2 Peter 1:3

THe Connexion shall bee forborne a little, and give way to the distribution. The whole Verse may bee distinguished into two generalls; the Fountaine; wherein observe the Hope of the Petitioner; According as he hath. Abilitie of the Giver; Divine power. Libertie of the Action; Hath given. Necessity of the Receivers; Vnto us. Vniversality of the Gift; All things that pertaine to life and godlinesse.

Cesterne; wherin observe the Water of life; wherein consider Who; God. What; Hath called. Whom; Vs. Whether; To glory and vertue. Pipe or Bucket to draw and derive all to us; Through the knowledge of him.

The whole being thus let fall into parts, let us proceed orderly to take up the first, and view it. This is the hope of the Petitioner; which with a remarkeable de pendance knits this Verse with the former; and begetteth this doctrine from the Coherence. The experience of former mercie, workes a perswasion of future mercie. The Apostle desired the multiplying of their grace and peace; and he grounds it on this hope, because the LORD hath already given them much. He hath begun, therefore he trusts that he will finish. There is no stronger argument of Gods infallible readinesse to grant our requests, than the experience of his former concessions. So David reasons. 1 Sam. 17.37. The Lord that delivered me from the Lion and the Beare, will deliver me out of the hand of this Philistine. This is argumentum a priori, the voice of a strong faith, that perswades the conscience God will be gracious to him, because he hath beene gracious. The Prophet thus often comforted his soule: Psal. 4.1. Thou Oh God, hast inlarged me, when I was in distresse, therefore have mercie upon me, and heare my prayer. So Psalme 86.13. Thou hast delivered my soule from the lowest hell: therefore Verse 16. O turne unto me, and have mercie upon me. Let the Iustitiaries deduce arguments from their owne present merits, my soule from Gods former mercies. Thou, O Lord, madest me good, restoredst me when I was evill, therefore have mercie upon me miserable sinner, and give me thy salvation. Thus Paul grounded his assurance; because 2 Tim. 4.17. the LORD had stood with him, and delivered him out of the Lions mouth; therefore the Lord shall deliver me still from every evill worke, and preserve me unto his heavenly kingdome. Hence was his Novi, I know whom I have beleeved. The Prophets distressed soule cryed; Psal. 77.7. Will the Lord cast off for ever? is his mercie cleane gone for ever? hath God forgotten to be gratious? No, he recollects himselfe, Ver. 10. with the memorie of precedent favours; I will remember the yeeres of the right hand of the most High; I will remember the workes of the Lord, and his wonders of old. Man useth to reason thus; I have beene good to such a one, therefore hee need not exact upon me, and over-burden my kindnesse. God thus; I have beene liberall, therefore I will be liberall; multa dedit, sed plura daturus. To him shall be given; because the good he hath, is but an earnest of Gods greater bountie. He takes up mans soule as a poore beggar at his doore, strips off her tattered ragges, gives her a sute out of her owne wardrobe, adornes her with rich Iewels, and then as if all this were too little, loves her still better and better; lastly marries her to his owne sonne, and so interests her to the inheritance of glory. You see the foundation of the Apostles prayer, the experience of Gods sweet nature; who multiplies his graces. Let not this point part with us, till it hath taught us two things: to pray faithfully, and to live thankfully.

1 Let us pray in confidence that God will heare us, because he hath heard us. Hebr. 4 16. Come we boldly to the throne of grace, that we may obtaine mercie. Gods facilitie in his wonted grants, gives us strong consolation. A noble Princesse asked a Courtier, when he would leave begging: he answered, when she left giving. God never ceaseth to give, let us never cease to begge. Who can goe with more courage to the King, than the man experienced of his goodnesse? But if we be so confident, how comes it to passe, that we sometimes faile of our sutes, and returne denied. I answer, the defect is in our selves; God is the same in bountie, but we are not the same in dutie. Wee aske either Mala, or Malè; either bad things to a good purpose, or good things to a bad purpose.

Evill things, either evill in themselves, or to the petitioners: in themselves one calls Prayer Petitio decentium, a Request of convenient things. What a good father will not give, let a good sonne not aske; Matth. 7.9. not a serpent instead of a fish, nor a stone for bread. We must not begge a serpent, lest it should hurt our selves, nor a stone, lest we should hurt others. Non petitur in nomine Salvatoris, quod petitur contra rationem salutis. August. That is not requested in the name of our Saviour, that is requested against the rule of salvation. The Disciples asked many things, and had them: but when they asked Luke 9.54. fire from heaven, they had it not. If it be not fit for God to give, it is not fit for us to ask. The Lord heares ever Quoad finem, though not ever Quoad formam: audit ad sanitatem, if not ad voluntatem. If our will be not according to our weale, God denyeth the forme of our requests, and gives us the end: he withholdeth the worse, and affordeth the better. 2 Cor. 12.8. Paul besought the Lord thrice that the thorne in the flesh might depart from him. God did not heare him in that particular, but heard him in the generall; my grace is sufficient for thee: my strength is made perfect in weakenesse. He was not quite delivered from the temptation in himselfe, but he was fortified with the sufficiencie of God. The man sicke of the burning fever cryes to his Physitian for drinke; he pitties him, but does not satisfie him: he gives him proper physicke, but not drinke. So God, saith Augustine, Non tribuit quod volumus, ut tribuat quod malimus: he does not give us what we would have, but what we should have. Perhaps he crosseth us in our affection, but blesseth us in our salvation. The yonger brother shall not have all his portion, lest hee runne to ryot: nor the gallant ever enjoy health, lest he be too proud. Saepe Deus facit opus quod non est suum, ut faciat opus quod est suum. Thus a man is afflicted, that he may be humbled and many sores are on the flesh, that fewer sins may be in the soule.

Or when we aske good things, but to an evill purpose. So the envious begges honour, that he may revenge himselfe on his enemies. Young men aske health, that they may be strong for licentiousnesse. Others require great places and offices, and to have somewhat to doe about the fire, that they may warme their owne fingers. As if a man should be ambitious of the Pretorship in the Citie; that so with mulcts amercements, warrants, and bribes, he may maintaine his familie, and never goe to his coffers for money. Some desire learning, that they may be factious: others riches, not to serve God, preserve the state, nor relieve the poore; but to grow fatt with idlenesse, and domineere over their neighbours. Iam. 4 2. Yee fight and warre, yet you have not, because you aske not. Aske not! alas we begge continually, yet cannot speed: the errour is not in the want of asking. Where is it then? ye aske and receive not, because you aske amisse. Ver. 3. you faile in your manner of requesting, therefore God doth not satisfie your desires. You aske and misse, because you aske amisse. No, we pray as earnestly, and with as devout affection as others, yet speed not. Look a little further into the Apostles words, and your owne hearts: yee aske, that you may consume it upon your lusts. Heres the reason, you begge good things to be wanton with them; silver and gold to give unto Baal: corne and wine to ryot. Perhaps you may faintly pray against that sinne, which you would bee loth to lose. This is to pray in jest; as Augustine speakes of his unconverted estate; that he desired God to coole the fire of his concupiscence; but orabat extingui, malebat expleri: his tongue besought an extinction, his heart desired a satisfaction; he had rather have it pleased, then expelled. He prayed indeed, but as if he were afraid lest God should heare him.

2 Seeing that God gives more where he hath given much, let us be thankefull: for how should God blesse us with that we have not, if we doe not blesse him for that we have. Let me be a little bold to enlarge this point of praising God: there is a six-fold manner of praising him; mentall, monumentall, chordall, cordiall, vocall and actuall.

There is a mentall praise, when we beare in our minds the favours of God; Psal. 77.11. I will remember the workes of the Lord. It was the wretchednesse of Israel to forget his wonders. They soone Psal. 106.13. forgat his workes. What can he remember, that forgets the mercies of God!

Monumentall, when wee erect trophies, pillars, and monuments, to continue the memorie of Gods deliverances. Psal. 102.18. This shall be written for the generation to come, and the people which shall be created, shall praise the Lord. Thus Abraham and Iacob reared diverse pillars, which were dumbe catechismes to the posterities unborne: answering the charge of God, and the practice of Israel; Psal. 78.4. Our fathers have told us, we will not hide them from our children, shewing to the generations to come, the praises of the Lord.

Cordall, I call that praise which is framed to God upon Instruments. Psalme last. Praise him with the sound of the Trumpet, praise him with the Psalterie and Harpe, praise him with stringed Instruments and Organs. For this cause, musicall Instruments are retained in our Churches; that they may elevate our drooping affections, to blesse GOD: Let all our musicke, like Davids harpe, resound his praises.

Cordiall praise, is that which enlivens all the rest, and comes out of a pure heart: not hypocritically for fashion, but sincerely for devotion. This is that forme of thankefulnesse God requires: if a man lookes into a pure fountaine, he shall see there a reflection of his owne image: in the pure heart God beholds an image of himselfe. If Caesar requires his owne image in his coine, shall not God expect his Image in thy soule! He loves little, that can tell how much he loves. Let all thy powers of body and soule doe their best to blesse God; but let thy heart exceed all; and what they want in expression, let that make up in affection. Psal. 103.1. Blesse the Lord all that is within me; all that is within me, and all that is without me; but especially that within me, blesse the Lord O my soule.

Vocall, let our lips praise him, and let not our tongues lie still. Sing to the Lord a new song; shew forth his loving kindnesse in the morning, and his faithfulnesse every night. Gods glory will make a good man speake, even when terror it selfe hath commanded silence. Luke 11.14. Our Saviour cast out a dumbe devill and when the devill was cast out, the dumbe spake, and the people wondred. Many are possessed with this dumbe devill: their mouthes open not to sound forth Gods praises: to heare one of them speake in CHRISTS cause, would make all the people wonder. I know that Satans children are talkative enough: there are gaping devils; like Demetrius, that thinke to carry it away, with Great is Diana of the Ephesians. For this cause I thinke, they were first called Rorers whom Christ may well conjure, as he did that devill. Marke 1.25. Hold thy peace, and come out. But Gregory answers; Hee that sinnes horribly, and confesseth not heartily; though he roares much, yet holds his peace. To heare blasphemers wound and teare the sweet and sacred name of CHRIST would make a dumbe man speake. Herodotus writes of Craesus his sonne, being borne dumbe, yet seeing his father endangered in a battell; on a suddaine cryed out, O spare him, he’s the King. So when Gods glory is in question; what a dumbenesse, what a dumbenesse is it, not to say, O spare him, he’s the Lord. The tongue that yeelds not this defence, is tyed by Satan, not loosed by God.

Actuall, is when our lives praise God. 1 Pet. 2.12. Let your conversation be honest, that they beholding your good workes, may glorifie God in the day of visitation. So the master had taught the disciple, as the disciple taught us. Matth. 5.16. we, like blind Isaac, cannot see your hearts therefore we say, Let me feele thee my sonne. If your lives be rugged, like the hands of Esau; we will not trust your voyces for the voice of Iacob. Have you righteousnesse? seale it, and deliver it as your act and deed. Aug. Noli gloriari quia linguâ benedicis, si vitâ maledicis. Never say you praise God with your words, when you dispraise him with your workes. Prov. 3.9. Honour the Lord with thy substance, this is substantiall honour. GOD gave Samuel to Anna, Anna gave Samuel back againe to God. Returne part of thy riches to him, that gave all to thee. David loved Mephibosheth for Ionathans sake: is Ionathan gone? yet wee have many Mephibosheths. The Lord disposeth his part of thy substance to his ministers to his poore members: hee encreaseth thy part, for shame doe not thou diminish his.

His Divine power: we come to the next circumstance; the Abilitie of the giver. Here is Power, yea Divine power; not onely Great, but Good. For mercie and Majesty must meet together in the donation of all things that pertaine to life and godlinesse.

It is Power: God is Almightie. Isal. 135.6. Whatsoever the LORD pleased, that did he in heaven, and in earth, and in the seas, and in all deepe place. But is there nothing that God cannot doe? yes, he cannot lie, he cannot die, he cannot denye himselfe. He is for potent, not for impotent workes. Aug. Dicitur omnipotens faciendo quod vult, non patiendo quod non vult. H s Almightinesse consists in doing what he will, not in suffering what he will not. The doing of some things were an argument of weakenesse, not of power. For herein is a remonstrance of our might; not that we have ablenesse to sinne, but to withstand sinne. Therefore, Augustine wisheth; Vt potestas non detur nisi contra vitium; that no man had any strength, but against wickednesse. Let every man desire such power; Vt potens sit in serpso, & miro modo adversus seipsum, pro seipso: that he may be strong in himselfe, and (after a strange manner) against himselfe, for his owne good. For a dominion over ones selfe is greater than the grand Seigniory of Turky. To bee strong to sinne is no credite for man; as it is no discredit for GOD that hee cannot sinne. Vae fortibus ad potandum. Esa. 5. woe to them that are strong to drinke. Dost thou pride thy selfe in this strength? thou shalt howle for that glory. This power is the greatest infirmitie. There are that Mica. 2.2. oppresse a man and his heritage, because it is in the power of their hand. This Potestas in malum, strength to sinne, is to be strong to goe to hell. Commonly to beasts of the greatest power, is given the lest immanitie, and to those of the greatest immanitie the least power. The oxe hath strength but tamenesse: the bee wildnesse, but weakenesse. Either they have power to hurt, and not will: or will to hurt, and not power. This is happy for us, but it would be more happy in respect of our sinnes, if God should take away from us, aut facultatem, aut voluntatem, either our will or our abilitie to doe mischiefe. They say, Lions doe not prey on yeelding things: that thou canst doe harme, and wilt not, is the praise of thy Innocence: that thou wouldest doe harme, and canst not, is the praise of Gods providence. Saul would kill David, and could not: David could kill Saul and would not. The two disciples would command fire from heaven, but could not: CHRIST could command fire from heaven, but would not. Posse & nolle nobile.

It is Divine power, as for the mightinesse, so for the mercifulnesse: his goodnesse doth sweetly temper his greatnesse. Not onely a power; but a good, gracious, divine power. He abideth faithfull, 2 Tim. 2.13. He cannot denie himselfe. If we desire worldly wealth, he may deny us, for that is not himselfe. If we desire preferment, he may deny us, for that is not himselfe. If we desire revenge, he may deny us, for that is not himselfe. But if we desire Grace, goodnesse, sanctitie, mercie, he will not deny us, for that is himselfe; and he cannot deny himselfe. Psal 84.11. No good thing will he withhold from them that walke uprightly. Against this divine power there is no resistance: he is able to doe whatsoever he will, yea he is able to doe more than he will. Our God is in heaven, Psal. 115.3. he hath done whatsoever he pleased. He can doe more than ever hee was or will be pleased to doe. His divine power could have made many worlds, his divine will hath decreed but one. The passengers in mockerie bad CHRIST Matth. 27.40 come downe from the Crosse: he was able to descend, and let the worke of redemption alone, but he would not lose them to save himselfe, but rather lose himselfe to save them. The Father was able to have given him more than twelve legions of Angels for his rescue. Matth. 26.53. But hee would not, but rather delivered up his sonne to his enemies, to save his friends. So Iohn Baptist to the bragging Iewes, that pretended the father-hood of Abraham; Matth. 3.9. God is able of these stones to raise up children to Abraham. His power is without limits, as his will is without injustice. His power teacheth us to feare him; his Divine and gracious power to love him: both together make for our humilitie and comfort.

The knowledge of GODS Power will humble the proudest heart: was hee able to make thee of nothing; to bring thee backe to worse than nothing; how darest thou displease him? Hebr. 10.31. It is a fearefull thing to fall into the hands of the living GOD: yet there is no way to avoid it, but by falling into it; strive not to runne from him by wickednesse, but to runne to him by repentance. 1 Pet. 5.6. Humble your selves under the mighty hand of God: it is a mighty hand, humble your selves under it, lest you be humbled by it. His power is so mighty, that it bootes not a man to strive with him, for he was never yet over-masterd. The wrath of a King is like messengers of death, and man quakes at his anger that can but kill the body: yet how little doe we Matth. 10.28 feare him that can destroy both body and soule in hell? Doe we provoke the Lord to anger? are we stronger than he? saith the Apostle, doe wee challenge him that can confound us? we are like to get little by such bargaines. Iob 10.34. Let him take away his rod from me, and let not his feare terrifie me; Then would I speake. As if Iob should say, there is no medling with him so long as his sword is by him. First Lord take away thy weapons, and then let us talke together. It might be said of Iove; Si quoties peccent homines, sua fulmina mittat Iupiter, exiguo tempore inermis erit: if for every sinne of men he should send downe a thunderbolt, either Vulcans one-eyed Cyclops would be soone weary, or his flocke of thunder soone emptie. Mars ultor galeam quoque perdidit, & res non potuit servare suas; Mars his sword might be wrung out of his hand, and himselfe disarm’d. Rom. 99. But who hath resisted the Lord? who hath entred the lists with this divine power, and not measured his length on the ground? It is time for the poore child to quake, when he sees his angry father come with the rodde. There is no strugling with it; the best way is to yeeld our selves, and be silent; Psal. 39.9. I was dumbe, and opened not my mouth, because thou didst it. God tells revolted Israel, Esa. 30.15. that in quietnesse they should be saved; not by fight, nor by flight. Aaron was sorry for his two perished sons; but when Moses told him that God would be glorified before all the people; Aaron held his peace. Levit. 10.3. Peter was accused by the Apostles, for going in to the Gentiles: but when hee made his defence, and rehearsed the matter from the beginning, Acts 11.4. proving that hee was directed to that course by a vision, Verse 18. They held their peace, and glorified GOD.

The knowledge of this Divine and giving power may comfort the most dejected heart: it gives us many consolations. 1. Concerning the salvation of others and our selves: how desperate so ever we judge their estates, by reason of their continuall habit of sinning, yet this divine power is able to convert them. No man can seeme to be further lost than the Iewes, who are cut off from CHRIST through infidelitie, Vpon whom the wrath of God is come to the uttermost, and a malice of 16 hundred yeares burning is not wasted in them: yet saith Paul, even they may be grafted into the Olive againe, if they abide not still in unbeleefe: and his reason is; Rom. 11.23. Because God is able to graffe them in againe. But alas, I have beene frozen many yeares in the dregs of worldly lusts, and I doe not find my heart yet thawed: I know this is a fearefull case for a man to lie so long under the tyrannie of the devill: yet despaire not, apply the meanes of thy deliverance, strive to extricate and unwind thy soule from this maze of destruction, breake thy heart with compunction for thy iniquities: this divine power is able to implant thee to the true vine, and make thee a member of Iesus CHRIST. Thou shalt feele the Eph. 1.19.20. working of his mightie power; which he wrought in CHRIST, when he raised him up from the dead, and set him at his owne right hand in heaven. What was the power which he wrought in CHRIST? When malice had spent it selfe upon him on the Crosse, and insulting death began to triumph over him in the grave; even then this mightie power raised him up. Wee are as dead in sinne naturally, as any man in the grave corporally; can neither move hand nor foote: there was a power that raised him, there is a power that can revive us. All our care must be to find in our selves the Phil. 3.10. Power of his resurrection. 2. This comforts us in the midst of all afflictions; we are weake in our selves, unable to stand under the lightest crosse: but there is a Divine power that strengthens us. Though it doth not nullifie our sōrrowes, yet it doth fortifie our patience, Col. 11.11. we are strengthened with all might through his glorious power, unto all patience and long suffering with joy fulnesse. 3. This comforts us in prayer: there is no speeding prayer but that is made in faith, and it is no easy matter to pray in faith: now the foundation of our faith is this Divine power of CHRIST. Let us speake confidently with the Leper Matth. 8. LORD, if thou wilt thou canst make me cleane. After the wisedome of heaven had abridged all our necessities into six petitions; he binds up our faith with a reason, and bids us waite confidently, for the blessings craved heartily; For (or because) thine is the kingdome, the Power, and (to thee be) the glory for ever. 4. This comforts us against all oppositions, even those Principalities that wrastle against us; the assurance of this divine power. Non timeat Inimicum fortem, qui amicum habet fortiorem. Let not him feare a strong enemy against him, that hath a stronger friend with him. If God bee on our side who can bee against us? Let their force and malice strive which shall bee greater, we shall overcome them all Revel. 12.11. by the bloud of the Lambe.

1 Ioh. 4.4. Ye are of God, and have overcome them: whom? all the adversaries of your faith and manners. How? Because greater is he that is in you, that is Iesus, Christ by his divine power: than he that is in the world, that is, the malignant spirit of temptation. Psal. 23.4. Though I walke through the valley of the shadow of death; a place full of horror and amasednesse; yet will I not feare: why so? because thou O Lord art with me; thy rod and thy staffe doe comfort me. Lastly, let this hearten us to chearefull liberalitie; because whatsoever wee lacke or lose, there is a divine power able to requite, it. Thus Paul encourageth the Corinthians bountie; because 2 Cor. 9.8. God is able to make all grace abound toward them, that they having all sufficiencie in all things, may abound to every good worke.

Hath given. I come from the Faculty of the Agent, to the Liberty of the Action: he Gives. He doth not set, nor let, nor sell, nor lend, but Give. The covetous Land-lord sets his tenements, the griping Vsurer lets his money, the wasting Prodigall sells his estate, the charitable Neighbour lends his goods; but the most liberall God Gives. Thus doth God, Satan, and man, dispose their things. Deus donat, Diabolus vendit, Homo retribuit, God gives, Satan sels, and man restores. God and Satan have two severall warehouses: we come to the Devils warehouse, looke on his wares, like them well, they have a faire glosse. The glosse of drunkennesse is good fellowship: the glosse of adultery is good affection: the glosse of covetousnesse is good husbandry: the glosse of murder is good courage: the glosse of sedition is good reformation: the glosse of treason is good religion. To make good this glosse, his shop hath two false lights; mans law, and mans example. First, humane lawes; so we shall never be able to prove sinne to be sinne, unlesse we have an act of Parliament for it. Next, humane examples; and by that reason we shall never prove sinne to bee sinne, till all great men become good men, and that will not be this two dayes. Well, men thus liking the warts, they come to the price; that’s everlasting torment: deare, very deare! The Devill is no such franke chapman, to sell his commodities for nothing. No, did hee not offer Christ kingdomes upon free gift? Matth. 4.9. No, they had a price set on them; Si cadens adoraver is me; it must be a crouch of his knee, he must worship the Devill for it. He makes shew of Robin-Hoods peniworths, and may forbeare his debters untill death; but then layes an heavie execution on them, and condemnes them to an everlasting prison. Munera magna quidem praebet, sed praebet in hamo; he puts forth large baites, but there be damnable hookes hid in them. A worldling is beset with exigents, he complaines his wants, Satan promiseth ready help: Iudas shall have money in his purse, Gehezi new sutes to his backe, Nero a crowne on his head: but thus he possesseth their wretched hearts, from whence he is hardly ever untenanted.

In Gods warehouse we finde wisdome at the doore, crying for customers, Esay 55. Come ye to the waters, come buy wine and milke without money; yea, vers. 2. Bread and fatnesse. Let us see the wares. First is Water: water? alas a poore and plentifull commoditie: cheape enough; every chanell affords it. No, for first literally; water was of great use in Palestine, a drie Countrey. Poore Hagar with her little Boy, were almost lost with thirst: how did her heart leape, when Gen. 21.19. God opened her eyes, that she saw a Well of water? Isaac’s heard-men strove with the heard-men of Cerar, about waters; therefore he called the name of the Well Esek, that is Contention. Israel mumured for water, and were plagued for it. Water hath a manifold use; it serves for drinke, for medicine, for washing, for purging, for boyling, for quenching, for fructifying. Water was held by some the beginning of all other things; Aqua, quasi A Qua omnia. It was esteemed a principall preserver of life, therefore called living, Gen. 26.19. Isaac’s servants found a Well of Living water: it is translated, Springing; but the originall gives it, Living water. But it must bee here understood in a spirituall sense; so the Water that GOD gives is Grace. Esay 12.3. With joy shall yee draw Water out of the Wells of Salvation. Esay 44.3. I will powre Water upon him that is thirstie, (which hee expounds of Grace) I will powre my Spirit upon thy seed. Rev. 22.17. Whosoever is a-thirst, let him take the Water of life freely. Next is Wine; Is this so good? Vinum lac libidinis, Wine is the nourishment of lust; the Maniches called it, Fel Principis tenebrarum, the gall of the Prince of darknesse. No, Wine is good, hath manifold benefits: it helpes the stomacke, nourisheth the body, whets the wit, cherisheth the heart, and cheares the whole man. CHRISTS first miracle in Galile mentioned, was turning water into Wine: and the last thing he used in the Sacrament was Wine. It is said to Iudg. 9.13. cheere God and man, Thirdly, Bread; this is called the Strength of mans life. It was a great curse God threatned to Israel; I will breake their staffe of bread. Lastly, Milke; the Tartarians were said to live with milke: Canaan is praised to flow with milke; therefore 1 Pet. 2.2. Desire the sincere milke of the Word. Bread necessary for life, oyle for ornament, water for use, milke for nourishment, wine for delight. These are good wares; the water of Regeneration, the wine of Compunction, the bread of Life, the oyle of Gladnesse, the milke of the Gospell: Who would desire better purchase? Wee like them well, what’s the price? Nothing: a very easie reckoning. The Lord Gives, and that better things for nothing, than Satan will sell us for our soules. Those thriftie men, that trie all shoppes for the cheapest penniworths, why refuse they those rich blessings which GOD gives for nothing, and pay such a hard price for vanitie and vexation? Men might pay nothing for the best of things; they doe pay the best of things for nothing. In vaine doth foolish man exchange good for evill, when he may exchange evill for good.

You perceive how God Gives, Satan sells; now see how man restores: for that bounteous hand which bestowes much on us, requires some restitution of us. Man should not sell, as Satan: hee cannot give, as God: but he ought to restore, that is his part: this hee may doe, this hee must doe. To whom? to God for his owne sake, to man for Gods sake. To God, what is that? Thankes. Psal. 116.12. Quid retribuam Domino? What shall I render to the Lord for all his benefits? I will magnifie, and blesse his Name. That is not Magnum facere, sed magnum significare: Not to make his Name great, but to declare it great. Psal. 66.2. Sing forth the honour of his Name: make his praise glorious. How can man make his praise glorious? by singing forth the honour of his Name. This is a plaine restitution, yet goes under the name of a contribution. So willing is God to accept mans dutie, that he takes it as his bountie. The Giver is more blessed than the Receiver: in all other things wee are the receivers, and he is the Giver: onely in thankfulnesse wee are the Givers, and he is the receiver. Respiration and Expiration are in their vicissitudes alike: wee can draw in aire no longer than wee send it out. If wee returne no grace, we receive no grace.

To man: and this in matters either of Equitie, or Charitie. Of Equitie: Luke 19.8. If I have taken any thing from any man by false accusation, I restore him foure fold. Neh. 5.10. This necessitie Nehemiah imposed on Israel: first by intreatie; I pray you let us leave off this Vsury. Next by command, Restore to them their lands and vineyards, and the moneyes of your exactions: then by an oath, hee tooke an Oath of them to performe this. Lastly, by a Sacramentall curse to the refusers, shaking the lappe of his garment; So God shake out every man from his house, that performeth not this promise: even thus shall hee be shaken out and emptied: and all the Congregation said, Amen. The very Barbarians abhorre the neglect of restitution: A great Ladie being a widow, called to her an English Merchant, trafficking in those parts, with whom shee knew her husband had some commerce, and asked him if there were nothing owing to him from her deceased Lord: hee after her much importunitie acknowledged what, and shewed the particulars. Shee tendred him satisfaction, yea (and after his many modest refusals, as being greatly benefited by the dead Barbarian) shee forced him to take of her hand the uttermost penny: saying thus; I would not have my husbands soule goe to seeke your soule in hell, to pay his debts. Here was a fire in a darke vault, great zeale in blinde ignorance: they saw by the candle-light of Nature. What Saint Augustine delivers for doctrinall Truth, Non remittitur peccatum nisi restituatur oblatum: Where is no restitution of things unjustly gotten, there sinnes shall never bee forgiven. Of Charitie; for even this is but a restitution: Give mee, saith GOD, of that I have given thee: De meo quaero, non de tuo; I aske not for thine, but for mine owne: Give and restore; Petimúsque damúsque vicissim; If wee doe not give almes according to our power, GOD will sue us of an action of Detinie. Quare non dedisti? meo jure, tua dispensatione, Matth. 25. Why did you not give things that were mine by right, yours only by use and dispensation; whereof you were not proprietaries and Lords, but accountant Stewards? Cyprian. Improbi dant multa propter cruciantem Diabolum, nos reddemus nihil propter salvantem Dominum? Reprobates will part with many things for a tormenting devill, and shall we restore nothing for our saving God? most men thinke when they give, that God and man is beholding to them: not so; Non tribuunt de proprio, sed retribuunt de alieno: They doe not give of their owne, but restore some of that GOD hath given them. For restoring they shall have recompence, for detaining vengeance.

I am fallen upon a point of Giving; therefore, me thinkes, I should not be niggardly in it. God give me a tongue to declare it, and give us all hearts to practise it. Two things it readily teacheth us:

1 How to judge of all wee have; as the LORDS gifts, not our owne merits. Bona mea, Dona tua, Domine. It is a wretched thing, Vti datis, tanquam innatis: To use those things that are added to us, as if they had beene bred in us. 1 Cor. 4.7. What hast thou, that thou hast not received? If thou didst receive it, why doest thou glory, as if thou hadst not received it? GOD, saith Bernard, is the Author of merit; Qui & voluntatem applicat operi, & opus explicat voluntati: For hee both applieth the will to the worke, and disposeth the worke to the will. Thou doest good workes; so much as is good in them is not thine, but GODS. Man for these things, Magis Deo debitor est, quàm Deus homini; is rather a debter to GOD, than GOD to man. Thou canst not so much as give GOD Gratias, Thankes; unlesse GOD first give thee Gratiam, the grace of thankfulnesse. Thou canst not be patient under his hand, except his hand give thee patience. Why doe wee boast then? Seeing that Quae non fecimus ipsi, vix ca nostra voco: Wee cannot call those deeds ours, which wee have not done our selves. 1 Cor. 15.10. I laboured more abundantly than they all: yet not I, but the Grace of GOD which was with mee. Still if wee doe good, wee are beholding to GOD for it, not GOD to us.

2 To follow GODS example, in being evermore giving good things. Beneficence is munus regale, a royall office. It is a poore degree of comfort wherein many blesse themselves, to doe no ill: for Bonum in effectu, non in defectu: non virtus in non officiendo, sed in proficiendo: Goodnesse consists in the effect, not in the defect: nor is vertue glorious in being innocent from harme, but in being beneficiall for good. I wonder what hope the oppressour hath to bee saved; seeing hee doth not imitate GOD in giving, but the Devill in extorting? There are that give something to the poore, that they may take away more: Haec venatio, non donatio: This is not a charitable giving, but a subtill hunting. It is foenerare beneficium, to put a good turne to usury. But give; this is GODS precept, and must bee thy precedent. Yea, though thou have little, give of that little. GOD esteemes the little gift of a poore righteous man, above the great almes of a wicked rich man. And that for two reasons; Quia de justo, quia de parvo. First, because it is of that, is justly gotten: so Zacheus; Luke 19.8 Halfe my goods I give to the poore; and restore to them I have wronged fourefold. Observe his words; Do ex meis, reddo ex alienis: I restore other mens goods, but I give mine owne. Secondly, because hee gives of a little; as the poore Widow did her two Mites, even all her substance. When the Monkes complained of want, and that their revenewes fell too short for their maintenance; the Abbot replied, that two companions came once together, to sojourne in their Monastery; they were entertained: their names were Date, and Dabitur; Give, and It shall bee given you. Whilest these two lived amongst you, you all thrived: now you have thrust out Date, Give; and Dabitur, (it shall be given) will not stay behind.

Vnto us. I come from the bountie of the Giver, to the need of the receivers:

To us, that were Worth nothing. Worthy of nothing.

To us, that had nothing; miserable beggers. And indeed what should be the object of mercy, but misery? Present thy selfe, O poore soule! Miserum ante misericordem; a miserable creature before a mercifull Creator. Say not with Laodicea, [πεπλούτηκα], but οὐδὲν ἔχω; not, Revel. 3.17. I have need of nothing; but, I have nothing. God doth not onely forgive us, because non solvendo, wee have Matt. 18.25. nothing to pay: but hee gives us, because non habendo, wee have nothing to live on. There are three sorts of poore and miserable men: some sing and are miserable, some crie and are miserable; some curse and are miserable. As the Italian sayes; Thus goe a begging; the Germans singing, the Frenchmen weeping, the Spaniards cursing. Some are poore in the world, yet sing care away. When Augustus heard that a Gentleman in Rome, concealing his broken estate, died so farre in debt; hee sent to buy the pillow whereon hee slept. Hi non sunt solliciti ut solvant, sed ut debeant. They doe not take care how to come out of debt, but how to come into debt. Thus poore are many; yet they sing in Tavernes, and dance in Theaters; though wretched beggers in heavenly graces. As it is in this world for temporall things, so for the world to come in spirituall things; Cantant pauperes, lugent divites: poore men sing, and rich men crie. Who is so melancholy as the rich worldling? And who sings so merry a note, as hee that cannot change a grote? So they that have store of grace, mourne for want of it: and they that indeed want it, chant their abundance. Others are poore and crie: so did Esau, because hee could not recover the Heb. 12.17. Blessing, though hee sought it carefully with teares. These mad dogges bite the stone, without regard to him that threw it. Sorrow like a needle, runnes thorow their hearts, but hath no threed of faith in it, to sow them to IESUS CHRIST. Miseriores, non meliores: they are worse in the state of this world, yet not better in the state of Grace. If GOD touch a Pharaoh, hee will roare: you shall have him howle to his ending, not to his mending. The cloud of a corrupt heart, when it is squeased and crushed with adversitie, will haply powre downe some droppes: but to shed repentant teares in the middest of prosperitie; this is like raine in Sun-shine. Hee that mournes for the cause of his punishment, shall mourne but a while: hee that mournes onely for the punishment, and not for the cause, shall mourne for ever. Lastly, others curse and are miserable, as Iobs wife counselled him; Curse GOD, and die. This is a desperate povertie, when men defie him that should make them rich. They answer GOD, as Daniel did Belshazzar; Dan. 5.17. Keepe thy reward to thy selfe, and give thy gifts to another. They have a long festered ulcer; the Physitian offers to cure it: but they madly thrust their nailes into it; no, it shall not bee healed. Such was our estate by nature: some were poore and insensible, others sensible, but disconsolate; others sensible and desperate. Wee were all poore beggers, and had nothing, therefore had neede of a Giver.

To us, that deserved nothing: it is no wonder that GOD loved the Angels, for they obey him: that hee loved the irrationall and insensible creatures, for they doe not contradict him: but that hee should bee good to us, Neque capientibus, nec cupientibus; neither receiving, nor conceiving, nor desiring Grace: that had not onely a rebellion of will, but a will of rebellion; this was the wonder. This was not Dilectio quoniam, a love to us, because wee first loved him: but Dilectio etiamsi, a love to us, though we hated him. He loved us, because he loved us: in our creation when we could not, in our redemption, when we would not love him.

All things that pertaine to life and godlinesse. I come from the necessity of the receivers, to the Vniversalitie of the Gift. All things that, &c. This is that extent and latitude of his donation; who gives [πᾶσι πάντα], Act. 7.25. to all life and breath, and all things. No silver in Benjamins sacke, till Ioseph put it in: no good in man till God infuse it. Worldlings ascribe things to the goodnesse of their skill, or greatnesse of their paines. Dan. 4.30. Is not this great Babylon, which I have built by the might of my power? Habac. 1 16. They sacrifice to their nets. But indeed Iam. 1.17. every good and perfect gift comes from above, even from the Father of lights. Psal. 127.2. It is in vaine that you rise up early, and goe to bed late: for so he giveth his beloved sleepe. All that pertaine.

To life. Where wee may either by life understand our naturall life, together with all things that may preserve it. He put a soule to our flesh, gave birth to the childe, nourishment after birth; bread when wee were hungry, drinke when wee were thirstie, &c. Ier. 9.23. To the wise-man his wisdome, to the strong man his might, to the wealthy man his riches: wisdome, Bonum mentis, the good of the minde: strength Bonum corporis, the good of the body: riches Bona fortunae, the goods of fortune. He gives all, let us give him praise for all. 1 Tim 6.17. He giveth all things richly to enjoy. This is a large field to survey, let your meditations supply the defect of my speech. Who cannot say, Psal. 22.9. Thou art hee that tooke mee out of the wombe; thou didst make mee hope when I was upon my mothers brests. And because vita is not onely Vivere, sed valere; not to live, but to live in health; therefore Iob calls God, the Preserver of men. Blesse him in all, for all, that gives all; hee gives us all things that pertaines to life, and reserves onely this Quit-rent. But by life, here I rather understand our spirituall life; whereby wee live to him, and in him, and whereby he lives in us.

To godlinesse; whatsoever conduceth to grace and glory. By his grace wee come to godlinesse, and by godlinesse to life. Hee provides not onely temporally for us, that we may live here; but eternally, that we may live for ever. The things hereto belonging are the graces and gifts of the Spirit: some thinke that these principall graces are but seven: because said, Revel. 4.5. There were seven lampes of fire burning before the Throne, which are the seven Spirits of God: prefigured by the Zach. 3.9. Stone with seven eyes: by the seven Lampes of one Candle-sticke, Zach. 4.2. by the seven Hornes of one Lampe, Revel. 5.6. which are the seven Spirits of God. Some have numbred and deduced them from Esay 11.2. The Spirit of wisdome, of understanding, of counsell, of might, of knowledge, and of the feare of the Lord. But to make up the number, they put in The Spirit of Pietie; for it is not there expressed; there are but six according to our account: we may say of them, as of the seven Starres; Quas septem dicunt, sex tamen esse solent: Men say they are seven, but they are wont to be but six. But it is certaine, this seven-fold number is put for an infinite number; all graces that belongs to life and godlinesse. Psal. 84.11. No good thing will he withhold from them that walke uprightly. This is an immense fountaine; the Lord fill all the buckets of our hearts at this Spring: and give us capable soules, as he hath a liberall hand.

But now is there such a receit, and must there not be an Account? Yes, Luke 12.48. To whom much is given, of him shall bee much required. If there be Acceptio, there must follow Redditio: and that both in Quali, and in Quanto; in Portion, the same; or in proportion, something answerable to it. If the thing given be πολὺ, much; the thing required is not μικρὸν, little: and this shall be exacted in obedience, or extorted in vengeance. Matt. 25.19. After a long time the Lord of the servants comes, and reckoneth with them, though it be long, yet at last to a reckoning. Whether the talent be hid in idlenesse, or wasted in riot; it shall be spoken. Give account of thy stewardship, for thou must be no longer steward. GOD is not like Pharaoh and his Taske-masters; that allow no straw, yet exact the full tale of brickes. Hee is unjustly taxed, to reape where he hath not sowen, and to gather where he hath not strewed, Matth. 25.24. No, but if he hath planted a Vineyard, and dressed it with carefull cost, hee lookes for Grapes. If GOD fill Ioshua’s heart with his Spirit, hee will fill his hands with businesse. If Saint Paul hath abundant Grace, he must have abundant labours. Every gift is obligatory; and whatsoever benefits us, ipso facto binds us. Now what shali we answere for the interest, that have mispent the principall? Have wee received all, and shall wee account for nothing? yes, the bookes shall be opened, and there are set down all the particulars of our receits and expences. There is Item received Strength, and laid out oppression. Item received riches, and laid out Covetousnesse. Item received Health, and laid out riot and drunkennesse. Item received garments, laid out Pride. Item received Speech, laid out swearing and lying. Item received Sight, laid out lusting. Or perhaps your layings out are more. Item so many score pounds laid out in malice and suites at Law: so many hundreds in lusts and vanities: so many thousands in building great houses. Item to the poore in our will to be payed at our death. 40, shillings: to the Preacher for a funerall oration to commend us, halfe a Soveraigne. Will this Bill goe currant, when God comes to cast it up? no, if these accounts be not mended in this life, we shall never have our Quietus est in the life to come. Let us then be good in our office, and make our reckonings even: that it may be said to every one of us. Matth. 25.23. Well done good and faithfull servant, enter thou into the joy of thy LORD. Thus he that gives us all things that belong to temporall life and godlinesse on earth, will also give us all things that belong to eternall life and glory in heaven.

Through the knowledge of him that hath called us to glorie and vertue. Wee have considered the Fountaine, let us come now to the Conduit: the meanes or meritorious cause, through which all these precious gifts are bestowed on us. This everflowing, and overflowing Conduit is CHRIST; Col. 1.19. in whom dwells all fulnesse. Now for us, Quantum vas fidei capacis afferimus, tantum gratiae inundantis haurimus. The more capacious a vessell of faith wee bring, the greater measure of grace we shall receive. In this Conduit observe two generalls: the water of life, which is our effectuall calling to glorie and vertue: and the Pipe or Bucket to draw and derive it to us, the knowledge of Christ. In the former consider foure circumstances; the Mover, the motion, the moved and the terme: who, what, whom and whither.

1 Who hath called us, CHRIST: He only can call home sinners. Luk 19.10. Mat. 9.13. I came to call sinners to repentance; I, not Man, nor Angels. God onely can make filios Abrahami, ex lapidibus Iordani: can of stones raise up children to Abraham. He that could turne stones into bread, can turne a stony heart into that mercy to give bread. He that could fetch water from a rocke, can drawe teares from our flinty hearts. Man may imprint a conceit, God onely can worke a consent. The Preacher may unfold the mysteries of the Gospell, and effect a knowledge in the braine: but Cathedram habet in coelis qui corda docet; hee hath a pulpit in heaven, that preacheth to the conscience. To resigne our selves to the truth, here is the finger of God. You will say, it is easie to thinke; no, we cannot thinke a good thought of our selves. Thought is free; no, the thought is Gods bond-servant. It is easie to beleeve: no, for Phil. 1.29. faith is the faire gift of God. Yet, it is easie to will: no, it is He that worketh in us, both to will and to doe, at his good pleasure. Phil. 2.13. Mans will is a fugitive Onesimus, God must call home that runnagate, subdue that rebell. Yet when we have begun, it is easie to continue: no, perficit, qui efficit: He that begunne a good worke in us, will performe it. Phil. 1.6. IESVS is the Founder and the Finisher of our faith, Hebr. 12.2. But we can suffer for him at our pleasure: no, datur pati: it is given to us to suffer for his sake, Phil. 1.29. Ioh. 15.5. Without me ye can doe nothing; not parum, but nihil. But in him, and through him all things: I can doe all things through him that strengthens me, Phil. 4.13. In our selves wee are weake Captives, Rom. 8.37. in him more than Conquerors. But if yee consent and obey, you shall eate the good things of the land. Esa. 1.19. Yet is it neither of the willer, nor of the runner, but of God that shewes mercie. Rom. 9. Psal. 119.10. VVith my whole heart have I sought thee: Did he bend his owne heart to it? No, but praies, O let me not wander from thy Commandements. Verse 32. I will runne the way of thy precepts, but when? when thou shalt enlarge my heart. My Sonne, keepe thy heart: yet it is the Phil. 4.7. Peace of God that keeps the heart in CHRIST IESVS. Gods imperative inferres no potenciall, but an optative: Da quod jubes; Lord, give what thou biddest, and bid what thou wilt. Lex imperat, fides impetrat; the Law chargeth obedience, but faith obtaines forgivenesse. Turne us, good Lord; so shall we be turned. None comes to the Sonne, unlesse the Father draw him: and if the Father hath once given us into his hands, no devils in hell shall ever be able to pluck us out.

2 What is the Action; Hath Called. There was a time when Christ came personally to call; Matth. 20.1. Hee went out early in the morning to hire labourers into his Vineyard. He went out; liceat dicere, exiit à se, ut intret in te; imo ut te convertat in se. Pontan. He went out of himselfe, that hee might come into thee, that hee might convert thee into himselfe. He went out from his Majesty that is invisible, to his mercy that is manifested in his workes. Now he calleth at divers times, in divers places, and after divers manners.

At divers times; all houres of the day he is calling. Mat. 20. At the first houre, the third, the sixth, the ninth, the eleventh. In all ages of the World; before the Law he called Abel, Enoch, Noah, Abraham: under the Law, Moses, David, Esay, &c. Vnder the Gospell, Apostles, Martyrs, &c. and now us, 1 Cor. 10.11. upon whom the ends of the world are come: this is Hora novissima, 1 Iohn 2.18. The eleventh houre at the least. He called some at the first houre; Samuel, Iohn Baptist, sanctifying them from the wombe. Others in the third houre, their youth: as young Daniel and Saint Iohn the Evangelist. Discipulum minimum Iesus amavit plurimum, Ieron. That little Disciple CHRIST greatly loved. Other, in the sixth houre; as Peter and Andrew: others in the eleventh, as Gamaleel, Ioseph of Arimathea. Some not onely at the last houre, but the last minute, as that one malefactor upon the Crosse. One so, that no man should despaire: but one so, that no man should presume. Thus Rom. 10.21. All the day long he stretcheth forth his hand to call us: woe unto us, if none of these houres can reclaime us; for then the night followes, wherin is no more calling to grace, but to judgement.

In divers places; some from their ships, other from their shops. Peter and Andrew fishing on the sea, Matthew fishing on the land. It is a great matter to convert a mariner forth of his ship: but a greater wonder to convert a Publican forth of his shop. Some from the market, Matth. 20.3. some from the hedges, Luke 14.23. Paul in his furie. Acts 9.1. breathing out threatnings and slaughter: Henry 8. in his discontent: the Pope denies his just divorce, hereon he justly denies the Pope. Let none despaire; he can call Gallants at the Court, Ruffians at the Taverne, covetous merchants at their warehouses; yea he can call usurers at their bankes. But indeed these last he seldome does call; those baptised Iewes seldome repent. You have seene drunkards, theeves, and adulterers weepe at a Sermon; you never saw an usurer shed a teare.

After divers manners. First, by the preaching of the word; and herein he useth two bells to ring us to Church: the Trebble of mercie, and the Tenor of judgment. Revel. 4.5. Out of the Throne proceed lightnings, and thundrings, and voices. Lightnings that illuminate the darke aire of the world: thundrings, the menaces against corruption and vices; lastly, the sweet voices of comfort that preacheth Esa. 61.2. libertie to captives, and proclaimes the acceptable yeare of the Lord. One said, our hearts are all of sinne, but our eares are all of mercie: he that will please us with a song, must set it to the tune of the Gospell: we can heare nothing but Pax vobis: and see nothing but Ecce Agnus: as if the Law were of no further use, like an old Almanacke out of date. But we know that Moses and Christ met upon the mount, Matth. 17. not the Law alone, nor the Gospell alone; but Moses and Christ, the Law and the Gospell are conjoyned. Next hee calls by his Iudgments: thus he heats our iron hearts in the fornace of afflictions: that nocumenta might bee documenta; mens sufferings their instructions. Quòd levitèr nocet, salubritèr docet, that which makes the body smart, makes the soule wise. Doth God afflict us? he calls us to repentance; for Rom. 5.3. Tribulation workes patience. Whilest we are thus exercised either De malis illatis; vel de bonis dilatis: with sorrowes inflicted, or with hopes delaied; God calls us home to himselfe. He often conveyes holinesse through the wounds of afflictions: the persecuted Church, Cant. 2.14. flies like a Dove to the clefts of the Rocke; nestles her selfe in the wounds of Iesus Christ. Trouble is a messenger, that speakes thus to us; make your peace with God. Thou cmo plainest that thou art afflicted on every side, groanest under thy burden, after many changed sides criest out of unremedied paine: alas, thou repentest not: trouble came on this message, to teach thee repentance: give the messenger his errand, and he’l be gone. Lastly, by mercies, thus we have him frequently calling; he sowes mercie upon us with a liberall hand now the patience and long suffering of God lead us to repentance. Romans 2.4. God spares the sinner, but let not the sinner spare his sinne. Wee have hard hearts, if the bloud of the Lambe cannot soften them: stony bowels, if so many mercies cannot melt us. What was Pharaohs greatest plague? not the murraine on his beasts, nor the haile on his fruits, nor the bloud in his waters, nor the blaines on his flesh, nor the first borne slaine in his families; but Durum cor, a hard heart. They write of a northerne fountain, that turnes all things it receives into stones: and a cholericke stomacke converts all meates into choler: so a hard heart turnes even Gods softest mercies into hardnesse.

Thus God calls; for Christ his sake let us goe. Cant. 2.8. It is the voice of my Beloved; Let us runne to him. Ioh. 7.37. In the last and great day of the feast, Iesus stood and Cryed, &c. stood up, ut conspiratur, that he might bee seene: cryed ut audiretur; that hee might be heard. He is audible in his word, visible in his Sacraments, in both hee calls. I stand at the dore and knocke. Revel. 3.20. Ostium est & ad ostium pulsat: he that is our dore of entrance, knockes at our dore for entrance. It is fit wee should knocke at his dore, not he at ours. But if he does knocke, let not him stand without, Cant. 5.2. till his head bee filled with dew, and his lockes with the drops of the night. He is In via veriteas, in veritat via, in utraque vita: He is the way in the truth, and the truth in the way, and in both the life. He calls, yet complaines, Ioh. 5.40. Ye will not come unto me that you might have life. Goe we then to him; Reficieris si accesseris, Deficieris si recesseris. Aug. Come to him and live, depart from him and perish. Let not Christ call in vaine, nor his Ministers say; Esa. 49.4. We have laboured in vanitie, and spent our strength for nought. Faith and repentance are two short lessons, yet Israel was fortie yeares before they could learne them. If God call upon us, and men will not answer: they shall Prov. 1.28. call upon him when he will not answer. God shall say to the reprobates. Be it to you according to your deserts. To sin is to depart from God; therefore Matth. 25 41. Depart from me: you loved cursing, therefore depart yee cursed: the fire of anger, of malice, of lust hath burned in your hearts, therefore depart into fire: you would have sinned everlastingly, therefore depart into everlasting fire: you have harkened to the devills temptations, you must feele the devils torments; into fire prepared for the devill and his Angels. Abuse not his calling, lest he Hebr. 3.11. sweare in his wrath that thou shalt never enter into his rest. He send for us friendly, freely, frequently: let us make no excuses, lest he vow Luke 14.24. that none of those bidden guests shall taste of his supper. Many cry, O Lord why hast thou forsaken me? to whom he replies, ô man why hast thou forsaken me! they say to the Almighty, Iob 21.14. depart from us, we will none of thy wayes: therefore God shall say to them, Matth. 7.23. depart from me yee that work iniquity. They that forget God calling on them in health, shall be rejected calling on him in sickenesse. The groaning reprobate shall say, Veni Domine ad solatium, come Lord to comfort: but God to him, veni improbe ad judicium, come sinner to judgement. Then as Aeneas for his lost wife Creusa, Nec quicquam ingeminans iterúmque iterúmque vocabis; thou doubling thy cryes, shalt call for him that will not heare. But to the faithfull and obedient shall be a sweet voice Mat. 25.34. Come for you desired to come; yee blessed, you loved blessing, and it shall be unto you, you have served, you shall raigne; Inherite the kingdome prepared for you.

Whom hath he called? Vs, us miserable sinners; that were deafe, and could not heare him: Lame, and could not meet him: blind, and could not see him: dead, and could not answere him. Vs, farre enough off, without God, without hope in the world. It was not sufficient, that he payed himselfe our debt in the bloud of his owne Sonne; and made a glorious Treasurie of his inestimable merits; but he must also call us to the participation: otherwise Christ might have beene rich enough in merits, and God in mercies; and yet we still beggers.

To what? To glory and vertue: some read By glory and vertue, other To glory and vertue, διὰ δόξης, &c. The sense is good and receivable either way; a word or two of them both.

If we take it, By glory and vertue, the summe is this, CHRISTS calling is so effectuall, when he joynes with the word of his grace, the grace of his word, that it shall worke without controle: it shall take virtuall and glorious effects. God had a purpose to call the Gentiles, there were barres against it. Matth. 10.5. Goe not into the way of the Gentiles: Matth. 15.26. it is not meete to take the childrens bread and cast it to dogges. Yet when those children Acts. 13.46. put from them the Gospell, and judged themselves unworthy of everlasting life, it came to the Gentiles: God did effect it by glory and vertue. God promised, Romans 11.26. that all Israel shall be saved: there were obstacles enough against it: the bloud of Christ on their heads, they revile and curse him in their synagogues, they are wanderers on the face of the earth; yet they shall be brought to the fold, by glory and vertue. So it was with us, God had purposed the Gospell to England, sealed up many soules there to eternall redemption. Were there no impediments? Yes, Queene Mary made a stop, put out the light, smote the Shephards, scattered the sheepe, burnt the professors, leagu’d with the Spaniard, yeelded all to the Pope: all is now bung’d up in ignorance, the devill is jocund, mens perdition as cock-sure as he would wish it, saving only he must stay the time of their comming to hell. Yet shall there be no elusion of Gods will; even then the Patronesse of superstition died; Queen Elizabeth of blessed memorie was advanced into the throne, all the clouds of error were dispersed. God now lifts his Church out of her swoune, dilates his kingdome, to save our soules, our fathers before us, our children after us; which the mercie of God continue to us and ours, so long as the Sunne and Moone endure: all this by glory and vertue.

To glory and vertue, according to the common reading. How hath God already called us to glory and vertue? In two respects: quoad inchoationem in present being, quoad perfectionem in hope. First, for our present estate we must understand by Glory, the honour of being Christians: by vertue, the good life that becometh Christians: to both these we are called:

To glory; is there any glory in this world belonging to a Saint? any account of a man so mortified to temporall things are we not the refuse, and 1 Cor. 1.13. off-scouring of all things? well, we have still a great glory by our calling, albeit carnall eyes cannot see it; or will not take notice of it. For if there were ignominie in thraldome, then is there glory in freedome. Gal. 5.1. Stand fast in the libertie, wherein IESUS CHRIST hath made you free. We are not borne free, but new borne free. It is great glory for us (naturally) slaves, to be made by CHRIST free-men: but greater glory to be made Kings, Revel. 1. So we that beleeve are truely noble, for brethren and sisters to CHRIST, and so of the bloud royall of God. Iohn 1.12. To as many as receive him, he gives right and priviledge to be the Sonnes of God. O happy Christians! Let others boast their Generation, we our Regeneration. This is the best ornament of bloud, the noblest part of the Scutchion, the fairest flower in the Gentlemans Garland. The youngest brother beares the armes of the eldest; so we of our elder brother CHRIST. Not my bloud, but my Christianitie makes me noble, said that noble martyr. Now this greatnesse is got by our littlenesse, the greatest glory comes by humility. Si gloriam cupis, gloriam despice: sic omnibus eris gloriosior, Chrys. If thou desirest glory, despise it: so thou shalt be most glorious. Wised. 5.4. The world hath the godly in derision, and a proverbe of reproch: count their life to be madnesse, and their end without honour: 1 Cor. 4.13. as the filth of the world, and the off-scouring of all things. But Nemo miser alieno sensu, sed suo: no man is miserable because another so thinks him, but because he so feeles himselfe. But the Lord hath called us to glory: and made us sonnes to a King, Iohn 3.2. brothers to a King, Heb. 2.11. heires to a King, Rom. 8.17. yea even to the king of glory. He were a poore for, that would be ashamed of the alliance which the King should challenge of him: yea poore is even that king that is ashamed of the Sonne of God, offering his brotherhood. Despicit mundus, respicit Dominus: men are ashamed of thy kindred, the Lord Iesus hath called thee to glory.

To vertue, as well as to glory. 1 Thes. 4.7. For God hath not called us to uncleanesse, but to holinesse. All things are yours; not to abuse with riot, but to use with moderation, and to enjoy with comfort, 1 Cor. 3.22. Because (by faith) yee are, and by obedience you are knowne to be Christs, and Christ is Gods. Tit. 2.12. The grace of God that brings salvation to us, teacheth us to live godly, righteously, and soberly: that is the vertue whereunto we are called; to despise the world, and please the Lord, Magnae virtutis est cum faelicitate Luctari: magnae faelicitatis est a faelicitate non vinci, Aug. Our vertue is to fight with vanitie; and our great happinesse not to be overcome of happinesse. Qui deficit sibi, ut adhaereat virtuti, amittit quod suum est, accipit quod aeternum est, Aug. Hee that denies himselfe and stickes to vertue; loseth his owne which he could not keepe, and getteth that happinesse which he cannot lose. Now CHRIST that calls us to vertue, gives it. Luke 8.46. Some body hath touched me, for I perceive that vertue is gone out of me. There is no vertue but it comes from him: the woman touched him, but it was not her finger, but her faith, that drew out that vertue. Nor was this vertue in his garments; for living they thronged him, dead they parted them, yet were never the better. So many now may tangere panem Domini, touch the bread of the LORD: yet not contingere panem Dominum, not touch that bread which is the Lord; because their faiths and their fingers goe not together. Thou art called to this vertue, come and take it: throng upon CHRIST for it, let nothing keepe thy faith backe, Luke 6.19. The whole multitude sought to touch him: for there went vertue out of him, and healed them all. If the glory of vertue doe not first enter into thee, thou shalt never enter into the vertue and triumph of glory.

Thus hath GOD already called us to glory and vertue, in respect of an inchoative fruition: hereafter we shall come to a perfect and plenary possession. The vertue there, is a pure white garment without spot: and the glory a golden crowne of eternity. Gods children have three suits of apparell; blacke, red, and white. Here we are either in blacke mourning, or in red persecuted; there wee shall be onely in white glorified. Revel. 7.9. A great multitude stood before the Lambe, in white robes, and palmes in their hands. White, is Symbolum innocentiae, laetitiae, beatitudinis; is the symbole of Innocency, of Ioyfulnesse, of blessednesse: of Innocency, because it is neither spotted nor died: of Ioyfulnesse, because opposed to blacke, which is the garbe of sorrow: of Blessednesse, because the state there is not subject to any change. It matters not what ragges we were below, so we may be clothed with that white above: we now mourne in blacke; but those teares shall worke a miracle through CHRIST, and change all our garments into white. Have vertue, if thou wouldest have glory: be wee here conformed to CHRISTS Image, and then he shall Phil. 3.21. change our vile body, that it may be fashioned like his glorious body, by that mighty working whereby he subdues all things to himselfe. For the Glory, it is unspeakeable: eye hath not seene, nor eare heard, nor have entred into the heart of man, the things which GOD hath prepared for them that love him, 1 Cor. 2.9. August. Oculus non vidit, quia non est color: nec auris audivit, quia non est sonus: nec illa, intravit in cor hominis, quia cor hominis intrabit in illam. The eye hath not seene it, because it is not colour: nor the eare heard it, because it is not sound: nor hath it entred into the heart of man, because the heart of man must enter into it. Enter thou into the joy of thy Lord: for it is too great to enter into thee. If we durst pray with Moses, Exod. 33.18. LORD, shew us thy glory: hee would answer, there is no man shall see mee, and live. Therefore Lord one day give it us: yes he will, for he hath called us to it. Ibi vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, esse quod erit sine fine. There we shall rest and see, see and love, love and blesse, that glory which is and shall bee for ever. Quis alius noster finis, quam pervenire ad gloriam cujus nullus est finis? what else should we propose for our end, than that glory which shall have no end?

Thus I have brought your meditations up into heaven, and now you say, Bonum est esse hîc; it is good being here, it is good leaving you there. Satis, enough and enough againe; Nunc dimittis in pace, it is high time to blesse you with a dismission, or dismisse you with a blessing: we have opened the Fountaine, but you know the Cocke is behind, that must derive the water of life to your hearts; Through the knowledge of Iesus Christ. I know this point is too ample for the small remnant of the fugitive time, and therefore a while I suspend it. And now you may say, the Sermon is done: and yet would to God you could say so truely, that it was done. But as a learned Divine observed out of Veri-dicus Christianus, the Christian Tell-troth. When a great Lady asked her servants, whether the Sermon were done or not; they answered, it was done: shee pleasantly replied; Dicta, non facta concio; it was spoken, it was not done. CHRIST hath called you to glory and vertue, to godlinesse here and salvation hereafter: if now your hearts come home to him in obedience, then the Sermon is done indeed. But if you cleave to the world; and care more to bring wealth to your purses, then CHRIST to your consciences; the Sermon is spoken, it is not done. It is spoken and done by the Preacher. God grant I may say, It is answered and done by the hearers. O how beautifull were it to behold! your growth and stature in grace confessing, and recompencing, the spirituall food which you have received.