first But wee must giue our heart freely and with a willing minde our whole heart must we giue and that continually Deut 6.5 Vae duplici cordi saith Saint Austen They dissemble with a double heart saith the Psalmist Psal 12. But this I say Cor diuisum moritur A diuided heart is a dead heart Et qui diuidunt partem diabolo partem Deo iratus Deus à sua parte discedit diabolus totum possidet and therefore giue God all or thou giuest him nothing at all yea and do it continually non Deo in iuuentute diabolo in senectute like the foolish Galathians which began in the spirit Gal. 3. but would end in the flesh In a word we may giue our knowledge to the ignorant our goods to the poore our taxes to Ceesar but our hearts only to God freely and wholy Because that as one flie corrupteth the whole boxe of ointment Reason so one sinne makes vs liable to condemnation The Apostle therefore speakes of sinne in singular Rom. 6.23 Stipendium peccati The wages of sinne not of many but of any sin is death And if we should suffer so many deaths as we haue committed sinnes yet were Gods iudgements iust and right A ship is endangered by one leake in the side and a citie surprised by one breach in the wall and a fowler catcheth the bird as well by one part as the whole bodie So sinne is like leauen and a little leauen leaueneth the whole lumpe Gal. 5.9 2. King 2. one Coloquintida brought death into the pot and one dead worke of darknesse destroyeth the soule Vse It serueth to condemne the halting profession of our dissembling age wherein many will be content to leaue some sinnes 1. Sam. 1 5.9 but keepe others as Saul spared Agag and the fatlings and as Herod spared his lust and vnlawfull marriage Mat. 6.12 Ananias and Saphira were willing to bring a part to the Apostles but they were loth to bring all The yong man in the Gospel would follow Christ but he was loth to sell all so that this word all marres all Euery man would go to heauen with his darling The couetous would go with his gold the vicious with his harlots the ambitious with his braue attire c. But touch the world in these their profitable pleasant darling and bosome sinnes and you shall heare men speake as in the house of Rimmon like Naaman the Assyrian God be mercifull to me in this 2. King 5. Preach to the vsurer or oppressour That he which doth not prouide for his owne familie is worse then an infidel or against prodigality or suretiship and your word shall be as the first and latter raine and sinke deepe into his romembrance but turne him to Psal 15. where no vsurer shall rest in Gods holy hill or 1. Cor 6. where no extortioner shall enter into the kingdome of heauen or to Saint Matthew concerning workes of mercie or to Saint Luke against couetousnesse and you shall finde him eared like the deafe adder and his heart harder then the nether milstone But it is written If thy right eye offend thee that is Math. 5. if thy sinne be as deare vnto thee as the apple of thine eye yet pull it out and let not thine eye spare it or if thy right hand offend thee that is if thy sinne be as profitable and commodious as thy hand whereby thou gettest thy liuing yet cut it off and cast it from thee or if thy foote offend thee to cause thee to sin that is if thy sinne be so necessary as thy foote wherewith thou bearest thy selfe yet spare it not For it is better to enter into the kingdome of God blinde and lame and maimed then otherwise to be cast into hellfire For one sinne in the soule is like a serpent in the bosome cast it from you or it will sting you to death and as Dalila neuer left fawning and flattering Sampson till she made him a mill horse to the Philistimes so your sinne if you trust it will betray you to the diuel and he will send you with such a grist to grinde that you shall pay your soule for the tole As therefore it is said of Iob. 1. that he was integer rectus and so must we be integri sound and not hollow and recti straight and not crooked and so are all good men and euery good worke both within and without And to this purpose ought we to set God alwaies before our eies 1. 2. 3. 4. Eph. 6.6 and to think vpon iudgement and our account and to consider that eye seruice is nothing pleasing to God and to remember that as Christ gaue his heart bloud for vs so as Saint Bernard saith Iustè cor nostrum vendicat quisuum pro nobis dedit He I say hath redeemed vs and therefore ought we to cleanse our hearts from all sinne and giue all to his seruice This is the point which I aime at viz. the triall of out integrity when a man can say with good conscience as Psal 139. Try me O God and know my heart proue me and knew my thoughts and consider if there be any way of wickednesse in me or at the least as it is Psal 7.3 if there be any wickednesse in my hands Surely brethren I say to you that are the elect of God Let vs thus examine our owne hearts vpon our beds Psal 4. and in our chambers secretly and cleanse our selues from all filthinesse All filthinesse I say both of the flesh and spirit which is the last passage of this point viz. The speciality of the parts and powers infected 5. 5. The speciality of the parts and powers infected Of the flesh and spirit There was a law in Rome De purgandis fontibus and it holds good in Scripture where we must purge our hearts which is fons vitoa tam naturalis quà m spiritualis and in purging of our heart we must cleanse our bodies yea and our soules also from all filthinesse of the flesh and spirit whence note Doct. We must mortifie our bodies and mortifie our soules and so giue the whole to Gods seruice Rom. 12.1 I beseech you brethren by the mercies God that you giue vp your bodies and soules a liuing sacrifice c. In stead of the bodies of dead beasts we must giue our bodies a liuing sacrifice and in stead of the bloud of beasts which was a shadow and pleased not God of it selfe we must giue vp the acceptable sacrifice of the soule and this is iuge sacrificium viz. a perpetuall mortifying of the will reason affections and members Atque haec obedientia non potest plus dare dedit enim se And therefore must we mortifie both that we may sanctifie him both in body and soule not onely saying in the outward organe of speech My soule praise thou the Lord Psal 103.1 but body and soule flesh and spirit must
A DIVINE ENTHYMEME OF TRVE OBEDIENCE OR A Taske for a Christian Preached at Pauls Crosse the tenth of September 1615. by ANTHONIE HVGGET Maister of Arts and Parson of the Cliffe neare Lewis in Sussex Viuendo morimur monendo viuimus The Text. Seeing we haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit and grow up to full holinesse in the feare of God 2. Cor. 7.1 London Printed by Richard Field for Francis Faulkner and are to be sold at his shop in new Fish-street vnder Saint Margarets Church 1615. TO THE RIGHT HONORABLE AND MY VERY GOOD LORD WILLIAM Lord Howard Baron of Effingham increase of all true honour and happinesse c. RIght Honorable the importunitie of some good Christians that heard this Sermon at the Crosse hauing ouercome mee to publish it to the world I haue presumed vnworthy though it be to present your Lordship with it as being the best meanes I had to manifest my dutie and how much I honour your Lordship your zeale to true religion your honorable respect and loue shewed to schollers and to me in particular your vnworthy Chaplaine makes me hope it shall find a fauourable acceptation The which if it shall please your Lordship to grant I haue a condigne counterpoise of all my labour Thus in all humblenesse crauing pardon for my boldnesse with my dayly supplications that God would multiplie vpon you all temporall blessings in this life and eternall in the life to come I rest Your Honours most dutifull and deuoted Chaplaine ANTHONIE HVGGET A DIVINE ENTHYMEME OF TRVE OBEDIENCE 2. COR. 7.1 Seeing we haue these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God THE proeme of Moralitie holds good in Diuinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aristot Eth. l. 1. c. 1. omne appetit bonum and it is a sure axiome Finis bonum conuertuntur that vaste Vniuersall like that confused Chaos in the beginning Gen. 1.2 out of whose wombe were first drawn all things which were made each particular with the whole it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do endeuour their end as the smoake flieth vpward which truth is well seene in the great bodie of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the little bodie of man which is a compendium of all this All. And hath not mortall man his supernaturall end where his soule a stranger here may stay it selfe for euer Yes sure he hath and the end is the accomplishment of Gods promises for by faith we stand and receiue in hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not appeare what we shall be c. The Apostle therefore in the precedent Chapter hauing earnestly warned his Corinthians to flee the societie and pollutions of Idolaters as being themselues temples of the holy Ghost in the two last verses he setteth downe the scope and summe of mans blissefull end the full period of all their desites euen the sweete and comfortable promises of God in Christ Iesus as namely ver 16. I will dwell in them Leuit. â—â— 12 and walke in them and I will be their God and they shall be my people And againe ver 17 18. I will receiue you Isa 32.1 Ier. 31.1 and wil be a father vnto you and you shall be my sonnes and daughters saith the Lord Almightie Now vpon the consideration of these premised promises promises he inferreth and inforceth that sanctitie whereof my text doth treate Seeing we haue these promises dearely beloued let vs cleanse c. Which words containe in them an exhortation not barely and simply propounded but syllogistically and perswasiuely inforced and may very well be called A diuine Enthymeme of true obedience The Antecedent part whereof is the Foundation and the consequence is the Building or if you will the roote and growth of godlinesse The Apostle thus layeth the case Seeing we haue these promises dearly beloued and makes the issue this Let vs cleanse our selues from c. Let vs begin as he doth that we may end as he did He begins his suite vpon a sure ground Seeing we haue these promises and followes the cause for our welfare Let vs cleanse our selues from c. Thus who so begins and ends his dayes shall die the death of the righteous and his last end shall be like vnto his Turne backe your eyes once more vpon the words and you shall find in them a grounded motiue to holinesse in which obserue the matter the maner and both are Euangelical 1. Modus compellendi dearly beloued vox verè apostolica issuing from no other lips but such as had bin touched from the Altar of the high God with the hote burning coales of zeale and loue Isa 6.6 and well beseeming the scholler of such a Lord who both in life and death did shew himselfe to be the Lord of loue 2. Causa vel fundamentum competendi viz. promissiones In which maine ground of his inforcement he makes vs ioynt purchasers with himselfe viz. Nos habemus and that of an inheritance which shall stand for euer viz. has promissiones Promissiones that is the maine thing Obiectum Obiectum the ground point of this exhortation and that we may build vpon this ground he sheweth our interest and iust claime and that is Subiectum Subiectum Nos habemus We haue these promises and that is the Antecedent the ground the reason the roote of that which followes and that which followes is an exhortation to sinceritie and sound obedience to integritie and perfect holinesse To the perfection whereof there are two maine labours 1. Remotio mali Remotio mali Let vs cleanse our selues 2. Substitutio boni Substitutio boni and grow vp c. For the former that we may take our worke with vs let vs remember the passages 1. Let vs cleanse that is the propertie of the worke 2. Our selues that is the proprietie of the person 3. From filthinesse that is the matter to be wrought vpon 4. All filthinesse there is the generalitie of the taske 5. Of the flesh and spirit there is the specialitie of the parts and powers infected Hitherto my text hath brought vs downeward the way and path of the death of the righteous Mortificatio wherein we must crucifie the old man not leaue one hoofe behind not one sinne vnsearched Mortifie therefore your earthly members c. Colos 3.5 The Apostle tels vs that he which ascended is he which descended first Ephes 4.9 and as I haue descended with you to the similitude of his death so must you be ingrafted to the similitude of his resurrection Rom. 6.5 For you must rise againe the hill of holinesse when we are rooted in humilitie we must rise and spring Substitutio boni so the text faith Let vs grow
the Pastor and the people are an holy temple wherein the Lord hath a delight to dwell whose delight hath euer bene amongst the sonnes of men if then we wil be liuing stones of that holy building it behoueth that we be louing stones ioyned together in the vnitie of the Spirit Our life is but as a iourney to a farre more excellente state of glorie in the kingdome of heauen and the way thereto is but one for both and Saint Iames calleth it the Kings high way of charitie the royall law of loue Via regia lam 2.8 If therefore the Pastor and people be Antipodes in their wayes if they walke in opposition and harbour an antipathie of affections and thus thinke to come to Christ they may walke from pole to pole but shall neuer attaine their end The good shepheard therefore is said to go before his sheepe and the good sheepe are said to follow him Ioh. 10.3 And let vs follow the counsell of a good Pastor to this purpose Vbicertus es de via perge mecum vbi haeres quaere mecum if we be both in the old and good way Ier. 6.16 let vs accompanie and cheare one another but if we be wrong let vs enquire and guide each other Let vs helpe to beare one anothers burdens and supply each others wants Let the one minister spirituall the other carnall things You must giue panem promptuary and we sanctuary We must receiue bread and sufficiencie for our liues otherwise can we not giue the bread of life The one must be helpfull with the sweate of the browes and the other with the sweate and trauell of the braines These things do and the God of peace shall be with vs God euen our God shall giue vs his blessing God shall blesse vs Psal 67.6 and all the ends of the earth shall feare him And so from the maner passe we to the matter The matter in the whole and summe is an exhortation to holinesse but considered in parts and due order Fundamentû competendi we obserued the antecedent reason and consequent issue The antecedent comes now in hand and offers it selfe vnder these words Seeing we haue these promises Let me propound it vnto you as a proposition wherein obserue 1. Subiectum viz. nos We 2. Praedicatum viz. promissiones promises and has habemus is the copula which ioynes them together Subiectum doth challenge the first place for it is the first word 1. Subiectum We And the parties here aimed at are apparent Paul and his people the Apostle and the Corinthians the one a chosen vessell Act. 9. of a persecuter made a Preacher of the name of Christ the other were members of the Church of God in Corinth 2. Cor. 1.1 2. Cor. 1.2 and of the Saints that dwelt in Achaia those that could call God their Father and Christ Iesus their Lord Paul and the Corinthians beleeuers these are that We the subiect of this present purpose All the comfortable promises in Christ Iesus belong onely to the faithfull Doctr. So my text tels you in effect We viz. the faithfull haue these promises Saint Paul elsewhere makes the point more plaine 1. Corin. 3.22 Whether ye be Paul or Apollos or Cephas or what teacher soeuer may more properly challenge you or life or death whether things present or things to come all are yours but not for them nor yet for your selues but rather for this ye are Christs Heb. 11. and Christ is Gods Abraham beleeued God aboue hope and is therefore called the father of the faithfull and God makes his couenant with him and with his seed for euer Genes 17.7,8 For to the faithfull he is rich in mercie Exod. 20.6 he shewes mercie vnto thousands in them that beleeue in him and loue him c. God made his couenant with Israel by name but it was onely with the Israel that is of God Rom. 9.6 viz. the faithfull For they are not all Israel which are of Israel but this know that they which are of faith the same are the children of Abrahā Gal. 3.7 And if you be Christs Gal. 3.29 then are ye of faith then are ye Abrahams seed and heires according to the promise So then they which be of faith are blessed with faithfull Abraham these haue the promises Gal. 3.9 The promises of Christ belong to the faithfull onely Reasons 1. Because they onely haue the earnest of the promises Gal. 4.5 the adoption of sonnes whereby they crie Abba Father viz. the inward testimonie of the Spirit fealing to their spirits the ocrtaintie and assurance of their adoption and saluation in Christ Iesus Rom. 8.16 2. Because their names onely are written in heauen they are the inrolled citizens who onely by right of proprietie and inheritance haue true right interest and comfort of all the sweet promises of God either for this life or for a better Reioyce in this therefore that your names are written in heauen Luk. 10.19 3. Because to them onely pertaine the couenants as may appeare by the promulgation viz. the word Rom. 9.4 by the confirmation viz. the Sacraments and the oath of assurance these onely belong to the faithfull I meane in their vertue and comfortable ends For the word it is to them onely the sweet sauour of life vnto life and to others it is otherwise 2. Cor. 2.16 In the Sacrament Impy edunt corpus Domini sed non corpus Dominum in the faithfull it hath his comfortable fruite but in vnbeleeuers it is a step to their condemnation 1. Cor. 11.29 And for the oath of assurance the Apostle precisely nameth the heires of promise For God willing more abundant to shew vnto the beires of promise the stablenesse of his couenant hath bound himselfe by an oath c. Hebr. 6.17 4. Because that Christ is our Redemption yea our Sanctification 1. Cor. 1.30 Our Redemption through faith in whose bloud we are reconciled to God Ephes 5. Rom. 8.31 Rom. 5.8 Rom. 8.1 and of enemies are made heires Rom. 3.24 And our Sanctification also in whom all the comfortable promises are sanctified to vs and through whom all our endeuours are sanctified and accepted of God Vse 1 Do the promises belong to the faithfull onely then 1. Hence learne the freedome and libertie of Gods Saints that they shall not be condemned with the world Rom. 8.1 For Now saith the Apostle as speaking of the vertue of these sweet promises there is no condēnation to thē which liue godly in Christ Iesus c. for Christ hath set thē free frō sin Reu 21.4 Satan death hel and condemnatiō but as for the wicked it is otherwise for in them sin reigneth in their mortal bodies the law condemneth the conscience gnaweth and accuseth death executeth the diuel rageth and hell tormenteth Luk. 11.26 their latter end is worse then their beginning 2. Then are they not onely free from the curse but