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
Abraham to Moses Gen. 17.4 from Moses to Christ Luk. 18.5 Luk. 20,27 Gal. 4.4 Exod. 14.10 Heb. 9.15 And in the fulnesse of time God sent our Sauiour according to his promise Luk. 1. 54. Act. 3.12 and our Sauiour Christ did mightily shew himselfe to be the Sonne of God and the Redeemer of his people Israel Luk. 24 19. in whō all the prophecies promises and figures did meet as many lines in the center These promises also The Apostle doth alledge onely two texts of these promises which are like the grapes and fruites of Eschol which the spies brought from the land of Canaan as if he should say By these few you may taste and see how sweete the Lord is and if I should labour to go through them all I suppose they are moe in number then the haires of my head and the plenty of them would beget want of strength in me to deliuer them Moses the man of God doth giue vs to wit 1. Promissiones rarae that these promises are first Rarae inauditae worthy his performance onely who in all things with his holy arme doth get himselfe the victorie Psal 98.2 Who would haue thought that a wombe of ninety yeares barrennesse should be a ioyfull mother of children God promised it Gen. 17.17 and he performed it Gen. 21.6 Who would imagine that God would bring Israel out of Aegypt thus as it is said and after so strange a maner by tentations by signes and by wonders by warre by a mightie hand and by a stretched out arme and by great terrors according to all that the Lord did for them in Aegypt Deut. 4.34 Who could haue thought that the Red sea should be diuided or Iordan driuē back Exod. 14.21 Iosh 10.12 Exod. 16.13 Num. 20.8 or the Moon should stay her course and the Sunne forget his going downe that Manna should be rained from heauen that liuing waters should flow from the flintie rocke These things God promised Exod. 3.19 and these and greater then these the Lord hath done in their due season for he is the God who made all things of nothing which quickneth the dead and calleth those things which are not as though they were Rom. 4.17 2. 2. Promissiones certissime Mal. 3.6 Most sure and certaine as proceeding from the eternitie and immutabilitie of his will and verity with whom is no change nor shadow of changing God saith concerning him that promiseth by vow or oath Implebit omne quod promisit Numb 30.3 He shall not breake his promise but do according to all that he hath promised And shall the Lord say and not do it promise and not performe it Surely God shall as soone not be himselfe as his proceedings not be the truth he were not omnipotent but impotent if it were otherwise Therfore the Apostle doth thus stile him God that cannot lie Tit. 1.2 The faithfull God Deut. 7.8 with whom is no change his promises are therefore Yea and Amen 2. Cor. 1.20 certissimae 3. 3. Promissiones gratuitae Gratuitae the effects of his mercie and goodnesse without any merite or desert of ours Deut. 7.7 He set not his loue vpon you saith Moses to Israel nor chose you because you were moe in number then other people for you were the fewest of all people but because the Lord loued you c. And in the riches of his mercie God chose this people first and his first promise he made to them Leuit. 26.12 I will walke with you I will be your God and you shall be my people yea and enlargeth the same Ier. 31.1 I will be the God of all the families of Israel and they shal be my people c. When Adam sinned against God God had compassion towards him yea when he maketh Gods liberalitie the patrone of his iniquitie saying The woman which thou gauest me c. then did he promise The seed of the woman should breake the Serpents head Genes 3.12 These and the like are gratuitae promissiones without any precedent merit of man as a motiue to moue him thereunto the free donations and enlargements of his goodnesse and bountie 4. 4. Promissiones magnae pretiosae Magnae pretiosae so Saint Peter teacheth vs to esteem them 2. Pet. 1.3 For these that our God will be with vs wheresoeuer we go ruling and assisting vs in whatsoeuer we do these are magnae pretiosae Oh how sweete are thy promises Exod. 5.18 Psal 119. He ruleth vs according to his promise not as Pharaoh ruled Israel with a rod of iron toyling them in their taskes of bricke allowing no straw but he commands vs weldoing and helpes vs to do it and when our seruice is done of dutie herein his bountifull dealing passeth our conceiuing when for a broken seruice on earth he makes a promise of heauen not as they are now subiect to corruption 2. Pet. 3.10 For the heauens shall passe away with a noise and the elements shall be consumed with heate but as they shall be then refined most glorious and stable for the comfort and crowning of his Saints Magnae pretiosae So that as a Father saith The children of God hauing tasted hereof in the life to come do mourne and grieue in the heauens that their repentance was no sooner their thankfulnesse no more and their obedience no greater to glorifie God on earth so that as it is said of the glorious Church Quà m mirabilia de te narrantur ô Ciuitas Dei Oh how great and wonderfull things are spoken of thee O thou Citie of God! such are his promises according to the excellencie of his wisedome and power Magnae pretiosae And in the fift place that we may inherite the promises 5. Promissiones futurae I must informe you that they are futurae viz. of things to come the promises of hope Our life saith Paul is hid with Christ and it appeares not what we shall be Peraduenture some will say better to haue something certaine But to them I say our hope is not a dead but a liuely hope 1. Pet. 1.3 2. Pet 3.8 not depending vpon man whose breath is in his nostrils but vpon our God with whom one day is as a thousand yeares and a thousand yeares as one day The Apostle saith God is faithfull and We know whom we haue beleeued If our life therefore be a warfare our hope is an helmet Eph. 6. if a sea-faring hope is our anchor to stay our ships in danger Act. 27.33 till the day appeare Act. 28. And in a word in all things this is our stay God is faithfull he hath promised and will performe it but all in his due time his I say and not ours Psal 40.1 that we should keepe our soules still waiting on the Lord therefore they are futurae 6. 6. Promissiones augustissimae To comprise many in one and not to totall all in iust account in briefe
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
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
God and his good meanes to sleepe or be idle in vs but we must set our hands to his plow labour in his vineyard worke the saluation of our selues and others worke I say and that for life euen with feare and trembling Phil. 2.12 The carter driuing by the way let me craue your honourable patience for a familiar and homely comparison sodainly his wheele chopped into a dangerous pit and the poore man well perceiuing the difficultie and streights to escape presently fell downe on his knees and besought his god iupiter to come and helpe but a voice was returned vnto him saying Set thy shoulder to the wheele and lash on thy horses and then I will helpe thee euen so the helpe of Gods sauing health is proper to the generation of Seekers which are not slacke no nor weary of well doing but seeke him with the whole heart Psal 24 6. viz. with all the force and power of the parts and powers both of bodie and mind so that as it is true in common experience Fortes Deus adiuuat God doth helpe and blesse the endeuours of a diligent hand so is it most true in our purgation Vp and be doing Neh. 2. and God will be with you for seeing God doth enable vs we must stirre and bestirre to cleanse our selues Reason 1 1. Iob 25.5 Because our God is most pure and holy which hath found folly in his Angels yea and the heauens are not cleare in his sight Iob 15.15 how much more is man abhominable and filthy which drinketh iniquitie like water yea our God is iealous and iust God Haba 1.13 whose eyes cannot see and spare offenders Slow to anger but great in power and cannot iustifie the wicked Nahum 1.3 He spared not the world which sinned but ouerwhelmed all with a floud of water He spared not his Church Gen. 7. the Quintessence of the world no nor his Saints Psal 106. iude 6. ver the Quintessence of his Church not the Angels which were in his presence but threw them downe from heauen like lightning no nor his onely Sonne standing in our place Math. 27.46 but he bare the full viall of his wrath Magna amaritudo peccati quae tantam amaritudinem peperit Surely it is time that we cleanse our selues for our God is a iealous God to visite the sinnes of the fathers vpon the children Exod. 20. Heb. 12.29 to the third and fourth generation of them that hate him 2. Because it is his will and pleasure that we should be pure and holy As obedient children saith Saint Peter not fashioning your selues to the former lusts of your ignorance but as he which hath called you is holy so be ye holy in all manner of conuersation because it is written Be ye holy for I am holy Deut. 10.17 And if you call him Father which without respect of person iudgeth euery man according to his worke passe the time of your dwelling here in feare I. Pet. 1.15 16. 3. Because the pure in heart shall onely stand in his presence to which purpose were all the oblations and washings of the Leuiticall law together with the differences and distinguishments of the cleane and vncleane Leuit. 11. in birds and beasts and men also to teach that no vncleane or sinnefull person shall stand in his presence 1 Cor. 15. neither doth corruption in herite incorruption For if the question be Who shall ascend into the mountaine of the Lord or who shall stand in his holy place The answer is Euen he that hath innocent hands and a pure heart Psal 24. 3. 4. And Blessed are the pure in heart for they shall see God Math. 5. 4. Because the promises both of this and a better life belong to them onely Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are defiled they professe that they know God but in workes they deny him and are abhominable and disobedient and to euery good worke reprobate Tit. 1.15 And for a better life God is light saith Saint Iohn and in him dwelleth no darknesse if we say that we haue fellowship with him and walke in darknesse we lie and do not truely but if we walke in the light as he is in the light we haue fellowship one with another and the bloud of Christ his Son cleanseth vs from all sinne 1. Ioh. 1. 6.7 Vse 1 1. The vse of this point is that seeing in the worke of renouation man is meerely a patient dead vnto sinne c. not to ascribe the worke of renouation or corruption vnto our selues but vnto God onely For as it was not possible for the Israelits to passe through the red sea if God by a speciall miracle had not prepared their way and made a passage for them so for man to passe from the waies of death to the waies of life from the waies of sinne to the waies of righteousnesse without the speciall meditation and helpe of diuine grace is impossible This is that which our Sauiour speaketh of Ioh. 15.5 Without me you can do nothing For can we promise any thing more to our selues then Dauid in the 119. Psal I will run O Lord saith he the way of thy commandements when thou hast set my heart at liberty Can we run with our feete before our hearts be prepared or can we run with our heart before God hath enlarged it Can we run the way without the way which is Christ Iesus away which we cannot see till our eies be enlightned Not so but when God shall haue opened the eies of our vnderstandings then with Dauid may we see the wonderfull things of Gods law For there is gratia praeueniens before we can do any good and there must be gratia cooperans to assist vs in well doing and gratiaperficiens vel subsequens to continue vnto the end so that we cannot perfect the worke of renouation Nisi gratia praeueniat gratia cooperetur gratiaperficiat vel subsequatur 2. Seeing God of his mercie doth deuide the worke of our purification with vs and doth challenge the former to himselfe it remaineth in the latter that we be not wanting to our selues but seeing he hath begun conuerted cleansed vs let vs second this inchoation conuersion purgation by cleansing our selues and working out our owne saluation For whereas formerly we were blinde now he hath enlightned vs we were cast downe but he hath raised vs we were dead in sinnes trespasses but he hath quickned vs illuminating our minds rectifying our willes disposing our hearts from euill to good Let vs not be the enemies of God and our owne saluation to quench the spirit but endenour our selues to know the good pleasure of his will for he hath enlightned vs to walke in his waies for he hath raised vs and by all meanes to make our election sure for he doth enable vs to euery good worke