world who from the promises of God take libertie to sinne For God and the world are contrary and it is to be obserued that Gods Saints out of his promises deduce arguments of obedience which worldly libertines do not I wil dwell among you I will walke with you I will be your God I will be your Father c. these are Gods promises and the Apostle reades them in feare and feeling Seeing we haue these promises let vs cleanse our selues but the world reades them in licentiousnes Seeing we haue these promises let vs defile our selues Psal 130.4 There is mercie with God therefore shall he be feared saith Dauid therefore we need not feare him saith the world The time of our abiding here is short therefore let vs vse the world as though we vsed it not 1. Cor. 7.29 saith the Apostle but let vs vse it while we haue it 1. Cor. 15.32 Let vs eate and drinke for to morrow we shall die saith the libertine These things being thus I do the lesse wonder to reade what is written Know ye not my brethren that the wisedome of the world is foolishnesse and the loue of the world is enmitie with God Iam. 4. By which opposition you may perceiue that there are two sorts of men here aimed at the former such as are not named nor worthy the naming which promise themselues libertie and yet are themselues the seruants of corruption 2. Pet. 2.19 Who turne the grace of God into wantonnesse beasts without reason men without humanitie as bad as the horse and mule which haue no vnderstanding their consciences are feared with an hote iron and are setled on the lees of their iniquities which make a mocke of Gods promises and say Where is the promise of his coming 2. Pet. 3.3 beasts led in sensualitie which haue giuen themselues to worke vncleannesse euen with greedinesse Ephes 4. a generation of vipers and vicious brood Math. 23.33 more degenerate then Nebuchadnezzar from a King to a beast for whom is reserued the damnation of hell Be not therefore companions with them for you were once darknesse but now are you light in the Lord Eph. 5.7 and therefore labour to be of them which are the children of light the sonnes of God and heires with Christ according to these promises in whom resteth the spirit of feare and feeling Prou. 28.14 Lastly that we may so do as the promises moue and teach vs viz. forsake sinne and embrace holinesse let vs euermore consider the sufferings of Christ for sinne and his promises mouing him thereunto Can the adulterer take delight in the sinne of the flesh considering his flesh that was wounded for his sinnes Could the voluptuous and feathered gallants take such surfets of pleasure seeing Christ sweating and shedding streames of water bloud Could the horseleach the vnsatiable seruant of Mammon say as the Poet saith Populus me sibilat mihi plaudo ipse domi so blesse himselfe in his wretched gettings and know Christ pierced to the heart for getting of them Or can we heare of his bleeding and suffering and yet continue in sinning Can we loue that which God at all times and in all places hath so protested that he hates He could not endure it in heauen Angeli detruduntur the Angels were throwne downe headlong for it he could not endure it on earth Christus crucifigitur his owne Sonne died for it nor yet in hell Inferni cruciantur whole legions are tormented for it Let vs therfore deale with sinne for his sake as he was dealt withall for ours The Iewes pursued him in his life crucified him in his death Math. 27.60 Augustine and when he was dead rolled a stone vpon him so let vs as Augustine counselleth vpon the crosse of repentance betweene these two grand theeues the world and the flesh crucifie sinne pursue it in the rising resist it in the growing rest not vntill we haue killed it and then as neuer safe enough let vs rolle a stone vpon it neuer to reuiue the same or the like againe And in conclusion Seeing we haue these promises merits and mercies for the remission of sinnes let vs cleanse our selues from all filthinesse of the flesh and spirit an grow vp to full holinesse in the feare of God My text you see hath brought vs now from the antecedent promises to the consequent inferred Let vs cleanse c. Which conclusion is a sure perswasion to a regenerate life wherein is contained the two parts of sanctification 1. Remotio mali Let vs cleanse our selues from c. 2. Substitutio boni And grow vp to full holinesse c. Furthermore in the conclusion obserue the two generall parts of a proposition 1. Subiectum Vs Let vs cleanse c. 2. Praedicatum in the two parts forenamed Remotione mali Let vs cleanse c. Substitutione boni And grow vp to c. To take them then in order as they are propounded And first of the Subiectum Vs. Subiectum Vs If we enquire who are here meant we shall finde them the same with the former We viz. Paul and the Corinthians beleeuers these are they that must cleanse themselues From whence obserue There is drosse in the best Doctr. euen the most regenerate and that in all the parts and powers of the flesh and spirit All flesh is as grasse Iam. 1.10 and full of frailties there is no come but may be blasted and no soule but may be corrupted In the fairest rose a man may find a canker euen so the holiest man hath his gifts with sundry imperfections The stoutest man may haue a fall and the iust man falls seuen times a day Whosoeuer then is without sinne let him cast the first stone at his fellow in many things saith the Apostle we sinne all And therefore saith Iob though a iust man If I shall iustifie my selfe my owne mouth shall condemne me if I will put forth my selfe for a perfect man he will proue me a wicked doer Iob 9.20 And Dauid to like purpose though a man after Gods owne heart cries out Heale my soule O Lord for I haue sinned against thee 1. Ioh. 1.10 And who so faith that he is without sinne is a lier and the truth is not in him 1. Ioh. 1.10 There is sinne therefore in the godly aswell as the vngodly but with difference the one sinnes of infirmity the other with consent and approbation in the one sin dwels peccatum inhabitans in the other it reignes Peccatum inhabitans regnans peccatum regnans It is in the godly as a fire which he laboureth to quench but in the wicked a consuming fire which he takes pleasure to kindle Of the godly Saint Iohn saith they commit not sinne 1. Ioh. 3. 9. Howsoeuer they offend yet it is with reluctation of spirit they are preuented and ouertaken vnawares Gal. 6.1 But the wicked commit sinne and continue therein but their commtitimus
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
of herbes then a tree and lastly hath boughes and branches wherein the fowles of heauen make their neasts And so the kingdome of heauen is oft compared to things increasing to teach our growth and progresse in weldoing if we haue faith to confirme it Lord I beleeue helpe my vnbeleefe Mar. 9.24 Luk. 7.47 Psal 129.139 if loue to increase it Many sinnes are forgiuen her for she loued much if zeale to enkindle it The zeale of thy house hath euen eaten me vp And as God hath begun and continued a chaine of his high fauours towards vs in predestinating calling Rom. 8.30 iustifying sanctifying and glorifying his Church so let vs encounter his loue with all diligence ioyning to our vertue faith to faith knowledge to knowledge temperance to temperance patience to patience godlinesse to godlinesse brotherly kindnesse to brotherly kindnesse loue 2 Pet. 1.5.6 And thus by ioyning together the linkes of this golden chaine of his graces we must grow vp from grace to grace Reason 1. Because we are as new borne babes and as a building begun As new borne babes desire the sincere milke of the word that you may grow thereby 1 Pet. 2.2 Now as babes which are not fed do perish and as a building begun and not followed comes to nothing it is euen so in the nursing and building of the inward man 2. Because we haue tasted of the good word of God and the powers of the world to come and therefore if we proceede not in well doing we crucifie the Lord anew vnto our selues and make a mocke of his fauours Heb. 6.6 Vse 1 1. This serueth for the examination and condemnation of those which the world calls harmelesse men who haue set vp their pride in this viz. To do no harme But he which proceeds no further is as one that hauing a long iourney to trauell doth pitch downe his rest in the midst of the way but as the Israelits that staied and died in the desert they saw not the land of Canaan no more shall any such see the saluation of God for the breach of the law is not onely commission but omission and the wages of sinne is death and omission of duty is commission of iniquitie This I say that he which endeuoureth an harmelesse life to deale vprightly and iustly and not to defraud or wrong his brother this man is in the way to the king dome of heauen but if thou wilt be perfect Hoc vnum restat do well and endeauour thy selfe to euery good work and thus we must grow in grace that we may attaine to ful holinesse and that is the perfection of our worke and the part that now ensueth To full holinesse The Apostle would haue vs like the wise builder in the Gospel who gaue not ouer his worke till he brought it to perfection we must grow to full holinesse from whence obserue No man must content himselfe with the beginnings of viuification but endeauour perfection The Israelits gathered Manna euery day but vpon the Saboath day to teach vs and teach thē that vntil that euerlasting Saboath of rest where we shall be glorified bodies and soules we must neuer stand still in our Christian growth But as the waters spoken of in Ezechiel grew vp by degrees first to the ankles then to the knees then to the loynes and lastly to the head and as the wheate our Sauiour spoke of grew vp by degrees first there was the blade thē came the stalke after that the full corne but lastly came the haruest euen so like that water we must grow higher and higher til we come to our head Christ and like that corne riper and riper vntill the end of the world when the Lord shall winnow the chaffe from the wheate the wheate he shall receiue into his garner but the chaffe to be burnt vp with vnquenchable fire Thus we must grow vnto full holinesse Mat. 2.9 For as the starre which directed the wise men in their search ceassed not till it came to the place where Christ was and there it stayed so must we not stay in the course of holinesse till we come to heauen where God is And as the kine of the Philistims which drew the Arke of God 1. Sam. 6. though they were milch and had calues at home the one to weaken them the other to withdraw them yet without turning to the right hand or left they kept on their way till they came to Bethshemesh so hauing once ioyned our selues to the yoake of Christ and bearing the arke of his law vpon our shoulders in the way of a vertuous life though we haue many hindrances wordly allurements the diuels temptations and our owne sinfull prouocations yet must we keepe on the way of holinesse to perfection and so the apostle exhorteth Phil. 3. Let vs as many as be perfect be thus mindid Luk. 1. like Zachary and Elizabeth of whom Saint Luke reporteth that they were both righteous befor God walking in all the commandements and iustifications of the Lord without rebuke that is without iust exception to be taken against them yet to dreame of an absolute and Angelicall perfection in a mortall man was the errour of the Pelagian heretikes but our perfection is in part not wholly in respect not absolute or perfect we may be said towards men but not in relation to God There is also a perfection by way of comparison with others and so optimus ille est qui minimis vrgetur he is the most perfect man which hath the fewest faults Yea and further there is a perfection of holinesse secundùm huius vitae modum according to the measure and proportion of this life and this perfection euery good man must haue Saint Paule describes it thus Phil. 3.3 I account not my selfe that I haue attained perfection but one thing I do I forget that which is behind and endeauour my selfe to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus So that this is the point We must resolue endeauour contend and striue for perfection as for a prize euer be adding grace till we are in some sort according to the capacity of our humane nature perfect men in Christ Ie sus and to this our Sauiour exhorts Beye perfect as your heauenly Father is perfect Math. 5.48 neither must we desist till we come to full holinesse Reason Because non progreds est regredi and our life is like the tumbling of a bowle vp an high hil which if it be throwne part of the way or halfe or more it returneth againe but if it be throwne to the top there it resteth so the hauen of holinesse it is Olympus an high hill which we must climbe to the top for to sticke or stay in the midst is but lost labour Againe our life is as a Boate rowed against the streame where if the rowers stay it goeth backeward of it selfe so in