sure to go out: So it is in grace, if wee go not forward, we stand still but a little while, but wee go backward: Therefore in Reu. 3. Reu. 3. We are exhorted to stir up and quicken the graces of the Spirit, that are ready to die in us, for want of exercise and use, so that we go backward, if we perfect not holinesse in going forward. Then a second danger is this, the curse of God hangs over every barren soul: and that is a fearful curse, Heb. 10.38. Heb. 10.38 If any man withdraw himself, my soul shall haue no pleasure in him, saith God; he hath no pleasure in a man that withdraweth. Then thirdly, as this dishonoureth God, so it pleaseth the divell, that a man should not perfect holinesse; it rejoiceth Satan nothing more, than to see a man a trewant in Christs school, to see a man make no proficiency in grace, for that feeds his hopes that he shall be deprived of glory. The fourth and last reason is, because it is the good will of God, the kindness of God to afford the means of growth; therefore if we do not perfect holinesse, it will evince us of these three things. First, that wee are ill husbands. Secondly, that wee haue evil hearts. Thirdly, that we do not pray first, if wee grow not every day more and more, and perfect holinesse, it will convince vs. First, that wee are ill husbands of the Talents that God hath given us, when he hath sent his Prophets to rise early and speak to us to direct us in the way, to help us forward, to build us in the ways of godliness; if wee do not grow, what ill husbands are wee of these Talents. again, it not onely argues that we are ill husbands, but that wee haue evil hearts: when the husbandman soweth his corn on the ground, and God watereth it from heaven, and yet it doth not grow, we say that is evil ground: So when the good seed of the Word falls on us, and yet wee grow not, and perfect not holinesse, it argues that wee haue barren rotten hearts, that chokes the seed of the Word that it cannot come to ripeness and perfection. Then again, it argues that we are altogether negligent and careless of prayer, whereby wee might obtain the blessing of God vpon the means afforded us: What is the reason that men grow no perfecter in faith, in holinesse, in the ways of godliness? Because they content themselves with the bare use of the ordinances of God, and are not earnest and conscionable in seeking to God for a blessing on the same. You see then that it is not a small measure of grace, but perfecting holinesse, growing to perfection, that God calls for, and requires at our hands. Now I come to the application briefly. First, it informs us thus much, for a use of instruction, that a Christian mans task is never at an end, till his life bee at an end; for seeing wee cannot bee perfectly holy here, we must be perfecting holinesse as long as wee live. When once a man comes to this, saith a Father, to say he hath enough, he is near ruin and destruction. When a man comes to say, I haue knowledge enough, I haue patience enough, I haue grace enough, I haue assuranc● of salvation enough this man is near his ruin and destruction. ● would grieve a father to see his child not ● grow, and thrive: It grieveth God the Father, that you should live under the means of grace and salvation, one week after another, one month after another, one year after another, and yet notwithstanding to bee no better proficients in the school of his Son Iesus Christ. You are plants and trees in the Orchard of God, joh. 15.1. joh. 15.1. I am the Vine, and you are the Branches, and my Father is the Husband-man. Are we trees in the Orchard of God, then certainly God looks for these things at our hands: First, for fruit. Secondly, for good fruit. Thirdly, for much fruit. Fourthly, for continual fruitfulness. First, I say, God looks for fruit: Will a man plant a three in his Orchard only to look vpon? Doth he not come at the appointed time to look for fruit? Doth he not dig it down, and cast it into the fire, if it bear not fruit according to the cost and pains that he hath bestowed? Therefore, saith John to a generation of Vipers that came to his baptism, Bring forth fruit worthy amendment, Matth. 3.8. Mat. 3.8. Wee are Trees, God looks for fruit. Nay, wee are Gods Trees, therefore he looks for good fruit, Mat. 3.10. Mat. 3.10. we see there, every three that bringeth not forth good fruit, is hewn down and cast into the fire. There is no man that lives vpon the face of the earth, but he brings forth some fruit or other; he brings forth fruit either to God, or else to the devill, the hedge-fruit of his own lusts, fruit to destruction; for he that sows to the flesh, shall reap corruption. Wee must bring forth good fruit. Thirdly, God looks for plentiful fruit; we must bring forth abundance: Why? Because God hath planted us, and watered us; joh. 15.8. joh. 15.8. My Father is the Husband-man, and you are the branches, and herein is my Father glorified, that you bring forth much fruit. Lastly, God looks for constancy in our fruitfulness: because he is constant in his pains towards us, that wee might be fruitful, and bring forth good fruit, and much fruit, and constant fruit in the exercises of piety and charity; and that wee may do so, let us look to these two things: First, that the three be good, be sure that thy person bee justified in Christ. And then see that the root be good, that by faith thou abide in him, joh. 15.2. joh. 15.2. Abide in me that you may bring forth much fruit. So much for that use of instruction. In the second place this is a terror for those that are within the compass of Gods pales, I mean that are baptized, and so are in the bosom of the Church, and hear the Word of God, and partake of the ordinances of God,( as the Fig-tree was in the Vineyard;) vpon whom the Lord hath bestowed much pains, and yet are so far from perfecting holinesse, as that they perfect wickedness more and more; evil men and deceivers grow worse and worse. But especially, which is strange, those that haue made some show of religion and holinesse. Oh! beloved, that the profession of any man should bee, as it were, in a consumption, languishing, declining, and going backewards, this is that that the Lord grieves for, and abhors: when men are not like to the palm three, that alway keeps it greenenesse, nor like the Cedar, that groweth stronger and stronger, but are like a Reed shaken with the wind, or like Bul-rushes that are planted in the mire; these never had any true holinesse, they never had the seed of God indeed in them, unless they recover in some short time, being convinced, unless they bee burdened for this backe-sliding, and recover out of this state and condition. again, as this attacks such, so it stops the mouths of carnal men, for the imputation that they lay vpon the children of God for their preciseness and strictness, and too much holinesse, that they are not content to keep an equal place with their neighbours to go to heaven as slowly as they, but they will labour to out-strip them: I say, why should the children of God be blamed for their too much forwardness, when as God would haue no man to rest in the present measure of grace, but every man to contend, and fight, and labour, and strive to grow, and increase, and abound, even to perfect holinesse. Therfore in the third place, let this bee a use of exhortation, to stir up every one, not to be like dead trees, that stand at a stay, and are good for nothing but the fire, but to stir up ourselves to grow in holinesse, to be fruitful in the works of piety and charity, to abound in goodness, in good desires, in good endeavours, and good practices and performances, and this exhortation I shall urge under these three heads. First, take heed of what may hinder you from perfecting holinesse. Secondly, use the means that may further you in perfecting holinesse. Thirdly, take two or three motives to press this on you, and then I will conclude. First, take heed of what may hinder you from perfecting holinesse: And what is it that daily hinders men that they grow no faster, to no better ripeness? First, coldness in profession, which is the politic wisdom of these times, take heed of that; men content themselves to keep an indifferency and a mean in the profession of religion: beloved, you know it is agreeable to reason, that a could ●tomacke digests no meat, a could soil brings no fruit, a could Spring kills the buds, a could heart chokes grace; if you see a man that is could in Religion, that ●s luke-warm, no good●esse can bee expected from him till he amend his place. Take heed of coldness, bee not discouraged for any thing, let Religion bee full of life and heat. Secondly, take heed of covetousness, of earthly mindedness,& surfeiting too much vpon any thing here, either pleasures or riches; cares and riches are as thorns that choke, when wee suffer our affections to be stolen away with them. The glorious show of the world, saith Paul, steals mens hearts from the living God, and when men come to this, there is no growing in grace. And then the cares of the world how to grow rich, and how to accomplish wickedness, and how to satiate and enjoy their hearts desires and lusts, in 1 joh. 2.16. 1 joh. 2.16. love not the world nor the things of the world, he that loues the world, the love of the Father is not in him: And if the love of God be not in a man, never look for growing perfect in holinesse: When streams are divided, they run weakly, but when they run one way, they run strongly: So if we draw our hearts altogether from the love of the world, if wee use it as if we used it not, if we use it as a means to help us to heaven, and to further us in the ways of grace, and not otherwise, then our love will bee settled vpon God, and vpon Religion thoroughly, but earthly mindedness hinders our progress in Religion, therefore take heed of that. Thirdly and lastly, take heed of too high a conceit of our selves, in respect of any present measure of grace, for that spoils and deads it presently; grace is deadened when it stands at a stay. When a man takes the honour of working it that is due to God, to himself, when he grows proud of that that is in him, Hos. 10.1. Hos. 10.1. Israel brought forth fruit to himself: So there are many that bring forth fruit to themselves, when they grow pro●d and conceited of that t●ey haue. The low valley is fruitful, when the high mountains are barren; take heed of a proud heart, for grace will not grow in a proud heart; God resists the proud. So much for the first thing, I exhort you to take heed of the hindrances. The second thing is to use the means; you know the means, therfore I will give but a touch, and urge a little the exhortation by motives: The means are these: The public means alway carry the pre-eminence, though they be not disjoined from the private. Now the public means to perfect holinesse, are, The Word, The Sacrament, and Prayer. You haue been many of you at the Table of the Lord, this is the means that God hath appointed to strengthen your union and fellowship with his son Iesus Christ, and your assurance of the love of God, and to unite you in love, and brotherly affection one towards another; see therefore that you perfect these gifts and graces. When the oars strike not, the Boat stands stil, or goes backward: So when we do not constantly and constionably use the Word and Sacraments, and join these together, then we stand still, and we cannot stand stil long, but the blasts of Satans temptations will drive us back. A second means is this, to labour to make a sanctified use of our afflictions, of the hand of God vpon us in any kind whatsoever, and that is a means to wean us from the world, and to draw us nearer to God in all our ways. A fearful thing it is, beloved, that when judgements are at the door, when the sword is threatened, when dangers are threatened against us in these fearful back-sliding times we live in, that now men should grow worse, that now they should not strain themselves to a higher pitch of holinesse, and endeavour to worship God, and do more and greater service for God than before: When as God expects this at our hands, what are all afflictions and threatenings, they are the physic of God to expel peccant humors, and to help the obstructed parts, that grace may haue a more lively motion in us; therefore take heed, when the hand of God is vpon us, that wee make this use of it, to further our growth in grace, and to perfect holinesse. Thirdly, let us labour to exercise those gifts holily, that God hath given any of us for the benefit of others, that is a special means to grow in holinesse, some ●ther things waste and ●onsume in the frequent ●se and wearing of ●hem; but the more we use grace for the benefit of others, the more wee increase it; Com● children, and I will teac● you, &c. and taste and s● how good God hath bee● to me: the more tho● teachest others, th● more thou shalt hau● thyself; as a candl● that conveys light ● others, and yet keepe● its own light: the mo● thou conueyest light ● others, the more th● shalt find it in thy sel● therefore hid not ● thy talents in a napki● in the ground, like ● unprofitable seruant, for there is a glorious reward that God hath laid up for his children. Fourthly, be sure to get an humble heart: as pride is an enemy to growth in Grace; so an humble heart furthereth it, an humble heart is that where Gods spirit delights to dwell, and that wherein grace grows: I say, the more humble wee are, the more our faith,& love, and patience, and assurance of Gods love, and every manner of grace grows and increaseth in us, let us bee stirred up to use these means, and use them constantly. That is the third thing. Now I come to some motives to stir us up to grow and increase in holinesse. First, consider Gods pains and patience towards us; every one of us, if wee consider and look on it, wee may say, God hath bought us dear, he hath bought us with the blood of his own son, he hath planted us in a good soil, he hath watered us daily, he hath waited for fruit a long time at many of our hands, when the miracles were done in Corazin and Bethsaida, and fruit followed not vpon it, then woe and misery to Corazin and Bethsaida comes; Woe to thee Chorazin, woe to thee Bethsaida. Thus it is with every one of us; when God hath bestowed pains, and cost, and care on us, if then wee answer not the expectation of the Husbandman, he comes then with the felling axe of iudgement, and strikes us down by the root, and casts us into the fire. If this bee not the day of thy growing, to morrow may be the day of thy cutting down and casting into the fire; therfore as the Prophet saith, When will it once be, jer. 9. jer. 9. Secondly, let us consider that every one hath a care to grow more and more perfect in other things, why should wee not labour also to grow in grace? Let any man show a reason. every man hath a care to grow more in wit, in wealth, in strength, in favour, in honour: I marvell how high a man would bee, but he would still desire to grow more: and how rich a man would bee, but he would desire to grow richer: Why then should we not desire to grow more perfect in grace, seeing one dram of saving grace is worth ten thousand worlds, if they were all of the purest gold that ever was in Ophir? Thirdly, consider how short wee come, both in respect of others, and likewise of what God hath done for us; and this will work somewhat on us: Thou that hast been a professor twenty, thirty, forty, it may be, fifty yeeres, look vpon that man or woman that hath been a scholar in Christs school, it may be, but three, or four, or ten yeares, hath he not more faith than thou? more conscience, more comfort, and assurance? hath he not out stripped thee already, is it not a shane for thee? And though thou see few that go beyond thee, yet look how far short thou art of that thou mightest haue come to; consider if thou haue not misspent many dayes and houres idly, wherein thou mightest haue done good to thy own soul, and haue profited others. The consideration of this will stir thee up to perfect holinesse. Fourthly, consider with thyself that Popery grows, and profaneness grows, why should not grace grow accordingly? Let it be the task of every Christian, every one to amend one, and at length there will bee a good amendment in the general. Consider that Popery grows, the weeds are cherished and nourished: let us also labour to grow in grace, that the cry of grace may countervail the cry of our sins; that the strength of grace may keep down the strength of sin, and prevent those plagues and judgements, that hang over our heads. Lastly, to move us, let us work vpon ourselves with this consideration, that our account is most certain, we shall be called to an account how wee haue spent our times, and dayes, and yeeres, and houres; the time of our account is uncertain, wee know not how sudden it will be, whether some of us shall be called to our particular account before wee stir out of our seats, Our breath is in our nostrils, and our lives are in the hand of God. he takes us away when he pleaseth, and when we come before him, wee must give an account for our time, and means, and wits, for our places and talents, for all that God hath given us, how they haue furthered and perfected us in the work of grace and holinesse; and then cursed be the barren soul, woe to that soul, that is not going forward and perfecting holinesse. So much for that use. Lastly, this is a use of sweet consolation and comfort, to every one whose conscience tells him, I am going forward, I am perfecting holinesse daily, though it be small, yet is it true: the promise of life and salvation itself, and of perseverance belongs to such. But some man may say, alas, It is true, if I thought I did grow, but I cannot discern that I grow; I had as much faith, and love, and strength of grace, for ought I know or find, the last year, as I haue now. Now because growth in grace in weak Christians, and in strong ones too, sometimes it unsensible, therefore I will briefly discover to you how you shall discern whether your growth be in truth or no. I will but give you two or three notes, and so conclude. First, the more sensible we are of our not growing, the more insensibly grace groweth, the more sensible wee grow in the want of it; for if there bee growth in one saving grace, it is certain( though it bee not discerned in other particulars) there is a growth and going forward in all, so that the more sensible wee come to bee of our not going forward, the more humbled and sorry we find ourselves for our not growing and going forward, the more we may be assured of our growth. This I speak for the comfort of those that are weak. Then secondly, if we find more earnest, and greater desires to grow, and to perfect holinesse then to any work in the world besides, and constionably attend vpon the means, for that purpose, the promise is ours, Blessed are those that hunger and thirst after righteousness: those that thirst, and thirsting use the means to grow in grace more then any thing else, it argues they set a due price and rate vpon holiness; and grace, it argues a good heart, that is making a progress, and going forward, though a man be not sensible of it himself. Thirdly, if thou find thy heart affencted with tankfulnesse for that measure of grace thou findest in thee, as well as thou art humbled for that that thou wantest; for it is impossible that a child of God( if he examine his own conscience, though he cry out of barrenness never so much, it is impossible) but that he should bee sensible of the truth of grace in him, he dares not deny it: therefore when the heart is wrought to thank God for that we haue, as well as to complain of that we want, it argues the presence of grace; and where there is the presence of grace, there is the presence of the Spirit, which is operative, and working, and will stir up, and quicken grace, and cause it to grow. Fourthly, the last comfortable mark to every one that hath it, is this, If our practise do uniformly grow with our knowledge, that though our knowledge bee but in a small measure, yet if we make conscience to walk according to that measure we haue. This may comfort our hearts if we find these things in vs. But some will say, for all this, it is hard for a man to grow, and go forward; a man cannot bee constant alway in the course of Christianity, he cannot bee alway in the duties of hearing, of reading, and meditating, he cannot alway be thus employed in the exercises o● Religion. It is true indeed, 〈◇〉 do not say that a man must alway bee doing nothing else, but he must always do them with all diligence and constancy. It is true, a man cannot be rich unless he take pains, but if he know he shall be rich with taking pains, he will do it; so a man shall bee rich in grace, if he take pains and use the means: wee haue promises made, therefore wee should not bee discouraged with seeming difficulties. But some will say, I cannot grow so much as I would. Comfort and inco●rage thyself in this consideration that thou wouldest grow more than thou dost, comfort thyself in th●● measure of grace tha● thou desirest; God accepteth that, as if thou wert possessed with the same: let us stir up ourselves with conscience and constancy i● the use of the meane● that wee may not b● shrubs in the Orcha● of God standing still, that wee may not be fruitless trees for the ●ire; much less of Plants in the pales of Gods Orchard by baptimse: let us not go back, and bring forth ●it to the divell and our own lusts, but let us labour to be such as ●n the fear of God, purge ourselves more ●d more from all fil●hinesse of flesh and spirit, and perfect ho●inesse, that so the promises made to us for ●he comfort of our consciences here, and the salvation of our souls hereafter, may in due season be accomplished to vs. So much shal● suffice to haue spoken of that branch of ou● Sanctification, the affirmative part, or positiu● holinesse. So much fo● this time. FINIS. GODS free-school. OR DAVIDS PRAYER to be taught, and purpose to walk in the ways of GOD. By Mr. jeremiah Lewis. joh. 6.45. And they shall bee all taught of God. LONDON, Printed by I.B. and are to be sold by Henry overton, at the entering in of Pope●head-Alley out of Lombard-street. 1631. GODS. free-school. PSAL. 86.11. Teach me thy way, Oh Lord, and I will walk in thy truth: unite, or knit my heart to fear thy name. GOD made men righteous, but they found out many inventions, Eccl. 7.29. wherein they walk, swayed by satan, according to the law of their own lusts, to the dishonour of their saviour, and the destruction of their own souls. And now our misery being an object of Gods mercy, he hath found out for us, and pointed out to us a way which begins in peace, and ends in bliss, even the same which david desired to know, and knowing, to walk in; Teach me thy way, O Lord, and I will walk in thy truth. A path, which whosoever treads, is fitted for all actions, of most noble worth, and notorious consequence; and therefore a prayer, as seasonable, as profitable for all you that haue interest in this solemn session, to know the way of the Lord. We are, while we live here in this earthly tabernacle, souldiers, and we wrestle with principalities and powers, Ephes. 6.12. Eph. 6.12- we are Pilgrims, and are travailing homeward; wee are strangers as our fathers were, Psal. 39.12. Psal. 39.12 we are Schollers, learn of me, saith our saviour Christ, Mat. 11.29. Mat. 11.29. As we are Souldiers, wee haue God for our captain; as we are Strangers, we haue God for our guide; and as wee are Schollers, wee haue God for our Tutor: we fight for our captain, we travail toward our country: and we can do neither without the direction of our Teacher, and that caused david to implore his sacred advice and help; Teach me thy ways, O Lord, and I will walk in thy truth. The psalm is entitled a prayer of david when he was persecuted by Saul, or oppressed with some other calamity: neither doth the Scripture show, or the Context conclude, saith Caluin, Caluin. of what danger he speaks. But sure we are, that david, as a scholar in Christs school, craves the direction of his Word& Spirit, that he might not behave himself unseemly under the cross, nor take any unlawful course to rid himself of the same. A part of this Prayer I am fallen vpon, whereof wee may say, as that Father doth of the whole psalm, it is short in the number of the words, but yet weighty& large in the weight of sentences. And in the Prayer itself, take notice of these two general parts: The first theoretical. The second, practical. Wherein is contained the whole body of divinity, and the duty of man to Know, and To do. First, a Petition. Secondly, a Resolution. The petition, Teach me thy way, O Lord, unite my heart to fear thy name. The Resolution, I will walk in thy truth. In the petition also take notice of these two general parts. First, he prays for direction, or instruction and knowledge in the ways of God, Teach me thy ways, oh Lord. Secondly, he prays for conservation in the same way, unite or knit my heart to fear thy name. In the first of these you may take notice of these particulars out of the words: First, here is the Schoolmaster to whom he goeth, Iehouah the Lord. Secondly, the scholar that betakes himself to his direction; and that is david, Gods chosen, Teach me. Thirdly, wee haue the pliableness or willingness of the scholar to bee taught, it is his own voluntary desire and act, Teach me oh Lord. Fourthly and lastly, the Lesson that he aspires to, no less than Gods own ways, Teach me thy ways, oh Lord. In the resolution take notice of these three particular parts also. First, wee haue the path, the Truth of God, I will walk in thy Truth; or if you red it according to thy truth, then it is the rule. Secondly, here is his progress, walking is a continued act. Thirdly, his purpose and resolution to go on, I will, walk in thy Truth. But can david promise this for himself? Yes, what can hinder him, having first implored God to be his Teacher. When the Iudgement is informed, the sanctified Will comes off, and acts its part, I will walk; to will is present with me, saith the Apostle, and he knew he could do it also; I can do all through Christ, saith Paul. I will walk in thy Truth, saith david; but then God must not leave thee, david: No, I haue prayed to him that he would unite and knit my heart to fear him; and the heart being set aright, the life cannot go amiss. Take then the sum of all, from the beginning of the verse to the latter end, david desires instruction that he may know, and knowledge that he may practise, and practise that he might persevere; Teach me thy ways, o● Lord, and I will walk in thy Truth, unite my he●● to fear thy name. And thus haue we heard the scope of the psalm, and the Text took asunder into the several parts, we fall now vpon the particulars as wee pointed them out in order. And first of the first, the schoolmaster to whom he hath recourse, Iehouah the Lord. The Prophet wanted instruction, as you may see by his prayer, and he goes not to any Saint or Angel to seek it, but to God. The first point that thence wee may note, and will but briefly touch, is this, that It is the Lord alone to whom we are to haue recourse by prayer, for the supply of all our wants, especially if they be spiritual. If any man want wisdom, Iam. 1.5. Iam. 1.5. let him ask of God; and there are these two reasons or grounds of the point. First, because we are to go to none by prayer but to God. Secondly, because there is supply of our wants in none but in God. For the first of these: First, Prayer is a part of divine worship, and to be given to none but to him whose peculiar it is, and that is the divine nature. Secondly, wee haue neither precept to bind us, nor pattern to back us, nor promise to embolden us to offer our prayers to any, but to Iehouah the Lord. Thirdly, I find a threefold prerogative proper to God, that no man must rob him of: First, of opening the mind. Secondly, of converting the heart. Thirdly, to hear prayers. Secondly, all supply is to be had in him, he alone must remove the veil that hath spread itself over all Nations, Isa. 25.7. Isa. 15.7. he hath supply for a Christian mans wants in every kind, eye-salve for the blind, clothing for the naked, gold for those that are impoverished; Come buy of me, saith Christ, Reu. 3.18. Reu. 3. 18. Briefly to apply this point: First therefore, let the vain-glorious cheating mountebank of Rome go with his peddling and counterfeit wears. Indeed he is confident that he is a guide to the blind, a light to those that are in darkness, and instructor of the ignorant; whereas indeed himself is blind, and in darkness, and a fool, that fool Catexoki, Psal. 14.1. Psal. 14.1. that saith in his heart, there is no God; he is besides himself, given up to strong delusions to beleeue lies, 2 Thes. 11. 2 Thes. 2.11. Secondly, if it be Idolatry to offer that to the creature which is a part of divine worship, proper to the Creator, if they be not Idolaters of Rome for invocating Saints, let us question the light of the sun, and the truth of the Scriptures. But in the last place, let us haue recourse to God, and seek to him for help in all our needs, and apply those ●eceits that he hath gi●en us out of his Word, to our several maladies; we need not scorn this course, david is a pat●erne of humility in it, he professeth himself a scholar to this Master, ●hich is The second point that I propounded. The scholar that hath this recourse to Iehouah, Teach me thy way oh Lord. I will handle especi●lly this, in some reference to the first point. david, a man strong in grace, upright in heart, assimilate to the Almighty, yet notwithstanding he puts himself out to school to learn. Let his submission be our instruction that The best proficient i● grace, is still ● Gods scholar. The Angels themselves, those seco● lights, as Nazianzen● them, are Schollers i● this school, for t● mysteries of this Schoo● the Angels desire ● look into, 1 Pet. 1.12. 1 Pet. 1.12 Much more man, that carries about him earthly members to be mortified, Col. 3.5. Col. 3.5. he knows not this way till God teach him; therefore hence it is that the Prophet so frequently and so oft hath this prayer; Teach me thy Statutes, Psal. 119.12. Psal. 119.12. open mine eyes that I may ●●hold wonders in thy 〈◇〉, Psal. 119.18. Psal. 119.18. Teach me the way of thy Sta●tes, Psal. 119.33. Psal. 119.33. and ●lenteously in the Psalms ● also in this place. And the reasons of the point are these: First, because by nature we are all born blind, we cannot perceive the things of God. The Gentiles walk in the vanities of their mind, having their understandings darkened, Eph. 4.18. Eph. 4.18. It is the state and condition of every natural man. Indeed the divell bargained( with us if wee would obey him, and harken to him) for more knowledge, but in fine he spoyled us of all, eu●● of that we had. Secondly, the work of grace and regeneration in the heart of a Christian, as it is in every power and faculty of the soul of man, so it is but in a measure, we attain not the perfection of degrees, as the Apostle speaks, we know but in part, and knowing but in part, there is no man, while he is here, is so perfect, as that he is past learning. The consideration of which point, in the first place, affords us instruction, and teacheth us these two things. First, that God undertakes the teaching of all that desire to learn; God undertakes the Schooling of his children, else what did david here in praying to him: he teacheth the understanding to know, and the mind to yield assent: for as the mind wants light, as a Father saith, so the will wants liberty. Now God hath many ushers whereby he teacheth us here. Some within us: and, Some without vs. We will take them briefly in order. In the first place, the holy and glorious Image of God, wherewith we were endowed in the Creation, was lost in the fall, but some sparks stuck behind in nature, whereby we rove at a God, and whereby God points us so far as to leave us unexcusable; Nature will haue a God, or it will deify itself; but this comes short, it teacheth not fully and truly the way to salvation. In the second place therefore, God teacheth us by the book of the creatures, the works of Creation, providence, and preservation. First, the works of Creation do show us the wisdom, power, and glory of the Almighty; The heauens declare the glory of God, and the Firmament sets forth to us his handy work. again, the works of his providence, first, by his mercies that he renews on us inward and outward; by his mercies he teacheth us that he is good in himself, and that he is good and bountiful to us; and that therfore in relation, and reference back again to him, we should be thankful. And by his judgements, in the second place, he confounds his foes, and teacheth us that he is a just God, and that we should bee humbled under his hand, as the thresher useth to beate out the corn, and to bruise the straw with one and the same instrument. And if ever God did teach a People, and a Nation, and a Land, by his rod, surely he doth it now; the sword devours abroad, and threateneth calamity at home: now our hearts fail, our hands fall, our hopes are quelled, the heauens haue mourned, the earth hath trembled, our trades decay, young men wish themselves old, and old men wish themselves dead from the miseries to come. These, these things teach drunkards, sobriety; adulterers, chastity; covetous men charity, Christian men, zeal; and all of us repentance: that is the second thing whereby the Lord teacheth vs. he teacheth us by his mercies that he is good, and by his judgements that he is just; he teacheth us by the one that wee should bee thankful, and by the other that we should be humbled. Thirdly, he teacheth us by the book of his Law, this is his audible voice, the flying book, a perfect copy, Psa. 19. Psal. 19. when the Psalmist had there spoken of the book of the creatures, The heauens declare the glory of God, &c. then he leaves them as imperfect to bring us to heaven, and then he comes to this, The Law of the Lord is perfect; and in this respect, the Ministers of God also are said to teach us, because the Lord useth them as instruments to make known to us his holy will and pleasure, and whosoever stops his ear against their message, refuseth the Almighty himself. Lastly, the Lord teacheth us by the good motions of his holy Spirit, by them he knocks at the doors of our hearts, by them he convinceth us of sin, and of righteousness. Of sin in ourselves, and what need we haue of a righteousness out of ourselves; by them he shows us that we are out of the way, by them he points us again to the way, and indeed neither the Word of God, nor the works of Gods mercy, or the judgements of God, none of these former means are sufficient, except it please the Lord to illuminate us by his holy Spirit. This should be our resolution, If God teach me by his Word, by his Mercies, and by his Iudgments, I will learn. If we will not, we shall perish vnexcusably, and others bee warned by our fall. That is the first instruction that God undertakes to teach all his children, else why did david pray this, to be taught, and he teacheth especially by the book of the creatures, by the book of the Law, and by the motions of his Spirit, to let go the natural inclination that will never carry us one step to God. In the second place, learn, that man cannot teach himself; the knowledge of the divine Will, is the first step to piety, whereunto all the natural endowments in the world, concurring in one man, cannot possibly bring us: the saving knowledge of God, must bee taught of God. Against that of the Pelagians, that the beginnings of faith, and the desire of a mans conversion, is from a mans self, but the progress is from grace. Likewise against Arminius, that saith, A man in the state of nature hath remainders of life in him, he hath affections to good; these know not themselves, therefore I leave them to be taught, if they had ●s good hearts as david had to be instructed. The second use is for reproof, and that is double, according to ●he former use of in●truction. Since it is ●o, that the best profici●nts in grace, are still but Gods schollers. First, it condemnet● those that think themselves too good, or too great to learn of God and his Ordinances This esteem many me● by self-confidence and natural pride, haue o● themselves; they thin● themselves too good to learn of God or his Ordinances: I know, saith one, as much as the Minister can teach me; and so they cut of themselves from God● instruction. again, such as thin● themselves too great, especially, when Gods Ministers, by Gods appointment, come and tell jeroboam of his idolatry, and tell Herod that he must go a step further( though he heard John gladly) and part with one sin more, though he had partend with many before, then it is time for him to bestir himself, lest he lose a limb of the body of corruption; therfore the great ones conspire, Psal. 2.5. Psal. 2.5. Come let us break their bands in sunder, &c. Secondly, as this reproveth those that in respect of their greatness, deprive themselves of the instruction of God; so wee are all guilty, wee may fasten the reproof vpon the best of us, that having such a Master as God himself is, wee are no better Schollers. When God speaks to things without life, they hear him; the rock yields water, the dead rise and walk; and yet, alas, God speaks to us every day, not onely by his works, but by his Word in the ministry, and yet we stop our ears; let this bee a cause of humiliation to vs. And let this bee a means in the third place, to incite and stir up everyone of us( since it is so, that the best proficients are but Schollers) to put ourselves to this school: and that is the third point that I take up here by the way; the willingness of the scholar, and wrap it in this use of Exhortation: beloved, we can dispatch no matter, no action, to the honour of God, and the comfort of our own souls, without the direction of the Almighty: what is the cause of those Idolatries, blasphemies, murders, and all manner of sins and villainies that too oft go unpunished, nay, sometimes are countenanced, but because men do not seek direction where they should haue it? Therefore we haue this charge given to them that are in authority, Ios. 8.1. Ios. 8.1. Let not the book of the Law depart out of thy mouth. God is an all-sufficient teacher, beloved. And not onely so, but he is a mild Master. And being mild, in the third place, he stoops to our capacity, and bears with our weaknesses and infirmities; and therefore what lets us that wee learn not, and are not better Proficients in the school of God, in the knowledge of God and in the power and practise of Religion ● surely, that which usually hinders Schollers from learning,& wha● is that? Either Pride, or idleness. Pride, that wee haue knowledge enough. Or, idleness, that we care for no more, or we love our own ways, we are loathe to change our course of living; but especially these two are great hindrances to learning in the school of Christ. First, vnresoluednes, If a Boy be not resolved to be a scholar, he cares not for learning. There is many a man that is not yet resolved whether to learn of God, or of satan, of Christ or of Antichrist, they halt between two opinions, and so they never prove good Schollers in this school. The second hindrance is credulity; men too easily embrace the evil reports that false spies cast vpon this schoolmaster, and his ways: as they were too credulous in embracing the ill report of those false Spies, concerning the good Land: Oh, say they, the Master is rigid and severe; the lesson is harsh and unpleasant, the company that learn in the school of God, they are few, and therefore what should men do learning of this Master, in this school. Suppose things were thus, that God were so sharp a Master,& that the lesson were so vn●easant, and that there ●ere so few, as indeed ●ut is true, there are ●t few in the ways of ●odlinesse, yet me ●inkes these three ●ings should carry e●ry man through all ●scouragements, and ●irre them up to put ●emselues to that ●hoole, the Schoole●ster whereof God ●mself professeth him●elfe to be. The first is, that Gods ●hollers are the wisest ●en in the world; nay, I may say they onely are wise men; for so wise men term all fools, but those that are endowed with the spirit of wisdom; I am wiser then my teachers, saith david: then his earthly teachers he meaneth; and the cause was, because he was taught from God, that is, a teacher in heaven, which is the Schoole-mast● we now speak of; indeed beloved, the meanest Christian is able to teach in this lesson, th● wisest naturalist in th● world. Secondly, if we consider Gods readiness and willingness to teach us; and this makes our sin heavier, if we learn not. joh. 15.22. If I had not come among them, they had had no sin: that is, in comparison of that they haue now, and the patience and mercy of God being laid in the balance with our sins, the one against the other, our sins will grow too heavy, and God will fall vpon the punishing side, for our abuse of his patience. Thirdly, let us know, that the lesson itself is easy, if wee be willing to learn, our crookedness, and unwillingness makes the ways of God harsh and grievous, which else would be easy; and the more we take vpon ourselves, the better we shall go through with the work, one duty helps on another, and the longer we enure ourselves, the more pleasure we shall find in these ways: but I must hasten. The last use of the point shall be for trial, since while we live in this world, wee are Schollers, either in the school of Christ, or of satan; therefore, beloved, it is worth our labour to inquire and make trial of our estate& condition, whether we be Gods schollers, or no: I will give you two or three marks and characters to know it. First, do you love the school of Christ, the Scoohle of Gods public assemblies, where there is Prayer, and Preaching: these are Gods Free-schooles; and there is God continually, and especially vpon the Sabbath, that is Gods market day, his school day wherein he offereth to teach his children, and seruants: therfore Popish recusants, factious separatists, and temporising neutrals, that absent themselves from Gods school, they deprive themselves of the benefit of his teaching, the people of God. Isay 1.& 2. they say, come Let us go up to the house of the Lord, and he will teach us in his Law: but alas, satan hath many schools in every town, that too oft are full, when Gods schoole-doores stand open, and are empty. Secondly, let us examine, as our love to this school, so our entrance into it: haue we seen our own natural condition, what wee are by nature, what we are without Gods teaching; Sathans schollers lead in the ways that led to damnation, and destruction of our own souls? haue we been humbled for this, and so haue gone out of ourselves, that we might be nothing in ourselves, and all in Christ. Then, when wee haue denied ourselves, God admits the humble for his schollers, but he resists the proud, and gives them no admission at all. Thirdly, let us examine our entertainment, when wee first came into this school, and thereby wee shall discern it: what was that good welcome, and love, and liking, and hearty approbation and affection we found of them, but hatred and ill usage from the world, and hard language even from our own companions, that formerly seemed to love us best? Fourthly, wee may know it by examining by what rule we walk: now, do we walk, and live according to the Canon of Gods school? What is that? The revealed will and word of God: alas no, the Word never taught thee to lie, to swear, and for swear; it never taught thee to bribe, and oppress, thou art none of Gods Schollers, that walkest and livest not according to the Canon of Gods Word, thou art yet the scholar of Satan. Lastly, examine thy progress in this school, for Gods scholar never thinks that he hath enough, he is unlimited in his desires; the reason is, because he aims at perfection; the more we profit in the ways of piety, saith one, the more easily we see how short we come of that that wee aim at; yet we should not be discouraged, for whosoever gets into this way, are certain to attain one day to the end, in the mean time the way itself is not without pleasure and delight; for they are Gods own ways, which is The fourth and last particular, in the first general in the Text, Teach me thy ways: they are the ways of God; by ways he means a course of life. And by the ways of God, I understand not so much Gods manner of dealing with his children, whereof Moses speaks, Deut. 32.1. Deut. 32.1 all the ways of God are iudgement and Psa. 18.13. Psal. 18.13 the way of the Lord is perfect: though I exclude not this, for david being under the cross, might, and it is good then for a man to search out the w●yes of God; that is, after what manner God deals with his children, that he may the better hold under the cross. Neither do I understand this of those secret footsteps of the Lord, that are not known, Psa. 77.19. Psal. 77.19 but by the way of the Lord, though I include the former, I understand first the doctrine of the Law, and of the gospel, the precepts and commands of God; Whereof david saith, Psal. 18.21. Psal 18.12. I will keep the way of the Lord; that is, the precepts and commands of God: this is the way that Paul persecuted; Act. 9.2. Act. 9.2. And not onely so, but especially, in the second place, to extend it to the largest, I understand by ways of God, the whole conversation every way conformed, in respect of a mans desires and endeavours, to bee lead according to Gods will; as by the way of the ungodly, I understand a wicked conversation in the divels ways: so then, the way of a just and godly and holy conversation, that is Gods ways: So wee will bring the words to an issue and conclusion, that A life ordered according to Gods will, is Gods way. I will walk in thy ways, saith the Psalmist, Ps. 119. I haue chosen thy ways: there is a life framed according to the rule and canon of Gods word. I know, saith God to Abraham, Gen. 18.19. Gen. 18.19 that Abraham will teach and instruct his children in the ways of the Lord; that is, how they might live and conform all their conversation according to the revealed will and pleasure of the Lord. The grounds and reasons of this point are these. First, because this is a way of Gods own prescribing and pointing out; when a man frames his life according to the word of God, he doth that that God would haue him do; we use to say, it is such a mans works or ways, when he is the Author& glister of that way; so it is between God, and the ways of godliness: Micah. 6.8. Mich. 6.8. He hath shewed thee, O man, what is good: it is of Gods delineating, and drawing out the way wherein every Christian soul walks to everlasting life and glory. Secondly, they are Gods ways, because God approves of these ways to be good ways. Wee use to say, this is your way, because you approve of this way: so this is Gods way, a life agreeable to the word: God approves the way of the just, it is known to the Lord. Psal. 1.6. Psal. 1.6. God knows the way of the righteous▪ so he doth the way of the wicked too; but the way of the righteous is known of God with approbation, he knows it with a knowledge of approbation. Thirdly, because this way leads to the enjoying of Gods favor here, and everlasting glory in his presence for ever hereafter; it comes from God, it leads to God, is approved by God, and therefore it is the Lords way: and this is the way that Precilla and Aquila instructed Apollo in more perfectly, Acts 18.26. Act. 18.26. The consideration of which point, for the use& application of it; In the first place it affords us a double instruction. First, this teacheth us that a life not ordered according to the word of God, is none of Gods ways, it is the way of man, the way of satan, the way of the flesh; God hates this way, and those that walk in it. Secondly, this informs us, that the knowledge of this way is the best knowledge that a man can attain in this world; the practical saving knowledge of this way it is the best, and most noble knowledge that a man can attain to in this world, because it is the knowledge of Gods ways. Therefore let us inquire for it, and love it, and live in it: there are two means to obtain it. First, Inquisition. Secondly, Supplication. The first, that we may know: and the second, that wee may walk in this way. Now if wee inquire, we shall find four distinct tracts in this way of the Lord, for our instruction. First, the way of Mercy. Secondly, the way of Truth. Thirdly, the way of Iustice. Fourthly, the way of Peace. First, the way of Mercy, that is the seat of the Almighty, Amo. 5.19 Hosea chap. 5. vers. 14. therefore when God is said to execute iudgement, he is said to come from his place, and when he ceaseth to punish men, he is said to retire, and go back to his place; this is a way that every man must know and walk in: Blessed are the merciful, for they shall obtain mercy; and iudgement without mercy shall be gi●en to them that show no mercy, saith james; especially those that haue the sword of iustice committed to them, ●nd that judge for t●e Lord, neither partiality, nor spleen, nor passionate sentence, before the cause be duly weighed, nor austere nature, delighting in punishing, and wreaking itself on others, when there is no just cause and reason; none of these should carry a man out of the way of mercy, mercy must be mixed with iustice, and iustice must bee mixed with pitty: This is the first way that every one ought to walk in. The second tract of this way, is the way of truth; The ways of God are mercy and truth, Psal. 25.10. Psal. 25.10 There we see in one verse both these tracts; and this is a way that wee must both know and walk in every man must speak truth to his neighbour, saith the Apostle, Eph. 4. Eph. 4. If wee must speak the truth, then surely we must swear truth. It should be more dear to you that are jurors, than your Land-lords, or yourselves, or your personal gain: Brethren in iniquity, one wicked companion will say, and swear for another: but let none of these things carry you out of the way of truth, for that is the way of God, it comes from God, and it leads to God, to holinesse and blessedness. The third, is the way of Iustice: this is the way of God,& it should be manifested by you whom it concerns, in respect of God, with impartiality, Nahum. 3.1. Nah. 3.1. the Lords way is in the whirlwind: and job saith, he clotheth himself with Iustice, as with a garment, job 29.14. job 29.14. and so should you be that sit in the seat of iudgement and Iustice; there were crying sins that brought ruin& desolation vpon the Church and state of jerusalem, jer. 5.1. jer. 5.1. saith God, inquire and see if there be one man that executes iudgement and Iustice: no, there was not one, and therefore he adds in the fourth ver. they haue not known the way of God. beloved, when injustice takes place, and the laws of the land fall sick, then our peace& kingdom too, lie a bleeding; therefore I beseech you every one in your places execute iudgement, against Idolatry, perjury, Sabbath-breaking, and the like sins against God; let nothing carry you out of the way of Iustice. indeed men are usually carried out of this way, and it is by these three things: First, through covetousness: the love of money is the root of all mischief, wickedness and impiety; there is a strange change, where it hath gotten possession of a mans heart; it turns a Magistrate into a Merchant, and it turns all that he touches into gold, adulteries, and blasphemies, and what not? mens lives, and mens souls: therefore beware of the love of money; this draws a man out of this way. Secondly, sensual profuse prodigality: when men are endless in their expenses of apparel, and diet, &c. Thirdly, base affectation of superiors, which attends usually an effeminate cowardly disposition; for fear of a man, a man will not be known to be the same man that he was, he will not be known to be an enemy to Popery, and profaneness; nay, many times he sets himself to be an actor, and defender of the same: let none of these draw us out of Gods ways: they are Gods ways. The fourth and last, is the way of Peace, that wicked men never know. When I speak of Peace, they are for war, Psa. 125. Psal. 125. and the Apostle speaking of the ungodly, Rom. 3.17. Rom 3.17. saith, The way of peace they haue not known▪ Why? because they delight to live& walk in malice. having seen the several tracts in these ways of God, I proceed further in this point. The two main heads of these ways, are Faith: and, Obedience. First, Faith: Christ himself is the way, the truth and the life: he is the holy, and true, and pure way, that leads to the supreme City; as a Father saith: and saith in him carries us along in this way. And then Obedience that sollowes vpon Faith, vpon the renovation of our hearts, understanding, will and affections; when the inward man is renewed we come to walk in the ways of obedience. In this way was Paul when he was so zealous against Idolatry at Athens: in this way was david, when he said, I will run the ways of thy Commandements. Indeed oft times he missed this way, once he turned out of this way, but it cost him deere, it cost him one of the chiefest jewels he had, the comfort of his conscience; in both these general heads of Faith and Obedience, this way is opposed by two sorts of men in the world. First, the way of Faith is opposed by Papists: for they fain a way to heaven that God never taught, nor I am sure never brought man to heaven by; namely, merits of our own, intercession of Saints, Popes pardons, and the like; a broad and easy way for rich men, howsoever the poor do shift, Lord haue mercy on them, as the usual saying is; Mercy must be their refuge, and indeed they are safe if they get and attain that. Secondly, the way of obedience Atheists and profane wretches oppose, directly setting themselves to affront it in the world; In so much that a man that hath a care to walk according to this rule, and goes on in this way that is called Gods way, it is derided as preciseness, and precipitate madness. When the fashions grow vulgar, superiors change them and cast them off; never was the truth of the gospel more persecuted by Papists under the name of heresy, than the power of godliness is of late, in every Tap-house and tavern, by every Boy and girl, under the name of purity. I would haue men of fashion, change this fashion, and leave this unclean language. And let those that are in the place of God vindicate the ways of God from false ways. First, keep the Doctrine of the Scriptures sound; Contend for the faith, Iude 2. Iude 2. For if our rule be wrong, how shall wee go straight to heaven. If wee make the Word to speak that it never meant, that a man hath power of himself to save himself if he will: the means are offered, that God chooseth men for fore seen faith; that a man may come to live, and finally fall away from saving grace; if you suffer the Word to speak that it meant not what will become of our Church, and Doctrine, and Peace, and Country? And not onely for the Doctrine of the Scriptures to vindicate that from errors, and keep the rule straight and sound, but in the second place countenance also the life of Religion, and the power of goodness where you see it; your sovereign calls for this, that is the defender of the faith, your places call for this: for the power is put into your hands, the law of the land also pleads for this; and not onely so, but good men expect it, your own consciences will stand on your side, and God himself I am sure, will be for you. No man ever lost by standing for God, though some do it not, yet let their backwardness provoke you to be more forward. I need not urge this point at this time in this place, your own care in your persons and families to give the Sabbath rest, stops my mouth in this instruction. The second use shall be for trial: It is worth our inquiry, to know whether wee are in this way or no. There is an old way of justification by Faith alone; Abraham believed, and it was imputed to him for righteousness: and there is a new way of meriting heaven by works of compensation, which turns to the dishonour of God, it robs him of his honour, and Christ of his merits, and themselves of their souls: for Christ is become of none effect to such, Gal. 4.2, 3. Gal. 4.2, 3. they are fallen from grace. There is an old way of innocency, sobriety, chastity, holinesse and righteousness, that God hath alway prescribed his children to walk in; there is another way now of poisoning, stabbing, deposing Princes, and blowing up of Parliament houses and all by the Popes authority, and this is the divels way; Gods way is a way of wisdom, a way of wonders, a way of narrowness. A way of wonders; for the blind see, and the dead rise and walk, and yet God hath appointed this to be done by weak means; as by david, he slay goliath, so God by the breath and mouth of the ministry he kills sin and quickens the soul. It is a strait way also, it is not overmuch beaten: surely, those that make universality, or generality a note of the Church, they would haue pitched on sodom, and not on Lot in those times of general profaneness. But how shall wee know whether we be in this way, or no? I will give you two or three characters to know it. First, he that is in the way of God, he hates all false ways( as david saith) whatsoever they be; whether of error, ignorance, idolatry or profaneness, he doth not onely decline them, but hate them: for many a man declines, and keeps himself out of the superstitious and idolatrous ways of Popery, and out of the too dissolute profane courses of the sons of Belial; yet he loues these ways too well, onely he waits a while to see where the wind will set: but he that is in Gods ways, he hates every false way. Secondly, if we be in this way, we will be so far from discouraging others from the ways godliness, by scandals and imputations, &c. that our care will be, that our children and seruants, and all may be brought into this way; My hearts desire is, that Israel may be saved, Rom. 9. Rom, 9. and Psal. 39.11. Psal. 39.11 Come children, and I will teach you the fear of the Lord. Thirdly, those that are in this way, are way-layed by satan and the world; and those men that never found a rub in the way of profaneness, and in the way of civility, now they find many oppositions. Lastly, wee may discern it by our even walking in this way: wee do not now and then fall into this path, like those that are sometime for one, and sometime for another; sometimes they will hear Sermons, but by and by they will neglect them, but we keep ourselves constantly for God in our general course and way. Some think themselves in this way because they are more civil then others; and indeed civil parts are good parts in these uncivil times, but it is impossible that these should carry a man to heaven; Without holinesse no man shall see God. Some think, if they pitch themselves in the way that runs with the current of the times, that they are in the way: but as Peter when he was delivered out of prison, at the first he thought he had seen a vision; so these men deceive themselves, when thou comest to thyself, thou shalt find and feel to thy cost, that neither riches, nor honor, nor preferment, neither greatness, nor civility, nor external formality, and profession will save thee out of hell, unless thou be in such a way as that thou hatest every false way, unless thou desirest to bring others to the truth of God; unless thou be in such a way as is opposed by satan. and in fuch a way as thou walkest in constantly in thy course, though with much opposition,& sometimes many failings: nothing in the world will keep a man out of hell, unless he find these characters in him; therefore let every man examine whether he be in this way, or in the way of sin and ignorance, the way of death and damnation: but I am loathe to loose you in the way, before I come to the journeys end. Since wee are here met by the providence of God, and all of us beleeue and hope for one resting place; therefore let us on forward and imitate david in his resolution, I will walk in thy truth: whence the point is this, that True instruction rests not inspeculation, but breaks forth into practise. inquire for the old and good way, jer. 6.16. jer. 6.16. this is the good way that brings us to God, other ways are nought; inquire for this way: what to do? to do it, Col. 1.9, 10. Col. 1.9, 10 the Apostle prayeth that they may be filled with the knowledge of the Lord; to what end? that they might walk worthy of the Lord: In a word, the ground and reason is this; knowledge brings conviction, therefore if we practise not answerably, it will leave us without excuse. Therefore Christians must be walkers as well as talkers, both must go together, hand and tongue, conversation and action, wee must walk in Gods truth, or according to Gods truth for both come to one scope, they are not in the ways of God that walk not according to the truth of God, they are not the Church of Christ, that walk not according to the rule and canon of Christs truth: some set their backs vpon this way, and walk and run a clean contrary course, Idolaters, drunkards, murtherers, adulterers, &c. I need not instance, every man may see a man when he runs a contrary way to heaven, with all manner of profaneness& looseness. Some seem to set their feet in this way and to go forward, but as disliking their former choice they stand still and retire, because they were never truly in the way: some desire to know that they might know, they desire to know as much as the Minister can teach them, and then there is an end of their desires: some desire to know that they might bee known to know, they think their knowledge is nothing, unless other men know it; but david desired to know that he might practise; teach me thy way, O Lord, and I will walk in thy truth. So we should be exhorted to that of a father, first to choose the ways of God, and then to walk in those ways; and that wee may not miscarry in our travail as we are going to heaven: First, be sure alway that our eye be fixed vpon the rule, that is, the word of God, let us keep close to that. Secondly, let us labour to see what hinders us in the way, and to pass by it, or get thorough it. Thirdly, get a good heart to the journey, and then let us walk along as david saith here, I will walk in thy truth. And let our walking first be cheerful, for indeed wee walk and travail to heaven, this way tends to a kingdom, to glory, therefore why do wee not walk cheerfully, why do we suffer our heads to hang down, and are all amort, as if we were going to a place of pain or execution. Secondly, let us walk a place, therefore Heb. 12.1. let us run the race of godliness, lest the night come vpon vs. Thirdly, let us put on courage and resolution, lest persecutions, pleasures, profits, persuasions or promises, friends or enemies drive us out of the way; wee walk in the valley of Rephaim, where there are Giants, the devil& the world set against us, therefore we haue need of resolution. Lastly, when we haue resolved, let us never sit down, till we come to the end of our journey; many walk, but not to the end: the reason is, because they were never in the way. And that we may thus walk with cheerfulness, and run the ways of godliness, and put on resolution and courage, and hold out to the end; let us bee sure that our hearts be set and knit close to God, which is the last particular circumstance in the Text: unite my heart to fear thy name. Let my heat rejoice, saith the Septuagint; and indeed, beloved, there is never true mirth in that heart that is not knit close to God. Or make my heart be united to thee, as jerom reads it; according to the Hebrew, unite my heart to fear thy name; or, unite my heart to thee: for the name of God in the Scriptures is taken for God himself. I will pick out the main point of all, and that is this, that A Christian should always haue a care that his heart sit close to God. This is called, Act. 11.3. Act. 11.23. a cleaving to God, and here it is an uniting or a knitting, as one thing is fastened or tied to another. The Reasons of the point briefly are: First, because by nature the heart is ready, and subject to sit loose from God, and to sit close to the world, and the love of the flesh; therefore wee should haue a care of it; we are averse to God, subject to love our own lusts that will be our ruin. The second reason or ground is this, because God gave us our hearts therefore we should return them again to him: our hearts are Gods, he must haue them therefore; they are his by creation, he made them; they are his by redemption, he redeemed them, You are bought with a price, therefore glorify God with your bodies and spirits, for they are the Lords, 1 Cor. 6.20. 1 Cor. 6.20 therefore seeing our hearts are his, we must return them back again to him: we must see that they sit close to him. The use of this point is; first, for terror to covetous, voluptuous, ambitious men, whose hearts are set and cleave fast to their profits, honours and pleasures, these are Idolaters; for covetousness is Idolatry; and whatsoever a man sets his heart on, that is his God: these are as fishes that wallow without fins in the mud, therefore God abhors them; these sow to the flesh, and shall reap corruption; these love the world and not God: as John saith, the love of the Father is not in them: these set their hearts vpon vanity, and that vanity is the price of their own souls. Therefore let us every one labour that our hearts may bee united and close knit to God; without unity in the heart there can be no peace either in the Church or Commonwealth, it is that that preserveth both: you know the ordinary saying, divide and reign; divide the heart from God, and the devil presently reigneth. What need we haue in these dayes to keep close to God, I need not urge, especially if we be employed in matters of consequence; the judge iudgeth for God, the Lawyer pleads for God, the Minister preacheth for God, every Christian doth, or should do all he doth, for God; all the cause of our miscarriage is, because we suffer somewhat to put in between God and our own hearts; let us labour that our hearts may sit close to God in a holy fearing of him: I will onely at this time give two or three marks of trial, whether our hearts sit close to God or no. First, are our hearts set close to the ordinances of God, to the Word and Sacraments, and Prayer; examine thine own soul, and let thy conscience answer for or against thyself how thy love is to the ordinances of God. Secondly, do our hearts sit close to the fear of God; that is, to make conscience, in private, of secret sins, of unbelief, of hardness of heart, of hypocrisy, and the like; those secret acted sins that are likely never to be discovered, or the world never to take notice of them. Thirdly, do our hearts sit close to the Saints of God, do wee love them, dost thou affect those that endeavour to put themselves out to this schoolmaster; he that loues God that begets, loues him that is begotten of him, 1 John 5. 1 joh. 5. Lastly, art thou so sensible of the looseness and falling of thy heart from God, as that thou graspest and stirrest up thyself, to catch better hold, and desirest daily closer and nearer communion and fellowship with God; is it so with us? it was so with david, he desired instruction that he might know, and to know that he might walk in a hearty, constant fear: Teach me thy way, O Lord, and I will walk in thy truth; unite my heart to fear thy name. FINIS. The Table. A Account. WE must give an account to God. 247 Affections. filthiness in the affections. 85 A Christian cleanseth himself from all sin in his affections. 97 Afflictions. Afflictions, wee should labour for a sanctified use of them. 235 All. How a Christian is cleansed from all sin, see sin. 93 Apply. Ministers should help people apply truths. 5 B barrenness. barrenness pleaseth the divell. 208 Terror to the barren in grace. 220 beloved. The faithful are beloved. 3 Blind. By nature wee are blind. 286 C Change. True holinesse works a change. 177 cheerful. We must walk cheerfully in Gods way. 364 civil. Terror to men merely civil. 156 Difference between civility and holinesse. 157 See hypocrite. cleanse. Why Paul exhorts men to cleanse themselves. 34 See power, see sin. coldness. coldness hinders growth in grace. 226 Commands. Commands of God make wicked men culpable. 35 living in any sin breaks all the Commandements. 57 Communion. Communion with God, what hinders it. 53 Constant True holinesse constant. 152 Constancy in holinesse saves vs. 155 Corruption. Corruptions in us strong. 205 Courage. Courage in Gods ways. 365 Created, see holinesse. covetousness. covetousness hinders the growth of grace. 228 covetousness carries men from iustice. 336 Curse. If wee grow not in grace, wee are under a curse. 208 custom. custom weakeneth sin. 108 D Decay. Grace will decay if it grow not. 207 Delight. Delight in God. 100 Desires. A Christian cleansed from all sin in his desires. 94 Desire to grow in grace a sign of growth. 252 Desires accepted of God. 258 Disgrace, see profession. E End. The end of God in making promises. 13 Restraining grace makes a man do things for by ends. 105 A Christians work ends not till his life end. 213 F Faith. Faith helps against sin committed. 73 Faith one main head of Gods ways. 340 Fire. Grace like fire. 199 Filthy. sin silthy in diuers respects. 39 Flesh. Why some sins are called sins of the Flesh. 41 helps against sins of the flesh. 71 What argueth a man to live in the flesh. 87 Fruit. What Fruit God requires of vs. 216 G God. Who shall see God. 138 Holinesse seeks God as its end. 151 We must go to God onely by prayer. 278 Grow, Growing. Growing in holinesse, the necessity of it in three things. 202 Danger of not growing. 206 Exhortation to growing. 224 hindrances of growing. 226 Growth of sin. 246 Comfort to growers in holinesse. 249 signs of this growing. 251 H Hate. Wee must hate all sin. 60. 75 Restraining grace doth not make us hate sin. 159. 352 Hating false ways. 351 Heart. A broken heart prepare to holinesse. 173 True holinesse begins at the heart. 176 The heart is evil that groweth not. 210 Humble heart to be laboured for. 239 Heart must be united to God, for he gave it. 369 Hypocrite, hypocrisy. Hypocrites religious. 68 Hypocrites civil. 69 Hypocrites. 148 Difference between holinesse& hypocrisy. 149 Holy, holinesse. Holinesse created, two-fold. 124 Holinesse habitual 128 Holinesse, how wrought by the Spirit. 127. 175 Holinesse, wherein it consists. 128 Holinesse, the least measure of it cannot be lost. 131 Holinesse positive, requisite. 133 To be holy, what. 134 Holinesse of God infinite. 135 All Gods works call us to holinesse. 141 Scorners of holiness. 145 Holinesse, an exhortation to it. 164 Holinesse marks of it. 171 preparatives to holinesse. 172 Effects of true holinesse. 183 motives to grow in holinesse. 240 See promises. Hope. Christians haue more in hope than in possession. 9 Humble, see Heart. I idleness. idleness hinders from learning in Gods school. 304 Idolaters. Papists, Idolaters. 282 Illumination. Common illumination weakeneth sin. 107 Imaginations. filthiness in the imaginations. 82 Imperfect. Holinesse imperfect. 125 Inward man. filthiness in the inward man. 77 motives to purge the inward man. 87 endeavour. A Christian cleansed from all sin in his endeavour. 96 Intermission. hypocrisy with intermission. 152 Iustice. Iustice Gods way. 334 Iustice, what carries men from it. 336 K Knit. Heart must be knit to God. 366 four trials of a heart knit to God. 368 L Law. sins of the inward man break Gods Law. 88 Learning. four hindrances from learning of God. 304 limited. hypocrisy limited. 150 love. love to good duties not bread by restraining grace. 160 love to God, a sign of holinesse. 183 Lusts. Lusts, we live better without them, than when we enjoy them. 102 M Measure. Grace in us but in Measure. 287 means. Wee must apply ourselves to Gods means. 174 means to grow in grace. 232 Mercy. Mercy one of Gods ways. 330 Merit. Merit must not bee pleaded by sanctification. 132 Mind. Mind, much filthiness in it. 78 mourn see Spirit. Motion. First motions to sin must be resisted. 76 N negative. Restraining grace makes negative professors. 159 O Occasions. Occasions of sin to be watched against. 76 Occasions removed, weaken sin. 106 Others. Those that are in Gods ways labour to bring in others. 353 Outward-man▪ The cleansing of the outward-man follows the inward. 90 P Patience. Patience of God should move us to holinesse. 240 Peace. Peace is Gods way. 339 Perfect. Holinesse perfect. 124 To grow perfect in holinesse. 193 Perfection two-fold. 195 Particular. Restraining grace keeps but from particular sins. 104 persuasion. False persuasion in the mind. 78 Power. Man cannot cleanse himself from sin by his own power. 32 Gods children haue power given them to purge themselves. 37 Prayer. Prayer for pardon of sins committed. 72 A sign we neglect prayer if we grow not in grace. 212 We must pray to God onely. 279 practise. practise forborn weakeneth sin. 107 practise vniform a sign of growing in grace. 255 True instruction breaks forth into practise. 358 Pride. Pride hinders from learning of God. 304 Prodigality. Prodigality carries men out of the way of iustice. 337 profane. Terror to the profane. 144 Promises. Promises of God should make us holy. 10. 27 Promises of God the ground of them. 13 Promises, terror to those that abuse them. 20 Promises, wee should acquaint ourselves with them. 24 Profession. Profession of a Christian disgraced by sin. 50 See Hope. Purge. How it is easy to purge sin. 100 Trials whether we purge ourselves from sin. 103 Purging of sin imperfect without holiness. 140 See holinesse. Purity. Inward purity God delights in. 91 R Relation. Relation between God and us enforceth holiness. 17 Resolution. A Christian cleansed from all sin in his resolution. 95 Rest. Wee must not rest in any measure of holiness. 132 restrain. Commands of God restrain the wicked. 36 Difference between restraining and saving grace. 104. 159 Reward. We may haue an eye to the reward in our obedience. 14 S Saints. love to Saints a sign of holinesse. 186 Scorners, see Holinesse. scholar. The best proficient in grace Gods scholar. 284 Exhortation to bee Gods Schollers. 301 encouragements to bee Gods Schollers. 309 Trials whether wee bee Gods Schollers. 313 Secret. Secret temptations to be resisted. 109 self, selves. To labour for knowledge of our selves. 26 Of those that blame others and are worse themselves. 66 hypocrisy seeks it self. 151 Denying our selves prepares to holinesse. 174 Man cannot teach himself. 298 sin. We must purge out all sin. 45 sins committed how to be undone. 72 sins to come, how prevented. 74 Sight of sin prepares to holinesse. 172 Sorrow. sin committed, undone by godly sorrow. 71 soul. soul ruined by one sin unmortified. 62 Speech. Holy speech. 189 Spirit. Why some sins are called sins of the spirit. 42 Helps against sins of the spirit. 77 Mourning for sins of the spirit. 112 Heart set on spiritual things. 115 Spirit makes other means effectual. 296 T Teacher. What kind of Teacher God is. 305 Gods readiness to teach. 311 thankfulness. thankfulness for that grace we haue, a sign of growth. 253 Trees. What fruit God requireth of his trees. 216 Truth. Truth Gods way. 332 V. unbelief. unbelief in the mind. 79 understanding. filthiness in the understanding. 80 universal. Holinesse exercised universally. 149 ushers. four ushers whereby God teacheth. 289 w Walkers. Christians must be walkers. 360 Way. Way of God, what. 320 Holy life Gods way, why. 324 We should labour to be in Gods way. 329 four tracts in Gods way. 330 Two main heads of Gods ways. 340 How to keep Gods ways pure. 344 trial if wee be in Gods way. 348 signs that we are in Gods way. 351 helps to keep us in Gods way. 363 Weakened. How sin may be weakened. 106 Will. Gods children haue a will given them to cleanse themselves. 38 filthiness in the will. 84 Word. Word searching out our sins. 113 love to the Word, an effect of holinesse. 185 works, see Holinesse World. World, not to regard the censures of it. 98 World opposeth them that are in Gods ways. 353. FINIS. Errata. page. 63. line 4. red if Pharaoh. p. 64. l. 17. r. is because. p. 71. l. 5. blot out look. p. 82. l 15. for they, r. there. p. 131. l 4. for promise, r. premise. p. 135. l. 7. for argue, r. argue. p. 139. l. 3. blot out the. l. 10. r. Heb. 12.14. p. 146. l. 6. blot out they. p. 158. l. 6. for yet, r. and. p 194. l. ult. for in, r. 1●. p. 210. l. 5. blot out first. p. 259. l. 6. for baptimse. r. baptism. p. 348, l. 6. for second, r. third.