2 Peter 1:10

THe scope of this verse is perswasive and hortatory: wherein the Apostle labours to reduce Christianitie to practise; That as men have a plentifull hope of salvation, so they may shew a liberall argument of sanctification. For every one that hath this hope purgeth himselfe. 1 Ioh. 3.3. And he that is freed from damnation walkes after the spirit, Ro. 8.1. Neither can there be a sound testimonie of conscience, that we are in Gods favour; if it be not joyned with the integrity of life. That which from everlasting stood sure in heaven by Gods decree of election, this make sure to your selves on earth by your conversion from evill, and conversation in goodnesse. As God hath his Statutum est, so must you have your Probatum est. CHRIST hath bequeathed to all beleevers a legacie of glory, intitle your selves to it by your faith and holinesse; make your election sure. It was ever sure in GODS prescience, now make it sure to your owne conscience. Which when you have done, be stablished in your hearts; Yee shall never fall. He that hath a grant from the King under the broad-seale, and hath also interessed and strengthned himselfe in this grant Robore Legis, and hath approved himselfe Coram facie Iudicis; wants now nothing but possession, which the Sheriffe cannot deny him. So the Christian having both these made sure to him, when death shall manumitte him, the Angels shall bring him to the Inheritance, and the gate of glory shall give open way, the Porter not being Peter, but the LORD IESUS himselfe. A man in your Citie is to be made free by his fathers copy: you demand proofe that hee is such a mans sonne: hee proves it by testimonie, you cannot deny his freedome. The Father of heaven makes all Christians free by CHRISTS copy, Ioh. 8.36. If the Sonne make you free, shall you not be free indeed? Thou commest and demandest thy freedome: where is thy testimonie that thou art such a fathers son? here, my faith and some measure of obedience. Christ will answere, Matth. 25.21. Well done thou good and faithfull servant: enter thou into the joy of thy Lord.

Wherefore the rather brethren, &c. The whole Verse may bee distributed into: An Exhortation; be diligent to make your election sure. An Confirmation; If yee doe ye shall never fall.

The Exhortation containes in it: An Induction; Brethren, be diligent. An Instruction; Make your calling certaine.

In the former there is a word: Of Connection; Wherefore. Of Affection; Brethren. Of Direction; Give diligence. Of Election; Rather, to this than other things.

In the other is considerable: The Matter expressed; Make your calling and election sure. The Manner implied; How it may be made sure.

The Confirmation offers to be considered by: A Qualification; If yee doe these things. A Ratification; You shall never fall.

The first branch of the first particular of the first generall, is the word of connection; Wherefore. Wherefore. This word inferres a consequence on the premisses, or is a reason of the precedent speech. The Apostle had formerly discovered the danger of such as forget their owne purging. But there are many that forget not that they were purged by the redemption of Christ, but remember it too much: and from this derive encouragement of a licencious life, quitting themselves from all sinnes by his passion. But Non sic didicistis Christum, Eph. 4.20. You have not so-learned Iesus Christ. Was your first lesson Christs Crosse, and did you so conster it, Rom. 6.1. Shall we continue in sinne, that grace may abound? He that thus spells Christ, hath but small literature of religion. Ioh. 5.14. Thou art made whole: sin no more lest a worse thing come unto thee. Here is a Cure, a Dyet, and a Danger. Thou art made whole, there’s the cure. Sinne no more, there’s the dyet. Lest a worse thing come unto thee, there’s the danger. Let every one that calls on the name of the Lord Iesus, depart from iniquity, 2 Tim. 2.19. Art thou a Christian? Sit illi dominatio, a quo denominatio: acknowledge him thy Lord, of whom thou hast thy name and title: doe not usurpe that name unlesse thou lead an answerable life. Otherwise though thou carry a while the name of a Christian: thou wilt find at last the reward of an Infidell. If yee call God, Father; passe the time of your sojourning here in feare, 1 Pet. 1.17. Shall we acknowledge a Father, and deny him honour? The end of our conversion, is to amend our conversation: and that word which sounds peace and joy and remission of sins; leaves this lesson behind it; Sinne no more. As upon a generall pardon granted at a Royall Parliament, the prisons are emptied; yet the prisoners and malefactors have three memorable words spoken to them; Exite, gaudete, Cavete; Goe forth, rejoyce in your libertie, but beware lest your sins bring you backe againe. He that drawes arguments of presumption and ryot from CHRISTS death and passion; hath not perhaps forgotten his Saviour, but remembers him to the improvement of his owne damnation.

Brethren. This is a word of relation, betwixt the persons to whom, and the persons from whom, this admonition is sent. This declares in the Apostle two vertues; his Humilitie, and his holy Policie: both attribute to us some dignitie, and require from us some dutie.

For his Humilitie; he prefers not himselfe to the rest of Gods Saints, but cals them all Brethren. How contemptibly would hee judge of the Popes arrogated Primacie! What sacrilegious pride would be take it, to be called Pater omnium, the Father of all men; which is incommunicably proper to GOD himselfe? Indeed GOD bestowed upon Abraham this title; Rom. 4.11. to be called The Father of all them that beleeve. But this was Paternitas exempli, non causae; A father-hood of example onely. Hee might be a Father in respect of generation to the Iewes; hee can bee Father in respect of regeneration to none. Himselfe was the sonne of Faith, though called the Father of beleevers. But Esay 63.16. Doubtlesse, O LORD, thou art our Father, though Abraham bee ignorant of us. And this our title, to the Father-hood of GOD, and brother-hood of Christians, is through CHRIST: who is both Pater noster, and Frater noster; Our Father, Hebr. 2.13. Here am I, and the children which thou hast given mee. Our Brother, Hebr. 2.11. He is not ashamed to call us brethren. See here then, the different Spirit of Saint Peter and the Pope: one calls himselfe the Brother, the other the Father of the Saints. Indeed the Pastor may call his people, Children; and Paul calls Timothy his sonne, when he commends himselfe to him, 1 Tim. 1. Vnto Timothy my owne sonne in the faith: when he commends him to others, he calls him Brother, Hebr. 13.23. Our brother Timothy is set at libertie. But, saith our Saviour; Call no man father; for one is your Father in heaven. Matth. 23 9. Christ doth not there forbid naturall, civill, morall relations. Not naturall; Iacob may call Isaac Father. Not civill; the servants of Naaman spake unto him; My Father. 2 King. 5.13. Not morall; as Elisha said to ascending Eliah; My Father, my Father, 2 King. 2.12. Things that are subordinate one to another, doe not oppose one another: we have one Father in heaven, yet may have many ministeriall fathers upon earth: but none in that sense that GOD is our Father. Pater Ecclesiae, the Father of the Church, the Pope cannot bee called without wrong to GOD. This title he chalengeth in Saint Peters right; but Saint Peter himselfe thinkes it wrong. CHRIST, say they, meant to turne over his right to Peter; as if he were to be his onely heire; Vpon this rocke I will build my Church. But the Church had a foundation from the beginning of the world; I hope Peter was not it. Hee calls us Brethren, to shew that he had but the priviledge of a brother, and did no otherwise than all the rest; beare the armes of the elder; he gives them all equall priviledge. The Old Testament began in fraternitie; Moses and Aaron: so doth the New; Peter and Andrew, Iames and Iohn, Simon and Iude, Philip and Bartholomew are also taken to bee brethren: so among the twelve Apostles, to be foure paire of brethren. Ex aequo fundavit Ecclesiam. And as CHRIST tooke them from an humble condition of estate, so hee gave them an humble opinion of themselves. For condition; he tooke no Gymnosophists from Indy, nor Philosophers from Athens, nor Orators from Rome, nor Rabbi’s from Ierusalem; but men of no learning. When hee purposed to bring downe the proud hearts of men; Non per oratorem quasivit piscatorem, sed per piscatorem lucravit Imperatorem; He did not chuse Orators to perswade Fishers; but Fishers to convert Emperours For disposition; though they were dignified to be Apostles, yet they remaine still humble Brethren to the poorest. Non principandi superbiam, sed providendi vigilantiam tenent; They had not a lust of Soveraigntie, but a zeale of charitie. If therefore Peter had any Primacie, it was non dignitatis, sed ordinis; not of honour, but of order. Howsoever as Matthias for succeeding Iudas the Traytour, was never the worse: so the Pope for succeeding Peter the Saint, is never the better.

For his Policie; he desires to win their soules, Brethren. and therefore insinuates himselfe into their loves. Wee beginne our letters to men of honour with, Honourable: to kindred, with titles of Affinity: to friends, with termes of Amity: the Apostles with the best band, Brethren; beloved in the best Beloved, Iesus Christ. The phrase of [Brother] begins almost to be worne out: whether through Curiositie, or Curialitie, such Christian salutations are thought too grosse. But the Apostles wonted to let in their holy counsell by the sweetnesse of their affection. Notwithstanding their Apostolicall authoritie, and beauty of graces; yet they tooke all courses to insinuate and worke into their hearers hearts. Even when they came with a rod, yet was it not without the Spirit of meeknesse. In reproving of sinnes, they did it without passion, not without compassion. You may therefore well pardon us, if with points of Humanity, we illustrate points of Divinity: if according to your capacities, from earthly things we reason to heavenly. Matth. 7.11. So did our Saviour; If yee being evill parents, can give good gifts to your children; how much more shall your heavenly Father give good things to you? Philosophers were enemies to the Gospell; give us leave to confute them with their owne reasons; to cut off Goliahs head with his owne sword. All this while we give to secular learning praise, but no more than it deserves. It is a learned ignorance; yet if we can make it, like Balaam’s Asse, speake to purpose; you have no wrong. In all our courses we seeke, non vestra, sed vos, not yours, but your selves: we love your soules, let your soules accept of our loves. If you will answer God in obedience, you answer us in the desire of our hearts.

Brethren: this title ascribes to the people some dignity; that by faith in Christ they become Brethren to the very Apostles, and have the fraternity of the heavenly Saints. Alliance to Princes is held a noble happinesse: but let us blesse him that hath by the cement of his bloud, allied us to those glorious and triumphant Saints in heaven. Be thou never so poore, if a true beleever; Peter and Paul, yea, IESUS CHRIST himselfe is thy Brother.

Againe, this terme is not without some requirable dutie. Is the Minister thy Brother? heare him. If God had spoken only by Angels, or by some raised from the dead, or by himselfe in thunder; this had beene terrour: but by thy Brother; this is the sweetnesse of familiar mercy. The Lord doth raise up unto us Prophets of our owne brethren, Act. 3.22. But take heed lest Gods gentlenesse be abused by thy contempt: it is the Word of thy Iudge and Maker, though in ore fratris, in the mouth of thy brother. I know that worldly greatnesse doth easily runne into this scorne; what, shall such a poore man reprove me? Yes, Ier. 1.10. I have set thee over nations and kingdomes, Act. 9.15. I have chosen him to beare my Name before Gentiles and Kings. Revel. 10.11. Thou shall prophesie before people, and nations, and Kings. If thou be the Shepheard, suffer none to pollute the fountaine whereof the sheepe should drinke. I know that the poorer sort are presumptuous enough, but they want teeth and hornes: The sonnes of Zerviah are too hard for us. If our conscience and the salvation of our soules lay not upon it, it were better for us to hold our peace. I speake not onely concerning the paines: if a man knew the burthen, it would take away his stomacke. Hierome on those words of Paul, 1 Tim. 3.7. He that desires the office of a Bishop, &c. Alas, who doth not desire it? But to be a Bishop, was then the first step to persecution: if it were stil so, to be prick’d for death, few would so much affect it. But I speake concerning the opposition of malice, rather than the imposition of labour; herein consists our sorrow and trouble. The shepheard having a lambe stollen out of his flocke, vowed to God if he could finde the theefe, to sacrifice a Ram to him. But when in the pursuite he found a Lion preying on it, he made a new vow; that if God would deliver him from the Lion, he would not onely content himselfe with the losse of his lambe, but also sacrifice a Bull to him. If a sheepe be endangered, we vow sacrifice of thankfulnesse, if we may recover it: but seeking the lost lambe, we meet with a Lion, some great Tyrant, that hath perverted him to feed his owne humour, and sensuall lust: we are now faine to returne without our lambe, and glad to escape the Lion. The sicke man lothes the cuppe wherein the potion was brought him, though it qualified the malignancie of his disease: so many for private quarrels hate the vessell, the Minister, though he brings them the water of life. It is Satans master-peece, or speciall tricke; to put jarre betwixt the Pastor and the people. Our feet should be beautifull, and we doe what we can to gaine your affections, to draw you on with sweet allurements to everlasting peace: yet still, as the Prophet speakes, there are some that will contend with the Priests. You give the Physitian leave to tell the disease of your bodies: the Lawyer to shew you any flaw in your estates: your horse-keeper shall tell you the surfets of your horse: your huntsman the surrances of your dogges: onely wee must dissemble, and conceale from you the sicknesse of your soules. We will not doe it; we will pray for you, and honour you, and love you: but your sinnes we will reprove, and what God hath bidden us, that we will speake. And for you that come hither, to fetch seeds of lust from the Temple, to seeke out the Devill in Gods house, as if you could not finde him in the places of prostitution: you that come hither to detract and = and thinke to enhaunce your credits of learning and wit by disgracing the Preacher: you come not as Brothers and Saints, but as enemies and worse. If there be any such present, my admonition is well spent: if none at all, it is well and happily lost .

Give diligence. Studete, Satagite, σπουδάσατε. Terrene profits, though tanto non digna labore, come not without diligence. Doth a man reape without sowing? The Apostle sayes, Ephes. 4.28. Give to him that needeth: Coloss. 3.14. and Above all things put on charitie: yet he sayes withall; He that labours not, let him not eat. Doth he here put off that charitie, which he bids us put on? No, indulget viro, non vitio: he would have us favour the person, not the fault: and releeve Egentes, such as want; but withall Agentes, such as worke. The Philosophers thought the world was immortall and eternall; for otherwise, say they, God were idle, and should have had nothing to doe before the creation. They knew not the divine contemplation of his owne Essence in three Persons; they considered not that incomprehensible delight; nor that infinite businesse of rest, and rest of businesse, that he had in himselfe. They were deceived in that, but not in this; that Idlenesse is not incident to God. How much lesse should it be in man, his servant; that begs of this God his daily bread? Vntill we come to the threshold of heaven, there is no rest of travell: but then we shal rest from our labours. The idle person may seeme to be Gods outlawry: Revel. 14.13. slothfulnesse is a Remora that stickes to our sides, and hinders the Barke from the voyage of blisse. God built his Temple on a Threshing-floore: there must be labour in that place, though after a different manner. As Christ did not wholly put his Apostles out of their trade: Non mutatur piscatio, sed intentio; He made them still fishers, but of soules.

It is a true maxime in Philosophie, Art and Nature bring forth nothing suddenly: and is it not so in Divinity? Doth any man thinke, that hath lived all his yeeres prophane, to be made at his last houre a Saint? Never tell us, that one malefactour sped so; for then we tell you, that one Asse did speake: yet never was Asse or Oxe heard speake since: Gratia semet sumpta, ne sit semper prasumpta; Grace that is presumed, may be missed. You have not wealth from the clods without digging, and would you have blessing from the clouds without working? The labour of our bodies for this world, was but a curse; the labour of our soules for heaven, is a blessing. We may ignorantly give our bread to the slothfull: God hath too much knowledge to give salvation upon such termes. If the righteous scarcely be saved, where shal the ungodly appeare? He that gives all diligence to enter into heaven, 1 Pet. 4.18. findes great difficulty; but he shall get in: but he that lies sleeping in his sins, must tarry without. The foolish Virgins knocke at the doore, but were denied entrance, Matt. 25.12. Would you needs sleepe? sleepe your last. When Iupiter, in the Fable, had invited all living creatures to a banket, the Tortoice came at the taking up of the table; whereat hee storming, the Tortoice excused himselfe, that his house troubled him: hereupon angry Iove adjudged him for ever to keepe in his shell. So when God calls, we have an house that hinders us; some lower, domesticall, and earthly content; beware lest all our happinesse be confined thither.

Give diligence. This exhortation, presupposeth no proper strength of our owne to doe this; for it is Gods worke in us. Augustine sayes, Sometimes I would have done this or that good thing; and I had will, but I wanted power: and againe I had power, but then I wanted will: either voluntas or facultas were missing. Will and Power, like the Sunne and Clouds, would faine meet: the Clouds strive to come to the Sunne, but they are too weake and soluble, and melting: the Sunne would embrace the clouds, and call them neere to himselfe; but then his beames are so hot, that they disperse them: these two could never meet till they were brought together by the wind. So our Will to goodnesse, and our Power of performance, cannot meet, till they be brought together by the Spirit, that holy Wind which blowes where it listeth. Ioh. 3.8. The wheele runnes round, not because it is made round, but because it is moved round. In the Commandement, perceive what thou oughtest to have: in Sinne, perceive what thou hast not: in faith and prayer, perceive where it is to be had which thou desirest, August. Psal. 119.32. I will runne the way of thy Precepts, when thou hast set my heart at libertie. By nature our feet are tyed with the fetters of corruption, we cannot runne. Wilt thou runne with thy feet, before thou have eyes? Or with thy eyes and feet, without thy heart? Or with thy heart, before God hath freed it? Canst thou runne the way, without the way, which is Iesus Christ? We know whither our Diligence must runne for helpe: intreat Christ to intreat his Father: for he is delighted with his prayer, and requires it of him. Postula à me, Psal. 2.8. Desire of me, and I will give thee. It was but hyperbolicall in Trajan, it is true in our God: Citius esse desinit, quàm benefacere: Hee can assoone cease to be, as to be good to his. Gods hand was never shut from gigiving, if mans mouth be not shut from asking. Misery is the best orator for mercie: Psal. 50. God loves to be sollicited; Call upon me in the day of trouble, I will deliver thee. He that inviteth all to come in mercy, will receive all that doe come in justice. Yet cannot our petitionary Diligence deserve this: it is obtained not Prece, sed Pretio; by the precious bloud and merits of Christ.

Rather, μᾶλλον, Potius. Let not the goodnesse of God, which without your desert hath chosen and called you to the profession of CHRIST, forgiving and purging your former sinnes, make you idle and carelesse. But rather strive to answer this mercie in your faithfull conversation: lest you fall into that pit of destruction, from whence by his death he hath redeemed you. Ambite benefactis Dei; let your obedience concent in a sweet harmonie with Gods mercies, that you may be capable of his promises; and not cut off like withered and fruitlesse branches. The rather. He doth seeme to encourage this endevour, A Beneficio, à Periculo, à Praemio: Partly by the Benefit, partly by the Danger, and partly by the Reward. The first whereof incites our gratitude, the next our feare, the last our hope. 1. The rather, because you have received such a benefit, as cleansing from sinne by CHRISTS bloud. O what sinne should be so deare to us, as Gods onely Sonne was to him! 2. The rather; for feare lest a recidivation overthrow all your happinesse. As Demas lost himselfe, by loving this present world, 2 Tim. 4.10. Seven worse spirits may make a re-entrie, when upon the expulsion of one there is found a vacuitie. Lots wife had as good have dwelt in Sodome still, as to looke backe after her deliverance, Ezek. 18.24. If the righteous turne away from his righteousnesse; in the sinne that he hath sinned, he shall die. A man hath beene dangerously sicke, is now something recovered: if by misgovernment he fall into a relapse, he exasperates the disease. The first sicknesse of the bodie feeds upon ill humours, the relapse on the vitall spirits. For a wound halfe cured, to come to a new incision, is more paineful than ever. It would grieve a traveller, got halfe-way forward his journey, losing all that, to returne, and begin againe, Gal. 3.3. Are ye so foolish, that having begun in the Spirit, ye will be made perfect by the flesh? No, rather give all diligence to continue: and call upon God for perseverance; who alone can keep us from the griping pawes, and grinding jawes of that roaring Lion. It is said, Zach. 4.9. that the hands of Zerubbabel did lay the foundation of the house: and his hand shall also finish it. So it is God that begins the good worke in us, and God that accomplisheth it. Indeed hee chargeth us to give diligence, Psal. 68.28. Thy God hath commanded thy strength: but hee may command and goe without, unlesse himselfe effectuate it, as it followes; Strengthen, O God, that which thou hast wrought for us. I know that Gods elect may for a time lose some good meanes, and some great measure of grace; many have fallen foulely, and fully, none finally. It is onely Gods mercy that up-holds us; giving us grace prevenient, subsequent, co-operant; grace before grace; grace after grace. It is not of our selves, that we persevere to the end, and in the end; but 1 Pet. 1.5. but we are kept by the power of God unto salvation. 3. The rather, in respect of the reward: thus shall you be sure that you are written in heaven, never to be blotted out. There is no assurance in this world like it: wert thou sure to enjoy more kingdomes than ever the devill shewed Christ; to be more healthfull than Moses, to live longer than Methushalem: yet this is the end; Misero dormire sepulchro, to lye hidden in the silent dust. Plot and project what you can; the best plot of all is salvation; and the best assurance, to live with Iesus Christ for ever.

To make your calling and election sure.] Wee have done with the Induction, and are now come to the Instruction: and herein first to the matter expressed; the making sure of our election and calling. Which we will first looke upon; Quoad ordinem, then quoad cardinem, if I may so speake: first what is their order, then what is their dependance. For the Order, the Apostle puts Vocation in the former place, which yet in proprietie is the latter. For Election is before all time, Vocation in time, 2 Tim. 1.9. His purpose was toward us in Christ Iesus, before the world began. Calling comes afterward, 2 Cor. 6.2. This is the accepted time, now is the day of salvation. But this is a right forme and method of speech; Vt subjiciatur quod praeponderat; To set that last, which is worthiest and waightiest. Besides we passe by things nearer, to things more remote; first, we must looke to our Calling, and by our calling come to assurance of our Election. For Dependance, we must know that our calling depends upon our Election.

The determinate counsell of God doth not take away second meanes, but disposeth those passages into order. These two, Election and Vocation, are like Iacobs Ladder, whereupon the Saints ascend like Angels to God: Election is the top, Vocation the foot. Iacob wrastled with the Angell at the foot of the Ladder, wee must not be so proud as to wrastle with him at the top. To the height of Election there is no climbing, unlesse we begin at Calling, which is the lowest round. To say, If I be saved, I am saved; without further care, is the Devils divinitie. There is no certaintie in that: looke to thy Calling, thus it is made sure. Otherwise to presume, is to pull downe the Ladder, and thinke to jumpe into heaven: never had man yet such lucke. Frustra creditur, quod nunquam conceditur; If Magus offer to flie up to heaven, there is a Spirit to cast him downe head-long. When our Saviour was on the pinacle, Satan thought with a Scriptum est, to breake his necke, Matth. 4.6. It is written, Hee shall give his Angels charge concerning thee, &c. But hee left out a materiall point; In omnibus viis tuis; In all thy wayes. That the people might know him to bee the Messias, hee perswades him to shew them an unwarrantable miracle, to cast himselfe downe in a bravery: but that was none of his wayes: hee might descend by the stayres without such a precipice. This cunning hee still practiseth on his members: hee sets them upon the high pinacle of Predestination, and perswades them there to a desperate precipitation; with If I am elected, I am elected, &c. But this is none of GODS wayes, or prescribed meanes, whereby wee may be acquainted with our owne election. Hosea 2.21. I will heare the heavens, and they shall heare the earth, and the earth shall heare the corne, wine, and oyle; and they shall heare Iezreel. There is a course and order for fruitfulnesse. So Election in heaven calls to Vocation on earth; Vocation calls for corne, wine, oyle; that is, the fruits of a good life; and these tell our hearts with comfort, that we are elected. God workes by Christ, Christ by his word, his Word by his Spirit, the Spirit certifieth our hearts, our hearts stand fast by faith, faith layes hold upon Christ, and now backe againe, Christ presents us to God.

There are six ascents to heaven, as there were to Salomons Throne. The first and lowest is Vocation, Iohn 6.44. No man can come to me, except my Father draw him. The second is Repentance; when God hath called the heart from sinne, it melts into teares, and is smitten with a holy remorse. The next is Faith, which beleeves the pardon of repented sinnes, and the adoption through Christ to peace. The Fourth is the Testimony of the Holy Ghost, Rom. 8.16. The Spirit beareth witnesse with our spirit, that we are the children of God. Albeit this Spirit workes before, and begetteth the former graces; yet now it is especially felt. The next is Peace of conscience; all the clamours of sinne, and terrours of the Law, being quieted: Rom. 5.1. Being justified by faith, we have peace with God. The last is Good workes, the fruits of a sanctified obedience, and effects of the former graces, which concurre to the making up of this Assurance. Thus here is, as in some great Princes Court; first the Gate, that is Vocation: then secondly, we must come to the Fountaine; Repentance, to be baptized in our penitent teares. Then thirdly, to the Common-hall; Faith, which gives us entrance to the Throne of Grace. Fourthly, we come to the Kings speciall Favourite, his bosome counseller, the Holy Ghost. Fifthly, to the Presence Chamber, Peace and Securitie of soule. Lastly, having passed all these, we come to the Glorious Chaire of Estate, the Presentiall Majestie of IESUS CHRIST: thus by degrees we enter the doores of joy.

We know there is a Sunne in heaven, yet we cannot see what matter it is made of, but perceive it onely by the beames, light, and heat. Election is a Sunne, the eyes of Eagles cannot see it; yet we may finde it in the heat of Vocation, in the light of Illumination, in the beames of good workes. It is a principle in reason; a perfect action is not received at first but imperfectly; an habite is not gotten at the first; salvation is not wrought on a sudden. The path of the just is as shining light, Prov. 4.18. That shineth more and more unto the perfect day. Saint Paul considers the chaine of our Salvation, depending on foure linkes, Rom. 8.30. Election, Vocation, Iustification, Glorification: the first whereof hath no beginning, the last no ending. Here is the kindnesse of a Father, that singles out some speciall children, to whom he beares greatest affection, and intends most good; and in this consists Election. In good time he declares his affection, and makes his love manifest to them; there is Vocation. Then he conformes them to his owne Image, gives them place in Court, the honour of children, the earnest of his Spirit, in token of Assurance: there is Iustification. Lastly, he bids them enter into their fathers joy, makes them co-heires with his eldest Sonne in the possession of blisse; there is Glorification. God hath chosen us before the world, created us with the world, called us from the world, justified us in the world, and he will save us in the world to come. He that chose us when we were not, and called us when we were naught; and hath justified us being sinners, will glorifie us being Saints. The Husband-man of heaven chuseth out a plot of ground at his owne pleasure; there is Election: he sowes this with the immortall seed, by his Word; there’s Vocation: hee waters it with the dew of Hermon, the graces of his Spirit; there is Sanctification: when it is ripe, he reapes it from the earth, and carries it into the Barne of heaven; there is Salvation.

The head of Nilus cannot be found, they say; but many sweet springs issuing from it are well knowne. The head of our Election is too high and secret to be found; yet we may taste the springs, our Calling, Holinesse, Iustification and Vpright life: and he that runs along by the banke of these rivers, shall be brought at last to that fountaine head, even the place and Booke wherein his owne Name stands written. Ioseph may be a fit type to us of our spirituall deliverance. Consider him sold into Aegypt, not without the determinate counsell of God; Gen. 45.5. who preordained this to good: God did send me before you to preserve life. Here is the difference; the brethren sold Ioseph, we sold our selves. Consider us thus sold unto sinne and death; God had a purpose to redeeme us; there is election. Ioseph was delivered out of prison, and we ransomed out of the house of bondage; there was Redemption. Iosephs cause was made knowne, and himselfe acquitted, We could not be found innocent in our selves, Psal. 1•5.• but were acquitted in Christ; wherin consists our justification. Lastly, Ioseph was clothed in glorious apparel, and adorned with golden chains, and made to ride in the second Chariot of Aegypt, So our last step is to be advanced to high honour, even the glory of the celestiall Court, Such honour have all his Saints. Psal. 149.9. The creation of the world is a shadow of the regeneration of a Christian. First, there was an earth without forme, void; and a darkenesse upon the face of the deepe. Predestination is this great deepe, which cannot be discovered or discerned. There the light was separated from the darkenesse; here knowledge is separated from ignorance in the soule; there is Calling. Then was the Sun created; so here the bright beames of grace are diffused into our hearts, which fill us with spirituall joy; there is sanctification. Lastly, Adam was created after the Image of God, and placed in Paradise: so the new man is conformed to the Image of CHRIST, and shall be reposed in the Paradise of everlasting glory.

1 But if election stand wholy and onely in the will of God; Objection. and that purpose be so long since and irrecoverably past; then cannot I alter it. Therefore if I be elected to salvation, howsoever I live, I cannot frustrate it: and if I be appointed to confusion, what care soever I take, I cannot prevent it. A divelish speech, not to be uttered with mouth, nor harboured in heart! God is not the cause of thy condemnation, but thy selfe, Wis. 1.13. God made not death, neither hath he pleasure in the destruction of the living. Bis interimitur, qui suis armis interimitur. No, the surest way to the Sea, is to take a river by the hand. If a man would know whether the Sun shine or not, he need not climbe up to the skie; for he may behold the beames on earth. So wouldest thou know whether thy name be written in heaven, never assay to get the view of Gods owne book, thou shalt find the beames of that grace in thy selfe Consecrate thy eares to hearing, thy tongue to praying; thy hand to working, thy heart to desiring, thy body and soule to obeying; this is the course to make it sure. Yet are not these the efficient causes that make it to bee decreed, but the meanes that make it certaine to thy selfe. So Ambrose; Neque merito suo qui salvantur, &c. Not by the merits of them that are saved, nor by their worthinesse by whom they are called; but this is done only by the mercie of God in Iesus Christ.

It is a true rule; God that hath predestinated the meanes, hath not left out the end: Uno proposito utrumque: with one and the same purpose hee determined them both. Though man lives not by bread only, yet he that will not eate, shall not live. Matth. 4.4. There was a sonne that held his desperate opinion, to the great griefe of his parents: one day hee came to his father to borrow a horse, saying that hee must be at Rome by such an houre. The father replied, if you must be there, you shall be there though you stirre never a foot. Whereby he convinced him, that if he could not get to Rome without a horse, how should he get to heaven without motion? There is another story of an Italian, so opinionated of Predestination; If I be elected, I shall be saved; if rejected, I shall not be recovered. He received a dangerous wound, and sent to the Chirurgion to help him. The Chirurgion being made acquainted with his impious assertion, told him; It shall be needlesse for me to use any meanes for you: for if your time be not come, you shall escape without medicine: if it bee come, medicine cannot restore you. The Patient smarting with griefe, and seriously pondering the Chirurgions speech; that God sends no helpe without meanes; penitently recanted his error, humbly submitted himselfe to meanes, and so was cured of body and soule at once.

The Rhemists object; We beleeve our salvation sure, therefore it is madnesse in us to pray for it. For were it not madnesse to begge the creation of the world, which we know to be past already? Yea, it were madnesse not to pray for salvation: for the creation we know our owne election we know not but by our assiduall prayers for the assurance of it. If we neglect this dutie, we lose all certaintie. Ad Deum omnes ire volunt post Deum pauci. All men would come to the glory of God, but few will follow after the grace of God. Beatus vult homo esse, etiam non sic vivendo ut possit esse. August. Men would come to happinesse, even by running that course which directly leads to wretchednesse. Hee must be a Saint, that will injoy the communion of Saints. If thou wilt be saved with those that are saved, thou must be sanctified with those that are sanctified. Take thy Iourney by holinesse, if thou wilt come to happinesse. Keepe the coast of faith, if thou desire to arrive at the Holy Land.

2 But this makes a man slothfull in Gods service, the certaintie of his owne election. What need the heire take so much paines, that is borne to the Inheritance; as the hired servant? Nay, but rather this spurres him up to an extraordinary carefulnesse saith; as the Apostle saith; The rather give diligence. Doth God tell me; I shall never know mine owne election without pietie of life; then if I neglect pietie I make my selfe uncapable of assurance. I am sicke, I faine would know of the Physician whether I should live or die: he tells me, that if I refraine such unwholsome diet, and take such a prescribed course, I shall live.

If Eve flie to the forbidden fruit, she is sure to die for it. My father hath determined that I shall be his heire: he will not tell me so much in expresse termes, yet gives me a signe how I shall know it, by-observing him with obedience. So God elects some men to be his heires, this purpose he conceales in his owne bosome: yet allowes them certaine signes and remonstrances whereby they may apprehend it; as faith in CHRIST, obedience to the Gospell, &c. If wee obey his will, and prove those effects of Election in our consciences; we make that sure to our selves, which was sure before in his decree through Iesus Christ.

3 But suppose a vicious person assumes, or rather presumes; I am sure of my election? Indeed there cannot a greater honour be done to God, than giving confidence to his promise. But what? demonstration of ungodlnesse, and evidence of salvation, found together at once? This holds like a sicke mans dreame. The wicked mans tongue may say this; but there is a bird within sings another note; the Conscience. It is impossible for an ill liver, to retaine any sure hope of his Election. The hypocrite is divided, and lives not together: his tongue walkes Gracious streete, but his heart is a Pest-house. His profession is like White Chappell; but his conscience is as foule as the common Sewer. His talke gives him rich in grace; but marke what gold comes out of his coffer; none but slip-coine; light or counterfeit mettall. He is just as sure of heaven, as a galley-slave is of the Empire of Turkey.

4 But now alas, saith the humbled soule; my godlinesse is so small, that I even despaire of assurance. Be comfortest; strive against thy corruptions, and by the spirit of Iesus Christ, thou shalt overcome Paul was sanctified man; yet he complaines, Rom. 7.15. What I would, that doe I not: but what I hate, that I doe. O wretched man that I am who shall deliver me from the body of this death? Albeit he groaned under the weight of his infirmities, and felt the buffets of Satan; yet he knew that nothing could seperate him from the love of God in Christ, Rom. 8.39. Thou canst velle bonum, will that which is good; then heare God speake comfort, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Indeed where there is want of grace, content in that want, love of that content, indulgence to all these; there is neither ornament nor sanctification, nor argument of salvation. But doest thou feele thy wants; hath that feeling bred sorrow? that sorrow desire? that desire prayer? that prayer encreased faith? faith shall bring downe mercie. In thee there is the sense of infirmitie, in the other is the infirmitie of sense. The feeling of sin doth not annihilate the assurance of salvation. Wee feele the ach of a finger more sensibly than the health of the whole body; yet is the health of the whole body farre more than the ach of a finger. Sanctification is it selfe, though joyned with some imperfection. Hee that desired helpe for his unbeleefe, was accepted for his faith. Thus Ahijah answered Ieroboams wife concerning her sicke son. 1 King. 14.13. He onely of Ieroboam shall come to the grave, because in him there is found some good thing toward the Lord. Some good thing, some grace, though it be no great measure, shall be accepted. God regards not so much the Quantitie, as the quality: not how much, but how true. Though our Saviour did chide his Apostles for their little faith, yet he never rejected them that had any at all. Indeed if a man be not best at last, he was never truely good: therefore encrease the oile in thy lampe, and then be sure to enter into the Bride chamber of Iesus Christ.

5 But if one man may know himselfe elected, why may not another know himselfe reprobated? Resp. No, for God hath prescribed rules for the one, not for the other. Diverse Saints knew themselves written in the booke of life, no man ever knew himselfe rased out. But did not Cain know this, when God set a Marke upon him? I doe not thinke on the one side with Iosephus, that this marke was a token that God was appeased by Cains sacrifice, and for gave the punishment of his fratricide that is frivolous. Neither doe I thinke on the other side, that this was a signe to himselfe of his eternall damnation. But only a marke of Gods evident curse for this life; to deterre others from such bloudy attempts. I know that despaire is ever ready to judge it selfe reprobated: but this is to requite Gods mercie to thee, with unmercifulnesse to thy selfe. Turne over thy booke of his revealed will; if thou canst find thy name there written reprobate, beleeve it: but beleeve it not til then He hath shewed thee how to assure thy selfe of heaven; he never told thee that thou art doomed to hell. Though his Iustice be equall to his mercie, yet he is pleased to magnifie his mercie over all his workes. We are commanded to beleeve, 1 Ioh. 3.23. This is his Commandement, that we should beleeve on the Name of Iesus Christ. Now to beleeve, it not only to put affiance in him, but to trust that we are justified by him: if we be justified, we shall be glorified: if we be glorified, certainely we are elected: for Election is the foundation of all the rest. And this faith is not left arbitrary to our choise, but wee are commanded to have it. Wee are bound to beleeve our Adoption, if our adoption, then our Election: for the elect are predestinate to the adoption of children.

God knowes those that are his, yea and he makes them to know it. Satan knows not who are his, nor can themselves otherwise than conjecturally know it. The Iudgement of a reprobate belongs not to man, but upon speciall revelation. So David in the 69. & 109. Psalmes, prayes not only against their sinnes, which we may doe: but also against their persons, which we may not doe. So Paul against Alexander the coppersmith: 2 Tim. 4 14. The Lord reward him according to his workes. And Saint Iohn seemes to allow the Church such a judgement; 1 Ioh. 5.16. there is a sin unto death; I doe not say that he shall pray for it. And Paul, 1 Cor. 16.22. If any man love not the Lord Iesus, Anathema Maranatha. And the Primitive Church with one consent prayed against Iulian the Apostate. But this is to be done exceeding rarely; for who knowes them that sinne unto death? And never absolutely; for they may repent, and turne to the love of Iesus Christ. There is no prescribing to Gods infinite merrie: it is true indeed, that the Scriptures threaten damnation to continued sinne; yet the Gospell promiseth mercie to repentance. God often saves inter pontem & fontem; and turnes ravening Wolves into mild and gentle Lambes.

To conclude; in Election we behold God the Father in chusing: in vocation, God the sonne teaching: in Iustification, God the Holy Ghost sealing: in salvation, the whole Deitie crowning. God chuseth of his love, CHRIST calleth by his word, the spirit seales by his grace: nowithe fruite of all this; of Gods love chusing, of Christs word calling, of the spirits grace sanctifying; is our eternall glory and blessednesse in heaven. In Election God bestowes on us his love, in Calling he grants the blessing of his word, in Iustifying he communicates to us the sweetnesse of his spirit; in Glorifying he doth wholly give us himselfe. We see farre with our bodies eye, sense: further with the minds eye, Reason; furthest with the soules eye, Faith. The Rationall eye doth not so farre exceed the sensuall, as the spirituall exceeds the rationall. Calling illuminates the mind with knowledge; Sanctifying seales up the heart with spirituall comfort: salvation crownes all, even the soule with immortall blisse. This gradation of assurance is sweetly contracted by Saint Paul, Rom. 8.30. Whom he did predestinate, them he hath also called: whom he hath called, them also he justified: and whom he justified, them also he glorified. Wherein the Fathers have found the foure causes of our salvation. In predestination the efficient cause, which is Gods love. In calling the materiall cause, which is Christs death, delivered in his word that doth call us. In Iustifying there is the formall cause, a lively faith. In glorifying there is the finall cause, that is everlasting life. Paradise had foure rivers that watred the earth: these foure springs come from the Eden of heaven, and runne through the earth: and howsoever neglected by many, they make glad the Citie of God. So Bernard sweetly. Conceditur in Praedestinatione, promittitur in vocatione est ••••tur in Iustificatione, percipitur in Glorificatione. Eternall life is granted to us in Election promised in our Vocation, sealed in our Iustification, possessed in our Glorification. Conclude then faithfully to thy owne soule; I beleeve, therefore I am justified; I am justified, therefore I am sanctified: I am sanctified, therefore I am called: I am called, therefore I am elected: I am elected, therefore I shall be saved. O settled comfort of joy, which tenne thousand divells shall never make void! So I leave you to that, which can never leave you; the certaintie of this comfort.

These questions being resolved the Doctrinall points that follow are two: first, that our election may be assured: secondly, how it may be assured.

First, that it may be made sure: there is a Rule, Nemo tenetur ad impossibile: no man is bound to an impossible thing: the Apostle would never set us about that worke, which could not be done. It were uncharitable tyrannie to impose that taske, whereof there is no possibility of performance, The ground of this assertion is the stability of Gods purpose, Rom. 9.11. That the purpose of God according to election might stand. But how then is it said, Revel. 3.11. Hold that fast which thou hast, that no man take thy Crowne. Augu. Now saith, Augustine; Si alius possit accipere, tu potes perdere. If another may take it, thou maiest lose it. The answer is easy; the Crowne of outward profession may be lost; but the Crowne of eternal Election stands unmoveable, to whomsoever it is decreed. The 1 Sam. 25.29. Soule that is bound up in the bundle of life with the Lord, cannot be lost. To say the elect may fall away, and be damned, is a comfortlesse doctrine, Luk. 10.20. Rejoyce because your names are written in heaven. Saint Paul speaking of Himeneus and Philetus, who were fallen from the faith; lest the Church should be discouraged by the apostacie of two such notable pillars, as they were thought; comforteth them thus, 2 Tim. 2.19. Neverthelesse (albeit those men fell off from Christ to their owne damnation, yet Neverthelesse) the foundation of God standeth sure, having the seale, the Lord knoweth them that are his. His Election is a foundation that shall never be removed. But Paul calls the Thessalonians, Elect; yet they fell away, I answer; they are called elect, not from the greater, but the better part. It is called an heape of corne in the barne, though the bigger part of it be chaffe. Againe, by the Law of charitie we grant all those that professe Iesus Christ to be elect. But David prayes, Psal. 69.28. that his enemies may be blotted out; blot them out of the booke of the living. This was not Precantis votum, sed Prophetantis vaticinium: not the desire of a petitioner, but the knowledge of a Prophet: blot them out, that is, I know they were never written there. But Ioh. 6.70. Have not I chosen you twelve, and one of you is a divell? This is to be understood of and election, not to everlasting life, but to the office of Apostleship, which was changeable and temporary, 2 Cor. 13.5. know you not your owne selves, that Iesus Christ is in you, except yee be reprobates? Whence two things necessarily follow: first, if Christ be in us , we are no reprobates: secondly, we may know this; know you not.

The Certainty of Election is a point wherein Rome makes some shew of comming neere to us; yet there is a great difference. They say, a man may know it by divine revelation, so say we. They say, that men may have a certaintie of hope, we stand for a certaintie of faith. Theirs of hope is conjecturall, ours of faith is infallible. Hope is an affection of the will, faith is a perswasion of the mind. Whatsoever God commandeth in the Gospell, that a man must and may performe: but God commandeth a Christan to beleeve his owne salvation; therefore he may, yea ought to beleeve it, 1 Ioh. 3.23. Indeed the Law did command that which we could not doe; but this is the difference betweene the Law and the Gospell; the Law did impose dutie, but gave no power of performance: the Gospell imperat & impetrat; commands and assists, gives grace whereby it may be obeyed, Ioh. 6.63. The words that I spake to you, they are spirit, and they are life. Againe, that which God hath charged us to pray for, hee hath charged us to beleeve: but we are bound to pray for everlasting life, therefore we are bound to beleeve it, Mark. 11.24. What thing, so ever yee desire when yee pray, beleeve that yee receive it, and yee shall have it. In every petition there are two grounds; Mandatum, quod jubet facere; Promissum, quod jubet credere; the Precept that binds us to aske, and the Promise that binds us to beleeve: otherwise to what purpose doe we conclude our prayers with Amen? Againe, he that is the member of Christ, can never be cut-off: if this could be, then should there follow a second Baptisme: for Baptisme is the Sacrament of Ingraffing.

Against the undoubted truth of this doctrine our adversaries bring two objections: first say they, where there is no promise, there is no faith; for these two are relatives but there is no particular word to assure any individuall person, therefore no faith. We answer, that there is a generall promise: indeed God saies not, beleeve thou Iohn or Thomas, and thou shalt be saved: but he saies; Whosoever beleeveth and is baptised, shall be saved; which is as good. The promises are indefinite, and the minister in CHRISTS stead applies them to every particular mans heart, Ioh. 11.40. If thou beleevest, thou shalt see the glory of God. Hereupon our faith and obedience eccho’s to God, Psal. 27.8. when thou said’st, seeke yee my face; my heart said unto thee, Thy face O Lord; will I seeke, Zach. 13.9. I will say, It is my poople: and they shall say, The Lord is my God Secondly they object; we are taught to pray for the pardon of our sinnes daily; this were needlesse if we be sure of our Election. I answer; we pray for the pardon of our sinnes, not because we have no assurance, but because our assurance is weake. The heart of a Christian is like a vessell with a narrow top: being cast into the sea, it is not filled suddenly, but by drop after drop. God throwes us into the sea of his infinite mercie: if we had a capable nature, we should be suddainly filled; but this grace is received according to the measure and capacitie of the receiver. Let it then stand firme against the gates of Rome, against the gates of hell; that our Election may be made sure. Non erit praesumptio credentis, ubi est authoritas jubentis. There can be no presumption of the beleever, where there is authoritie of the commander. God never broke his word with any soule.

Now we come to the manner, how this may be assured. There are but two wayes for a man to know it; Ascendendo in coelum, descendendo in seipsum: either by going up into heaven, or by going downe into himselfe. In the one there is presumption and danger, in the other is security and peace. Have we recourse to Saint Paul for his direction? and see how he consents with Saint Peter: the spirit of God can best declare himselfe, Rom. 8.16. The spirit it selfe beareth witnesse with our spirit, that we are the Children of God. Here are two testimonies, not Gods spirit alone; there may be presumption: not our spirit alone; there may be illusion: both must συμμαρτυρεῖν, Contestari, witnesse together; concurre to make up this certificate. There is some question what this testimonie of the Spirit is. Some take it to be an Enthusiasme, or extraordinarie revelation; but then were it rare, and to few. Some take it for the affection of the mind obedien to God, non ex timore; sed ex amore, not out of feare, but out of love, Origen. But our spirit alone can testifie this, what need is there of Gods Spirit to it? Some referre it to the Imitation of God which makes us like him. Ambr. Anselm. Haymo. Gorrhan. But this testimonie ariseth not from any act in our selves, but from the divine spirit. Others thinke that this inward testimonie proceeds from our good workes. Cùm spiritus noster per spiritum sanctum bona agit. But the testimonie that riseth from the effects, is rather our conclusion, than the Holy Ghosts proposition. Some by this witnesse of the spirit understand Holy Doctrine, Theodor: and the truth of the catholike faith, Lyran. But the Apostle speakes not of any outward signe, but of an internall testimonie. Therefore saith Chrysostome; Non vox charismatis praestiti, sed praestantis; non gratie donatae, sed donantis. The testimonie comes not from the effect, but from the efficient; not of grace given, but of him that gives it.

This is then that inward assurance of the spirit, whereby we know our selves to be children of God. Perhibet testimonium incorde per occultam Inspirationem. Caietan saies, it is not a testimonie de possibili, that it may be; but de facto, that it is. This may be formed like a practicall syllogisme: the proposition is made by the Gospell; Whosoever beleeves in CHRIST is chosen to life everlasting: man meditates upon this blessed promise, and suckes sweetnesse to his soule from it. Then comes the spirit, illuminates the mind, opens the heart, begets a true faith; so that with freedome mans spirit makes the assumption; I beleeve in CHRIST, I renounce my selfe; all my comfort and affiance is in him: flesh and bloud cannot say this, it is the operation of the Holy Ghost. Last comes the blessed conclusion, which is the testimonie; therefore thou art the child of God. The proposition is grounded on the promise of God, that is Objectum fidei quod creditur, the object of faith, which is beleeved: the assumption out of the former, is Actus fidei quo creditur, the act of faith whereby we beleeve? Our assurance therefore is not, as Aquinas and Lyranus speake; Non scientiae, sed conjecturae; non rei sed spei: for children call upon their fathers, not with a conjecturall perswasion, but with a confident assurance. This certaintie is true; for though faith be of things beleeved not perceived, yet faith it selfe is a thing perceived not beleeved. There is a threefold assurance, first of opinion, when a man deceiveth himselfe by his owne imagination. The second of perswasion, as the divells know the Articles of faith without any comfort. Thirdly of Resolution, which is not onely in the truth of such an Interest, but of our Interest in such a truth. The first of these is in the will onely, without the understanding; the second is in the understanding only, without the will: the last is both in the understanding and will. Now the testimonie of our spirit must concurre to this: for if our heart condemne us not, then have we confidence toward God, 1 Ioh. 3.21. This is the witnesse of a heart purified and sanctified in the bloud of CHRIST, Prov. 27.19. As in water face answereth to face; or the pure Chrystall glasse lively represents the Image set before it: so here the witnesse of our sanctified spirit answers the sanctifying spirit.

This testimonie may be perceived by many effects; especially take one: it is the right estimation of our sins. Now this estimation must be in respect of their termes; as they are past, present, or to come. Wee must find in our selves, for sinnes past Dolorem, griefe: against sins present, Praelium, combate: concerning sins future, Odium, 2 Cor. 7.10. hate and resistance. First we must be grieved for the sins we have done. Godly sorrow worketh repentance to salvation not to be repenetd of where is Efficax, Effectus, Qualitas, Finis: the thing operating, godly sorrow: the Effect, Repentance: the Quality, not to be repented of: the End to salvation. There be two sorrowes, and they differ much: for worldly sorrow Deum intuetur iratum, beholds God justly incensed, godly sorrow Deum intuetur pacatum, beholds God sweetly pacified. They also differ causally: the former grieves for the punishment, not for the sinne: the other grieves for the sinne, not for the punishment: this would be sorrowfull for sinne, though there were no hell to punish it. Cain groanes under the penaltie, David grieves for the iniquity. The one trembles as a slave, the other feares as a son. These penitent teares, Bern. Cor maculatum lavant, oneratum levant, contritum laetificant; they purge the heart from the foulenesse of sinne, ease it of the burthen of sorrow, and give it the chearefulnesse of comfort. Therefore no Repentance, no testimony. Secondly, for sinnes present, there must be in us an holy and valiant combate against them, Gal. 5.17. The Spirit warreth against the flesh, as well as the flesh against the Spirit. This combate can onely befall the elect; whose soule is in the state of Rebecca’s wombe, when the twinnes struggled within her: Esau will not let Iacob rest, nor Iacob Esau. Two enemies in a Countrey are too neere; two in a Citie dangerous, two in a house worse, but two in a bosome smartest of all. And yet unlesse this strife be in a man, he can have no peace with God. Indeed for naturall things, warre and peace are contraries; yet this spirituall warre is the onely meanes to our eternall peace. The Saints in heaven have no such strife, for they are wholly spirituall: the reprobates on earth have no such strife, for they are wholly carnall: onely the regenerate beleevers in the militant Church, maintaine this battell, and feele the bitternesse of this conflict. The pressure of native corruption is heavie: as in the Ephialtes or disease called the Night-mare, a sleeping man thinkes he feeles some heavie weight lying on his brest, and holding him downe; he groanes and strives to remove it, but he cannot. So this inborne corruption lyes on the heart of a Christian, and he would faine be rid of it, he fights against it, and complaines that he is forcibly over-borne by it, to doe the evill he neither would nor should: but let him be comforted, Christ shall one day give him a full deliverance. No combate, no testimonie. Lastly, concerning sinnes to come, we must finde in our selves hatred and resistance: We know, that whosoever is borne of God, sinneth not. 1 Ioh. 5.18. Hee is alwayes fixing his eye upon that rule, Philip. 4.8. Whatsoever things are true, and honest, and just, and pure, and lovely, and of good report: if there be any vertue, if there be any praise, he thinkes on these things. So that, Sanctimonium est Testimonium, our Sanctimonie is this Testimonie: 1 Ioh. 2.5. We know we are in God, by keeping his Word. Hence it is that some bookes have read, διὰ καλῶν ἔργων; make your election sure Through good workes: so Beza sayes, he found it in two Greeke manuscripts. This is a good witnesse, when a man reasons from the proper effects to the proper cause, 2 Tim. 2.19. The foundation of God standeth sure: it is granted; God is sure of it, but how may I be sure of it? Paul there answers; Let every one that nameth the Name of Christ, depart from iniquitie. Happie soule, that comes with this certificate, under the hand and seale of the holy Spirit, to the gate of heaven. He may justly chalenge mercy; Feci quod jussisti, redde quod promisisti; I have done what thou hast commanded, performe to me what thou hast promised: I have worne the short white robe of Innocencie, give me the long white robe of Glory. There is a private mark, and a publike mark; Goe thorow the City, Ezek. 9.4. and set a marke upon the forheads of them that mourne for the sinnes of the times: there is the Private marke, Well done, thou good and faithfull servant, Math. 25.21. &c. there is the Publike marke.

Thus we see, it may be made sure, now therefore let us goe about it, and that with diligence. If you purchase lands, you buy the strength of law to make sure the tenures: if you drive a bargaine, you will have earnest for assurance: if you let money to interest, you will not doe it without good assurance. The common voice of all the Vsurers about the towne, is Assurance: the very Stage knowes them by no other names, but Security and Assurance. You bind a debtor to you surer, than the Philistims bound Sampson: and if he cannot loose himselfe, you put out his eyes, set him to grind at the mill, while you eat the floure. All is made so sure, that neither the corrupt man of law, nor the Devill himselfe, can finde a tricke to untie it. But now for heaven and salvation, you play at fast and loose: the last thing that ever is assured, is your eternall blisse. Beloved, I would this were a slander, and that you could nobly confute my jealousie with your actuall piety. O that upon so good termes I might bee brought hither againe, to recant it: for you are sure! when did you ever take so much paines, to be sure of the pardon of your sinnes, as you doe weekely to make sure your debts? The want of that assurance hath often broke your sleepes, when did the want of this disquiet you? I will tell you; the purchase of your lands, the leases of your houses, the bonds of your moneyes, the care of your bookes; shall all at the day of Iudgement, be bills of accusation, and indictments against you. A man apprehended for a robbery, is convicted, condemned; yet by suit of friends reprived, till they can get a pardon for him. In the meane time come some of his acquaintance, and will him to be of good cheare; they sing, dance, and drinke with him: he answers, I am condemned, the sentence is past, the execution is ready; how easie it will be to get a pardon, I feare: if I were sure to escape, I could be merry with you; till then, I must say to laughter, thou art madde; and to jovisance, be thou a stranger to me. Thus stands the case with us; the Law hath condemned us for transgression, the devils are ready executioners to hasten Iustice; shew me my pardon, assure me that the great King of heaven hath forgiven me; I can then rejoyce; till then, no comfort can downe with me. There is a tale of a covetous man, that had nothing in his mouth, but It is good to be sure. If his servant went to sow his land, he would follow him; why? O it is good to be sure. Though himselfe had lockt the doore; yet he must needs rise out of his bed in the cold, to feele it fast: why? O it is good to be sure. Let him have told his money often over, yet hee will tell it againe: why? O it is good to be sure. It came to passe that he fell very dangerously sicke; and his servant perceiving little hope of life in him: asked him, Master have you said your prayers? Yes, I have said them: nay, but say them againe master; you know it is good to be sure. No, sayes the worldling, it is more than needs, for I am sure enough of that. Hee bids his servant open his chest, and bring him all his gold in it, to looke upon. The honest servant, willing to worke his master to repentance, having opened it; told him; Master, the Devill is in the chest, he layes his paw upon all the gold, and sayes it is all his; because it was extracted out of the life-bloud of widows, orphans, and poore wretches. Sayes he so, quoth the Extortioner? Then bring me the gold, the chest, the devill, and all; It is good to be sure. Perhaps from hence came that by-word; that the covetous worldling gets the devill and all.

O the vaine assurance of these fugitive things! Vel sequendo labimur, vel assequendo laedimur. No, I will hold me fast by the LORD, for that is sure. They that trust in the LORD, Psal. 125.1. shall be as mount Sion, which cannot be removed, but abideth for ever. The Dove makes moane to her fellow-birds, of the tyranny of the Hawke. One counsels her to flye aloft, but the Hawke can mount as high as she. Another adviseth her to keepe below, but the Hawke can stoope for his prey. Another, to shrowd her selfe in the woods, there shee shall be sure: but alas, that was the Hawkes manour, the place where he kept his court. Another bids her keepe the Towne, there shee was sure from the Hawke: but so shee became a prey to man, and had her eyes put out to make the Hawke sport. At last one bids her nest her selfe in the hole of a Rocke, there shee should be safe, violence it selfe could not surprise her. The Dove is mans Soule, she would gladly be secured from Satan: come to me, saith Riches, here thou shalt be sure? No, wealth is the Devils stirrop whereby he gets up, and rides the covetous. Come to me, saith Pleasure, here thou shalt be sure; as if she were not as very whore as Dalila, to betray thee to that Philistine. Honour sayes, Come to mee, here thou art sure; as if the Devill durst not come neere the Court-gates; or Greatnesse were a Supersedeas to sinne, or a protection against the arrest of judgements. No, there is no Surenesse in thy lands, none in thy moneyes, none in thy honours, none in thy pleasures: neither Court, nor Citie, nor Countrey; neither Castles nor Forts can save thee; yet there is a Rocke for this Dove, Cant. 2.14. O my dove that art in the clifts of the Rocke. The clifts of this Rocke are the wounds of Iesus Christ; flie thither, O my soule, and be safe! Psal. 55.6. O that I had wings like a Dove, then would I flie away and be at rest. Thy wings are faith and prayer; hye thee to this Rocke, there onely thou art sure; all the devils in hell shall not plucke thee from the mercifull armes of Christ, Ioh. 10.28. They shall never be pluckt out of my hand. How are we sure that we are in his hand? if his Spirit be in our heart. It was a good argument of Manoahs wife, Iudg. 13.23. If the Lord were pleased to kill us, he would never have accepted of our sacrifice. So conclude thy owne conscience; If the Lord were pleased to reject me, hee would never have given mee his Spirit. If I were a vessell of wrath, such a Comforter should never have come within my doores, Psal. 41.11. By this I know that thou favourest mee, because mine enemies doth not triumph against mee. If Satan prevaile not, sure then I am in favour, and the Lord IESUS hath reserved mee to his eternall Kingdome.

Your calling. Calling hath divers acceptions; it is here meant of that spirituall and inward calling, wrought by the Spirit in the ministery of the Gospell. August. Non quacunque, sed quâ vocatione sit credens; Not every kinde of vocation, but onely that whereby a man is made a beleever, Act. 16.14. Lydia attended to the things that were spoken, and the LORD opened her heart. Shee attended to the Word; there is the outward calling: GOD opened her heart; there is the inward calling. In the triall of this Vocation, I should consider, Vnde nos vocârit Deus, and ad quae vocârit; from what we are called, and to what. Saint Iude sayes, we are sanctified by GOD the Father, preserved in IESUS CHRIST, and called. To be brought into the Church, is Vocation externall: to be sanctified, is Vocation internall: to be preserved in CHRIST, is Vocation eternall. Here are the three parts of our Incorporation to CHRIST; Vocation by GOD the Father, Sanctification by GOD the Sonne, Preservation by GOD the HOLY GHOST. Vocation is the fruit of Election, Rom. 1.7. To all that be in Rome, beloved of GOD, called to be Saints. First, beloved of GOD, then called to be Saints. You have heard before, that Calling is the way to assure Election. But now you would be sure of your true Calling: good reason, otherwise your journey to heaven would be like Hannibals on The Alpes.

There are many signes, like hands in a crosse-way, to tell us the right, Esay 30.21. Thou shalt heare a word behinde thee, saying, This is the way, walke in it. I could tell you of Love to the Word preached, a sure effect of true Calling. He that is called, loves the lowest staire of the Pulpit, better than the highest staire of the Tribunall. One loves the Taverne, whiles another runs to the Temple; What is the reason? This man is called, rather than the other. I could also tell you of a sincere and devoted affection to Christ; when we desire his company above all things, and love the place where his Honour dwelleth. Vbicunque fueris Domine Iesu, sive in patibulo, sive in sepulchro, sive in inferno; Wheresoever thou art, O blessed Saviour; whether on the Crosse, in the grave, or in hell, I care not, so I be with thee, so I finde thee my Saviour. This love should be to Christ, not so much for his bounties sake, as for his owne sake. This holy affection produceth our love to Christians: Diligo (quia) dilectos; I love them, because God loves them, 1 Ioh. 3.14. We know that we are passed from death unto life, because we love the brethren: Eos qui sunt fratres, & quia sunt fratres: We love them that are brethren, and because they are brethren. What is true of this blind affection in the bloud; that it ariseth often, not Ex virtute affectae, sed ex voluntate afficientis; Not from any merit in the affected, but from the lust of the affecter: therefore the Poets have called Amantes Amentes, Lovers mad-men. This is here made good of divine love in the Spirit: I affect that man, not because hee is good to me, but because God is good to him.

I might adde another signe, that Vocation testifieth it selfe in a plenary obedience, at least in respect of Resolution. This must be Ad totum, per totum, de toto; To the whole Law, during our whole life, with our whole heart. To the whole Law, Psal. 119.6. I have respect unto all thy Commandements. During our whole life, Luke 1.75. In holinesse and righteousnesse before him, all the dayes of our life. With the whole heart, as David speakes, With my whole heart have I loved thee. Otherwise GOD will come against us with a But, Rev. 2.14. But I have a few things against thee. With a Neverthelesse, Revel. 2.4. Neverthelesse I have somewhat against thee. With a Notwithstanding, Revel. 2.20. Notwithstanding I have some things against thee. All these exceptives; But, notwithstanding, neverthelesse, are against us. I know, I must offend; I must suffer many sinnes, I will allow my selfe no sinne.

I could also adde another signe, how we may be sure that we are effectually called; that is, our dislike to this world. He that despiseth not earth, was never yet inwardly called to heaven. If the love of this world cannot stand with the comfortable assurance of our heavenly calling, let us divert our desires, and elevate our affections from things on earth, to things above, Coloss. 3.2. But if none be called to heaven, but such as be sanctified and separate from earth, I feare that the greater number takes the broader way: It is your method in the Citie; you say, there be more of the Company, than be of the Livery: but for heaven, and the profession of the Gospell; there be more of the Livery, than be of the Company; Many are called, but few are chosen.

To conclude, let mee now characterize to you the man, in whose heart there is this assurance. He stands like an impregnable Fort, upon whom misery and malice would spend all their shot: much they doe, to their owne shame, to his glory. Sinne like a flattering neighbour, hath often knocked at his doore, and would have come in, but found cold welcome: and if it was importunate, was sent away not without repulse and blowes. Perhaps it lurkes about his out-houses, and spight of him will be his Tenant, but shall never be his Land-lord. He hath some faults, but God will not see them. He meets at every turne with his railing and accusing adversary, Satan: but he stops his throat with a pardon sealed in the bloud of Iesus Christ. He is never out of warre, never without victory. Those roaring fiends set upon him proudly, and he beats them downe triumphantly. The shield he alwayes beares with him, was never pierced, Faith. He hath beene often tripped, once or twice foiled, was never vanquished. His hand hath beene scratched, his heart is whole. Tyranny bends on him a sterne brow, but could never dash him out of countenance. Is he threatned the Surgery of the sword? hee sees Esay under the Saw, Iohn in Patmos cutting in pieces. Is he threatned drowning? he sees Ionas diving into that inextricable gulfe. Burning? hee sees those three Servants in their firy walke, and the Sonne of GOD amongst them. Is he threatned devouring? he sees Daniel in that sealed den of terrible Lions. Stoning? he sees that Protomartyr of the Gospell sleeping in peace under so many grave-stones. Heading? he sees the Baptists necke bleeding in Herodia’s platter. He is sure, that the God which gave them such strength, is not weaker in him: what could they suffer without God? what cannot he suffer with God? If he must endure their paine, he lookes for their faith, their patience, their strength, their glory. The terrors of death amaze him not; for first he knowes whom he hath trusted, and then whither death shall lead him. Hee is not more sure to die, than to live againe: and out-faceth death with his assured resurrection. Like Enoch, he walkes every day with God, and confers familiarly with his Maker. When he goes in humbly to converse with him by meditation and prayer, he puts off his owne clothes, and takes a rich sute out of the wardrobe of his Redeemer: then confidently he entreth the presence-chamber, and faithfully chalengeth a blessing. He hath cleane hands, and a white soule, fit to give lodging to the Holy Ghost: not a roome is reserved for the enemie: he that gave all, findes all returned to himselfe. He is so certaine of his eternall election, and present justification, that he can call God Father, his Saviour Brother, the Holy Ghost his Comforter; the Devill his slave, earth his foot-stoole, heaven his patrimonie, and everlasting life his inheritance. Those celestiall spirits doe not scorne his company, nor refuse to doe him service. His heart is so devoted to Christ; that if misery, if death, if torments, stood in his way on the left hand: if parents, children, friends, wife, inheritance, stood in his way on the right hand; he would disdaine all obstacles, and breake thorow all difficulties, to come unto him whom his soule loveth. He fixeth his spirituall eye upon the 2 Cor. 4.18. eternall things, that are not seene, others see that is present, he that is to come. He walkes upon earth as a stranger, his heart is at home. He hath laid up a sure treasure in heaven, a portion that shall never be taken away. He vexeth not himselfe with cares, he knowes that he lives not at his owne cost. Without omitting good meanes, he rests on a Providebit Deus, the Lords providence. Without the warrant of GOD hee dares doe nothing, with it any thing: nor is his faith more valiant, than his bowels are compassionate. Hee hath teares plenty, both for his owne sinnes and others sufferings. Hee is no niggard of those showers on earth, hee is sure never to weepe hereafter. When hee departs this life, his body sleeps in a peacefull grave: and those glorious Angels beare his soule with triumphant songs to the glorified Saints; where it is maried to the Bridegrome IESUS CHRIST for ever.

For if yee doe these things, yee shall never fall. The doctrine of election, as it is to the faithfull the sweetest assurance, so to the proud an occasion of presumption. Nihil dulcius quando sobriè assumitur, nihil periculosius quando superbè praesumitur. A man may be so bold of his predestination, that he forget his conversation: so hee may dreame himselfe in heaven, and waken from that dreame in hell. Presume not therefore, that thou art so surely Electus, chosen; that thou become, Elatus, proud. Pride is no better an argument of an elect soule, than a tumid swelling is of a sound body. A Proclamation is read, wherein a Christian King grants honour and wealth to certaine of his subjects; with assurance of donation upon their just demand. One among the multitude leapes at the newes, springs away and staies not to here it out: there is a condition following, provided first that they put on armes, and expell the Turke, which infests some part of his dominions. This man comes one of the formost to demand the promised honours: hee is asked for a testimonie of his valour and service in such warres. Alas! he never tarried to heare that condition, and therefore lost the retribution. GOD so promiseth eternall life to men; but withall chargeth them to beleeve in Christ, and to doe him faithfull service against the devill, that great enemy to this kingdome. But how many are quite lost, for not staying to heare the proclamation of the Gospell out? they run away with opinion of sufficient beleefe, and never thinke of obedience. But to prevent such false hopes, there must be Doing; For if ye doe these things, &c.

In which words we considered two parts; the Qualification, and the Ratification. If yee doe these things, there is the Qualification. Yee shall never fall, there is the Ratification. There is a Condition premised, and a Reward promised. If you for your part, bee doing; GOD for his part will keepe you from falling. That is your obedience, and this is GODS recompence. Your devotion goes before, and his retribution followes after. First, to take the Qualification asunder, here bee three circumstances; from the Order, If First yee shall performe; there is the Condition: Yee doe, not say or purpose, but Doe; there is the Practise: These things, not what you lust, but what the Lord commands, there is the Sincerity. Thus it lies taken in sunder, then being put together againe, we shall find this the summe; the necessity of our active obedience.

For the Condition, we must first doe and then have, not first have the reward and then doe. Indeed wee must first have Vnde, grace whereby to doe before wee doe: but not the reward till we have done. Among men he first serves, that deserves: for God, we can merit nothing by doing, yet we shall have nothing without doing. The good man sayes, Non mereor gloriam, sed vereor vindictam: I deserve not reward for my goodnesse, but I feare punishment for my sinfulnesse. Let mee looke to my obedience, let GOD alone with my recompence. The tenour of the Scripture doth alwaies set the worke before the wages, Luke 19.17. Well done good servant: then Enter into thy LORDS joy, Matth. 20.8. First call the Labourers; and if they have laboured, then Give them their hire, Rev. 22.12, I come and my reward is with mee; to give every man according to his worke. First, wee must arme, then fight: first fight, then conquer: first conquer, then triumph. Esay 62.11. His reward is with him, and his worke before him. His worke is before him, but his reward hee brings with him. First, seeke the Kingdome of heaven: first seeke it, then find it. There is none among us, but lookes for eternall blessednesse: but where is our precedent obedience? GOD is not such a Prodigall, to deale his treasures among them that never sought to please him. Quidam luxuriantur in Christo. Ambros. Some are too bold with CHRIST, they spend too fast upon his stocke: indeed through their owne default, his riches make them poore. The conceit of his sufficiencie causes them to neglect their owne deficiencie: they will faile in doing, yet CHRIST must not faile in Crowning. They forget their first, yet expect Gods last. They are deceived; if they will not first doe these things, they shall fall. It was a prayer of the Iewes every morning; Puram animam, quam mihi dedisti, da ut tibi restituam: so let it be ours, Lord, as thou gavest me an undefiled soule, so grant I may returne thee an undefiled one againe. Let us spend this short time in agendo quae ad gratiam, in doing the workes of grace; that wee may spend that eternall time in habendo quae ad gloriam, in possessing the riches of glory.

For the practise or fruitfulnesse in good workes; If yee doe: not thinke or say, but doe. Idlenesse never had the testimonie of Gods acceptance: it is a vice that damnes it selfe. The idle person seemes to be Gods outlawry; out of the compasse of his protection. Art and nature bring forth nothing suddainely: there must be growing degrees in the one, and intervenient labours in the other, Matth. 20.8. The Penie had never beene theirs, if they had stood in the market idle till Sun-set. The Philosopher said, that a man should give a lazy beggar a bit and a blow: a bit to releeve his body, a blow to correct his mind. Nothing better pleaseth God, than the sweet composition of a mans hand with his heart. When the one doth Proponere quid agendum, the other Exponere quid propositum: When the heart doth direct what the hand should doe, and the hand doth doe what the heart directs. For the hand is the best commentary of the heart: what a man does, I am sure he thinkes; not alwayes, what he speakes. We must serve God, as one said he would marry, Pro amore, for love. Now there are foure things comprehended in that word, and they are found by cutting off the first letter. Amore, with love: as life in the body, so devotion in the soule, begins at the heart. More, with the conversation, practicall obedience, doing that which is good. Ore, with the mouth, setting forth Gods praise. Re, with the estate; when we doe not offer sacrifice to the LORD, of that which cost us nothing.

There must be hearty love, lively practise, kindly thankes, costly service. When the good workes of our ancient fathers and progenitors in this land are mentioned, presently the malicious cry out; Tush, they were Idolaters. Were they so? then a man may well say, that those Popish Idolaters were better than these Puritane Saints. If their superstition set up Churches, I am sure that these mens zeale pulls them down. Let them shew us some Doing of good: verae dicuntur res, quae apparent quales sunt, Aug. Things are said then to be true, when their appearance doth manifest their being. If a man have a righteous hand, I will beleeve him to have a righteous heart. Physitians judge of the bodies health, not by the colour of the face, nor by the quickenesse of the eye, nor by the glibnesse of the tongue; (though these also may give some symptomes) but by the pulse of the arme. It is not the lifting up of the eye, nor the bowing downe of the knee, nor a demure and affectate manner of speaking, nor the Bible under the arme, nor the hearing of foure Sermons a day; that justifies the syncerity of a Christian; but If yee doe these things.

For the Syncerity, These things: not what gaine prompts, or lust suggests, but what God commands. What are they? Such things as appertaine to knowledge, to vertue, to godlinesse. Every worldling is left-handed: he will be doing, but he hath no thankes for his paines. They that lay baits to intrap and enwrap their neighbours are still doing, to keepe their hand in ure: but this left-handed action is cursed. The rich Saint makes a feast, so doth the rich sinner, but with great difference: the guests of the former are the poore, who can returne no recompense: the guests of the other are the rich, who are likely to bid them againe; so they tosse the ball of courtesie to such, as are able to tosse it backe to them againe. There is a right-handed charity in those, a left-handed respect in these, Luk. 14.12. As we have opportunitie, Gal. 2.10. let us doe good to all men, especially unto them who are of the houshold of faith. Rich worldlings will doe good, not to all men, but to some men: and of those, not to the houshold of faith, but after a sinister sort to the houshold of Belial; to flatterers, to pandars, to drunkards, Phil. 4.8. There is a perfect rule of this τὰ αὐτά; whatsoever is true, honest, just, pure, lovely, and of good report. Those things which you have learned and received and heard and seene in me, Doe. Martha had a busy hand, but not about these things. Cain had a working heart, Achitophel a working head, Ioab a working hand: but Cains heart, Achitophels head, and Ioabs hand, are ill met in one man. Thou expectest eandem mercedem, the same reward that the Saints had: therfore thou must performe idem opus, the same worke that the Saints did. These things.

Now to reduce all these branches to their root, and as we have taken the words a sunder, so to put them together againe; all the particulars unite their forces in this one summe, or generall Doctrine. The mercie of God in our salvation requires our actuall obedience; we must doe these things. All the bells of Aaron ring this peale, Deut. 4.1. Hearken unto the statutes and Iudgements which I teach you, for to doe them, Gal. 3.10. Cursed is every one that continueth not in all things written in the Law, to doe them. Not sufficient to know them, but to doe them, Rom. 2.13. not the hearers of the Law are just before God, but the doers of the Law shall be justified. There was a woman, Luk. 11.27. that blessed the wombe which bare CHRIST: but hee replied, Yea, rather blessed are they that heare the word of God and keepe it. Yea, that thou saiest is true, she is blessed indeed, and all generations shall call her blessed; but there are others also blessed, even as many as heare the truth, and doe it. Blessednesse is desired of all, but few will goe to the price of it, Psal. 106.3. Blessed are they that keepe judgement, and doe righteousnesse: that keepe within the bounds of the one, and live in the practise of the other: the one being as it were their ore, the other their compasse. Be yee followers of God as deare children, Eph. 5.1. Summa religionis est imitari quem colis: the abstract of religion is to imitate him whom thou dost worship. Such a one hath done me insufferable wrong, how can I forgive him? God would. Another is gotten into my debt, and abuseth my patience, how can I forbeare him? God would. Be thou a follower of God in grace, that thou maist ascend to his glory. A man is travelling to this Citie; at least in his owne opinion he thinkes so, and tells all he meetes that he is going to London; yet still he keepes his backe upon it, and bends his course the contrary way. So ridiculous a thing is it, for men to professe that they are going to heaven, when their whole life is directly forwarding themselves to hell. August. Omnes ad Deum ire volunt, post Deum pauci: all men would come to God, few will be perswaded to follow after God, Matth. 7.21. Not every one that saith unto me, Lord, Lord, shall enter the kingdome of heaven. For many call CHRIST their LORD, yet serve the divell.

Hee that hath my Commandements, and keepeth them, hee it is that loveth mee, Ioh. 14.21. Aug. Qui habet in memoria, & servat inevita: qui habet in sermonibus, & servat in moribus. Qui habet andiendo, & servat obediendo: or qui habet faciendo & servat perseverando. Qui habet lectione, & servat dilectione. We must have the Gospell in our hearts, and keepe it in our = have it in hearing, keepe it in obeying: our understanding must containe it, our actions expresse it. Scripturarum cupiamus verba in opera vertere, & non modo dicere sancta, sed facere, Hieron. Let us endevour to turne the Scripturall words into workes, and not onely to speake holy things, but to doe them. For Frustrà Scriptura lecta nisi intellectua; frustrà intellecta nisi praestita : in vaine we read the Scripture if we understand it not, in vaine wee understand it if we obey it not, Iam. 1.22. Be yee doers of the word, and not hearers onely, deceiving your owne selves. We must first be hearers: for David hath branded the wicked man with this marke; Noluit intelligere ut benè ageret: he would not heare nor understand, that he might doe well. A man may know the will of God, and not doe it: but he cannot doe it unlesse he know it. Then not hearers only, but Doers; and that without any plea, or excuse, or feare of danger by holy obedience. The dove will not leave her flight because there are some ravens in the aire: so the good Christian will alwaies keepe obedience upon the wing, Psal. 34.14. Depart from evill; what and speake good only? No, but Doe good. De virtute loqui minimum, virtutibus uti ; Hic labor, hoc opus est, Persi. To speake of vertue is nothing, the labour is to shew the power of in it virtuous actions. Magna dicere Golia sonus est: magna facere Sampsonis opus est, Tertul. To speake bravely, this is but the sound of a swelling Gyant: but to doe heroically, this is the worke of a valiant champion. It is not enough to say, as it is in the Psalme, Credidi, & ideo locutus sum; I beleeved and therefore I spake: but Credidi, & ideo operatus sum; I beleeved, and therefore I wrought. No man can worke unlesse he beleeves: no man can beleeve unlesse he workes. Christian Religion is more practicall, than theoricall: rather an occupation, than a meere profession; dwelling like the Artisans wit, at the fingers ends.

Let this bee understood to the confutation, to the confusion of hypocrisie; which turnes Religion into a vizard: it hath mouth, and eyes, and nose; all but painted. Hypocrites are not like the heathen Idols, save in one thing, Psal. 115.5. They have mouthes, but they speake not: eyes, but they see not, &c. These have mouthes, and they speake: eyes, and they see: eares and they heare; noses, and they smell: feet, and they walke: they have hands, but they doe not worke. Plutarch hath a tale of the Moone, that she entreated her mother to make her a coat fit for her. Her mother answers, my daughter, it is impossible to fit thee with a coat: for thou sometimes waxest, sometimes wanest: art now in the full, by and by changing: to day bigger, to morrow lesse. The hypocrite is such a man in the moone; sometimes a gyant, sometimes a dwarfe: now great, presently small; evermore so changing, that no coat can fit him. Hypocrites are like pictures on canvase they shew fairest at farthest. Heare them speaking, and see them not doing, and you would thinke them Angels: but see them doing, and heare them not speaking, and they are devills. Or at least, as you would Iudge of dancers, when you heare not the tune of their musicke; leaping and turning, in al points like mad-men. Their voice is the voice of Iacob, but their hands are the hands of Esau. Tace linguâ, loquere vitâ: let thy life speake, and thy tongue hold her peace. Hypocrites have the running gowte, but it settles most in their fingers; Chiragrâ laborant. A beggar being reproved for his lasy life, answered that he had a secret disease lying in his bones, which for modesties sake he must not declare: they beleeved him and relieved him. One among the rest being unsatisfied, would needs know of him what that secret sicknesse was; seeing that he appeared so well outwardly: he told him plainely; it is within, a disease lying in my bones; some call it Idlenesse. Tell an hypocrite, (whose zeale is so pepper-hot at the tongues end) that his workes be cold: Oh he hath a secret disease in his bones; a scurvy dissembling humour, settled in his heart, and creeping through every joynt. If you will, you may call it Idlenesse or Hypocrisie; for I understand them as convertible termes. It must be very strong physicke that purgeth this humour. They are only good, when on the Sabboth day they are fowing tap-houses, and scouring the common sewers and sinkes of sinne. Prosper. But mendacia fallax Damnat, & in mæchos gladium distringit Adulter. Adulterers punish wantons, and presumption judgeth weakenesse. Is not this to be doing? yes, they doe till they undoe a man: they doe, but not these things: Omnium libidinum servicos puniunt quos imitantur; Plin. They condemne that in others, which they applaud in themselves. But let us doe what wee should, that we may receive what we would, 1 Tim. 1.5. The end of the commandment is charitie, not of a pure heart, and of a good conscience, and faith unfained. Then may we expect the reward well done good servant: not well professed, but well expressed: not well knowne, nor well spoken, nor well purposed, but well done. This is the perfect rule, Gal. 6.16. And as many as walke according to this rule, peace be on them, and mercie, and upon the Israel of God.

Yee shall never fall. I come to the Ratification: these words are diversely read: Non impingetis, non offendetis, non cadetis: this is the best, μὴ πταίσητέ ποτε: Ye shall not fall. The originall ad verbum, yee shall not fall for ever, that is, yee shall fall never. Such a phrase you have, Ioh. 13.8. Thou shalt not wash my feete for ever, that is, Thou shalt never wash them. This seemes to be derived from the, Psal. 15.5. He that doeth these things, shall never fall.

But here the Apostle seemes to attribute something to our workes; as if the merit, of our doing, should preserve us from falling. No, he speakes not De causa misericordiae, sed de via gratiae; not concerning the cause of mercie, but the way of grace. Our owne workes doe not uphold us, but assure us by a token that we are upholden of God. Sunt testimonia electionis quâ fulcimur: they are the inseparable effects of that grace, by which we are kept from falling. So long as we feele thy pulse beating, we are sure thou livest: yet the beating of thy pulse is not the cause thou livest, but a signe by the effects. Bellarmine observes, that CHRIST saies not definitively; you are unprofitable servants, Luk. 7.10. But when yee shall have done all that is commanded you, Say, we are unprofitable servants. Dicite, say so, for good manners sake, and the acknowledgement of humility. Nay, but rather subscribe to veritie; say so, and say the truth: for CHRIST might give something in charge, Propter humilitatem, to beget in us humility; but nothing contra veritatem, never any thing against the truth. The God of veritie never bad us lie: say so then, and say truely, that wee are unprofitable servants: Bern. for God is a loser even by the best of us; if we consider and compare the cost he hath beene at with us, with our fruites. The earth restores us foure for one, we scarce returne to God one seed of foure. Vsurie brings us backe one above our ten by interest, we hardly restore to the Lord one of ten, of his principall. Wee know no merit but CHRISTS; therefore we pray, forgive us our trespasses, and give us our daily bread. Qui misericordiam petit, meritum negat: he that beggeth mercies, boasts no merits: if thou aske an almes, never plead thy worthinesse. As the Servants to Princes make their gifts better than their wages: so let us that serve God, stand upon his gifts, not upon our wages. We are not upholden by our pietie, but beholden to Gods pitie; we are kept from falling only by the grace of Iesus Christ.

Shall never fall. Falling is two fold, of Infirmitie, and of Apostacie; the one is a falling into sinne, the other a falling into the state of damnation: there is weaknesse in the one, there is presumption and obstinatenesse in the other. The former of these falls may befall the faithfull, but not the latter: for there is no damnation to them that are in Iesus Christ, Rom. 8.1. Indeed he may fall into diverse sins, but never into that sinning sinne: they be slippes, not foiles: or if foiles not falls: or if falls, yet falling forward to repentance, not backward from mercie. The faithfull shall not fall into apostacie; from the Lord: the reason is, because God establisheth his goings, Psal. 40.2. The Lord will preserve him, and keepe him up. If that were understood of sin, that Salomon speakes; The just man falleth seven times a day; yet it implies his repentance: for he could not properly bee said to fall seven times, unlesse hee had rose six times. Toties resurgit paenitendo, quoties cecidit peccando; he doth not more often fall by sinning, than he riseth againe by repenting. Thus he may fall into infirmitie, but he shall never fall into apostacie.

And this is a sweet comfort, that those which are upheld by Gods power, shall never fall away from IESUS CHRIST. Eli was Priest of the Sanctuarie, yet he fell: Adam was in Paradise, yet he fell; Lucifer was in heaven, yet he fell: but whosoever is in CHRIST, shall never fall. Indeed he may fall into affliction, but not into destruction. Subjicitur miseriis, non rejicitur cum miseris: he is laid under the rod of calamity, but he shall never be forsaken with the miserable. Death may trip downe his body, Satan cannot get downe his soule; In abyssum non cadet. His name is written in heaven; and untill that name fall, which will not be though heaven fall, himselfe shall never fall. Though he wrastles with Gyants, against Principalities, and Powers, and wicked spirits in high places; yet he shall stand. Though death lay his body in the dust, yet it hath no power to touch his soule; he shall stand. The poore Philosopher dying said; Anxius vixi, dubius morior, nescio quò vado: I have lived uncertaine, I die doubtfull, I know not whether I goe or what shall become of me. The blind reprobate, what he would not credite presuming, he shall see then despairing; the gates of hell wide open, and a bottomlesse gulfe ready to swallow him. The resolved Christian knowes, that the mouth of the pit is shut against him, that the gate of glory stands open for him; that he is elected, not to fall, but to rise. No descent doth feare him, but his ascent doth cheare him, I goe to him that is above. Now the mercie of God keepe us from falling, and giue us a blessed rising at the Resurrection of the Iust, through the merits of Iesus Christ. Amen.