neuer so entire affection and laboured our callings with neuer so great diligence we are altogether vnprofitable hauing left more vndone then those we haue performed yea and whatsoeuer we haue done is in such great weaknesse Psal 143. 2. that Lord if thoushouldest marke what is done amisse who shall be able to abide it In conclusion therefore let him haue the glory in all things who giueth seede vnto the sower and bread to him that needeth 1. Cor. 9.10 who worketh in vs both to will and to do and we let vs cleanse our selues for when we haue done all we are still vnprofitable seruants Luk. 17.10 And of the Subiectum thus farre now to the praedicate wherein is set downe Remotio mali Remotio mali in 5. viz. Let vs cleanse our selues from all filthinesse of the flesh and spirit Wherin obserue the fiue forenamed passages 1. The property of the worke Cleanse 2. The propriety of the persons our selues 3. The matter to be wrought on filthinesse 4. The generality of the taske all filthinesse 5. The speciality of the parts and powers infected flesh and spirit For the first c. Cleanse which is a metaphoricall speech taken from outward washing for as filth is done away by water so by the helpe of Gods Spirit must we cleanse our selues from sinne You shall reade to this purpose diuers lawes and statutes in Israel of cleansing the Altar Exod 29. of cleansing the Leaper Leuit. 13. of cleansing the house of the Lord 2. Chron. 29. of cleansing Iudah and Ierusalem 2. Chron. 34. of cleansing the people with the gates and entrances of their cities and houses Nehem. 11. And these lawes we know were typicall hauing resemblance of things to come and the same God being our God requireth the same of vs in substance which was prefigured in these ceremonies and shadowes For the Altar is our heart Cor mundum Psal 51. a cleane heart the leprosie is our sinne which stings like a scorpion and infects like a leprosie the house of the Lord are our bodies and soules which are the temples of the holy Ghost Iudah and Ierusalem are the Israel of God which must be holy euen as he is holy and the people and their gates are we here assembled whom of no people he hath made a people that we should sanctifie our gates viz. our affections and actions through which the Spirit of grace shall go in and out Lift vp your heads O ye gates and be ye lift vp ye euer lasting doores purge the altar of your hearts Psal 24.7 cleanse the leprosie of your sinne sanctifie your bodies and soules and though Israel play the harlot yet let not Iudah sinne but make cleane and prepare the doores of your tabernacles Psal 118.19 that the King of glorie may come in Againe I finde by obseruation generally that we are said two wayes to be cleansed which I may call the former and the after labour viz. the inchoation and progression of repentance Man in the former is meerly a patient dead vnto sinne Rom. 7.18 2. Cor. 3.5 in whom dwels no good thing hauing no power to raise himselfe but euen the disposition of the will which is otherwise blindly led and captiue vnto sin it doth proceed of him which workes all good in all 1. Cor. 12.6 But in the other we are in some sort agents cooperary Dei liuely instruments to worke out our owne saluation For the former it is no more possible for a man to cleanse himselfe then to change the spots of a Leopard or to wash white the skin of a Morian The heart of naturall man is so hardened through the deceitfulnesse of sinne that except a more powerfull spirit doth incline and soften and dispose it inwardly to good a man with as good successe may plow on the rocke or sow on the shoare as by words thinke to winne a man to repentance for this cleansing it is the gift of God Ephes 2.4 and the first act thereof is his immediate hand such as all the naturall eloquence and force of man cannot effect For as the wise man speaketh Who can say I haue made my owne heart cleane Prou. 20 19. And as that cripple which eight and thirtie yeares waited at the poole of Bethesda if he had not bene helped by our Sauiour had liued and died a cripple because he was not able to moue himselfe into the waters Ioh. 5.5 so except a more powerfully spirit doth moue yea and compell vs into the maine of Maries weeping water of life we should liue and die and be damned for want of penitencie Dauid therefore for the example of all others thus teacheth vs to turne to the God of our saluation Haue mercie vpon me O God according to c. Psal 51.1 And againe ver 1. Wash thou me throughly from mine iniquitie And againe ver 7. Purge thou me with bysope c. And againe ver 10. Create in me a clane heart O God And so the Prophet Ieremie teacheth See Ez. 36.25 Conuert thou me and I shall be conuerted for thou art the Lord my God Ier. 31.18 And yet not this but the after labour of renouation is the proper and most genuine interpretation of my text Wherein through the grace of God we are become instrumentall agents to cleanse our selues And to this purpose runne all the precepts and commandements which call for our obedience and amendments Ezech. 18.30 Rom. 12.2 Isa 1.16 Turne you turne you c. Wash you make you cleane c. Fashion not your selues like vnto this world but be yerenewed c. And the like These precepts we call Euangelicall which do alwayes presuppose Gods mercifull hand to helpe whose grace is prest and readie to all that call vpon him more willing to giue then we to aske and giueth more then we can desire yea and is not wanting to any except they be wanting to themselues And to what end doth God lend vs eyes and eares and hands and feete but to see and heare and worke and walke So his grace which is giuen vnto vs must not be idle but operatiue to all good workes to adde to our faith vertue to vertue knowledge to knowledge temperance c. 2. Pet. 1.5.6 A man therefore in his renouation is not ficulnus inutile lignum like the image of Baal or the stumpe of Dagon 1. Kin. 18.17 1. Sam. 5.4 Psal 13 5.15 or the idols of the Gentiles which haue eyes and see not eares and heare not mouthes and speake not hands c. But as the sicke which was healed must take vp his bed and walke Mar. 2.11 as the dumbe the blinde the lame and the dead which were restored to speech and sight and strength and life they spake and saw and leaped and gaue glorie to God and as Paul after his conuersion Act. 9.20 must presently preach the Gospell so must we not suffer the grace of
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
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
ioyne their forces as well tuned Cymbals Praise thou the Lord ô my soule al that is within me praise his holy name Reason Because God created both He hath made vs and not we our selues Psal 100. And therefore are we due vnto his seruice Totum fecit saith Augustine totum exigit August He made all and therefore will he haue all not a peece of thy heart nor a roome in the heart but thy whole heart not a member of thy body or some parts of thy body but the whole man Redde Caesari qua Caesaris sunt Math. 22 21. giue him I say the whole for it is due vnto him The whole body mortified from sinne and thy whole heart purged by faith bathed in the bloud of the Lambe and cleansed by the fire of the spirit Not an old heart nor a corrupt heart but a new heart and a new spirit for which the Prophet Dauid begged Create in me a new heart O Lord and renew a right spirit within me Psal 51.10 Vse 1 1. This teacheth vs that sinne is there to be rooted our where it had beginning which is from the heart For out of the heart proceede thefts adulteries murders c. Out of the abundance of the heart the tongue speaketh Math. 15 19. Math. 12.34 the hand workâ—th the foote walketh and therefore saith Ieremy 4. Wash thine heart ô Ierusalem from all wickednesse The Prophet findeth not fault so much that euill thoughts came in but that they stayed there A foolish heart therefore is compared to the axle tree in the wheele which continually turneth and yet staieth in the wheele so the thoughts of an euill heart are not expelled but turned ouer therefore the onely meanes to cleanse our bodies is to cleanse our hearts and the onely meanes to cleanse our hearts is to let the feare of God keepe the doore of our hearts Let vs therefore consider Quid amisimus viz. our owne freedome Cui offendimus God our maker Et quò tendimus to hell and damnation Let vs cleanse therefore our flesh and spirit frequentieiectione of euill thoughts receiued diligenti euitatione of all enticements sedula repressione of all carnall concupiscence And we must do it speedily for if a garment be stained it will easily be cleansed if it be washed presently a coale will not burne if thou hold it not too long therefore we should learne wisedome of the worldly who in their generation are wiser then the children of light who if any flouds or inundations are likely to endanger their lands or houses they vse all meanes to turne the current of the streames another way and so should we turne the current of our flesh and spirit moouing vs to euill orando meditando laborando semper aliquid bone operando it a vt diabolus cum veniat iuuentat nos semper occupatos Either by thinking vpon the passion of Christ or of the ioyes of heauen or of the paines of hell or in the performance of the duties of our callings or in powring out our prayers vnto God alwaies labouring good and these will turne the current of our hearts another way 2. If we must cleanse our bodies and soules and giue both to Gods seruice what shall I say them of the Papists who will serue the Lord onely in their bodily exercises their beade-prayers worship in an vnknown tong their knocking kneeling crossing creeping crouching turnings lifting vp and letting downe their blockish Roode and kissing their painted Paxe their holy water sprinkling their going on pilgrimage bare footed and bare legged their whipping themselues on Saints eues and such their superstitious fooleries are meerely outward exercises which as concerning the flesh haue a shew of holinesse in voluntary religion and not sparing of the flesh but haue no such power Colos 2.23 For bodily exercise profiteth nothing 1. Tim. 4.8 3 3. Esa 29.13 With these may I ranke the hypocrits of our times which serue the Lord in shew and not in truth which draw neare to God with their mouthes but their hearts are farre from him such are the knee-praiers and lip-labours of our time-seruing hearers which outwardly professe Christ but inwardly Belial Christians onely in name Saints onely in shew of which Saint Bernard speakes Multi sunt oues habitu vulpes actu crudelitate lupi Bernard Sheepe in shew foxes in deede and wolues in cruelty for an hypocrite hath vulpem in cerebro miluum in manu lupum in corde a foxe in his braine a kite in his hand and a wolfe in his heart A foxe in his braine subtill and crafty to insnare and then he hath miluum in manu a kite in his fist to hold fast and when he hath caught hold he hath lupum in corde a wolfe in his heart to deuoure And therefore our Sauiour Christ saith Beware of false Prophets which come to you in sheepes cloathing but inwardly are rauening wolues Math. 7.16.17 which in painted boxes hide deadly poysons in beautifull Sepulchers rotten bones and vnder Iezabels painted face a whores behauiour and therefore our Sauiour calleth them serpents and viperous serpents O ye viperous serpents ye generation of vipers how shall you escape the damnation to come Math. 23.33 And to shew the certaintie of their damnation beside the manifold woes which Christ denounceth against them it is said that wicked men shall haue their portion with hypocrites Math. 24.51 to shew that the condemnation of hypocrites is most surely sealed Let me therefore vse that counsell of Chrysostome Hypocrita aut esto quod appares aut appare quodes Either be as thou seemest or appeare as thou art for simulata sanctitas est duplex iniquitas Counterfet pietie is double impietie first because it is impietie and then because it is counterfet making truth falshood and God a liar But as it is said Rom. 2. Non auditores sed factores legis not the hearers of the law but the doers of the law shall be iustified So of religion Non eandem profitentes sed eidem obedientes not professors but performers shall be glorified Let vs not therefore be like the fig tree which our Sauiour cursed that had leaues in abundance Math. 21. but no fruite at all for it is not the lifting vp of our eyes nor the knocking of our breasts nor the holding vp of our hands which shall stand vs in stead in the latter day but the wounded soule the sinceritie of the heart Psal 5 1.17 the contrite spirit ioyned with our outward obseruance and obedience which shal administer true ioy in the latter end And therefore let vs as the elect of God holy and beloued let vs I say professe with our mouthes and practise with our liues let vs sing in voice and with the spirit also let vs repent in life and sow in teares let vs cleanse the flesh that we may be mortified and cleanse our spirit so shall we be glorified
And of the former generall part of my text viz. the worke of mortification thus farre Now followeth the other viz. viuification And grow vp c. Where before we further passe consider with me a little this copulatiue particle And. And I his word standeth as a bridge in the passages of my text may it please you to stand vpon it a little and looke both wayes you shall obserue the Apostles order whose order is first dehorting from sinne and then exhorting to holinesse first killing the old man with the fil thy workes of darknesse and then raising the new man which according to God is created in holinesse and righteousnesse First Cleanse your selues from all filthinesse of the flesh and spirit and then grow vp to full holinesse in the feare of God whence obserue Sinne must be rooted out before holinesse can be planted in Doctr. For Sarah can haue no contented peace so long as there is an Hagar in the house or family and therefore saith the Scripture Cast out the bond woman viz. sinne and let not thine eye spare her though she hath had fauour of the flesh and spirit yet make a cleane riddance and leaue not a brat or rag of her behind Psal 34. 14. Isa 1. First ceasse to do euill saith Dauid then learne to do well Eschue euill saith Isaiah and then do good First we must die vnto sinne and then liue vnto righteousnesse for viuendo morimur moriendo viuimus in liuing we must die and dying we shall for euer hue Ambrose And therefore Saint Ambrose inuerteth that saying of the preacher Eccles 2. There is a time to line and a time to die nay rather saith he there is time to die and a time to liue Leo. Et melius est mori Christo saith Leo qui mortuos erigit qrà m viuere diabolo quistantes deprimit Better to die to Christ which raiseth the dead then to liue in sinne which destroyes the liuing 1. Reason 1. Math. 9.17 Ab incommodo because no man putteth new wine into old vessels for the vessels breake and the wine is lost but new wine must be put into new vessels that both may be preserued no more can the word of Gods grace take effect or newnesse of life be begun in the old vessels of sinne Luk 8.14 For as the thornie cares of the world do choake the word so to the wicked Iew and Grecian and man of sinne the grace of God is a stumbling blocke blindnesse and foolishnesse and to offer his promised graces and fauours vnto such is but to cast pearles before swine or to giue holy things vnto dogges 2. 2. 2. Cor. 6.15 Ab impossibili because two contraries cannot at once agree in one subiect and What fellowship hath light with darknesse or Christ with Belial The altar of the heart therefore must first be cleansed before the sacrifice of righteousnesse be offered the vnfruitfull workes of darknesse must be purged out before that holinesse can be planted in Vse This serues for the condemnation of those which think to attaine grace sufficient yea and glorie also although they cleanse not themselues from sinne but these are those foolish builders which would build the house of holinesse without a foundation and ioyne the same together with the vntempered morter of iniquitie but the grace of God pertaines not to such neither haue they part in the promises yea in this state of sinne they are altogether excluded from the kingdome for it is written euen of the best which doth otherwise best approue himselfe Luk. 13.3 Except you repent you shall all perish So that sinne so long as it reignes or remaines in a man not repented of it is the barre of Gods grace and our owne saluation We reade of him which came to offer his gift Mat. 5.23 that he was sent backe first to purge the altar of his heart from the leauen of malice and strife And it is most true of any person so long as he continues in any sinne not repented of and cast out his seruice is not acceptable but his prayers are abhominable Nay suppose further that he hath done many good works as the wicked shall one day pâ—eade In thy name haue we prophesied and through thy name cast out diuels yet if he commit iniquitie all his righteousnesse that he hath done shall not be mentioned Ezech. 18.24 but in his transgression that he hath committed and in the sinne that he hath sinned he shall die In the transition of the points of my text therefore let me exhort you in the name of Christ and the words of the holy Ghost as it is written Ezech. 18.30 Returne therefore and cause others to turne from all your transgressions and so iniquitie shall not be your destruction cast away all your transgressions whereby you haue transgressed and make you a new heart and a new spirit that holinesse may be planted in for why will you die O house of Israel It followeth Grow vp to full holinesse in the feare of God Which part of the conclusion I haue formerly viewed vnder three heads 1. The growth Growvp 2. The perfection to fall holinesse 3. The measure or rule to maintaine and preserue godlines viz. in the feare of God 1. Grow vp After mortification hauing once cleansed our selues we must not stay there as Israel at the foote of the hill Exod. 19. but with Moses ascend into the mount of God and increase in holinesse whence note Doctr. Such as are mortified to sinne must rise a gaine as impes transplanted out of the common of this world into the Eden of God Psal 1. So Saint Peter wils to grow vp 2. Pet. 3.18 But grow in grace and knowledge of our Lord Iesus Christ The poesie of Apelles was Nulla dies sine linea and I subscribe Nullalinea sine linea No day without a line and no line seene or read without some fruite Titus the Emperour was wont to say of a day that passed him without some good Perdidi diem to teach vs that all time is not time to vs which is not lent to this seruice In the old law the seruant which after seuen yeares seruice would abide with his maister Exod. 21.6 he was to bore a hole through his eare and naile him to the post of his doore As the maister dealt with his seruant so must we deale with our selues viz. bore an hole through not our eare but our heart and naile that to the house of holinesse God in the beginning saith The euening and the morning was the first day Gen. 1. and so of the rest but of the Sabboth there is no mention made either of morning or euening to teach that our seruice to God must be without euening viz. without ending and so must be our growth in godlinesse The kingdome of God is compared to a graine of mustard-seed Math. 13. which is first an herbe then the greatest
the promises of God are generall particular reall personall conditionall free temporall eternall who can go through them all The Apostle saith that the Angels looke with amazement at the mysterie of our redemption to behold the infinite oddes betwixt Gods greatnesse and our vilenesse so to let passe the great and precious promises of his word and Spirit the care and ministery of his Angels and creatures and to consider that our very corrections shall do vs good Psal 94.12 that he will turne our beds in our sicknesse Psal 41. take care of the haires of our heads Matth. 10. Matth. 10.30 it will driue vs to astonishment to consider for there is no end of his goodnesse The heathen Captaine which had care to wash his souldiers wounds they could not sufficiently honour him with praises surely if the God of glorie and Captaine of his Church should do such and so great things for vs let vs say with Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33 O the deepnesse of the riches both of the wisedome and loue of God and his wayes that are past finding out Thus farre we haue dealt in these promises at rouers as I may say and now to bring them home to our hearts which are the true marke Vse 1 Are these promises rarae inauditae Let vs hence learne to ioy in the same Oh how sweete are thy words vnto my throate yea sweeter then honey vnto my mouth Psal 119.103 And againe Thy testimonies haue I claimed as mine heritage for euer for they are the very ioy of my heart Psal 119.111 Thus Sara reioyced and called others to reioyce with her Gen. 21.6 God hath caused me to reioyce all that heare will reioyce with me Luk. 1.46 My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour this is the song of that blessed euer Virgin mother who reioyced in these promises Secondly are they certissimae Then let vs beleeue and trust in them by the example of our father Abraham who beleeued aboue hope So though they are aboue beside contrary to reason yet knowing that God is powerfull and able faithfull and so ready to make his promise good let vs be strengthened in faith and giue glorie to God Rom. 4.17 Yea and in the second place trust and relie on his promised mercies for hereby we haue accesse to challenge God both for safetie and saluation Thus Moses is bold to charge God with his promise on the behalfe of Israel Exod. 32.13 Remember Abraham Isaac and Iacob to whom thou swarest c. and it followeth ver 14. Then the Lord changed his mind from the euill c. An instance of like nature we haue in Deut. 9.27 Dauid had the like refuge in extremitie Lord where are thy former mercies which thou swarest to Dauid in thy truth Psal 89.49 Calling to minde therefore the certaintie of these promises let vs by the example of Iacob commit our selues to Gods tuition and defence Gen. 32.9 for they are certissimae 3. Are they Gratuitae the free donations of his goodnesse mercy Then where are the blind merits of Monks and Friars and the workes of supererogation of insolent Iesuites their pretended merits either of condignitie or congruity are altogether repugnant to the freedome of these promises a debt of desert as hire to a labourer or of duty as of thankfulnesse to a benefactour farre be it that we should claime any such due from God to vs for to vs belongeth shame and confusion Gen. 32.10 being lesse then the least of Gods mercies It is his great mercie that we are not consumed and therefore in all these promises Psal 115.1 Not vnto vs Lord not vnto vs but vnto thy name giue the glorie 4. Are they magnae pretiosae Hence then let vs learne to be thankfull When one told Dauid Sauls intendment to make him his sonne in law he answered For what Seemeth it a small thing vnto you to be sonne in law to a King Sam. 18.18 what am I or what is my life or the familie of my father in Israel that I should be sonne in law to a King His case fits with ours but in some respects it doth not for what comparison betwixt Dauid and vs or analogy twixt God and Saul Dauid had deserued well of his countrey and againe though he were sonne in law yet should not be heire to the Crowne but for our selues I say not what am I but what are we or our fathers house was not our father an Amorite and our mother an Hittite drowned in superstition sold vnto sinne and full of ignorance I say of the best which can best expresse his mind and meaning that he cannot expresse his owne vnworthinesse And betwixt God and Saul what should I say who is the Saul of Sauls in whose respect all the Princes of the earth are but washpots vnto whom the Angels are ministers accounting it their greatest honour to do him seruice yea and the heauens and the earth do bow downe vnto him yet vs tantillos tales so weake and so vnworthy hath he crowned with his honours to make vs sonnes and daughters to himselfe to reigne and rule for euer in his glory Praise ye the Lord therefore all ye his Saints for it becometh the Saints right well to be thankfull 5. Are they Futurae of good things to come Then it behoueth vs expectare impletionem to waite on his mercies vntill he heare vs helpe vs heale vs and crowne vs Patientia vobis opus est Heb. 10.36 Ye haue need of patience that when you haue done the will of God you might inherite the promise therefore must we become followers of them which through faith and patience Heb. 12.1 obtained the promises 6. And lastly are they so generall speciall such as hath bene said tam augustissimae so glorious and in extent so large and liberall Let vs then make the same vse of them which the Apostle here maketh in this place viz. Let vs obey them Let vs cleanse our selues from all filthinesse of the flesh and spirit Where in the transition of the point from the Antecedent Seeing we haue these promises to the Consequent let vs cleanse our selues c. Doct. obserue The promises of God in Christ are the ground of obedience the Apostle therefore to this purpose maketh the same connexion Tit. 2.11 The grace of God which bringeth saluation to all men hath appeared and teacheth vs to deny vngodlinesse and worldly lusts and that we should liue godlily and righteously and soberly in this present world the grace of God teacheth vs not to do vngodlines but to deny it to cleanse our selues from all the outrages and vngodlinesse of the hand and tong yea and all sinfull lusts of the heart that we should liue towards God piè towards others iustè and to our selues sobriè The grace of God teacheth vs to do euē so as I haue said The
will seale them a mittimus and send them to hell body and soule This then is the difference The godly say with Dauid Wash me throughly from mine iniquitie cleanse me from my sinne for I acknowledge my transgressions and my sinne is before me against thee thee onely haue I sinned and done euill in thy sight c. Psal 51.2.3 He humbles himselfe with the prodigo Luk. 15. I haue sinned against heauen and against thee ô Father of my flesh and spirit Knockes his breast as the arke of all iniquity and sighing saies Luk. 18.13 God be mercifull to me a sinner But the wicked Ieremy describes them thus They blush at nothing they haue an harlots forehead Ier. it is meate and drinke to them to commit wickednesse and Peter saith They wonder at the children of God Pet. because they runne not riot as they do and in one word in the one sinne reignes but in the other sinne onely remaines Reason 1 1. Because we haue sucked corruption from the breasts of our mothers yea not onely borne but conceiued in sinne Psal 51.5 Nemo naescitur sanctus and therefore in that we are heires in hope Non tam generatio quà m regeneratio spectanda est euery Natus must be renatus for it is written Except you be borne againe c. Ioh. 3.5 Yea and regeneration is not presently perfected but by degrees as a wilde oliue tree growing out of a stone-wall the boughes and branches thereof may be cut and corrected but the roote remaining by the sent of water will be ready to sproute anew till the wall be broken and the roote pulled vp so old Adam who remaining in the wals of this earthly tabernacle may be curbed and suppressed that sinne reigne not in our mortall bodies yet will he be prompt and readie to bring forth fruites of vnrighteousnesse vpon occasion till the walles of this earthly house be destroied by death to be raised againe more gloriously 2. Because our sanctification is but in part as Saint Paule doth dispute the point Rom. 7.22 For I delight in the law of God after the inward man but I see another law in my members rebelling against the law of my minde 3. Because by this we might be humbled with our wants and keepe our soules waiting on Gods mercy and more earnestly endeauour to be in Christ Paule for our example was filled with the Spirit and had abundance of reuelations taken vp into the third heauen and heard such mysteries as is not possible for the tongue of man to vtter but lest he should be exalted out of measure there is giuen him stimulus concupiscentiae and the messenger of Satan was sent to buffet him 2. Cor. 12.7 For as the diuell brings euill out of good so God brings good out of euill causing the wants of his Saints and their infirmities yea their sinnes which the diuell worketh as poyson to kill them to be for their welfare in his prouidence and potions to cure them for by these he humbleth them so that all things worke for their good Vse 1 1. Rom. 8.28 Is there drosse in the best Then can we expect no iustification by our workes for sinne cannot iustifie sinne and in our best actions are manifold imperfections Gal. 2.16 Know that a man is not iustified by the deedes of the law but by the faith of Iesus Christ c. 2. See here the Errour of the Catharists which hold that after regeneration none can sinne for say they As of a wilde tree the old top being cut off and new impes ingrasted it bringeth fruite no more wilde but good fruite so we being ingrafted into Christ sinne not grounding on that text Whosoeuer is borne of God sinneth not 1 Ioh. 3.9 But I answer that their Simile holds not and I put this question whether they make Christ or the man to be the stocke so grafted for we know that the fruite is good by vertue of the impe and not of the stocke if then we are the impes in Christ by their reason he should be made fruitfull and good by vs but if they make man the stocke and Christ the impe or grafts I say the new man Christ sinnes not so saith Saint Ioh. 3.9 But yet they must remember the old stock to looke to the roote which will not be presently changed but will yeeld still wilde branches bearing fruites of vnrighteousnesse 3. This teacheth vs by their drosse to purge our selues and not to take liberty to sinne because they haue sinned Because one man hath fallen into the sea and scaped drowning shall a man leape into the sea this were high presūption Build not therefore vpon their ruines for their infirmities are written for our instruction to shew that God will not spare sinne wheresoeuer he findes it no not in his Saints but doth register and chronicle their reproches to all posterities like Lots wife which was turned into a pillar of salt and set vp as examples to season others Gen. 19.26 and to giue vs warning vpon whom the ends of the world are come that whereas for them there was a cure behind the sacrifice of the Lambe which was not yet slaine but for such as shall now sinne Christ dieth no more Reu. 22.7 for his next coming shall be in iudgemen 4. Mat. 7.1 We are taught to beware of rash iudgement to condemne a man for some few infirmities as because one professor is discouered for an hypocrite therefore to censure all as if all the Apostles were to be condemned for Iudas Should a sonne despise his father because he is poore or the blind disdaine to be directed by the lame because he cannot walke with him Surely we are not to contemne the meanest gifts for in the building of the Temple all haue not the chiefest place but some square the stones some fit the mortar some carry and some place the worke Ex quouis ligno non sit Mercurius so to the building of the Temple of Christ 1 Cor. 3.13 1 Cor. 12. some bring stubble some straw some mortar euery man according to the measure of faith which he hath receiued and in the end euery mans worke shall be tried by the fire and till the end let all this be vsed to edification If none should study physick but those that could cure all diseases we should haue no Physicians and if none should serue God but those that could serue God perfectly we should haue none to serue God Which of you casteth away a crackt peece of gold or a broken siluer cup No more are we to despise the graces of God in a meane person though imperfect for he which hath receiued most hath many wants and a wise mans iudgement begins at his owne house 5. And lastly we learne not to brag and boast of our broken seruice but to be humbled with our manifold wants and infirmities When we haue preached all our liues and praied with
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
obserue Doctr. All our holinesse must be perfected in feare For as I haue formerly noted the greatest perfection of our holinesse hath in it many imperfections According to the measure and proportion of this life so is our holinesse and no otherwise yea and the least part doth not consist in this to know and confesse our wants Saint Paul wil therefore haue vs to workeout our owne saluation in feare and trembling Phil. 2. and Saint Peter to Passe the time of our mortall pilgrimage in feare Our estate is neuer secure of danger for the Angels though in heauen yet thence did they fall Iude. Gen. 3. Math. 4. Adam and Eue though in Paradise yet there tempted and ouercome Our Sauiour in the vaste and wilde desert yet there the diuell finds him And the Saints of God though in the bosome of the Church Psal 105. yet they haue had many foule slips and falls and therefore our holinesse must be perfected in feare Secondly seeing that the feare of loue and not of punishment is the truest measure of our perfection obserue Note We must grow to full holinesse euen of zeale to Gods glorie and goodnesse must be loued for it selfe oderunt peccare mali for midine poenae To do well for feare of punishment is but an asses vertue And herein is the triall of a perfect heart if a man can ioy in holinesse conscionably though it come alone yea though accompanied with many miseries Singular is the example of Dauid to this purpose Psal 119 126. Psalm 119. It is time for thee O Lord to lay to thine hand for men haue destroyed thy law therefore saith he euen for the loue and zeale that I haue to holinesse and Gods glorie therefore I say loue I thy command ments aboue gold and all false wayes do I vtterly abhorre This is the point our perfection consists in this if we can be content to embrace holinesse euen for it selfe and for reuerence to our heauenly Father By which it may appeare that feare and the feare of loue is the measure and perfection of our holinesse Reason 1 1. Because of the danger that may befall vs for want of this feare viz. lest hereby we fall from our constancie and so for want of perseuerance do hazard our saluation The diuell is a cunning and diligent aduersarie Luk. 11.24 ready to take adnantage vpon euery occasion and if he find the house swept and garnished and no resistance be made he entreth in and dwelleth there and the end of that man is worse then the beginning and therefore we ought at all times and in all things to walke circumspectly and in feare Eph. 5.15 2. For feare of giuing offence to others and by our halting or standing still we wound the weake hands and feeeble knees of the brethren and so become partakers of their sinnes Praeceptamonent exempla mouent yea know that examples in sinne do draw multitudes to offend and therefore we ought to feare our selues euen for the good of others 3. Lest that by our securitie and standing still the enemie be comforted and haue cause to blaspheme and the Angels of God and the Spirit of God be grieued within vs who as they do reioyce for the conuersion of a sinner so do they grieue at the falls of the righteous Vse The vse of the point is to teach vs to beware of securitie and to let the feare of God euermore keepe the doores of our hearts the wants whereof doth breed in vs a numnesse of soule and doth much withstand the ordinance of God for our saluation For when men come to this that they are cold to holinesse if they heare so it is if not they feele no great want if they receiue the Sacrament they haue no great delight or ioy or if they for beare they feele no grieuance and for other exercises of religion they can be content to do them for ceremonious custome but not for conscience and feeling Such a secure and carelesse estate as this doth shew them to lie in some grosse sin presently or else are in danger to fall into some great transgression or some grieuous punishment But all the paths of the Lord are hedged about with feare that we should not forget nor for sake the Lord at any time Beleeue in God we cannot alwayes and to reioyce is not alwayes present faith is sometime faint loue is little ioy is sicke hope is dead and seeling fallen asleepe but the feare of God in a godly iealousie ouer our owne wayes is the meanes to recouer all againe Our sanctification is but in part He that thinkes that he stands let him take heed lest he fall and Blessed is the man that feareth alwayes Surely brethren it is a good thing through godly feare euer to get victorie of out infirmities before they come to be ioyned with the sinnes of the world to the griefe of the godly the reproch of the wicked the trouble of our owne consciences or the hazard of Gods glorie Thus the feare of God is the beginning of wisedome Prou. 1 yea and the perfection of holinesse is the feare of the Lord. heare the end of all Feare God and keepe his commandements It is the Alpha and Omega of our holinesse the measure and foundation of the same and Blessed is the man that feareth the Lord Psal 112. Of God My text hath at last brought me to the end of our iourney euen to God the Lord who alone is to be feared And seeing it is now high time to leaue you here I will leaue you for I cannot leaue you better then with God Consider therefore a little the height of his Maiestie the brightnesse of his glorie the perfection of his goodnesse the strength of his power the excellency of his wisedome the eternitie of his being the holinesse of his truth the sweetnesse of his mercie the blessednesse of his presence in whose sight there is length of dayes and in his presence is fulnesse of ioy for euermore Let his name be had in honour from the rising of the Sunne to the going downe thereof Againe Oh Lord of hoasts how excellent is thy name in all the world Againe God is the feare of his Saints For the strength of Israel is a dreadfull God clothed with vnspeakable maiestie as with a garment and the splendor of his glorie is ten thousand times more bright then the Sunne in his greatest beautie yea the beholding of his face is present death to a mortall man The Angels tremble the heauens melt away the mountaines smoke the sea is dried vp and Iordan driuen backe and the earth doth totter vpon the foundations at the sight thereof The voice of the Lord is a glorious voice and hath the preheminence The voice of the Lord bringeth mightie things to passe Heare and feare and tremble before the Lord your God ye men of Israel In conclusion therefore seeing we know that one and onely God euer to be worshipped and feared whose authoritie doth command and power execute and prouidence gouerne vs and all things let vs as Henoch walked with God so passe the time of our mortall pilgrimage in feare and holinesse as if we walked in his presence whose eye seeth all and whose eare heareth all alwayes remembring that his all-seeing eye and all-hearing eare shall bring you and me and vs all to iudgement In the feare of God therefore let vs begin and so end all endeuours to cleanse our selues from all filthinesse of the flesh and spirit and grow vp to full holinesse that at the appearance of the Sonne of God to iudge the ends of the earth we may be found faithfull seruants and as we haue dealt truly in a little so he may then make vs rulers ouer much through the riches of his grace who hath freely and formerly beloued vs not for our owne sake but because himselfe is loue and takes delight in his owne goodnesse To which God be ascribed all goodnesse and glory and mercy and power both now and for euermore Amen Amen FINIS