To make your calling & election sure.

THere are diuerse ends of our vertu­ous [...]. Firmam vel certam, ratā vestram vocationē, & electio­nem faccre. Eight ends of good workes. liuing in religion; To shew our loue and thankfulnesse to God in obe­dience; to winne such as are not yet cal­led; to confirme the conuerted; to stop the mouthes of the wicked, shaming them by wel doing when they speake ill of vs; to make our calling and election sure, as the Apostle here exhorteth; to assure to our selues that inward graces in vs are true, and not counterfait; to shew that we are truly ingrafted into Christ; and lastly, for the mutuall benefit one of another, for our quiet peaceableness in the Church and Common-wealth. These ends of good workes wee finde in the word: these we acknowledge & know to be attained by well liuing; but that popish point of good workes wee may not approue, to doe good workes to merit heauen by in any sort, a deuise of man without the word. It taketh a­way Many rea­sons a­gainst iu­stification by works. from the sufficiency of Christs satis­faction: it lifteth vp the heart of man in the imagination of his owne worthines: [Page 33] it is contrary to Christs words, When you haue done all you can, you are vnprofitable seruants.

The godly are commended for good workes, but not said thereby to merit; rewarded they are, but it is onely in mercy: our best deedes are imperfect; & so farre as wee rely vpon workes of the lawe, so farre are we accursed, and haue lost righteousnes by faith in Christ: be­fore God we stād iust in Christs iustice, the forme of our iustification is the im­putation of Christs righteousnes, or the mutuall donation and acception (the giuing and receiuing) of Christ Iesus, be­tweene God in his mercie and a poore sinner by faith. Our goodnes is a men­struous cloth, and none wholly sancti­fied in perfection. In Adam we lost our spirituall life: In Christ and by him on­ly and alone, wee purchase our primarie happines, but not perfectly till wee be in heauen in our owne persons. Accur­sedly blinde, therefore, as beetles are our Antichristian aduersaries, who ha­uing so many ends of good workes pre­scribed plainely by the Word, yet cannot see them, but haue added one of [Page 34] their owne, against all truth, against the honour of Christ, yea and a mans owne saluation.

And thus much to preuent the aduer­sarie in his heresie of merit by workes: of which wee had occasion to speake both from the Apostles scope, vrging to a vertuous life by the argument here laid downe, the gaining of assurance of saluation thereby; as also from the di­uerse reading of this text; for in some co­pies [...]. it is thus: To make sure by good works your calling and election, and so it is in the vulgar which is commōly called Ieromes translation: which may well stand with the drift of the text and truth of diuinity in this point; as that very reason added to this exhortation sufficiently confir­meth. Let the aduersarie peruert good things as he pleaseth, veritie is warran­table: Words of good workes sound well euer to religious mindes, though peruerse spirits wrest them heretically to an ill end. But to proceede;

Two generall lessons may be colle­cted from this matter of the exhortatiō:

Doctrine. First, that it is no easie thing to be in our selues sure of our saluation, and set­led [Page 35] in the way of life; because the Apo­stle vrgeth vs to so great diligence, care, and endeauour about it: which if it were easie needed not. Light things aske not much labour; easie things are soone done, and wisedome requireth not to be much about a little: therefore in that, whereunto the spirit presseth with such reason, & vrgeth with so earnest an ex­hortation, as here; there is difficultie, & to attaine thereunto it is not easie? And for proofe of this doctrine, let vs weigh I beseech you, how hard a thing it is to en­ter How this doctrine is confirmed. into the way; to abide in it being en­tred; how easie to decline from the right way; & what trouble is in the recouery, if euer we returne back at all.

Before we come to God, sure wee are Iohn. 8. Ephe. 2. 1. 2. 3. 2. Tim. 2. 26 the diuels; no child so like his father, as we be like Satan our grād fire, who doth rule vs, & that as he pleaseth: strong hold he hath of vs: easily he wil not let vs go. In our sauiours time, he tormented, rent & tore the bodies of men, whom he pos­sessed, before he would let go his hold; so loth is he to lose vs, not of loue, but to deuoure vs. If thus he striue to keep posses­sion of the body, how hard it is to win [Page 36] out of his hands bodie and soule? wher­to if wee adde our owne madnes herein, that we vnwillingly are deliuered, ra­ther resisting the meanes, and persecu­ting the messengers sent to recouver vs that would bring vs into the state of grace, then any way willingly yielding our selues for our bettering; wee can­not but graunt it true, that it is hard for vs to enter into the way of saluation.

We are naturally like wilde beasts, Hard to win men to God. loth to be tamed; we can better away to be sauages, to liue in our corruptions af­ter our lusts, then walke in any orderly course, if vnpleasing to the flesh. What adoe is there to winne men from their wickednes? some of vs from our whor­dome, some from drunkennesse, some from blasphemous oathes, some from greedy couetousnes, some from super­stition, some from one thing, some from an other, but especially from our belo­ued personall sinne? God may thunder from heauen against rebellious Israe­lites, but they will not amend: Christ may lay lode vpon the conscience of Iudas, and tell him, that it were better he had neuer beene borne, then to bee a [Page 37] traytor to the sonne of man; but it can­not stay him, couetousnes so hath taken hold vpon him: Iohn Baptist may call the Pharises a generation of vipers, yet will they still eate out their Mothers side, and keepe their conditions: And he may perhaps by long and much la­bour bring Herod to doe this and that, but Herodias will he not forsake: So loue we to liue in sinne, least Sathan should wholy lose v [...]nd God fully enioy vs. Wee neede n [...]her confirmation here­in, but the witnes of our owne hearts. Many Sermons haue we heard, some af­ter one manner, some after an other, to bring vs into the right way: our con­sciences haue accused vs often, & cau­sed vs to feare wrath and destruction: good exāples of other before vs; Gods mercies motiues ouer vs; his chastice­mēts vpon vs; & the rule of reason with­in vs to reduce vs; yet haue we not left off to doe wickedly: as if wee had sworn with a high hand to resist both God and all good men, to bring vpon our selues deserued damnation: forlorne caitifs & accursed wights may wee thinke our selues, and hence condiscend to this in­fallible [Page 38] truth, that it is very hard to be­gin to be good.

As it is not easie to enter into the Men hardly abide in the way; when they are en­tred. straite gate: so is it a thing of no lesse dif­ficultie to abide, hauing set foote into that path of peace. For we beeing in the state of grace, though wee haue true graces, yet are we not therein perfect; and the imperfection of good argueth so much of corruption; this affecteth corrupt things, and pulleth vs from the desire of that which is holy. Hence is it, that a man findeth in him a continuall combat, sometime the flesh preuailing, sometime the spirit: with faith is doubt­ing: with will is an vnwillingnes, a pro­nesse to euill; but to doe good is not pre­sent with vs: whereupon it commeth to passe, that we sinne often, and euery sin interrupteth the comforts of a peaceable conscience; which maketh vs call into question the assurance of saluation, and worketh much sorrowe of heart: so that euery man may with the Apostle cry out saying, O miserable man that I am, Rom. 7. who shall deliuer me from the bodie of this death? Vpon this our imperfect state & corruption, Satan doth take aduantage, [Page 39] hee layeth baites to allure vs, and snares to entrap vs, according to our personall infirmities, from our natural disposition; he maketh motions by internall sug­gestions, or else prepareth externall obiects for the senses to drawe away the heart: by both or either are wee deceiued; hee tempting, and wee ei­ther yielding, or but weakely resisting. Thus brought he out of the way per­fect Adam, iust Lot, faithfull Abra­ham, meeke Moses, holie Aaron, zealous Dauid, strong Sampson, and that wise Salomon. What man was e­uer encountred and not ouercome, if GOD did not aide the best gra­ces with his second grace? We then see it to bee as hard, to abide, as to make entrance into the way of salua­tion.

Easily wee slippe out of the way, Hard to re­couer after relapse. hardly go wee on, back can wee run fast: but when wee are gone from home, wee make small haste to re­turne againe: long lay Dauid in his sinne, ere hee recouered, till the Prophet Nathan came and awoke him in these plaine tearmes saying, [Page 40] thou art the man. Sathan giueth such at­tendance, 2 Sam. 12. 7 if a childe of God bee taken wandring, as he can scarcely finde the way home againe: He either bewitch­eth vs so with pleasures, that we cannot returne, or affrigheth vs with feare, as Adam, that we dare not. If we get out of his hands againe, and by Gods good mercie outrunne him, yet is it with such striuing, as wee almost faint betweene feare to be held, and hope to escape: weighing Gods iustice with our sinne, we dread damnation; considering our back slyding, scarcely dare we looke for mercy, but with sighs, grones, & teares, wee come lamenting to the throne of grace, confessing sometime with the prodigall sonne, Father I haue sinned a­gainst Luke 15. heauen and against thee, I am not worthy to be called thy sonne, make mee as one of thy hyred seruants: sometime con­fessing Luke 18. with the Publicane and crying, Lord haue mercie vpon me a sinner, ackno­ledging with Esra our vnworthinesse, saying, O my God I am confounded, and a­shamed Esdra. 9. 6. 7 to lift vp mine eies vnto thee, ô my God: and praying with Dauid, Haue Psal. 6. 2. 4. mercie vpon me (O Lord) for I am weake: [Page 41] O Lord heale me for my bones are vexed: re­turne, O Lord, deliuer my soule, saue me for thy mercies sake. And thus it may be, af­ter many teares, lowd cries bitter wee­ping, and long sute made, we find at the length fauour and pardon: Hee that commeth the easiliest, returneth with confession of vanity of vanities; all is but vanitie in his mouth, and with vex­ation of spirit in the heart: but many cry, and weepe. powring downe many a salt teare from the eie for their former folly, before they obtaine mercie. Much trouble then and difficulty is in the re­couery of a sinner.

To conclude, many men of excel­lent Many of singular note haue fallen, and neuer could re­turne a­gaine. 2. Kings. 9 10. gifts, of great note in the Church, fa­mous for worthy acts, haue falne, & ne­uer returned againe: as appeareth in couragious and valiant Iehu, a captaine for the Lord of hostes against the house of Ahab, who slew two kings, Iehoram and Ahaziah, of Iuda and Israell: by him was Iezabel cast downe that cursed Queene, and the dogs did eat her in the gates of Isreel; hee ouerthrew Baall, his Priests and temple, he was zealous for the Lord and tooke Ionadab to bee a [Page 42] witnesse thereof with him. So Demas Col. 4. 14. intertained the Gospell, accompanied the Apostle in his afflictions, saluted the Saincts, and was famous in Churches. Ioash long liued religiously; he honou­red 2. Kin. 12. godly Iehotada, and was counselled by him, he repaired the Temple, and did many things worthy praise. Iudas was a follower of Christ three yeares, he prea­ched Christ; in his name cast out diuels, Mat. 10. and was an Apostle, one of the twelue, chosen by Christ out of all the world; yet was not Iehu his heart vpright, but he embraced Ieroboams calues, and fell from God and claue to his Idolatrie: yet did D [...]mas forsake the Gospell and en­tertained this present world, and no mē ­tion of his returne againe: yet did Ioash fall to Idolatrie and cruelty, ouerthrow­ing Gods worship, and persecuting yea murthering his prophets without repē ­tance: And lastly Iudas became a misera­ble miscreant, a thiefe, a traytor, and in horrour of mind so desperat, as after the fact, being hopelesse of mercy he hang­ed himself: Who readeth & feareth not? who heareth and trembles not? we see our beginning; is it easie thence to con­clude [Page 43] our ending. Doe wee see such, so qualified, so famous men to fa [...] vtterly? & shal we presume of a better end with­out any such tokens of grace?

Vse. By all this which hath beene said, it The [...] are deceiued that think assurance of saluati­on easily atteined. is more then manifest that it is not easie to attaine assurance of saluation. It is therefore altogether a fault in such, as la­bor the least in this matter. Of the world we feare to want: heauen wee make no question of. For the body here wee take care, and doe vpon euery light occasion distrust & fall to shifts in feare of want: but for the soule wee make our selues sure that it is well, albeit it doth want all the meanes of saluation, and we our selues liue in our naturall corruption vn­reformed. What is this but carnall pre­sumption? it commeth from Sathans suggestion; A motion from the diuine spirit it is not, where this giueth hope of heauen, there it moueth to goodnesse; this teacheth that the assurance of things aboue after death is beyond reason, and therefore more hard to bee attained, then things belowe in this life pre­sent. Many waies are here to make supply for the bodie in earthly things; [Page 44] but one way for heauenly. Men may be­stow vpon thee for this time▪ but God onely for the time to come: Thine own labour here may procure thee mainte­nance; and what thou canst not get, o­ther may giue thee: but no man can re­deeme a soule and giue life, man must let that alone for euer: here wee are led by sense, but in the other by faith: money can here purchase, but onely mercy there: man may deserue well of man, but nothing can he merit of God: We may be superiours amongst men, and yet tou­ching the future good of the soule may be worse then beasts: Diues may fare de­liciously euery day, and yet bee so farre from assurance of life, as that he is dam­ned at his death: All the world may we winne, yet lose our owne soules: Da­uid can tell vs, that hee neuer sawe the righteous forsakē touching the things of this life, but the wicked flourishing, & yet come to a fearefull end. The way is brode, and the gate wide, that leadeth to destruction, and many runne that way; but the gate to heauen is straight, and the passage narrow, leading to life, and many seeke it, but fewe finde it: ma­ny [Page 45] set foote in the way, few go on any time; and of these fewe, some turne back againe, and a very small number perse­uere to the end. Of the world wee are, and the world will loue her owne: but we are vncapable of grace, and enemies to goodnes, so as God in iustice abhor­reth vs. In the world we may liue, thogh we haue offended in many things, (kee­ping them secret from men) and neuer make satisfaction, but in an other wee cannot, if but one sinne be vnrepented of and God not satisfied, and the price of blood payed to redeeme vs by faith in Christ. Here offences committed, may bee pardoned by many (the King not taking notice of them) but there is no euill in the soule (though neuer so se­cret) but the King of heauen is acquain­ted with the same, and a pardon must be procured from his owne person, and by none but by his own sonne: else that of­fendor shall vtterly be condemned, and pay the punishment duely for euer, ac­cording to the trespasse. Therefore if all these things be well considered, and the weight of the reasōs seriously weighed, we may rather suppose our selues to be [Page 46] deluded by imagination, to thinke the assurance of saluation to be so easily at­tayned, then to be the settlednes of our iudgement from a grounded perswasi­on. And thus much for the first lesson.

Doctrine. The second lesson is this; that yet there is in this life a true assurance of sal­uation, in a certaine measure, to euery one in time ordained to be saued: else the Apostle Peter here would not haue ex­horted vs to labour for this assurance; which the Apostle S. Paule attayned also Rom. 8. 38 vnto in this life: which hee publisheth not onely singularly in the behalfe of himselfe, but plurally for the rest of all those whom God loueth in Christ Iesus. Neither doe I say that it is that fulnesse [...]. of faith, but a certaine measure; nor at once, but by little and little; nor to euery professour, but to such as are ordained to eternall life. And this is effected by How to get assu­rance. By medi­tation. meditation, inspiration, & sanctificatiō.

To haue assurance, we must meditate of Gods inchangeablenes, both in his owne nature (Iam. 1. 17.) as also in his gifts and calling which are without re­pentance (Rom. 11. 29) we must think v­pon Gods euerlasting decree without [Page 47] alteration: of his promises made irreuo­cably with the manner of deliuery, in the time present (Ioh. 3. 36) He that beleeueth Ioh. 3. 36. [...]. in the sonne hath euerlasting life, to take a­way doubting, and to establish our harts in an assured possession thereof.

No lesse gaine ariseth, by remembring the Lords couenant which hee maketh with his, & how it is a couenant euerla­sting, Ier. 32. 40 not for a time: and with such as he maketh it, he giueth them grace, & put­teth his feare in their hearts, that they ne­uer depart from him. Ier. 32. 40.

Lastly we may establish our thoghts vpon the ground of a mans saluation: The foundation of God remaineth sure, his 2. Tim. 2 19. free mercie in Christ Iesus chusing some to euerlasting life: no inducement in mā: before we haue being, our end is appoin­ted: nothing good foreseene in vs mo­uing God: no way in vs is there cause at all of our happines, but begun frō Gods free good pleasure, and established in Christ; out of whom wee may not sup­pose any least thing that may be benefi­ciall to worke mans saluation, or to procure good to vs, which is not freely giuen of God, and obtained by Christ [Page 48] alone without any respect of vs at all. Whence, a penitent sinner may thus cō ­fortably reason; Gods I was, before I had my beeing, in my beeing by corrup­tion of nature hee found me his enemy, yet did he not hate me, but shewed his mercie vnto me: he ordained me before the world, that caused him in time to bring me into the world: my sinnes did not hinder the passage of mercy, because in Christ he would be satisfied for mee: I will therefore surely conclude, that God remaining one in mercie, & Christ Iesus alway wel-pleasing to his father, the cause of my saluation beeing stil one and the same, I will not doubt damnati­on, for falles of infirmity; when as Gods mercie and Christes merit preuented the same in mine obstinate standing in re­bellion. Thus by meditation may wee strengthen and settle our selues in assu­rance to be saued. Praise the Lord.

It pleaseth God to afford his childrē By diuine inspiration more in musing on heauenly comforts, then when mens thoughts are bestowed vpon other things: he aydeth them with his spirit, who openeth our eies to see the secrets of the kingdome of God, and [Page 49] to know the things that are giuen vs of God: 1 Cor. 2. 12. Rom. 8. 10. who giueth testimony to our spirit, that we are the children of God: which wit­nes also is true and not lying, (as Iohn saith). This is the spirit of adoption, by which we are sealed; and the earnest which he giueth, when he taketh vs to be his. Haue I then the spirit of Christ? I am Christs; and in him there is no cō ­demnation▪ (Rom. 8. 1.)

Now least we be misled by Satans de­lusion, and take it for the holy spirits in­spiration, By sanctifi­cation. How to know the perswasion of Gos spi­rit, from Sathans de­lusion. see Rom. [...]. 2. 5. 11. 15. 16. there is a third thing to be ad­ded, that is sanctification. For if we haue the spirit of God, we are led by it; wee walke not after the flesh, but sauour the things of the spirit, which quickneth our mortall bodies; by it wee doe mor­tifie the deedes of the flesh; by it we are without feare, and dare come to God & cry Abba father: this spirit helpeth our infirmities in prayer, it maketh request for vs with sighes that cannot be expres­sed. This is the witnessing of Gods spi­rit with our spirit: it is not a bare mo­tion, but a true perswasion from the ef­fectuall graces which it worketh in vs, causing vs to liue in newnesse of life. [Page 50] This spirit witnesseth not to our spirit, if it bee adulterous, nor to our drunken spirit, nor to our sweating, lying, blas­phemous and rayling spirit, nor to our prophane and mocking spirit (if such we be) that we are the sonnes of God: no, no, for our conscience telleth vs, that such are the sonnes of the Diuel, and all perswasion of saluation is but Sathans deceiueable delusions to secure vs in sin.

The holie spirit will not say wee are coheires with Christ & certaine of hea­uen, whilst we walke on in wickednes; hee teacheth in the scripture the con­trarie, and sheweth that there is no peace Esai. 57. 21. Psal. 9. 17. Mat. 25. to the wicked, they shall go into hell, and all the workers of in [...]quity.

Vse. Therefore let vs not think otherwise, but it is the spirit of Sathan, and not the holy Ghost, that worketh an imagi­nation of any certaintie of sal [...]ation, whilst wee liue vnsanctified, in our thoughts, vnchanged in our speech, and vnreformed in our conuersation.

We see, that assurnace may bee had by the foresaid meanes, it must make vs striue by these means for it: which if we obtaine; O blessed are we, saluati­on is come vnto vs, the comfort of all [Page 51] comforts. Through this assurāce, thogh we fall, we rise againe, and doubt not of The bene­fits which arise vnto vs by ha­uing assu­rance. mercie when we repent. We ioy to heate of death, because we are perswaded to be with Christ, which is best of all; we feare not man, that onely can kill the bodie, for that our soules are in safety: This maketh vs desire to bee taken from hence, and to be dissolued: This maketh vs loue and long after the comming of the Lord Iesus; saying how long Lord, whē Lord, O come Lord Iesus, come quickly: Reue. 6. 10. 22. 20. This (to conclude) freeth vs frō all dread of any euil that may befall vs, from the rigour of the law: it cānot condemne vs; if it do, Christ Iesus acquiteth vs▪ frō ter­ror of conscience: it dare not accuse vs; if it do, Christ will speak for vs: frō deaths sting & dead stroke; it hath not right to rule ouer vs: if it do, its but a while, Christ hath got the victory: frō the fierce wrath of the Iudge in the last day, when he shal be before vs, Angels on one hand; di­uels on an other; about vs the world bur­ning; in million [...] of thousāds conscience accusing, crying out to the mountains to couer them; hell gaping ready to deuoure all to whome Christ shall say, Go ye cursed with the Diuell & his angels: Math. 25▪ [Page 52] But what terrour can this be to the pe­nitent, assured of life? none at all. The Diuels cannot daunt vs, the repentant hath his pardon: Angels will not dis­claime vs, they here haue waited vpon vs: God will acknowledge vs, we haue his spirit the assurance of his loue: And can the Iudge Iesus Christ condemne vs, who is our sauiour, and hath by his death acquited vs?

Lastly, we are freed from the horrour of hell, where Diuels & damned ghosts bee; where paine is endless; the place darknesse; the persons punished with fire and brimstone remedilesse; their noise is hydeous; weeping and wayling for time lost and not recouerable; how­ling & lamentably crying for time pre­sent and paines intollerable, they gnash with their teeth one vpon an other, their conscience accusing & cōntinually tor­menting: They languish with paine, wishing to die: but they shall remaine and euer bee, though liueles [...]e, that their torment may be endless.

Sithen assurance of saluation here deliuereth vs from the dread of these things, what cause haue wee to vse all [Page 53] meanes to get so great and vnspeakable a good? Oh let vs then meditate serious­ly, pray for the spirit ardently, and liue here conscionably, that wee may bee therefore certaine of our saluation, and so liue eternally, Amen.

Your calling and election sure.

Doctrine. YOur calling, that is, which you haue tasted of by the ministry & prea­ching of Gods word; giue all diligence to make it sure, see it be not vocall, but effectuall; not a calling to an externall profession, but to an internall sanctifica­tion blossoming forth in good workes. Make this sure: but doe you aske how? How to make our calling sure. by good workes, that is by knowing, feeling, and euer retaining such graces as are Gods good workes, wrought in a man effectually called, at the time of his conuersion. The true knowledge of By know­ledge. the Lord Iesus is a worke of God in a mans conuersion (Act. 9. 5. 18) who ope­neth the eies of the blinde, turneth men Ier. 31. 33 from Satan to God, from darknes to the light (Act. 26. 18) True sight of sinne, with humiliatiō for the same is an other: Humiliatiō. [Page 54] when certaine were conuerted, they saw their sinnes, confessed them, & left them. Act. 2. 37. and. 19. 18. Faith in the Lord Iesus is an other; the first grace of one truly standing in the state of grace: for he is not by the word called effectually, that beleeueth not faithfully; for hea­ring bring [...] beleeuing: and such as are Rom. 10, 14 called of God, beleeue in the sonne (Ioh. 8. 30. Act. 8. 37). After this followeth a plyable hart to obey God: the stony heart remoued, in stead thereof God gi­ueth a heart of flesh, yielding subiection to God, his word and spirit. (Eze. 36. 26. 27.) This will make Paul going to persecute, ignorant of Christ, after one question made and answered, (Who art thou Lord? I am Iesus whom thou perse­cutest), Act. 9. in the next place to say, Lord what wilt thou that I doe? not making a­ny more resistance. This made Dauid ready to do any thing willingly at Gods bidding; yea, and it causeth vs humbly to condiscend to his good pleasure, and say with Ezechias, The word of the Lord is good; with Ely, Its the Lord let him do what seemeth him good; and al­waies with Iesus Christ, Father not my w [...] [...]ut thy will be fulfilled. Lastly, the Vnion with Christ. Lord worketh an vnion of hart & spirit with other in Christ [...]er. 32. 40: wherby it cōmeth [Page 55] to passe that we do conioine in one toge­ther one with another: thus, Act. 2, 42, the church is set forth, & in that verse are 8: graces of the Church; their constancy in this word they cōtinued, in the next word The eight graces of the Church. daily their seruencie, with one acord their vnitie, in the Temple their audacitie, in other words following, their charity, fa­miliarity, alacrity & sincerity, vnto which by the voice of Christ they were called, and wherewith we must be endued and therein continue, else we cannot make our calling sure.

Vse. Therfore such as remaine in blindnes, such as are not humbled for sins, neuer came to the sight of them, neuer sorrow­ed or sought for pardon for thē, but liue in their lusts, & loden themselues with i­niquity; such as giue not credyt to the word of God, beleeue not his faithfull messengers; such as be obstinate & stub­borne, refusing the easie yoke of Christ, or to draw with the godly therin, but ra­ther mocke at holy exercises, raile on such as desire to please God, endeuor to bring trouble vniustly vpon them: these though they be come to externall bare profession, yet sithen they are not come to reformation, by their calling, they cannot bee sure that they are saued: [Page 56] they may liue in the Church, but yet are none of it; tares they be, but none of the Lords wheat: they are in that num­ber of the many called, but not of the fewe that shall bee saued: they are like the guest comming in without his wed­ding garment, whom the Lord one day will command to bee bound hand and foote, and to be cast into vtter darkenes, where is weeping and wayling, and gnashing of teeth.

Calling and election. In the order of Exposition. causes, election is before vocation: for therefore are we called, because wee are elected. Rom. 8. but in searching out our saluation, according to the work wroght vpon vs, and the same felt in vs, calling must be before election; so is it in iustifi­cation and sanctification, that is before this, if we note the cause and effect; but this must wee finde in vs, before the o­ther, for our owne assurance: sanctified we be in our owne persons, but iustified onely in Christs righteousnes: Election is secret in God, and by effectuall voca­tion knowne and reuealed to vs, and the first sensible worke of GOD vpon vs touching soules safety: God commeth [Page 57] forward, beginning in and from him­selfe to doe vs good; wee, to find this, must goe backward, from within our selues, by sanctification to iustification, by vocation to election, and thence con­clude our eternall saluation. Therefore Esay, 43. 1. is it that here the holy Ghost hath thus set downe the words, and the like else where. The wisedome of God doth no­thing without iust cause: he breaks not order, as ignorant of order: neither sets downe matter as mistaken; but euer to teach vs from thence somewhat, which by the help of Gods spirit we vnderstā ­ding may further to saluation.

Doctrine. From this order first wee learne, how to make sure our election, if wee haue made sure our vocation. There is no doubt of the former, where wee make certaine the latter: and hee that cannot finde himselfe called, cannot possibly be truly perswaded, that he is one of the elect: for he hath not the next and im­mediate worke of God following electi­on, & going before iustification. Vse. Ther­fore to know our election, watch for our Rom. 8. 30. calling, follow the meanes, the ministry and preaching of Gods word; the ordi­nary [Page 58] means to bring men to Christ. It pleaseth him by the foolishnes thereof to 1 Cor. 1. 21. Rom. 1. 16 saue them that beleeue. It is the power of God to saluation: where this is carelesly neglected, such shall finde no other means to be saued; and such as persecute it, may feare iustly to be damned.

Sythen our election is made sure by our calling, and our calling confirmed to vs, as is said; I neede not say more of this: yet because the word affordeth vs more marks to settle our selues in better assurance, a word thereof or two, also.

Our election is further made sure by Markes of election. other markes of the elect, if we find them in vs, & they euer remain vpō vs: which is, to be sanctified (1. Pet. 1. 2) fruitfull in good things, (Ioh [...]. 16) sequestred from the world (Ioh. 17. 6. & 15. 19) a note which is notto be loued of the mē of the world, perseuerance (Ioh. 15. 16) following after Christ (Ioh. 10. 28) without departing from him (1. Ioh. 2. 19) loue to the godly, (1. Ioh. 3. 14) faith in Gods promises, and a holy reuerence to Gods ordināces, his word and sacraments: and he that conti­nueth herein vnto the end shalbe saued.

Again this order obserued preuenteth Another vse, how to preuēt the abuse of that holy doctrine of Prede­stinatiō. presumption in the doctrine of predesti­nation. [Page 59] If I be ordained to a certain end, saith the wicked wight, and that Gods decree must stand, thē its no matter how I liue, its all one to serue God or to liue as I like best: if I be ordained to be saued I shall not be damned; if to dānation, its in vaine to hope for heauen. It is true that Gods decree shall stand, but its a desperat spirits collection, to hold there­fore that we may liue as we list. Election is secret, & so Gods decree, his will vn­reuealed: whence wee may gather no­thing, but as the scripture, the written word, his reuealed will teacheth. It a­uoucheth predestination, & Gods vn­chāgeable decree: but it saith, Work out your saluation with feare & trembling, & so beareth downe presumption. It tal­keth of reprobation, but not to make mē desperat: for touching euery mans self in particular, he is to hope the best, & may say with the king of Niniuie, Who can tell if God wil turne and repent and turne away Ionah. 3. 9. frō his fierce wrath that we perish not? Euery man in particular by the reuealed will of God is commanded to liue religiously, and so bound to beleeue his owne sal­uation: this word are wee to liue af­ter, and striue we must to go in at the strait gate, hoping to finde passage. Math. 7. [Page 60] No man is to iudge himselfe to be dam­ned, whilst he here liueth in the way to be saued, if hee wilfully refuse not the meanes. None will so reason from Gods decree concerning the bodie; It is said, that mans daies are determined, the num­ber Iob. 14. 5. of his monthes are with God, & that hee hath appointed the bounds which man cannot passe: who hereupon will thus resolue? then will I be carelesse of my life, I will neither eate nor drinke, nor vse meanes of life, because I cannot liue beyond my appointed time. Herein is none so madde; but for all this, will vse the meanes which God hath appoin­ted to liue by, for that his time is kept secret from him, and onely knowne to God: euen so should we do in this case, for our soules, vse the meanes to liue for euer, so are wee commanded: this wee know; but whither God hath reiected vs before the end, we know not: neither may any one herein make search, but vnderstand in sobrietie that which is meet, obey what is commanded, beleeue what is promised, and cease to imagined despe­rately, and sinne not presumptuously, & hope well in the end. And so shall wee [Page 61] make sure to ourselues that which is e­uer certaine and vnchangeable with God: this note. And thus much for the exhortation: the reason follow­eth.

For; a note of a reason of the exhorta­tion [...]. Enim. which goeth before, concluded as an vse from the former arguments: a grā ­maticall obseruation in this cōiunction, to be well marked; there is differēce be­tween for & therefore; both in this verse: [...]. Quaprop­ter. for sheweth the reason of that which go­eth before, & therfore concludeth some­what from the antecedent by necessarie consequent. The thing chiefly herein to What to be obser­ued as the doctrine, from the Apostles practise. be marked is, that the Apostle neither ex [...]or [...]eth to practise, but vpon mani­fold instructions before; neither endeth the vse in the exhortatiō, without shew­ing also further reason why: Thus he guardeth before and behinde his words, vrging by reason as did Iohn Baptist and our Sauiour, to well doing; that so they might take place. He well kn [...]w mens slownes to practise, and that they neede haue good grounds laid before them to build thereon the exhortation to obey, and also reasons after to perswade ther­vnto. [Page 62] All of vs naturally affect to know; but without loue to doe: whence it is, that men vnregenerate can run to heare sermons of cōtrouersies, (such as preach by sentences, that can now and then sa­tisfie fantasie with some noueltie) & re­turne with their mouthes full of praise, applauding the person, who hath [...]ailed happily to presse all to practise, and san­ctification of life. Learning is Gods good gift, eloquēce a singular blessing, wit and memorie rare [...]auours, to make men amongst men honourable: but vn­lesse these be employed in the ministry to make men vertuous, as the Apostle doth here, Saint Paule in his Epistles, & as the Prophets did, and profound I see with his admirable eloquence, we may heare, learne, speake and admire, as without obedience, so without hope of that heauenly inheritance. Vse. Therefore let our wit for inuention of reasons, our learning to collect sound grounds, bee guides to our liberty of speech in vtte­rance, and this gift end in exhortation to good workes, and to make men zea­lous. So deale we faithfully, the people shall reape benefite, and we that preach [Page 63] gaine great comfort by our labours in winning soules, which onely we ought to aime at, and therein reioice.

If yee doe these things. The conditi­onall word, If, in the Original is not ex­pressed, nor the person Yee; the words [...]. Haec facie­t [...]s. beeing, These doing: but the person and the condition is necessarily vnderstood, and therefore expressed in the transla­tion very fitly: which wee following in the diuision of the Text, do take as granted implied in the text. Doctrine. Whence we learne, that God so promiseth assurance of saluation, as we haue care in vs, to liue well and to keepe the condition: the one cheareth the heart; but least we be wanton, the other is added to keepe vs in awe: but neuerthelesse, here may we not thinke therefore, that Gods gift is not free, or that it is changeable, ex­cept we make it sure: no such end of the condition.

GOD first bestoweth freely, with­out any thing on mans p [...]t: so hee gaue Adam first [...] preheminence ouer all his other creatures, and placed Gen. 1. 26 him freely in Paradise, without any [Page 64] forenamed condition, then afterward expresseth he mans duetie to be perfor­med, not as a cause procuring or conti­nuing Preuenti­on. goodnes, but as an effect of loue in harty thankfulnes, or as a token and signe by which we may know God to be so long in vs, and with vs▪ God pro­mised Christ, of his mere good pleasure; Adam neuer once desiring, no [...] at all de­seruing Ioh. 3. 16. that fauour [...] Christ came in the appointed time, and was freely giuen for vs, of loue in mercie and compassion; all this done truely, fully, and absolutely on Gods part: yet after commanded hee the obedience of faith, and promiseth saluation, with condition of beleeuing, Mark. 16. 16. on our behalfe; not as a cause, but as a signe by which men may know to whō Christ is freely giuen of the father, and in him haue eternall life.

It is then, as if [...]eter had said; If ye do these things, you thereby haue a true signe and token from God of his loue e­uerlasting and shall neuer fall from him: the like is that in the Psalme 15, 6. He that doth these things shall neuer fall.

Vse. Therefore to attaine to the benefite of this promise, let vs here looke to the [Page 65] condition; which is, carefully to exercise our selues in these vertues afore menti­oned. First well doing, keepeth vs from euill; euery gift of grace is a sentinell to First reason. watch against the opposite vice, seek­ing entrance to the heart. Hold sobriety, drunkennesse getteth no place: chasti­ty preserueth from dishonesty; feruency of spirit cannot abide luke-warme to lodge with it; light liketh not of dark­nes; righteousnes of vnrighteousnes; knowledge of Ignorance; nor godly humility of Sathanicall pride and arro­gancie; & looke how much we haue of goodnes, so much aduantage get we a­gainst wickednes: euery vertue aduan­cing it selfe and keeping it proper place in the soule, when the contrary vice as [...]aileth it; Sathan suggesting, and by outward obiects inticing the heart to yield thereunto.

Secondly, these vertues are the fruits Second rea­son. of the spirit: whence a mā may cōclude, that hee hath the spirit; and hee which hath this hath Christ, without whom no redemption, no saluation. These ver­tues are pleasant flowers, which gathe­red, are asweete nosegay to garnish our [Page 66] soules with, for the Lords delight. They are the guarison of the holy Ghost lodged in the soule, to keepe out such e­uils, as yet haue not entrance, and to bri­dle ill motions of the heart, daily arising, that we perish not. Thus much of thē in generall. But let vs, if but briefly weigh them in particular; and the goodness of them, will more allure vs to loue them.

Faith is the crowne of graces, and the The com­mendations of seuerall vertues: Faith. roote of vertues; it maketh morality by the lawe, to turne into Christianity by the Gospell: without it we cānot please God: by it we make the word preached profitable: and by it wee apprehend Christ, who satisfieth iustice, asswageth wrath, bringeth downe mercy, and hea­uen gates are open for vs, and wee enter, and take possession.

Vertue, integrity; the generall word Vertue. for a speciall, which is the brest-plate of righteousness, keeping countenance without blushing; it is the ioy of the spirit, and maketh men bold as a Lyon: it dare answere at the barre to the best, & say truely, Not guilty; it desireth tryall, and therein alwaies getteth approbati­on, and credite of euerie cause; not fea­ring [Page 67] malice, though lying and deceipt manage the matter with all the friends that may be made: it maketh man looke vp chearefully vnto God, and so resteth quiet in his owne innocency.

Knowledge; it is the candle of the soule, Knowledge. the rule of actions, the discerner of cau­ses, the Iudge of controuersies, the guide of affection, the bridle for the tongue, and the life of conscience, and the first motor to obedience: it saueth from errour, condemneth heresie, and stan­deth alwaies for verity, if peruerse­nesse of spirit turne it not into sophi­stry.

Temperance; knowledge is the first motor, this is moderator: it qualifieth & Tēperance. allayeth extreames; it is in nothing vio­lent: it preuenteth liking before looke­ing; it stoppeth rage of lust, and bride­leth appetite; it discusseth causes with deliberation; it ordereth words with dis­cretion; hot spirits by it may expostu­late iniuries done without contention: by it, knowledge telleth his tale wisely, and integrity is bold with safety.

Patience, is the mother of peace, a strong back to beare all burthens; it Patience. [Page 68] saith nothing to reuiling speeches, and is not an auenger of priuate iniuries: it waiteth for accomplishment of promi­ses long; it is the daughter of humility, and the safe conductor of integrity: by it we possesse our soules, and the enemy getteth not aduantage; it is neuer in want, dwelling alwaies with content­ment.

Godliness, this is the chiefe goodness; Godliness. by sense we are better then the creature sensless; by reason, better then the beast; by religion, better then man onely ha­uing reason; but godlynesse is the quin­tessence of religion: it is the especiall fruit of faith, sincerities comfort, the principall end of all learning, the perfe­ction of all knowledge, the creatures admiration, and here to the mightiest in the world their highest exaltation: god­linesse is great gaine; it hath the promise of this life, and of the life to come.

Brotherly kindnes, the procurer of loue, Brotherly kindness. the disposition of the heart, to doe good to other; it graunteth fauour to euerie frined; it liueth euer in charity; it is mer­cifull and lendeth, it is ready to doe pleasures, and liberall without delay; it [Page 69] is the goodnes of a mercifull heart, plia­ble to euery good worke.

Loue is the last, which is the fruit of Loue. 1. Cor. 13. brotherly kindness; the grace which the Apostle so highly extolles, and neede not here to be stoode vpon: but I will conclude it, with that absolute com­mendation, that Loue is the fulfilling of the lawe. And thus we see, what reason there is for vs to haue these excellent vertues, and to exercise our selues in them, that we may neuer fall: otherwise we are without certainty of our saluati­on and tokens of eternall comfort.

The loose and careless liuer, the vici­ous Reproofe to the leud & vicious. and leud man is heere vtterly left hopeless; he cannot looke for heauen; the scripture tels him, that there hee hath no enheritance: he that committeth sin is of the Diuel, the reward is death, the 1. Iohn. 3. 8 Rom. 6. 23. Psal. 9. 17. wicked shall goe into hell and all the people that forget God. If any, for bet­ter satisfaction, would know for what sinnes in particular death is threatned, and for which men are denyed heauen; they shall finde, that euery sinne vnre­pented of procureth damnation; but it pleaseth the holy Ghost to number vp [Page 70] many particulars: the places not vn­fit to be mentioned, to see and consider of them, Rom. 1. 29. 30, are reckoned vp Rom. 1. 29. 30. recko­ned vp 23 sins. three and twenty sins, Vnrighteousness, fornication, wickedness, couetousness, mali­ciousness, full of enuie, of murther, of debate, of deceipt, taking all things in euill part, whisperers, backbiters, haters of God, doers of wrong, proud, boasters, inuenters of euill things, disobedient to parēts, without vnder­standing, couenāt breakers, without naturall affection, such as can neuer be appeased, mer­cilesse; for which, not onely they that doe them, but also that fauour them that doe them are worthy of death. In 1. Cor. 6. 9. 10. are set downe ten kindes 1 Cor. 6. 9. 10. ten sorts of vicious persons. of vicious persons; Fornicators, idola­ters, adulterers, wantons, buggerers, theeues, couetous, drunkerds, raylers, and extortio­ners, which shall not inherit the king­dome of God. In Galathians. 5. 19. 20. Gal. 5. 19 20, workes of the flesh 17. are particularized seauenteene workes of the flesh; Adulterie, fornication, vncleannesse, wantonnesse, idolatry, witch­craft, hatred, debate, emulations, wrath, contentions, seditions, heresies, enuie, murthers, drunkennesse, gluttonie: which who-so doth, shall not inherite life. [Page 71] In the second of Timothie, 3. 2. 3. 4. 5. are reckoned vp nineteene sorts of the 2. Tim. 3. 2. 3 4. 5. Ni [...]eteene sorts of vn­godly. wicked and vngodly, who will rise vp in the last daies, when times shall be perillous: louers of themselues, couetous, boasters, proud, cursed speakers, disobedi­ent to parents, vnthankfull, vnholy, with­out naturall affection, truce breakers, false accusers, intemperate, fierce, no louers at all of them which are good, traytors, headie, hye minded, louers of pleasures more then louers of God, hauing a shewe of godlinesse but haue denyed the power thereof: from whom, such as truly pro­fesse Christ must turne away. In the Reuelations, 21. 8. there are eight sortes threatned with the second death, and Reu. 21. 8. Eight sorts. to be tormented in the lake which bur­neth with fire and brimstone: Feare­full, vnbeleeuing, abhominable, murthe­rers, whoremongers, sorcerers, idolaters, and lyers. The spirit saith, Reuelations, 21. 20, None defiled shall enter into heauen. But our sauiour in Mark. 7. 21. Mark. 7. 21, 22. are 14. 22. whereto ad Math. 15. 19, telleth vs of foureteene euils which defile a man. Euill thoughts, adulteries, fornications, murthers, thefts, couetousness, wickedness, [Page 72] deceipts, vncleannesse, a wicked eie, backbi­ting, pride, foolishnes, false testimonies, and slaunders. And therefore such shall not inherit the kingdome of God and of Christ. These six be the chiefest places Sixtie and od distinct sins menti­oned in six places. in all the newe testament, setting forth so many particular vicious persons & hate ful sinnes: wherein albeit, in some the same be againe repeated; yet in all, there be distinct and seuerall in number three score and odde, besides other sinnes mentioned in seuerall places elsewhere, which without repenting of and forsa­king, depriue men of life and saluation. If any of vs yet blesse our selues in our hearts hearing so plainly these things, then consider what the Lord saith to such, Deut. 29. 20. Great and fierce is the wrath of God against such a one. Ma [...]ke and cōsider thou that readest, & presume not. First he saith plainly that he will not be mercifull vnto him: secondly, that his wrath and his iealousie shall smoke a­gainst that man: thirdly, that euery curse written in the booke shall light vpon him: as if the curses in the former chapter mentioned, aboue forty and three, were too few to plague such a presumptuous Catiffe; but all the curses in the booke [Page 73] must light vpon him; and lastly, the Lord will roote out his name from vnder hea­uen, and separate him vnto euil out of all the tribes of Israel. What is this, but to depriue him of the cōmunion of saincts, and to pronounce sentence of damnati­on against him, in the last day? O ther­fore thou that hearest consider, as some that haue heard it: If Gods truth herein may be taken for truth with thee, if the anger of God may preuaile to feare thee, if the fierce-wrath of God may terrifie thee, if all the curses in Gods booke de­nounced may worke any dread in thee; hope not vainly of mercy whilst thou li­uest vnrepentant of any sinne: let not conceipt of pardon make thee put farre from thee the euil day; for, surely else in one sinne thou shalt bee punished, and thine end confusion: marke, vnderstand and pray.

Ye doe. The condition is, if wee doe Doctrine. these things; not heare, learne, professe them: doing is that which hath with God approbation; after our deedes shall we be rewarded, Rom. 2. 6. Math. 16. 27. 2. Cor. 5. 10. Math. 25. 35. 42. Vse. Ther­fore let vs hope well, if we be doers: here [Page 74] is approued the reading in the exhor­tation, make your calling and election sure by good vvorkes: for the reason of as­surance here, is from deedes: If ye doe these things; that is, If ye shew the fruits of these eight Christian vertues in good works, ye shall neuer fall.

This is seriously to be noted; for that most thinke to haue eternall life, and yet are no doers of these things; but vpon false euidences claime a right in that which without good workes they shall neuer enioy. For as assurance here, is vp­on condition, that we be doers: so there is nothing otherwise approued, though wee doe bring in many things to per­swade Eighteene deceiue a­ble euidē ­ces which men pre­sume to clame hea­uen by, without good workes. vs otherwise. 1 Thou art baptised, what then? Neither circumcision auaileth any thing, nor vncircumcision, but the keep­ing of the commandements. 1. Cor. 7. 19, but a nevv creature. Gal. 6. 15. 2 Thou art a hearer: what of this? Not the hearers but the doers of the Lavv shall be iustified. Rom 2. 13. He that heareth & doeth not, is a foole. Math. 7. 26, & deceiueth himselfe, [...]ames. 1. 22. 3 Thou knovvest the vvil of God. neuer a whit better without obedience, thou shalt be beatē vvith many stripes, Luke [Page 75] 12. 47. thou increasest thy sinne. Ia. 4. 17. and the scripture saith: Hee that saith hee knoweth me, & keepeth not my cōmandemēts is a lyer & there is no truth in him. Thou be­leeuest: 4 so do the diuels, and more also; they feare & trēble, which thou dost not & so art worse then a diuell: but if thou hast faith, shew it by thy works, Iam. 2. 8: els its dead, and thou a dry tree for the fire. Thou louest God: then hearken: 5 This is the loue of God, that we keepe his cōmandements. 1. Ioh. 5. 3. 6 Thou hopest yet well; but with­out cause at all: for he that hath this hope in him purgeth himself as he is pure. 1. Iohn. 3. 3 Thou fearest God: 7 then thou must ad with Eccle. 12. 12. Salomon to it, feare God & keep his cōman­dements; for they are neuer separated. Thou dost profess Christ the Lord: 8 so did the diuels; but, Not euery one that saith vnto me Lord, lord, shal enter in [...]o the kingdome of Mat. 7. 21 heauen, but he that doth the wil of my father which is in heauē. 9 Thou canst preach: a soū ­ding brasse & tinkling Cymball with­out workes: many will say in the day of the Lord that they haue prophecied and cast out diuels, yet as workers of iniquitie, God will reiect them, & send them packing with diuels. Mat. 7. 23. [Page 76] Thou vsest to pray: but where no practise is, there is but hypocrisie; Let euery one that calleth on the name of Christ, depart from iniquitie. 2. Tim. 3. 19: else may we call, but God will not heare vs. Isai. 1. 15. 11 Thou happily dost fast: but it is no fast that God requireth, without obedience. Isa. 58. 6. 7. 12 Thou commest orderly to the Church; more of fashion then of since­rity, without doing Gods will: God re­quireth it not at thine hands to treade in his courts, whilst thou liuest vnreformed [...]ai. 1. 12. Thou makest the house of God a denne of theeues. Ier. 7. 10, 11. 3 Thou payest duely tithes and offerings, and obser­uest the appointed daies to keepe them holy: Without subiection to Gods will and commandement; he is wearied with thē, he cannot suffer them, and to thy selfe they are iniquity, Isa. 1. 13. 14 Thou hast often good motions and flashes, making thee wish well to thy selfe; so had & did Balam that wicked wisard. Thou hast more then so, 15 Thou canst be moued to weepe now and then: so could Saule. 1. Sam. 24. 17, and Esau found no place to repentance, though hee sought the blessing with teares. Heb. 12, 17. 16 Thou canst bow at the [Page 77] name of Iesus and often be made sad by the word, and canst in countenance and gesture carry thy selfe religiously: So Diuels did fall downe and worship Christ. Felix, he at the word trembled, and Ahab hum­bled himselfe before the Lord. 1. King. 21 27. 29. Scribes and Pharises looked sad, and were in shew full of grauitie & ho­liness. Iudas did shewe reuerence to Christ and said, Haile master: yet Di­uels are damned spirits: Felix a heathen miscreant, Ahab an accursed Idolater, who had sold himselfe to worke wic­kedly in the sight of the Lord, Scribes and Pharisees notorious hypocrites, and sworne enemies of Christ, and Iudas was a diuell and a traytor. And therfore its not bowing nor becking, nor looke­ing sowrely vpon the matter, neither a­ny gesture or fawning fashions, that can without holy obedience make men per­swade themselues truly of their happy­nesse.

17 Thou dost speake vvell of God and his mi­nisters, praise them and commend them as they deserue: So did the Herodians com­mend Christ, with most high commen­dations, Mark. 12. 14. so as they could not speake bet­ter: [Page 78] So did the Pythonist so commend Act. 16. Paule and Barnabas, as no man can say more of the worthiest seruants of God, nor more truly; yet the one sorte Christ his enemies and the other possessed with a diuell. Good words then cannot go away with it: wee may like Sermons now and then, wee may commend the preachers of Gods word, and yet be out of the state of grace: to conclude, Thou musest of thy good meaning, though thou dost amisse: but remember, Vzza had 2. Sā. 6. 7. no ill meaning, To saue the arke from falling, yet against Gods word; for which it cost him his life. Meane well, but let the word rule thee, and liue thereafter, and then doubt not to finde peace for euer.

Vse. This I haue vrged, thus much: first to pull downe the presumption of com­mon and time seruing protestants; and secondly against the Papists, who doe say we allow not good workes, but do make our religion a religion of liberty & of faith without workes.

Doing. The word is in the time pre­sent, [...] Doctrine. Exod. 3. to shew that onely present doers may looke for a blessing; God is I am; [Page 79] not I was, or wil be: so must wee all bee now, that which wee ought to be, Psal. 15, the question pronounced in the first verse, Lord who shall dwel in thy tabernacle, Psal. 15. who shall rest in thy holy hill? the answere is made in the time present, he that walk­eth, worketh & speaketh; to shew, that such (as is in the verse 5) shall neuer be moued.

This serues to reproue two sortes of Vse of re­proofe a­gainst backsly­ders. persons: first such as haue done wel, men of the time past, but haue falne away frō that which they were; these are hopeless of heauen, except they returne againe, because they haue lost that which shold giue them assurance, Well doing; also for that the scripture saith, that such can looke for nothing but vengeance: Heb. 6. 10. Therefore if we haue left off, either in whole or in part, let vs returne to our first loue, else wee shall neuer be able to Reue. 2 5 answere it; for what do wee dislike, that maketh vs not either at all religious, or not so much as we haue ben? the Author, Nothing in religion should cause vs to leaue it. that is God, the euerliuing God: matter, that is Iesus Christ, verity & holiness & vertue: maner, that is, in spirit & truth: the end, that is Gods glory & our eternal sa­safety: wee therefore haue no cause [Page 80] from religion it selfe to leaue it; but the cause must be found, to be either the di­uell, as in Iudas: or in the world, as in De­mas, or the cursed corruption of our flesh, as in Salomon, that hath drawne vs away from God to the Diuell, from hea­uen to the earth, from the spirit to the flesh, a madde and miserable exchange: neither let any of vs dreame to bee bet­ter for that we haue beene, except wee be as we ought: For the righteousness of Eze. 33. 12 the righteous shall not deliuer him in the day of his transgression. They that forsake the Ier. 17. 13 Lord shall bee confounded: they that de­part from him shall be vvritten in the earth. Dogs are such as returne to their vomit, 2. Pet. 2. and swine to wallow againe in the mire. It will not serue Iudas turne to say, I was an Apostle, no [...] Demas that he was a disciple, nor Iehu that hee had a zeale for the Lord God of hoasts, nor Ioash that he was a good king for a time: for then would Sathan shuffle in amongst the rest & hope to haue a share, & might say; Lord let me haue entrance, for I was an Angell in heauen, and so neuer were any of them. Brethren know this, If our lamps light goe out before the bride­groome [Page 81] come, wee may call, the gates being shut; but the Lord will say, Go ye cursed I know you not. Therefore let Heb. 3. 12. vs take heede brethrē, least at any time, there be in any of vs an euell heart of infidelity to depart from the liuing God.

Second sort are such as be all for the time to come, who haue not yet attai­ned Reproofe to such as de­ferre off their amē ­dement. to well doing, liuing in hope for hereafter; youth dreaming to see olde age, and then thinke they, it is time e­nough to repent, as if it were not said: Remember thy creatour in the daies of thy Eccles. 12. 1. youth, while the euill daies come not, nor the yeares approache wherin thou shalt say I haue no pleasure in them. May we giue the first of our life and best of our yeares to the seruice of Sathan? and thinke wee that God will receiue vs in old age, when sin hath forsaken vs and not we it? old per­sons suppose to liue yet longer, and so deferre off till the last gaspe, when the generall sūmoner hath called them vp­pon their death bed; but late and con­strayned repentance is seldome true. Our time is not, when we will, but when God doth call; heare we must when he Pro [...]. 1. 28 speaketh, or else hee will not hearken [Page 82] when we pray. The first and best is his due; the last & worst of vs, he iustly may reiect; our yielding to his will by his word, is voluntarie subiection, which he accepteth; but to his wil by his work, is constrained obedience for feare of de­struction, which he little regardeth. God indeede receiued to mercie the thiefe in the last houre; this cānot be denyed; but yet one onely, though there were two; one, that a true penitent sinner may not despaire; & but one, that vngodly wil­full trāgressours, may not presume. Ma­ny cannot heare the threats of the Law, for feare of desperation: yet can they willingly run on in sin, & so perish by presumption. By this, many millions of thousands haue fallen headlong downe into hell (remember what Christ said of Luke. 17. 27 28. Sodom & the old world) but the Scrip­ture mentioneth few that haue gone to destruction by desperation, Cain, Sau [...]e, Achitophel, & Iudas. Dost thou hope, to speede as did the good thiefe? and why rather dost thou not feare to be like the bad thiefe? they both were in one case, had the like punishment, Christ be­tweene them, and death before thē: nay [Page 83] the worse thiefe had the good thieues rebuke & admonition to warne him of his wickedness, and to cease to sin; yet he had no grace to repent. Meanes wil not preuaile in the latter end, where God vouch safeth not the gift to amend: If thou dost perswade thy selfe, that God wil giue thee grace then to repent; thou art deceiued, if now hee offer grace and thou refuse it. At what time so-euer a sinner doth repent from the bottome of his heart, at that time will GOD free­ly forgiue; but that time is not when we lift, God is not at our beck, but the time is at his call. To day if ye will heare Heb. 3. Psal. 95. his voice harden not your harts: to day if we be not ready, wee shall be lesse apt to morrowe: the longer we continue in sinne the older it is, and the more strength it getteth: It is not as other things, the older the weaker; but daily it groweth stronger. If we say we can re­pent when we wil, that is not in our po­wer: and if it be, then if thou dost not re­pent now, and can, thou encreasest sin by wilfull transgression, and so makest more iust thy deserued damnation.

Therfore let vs now amend, & not de­ferre Conclusion. [Page 84] off till he eafter, when at death there is no remedie but either to heauen or to hell, to God or to the diuell; in which case men hardly or neuer finde that cōfort which presumptuously they haue exp [...]cted, but doe dye as they haue liued in sinne without sense or taste of ioies euerlasting, prepared onely for the righteous: for, Hee that beleeueth in Iohn. 3. 36 the sonne hath euerlasting life; but he that obeyeth not the sonne, hath not life, but the wrath of God abideth vpon him.

These things: that is which before he [...]. hath mentioned. Men do many things; some, the inuentions of their owne braine; some, the custome of forefathers; some one thing, some another: but not these things, that is which the word tea­cheth, Men do, but not what they should doe. the perfect rule of righteousnes, from which we may not decline to the right hand or to the left; neither adding thereto nor taking there from: for if wee doe, we keepe not our standing, we lose our comfort, and wander without our guide we know not whither; some who­ly as Aposta [...]ates; some in part persi­sting obstinately as hereticks; some a­gainst loue as schismaticks; and most as [Page 85] lawlesse, for our liues like prophane E­saus, will despise our birthrights and sell heauen, soules health, conscience com­fort, the words of eternal life for a mease of pottage, euen for our momentanie pleasures, lusts and liking in this life.

Many there are which will doe this Men doe some things but not all things. thing and that thing: these singularly, but not these things plurally; when a mā desirous of the assurance of saluation, must be studious of euery vertue, which helpeth thereunto: It is the nature of vertue to loue vertue: whence it is that one vertuous man imitateth an other, wherein one seeth another to go before him any way. One, two, or few vertues cannot liue, where other vertues are either hated or not sought after: one de­pendeth vpon another, as links in a chaine, and cannot be sundred; we may not be like Agryppa almost a Christi­an, for almost is not a Christian; neither content our selues with many things, as Herod, though with gladness; whilst we nourish some sinne, and be infected but with one notorious vice. God will haue all of vs or none of vs; though Sathan desireth but any least part, he wel know­ing [Page 86] that where he hath any thing at all, God will haue there nothing at all. He that breaketh one of the least of these commandements shalbe the least in the Mat. 5. kingdome of God: Iames saith, He that Iames. 2. breaketh one is guilty of all; and one vice is enough to ouerthrow [...]s, though wee haue some vertues: one sinne of couetousness ouerthrew Iudas; the de­sire of a bribe got Gehezi the leprosie; Sampson his lust, lost him his strength and eies: Caines enuie made him so to sinne as hee became accursed: Ismaels mocking cast him forth: Esaus pro­phanenesse lost him his birth-right: Ely his indulgency was his breaknecke: Michols deryding spirit made her bar­ren: and Ananias, for hypocrisie, was a spectacle of iudgement to others: Herod, albeit he doe many things, yet will haue his Herodias, his beloued sinne still, for enioying whereof wee are content to leaue other vices. I Wee will leaue any sin to keepe our beloued sin. will, saith the boone companion, doe a­ny thing and let me bee but drunke: And I saith the carnall caitiffe, and let mee but satisfie my lust, bee wan­ton, liue in dalliance and commit fil­thynesse: [Page 87] And I saith the couetous man, and let mee gaine goods and wealth: And I saith the proud man, and yield me honour; little knowing that such a maister-sinne is not with­out his many attendants: It ruleth; but the other haue their power, to which the miserable is also in bon­dage vnwittingly: for we must know that no one vice wil be singled out from his fellowes: but if one get head, o­ther haue gone before as harbengers, and other waite and followe after as Assistants: one breedeth an other, and one nourisheth an other conti­nuallie. Examples hereof, not onely in the wicked, who heape sinne vpon sinne, as Ioash murther to his Idola­trie, Iudas treason to his couetous­nesse: but euen in the falles of the faithfull children of GOD; Da­uid his lying in the bed and gazing idlely abroad, bred his lust, lust adul­terie, and adultery murther.

Therefore such as suppose to walke with a partie coloured coate, betweene vertue and vice, or rather with some vertues, and some vices, [Page 88] these men yet know not that vertue will dwell alone, as God; or vice alone; they are contraries, they neuer can accord in one; where vertues are carelesly negle­cted, there no one vertue hath full pos­session; and where any one sinne bea­reth sway, there viciousnesse is Lord & master.

Therefore let vs not doe this or that The meere ciuill honest man is no commenda­ble Christiā. vertue, for so may we sinisterly; but en­deuour to doe all, and this is right. Many men go vnder a good name by ciuil ho­nesty, either thorow restrayned nature, or good education in commendable maners of ciuility, who are farre from sanctification and the graces of the spi­rit. They doe many actions of vertue, either of a custome or by imitation, or respectiuely for this or that person, for this or that by-end; but not for vertue it selfe: neither doe they shew fruits of ver­tue, other then may preserue common honesty, their credit to liue amongst mē, & to procure them praise; secret or lesse publick they regard not: dueties of ho­linesse, prayer, reading the scripture, sā ­ctifying of the Sabaoth, instruction of their family, countenancing of the word [Page 89] preached, and such like, they be so farre from, as they mock at men herein zea­lously affected: for vices which they shunne, they be such onely, as be discō ­modious, or odious amongst men that haue but common honesty: but to sweare in ordinary communication, to be companions with men superiour in place, how wicked soeuer, they make no conscience of, neither of many other euils which by the rule of godliness are odious to God and such as sincerely seeke him. A sanctified spirit doth not thus shuffle things together, neither ma­keth a mixture of that which cannot be compounded: but they truly hate all vice, & are affected to euery good thing; and become in their place, after the mea­sure of grace giuen them, doers of these things.

But least naturall men should carp & Preuentiō of obie­ction. say, Belike I wold haue men here with­out sinne, or else to be without grace; & vnlesse we do all things, we do nothing: I answere, It is not mine intendment to teach any such thing; but that mē should leaue sin to the vtmost, & not dally with any; that they should doe vertuously & [Page 90] liue in purpose of heart, and will, with­out sinne. Legal obedience is beyond what is le­gal obedi­ence. our power to performe, which is after the exactnesse of the law, the comman­ders holiness, and mans perfection by creation, which we haue lost, and is not here in our owne persons recouerable, whatsoeuer the Phari [...]a [...]cal Papists say to the contrary: but I speake of obedi­ence Euangeli­cal obedi­ence. and vertuous liuing Euangelically; which is an earnest endeuour in loue & thankfulnes to God for his mercies in Christ, in faith apprehending his me­rits, in whom we be acceptable and wel­pleasing to God, in truth and sincerity of heart to doe whatsoeuer we are com­manded, and is commended vnto vs: which will appeare by our ioy in well Sig [...]es of [...]rity. doing, by our prayers and holy desires to doe well, by our feare to offend, & by our sorrow when we faile in our dueties; wherein stands the perfection of the best Christian: wee can neither be equall to the lawe to fulfill it, nor go beyond to do more any way to merit. S. Paule in his Apostolical estate found imperfections: And Hezechias could speak of vpright­ness, but of no perfectiō. And thus much for the condition of the promise.

Ye shall neuer fall. Ye shall neuer s [...]ip or slide downe, ye shall not come to any [...]. The expo­sition. hurt: the word here vsed is drawne from the bodie to the minde, and is diuersly taken in scripture; sometime for sinne; Prou. 24. 16. therefore is the word so translated in the vulgar translation: sometime for destruction. 2. Sam. 3. 38. 1. Cor. 10. 8. sometime to be downe on a sodaine, so as a standing and course is not kept; which is the common signifi­cation thereof. All these three may here very fitly stand, Ye shall not sinne, ye shall not be destroyed, ye shall not decline from your standing, to fall away from the state of grace, whereunto ye are called. And therefore here I wil speake of them all, as reasons to spur vs on to a vertu­ous life, which is the scope of the words.

Doctrine. Ye shall not sinne. Vertuous men sinne 1. Iohn. 3. not. He that committeth sinne is of the Diuel, and he that is borne of GOD sinneth not: yet he that saith hee hath 1. Iohn. 1. no sinne [...]s a [...]yer, and the truth is not in him. It is true neuerthelesse, that he which a­bideth in Christ sinneth not, such do cō ­mit Psal. 119. 3 none iniquity; to wit, first in Gods acceptation, according to that saying, [Page 92] He saw none iniquity in Iacob, nor trans­gression How god­ly are said not to sin. Num. 23. 21. Ier. 50. 20. in Israel: their sins shall not bee found saith Ieremie: and the reason is, be­cause the Lord will be mercifull vnto them; secondly in Christs satisfaction, in whom we are the righteousness of God, and in him there is no condemnation. Third­ly 2 Cor 5. 21 Rom. 8. 1 Rom. 7. in a godly mans will; for as the Apo­stle saith, good they would doe; and wherein they doe euill, they sorrowe and would not doe; and herein the will stands for the deede. Lastly in respect of time; for as the child of God sinneth not wholly, so neither finally; for God hath put his feare into him, that hee shall Ier. 32. 40. Ps. 37. 24. neuer depart from him; but if he fall, he shall not be cast off, for the Lord putteth vnder his hand. Thus the vertuous sinne not: and this grace shall be attained vnto by such as doe these things, saith Peter.

Vse. Now this reason hath great force to perswade vs to be vertuous: to bee free from sinne is blessednesse, as Dauid af­firmeth in Psal. 32. 1. 2. This blessing can we not better know, then to consi­der What it is to sin, and to liue therein. what it is to sinne, and to liue in it. It is the state of corruption, seruice to the Diuell, contempt of Christs death, [Page 93] the resistance of grace, the racing out of Gods image, the bearing vpon vs the D [...]uels likenesse: it is cause of calamities, the curse in our calling, the eating can­ker in the soule; the obiect of Gods wrath, and deaths sting: it breaketh the vnion betweene God and vs, it maketh conscience to accuse, and the lawe to condemne, it maketh our life miserable, death fearefull and the last day terrible: and to conclude, by it we lose heauen, Angels attendance, saincts society, and all celestiall comforts eternally; and we purchase hell; fiends attend vs, diuels accompany vs, the cursed crue of dam­ned soules abide with vs, and we vtter­ly depriue our selues of all good, & liue in woe and paines euerlastingly; This is to sinne, this is to liue in sinne; and not to sinne is to be acceptable to God, in Christ righteous, our will plyable to his bidding, and our end comfortable as we to goodnes are conformeable.

Doctrine. Ye shall not be destroyed. The vertuous, as they sinne not, so they perish not. Godliness hath the promise of this life, and of the life to come: there is no cause of feare then; A great inducement to [Page 94] liue vertuously, wee all naturally feare destruction, we desire to preuent it no greater ioy then to be sure of safe [...] Vse. then let vs liue vprightly, embrace vertue, & shun vice carefully: destruction remai­neth for the vngodly, but peace and Gal. 6. 16. mercie to Syon and vpon the Israell of God. Let Pharao be drowned, the Is­raelites shall passe ouer safely: wicked Israelites may be destroyed, yet faith­full Caleb and Iosua shall liue: Lotte shall escape, when Sodome shall flame with fire, and all the inhabitants ther­of: And Noah with his shall be aliue in the Arke, when the whole world shal haue an end.

Thus, vertuous men haue a Superse­deas against Gods iustice, not of merit but in mercie: their soules be sprink­led with the blood of the Lamb, so that the Angell of wrath must passe ouer their persons: they are aforehand mark­ed Eze. 9. in the forehead, for that they mourne & cry for the abhominations which they see: these, the Angel must not so much as touch, whē they be cōmāded to smite o­ther without pittie. O let vs therfore liue vertuously, and be doers of these things.

Ye shall not leaue your standing. You D [...]e. Psa. 15. 5 shall neuer, as Dauid saith, be moued, you shall not like dogs returne to the vomite againe, nor like swine to the Ioh. 10. 28 myre: it is Christs promise, None shall pluck them out of his hands whom hee hath chosen: the more they exercise ver­tue, the more they loue it, and grow more zealous in it. Dauid findeth the Psa. 19. words of God sweeter then honey, and the keeping of the commandements more precious then pearles: so is it with euerie one, that seeketh GOD in righteousnesse.

Vse. This keeping of our standing that we fall not away, is also a forcible reason to moue vs to exercise our selues in these vertues. What more comfort then euer to abide with God in the state of grace? to call God father, Christ (the Iudge) our blessed sauiour, the holy Ghost our comforter, glorious Angels our fellow seruant [...], earth our right, and heauen our inheritance? And what more vncomfortable, then by falling away to bid adue to God, to grace & to good­nesse? It is to cause the Lord to ab­horre vs and to bid the Diuell take vs: [Page 96] It is to runne from vnder Gods prote­ction, and to seeke death and destructi­on: who therefore would not liue in doing vertuously, to keepe his standing in the state of grace that hee fall not a­way?

Doubt not of falling, if thou liue in Euangelicall obedience, & in these ver­tues: thou hast a perpetuall pledge of Gods loue, euen by thy godly life, his promises are annexed to such a one; by well doing thou hast assurance of deli­uerance, and art in Gods seruice; and he that hath called thee, will mercifully re­ward thee in the end. But many haue falne thou wilt say: true; from what they Obiection answered. seemed to bee, but not indeede from what they were: their gifts were com­mon fauours, but not the speciall gra­ces of election: they neuer attained vn­to the aforenamed Euangelicall obedi­ēce; secretly they were hypocrites: none fall finally, but the good things they do, are done sinisterly, as appeareth in Iehu; and they nourish some sinne which doth breake out at the length openly, as in Iudas is manifest. Search therefore thy self how thou standest: if vprightly with [Page 97] feare, loue, and in humility; feare not to fall finally. The elect fall for a time, as we see in Dauid: but they so cōtinue not euer; this is the fall of a reprobate.

If you demand how in falling we may know the difference betweene the e­lect A quest. and reprobate, it may appeare thus to a man; first by the truth of grace be­fore the fall; by the remainder of grace in falling, with a kind of feare and with some struggling vnwilling to yield, and yet through infirmity & violence of af­fection, forced to yield; for the godly truely conuerted cannot sin after, with full consent: Lastly, after the fall to be checked in conscience; and though for a time they do lie in sin, yet then, not without the Lords externall chastise­ments to make them remember them­selues, & when a faithful messenger cō ­meth, as Nathan, to say thou art the man, Dauid yieldeth and saith I haue sinned; which the reprobate do not.

If further through feare, thou that art in the state of grace dost obiect Sathans Elect neede not to fear, they shall no way be ouercome. powre; hee shall not preuaile; Christ hath ouercome him. Math. 4. And his triumph is thy victorie, so read it and be­leeue. [Page 98] If thou dread the world, Christ saith, Be of good comfort I haue ouercome the world. Iohn. 16. 33. If the flesh which ouerthrew Salomon, & conquered Samp­son: hee that is in Christ hath mortified Rom. 6. the deedes of the flesh; and why was Christ pure, but to subdue thy corrupti­on? If yet thou say, But for all this, thou maist be ouercome by many temptati­ons & fall away in time of persecution, remember that God wil not try thee a­boue thy strength. 1. Cor. 10. 13. And for other afflictions for Christ, in them thou shalt be more then a conqueror through him that loued vs. Rom 8. 37. And I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to com, nor height, nor depth, nor any other creature shall bee a­ble to separate vs from the loue of God which is in Christ Iesus. verse. 38. 39. But many false teachers shall arise: true to deceiue certainly the reprobate, and to beguile the elect, if it were possible. Math 24. 24. But therefore it may bee inferred that it is an vnpossible thing; bee humble and meeke, for them that be m [...]ke will he guide in iudgement, and teach the humble his way. [Page 99] Psal. 25. 9. Loue the truth for the truthes sake, & God wil not giue thee ouer to beleeue lies, as hee doth those that haue not a loue of the truth. 2. Thes. 2. 10. Oh, but I feare, my daily offences wil cause the Lord to cast me off, to take his grace from me, & so shall I fall finally. For this know, that the best sinneth often▪ & it is not sinning but the lying in sin that dā ­neth: If thou canst confesse sin & forsake Pro. 28. 13. it, thou shalt haue mercie. Prou. 28. 13. though thou dost fall, thou shalt not be cast off, for the Lord putteth vnder his hand. Psal. 37. 24. To conclude, the Lord wil not forsake his people for his great names sake, because it hath pleased the Lord to make them his people. 1. Sam. 12. 22. Thus said Samuel to Israel to cōfort them, euen when they had greatly offē ­ded God.

Therefore let Sathan roare, and com­passe the earth, Iob is hedged about: let A comfor­table con­clusion. the world lie in wickednesse, the elect shall see light to come out; the flesh is strong, but the spirit of God is stronger to cast it out, to subdue and kil it: perse­cution shall not ouercome; the loue of Christ wil constraine vs to hold. False [Page 100] teachers shall not mislead vs so, but wee shall see & returne, or preuent them be­fore: & though we sin, yet this doth not condemne vs, for no Christians; but that we are weake, and not wholly freed frō corruptions. Here is no perfection, here is vprightnesse to bee had; hold this, beware of hypocrisie; striue to perfec­tion, that thou maist after attaine it in glory. So beloued shall no sin raigne o­ver vs, grace shall grow in vs, peace shal be vpon vs, faith shal set comfort before vs, this wretched worlde shall not be­witch vs, pleasures shall not deceiue vs, nor any thing cause vs to miscarie, but that wee shall run on & run out our race with ioy, vntill the full end of our daies. Which, the Father of mercy, & the God of all comforts graunt vnto vs, for his sonnes sake, Christ Iesus. To whom with the Father, and the holy Spirit, be euerlasting praise and glory, for this his grace, and all other his mercies, now and henceforth for euermore.

Amen.