THE Proviso or Condition OF THE PROMISES, The Straight, but the Straight-way that leadeth unto Happiness. Being the Substance of Two SERMONS Preached at Wilton, March the First. 1656. Upon 2 COR. 7.1. Now published at the request of some of the Parishioners and Auditors then present:  
BY Tho. Drayton, Dr in Divinity.  
LONDON; Printed by Tho. Newcomb. 1657.   

THE Proviso or Condition OF THE PROMISES: The Straight, but the Straight-way that leadeth unto Happiness.  2 COR. 7.1. 
Having therefore these promises, dearly Beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting Holiness in the fear of God.  
THat this Text is a Conclusion or Inference, out of the Apostles former Conference or Discourse, none that observe that Illative note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or therefore, will deny. And as the three last Verses of the former Chapter, are an Introduction to this; so it is a Genuine Deduction therefrom, in which (the Illative Particle set apart) we have two general parts.  
The first is a loving and a winning compellation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beloved, or Dear Beloved.  
The other is an Apostolical Imposition or Charge, Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh, and of the spirit, perfecting holiness in the fear of God.  
To begin with the first of these; It is said of Samuel, 1 Sam. 3.19. That the Lord did let none of his words fall to the ground; so will I not pass over any one word in the Text untouched.  
Dear Beloved: This title the Apostle useth not complementally nor formally, but in reality and truth; for these Corinthians were entirely beloved of St. Paul, not with the common love only, which we owe to all men, but with a special affection; and that upon a threefold account.  
1. As they were born and begotten from above.  
2. As they were his Spiritual Brethren, and Fellow-members in Christ. And  
3. As they were his own Offspring, and the Fruits of his labour in the Lord, 1 Cor. 4.15. For in Christ Jesus I have begotten you through the Gospel.  
Whence we have two Instructions.  
1. That there are not only Natural but Spiritual Relations to be found among men, especially in the Church and Congregation of the Saints, 1 Cor. 4.14. I writ not these things to shame you, but as my beloved sons I warn you.  
2. That this Spiritual Consanguinity, is or should be as effectual to beget mutual and reciprocal affection, as the natural affinity is, yea, far more forcible. 1 John 3.1. Every one that loveth him that begat, loveth him that is begotten of him.  
And here he saith, Dear Beloved, but pass we now from the Compellation to the Imposition, wherein the Apostle doth evidence the truth of his love unto them in two things.  
1. In minding them of the antecedent promises, set down in the close of the foregoing Chapter, Having therefore these promises.  
2. In exciting them to eye, observe, and fulfil the condition of the same, lest they should come short of them in the end; Let us cleanse ourselves from all filthiness of the flesh, and of the spirit, perfecting holiness in the fear of God. Our Apostle, Chap. 4.10. of his former Epistle, tells us, That according to the grace of God which was given unto him he as a wise Master-builder had laid the Foundation, and that another buildeth thereupon: But let every man take heed how he buildeth thereupon. The former part of that Verse he hath verified as elsewhere, so in this Text; the latter part which is the Caution, lieth upon myself, and all other Ministers in these days, to look unto it; namely, what, and how, we build upon this Foundation.  
In this part of the Text than we have two subordinate Members; the Apostles groundwork, Having therefore these promises; and then his superstructure, Let us cleanse our selves from all filthiness of the flesh, and of the spirit; or these two. A true supposition, Having therefore these promises; and then an advice, imposition, and injunction, Let us cleanse ourselves, etc. Or in plain terms, the Apostle's Doctrine, and the use which he makes of it; the former being matter of Grace and Promise; the latter, matter of Command and Duty. Of which, the groundwork is first to be surveyed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This part of the Text we may call the Believers Patrimony, or rather his evidence for that which he hopeth for, and is to seek after, Heb. 11.1. Faith is said to be the ground or substance of things hoped for, and the evidence or demonstration of things not seen; which is especially ratione objecti, in regard of the promises on which it is built. In this then are three particulars to be seriously viewed.  
1. The interest of Believers, or of the young itinerant Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these promises. And  
2. The persons that have special interest in them, to wit, Converts and Believing Saints; such as these Corinthians were.  
3. What interest these have therein for the present.  
For the first of these, we may here take notice,  
1. That the best interest that the young Saints have for all manner of blessings, not yet enjoyed, are the rich, precious, and most infallible promises of God. Heb. 11.13. These all died in the Faith, not having received the promises; but having seen them afar off, and were persuaded of them.  
And 2. whereas the promises of God are of two sorts, concerning either Corporal or Spiritual things, 1 Tim. 4.8. But godliness is profitable unto all things, having a promise of the life that now is, and of that which is to come. We may note, that the Spiritual promises (such as these are, to which St. Paul relates) are the greatest promises, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by them we should or might be made partakers of the Divine Nature, having escaped the corruption that is in the world through lust.  
3. Observe, that among many Spiritual promises (those to which our Apostle here refers us) are not the meanest or the least, as is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here not only a Relative, but a Demonstrative Noun or Pronoune. Now then to take them in the order of nature; first, it carrieth us back to the promise of Reception. Vers. 17. of the former Chapter, And I will receive you; Where the Apostle seemeth to look back to Jere 3.14. and other such like places. Secondly, He transmits' us too Verse 16. where the Lord saith, That he will be our God, and we shall be his people; according to Levit. 26.12. Jere. 31.33. and many other places of that import: Thirdly, He leads us back to the 18 Verse, where the Lord promiseth to be our Father, and to take us for his Sons and Daughters, according to Isai. 43.6. Hos. 1.10. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or these, is also Signal or Demonstrative, and sets forth the transcendency of the phrases in these particulars. First, In the Author of them, who is said to be Almighty, Verse 18. and therefore able to perform; and in Verse 17. he is styled Jehovah, or the Lord that changeth not. Secondly, In regard of the great things promised, or the contents of the promises, of which you heard before: Unto which, two great Dignities and Prerogatives more are to be added out of Verse 16. That God hath promised to set his Sanctuary in us, and to make us his Temple, according to Levit. 26.11. And secondly, to make us his Garden Eden or Paradise, in that he hath promised to walk in us: A third remarkable thing is, the extent of these promises, That they are made not only to the Males, but the Females also; Verse 18. and the last thing not to be passed over without due observation and regard, is the condition of the promises, upon which they were made: Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you; which is the sum of Paul's injunction and charge here in our Text.  
Thus of the Interest itself, these promises; the persons interested are, as you see, the Corinthian Saints, and all such as were converted to God, believed in his Son, and were baptised and washed through him inwardly, as well as outwardly: For the promise is made to you and your children, and to all that are afar of, even as many as the Lord our God shall call. For the third, the kind, measure, or degree of Interest, which these persons have; it is not for the most part actual possession, and sense or feeling grounded thereupon; but a true claim and title thereunto, and a suitable hope, so far as they do or intent to observe the conditions of the promises, Rom. 8.24,25. 2 Cor. 5.7. Phil: 3.12. Not as though I had already attained, Heb. 11.13. before alleged.  
Thus of the groundwork; now of the Apostles superstructure, Let us cleanse ourselves from all filthiness of the flesh, etc. From which words we may in the general learn these three things.  
First, That the promises of God are not only a foundation of our Faith, Hope, and Comfort; but are, or should be, a groundwork of our obedience, and a most effectual incentive or motive unto duty, as Ephes. 6.2. Honour thy Father and Mother, which is the first Commandment with promise.  
Secondly, That in God's promises, which are conditional (as all these are) we must not only have an eye upon what is promised, but a sharp regard also upon what is required. The condition as well as the donation of the promises must be heeded, regarded, and observed.  
Thirdly, Whereas this charge here tends unto, and ends in the work of Sanctification, let us take notice, That the great exigence and requiring of the promises at our hands, is the carrying on, and finishing of the great, holy, and most necessary work of our Sanctication, 1 Thes. 4.4. For this is the Will of God, even your Sanctification. It is that whereunto we were elected, Ephes. 1.4. and called, 1 Thes. 4.7. But to come to a more particular consideration of the condition, which is the main thing insisted upon in this Text; in it we have a twofold Christian duty, and both of the greatest importance, enjoined unto us, and charged upon us; the first in these words, Let us cleanse ourselves from all filthiness of flesh and spirit: The second in these, Perfecting holiness in the fear of God. Of which, we shall crave leave to speak in this order; First, by way of Analysis and Exposition; Secondly, by way of Doctrine & Proposition; and thirdly, by way of Transposition to ourselves, or of Use and Application. All which shall be grounded upon clear and evident testimony of Scripture.  
For the first of these injunctions or charges laid upon us; in it are four things to be opened, the first is the evil which is to be removed, All filthiness of the flesh, and of the spirit; the second is the persons from whom it is to be separated, Ourselves; the third is by what kind of act, By cleansing the same out; and the fourth is the persons that are to be engaged in this work, Let us.  
The evil to be removed, is not the evil of punishment for sin, but the evil of sin, the root and spring of all our misery; it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquinament or pollution; By which word we are not only to understand the open sin, but the false holiness also; which is not prescribed by the Lord, but chosen and set up by men: All which is not only filthy in the concrete, but filthiness in the Abstract, Isai. 64.6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade like a Leaf, and our iniquities like the wind have taken us away This filthiness is here set forth by a distribution of it into its species, according to a twofold subject, The filthiness of the flesh, and of the spirit. Where we may observe, First, That there is not only a pollution of the flesh to be found; such as lying, swearing, cursing, gluttony, drunkenness, fornication, whoredom, covetousness, theft, murder, and such like gross and manifest sins are; but a filthiness of the spirit also, whereby the Devils are denominated unclean spirits; such as highflying thoughts, serpentine wisdom, hypocrisy, and seeming holiness, pride, and arrogancy, self-love, self-seeking, strife and debate, factiousness, wrath, revenge, malice, cruelty, mischievousness, persecution, and heart-murder, spiritual whoredom, and the like. Secondly, take notice from hence, That man consisting not only of a body which is flesh, but of an immortal spirit, is since the fall, subject to sins of both kinds (which the Devils themselves are not) till by. Grace they be wholly washed away. In this evil to be removed, we are also to attend the measure and degree, in which it is to be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all filthiness; for as Solomon speaketh, Eccles. 10.1. Dead flies cause the Apothecary's ointment to send forth a stinking savour; so doth a little folly, him that is in reputation for wisdom and honour. Thus of the evil to be removed; the persons from whom we are to remove it, are not our Brethren only, but ourselves in the first place, Matth. 7.5. Thou hypocrite, first cast out the beam that is in thine own eye, and then shalt thou see clearly to cast out the mote that is in thy Brother's eye; For every one of us must give an account of himself unto God, Rom. 14.12. The act to be employed in this removal of the evil, is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us cleanse or purify ourselves; whereof the legal washings, purifications, and cleansings were a type. So that a bare confession of our sins, a bewailment of them, a loathing of them, and a purpose to leave them; though these be good steps and degrees towards this act and duty, yet they all fall short of what is here required, and proposed of the true and industrious Saints, 1 John 3.3. The fourth and last thing to be opened, is the persons who are here to be engaged, and vigorously set on work; to wit, all that have any remainders of inward or outward filthiness left in them, even they that in a good measure are purified already; such as these Saints of Corinth were.  
Thus far by way of Exposition; now the Proposition and Doctrine upon the whole, is this, That all they that would have an interest and share in the precious promises aforesaid, must Cleanse themselves of all filthiness, both of the flesh and of the spirit. This Doctrine is not mine, but the Apostle Paul's expressly here and elsewhere, as you will see anon; and not his only, but the Doctrine of the Prophets, of the Apostles, and of Christ himself; witness these ensuing Scriptures. Isai. 1.16. Wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil. Isa. 57 11. Depart ye, depart ye; go ye from thence, touch no unclean thing; go ye out of the midst of her, be ye clean ye that bear the Vessels of the Lord. Jere 4.14. Wash thine heart, O Jerusalem, that thou mayst be saved: How long shall thy wicked thoughts lodge in thee? Jere. 13.27. woe unto thee, O Jerusalem, wilt not thou be made clean? O when shall it once be? Ezek. 18.31. Cast away all your transgressions whereby you have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? 1 Pet. 2.1. Wherefore lay aside all malice (or naughtiness) and all guile and hypocrisies, and evil surmisings, and all evil speakings. Jam. 1.21. Wherefore laying aside all filthiness, and superfluity of naughtiness, receive with meekness the engrafted word which is able to save your souls. Jam. 3.6. Draw nigh to God, and he will draw nigh to you; cleanse your hands ye sinners, and purify your hearts ye double-minded. Matth. 5.6. Blessed are the pure in heart, for they (and they only) shall see God.  
Nor is there less ground both of Reason & Equity, than Evidence of Scripture, for this duty; First, in regard of the mischievousness of that which is to be removed; Secondly, in regard of him that requireth it; and thirdly, in respect of the sufficiency of help afforded unto us by the Lord, for that purpose; and lastly, that we of right should have a concurrent hand therein.  
For the first of these; first consider what all sin and unrighteousness is in God's sight; it is pollution and filthiness itself. Ezek 24.13. Hence it is compared to every filthy and abominable thing, as to the gorge and vomit of drunkards. Isai. 28.8. To the scum of a Pot. Ezek. 24.6,12. To the mire wherein the Sow walloweth. 2 Pet. 2.22. To the vomit of a dog, there. To the whoredoms of a Strumpet. Jere. 13.27. Ezek. 22. To the abomination of Idols. Ezek 36.25.  
Secondly, It is a superfluous thing that men may well spare. Jam. 1.21. Wherefore put away all filthiness and superfluity of vaughtiness.  
Thirdly, It is of an infectious, contagious and spreading nature. 1 Cor. 5.6,7. Know ye not that a little leaven leaveneth the whole lump?  
Fourthly, It excludes us from entering into the heavenly Jerusalem. Rev. 21.27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination.  
Fifthly, There is no forgiveness of sin until they be left and put away from us, whatsoever men may dream to the contrary. Isai. 1.16,17,18. Wash you, make you clean, put away the evil of your do from before mine eyes; cease to do evil, learn to do well; seek judgement, relieve the oppressed, judge the Fatherless, plead for the Widow. Come now and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be white as Snow; though they be red as crimson, they shall be white as wool. Jere. 33.8. And I will cleanse them from all their iniquity, whereby they have sinned against me: And I will pardon all their iniquity, whereby they have sinned, and whereby they have transgressed against me; for the cause must be taken away ere the effect can cease. See Prov. 26.13.  
Sixthly, That even the Law as well as the Gospel, declares the wrath of God against all sin whatsoever. Rom. 1.18. For the wrath of God is revealed from Heaven against all ungadliness and unrighteousness of men who withhold the truth in unrighteousness.  
Now in the second place, he that requireth this total removal of sin, is of a contrary nature unto it, and cannot possibly have any communion with it. Psal. 94.20. Shall the throne of iniquity have fellowship with thee? 2 Cor. 6.14,15. [For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness; and what concord hath Christ with Belial?] Hab. 1.13. [Thou art of purer eyes then to behold evil, and canst not look on iniquity]  
In the third place, the Lord doth not only afford us space and time to get this work done. Rev. 2.21. [And I gave her space to repent, and she repent not,] but sufficient means also for our thorough cleansing so. Ezek. 36.25. [Then will I sprinkle clean water upon you, and you shall be clean from all your filthiness; and from all your idols will I cleanse you:] Which promised water is not only the pure water, and doctrine of his Word. John 15.3. [Now are ye clean through the Word which I have spoken unto you.] Ephes. 5.26. [That he might sanctify and wash it with water through the Word;] but the promised Spirit of Christ also, which sometimes is called the Blood of the Covenant, because it was figured forth by Blood in the Old Testament, Exod. 24.6,7,8. & 29.20. Levit. 8.23,24. & 14.14. Sometimes it is compared to fire. Isai. 4.4. [When the Lord shall have washed the filth of the Daughter of Zion, and purged away the blood of Jerusalem by the spirit of judgement, and the spirit of burning:] And sometimes to water, as Isai. 44.3. [I will pour water upon him that is thirsty, and a flood upon the dry ground: I will pour my Spirit upon thy Seed, and my blessing upon thine Offspring:] And sometimes to Fuller's Sope. Mal. 3.2. [For he is like the Refiners fire, and Fuller's soap:] This is expressly spoken of Christ; so that we neither want water nor soap, to make a thorough cleansing or purgation of ourselves from sins.  
For this is the Fountain which the Lord hath opened to the house of David and the inhabitants of Jerusalem, for sin and for uncleanness. Zach. 13.1.  
In the fourth place, it is but meet that we which had a hand in polluting and defiling ourselves, should be employed and engaged in the purging ourselves; and so much the rather, because it is for our own good and everlasting welfare.  
Thus of the words by way of Proposition: Now by way of Transposition and Use, the Truth and Equity of this Doctrine being thus cleared up, what remains but that we should make our best advantage of it? For whatsoever things were written aforetime, they were written for our instruction.  
1. Then by way of Information, it is consequent from hence, That as nothing is so offensive and contrary to God, and his Divine Nature, as sin is; so there is no greater bar and obstruction, than iniquity and unrighteousness is, to keep us from the benefit of all his promises, 1 Sam. 2.30. Isa. 59.23.  
2. That in this point some of our Modern writers in Europe, are much degenerated from the Doctrine of the Prophets and Apostles.  
3. That what Paul speaketh, Rom. 7.14,15,16. is to be understood only of Babes in Christ. Secondly, this Doctrine serves to confute many common errors and mistakes; and first, that opinion or assertion, That sin cannot be wholly subdued in the Saints, by the Grace and Truth of Christ, while they live in the Mortal Body; for if that cannot be attained, the design of the Father, who gave his Son, that he might destroy the workmanship of the Devil, 1 John 3.8. is disappointed, and Christ's love towards men is made of none effect; who loved us and gave himself for us, that he might sanctify and wash us with the washing of water by the Word, and present us unto himself a glorious Church, not having spot or wrinkle, or any such thing. Ephes. 5.24,25,26,27. Yea, the condition of the promises being impossible to be performed, should be unjust, and the promises made of none effect; but whereas many places in the Old Testament are brought to plead for the continuance in sin, as 1 King. 8.46. Prov. 20.9. Eccle. 7.20. To those we may answer with the words of the Apostle, Heb. 7.19. That the Law made nothing perfect, but the bringing in of a better hope did, by which we draw nigh unto God. And for the Scriptures alleged out of the New Testament, that of Rom. 7.24,25. cannot be understood of Paul's present estate; for the second Verse of Chapter eight, contradicts it, as doth also 1 Cor. 4.4. 2 Cor. 5.16,17. Phil. 4.13. but must only be understood as was said before, of the Babes and Younglings in Christ; so must that also be understood, Gal. 5.17. and that 1 John 1.8. as is evident, if it be compared with Verse the thirteenth, and fourteenth of the second Chapter; or with Verse third of the third Chapter; and with Verse the seventeenth of the fourth Chapter; lastly, That of Jam. 3.2. can in reason be no more understood of him, and his Fellow-Apostles, where he saith, That in many things we offend all, then that which he speaks plurally also Verse 9 Therewith bless we God, even the Father, (to wit, with the tongue) and therewith curse we men which are made after the similitude of God.  
Secondly, This giveth a check to their Error, who say, That in death (when we put off the Body of Clay) all sin shall be put off and mortified, and not before: For first it is by the Spirit, that the deeds of the body or flesh must be mortified, and not the sinful deeds of the spirit by the flesh, Rom. 8.13. Secondly, If the natural death healed all sins, none would die in their sins, as our Saviour threatens, that the unbelieving Jews should do, John 8.21,24. Lastly, We are commanded to cleanse ourselves from all filthiness of the flesh, and of the spirit; and this is to be done in our life time, and not to be done in our days of our death: And by this opinion, Corporal death should effect more, than the Spirit of Grace could do all our life long, in the final mortification of our sins.  
Thirdly, This may confute them, who affirm, That Christ came to take away the guilt of our sins by his death, and suffering before the act or corruption is taken away; for the cause must be taken away before the effect, as we said before and proved out of Isai. 1.16,17,18. Jere. 33.8. to which you may add, Chap. 31, 32, 33, 34. Acts 26.18. Heb. 10.14. For through the Blood of his Cross, in due time he taketh away the guilt of sins repent of, left, and put away; yet the Spirit of Grace, which is the Blood of the Everlasting Covenant, must first sanctify us, and cleanse us therefrom, Heb. 9.14. also Chap. 10.29. & 13.20,21. Revel. 7.14.  
Fourthly, This may stop the mouths of them which say, we do not read, That ever any man yet was cleansed wholly from sin; to which we Reply, That if this were not, men themselves, and not the Grace of God, were in default; but there is an Israel, who are of a clean heart, Psal 73.1. Who are crucified to the world, and the world to them, Gal. 6.14,15,16. In whose Spirit there is no guile, and consequently no sin, for all sin is deceitful; so Psal. 32.2. Ephes. 4.22. Yea, John saw a numberless number of those, Rev. 7.9,10,14. So also Revel. 14.4. These are the Israel, of which we read Num. 23.21. and Zeph. 3.14,15.  
Lastly, It meets with that distinction more common than commendable; that though sin must not reign in us, yet it must remain in us while we are here: For first, as long as it remains in us, it will oppose the work of God, and get the victory at times, if not with our will, yet against our will. Secondly, If all filthiness of flesh and spirit must be purged out of us, how can it remain? do the spots or filth remain in clothes, when they are cleansed there from? did not Christ come to sanctify and wash us, that he might present us without spot or wrinkle, or any such thing unto himself? Surely this and other distinctions, that plead for the necessary continuance of sin in us, cannot come from above; but since they hinder the work of the Lord, must needs originally come from Hell, and the Devil; though some persons otherwise zealous and virtuously minded, have at unawares, received and used the same, without considering the hurt and mischief that followeth thereupon. See Jere. 50.20. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found; for I will spare them which are left. Mic. 7.19. Sheweth how God will deal with the sins and iniquities of his people, as he did with the Egyptians; he will first subdue, and then drown them: Also Zeph. 3.13. he promises, That the remnant of Israel shall not utter iniquity, nor speak lies: And Mal. 3.3. That Christ shall sit as a refiner and a purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto him an offering in righteousness.  
But thus much of the Use of Confutation; now by way of Correction.  
This Proposition or Doctrine serves to reprove four sorts of men among others: First, Those who have cleansed themselves from many outward sins of the flesh, but are not purified from the sins of the spirit; as spiritual pride, wrath, uncharitable censuring, envy, and the like. Prov. 30.12. There is a generation that is pure in their own eyes, and yet are not washed from their filthiness: So Matth 23.25,26. woe unto you Scribes and Pharisees, Hypocrites; for ye make clean the outside of the cup, and of the platter, but within, they are full of extortion and excess.  
Secondly, It reprehends those yet more secretly who rely upon the promise of God, and look to have their share therein, and yet wittingly and willingly continue in the filthiness both of flesh and spirit: See Jere. 7.8,9,13, also 27. To these it may be said, as Peter spoke to Simon Magus, Acts 8.21,22. Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of the Lord.  
This yet more condemns their folly; who knowing that they must repent, and be cleansed, ere they can be saved; yet not only protract the time for so great a work, but daily pollute and defile themselves, contracting more filthiness then that which they had before, and making their stains and spots of a deeper dye, and harder to be washed out.  
Finally, This may serve for the horror or terror of those who having for a time begun to reform themselves, and put away their sins, yet return again with the Dog to the vomit, and with the Sow to her wallowing in the mire; see 2 Pet. ●. 18,19,20. Ezek. 24.13. In thy filthiness is lewdness, because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, until I have caused my fury to rest upon thee.  
The fourth Use of this Doctrine, is for Exhortation: First, To all seriously to consider this first condition of the promises, so clearly set down, Verse 17. of the former Chapter, and here in the Text, and what is required thereby.  
Secondly, To examine how far we have proceeded in fulfilling the same. Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sins? I fear very few.  
Thirdly, To those that have begun the work, that they go on forward to finish it. Rev. 22.11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; but he that is righteous, let him be righteous still; that is more and more. 1 John 3.2,3. Beloved, now are we the children of God, yet it doth not appear what we shall be; but we know, That when he shall appear, we shall be like him; for we shall see him as he is: For every man that hath this hope in him, purifieth himself as he is pure.  
Lastly, To those that have not begun this great important and most necessary work, to fall upon it forthwith: O wash you, make you clean, saith Isai. 1.16,17,18. otherwise you cannot have your sins forgiven you; yea, Wash your hearts, that ye may be saved, Jere. 4.14. Cleanse your hands ye sinners, and purify your hearts, ye double minded; be afflicted and mourn, and weep; for your laughter shall be turned into mourning, and your joy into heaviness: Humble yourselves in the sight of God, and he shall lift you up, Jam 4.8,9,10. Ye say that ye rely upon Christ, but what part hath Christ with Belial? 2 Cor. 6.15. Therefore let every one that nameth the Lord Jesus Christ, depart from iniquity, 2 Tim. 2.19. See what the Psalmist saith, Psal. 24.3,4,5. Who shall ascend into the Hill of the Lord? And who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lift up his soul to vanity, nor sworn deceitfully: He (and he only) shall receive the blessing from the Lord, even righteousness from the God of his salvation. Therefore mortify your members upon earth, fornication, uncleanness, inordinate, affection, evil-concupiscence and covetousness, which is idolatry; for which things sake, the wrath of God cometh upon the children of disobedience; see Gal. 5.19,20,21. Eph. 4.21.  
Take to you the Water, the Water of the Word, Psal. 119.9. Wherewith shall a young man cleanse his way, by taking heed thereunto, according to thy Word. Seek Soap of Christ, yea, Fuller's soap, to be baptised with the Holy Ghost, and with fire, Malipiero 3.2. Walk in the Light, as Christ is in the Light, and the Blood of Jesus Christ shall purge you from all sin, 1 Joh. 1.7. Let us follow the practice of Hezekiah, 2 Chro. 29. who caused all the filth of the Temple to be carried out, and that house to be purged and sanctified, that the holy Service of God might be renewed therein.  
Thus of the first duty or Christian course, required in the Condition or Proviso of the Promises; now follows the other in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perfecting holiness in the fear of God. In which, by way of Analysis, we have two parts; first, a work of renovation or perfection, perfecting holiness: The second is the kind of holiness, the posture or principle, in which and out of which it must be done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fear of God. For the former of these, in it are these particulars to be explained, ere we come to the Doctrine or Proposition itself.  
First, The object or subject thing to be perfected, holiness.  
The second is the act required at our hands, in relation thereunto, perfecting.  
Thirdly, The persons to be engaged in that act likewise, let us.  
For the first of these, It is not here the Sanctification of flesh and blood, which is proud of its self, and contemptuous of others. Isai. 65.5. Which say, Stand by thy self, come not near me, for I am holier than thou. Which how specious soever it may seem, it is but hypocrisy before the Lord, and an abomination in his sight, Prov. 14.12. also 16.25. Luke 16.15. For that which is esteemed highly among men, is an abomination before the Lord; for this holiness may be changed for a better, but cannot any way be perfected: Nor is this holiness a ceremonial holiness, which was but a figure of the true; but in short, it is that which is called Gods own holiness, Isai. 65.18. Heb. 12.10. Not only because he commands it, but it is that way wherein he walketh, the holiness which he communicateth, and whereby the Saints are denominated holy ones; of which Isaiah speaketh, Chap. 35.8. And an highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those; the wayfaring-men, though fools, shall not err therein. This is that holiness that becomes the House of God for ever, Psal. 93.5. Which holiness is either a way and race, to wit, an holy course of obedience in fulfilling the Will of God, Rom. 6.22. But now ye have your fruits unto holiness, and the end everlasting life. Heb. 10.36. Or else it is the inward holiness of God's Image and Kingdom, from whence that obedience proceedeth. Eph. 4.34. And that ye put on the new man, which is created after God in righteousness and holiness of truth. Both which, if they be not coincident, yet concur to one effect, the purging out of all iniquity. So that this last duty seems to be required in order to the former, and both in respect of the promises.  
For the second particular, the act here required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies not only to go about a thing, Luke 13.32. and to execute it, 2 Cor. 8.6,11. but to finish and to add the end to the beginning. Phil. 1.6. And so here the Participle here used, signifieth a profection with a tendency to a perfection. As for the word perfection, it is variously used, and there is a manifold perfection spoken of among men; one of profession and outward state among the Papists; and so they will have their religious men, especially those in orders, to be termed perfect men, if any will indulge them that honour and dignity; and another of the inward state, which we are here to understand; that again is manifold; one of sincerity and uprightness: So King Hezekiah pleads for himself, That he had walked before the Lord in truth, and with a perfect heart, Isai. 38.3. But this perfection is not sufficient, or always to be rested in. 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth, through the spirit, unto unfeigned or sincere love of the Brethren: See that ye love one another with a pure heart fervently. See 1 Thes. 3.12.  
A second perfection there is of parts, when all the several graces of God's sanctifying spirit are found in a man. This is conceived to be in every Convert or Believer. But the truth thereof may be justly questioned; for some want humility, some meekness, some patience, and the like; And why doth St. Peter command us to add to our Faith. Virtue; to Virtue, Knowledge; to Knowledge, Temperance; to Temperance, Patience; to Patience, Godliness; to Godliness, Brotherly kindness; to Brotherly kindness, Love. If we have all these at our first conversion? 2 Pet. 1.5,6,7.  
A third is the perfection of degrees, when holiness in a full degree is by us attained answerable to the Law of God: And this is threefold, according to a threefold estate or dispensation. The first is of love to God above all, and to our Neighbour as to ourselves, which is the sum and fulfilling of the Law and the Prophets; to the putting down of all contrary dispositions: This is a perfection enjoined by the Apostle, Col 3.14. and above all put on Love, which is the Bond of perfection. 1 Pet. 4.8. This is called perfectio viae, and allowed of by all the Schoolmen. The second is a greater perfection and power in all love and goodness, when Christ in the power of his Resurrection, ariseth in the Saints, after they are wholly dead with him to sin. Rom. 6.5. For if we have been planted into Christ, with the likeness of his death, we shall also in the likeness of his Resurrection. This is that which Paul saith he had not attained unto, when he wrote to the Philippiane, Chap. 3.11,12. And yet even then he was able to do all things, viz. that were commanded through Christ which strengthens him, Chap. 4.12,13. Howbeit he hoped for the other, even while he was viator, or in the body.  
The third is perfectio patriae, the highest perfection of the Saints, of which the Apostle speaketh, Heb. 12.23. And to the spirits of just men made perfect. Here in the Text, we understand the first of these three last named, which is an imperfect estate gradually in comparison of the second, as the second is being paralleled with the third; yet some there be who in this Text understand the second also; which without doubt we should both hope for, and pray for, preparing ourselves thereunto. By the first perfection, and by both the former, we should seek after the third; in all which, the righteousness of the Law is fulfilled through Christ, but according to several dispensations and degrees: For in the first, we have communion with Christ, according to the flesh, or in a lower and weaker way: In the second with Christ according to the Spirit, in a more lively and powerful way in the similitude of his Resurrection, wherein he walked with his Disciples forty days upon Earth: And in the third, with Christ after his Ascension and Glorification; yet the least of these is an holy Perfection.  
For the persons to be engaged, they are all those that have not yet attained to that state; for he that made us without ourselves, will not save us without our best endeavours and concurrences; we have also had a hand in fulfilling the measure of our disobedience and depravation; and the Lord may justly engage us in the work of new obedience, and the renewing of his Image and Kingdom in us; as he doth here and elsewhere frequently.  
The whole Proposition or Doctrine than is this, That those who would be made heirs and partakers of the Divine Promises, must perfect the race of holy Obedience set before them, and the holy Image of God, which is to be renewed in them, or they must put on that love which is the Bond of perfection, and the fulfilling of the Law, as hath been said: Nor is our Apostle herein singular and precise above other his Fellow-ministers, the Messengers of God; nor goeth he higher than Christ himself did in his express Commands: For as Moses witnesseth, the Lord required this of Abraham, the Father of the Believers, Gen. 17.1. And when Abraham was ninety years old and nine, the Lord appeared unto Abraham, and said unto him, I am the Almighty God, walk thou before me, and be persect. And Deut. 10.12. Moses himself requireth as much of all Israel. And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God, with all thine heart, and with all thy soul? And Levit 19.18. Thou shalt love thy neighbour as thyself; I am the Lord. And Deut. 18.13. Thou shalt be perfect with the Lord thy God. So our Apostle, 2 Cor. 13.9. And this we wish, even your perfection. Yea, he enjoineth perfection unto them in his farewell, Verse 11. Finally, Brethren farewel: Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you: So Heb. 6.1. Therefore leaving the principles of the doctrine of Christ, let us go on to perfection. Jam. 1.4. But let patience have her perfect work in you, that ye may be perfect and entire, wanting nothing. Chap. 2.8. If ye shall fulfil the Royal Law, according to the Scripture, Thou shalt love thy neighbour as thyself, you do well. Yea, Christ himself doth not only commend love to God and men, unto us as the fulfilling of the Law and the Prophets, Matth. 22.36,37,38,39. but he expressly commands us to be perfect as our heavenly Father is perfect, Matth. 5.48.  
Nor is there less reason or equity for this part of the Charge and Condition, than there was for the former; For first, God who is holy, and love itself, and perfect in holiness and love, hath predestinated us to be made conformable unto the Image of his Son, Rom. 8.29. Who is the brightness of his glory, and the express Image of his person, Heb. 1.3. And the genuine Son of the Father, in Truth and Love, 2 Epist. John 3.  
Secondly, He hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love, Eph. 1.4.  
Thirdly, This holiness in love, is that whereunto we are called; 1 Thes. 4.7. For God hath not called us unto uncleanness, but unto holiness, Col. 3.14. 1 Pet. 4.8.  
Fourthly, Holy love to God and men, is that which we owe to him for his love unto us in Christ, Psal. 31.23. & 116.1. I love the Lord, etc. 2 Cor. 5.14. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, 1 John 3. to 16.  
Fifthly, It is through holiness and love, that all sin must be overcome and buried in us. Rom. 12.21. Be not overcome of evil, but overcome evil with good. 1 Pet. 4.8. And above all things, have fervent love among yourselves; for love shall cover the multitude of sins; yea, all sins whatsoever, as Solomon testifieth in these words, Prov. 10.12. Hatred stirreth up strife, but love covereth all sin; and that in a burying way first, or in mortification.  
Sixthly, The Law of God (whose fulfiling and accomplishment standeth in love) is established in Heaven for ever, Psal. 78.5,6,7,8. & 119.89. insomuch, That Heaven and Earth shall sooner pass away, than one jot or tittle of the Law shall go unfulfilled, Matth. 5.18. Which fulfilling must be accomplished, not only by Christ for us, but by him and us jointly. Also Matth. 3.15. For he saith unto John, Thus it becometh us to fulfil all righteousness.  
Seventhly, There is no other way left unto us in Christ, that leadeth to life, but the keeping of the Commandments through his grace and help. Matth. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. Matth. 19,17. But if thou wilt enter into life, keep the Commandments. Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and enter through the Gates into the City.  
Eightly, God hath not left us destitute, either of outward or inward means, for the fulfilling and accomplishment of the Law; and the love, holiness and righteousness which it requireth: For first, as to outward means, the Apostle speaks thus. 2 Tim. 3.16,17. All Scripture is given by inspiration of God, and is profitable for doctrine, for redargution, for correction, and for instruction in righteousness; That the man of God may be perfected and throughly furnished unto all good works. Eph. 4.11,12,13. [And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers; for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the Body of Christ: Till we all come in the unity of the Faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.] And for inward means, [Christ is the end of the Law for Righteousness sake, to every one that believeth, Rom. 10.4.] And that as otherwife, so that through his Grace and Spirit [the Righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit, Rom. 8,4.]  
Ninthly, God hath not only promised to put his Law into our inward parts, and to write it in our hearts, Jere. 31.33,34. Ezek 36.25,26,27. but hath expressly engaged himself to work so much love in us, as the Law any where requireth. Deut. 30.6. [And the Lord thy God shall circumcise thy heart, and the heart of thy Seed, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayst live.]  
Tenthly, God is willing and ready to perfect his work unto the end, Phil. 1.6,7.  
Eleventhly, Christ hath not only taught us to pray for a perfect obedience to Gods will in this Petition, Thy will be done on Earth, as it is in Heaven; but he himself (who in all things was heard of his Father) hath prayed for our perfection in love. John 17.20,21,22,23. [Neither prey I for these alone, but for them also that shall believe on me through their word: That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: That the world may believe, that thou hast sent me; and the glory which thou gavest me, I have given them, that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.]  
Lastly, The work which God hath given us to do, must be perfected and finished in this life. See Eccles. 9.10. Tit. 2.12. That we should live soberly, righteously and godly, in this present world; looking for the blessed Hope, etc.  
Much more might be alleged upon this account: Sed, Vivitur exigno si quis bene noverit uti.  
Come we then to the Transposition and Application of this Proposition; where first by way of Information, we may learn these Consequents.  
1. That as the Spiritual Promises aforesaid, are precious and sweet-conditioned Covenants, so they are to flesh and blood, without assisting Grace, difficult and hard-conditioned Promises. But our blessed Saviour told us aforehand, Matth. 7.14. That straight is the way, and narrow is the Gate, which leadeth unto life, and that there be few that enter in thereat; as did also his Apostle Peter, who saith, 1 Pet. 4.18. That the righteous shall scarcely (that is, with much difficulty) be saved; where then shall the ungodly and sinner appear?  
2. We may observe what need we have of a Saviour, that should be God as well as Man; and that as in other regards, so to redeem us from all iniquity, and purify or renew us unto himself, a peculiar people, zealous of good works, Tit. 2.14. See also the end for which he gave himself, not only to sanctify and wash us with water through the Word; but also, that he might present us to himself a glorious Church, not having spot or wrinkle, but that we should be holy and without blemish, Eph. 5.27. Hence it is that Moses speaks thus, Deut. 33.29. Happy art thou, O Israel; who is like unto thee, O people! saved by the Lord, the shield of thine help; and who is the sword of thine excellency.  
Secondly, By way of Redargution, this first serves to control their mistake, who conceive that it is sufficient unto Salvation, for us to be holy and religious with any kind or in any degree of holiness; For Paul speaks thus, Gal. 3.3. [Are ye so foolish? having begun in the spirit, are ye made perfect in the flesh?] Heb. 12.10. He saith, That the Lord chasteneth us to make us partakers of his own holiness; and the Apostle, 1 Pet. 1.16. commanding us to be holy, as the Lord is holy, doth prescribe both the true kind and right degree of holiness, for which we should labour; at which also the Apostle aims when he prayeth thus, 1 Thes. 3.12,13. [And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you; to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints.] Yea, the eternal life itself, to which we are chosen in Christ Jesus, is principally the perfection of holy love, as we heard before out of Ephes. 1.4. Which thing also David affirms, Psal. 133.3. For there he commanded the blessing, and life for evermore. Secondly, If any Athenians in our days, should ask as those did in former times, Acts 17.19. [May we know what this new Doctrine, whereof thou speakest, is?] St John the Beloved Disciple will give them satisfaction therein, 1 Joh. 2.7,8. [Brethren, I writ no new Commandment unto you, but an old Commandment which ye had from the beginning; the old Commandment is the Word which ye have heard from the beginning. Again, a new Commandment I writ unto you, which is true in him and in you, because the darkness is past and the true light now shineth,] 2 Joh. Vers. 5, 6. [Now I beseech thee Lady, not as though I wrote a new Commandment unto thee; but that which we had from the beginning, namely, that we love one another. And this is love, that we walk after his Commandments: This is the Commandment, that as ye have heard from the beginning, ye should walk in it.] Thirdly, It serves to answer many Cavils and Objections made by scrupulous men.  
As first, Is not this Popery, because the Papists hold Perfection? Answer. Though the Papists want no Errors, yet they hold there is one God, a Trinity of Persons, Two Natures in Christ's own Person, his Threefold Office, his Twofold Estate of Humiliation and Exaltation, and many more Orthodox and Primitive Heads of Doctrine: But nothing aught to be called or accounted Popish, which was taught by the Prophets, the Apostles, and Christ himself, as this Doctrine was both clearly and frequently held forth by all of them.  
But is it not Pelogian Doctrine? Indeed Pelagius taught, That man could of himself fulfil the Law of God; to whom Augustine answereth, Let him add these words, That he can do it by the Grace of God, and we consent.  
But is it not Arminianism? No; for Arminius held the contrary, and herein are they Arminions who are otherwise minded.  
Fourthly, It serves to check and overthrow their Error, who affirm the Law of God to be impossible to be fulfilled by the Saints in this life, though assisted by the Grace and Spirit of Christ; who also do usually for that end affix and attribute such a rigour to the Law, as the Lord hath no where ascribed unto it. For not only the Apostles, but Christ himself doth affirm, That the whole requiring of the Law, yea, and of the Prophets also, is fulfilled in the love aforesaid, see Matth. 22.38,39. Rom. 13.8,9. [Owe no man any thing, but to love one another; for he that loveth another hath fulfilled the Law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou not covet; and if there be any other Commandment, it is briefly comprehended in this saying, Thou shalt love thy Neighbour as thyself: Therefore love is the fulfilling of the Law.] See Gal. 5.13,14. Nor let any Reply that here the Apostle speaks only of the Commandments of the second Table; for the true love of our Neighbour, is always founded in the love of God. And as this last presupposeth the former, so the love of God is accompanied with the love of our Neighbour. 1 John 2.5. [But whoso keepeth the Word of God, in him is the love of God perfected.] 1 John 5.1,2. [Whosoever believeth that Jesus is the Christ, is born of God; and every one that loveth him that begat, loveth him also that is begotten of him. By this we know, that we love the Children of God, when we love God and keep his Commandments.] Now if this were imposble to be done, the Law of God were eo nomine unjust and tyrannical: For Pharaoh is condemned by God and man, for laying such commands upon the Israelites, as they could not possibly perform, Exod 5.6,7.  
For the further refuting of this opinion, we might produce the contrary judgement of all the Greek and Latin Fathers; of which take these few for the present, Justin Martyr, in Quaest. & Respons, ad Orthodoxos. But what is the total Justice or Universal Righteousness according to the Law? To love God above himself, and his neighbour as himself, which is not impossible to men who apply their hearts thereunto; for that saying, By the works of the Law, shall no flesh be justified; The Apostle doth not therefore allege it, because we cannot do impossible things, but because we will not do that which is possible. Do not blame the Lord, for he demands nothing impossible, saith Chrysost de Paenit. Hom. 8 See Basil upon Psal. 118. Hieronymus in Expos. Symbol. ad Damasum. August. in Psal. 56. Nor would God command this, if it were impossible to be done of man: Idem de tempore, Serm. 61. Neither could God command any thing which is impossible, because he is just; nor will he condemn any man for that he could not do, because he is pious and good. Idem de tempore, Serm. 191. We detest their Blasphemy, who say, That God hath commanded any thing that is impossible to man. Concilium Arausicanum, according to the Catholic Faith we believe, That all who are baptised, having received Grace, may and aught, by the help and the co-operation of Christ, to fulfil all things that belong to Salvation, if they will faithfully endeavour or labour thereunto.  
Thirdly, By way of Correction, this serves first to reprove all unbelief that is found in men to the contrary, see what the Lord saith of the unbelieving Israelites, who were rendered unbelieving persons, who were indisposed to enter upon the holy Land of Promise, being deterred by the pretenders of impossibility to overcome the Canaanites, and scale and beat down their Cities, Numbers 13 and 14 Chapters. Unto whom swore the Lord, that they should not enter into his rest, but to them who believed not? So then they could not enter in, because of unbelief, Heb. 3.18,19.  
Secondly, This serves to reprehend them who look for Life and the blessing of the Promises, and yet stand at a stay, and make not progress towards perfection. Revel. 3.2. Be watchful and strengthen the things that remain, that are ready to die; for I have not sound thy works perfect before God.  
Thirdly, It rebukes them that go backward rather then forward. Revel. 2.4,5. Nevertheless, I have something against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and do thy first works, or I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent.  
Fourthly, They are here condemned who expect the blessings of God's Promises and Covenants, and yet are so far from perfecting their Obedience and Sanctification, that they never as yet did set one foot forward in that way; to those the Lord speaketh, Psal. 50.16. What hast thou to do to take my Covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee? These although they haply call Christ their Lord and Saviour, and plead that they have eaten and drank at his Table, and that he hath taught in their streets, yea that they have prophesied in his Name, will have this answer returned by him, Depart from me ye workers of iniquity, I know or own you not, Matth. 7.24,25. Luke 13.26,27. For unto ●hose that are contentious, and do not obey the ●ruth, and obey unrighteousness, shall be indignation and wrath, Tribulation and anguish upon overy soul that doth evil, upon the Jew first, and also upon the Gentile, Rom. 2.8,9.  
Lastly, This sharply smites all those of michal's spirit, who was a mocker at Perfection, as the name signifieth, viz. Who is perfect? For she not only despised David in her heart, for wearing the emblem of Righteousness, but for dancing and rejoicing before the Ark; wherefore she is punished with barrenness, as all they shall be with sterility of Grace, who remain such scoffers of goodness, and mockers of perfection, see 2 Sam. 6.20,21,22,23.  
In the fourth place, this Doctrine may serve for Exhortation; First, To those who have made some beginnings of progress towards Perfection, that they be careful to proceed on in that way, even unto Perfection. Heb. 6.1. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection. Moses witnesseth that the work of the Lord is perfect, Deut. 32.4. And we are commanded to be perfect, as he is perfect, Matth. 5.48. The path of the just is as the shining light that shineth more and more unto the perfect day, Prov. 4.18. Wherefore let all that have obtained like precious Faith with the Apostle and Saints of God; giving all diligence to add to their Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly kindness; and to Brotherly kindness, Love; for if these things be in you, and abound, they shall make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. See Revel. 22.11. He that is righteous, let him be righteous still; and he that is holy, holy still. Phil. 2.12. Wherefore my Beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling. Heb. 6.11,12. And we desire that every one of you do show the same diligence to the full assurance of Hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the Promises.  
Secondly, To excite those who never yet begun any advance towards holiness, to consider these things. First, Whether the Jewels held forth in the precedent Promises, be not rich and precious merchandise; and secondly, at what price they must be purchased and had, if we will have them; for the Lord will speak here unto us, as he did unto the Jews, Zach. 11.12. If ye think good, give me my price; if not, forbear. And as the Lord did speak to some, Matth. 20.6. Why stand ye here idle all the day? So will he say to those, Awake to righteousness, and sin not; for some have not the knowledge of God; I speak this to your shame.  
Consider, I pray you, what a deal of business you have to do, ere you can enjoy the Promises, and how little time some of you may have to do it in. And therefore pray with David, Psal. 39.13. O spare me, that I may recover strength before I go hence, and be no more. And with Moses, Psal. 90.12. So teach us to number our days, that we may apply our hearts unto wisdom. Is it a time to receive money, and to receive Garments, and Olive-yards, and Vineyards, and Sheep, and Oxen, and Man-servants, and Maidservants? 2 King. 5.16. [Wherefore he saith, Awake thou that sleepest, stand up from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is,] Eph. 5.14,15,16,17. [Repent therefore and be converted, that your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord,] Acts 3.19. [Whatsoever thine hand findeth to do, do it with all thy might; for there is no work, nor devise, nor knowledge, nor wisdom in the grave whither thou goest,] Eccles. 9.10. [Little children, let no man deceive you; he that doth righteousness is righteous, as he is righteous; he that committeth sin, is of the Devil; for the Devil sinned from the beginning. For this purpose was the Son of God manifested, that he might destroy the work of the Devil,] 1 John 3.7,8. [This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having their understanding darkened, being alienated from the Life of God, through the ignorance that is in them, through the hardness of their hearts; who being past feeling, have given over themselves unto lasciviousness, to work all uncleanness with greediness: But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him as the truth is in Christ, That ye put off concerning the former conversation, the old-man which is corrupt (or destroying) according to the deceitful lusts, and be ye renewed in the spirit of your mind; and that ye put on the new man which is created after the Image of God in righteousness, and holiness of truth.] Ephes. 4.17,18,19,20,21,22.  
In the last place, This may serve for the comfort and encouragement of those that desire to obtain the Promises, and apply themselves with all diligence to fulfil the Conditions of the same. For first it is certain, That the Conditions are feasible, otherwise the Promises were made void: Secondly, Christ hath promised two things unto us of the greatest consequence and encouragemen●…: First, That if we find ourselves weary with striving against sin, and heavy laden therewith, that he will ease us by helping us to shake it off, and remove it. Secondly, That we shall find his yoke easy, and his burden light; only he requireth of us, That we should learn of him, that he is lowly and meek, and then we shall find rest unto our souls. See Matth. 11.28,29,30. Whereunto his beloved Disciple bears witness out of his own experience, saying, For this is the love of God, that we keep his Commandments, and his Commandments are not grievous. For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our Faith. Who is he that overcometh the world, but he that believeth that Jesus is the Christ? 1 John 5.3,4,5. There is then no bar or let to the keeping of God's Commandments, but the wicked world of sin, which may be overcome by Faith in the Son of God; and than God's Commandments shall not be grievous, but delightful unto us: For what is easier or more delightful then to love? and therefore this burden of Christ's which he lays upon us, is both light and sweet in general, Psal. 19.10. also 119.103. There is nothing that unites us more closely to God then love. Rom. 8.35,36,37,38. Nothing is stronger and more victorious, Cant. 8.6,7. Nothing is crowned with more virtues, nor more omnipotent in the Lord; see 1 Cor. 13. throughout.  
Thus of the Duty to be done, Perfecting holiness; now concerning the way wherein it is to be accomplished or acquired, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear of God. Which words may be three ways understood.  
First, Of that Obedience to God's Commandments which is commonly called The fear of God. Psal. 111.10. & 112.1. Eccles. 12.13. In which way the Lord hath promised to make us an holy people, Deut. 26.17,18,19. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his Statutes and his Commandments, and his Judgements, and to hearken to his voice. And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee; and that thou shouldst keep all his Commandments; and to make thee high above all Nations, which he hath made in praise, in name, and in honour, that thou mayst be an holy people unto the Lord thy God, as he hath spoken.  
Secondly, The fear of God may be understood of a reverend and awful fear of God's Righteousness and Judgements. And so it is the posture we should always stand in, while we are in our Christian race towards Perfection. Phil. 2.12. Work out your Salvation with fear and trembling: Which fear, when perfect love is come, is set aside. 1 Joh. 4.17,18. For perfect love casteth out fear.  
Thirdly, It may be taken for a filial or conjugal fear of God and his goodness. Hos. 3.5. Afterward shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord, and his goodness in the latter days. And this fear, as it is love in some good measure and degree, so it is the way to that perfect love, which is the fulfiling of the Law: For the beginning, augmenting, and perfecting whereof, I crave leave to speak a word or two to my Reverend Brethren of the Ministry, by way of Avisa from this Proviso; And I hope that I may say with Paul, That I myself also am persuaded of you my Brethren, that ye also are full of goodness, filled with all knowledge, and able also to admonish one another: Nevertheless, I have written the more boldly unto you in some sort, as putting you in mind, because of the Grace that is given to me of God, Rom. 15.14,15. It is not unknown to you how Phineas, the son of Eleazar, (that is, as the name imports, Confidence of face in or from God's help) obtained the Covenant of Peace, and of the Everlasting Priesthood, to wit, by slaying Cozbi, the lie or lying nature of Sin, and Zimri, or that disposition that rejoiceth therein. Num. 25.6,7. Psal. 106.30,31. Nor, that if we will be God's mouth, we must take away the precious from the vile, Jere. 15.19. Nor, that we must stand in the Council of the Lord, ere we can practise and hear his words, Jere. 23.18. and much more, before we can turn men from the evil way, and from the evil of their do, Verse 22. Yea, that the Law of Truth was in Levi's mouth, and iniquity was not found in his lips, and that he walked with God in peace and equity, when he turned many away from iniquity, Mal. 2.6. Only mine earnest Prayer to God for myself and you is, That whereas the Spies and Searchers out of the promised Land, were of different minds, and did in conclusion run two contrary courses; Joshuah and Caleb following the Lord fully, as himself testifieth, Numb. 14.24. and encouraging the people to obey the Lord, to stand firm in the Faith, and so to set upon their enemies with courage, and hope of victory; but the other ten degenerating from the Faith and Obedience of God, and drawing thousands after them by their pretence of difficulties, yea, of impossibility to subdue the Canaanites, and to take possession of the promised Inheritance: That none of us may be found in the number of the last named, but all of us in the first, though the smallest number; for our Saviour saith, That little of this Faith (that God will avenge his elect on their spiritual enemies) shall be found upon the Earth at his coming, Luke 18.6,7,8.  
And mine humble suit unto you all is, first, That seeing God giveth some to be Apostles, some Prophets, some Evangelists, and some Pastors and Teachers for the perfecting of the Saints, and the edifying of the Body of Christ, till we all come in the unity of the Faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that none of us discourage or retard the Saints in their progress, by any pretended impossibility as those formerly did, Eph. 4.10,11,12.  
Secondly, Whereas Verse 14. the Apostle henceforth would have no men, and muchless us, to be children tossed too and fro with every wind of Doctrine, by the cunning craftiness of men, whereby they lie in wait to deceive: That we take heed that we suffer not the Authors whom we read, to impose upon us in this or any other kind: To the Law, and to the Testimony; if they speak not according to that, it is because there is no light nor morning in them, Isai. 8.20.  
Thirdly, To remember that the Apostle willeth, that we speaking the truth in love, may grow up into him in all things, which is the Head, even Christ, from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, to the edifying of itself in love, Ephes. 4.15,16. For the end of the Law and Commandments, is love out of a pure heart and a good conscience, and of faith unfeigned, 1 Tim. 1.15.  
Fourthly, That with St Paul we preach Christ in the Saints, the Hope of Glory; warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus, Colos. 1.27,28.  
Fifthly, That we pray earnestly under Hope, for the perfecting of the Saints, as the Apostles, and holy Ministers of Christ did, Eph. 3.14,21. Phil. 1.10. Colos. 4.12. 1 Thes. 5.23. 1 Pet. 5.10.  
Sixthly, That neither the weak Brother may judge the strong, nor the strong may despise the weak; seeing we must all appear before the judgement seat of Christ, Rom. 14.10  
Finally, Let us all follow the counsel of St. Peter, 1 Pet. 5.1,2,3,4. and pray for one another, as the Apostle doth, Heb. 13.20,21. for there are many Adversaries.  
FINIS.