Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 10

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 1 · Verse 10

p. 203VERSE 10. Wherefore, the rather, brethren, give diligence to make your calling and election ſure: for if yee doe theſe things, yee ſhall never fall.

THe ſcope of this verſe is perſwaſive and hortatory: wherein the Apoſtle labours to reduce Chriſtianitie to practiſe; That as men have a plentifull hope of ſalvation, ſo they may ſhew a liberall argument of ſanctification. For every one that hath this hope purgeth himſelfe. 1 Ioh. 3.3. And he that is freed from damnation walkes after the ſpirit, Ro. 8.1. Neither can there be a ſound teſtimonie of conſcience, that we are in Gods favour; if it be not joyned with the integrity of life. That which from everlaſting ſtood ſure in heaven by Gods decree of election, this make ſure to your ſelves on earth by your converſion from evill, and converſation in goodneſſe. As God hath his Statutum eſt, ſo muſt you have your Probatum eſt. CHRIST hath bequeathed to all beleevers a legacie of glory, intitle your ſelves to it by your faith and holineſſe; make your election ſure. It was ever ſure in GODS preſcience, now make it ſure to your owne conſcience. Which when you have done, be ſtabliſhed in your hearts; Yee ſhall never fall. He that hath a grant from the King under the broad-ſeale, and hath alſo intereſſed and ſtrengthned himſelfe in this grant Robore Legis, and hath approved himſelfe Coram facie Iudicis; wants now nothing but poſſeſſion, which the Sheriffe cannot deny him. So the Chriſtian having both theſe made ſure to him, when death ſhall manumitte him, the Angels ſhall bring p. 204him to the Inheritance, and the gate of glory ſhall give open way, the Porter not being Peter, but the LORD IESUS himſelfe. A man in your Citie is to be made free by his fathers copy: you demand proofe that hee is ſuch a mans ſonne: hee proves it by teſtimonie, you cannot deny his freedome. The Father of heaven makes all Chriſtians free by CHRISTS copy, Ioh. 8.36. If the Sonne make you free, ſhall you not be free indeed? Thou commeſt and demandeſt thy freedome: where is thy teſtimonie that thou art ſuch a fathers ſon? here, my faith and ſome meaſure of obedience. Chriſt will anſwere, Matth. 25.21. Well done thou good and faithfull ſervant: enter thou into the joy of thy Lord.

Wherefore the rather brethren, &c. The whole Verſe may bee diſtributed into:

An Exhortation; be diligent to make your election ſure.

An Confirmation; If yee doe ye ſhall never fall.

The Exhortation containes in it:

An Induction; Brethren, be diligent.

An Inſtruction; Make your calling certaine.

In the former there is a word:

Of Connection; Wherefore.

Of Affection; Brethren.

Of Direction; Give diligence.

Of Election; Rather, to this than other things.

In the other is conſiderable:

The Matter expreſſed; Make your calling and election ſure.

The Manner implied; How it may be made ſure.

The Confirmation offers to be conſidered by:

A Qualification; If yee doe theſe things.

A Ratification; You ſhall never fall.

The firſt branch of the firſt particular of the firſt generall, is the word of connection;Wherefore. Wherefore. This word inferres a conſequence on the premiſſes, or is a reaſon of the precedent ſpeech. The Apoſtle had formerly diſcovered the danger of ſuch as forget their owne purging. But there are many that forget not that they were purged by the redemption of Chriſt, but remember it too much: and from this derive encouragement of a licencious life, quitting themſelves from all ſinnes by his paſſion. But Non ſic didiciſtis Chriſtum, Eph. 4.20. You have not ſo-learned Ieſus Chriſt. Was your firſt leſſon Chriſts Croſſe, and did you ſo conſter it, Rom. 6.1. Shall we continue in ſinne, that grace may abound? He that thus ſpells Chriſt, hath but ſmall literature of religion.ooIoh. 5.14.John 5:14 Thou art made whole: ſin no more leſt a worſe thing come unto thee. Here is a Cure, a Dyet, and a Danger. Thou art made whole, there's the cure. Sinne no more, there's the dyet. Leſt a worſe thing come unto thee, there's the danger. Let every one that calls on the name of the Lord Ieſus, depart from iniquity, 2 Tim. 2.19. Art thou a Chriſtian? Sit illi dominatio, a qu… denominatio: acknowledge him thy Lord, of whom thou haſt thy name and title: doe not uſurpe that name unleſſe thou lead an anſwerable life. Otherwiſe though thou carry a while the name of a Chriſtian: thou wilt find at laſt the reward of an Infidell. If yee call God, Father; paſſe the time of your ſojourning here in feare, 1 Pet. 1.17. Shall we acknowledge a Father, and deny him honour? The end of our converſion, is to amend our converſation: and that word which ſounds peace and joy and remiſſion of ſins; leaves this leſſon behind it; Sinne no more. As upon a generall pardon granted at a Royall Parliament, the priſons are emptied; yet the priſoners and malefactors have three memorable words ſpoken to them; Exite, gaudete, Cavete; Goe forth, rejoyce in your libertie, but beware leſt your ſins bring you backe againe. He that drawes arguments of preſumption and ryot from CHRISTS death and paſſion; hath not perhaps forgotten his Saviour, but remembers him to the improvement of his owne damnation.

p. 205Brethren. This is a word of relation, betwixt the perſons to whom, and the perſons from whom, this admonition is ſent. This declares in the Apoſtle two vertues; his Humilitie, and his holy Policie: both attribute to us ſome dignitie, and require from us ſome dutie.

For his Humilitie; he prefers not himſelfe to the reſt of Gods Saints, but cals them all Brethren. How contemptibly would hee judge of the Popes arrogated Primacie! What ſacrilegious pride would be take it, to be called Pater omnium, the Father of all men; which is incommunicably proper to GOD himſelfe? Indeed GOD beſtowed upon Abraham this title;Rom. 4.11.Rom 4:11 to be called The Father of all them that beleeve. But this was Paternitas exempli, non cauſae; A father-hood of example onelyonly. Hee might be a Father in reſpect of generation to the Iewes; hee can bee Father in reſpect of regeneration to none. Himſelfe was the ſonne of Faith, though called the Father of beleevers. But Eſay 63.16. Doubtleſſe, O LORD, thou art our Father, though Abraham bee ignorant of us. And this our title, to the Father-hood of GOD, and brother-hood of Chriſtians, is through CHRIST: who is both Pater noſter, and Frater noſter; Our Father, Hebr. 2.13. Here am I, and the children which thou haſt given mee. Our Brother, Hebr. 2.11. He is not aſhamed to call us brethren. See here then, the different Spirit of Saint Peter and the Pope: one calls himſelfe the Brother, the other the Father of the Saints. Indeed the Paſtor may call his people, Children; and Paul calls Timothy his ſonne, when he commends himſelfe to him, 1 Tim. 1. VntoUnto Timothy my owne ſonne in the faith: when he commends him to others, he calls him Brother, Hebr. 13.23. Our brother Timothy is ſet at libertie. But, ſaith our Saviour; Call no man father; for one is your Father in heaven. Matth. 23 9.Matt 23:9Chriſt doth not there forbid naturall, civill, morall relations. Not naturall; Iacob may call Iſaac Father. Not civill; the ſervants of Naaman ſpake unto him; My Father. 2 King. 5.13.2 Kgs 5:13Not morall; as Eliſha ſaid to aſcending Eliah; My Father, my Father, 2 King. 2.12. Things that are ſubordinate one to another, doe not oppoſe one another: we have one Father in heaven, yet may have many miniſteriall fathers upon earth: but none in that ſenſe that GOD is our Father. Pater Eccleſiae, the Father of the Church, the Pope cannot bee called without wrong to GOD. This title he chalengeth in Saint Peters right; but Saint Peter himſelfe thinkes it wrong. CHRIST, ſay they, meant to turne over his right to Peter; as if he were to be his onelyonly heire; VponUpon this rocke I will build my Church. But the Church had a foundation from the beginning of the world; I hope Peter was not it. Hee calls us Brethren, to ſhew that he had but the priviledge of a brother, and did no otherwiſe than all the reſt; beare the armes of the elder; he gives them all equall priviledge. The Old Teſtament began in fraternitie; Moſes and Aaron: ſo doth the New; Peter and Andrew, Iames and Iohn, Simon and Iude, Philip and Bartholomew are alſo taken to bee brethren: ſo among the twelve Apoſtles, to be foure paire of brethren. Ex aequo fundavit Eccleſiam. And as CHRIST tooke them from an humble condition of eſtate, ſo hee gave them an humble opinion of themſelves. For condition; he tooke no Gymnoſophiſts from Indy, nor Philoſophers from Athens, nor Orators from Rome, nor Rabbi's from Ieruſalem; but men of no learning. When hee purpoſed to bring downe the proud hearts of men; Non per oratorem quaſivit piſcatorem, ſed per piſcatorem lucravit Imperatorem; He did not chuſe Orators to perſwade Fiſhers; but Fiſhers to convert Emperours For diſpoſition; though they were dignified to be Apoſtles, yet they remaine ſtill humble Brethren to the pooreſt. Non principandi ſuperbiam, ſed providendi vigilantiam tenent; They had not a luſt of Soveraigntie, but a zeale of charitie. If therefore Peter had any Primacie, it was non dignitatis, ſed ordinis; not of honour, but of order. Howſoever as Matthias for ſucceeding Iudas the Traytour, was never the worſe: ſo the Pope for ſucceeding Peter the Saint, is never the better.

For his Policie; he deſires to win their ſoules,Brethren. and therefore inſinuates himſelfe into their loves. Wee beginne our letters to men of honour with, Honourable: to p. 206kindred, with titles of Affinity: to friends, with termes of Amity: the Apoſtles with the beſt band, Brethren; beloved in the beſt Beloved, Ieſus Chriſt. The phraſe of [Brother] begins almoſt to be worne out: whether through Curioſitie, or Curialitie, ſuch Chriſtian ſalutations are thought too groſſe. But the Apoſtles wonted to let in their holy counſell by the ſweetneſſe of their affection. Notwithſtanding their Apoſtolicall authoritie, and beauty of graces; yet they tooke all courſes to inſinuate and worke into their hearers hearts. Even when they came with a rod, yet was it not without the Spirit of meekneſſe. In reproving of ſinnes, they did it without paſſion, not without compaſſion. You may therefore well pardon us, if with points of Humanity, we illuſtrate points of Divinity: if according to your capacities, from earthly things we reaſon to heavenly.Matth. 7.11.Matt 7:11 So did our Saviour; If yee being evill parents, can give good gifts to your children; how much more ſhall your heavenly Father give good things to you? Philoſophers were enemies to the Goſpell; give us leave to confute them with their owne reaſons; to cut off Goliahs head with his owne ſword. All this while we give to ſecular learning praiſe, but no more than it deſerves. It is a learned ignorance; yet if we can make it, like Balaam's Aſſe, ſpeake to purpoſe; you have no wrong. In all our courſes we ſeeke, non veſtra, ſed vos, not yours, but your ſelves: we love your ſoules, let your ſoules accept of our loves. If you will anſwer God in obedience, you anſwer us in the deſire of our hearts.

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

Againe, this terme is not without ſome requirable dutie. Is the Miniſter thy Brother? heare him. If God had ſpoken only by Angels, or by ſome raiſed from the dead, or by himſelfe in thunder; this had beene terrour: but by thy Brother; this is the ſweetneſſe of familiar mercy. The Lord doth raiſe up unto us Prophets of our owne brethren, Act. 3.22. But take heed leſt Gods gentleneſſe be abuſed by thy contempt: it is the Word of thy Iudge and Maker, though in ore fratris, in the mouth of thy brother. I know that worldly greatneſſe doth eaſily runne into this ſcorne; what, ſhall ſuch a poore man reprove me? Yes, Ier. 1.10. I have ſet thee over nations and kingdomes, Act. 9.15. I have choſen him to beare my Name before Gentiles and Kings. Revel. 10.11. Thou ſhall propheſie before people, and nations, and Kings. If thou be the Shepheard, ſuffer none to pollute the fountaine whereof the ſheepe ſhould drinke. I know that the poorer ſort are preſumptuous enough, but they want teeth and hornes: The ſonnes of Zerviah are too hard for us. If our conſcience and the ſalvation of our ſoules lay not upon it, it were better for us to hold our peace. I ſpeake not onelyonly concerning the paines: if a man knew the burthen, it would take away his ſtomacke. Hierome on thoſe words of Paul, 1 Tim. 3.7. He that deſires the office of a Biſhop, &c. Alas, who doth not deſire it? But to be a Biſhop, was then the firſt ſtep to perſecution: if it were ſtil ſo, to be prick'd for death, few would ſo much affect it. But I ſpeake concerning the oppoſition of malice, rather than the impoſition of labour; herein conſiſts our ſorrow and trouble. The ſhepheard having a lambe ſtollen out of his flocke, vowed to God if he could finde the theefe, to ſacrifice a Ram to him. But when in the purſuite he found a Lion preying on it, he made a new vow; that if God would deliver him from the Lion, he would not onelyonly content himſelfe with the loſſe of his lambe, but alſo ſ…crifice a Bull to him. If a ſheepe be endangered, we vow ſacrifice of thankfulneſſe, if we may recover it: but ſeeking the loſt lambe, we meet with a Lion, ſome great Tyrant, that hath perverted him to feed his owne humour, and ſenſuall luſt: we are now faine to returne without our lambe, and glad to eſcape the Lion. The ſicke man lothes the cuppe wherein the potion was brought him, though it qualified the malignancie of his diſeaſe: ſo many for private p. 207quarrels hate the veſſell, the Miniſter, though he brings them the water of life. It is Satans maſter-peece, or ſpeciall tricke; to put jarre betwixt the Paſtor and the people. Our feet ſhould be beautifull, and we doe what we can to gaine your affections, to draw you on with ſweet allurements to everlaſting peace: yet ſtill, as the Prophet ſpeakes, there are ſome that will contend with the Prieſts. You give the Phyſitian leave to tell the diſeaſe of your bodies: the Lawyer to ſhew you any flaw in your eſtates: your horſe-keeper ſhall tell you the ſurfets of your horſe: your huntſman the ſurrances of your dogges: onelyonly wee muſt diſſemble, and conceale from you the ſickneſſe of your ſoules. We will not doe it; we will pray for you, and honour you, and love you: but your ſinnes we will reprove, and what God hath bidden us, that we will ſpeake. And for you that come hither, to fetch ſeeds of luſt from the Temple, to ſeeke out the Devill in Gods houſe, as if you could not finde him in the places of proſtitution: you that come hither to detract and tra…ce, and thinke to enhaunce your credits of learning and wit by diſgracing the Preacher: you come not as Brothers and Saints, but as enemies and worſe. If there be any ſuch preſent, my admonition is well ſpent: if none at all, it is well and happily ….

Give diligence. Studete, Satagite, foreign. Terrene profits, though tanto non digna labore, come not without diligence. Doth a man reape without ſowing? The Apoſtle ſayes, Epheſ. 4.28. Give to him that needeth: Coloſſ. 3.14.Col 3:14and Above all things put on charitie: yet he ſayes withall; He that labours not, let him not eat. Doth he here put off that charitie, which he bids us put on? No, indulget viro, non vitio: he would have us favour the perſon, not the fault: and releeve Egentes, ſuch as want; but withall Agentes, ſuch as worke. The Philoſophers thought the world was immortall and eternall; for otherwiſe, ſay they, God were idle, and ſhould have had nothing to doe before the creation. They knew not the divine contemplation of his owne Eſſence in three Perſons; they conſidered not that incomprehenſible delight; nor that infinite buſineſſe of reſt, and reſt of buſineſſe, that he had in himſelfe. They were deceived in that, but not in this; that Idleneſſe is not incident to God. How much leſſe ſhould it be in man, his ſervant; that begs of this God his daily bread? Vntill we come to the threſhold of heaven, there is no reſt of travell: but then we ſhal reſt from our labours. The idle perſon may ſeeme to be Gods outlawry:Revel. 14.13.Rev 14:13 ſlothfulneſſe is a Remora that ſtickes to our ſides, and hinders the Barke from the voyage of bliſſe. God built his Temple on a Threſhing-floore: there muſt be labour in that place, though after a different manner. As Chriſt did not wholly put his Apoſtles out of their trade: Non mutatur piſcatio, ſed intentio; He made them ſtill fiſhers, but of ſoules.

It is a true maxime in Philoſophie, Art and Nature bring forth nothing ſuddenly: and is it not ſo in Divinity? Doth any man thinke, that hath lived all his yeeres prophane, to be made at his laſt houre a Saint? Never tell us, that one malefactour ſped ſo; for then we tell you, that one Aſſe did ſpeake: yet never was Aſſe or Oxe heard ſpeake ſince: Gratia ſemet ſumpta, ne ſit ſemper praſumpta; Grace that is preſumed, may be miſſed. You have not wealth from the clods without digging, and would you have bleſſing from the clouds without working? The labour of our bodies for this world, was but a curſe; the labour of our ſoules for heaven, is a bleſſing. We may ignorantly give our bread to the ſlothfull: God hath too much knowledge to give ſalvation upon ſuch termes. If the righteous ſcarcely be ſaved, where ſhal the ungodly appeare? He that gives all diligence to enter into heaven,1 Pet. 4.18.1 Pet 4:18 findes great difficulty; but he ſhall get in: but he that lies ſleeping in his ſins, muſt tarry without. The fooliſh Virgins knocke at the doore, but were denied entrance, Matt. 25.12. Would you needs ſleepe? ſleepe your laſt. When Iupiter, in the Fable, had invited all living creatures to a banket, the Tortoice came at the taking up of the table; whereat hee ſtorming, the Tortoice excuſed himſelfe, that his houſe troubled him: hereupon angry Iove adjudged him for ever to keepe in his ſhell. So when God calls, we have an houſe that hinders us; ſome lower, domeſticall, and earthly content; beware leſt all our happineſſe be confined thither.

p. 208Give diligence. This exhortation, preſuppoſeth no proper ſtrength of our owne to doe this; for it is Gods worke in us. Augustine ſayes, Sometimes I would have done this or that good thing; and I had will, but I wanted power: and againe I had power, but then I wanted will: either voluntas or facultas were miſſing. Will and Power, like the Sunne and Clouds, would faine meet: the Clouds ſtrive to come to the Sunne, but they are too weake and ſoluble, and melting: the Sunne would embrace the clouds, and call them neere to himſelfe; but then his beames are ſo hot, that they diſperſe them: theſe two could never meet till they were brought together by the wind. So our Will to goodneſſe, and our Power of performance, cannot meet, till they be brought together by the Spirit, that holy Wind which blowes where it liſteth. Ioh. 3.8.John 3:8The wheele runnes round, not becauſe it is made round, but becauſe it is moved round. In the Commandement, perceive what thou oughteſt to have: in Sinne, perceive what thou haſt not: in faith and prayer, perceive where it is to be had which thou deſireſt, Auguſt. Pſal. 119.32. I will runne the way of thy Precepts, when thou haſt ſet my heart at libertie. By nature our feet are tyed with the fetters of corruption, we cannot runne. Wilt thou runne with thy feet, before thou have eyes? Or with thy eyes and feet, without thy heart? Or with thy heart, before God hath freed it? Canſt thou runne the way, without the way, which is Ieſus Chriſt? We know whither our Diligence muſt runne for helpe: intreat Chriſt to intreat his Father: for he is delighted with his prayer, and requires it of him. Poſtula à me, Pſal. 2.8. Deſire of me, and I will give thee. It was but hyperbolicall in Trajan, it is true in our God: Citius eſſe deſinit, quàm benefacere: Hee can aſſoone ceaſe to be, as to be good to his. Gods hand was never ſhut from gigiving, if mans mouth be not ſhut from asking. Miſery is the beſt orator for merciemercy:Pſal. 50.Ps 50 God loves to be ſollicited; Call upon me in the day of trouble, I will deliver thee. He that inviteth all to come in mercy, will receive all that doe come in juſtice. Yet cannot our petitionary Diligence deſerve this: it is obtained not Prece, ſed Pretio; by the precious bloud and merits of Chriſt.

Rather, foreign, Potius. Let not the goodneſſe of God, which without your deſert hath choſen and called you to the profeſſion of CHRIST, forgiving and purging your former ſinnes, make you idle and careleſſe. But rather ſtrive to anſwer this merciemercy in your faithfull converſation: leſt you fall into that pit of deſtruction, from whence by his death he hath redeemed you. Ambite benefactis Dei; let your obedience concent in a ſweet harmonie with Gods mercies, that you may be capable of his promiſes; and not cut off like withered and fruitleſſe branches. The rather. He doth ſeeme to encourage this endevour, A Beneficio, à Periculo, à Praemio: Partly by the Benefit, partly by the Danger, and partly by the Reward. The firſt whereof incites our gratitude, the next our feare, the laſt our hope. 1. The rather, becauſe you have received ſuch a benefit, as cleanſing from ſinne by CHRISTS bloud. O what ſinne ſhould be ſo deare to us, as Gods onelyonly Sonne was to him! 2. The rather; for feare leſt a recidivation overthrow all your happineſſe. As Demas loſt himſelfe, by loving this preſent world, 2 Tim. 4.10. Seven worſe ſpirits may make a re-entrie, when upon the expulſion of one there is found a vacui…e. Lots wife had as good have dwelt in Sodome ſtill, as to looke backe after her deliverance, Ezek. 18.24. If the righteous turne away from his righteouſneſſe; in the ſinne that he hath ſinned, he ſhall die. A man hath beene dangerouſly ſicke, is now ſomething recovered▪ if by miſgovernment he fall into a relapſe, he exaſperates the diſeaſe. The firſt ſickneſſe of the bodie feeds upon ill humours, the relapſe on the vitall ſpirits. For a wound halfe cured, to come to a new inciſion, is more paineful than ever. It would grieve a traveller, got halfe-way forward his journey, loſing all that, to returne, and begin againe, Gal. 3.3. Are ye ſo fooliſh, that having begun in the Spirit, ye will be made perfect by the fleſh? No, rather give all diligence to continue: and call upon God for perſeverance; who alone can keep us from the griping pawes, and grinding jawes of that roaring Lion. It is ſaid, Zach. 4.9. that the hands of Zer…b… p. 209did lay the foundation of the houſe: and his hand ſhall alſo finiſh it. So it is God that begins the good worke in us, and God that accompliſheth it. Indeed hee chargeth us to give diligence, Pſal. 68.28. Thy God hath commanded thy ſtrength: but hee may command and goe without, unleſſe himſelfe effectuate it, as it followes; Strengthen, O God, that which thou haſt wrought for us. I know that Gods elect may for a time loſe ſome good meanes, and ſome great meaſure of grace; many have fallen foulely, and fully, none finally. It is onelyonly Gods mercy that up-holds us; giving us grace prevenient, ſubſequent, co-operant; grace before grace; grace after grace. It is not of our ſelves, that we perſevere to the end, and in the end; butpp1 Pet. 1.5.1 Pet 1:5 but we are kept by the power of God unto ſalvation. 3. The rather, in reſpect of the reward: thus ſhall you be ſure that you are written in heaven, never to be blotted out. There is no aſſurance in this world like it: wert thou ſure to enjoy more kingdomes than ever the devill ſhewed Chriſt; to be more healthfull than Moſes, to live longer than Methuſhalem: yet this is the end; Miſero dormire ſepulchro, to lye hidden in the ſilent duſt. Plot and project what you can; the beſt plot of all is ſalvation; and the beſt aſſurance, to live with Ieſus Chriſt for ever.

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

The determinate counſell of God doth not take away ſecond meanes, but diſpoſeth thoſe paſſages into order. Theſe two, Election and Vocation, are like Iacobs Ladder, whereupon the Saints aſcend like Angels to God: Election is the top, Vocation the foot. Iacob wraſtled with the Angell at the foot of the Ladder, wee muſt not be ſo proud as to wraſtle with him at the top. To the height of Election there is no climbing, unleſſe we begin at Calling, which is the loweſt round. To ſay, If I be ſaved, I am ſaved; without further care, is the Devils divinitie. There is no certaintie in that: looke to thy Calling, thus it is made ſure. Otherwiſe to preſume, is to pull downe the Ladder, and thinke to jumpe into heaven: never had man yet ſuch lucke. Fruſtra creditur, quod nunquam conceditur; If Magus offer to flie up to heaven, there is a Spirit to caſt him downe head-long. When our Saviour was on the pinacle, Satan thought with a Scriptum eſt, to breake his necke, Matth. 4.6. It is written, Hee ſhall give his Angels charge concerning thee, &c. But hee left out a materiall point; In omnibus viis tuis; In all thy wayes. That the people might know him to bee the Meſsias, hee perſwades him to ſhew them an unwarrantable miracle, to caſt himſelfe downe in a bravery: but that was none of his wayes: hee might deſcend by the ſtayres without ſuch a precipice. This cunning hee ſtill practiſeth on his members: hee ſets them upon the high pinacle of Predeſtination, and perſwades them there to a deſperate precipitation; with If I am elected, I am elected, &c. But this is none of GODS wayes, or preſcribed meanes, whereby wee may be acquainted with our owne election. Hoſea 2.21. I will heare the heavens, and they ſhall heare the earth, and the earth ſhall heare the corne, wine, and oyle; and they ſhall heare Iezreel. There is a courſe and order for fruitfulneſſe. So Election in heaven calls to Vocation on earth; Vocation calls for corne, wine, oyle; that is, the fruits of a good life; and theſe p. 210tell our hearts with comfort, that we are elected. God workes by Chriſt, Chriſt by his word, his Word by his Spirit, the Spirit certifieth our hearts, our hearts ſtand faſt by faith, faith layes hold upon Chriſt, and now backe againe, Chriſt preſents us to God.

There are ſix aſcents to heaven, as there were to Salomons Throne. The firſt and loweſt is Vocation, Iohn 6.44. No man can come to me, except my Father draw him. The ſecond is Repentance; when God hath called the heart from ſinne, it melts into teares, and is ſmitten with a holy remorſe. The next is Faith, which beleeves the pardon of repented ſinnes, and the adoption through Chriſt to peace. The Fourth is the Teſtimony of the Holy Ghoſt, Rom. 8.16. The Spirit beareth witneſſe with our ſpirit, that we are the children of God. Albeit this Spirit workes before, and begetteth the former graces; yet now it is eſpecially felt. The next is Peace of conſcience; all the clamours of ſinne, and terrours of the Law, being quieted:bbRom. 5.1.Rom 5:1 Being juſtified by faith, we have peace with God. The laſt is Good workes, the fruits of a ſanctified obedience, and effects of the former graces, which concurre to the making up of this Aſſurance. Thus here is, as in ſome great Princes Court; firſt the Gate, that is Vocation: then ſecondly, we muſt come to the Fountaine; Repentance, to be baptized in our penitent teares. Then thirdly, to the Common-hall; Faith, which gives us entrance to the Throne of Grace. Fourthly, we come to the Kings ſpeciall Favourite, his boſome counſeller, the Holy Ghoſt. Fifthly, to the Preſence Chamber, Peace and Securitie of ſoule. Laſtly, having paſſed all theſe, we come to the Glorious Chaire of Eſtate, the Preſentiall Majeſtie of IESUS CHRIST: thus by degrees we enter the doores of joy.

We know there is a Sunne in heaven, yet we cannot ſee what matter it is made of, but perceive it onelyonly by the beames, light, and heat. Election is a Sunne, the eyes of Eagles cannot ſee it; yet we may finde it in the heat of Vocation, in the light of Illumination, in the beames of good workes. It is a principle in reaſon; a perfect action is not received at firſt but imperfectly; an habite is not gotten at the firſt; ſalvation is not wrought on a ſudden. The path of the juſt is as ſhining light,ccProv. 4.18.Prov 4:18 That ſhineth more and more unto the perfect day. Saint Paul conſiders the chaine of our Salvation, depending on foure linkes,ddRom. 8.30.Rom 8:30 Election, Vocation, Iuſtification, Glorification: the firſt whereof hath no beginning, the laſt no ending. Here is the kindneſſe of a Father, that ſingles out ſome ſpeciall children, to whom he beares greateſt affection, and intends moſt good; and in this conſiſts Election. In good time he declares his affection, and makes his love manifeſt to them; there is Vocation. Then he conformes them to his owne Image, gives them place in Court, the honour of children, the earneſt of his Spirit, in token of Aſſurance: there is Iuſtification. Laſtly, he bids them enter into their fathers joy, makes them co-heires with his eldeſt Sonne in the poſſeſſion of bliſſe; there is Glorification. God hath choſen us before the world, created us with the world, called us from the world, juſtified us in the world, and he will ſave us in the world to come. He that choſe us when we were not, and called us when we were naught; and hath juſtified us being ſinners, will glorifie us being Saints. The Huſband-man of heaven chuſeth out a plot of ground at his owne pleaſure; there is Election: he ſowes this with the immortall ſeed, by his Word; there's Vocation: hee waters it with the dew of Hermon, the graces of his Spirit; there is Sanctification: when it is ripe, he reapes it from the earth, and carries it into the Barne of heaven; there is Salvation.

The head of Nilus cannot be found, they ſay; but many ſweet ſprings iſſuing from it are well knowne. The head of our Election is too high and ſecret to be found; yet we may taſte the ſprings, our Calling, Holineſſe, Iuſtification and Vpright life: and he that runs along by the banke of theſe rivers, ſhall be brought at laſt to that fountaine head, even the place and Booke wherein his owne Name ſtands written. Ioſeph may be a fit type to us of our ſpirituall deliverance. Conſider him ſold into Aegypt, not without the determinate counſell of God;Gen. 45.5.Gen 45:5 who preordained this to good: God p. 211did ſend me before you to preſerve life. Here is the difference; the brethren ſold Ioſeph, we ſold our ſelves. Conſider us thus ſold unto ſinne and death; God had a purpoſe to redeeme us; there is election. Ioſeph was delivered out of priſon, and we ranſomed out of the houſe of bondage; there was Redemption. Ioſephs cauſe was made knowne, and himſelfe acquitted, We could not be found innocent in our ſelves,Pſal. 1…5.…Ps 1:5 but were acquitted in Chriſt; wherin conſiſts our juſtification. Laſtly, Ioſeph was clothed in glorious apparel, and adorned with golden chains, and made to ride in the ſecond Chariot of Aegypt, So our laſt ſtep is to be advanced to high honour, even the glory of the celeſtiall Court, Such honour have all his Saints. Pſal. 149.9.Ps 149:9The creation of the world is a ſhadow of the regeneration of a Chriſtian. Firſt, there was an earth without forme, void; and a darkeneſſe upon the face of the deepe. Predeſtination is this great deepe, which cannot be diſcovered or diſcerned. There the light was ſeparated from the darkeneſſe; here knowledge is ſeparated from ignorance in the ſoule; there is Calling. Then was the Sun created; ſo here the bright beames of grace are diffuſed into our hearts, which fill us with ſpirituall joy; there is ſanctification. Laſtly, Adam was created after the Image of God, and placed in Paradiſe: ſo the new man is conformed to the Image of CHRIST, and ſhall be repoſed in the Paradiſe of everlaſting glory.

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

It is a true rule; God that hath predeſtinated the meanes, hath not left out the end: Ʋno propoſito utrumque: with one and the ſame purpoſe hee determined them both. Though man lives not by bread only, yet he that will not eate, ſhall not live.Matth. 4.4.Matt 4:4 There was a ſonne that held his deſperate opinion, to the great griefe of his parents: one day hee came to his father to borrow a horſe, ſaying that hee muſt be at Rome by ſuch an houre. The father replied, if you muſt be there, you ſhall be there though you ſtirre never a foot. Whereby he convinced him, that if he could not get to Rome without a horſe, how ſhould he get to heaven without motion? There is another ſtory of an Italian, ſo opinionated of Predeſtination; If I be elected, I ſhall be ſaved; if rejected, I ſhall not be recovered. He received a dangerous wound, and ſent to the Chirurgion to help him. The Chirurgion being made acquainted with his impious aſſertion, told him; It ſhall be needleſſe for me to uſe any meanes for you: for if your time be not come, you ſhall eſcape without medicine: if it bee come, medicine cannot reſtore you. The Patient ſmarting with griefe, and ſeriouſly pondering the Chirurgions ſpeech; that God ſends no helpe without meanes; penitently recanted his error, humbly ſubmitted himſelfe to meanes, and ſo was cured of body and ſoule at once.

The Rhemiſts object; We beleeve our ſalvation ſure, therefore it is madneſſe in us to pray for it. For were it not madneſſe to begge the creation of the world, which we know to be paſt already? Yea, it were madneſſe not to pray for ſalvation: p. 212for the creation we know our owne election we know not but by our aſſiduall prayers for the aſſurance of it. If we neglect this dutie, we loſe all certaintie. Ad Deum omnes ire volunt poſt Deum pauci. All men would come to the glory of God, but few will follow after the grace of God. Beatus vult homo eſſe, etiam non ſic vivendo ut poſsit eſſe. Auguſt.Men would come to happineſſe, even by running that courſe which directly leads to wretchedneſſe. Hee muſt be a Saint, that will injoy the communion of Saints. If thou wilt be ſaved with thoſe that are ſaved, thou muſt be ſanctified with thoſe that are ſanctified. Take thy Iourney by holineſſe, if thou wilt come to happineſſe. Keepe the coaſt of faith, if thou deſire to arrive at the Holy Land.

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

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

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

4 But now alas, ſaith the humbled ſoule; my godlineſſe is ſo ſmall, that I even deſpaire of aſſurance. Be comforteſt; ſtrive againſt thy corruptions, and by the ſpirit of Ieſus Chriſt, thou ſhalt overcome Paul was ſanctified man; yet he complaines, Rom. 7.15. What I would, that doe I not: but what I hate, that I doe. O wretched man that I am who ſhall deliver me from the body of this death? Albeit he groaned under the weight of his infirmities, and felt the buffets of Satan; yet he knew that nothing could ſeperate him from the love of God in Chriſt, Rom. 8.39. Thou canſt velle bonum, will that which is good; then heare God ſpeake comfort, 2 Cor. 8.12. If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Indeed where there is want of grace, content in that want, love of that content, indulgence to all theſe; there is neither ornament nor ſanctification, nor argument of ſalvation. But doeſt thou feele thy wants; hath that feeling bred ſorrow? that ſorrow deſire? that deſire prayer? that prayer encreaſed faith? faith ſhall bring downe merciemercy. In thee there is the ſenſe of infirmitie, in the other is the infirmitie of ſenſe. The feeling of ſin doth not annihilate the aſſurance of ſalvation. Wee feele the ach of a finger more ſenſibly than the health of the whole body; yet is the health of the whole body farre more than the ach of a finger. Sanctification is it ſelfe, though joyned with ſome imperfection. Hee that p. 213deſired helpe for his unbeleefe, was accepted for his faith. Thus Ahijah anſwered Ieroboams wife concerning her ſicke ſon. 1 King. 14.13. He onelyonly of Ieroboam ſhall come to the grave, becauſe in him there is found ſome good thing toward the Lord. Some good thing, ſome grace, though it be no great meaſure, ſhall be accepted. God regards not ſo much the Quantitie, as the quality: not how much, but how true. Though our Saviour did chide his Apoſtles for their little faith, yet he never rejected them that had any at all. Indeed if a man be not beſt at laſt, h… was never truely good: therefore encreaſe the oile in thy lampe, and then be ſure to enter into the Bride chamber of Ieſus Chriſt.

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

God knowes thoſe that are his, yea and he makes them to know it. Satan knows not who are his, nor can themſelves otherwiſe than conjecturally know it. The Iudgement of a reprobate belongs not to man, but upon ſpeciall revelation. So David in the 69. & 109. Pſalmes, prayes not only againſt their ſinnes, which we may doe: but alſo againſt their perſons, which we may not doe. So Paul againſt Alexander the copperſmith:ee2 Tim. 4 14.2 Tim 4:14 The Lord reward him according to his workes. And Saint Iohn ſeemes to allow the Church ſuch a judgement;ff1 Ioh. 5.16.1 John 5:16 there is a ſin unto death; I doe not ſay that he ſhall pray for it. And Paul, 1 Cor. 16.22. If any man love not the Lord Ieſus, Anathema Maranatha. And the Primitive Church with one conſent prayed againſt Iulian the Apoſtate. But this is to be done exceeding rarely; for who knowes them that ſinne unto death? And never abſolutely; for they may repent, and turne to the love of Ieſus Chriſt. There is no preſcribing to Gods infinite merrie: it is true indeed, that the Scriptures threaten damnation to continued ſinne; yet the Goſpell promiſeth merciemercy to repentance. God often ſaves inter pontem & fontem; and turnes ravening Wolves into mild and gentle Lambes.

To conclude; in Election we behold God the Father in chuſing: in vocation, God the ſonne teaching: in Iuſtification, God the Holy Ghoſt ſealing: in ſalvation, the whole Deitie crowning. God chuſeth of his love, CHRIST calleth by his word, the ſpirit ſeales by his grace: nowithe fruite of all this; of Gods love chuſing, of Chriſts word calling, of the ſpirits grace ſanctifying; is our eternall glory and bleſſedneſſe in heaven. In Election God beſtowes on us his love, in Calling he grants the bleſſing of his word, in Iuſtifying he communicates to us the ſweetneſſe of his ſpirit; in Glorifying he doth wholly give us himſelfe. We ſee fa…re with our bodies p. 214eye, ſenſe: further with the minds eye, Reaſon; furtheſt with the ſoules eye, Faith. The Rationall eye doth not ſo farre exceed the ſenſuall, as the ſpirituall exceeds the rationall. Calling illuminates the mind with knowledge; Sanctifying ſeales up the heart with ſpirituall comfort: ſalvation crownes all, even the ſoule with immortall bliſſe. This gradation of aſſurance is ſweetly contracted by Saint Paul, Rom. 8.30. Whom he did predeſtinate, them he hath alſo called: whom he hath called, them alſo he juſtified: and whom he juſtified, them alſo he glorified. Wherein the Fathers have found the foure cauſes of our ſalvation. In predeſtination the efficient cauſe, which is Gods love. In calling the materiall cauſe, which is Chriſts death, delivered in his word that doth call us. In Iuſtifying there is the formall cauſe, a lively faith. In glorifying there is the finall cauſe, that is everlaſting life. Paradiſe had foure rivers that watred the earth: theſe foure ſprings come from the Eden of heaven, and ru…e through the earth: and howſoever neglected by many, they make glad the Citie of God. So Bernard ſweetly. Conceditur in Praedeſtinatione, promittitur in vocatione eſt … tur in Iuſtificatione, percipitur in Glorificatione. Eternall life is granted to us in Election promiſed in our Vocation, ſealed in our Iuſtification, poſſeſſed in our Glorification▪ Conclude then faithfully to thy owne ſoule; I beleeve, therefore I am juſtified▪ I am juſtified, therefore I am ſanctified: I am ſanctified, therefore I am called: I am called, therefore I am elected: I am elected, therefore I ſhall be ſaved. O ſettled comfort of joy, which tenne thouſand divells ſhall never make void! So I leave you to th…, which can never leave you; the certaintie of this comfort.

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

Firſt, that it may be made ſure: there is a Rule, Nemo tenetur ad impoſsibile: no man is bound to an impoſſible thing: the Apoſtle would never ſet us about th… worke, which could not be done. It were uncharitable tyrannie to impoſe that taske, whereof there is no poſſibility of performance, The ground of this aſſertion is the ſtability of Gods purpoſe, Rom. 9.11. That the purpoſe of God according to election might ſtand. But how then is it ſaid, Revel. 3.11. Hold that faſt which thou haſt, that no man take thy Crowne. Augu.Now ſaith, Auguſtine; Si alius poſsit accipere, tu potes perdere. If another may take it, thou maieſt loſe it. The anſwer is eaſy; the Crowne of outward profeſſion may be loſt; but the Crowne of eternal Election ſtands unmoveable, to whomſoever it is decreed. Theqq1 Sam. 25.29.1 Sam 25:29 Soule that is bound up in the bundle of life with the Lord, cannot be loſt. To ſay the elect may fall away, and be damned, is a comfortleſſe doctrine, Luk. 10.20. Rejoyce becauſe your names are written in heaven. Saint Paul ſpeaking of Himeneus and Philetus, who were fallen from the faith; leſt the Church ſhould be diſcouraged by the apoſtacie of two ſuch notable pillars, as they were thought; comforteth them thus, 2 Tim. 2.19. Nevertheleſſe (albeit thoſe men fell off from Chriſt to their owne damnation, yet Nevertheleſſe) the foundation of God ſtandeth ſure, having the ſeale, the Lord knoweth them that are his. His Election is a foundation that ſhall never be removed. But Paul calls the Theſſalonians, Elect; yet they fell away, I anſwer; they are called elect, not from the greater, but the better part. It is called an heape of corne in the barne, though the bigger part of it be chaffe. Againe, by the Law of charitie we grant all thoſe that profeſſe Ieſus Chriſt to be elect. But David prayes, Pſal. 69.28. that his enemies may be blotted out; blot them out of the booke of the living. This was not Precantis votum, ſed Prophet…tis vaticinium: not the deſire of a petitioner, but the knowledge of a Prophet: blot them out, that is, I know they were never written there. But Ioh. 6.70. Have … I choſen you twelve, and one of you is a divell? This is to be underſtood of and election, not to everlaſting life, but to the office of Apoſtleſhip, which was changeable and temporary, 2 Cor. 13.5. know you not your owne ſelves, that Ieſus Chriſt is in you, except yee be reprobates? Whence two things neceſſarily follow: firſt, if Chriſt be in …, we are no reprobates: ſecondly, we may know this; know you not.

The Certainty of Election is a point wherein Rome makes ſome ſhew of p. 215comming neere to us; yet there is a great difference. They ſay, a man may know it by divine revelation, ſo ſay we. They ſay, that men may have a certaintie of hope, we ſtand for a certaintie of faith. Theirs of hope is conjecturall, ours of faith is infallible. Hope is an affection of the will, faith is a perſwaſion of the mind. Whatſoever God commandeth in the Goſpell, that a man muſt and may performe: but God commandeth a Chriſtan to beleeve his owne ſalvation; therefore he may, yea ought to beleeve it, 1 Ioh. 3.23. Indeed the Law did command that which we could not doe; but this is the difference betweene the Law and the Goſpell; the Law did impoſe dutie, but gave no power of performance: the Goſpell imperat & impetrat; commands and aſſiſts, gives grace whereby it may be obeyed, Ioh. 6.63. The words that I ſpake to you, they are ſpirit, and they are life. Againe, that which God hath charged us to pray for, hee hath charged us to beleeve: but we are bound to pray for everlaſting life, therefore we are bound to beleeve it, Mark. 11.24. What thing, ſo ever yee deſire when yee pray, beleeve that yee receive it, and yee ſhall have it. In every petition there are two grounds; Mandatum, quod jubet facere; Promiſſum, quod jubet credere; the Precept that binds us to aske, and the Promiſe that binds us to beleeve: otherwiſe to what purpoſe doe we conclude our prayers with Amen? Againe, he that is the member of Chriſt, can never be cut-off: if this could be, then ſhould there follow a ſecond Baptiſme: for Baptiſme is the Sacrament of Ingraffing.

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

Now we come to the manner, how this may be aſſured. There are but two wayes for a man to know it; Aſcendendo in coelum, deſcendendo in ſeipſum: either by going up into heaven, or by going downe into himſelfe. In the one there is preſumption and danger, in the other is ſecurity and peace. Have we recourſe to Saint Paul for his direction? and ſee how he conſents with Saint Peter: the ſpirit of God can beſt declare himſelfe, Rom. 8.16. The ſpirit it ſelfe beareth witneſſe with our ſpirit, that we are the Children of God. Here are two teſtimonies, not Gods ſpirit alone; there may be preſumption: not our ſpirit alone; there may be illuſion: both muſt foreign, Conteſtari, witneſſe together; concurre to make up this certificate. There is ſome queſtion what this teſtimonie of the Spirit is. Some take it to be an Enthuſiaſme, or extraordinarie revelation; but then were it rare, and to few. Some take it for the affection of the mind obedien to God, non ex timore; ſed ex amore, not out of feare, but out of love, Origen. But our ſpirit alone can teſtifie this, what need is there of Gods Spirit to it? Some referre it to the Imitation of God which makes p. 216us like him.Ambr. Anſelm. Haymo. Gorrhan. But this teſtimonie ariſeth not from any act in our ſelves, but from the divine ſpirit. Others thinke that this inward teſtimonie proceeds from our good workes. Cùm ſpiritus noſter per ſpiritum ſanctum bona agit. But the teſtimonie that riſeth from the effects, is rather our concluſion, than the Holy Ghoſts propoſition. Some by this witneſſe of the ſpirit underſtand Holy Doctrine, Theodor: and the truth of the catholike faith, Lyran. But the Apoſtle ſpeakes not of any outward ſigne, but of an internall teſtimonie. Therefore ſaith Chryſoſtome; Non vox chariſmatis praeſtiti, ſed praeſtantis; non gratie donatae, ſed donantis. The teſtimonie comes not from the effect, but from the efficient; not of grace given, but of him that gives it.

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

This teſtimonie may be perceived by many effects; eſpecially take one: it is the right eſtimation of our ſins. Now this eſtimation muſt be in reſpect of their termes; as they are paſt, preſent, or to come. Wee muſt find in our ſelves, for ſinnes paſt Dolorem, griefe: againſt ſins preſent, Praelium, combate: concerning ſins future, Odium, 2 Cor. 7.10.2 Cor 7:10hate and reſiſtance. Firſt we muſt be grieved for the ſins we have done. Godly ſorrow worketh repentance to ſalvation not to be repenetd of where is Efficax, Effectus, Qualitas, Finis: the thing operating, godly ſorrow: the Effect, Repentance: the Quality, … to be repented of: the End to ſalvation. There be two ſorrowes, and they differ much: for worldly ſorrow Deum intuetur iratum, beholds God juſtly incenſed, godly ſorrow Deum intuetur pacatum, beholds God ſweetly pacified. They alſo differ cauſally: the former grieves for the puniſhment, not for the ſinne: the other grieves for the ſinne, not for the puniſhment: this would be ſorrowfull for ſinne, though there were no hell to puniſh it. Cain groanes under the penaltie, David grieves for the iniquity. The one trembles as a ſlave, the other feares as a ſon. Theſe penitent teares,Bern. Cor maculatum lavant, oneratum levant, contritum laetificant; they p. 217purge the heart from the fouleneſſe of ſinne, eaſe it of the burthen of ſorrow, and give it the chearefulneſſe of comfort. Therefore no Repentance, no teſtimony. Secondly, for ſinnes preſent, there muſt be in us an holy and valiant combate againſt them, Gal. 5.17. The Spirit warreth againſt the fleſh, as well as the fleſh againſt the Spirit. This combate can onelyonly befall the elect; whoſe ſoule is in the ſtate of Rebecca's wombe, when the twinnes ſtruggled within her: Eſau will not let Iacob reſt, nor Iacob Eſau. Two enemies in a Countrey are too neere; two in a Citie dangerous, two in a houſe worſe, but two in a boſome ſmarteſt of all. And yet unleſſe this ſtrife be in a man, he can have no peace with God. Indeed for naturall things, warre and peace are contraries; yet this ſpirituall warre is the onelyonly meanes to our eternall peace. The Saints in heaven have no ſuch ſtrife, for they are wholly ſpirituall: the reprobates on earth have no ſuch ſtrife, for they are wholly carnall: onelyonly the regenerate beleevers in the militant Church, maintaine this battell, and feele the bitterneſſe of this conflict. The preſſure of native corruption is heavie: as in the Ephi…ltes or diſeaſe called the Night-mare, a ſleeping man thinkes he feeles ſome heavie weight lying on his breſt, and holding him downe; he groanes and ſtrives to remove it, but he cannot. So this inborne corruption lyes on the heart of a Chriſtian, and he would faine be rid of it, he fights againſt it, and complaines that he is forcibly over-borne by it, to doe the evill he neither would nor ſhould: but let him be comforted, Chriſt ſhall one day give him a full deliverance. No combate, no teſtimonie. Laſtly, concerning ſinnes to come, we muſt finde in our ſelves hatred and reſiſtance: We know, that whoſoever is borne of God, ſinneth not. 1 Ioh. 5.18.1 John 5:18Hee is alwayes fixing his eye upon that rule, Philip. 4.8. Whatſoever things are true, and honeſt, and juſt, and pure, and lovely, and of good report: if there be any vertue, if there be any praiſe, he thinkes on theſe things. So that, Sanctimonium eſt Teſtimonium, our Sanctimonie is this Teſtimonie: 1 Ioh. 2.5. We know we are in God, by keeping his Word. Hence it is that ſome bookes have read, foreign; make your election ſure Through good workes: ſo Beza ſayes, he found it in two Greeke manuſcripts. This is a good witneſſe, when a man reaſons from the proper effects to the proper cauſe, 2 Tim. 2.19. The foundation of God ſtandeth ſure: it is granted; God is ſure of it, but how may I be ſure of it? Paul there anſwers; Let every one that nameth the Name of Chriſt, depart from iniquitie. Happie ſoule, that comes with this certificate, under the hand and ſeale of the holy Spirit, to the gate of heaven. He may juſtly chalenge mercy; Feci quod juſsiſti, redde quod promiſiſti; I have done what thou haſt commanded, performe to me what thou haſt promiſed: I have worne the ſhort white robe of Innocencie, give me the long white robe of Glory. There is a private mark, and a publike mark; Goe thorow the City,Ezek. 9.4.Ezek 9:4 and ſet a marke upon the forheads of them that mourne for the ſinnes of the times: there is the Private marke, Well done, thou good and faithfull ſervant, Ma…th. 25.21.&c. there is the Publike marke.

Thus we ſee, it may be made ſure, now therefore let us goe about it, and that with diligence. If you purchaſe lands, you buy the ſtrength of law to make ſure the tenures: if you drive a bargaine, you will have earneſt for aſſurance: if you let money to intereſt, you will not doe it without good aſſurance. The common voice of all the Vſurers about the towne, is Aſſurance: the very Stage knowes them by no other names, but Security and Aſſurance. You bind a debtor to you ſurer, than the Philiſtims bound Sampſon: and if he cannot looſe himſelfe, you put out his eyes, ſet him to grind at the mill, while you eat the floure. All is made ſo ſure, that neither the corrupt man of law, nor the Devill himſelfe, can finde a tricke to untie it. But now for heaven and ſalvation, you play at faſt and looſe: the laſt thing that ever is aſſured, is your eternall bliſſe. Beloved, I would this were a ſlander, and that you could nobly confute my jealouſie with your actuall piety. O that upon ſo good termes I might bee brought hither againe, to recant it: for you are ſure! when did you ever take ſo much paines, to be ſure of the pardon of your ſinnes, as you doe weekely to make ſure your debts? The want of that aſſurance hath often broke your ſleepes, p. 218when did the want of this diſquiet you? I will tell you; the purchaſe of your lands, the leaſes of your houſes, the bonds of your moneyes, the care of your bookes; ſhall all at the day of Iudgement, be bills of accuſation, and indictments againſt you. A man apprehended for a robbery, is convicted, condemned; yet by ſuit of friends reprived, till they can get a pardon for him. In the meane time come ſome of his acquaintance, and will him to be of good cheare; they ſing, dance, and drinke with him: he anſwers, I am condemned, the ſentence is paſt, the execution is ready; how eaſie it will be to get a pardon, I feare: if I were ſure to eſcape, I could be merry with you; till then, I muſt ſay to laughter, thou art madde; and to joviſance, be thou a ſtranger to me. Thus ſtands the caſe with us; the Law hath condemned us for tranſgreſſion, the devils are ready executioners to haſten Iuſtice; ſhew me my pardon, aſſure me that the great King of heaven hath forgiven me; I can then rejoyce; till then, no comfort can downe with me. There is a tale of a covetous man, that had nothing in his mouth, but It is good to be ſure. If his ſervant went to ſow his land, he would follow him; why? O it is good to be ſure. Though himſelfe had lockt the doore; yet he muſt needs riſe out of his bed in the cold, to feele it faſt: why? O it is good to be ſure. Let him have told his money often over, yet hee will tell it againe: why? O it is good to be ſure. It came to paſſe that he fell very dangerouſly ſicke; and his ſervant perceiving little hope of life in him: asked him, Maſter have you ſaid your prayers? Yes, I have ſaid them: nay, but ſay them againe maſter; you know it is good to be ſure. No, ſayes the worldling, it is more than needs, for I am ſure enough of that. Hee bids his ſervant open his cheſt, and bring him all his gold in it, to looke upon. The honeſt ſervant, willing to worke his maſter to repentance, having opened it; told him; Maſter, the Devill is in the cheſt, he layes his paw upon all the gold, and ſayes it is all his; becauſe it was extracted out of the life-bloud of widows, orphans, and poore wretches. Sayes he ſo, quoth the Extortioner? Then bring me the gold, the cheſt, the devill, and all; It is good to be ſure. Perhaps from hence came that by-word; that the covetous worldling gets the devill and all.

O the vaine aſſurance of theſe fugitive things! Vel ſequendo labimur, vel aſſequendo laedimur. No, I will hold me faſt by the LORD, for that is ſure. They that truſt in the LORD,Pſal. 125.1.Ps 125:1 ſhall be as mount Sion, which cannot be removed, but abideth for ever. The Dove makes moane to her fellow-birds, of the tyranny of the Hawke. One counſels her to flye aloft, but the Hawke can mount as high as ſhe. Another adviſeth her to keepe below, but the Hawke can ſtoope for his prey. Another, to ſhrowd her ſelfe in the woods, there ſhee ſhall be ſure: but alas, that was the Hawkes manour, the place where he kept his court. Another bids her keepe the Towne, there ſhee was ſure from the Hawke: but ſo ſhee became a prey to man, and had her eyes put out to make the Hawke ſport. At laſt one bids her neſt her ſelfe in the hole of a Rocke, there ſhee ſhould be ſafe, violence it ſelfe could not ſurpriſe her. The Dove is mans Soule, ſhe would gladly be ſecured from Satan: come to me, ſaith Riches, here thou ſhalt be ſure? No, wealth is the Devils ſtirrop whereby he gets up, and rides the covetous. Come to me, ſaith Pleaſure, here thou ſhalt be ſure; as if ſhe were not as very whore as Dalila, to betray thee to that Philiſtine. Honour ſayes, Come to mee, here thou art ſure; as if the Devill durſt not come neere the Court-gates; or Greatneſſe were a Superſedeas to ſinne, or a protection againſt the arreſt of judgements. No, there is no Sureneſſe in thy lands, none in thy moneyes, none in thy honours, none in thy pleaſures: neither Court, nor Citie, nor Countrey; neither Caſtles nor Forts can ſave thee; yet there is a Rocke for this Dove,Cant. 2.14.Song 2:14 O my dove that art in the clifts of the Rocke. The clifts of this Rocke are the wounds of Ieſus Chriſt; flie thither, O my ſoule, and be ſafe! Pſal. 55.6. O that I had wings like a Dove, then would I flie away and be at reſt. Thy wings are faith and prayer; hye thee to this Rocke, there onelyonly thou art ſure; all the devils in hell ſhall not plucke thee from the mercifull armes of Chriſt, Ioh. 10.28. They ſhall never be pluckt out of my hand. How are we ſure that we are in his hand? if his Spirit be in our p. 219heart. It was a good argument of Manoahs wife, Iudg. 13.23. If the Lord were pleaſed to kill us, he would never have accepted of our ſacrifice. So conclude thy owne conſcience; If the Lord were pleaſed to reject me, hee would never have given mee his Spirit. If I were a veſſell of wrath, ſuch a Comforter ſhould never have come within my doores, Pſal. 41.11. By this I know that thou favoureſt mee, becauſe mine enemies doth not triumph againſt mee. If Satan prevaile not, ſure then I am in favour, and the Lord IESUS hath reſerved mee to his eternall Kingdome.

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

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

I might adde another ſigne, that Vocation teſtifieth it ſelfe in a plenary obedience, at leaſt in reſpect of Reſolution. This muſt be Ad totum, per totum, de toto; To the whole Law, during our whole life, with our whole heart. To the whole Law, Pſal. 119.6. I have reſpect unto all thy Commandements. During our whole life, Luke 1.75. In holineſſe and righteouſneſſe before him, all the dayes of our life. With the whole heart, as David ſpeakes, With my whole heart have I loved thee. Otherwiſe GOD will come againſt us with a But, Rev. 2.14. But I have a few things againſt thee. With a Nevertheleſſe, Revel. 2.4. Nevertheleſſe I have ſomewhat againſt thee. With a Notwithſtanding, Revel. 2.20. Notwithſtanding I have ſome things p. 220againſt thee. All theſe exceptives; But, notwithſtanding, nevertheleſſe, are againſt us. I know, I muſt offend; I muſt ſuffer many ſinnes, I will allow my ſelfe no ſinne.

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

To conclude, let mee now characterize to you the man, in whoſe heart there is this aſſurance. He ſtands like an impregnable Fort, upon whom miſery and malice would ſpend all their ſhot: much they doe, to their owne ſhame, to his glory. Sinne like a flattering neighbour, hath often knocked at his doore, and would have come in, but found cold welcome: and if it was importunate, was ſent away not without repulſe and blowes. Perhaps it lurkes about his out-houſes, and ſpight of him will be his Tenant, but ſhall never be his Land-lord. He hath ſome faults, but God will not ſee them. He meets at every turne with his railing and accuſing adverſary, Satan: but he ſtops his throat with a pardon ſealed in the bloud of Ieſus Chriſt. He is never out of warre, never without victory. Thoſe roaring fiends ſet upon him proudly, and he beats them downe triumphantly. The ſhield he alwayes beares with him, was never pierced, Faith. He hath beene often tripped, once or twice foiled, was never vanquiſhed. His hand hath beene ſcratched, his heart is whole. Tyranny bends on him a ſterne brow, but could never daſh him out of countenance. Is he threatned the Surgery of the ſword? hee ſees Eſay under the Saw, Iohn in Patmos cutting in pieces. Is he threatned drowning? he ſees Ionas diving into that inextricable gulfe. Burning? hee ſees thoſe three Servants in their firy walke, and the Sonne of GOD amongſt them. Is he threatned devouring? he ſees Daniel in that ſealed den of terrible Lions. Stoning? he ſees that Protomartyr of the Goſpell ſleeping in peace under ſo many grave-ſtones. Heading? he ſees the Baptiſts necke bleeding in Herodia's platter. He is ſure, that the God which gave them ſuch ſtrength, is not weaker in him: what could they ſuffer without God? what cannot he ſuffer with God? If he muſt endure their paine, he lookes for their faith, their patience, their ſtrength, their glory. The terrors of death amaze him not; for firſt he knowes whom he hath truſted, and then whither death ſhall lead him. Hee is not more ſure to die, than to live againe: and out-faceth death with his aſſured reſurrection. Like Enoch, he walkes every day with God, and confers familiarly with his Maker. When he goes in humbly to converſe with him by meditation and prayer, he puts off his owne clothes, and takes a rich ſute out of the wardrobe of his Redeemer: then confidently he entreth the preſence-chamber, and faithfully chalengeth a bleſſing. He hath cleane hands, and a white ſoule, fit to give lodging to the Holy Ghoſt: not a roome is reſerved for the enemie: he that gave all, findes all returned to himſelfe. He is ſo certaine of his eternall election, and preſent juſtification, that he can call God Father, his Saviour Brother, the Holy Ghoſt his Comforter; the Devill his ſlave, earth his foot-ſtoole, heaven his patrimonie, and everlaſting life his inheritance. Thoſe celeſtiall ſpirits doe not ſcorne his company, nor refuſe to doe him ſervice. His heart is ſo devoted to Chriſt; that if miſery, if death, if torments, ſtood in his way on the left hand: if parents, children, friends, wife, inheritance, ſtood in his way on the right hand; he would diſdaine all obſtacles, and breake thorow all difficulties, to come unto him whom his ſoule loveth. He fixeth his ſpirituall eye upon therr2 Cor. 4.18.2 Cor 4:18 eternall things, that are not ſeene▪ others ſee that is preſent, he that is to come. He walkes upon earth as a ſtranger, his heart is at home. He hath laid up a ſure treaſure in heaven, a portion that ſhall never p. 221be taken away. He vexeth not himſelfe with cares, he knowes that he lives not at his owne coſt. Without omitting good meanes, he reſts on a Providebit Deus, the Lords providence. Without the warrant of GOD hee dares doe nothing, with it any thing: nor is his faith more valiant, than his bowels are compaſſionate. Hee hath teares plenty, bot… for his owne ſinnes and others ſufferings. Hee is no niggard of thoſe ſhowers on earth, hee is ſure never to weepe hereafter. When hee departs this life, his body ſleeps in a peacefull grave: and thoſe glorious Angels beare his ſoule with triumphant ſongs to the glorified Saints; where it is maried to the Bridegrome IESUS CHRIST for ever.

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

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

For the Condition, we muſt firſt doe and then have, not firſt have the reward and then doe. Indeed wee muſt firſt have Vnde, grace whereby to doe before wee doe: but not the reward till we have done. Among men he firſt ſerves, that deſerves: for God, we can merit nothing by doing, yet we ſhall have nothing without doing. The good man ſayes, Non mereor gloriam, ſed vereor vindictam: I deſerve not reward for my goodneſſe, but I feare puniſhment for my ſinfulneſſe. Let mee looke to my obedience, let GOD alone with my recompence. The tenour of the Scripture doth alwaies ſet the worke before the wages, Luke 19.17. Well done good ſervant: then Enter into thy LORDS joy, Matth. 20.8. Firſt call the Labourers; and if they have laboured, then Give them their hire, Rev. 22.12, I come and my reward is with mee; to give every man according to his worke. Firſt, wee muſt arme, then fight: firſt fight, then conquer: firſt conquer, then triumph. Eſay 62.11. His reward is with him, and his worke before him. His worke is before him, but his reward hee brings with him. Firſt, ſeeke the Kingdome of heaven: p. 222firſt ſeeke it, then find it. There is none among us, but lookes for eternall bleſſedneſſe: but where is our precedent obedience? GOD is not ſuch a Prodigall, to deale his treaſures among them that never ſought to pleaſe him. Quidam luxuriantur in Chriſto. Ambroſ.Some are too bold with CHRIST, they ſpend too faſt upon his ſtocke: indeed through their owne default, his riches mal… them poore. The conceit of his ſufficiencie cauſes them to neglect their owne deficiencie: they will faile in doing, yet CHRIST muſt not faile in Crowning. They forget their firſt, yet expect Gods laſt. They are deceived; if they will not firſt doe theſe things, they ſhall fall. It was a prayer of the Iewes every morning; Puram animam, quam mihi dediſti, da ut tibi reſtituam: ſo let it be ours, Lord, as thou gaveſt me an undefiled ſoule, ſo grant I may returne thee an undefiled one againe. Let us ſpend this ſhort time in agendo quae ad gratiam, in doing the workes of grace; that wee may ſpend that eternall time in habendo quae ad gloriam, in poſſeſſing the riches of glory.

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

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

For the Syncerity, Theſe things: not what gaine prompts, or luſt ſuggeſts, … what God commands. What are they? Such things as appertaine to knowledge, … vertue, to godlineſſe. Every worldling is left-handed: he will be doing, but he … no thankes for his paines. They that lay baits to intrap and enwrap their neighbo… are ſtill doing, to keepe their hand in ure: but this left-handed action is curſed. The rich Saint makes a feaſt, ſo doth the rich ſinner, but with great difference: the … p. 223of the former are the poore, who can returne no recompenſe: the gueſts of the other are the rich, who are likely to bid them againe; ſo they toſſe the ball of courteſie to ſuch, as are able to toſſe it backe to them againe. There is a right-handed charity in thoſe, a left-handed reſpect in theſe, Luk. 14.12. As we have opportunitie, Gal. 2.10.Gal 2:10let us doe good to all men, eſpecially unto them who are of the houſhold of faith. Rich worldlings will doe good, not to all men, but to ſome men: and of thoſe, not to the houſhold of faith, but after a ſiniſter ſort to the houſhold of Belial; to flatterers, to pandars, to drunkards, Phil. 4.8. There is a perfect rule of this foreign; whatſoever is true, honeſt, juſt, pure, lovely, and of good report. Thoſe things which you have learned and received and heard and ſeene in me, Doe. Martha had a buſy hand, but not about theſe things. Cain had a working heart, Achitophel a working head, Ioab a working hand: but Cains heart, Achitophels head, and Ioabs hand, are ill met in one man. Thou expecteſt eandem mercedem, the ſame reward that the Saints had: therfore thou muſt performe idem opus, the ſame worke that the Saints did. Theſe things.

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

Hee that hath my Commandements, and keepeth them, hee it is that loveth mee, Ioh. 14.21. Aug. Qui habet in memoria, & ſervat inevita: qui habet in ſermon…, & ſervat in moribus. Qui habet andiendo, & ſervat obediendo: or qui habet f…ciendo & ſervat perſeverando. Qui habet lectione, & ſervat dilectione. We muſt have the Goſpell in our hearts, and keepe it in our lives▪ have it in …earing, keepe it i… obeying: … underſtanding muſt containe i…, ou… actions expreſſe i…. Scriptur … i… opera vertere, & non modo dicere ſancta, ſed fa…, Hieron. Let u… endevour to … the Scripturall words into workes, and not onelyonly to ſpeake holy things, but to doe them. For Fruſ…rà Script…ra lec… niſi intellectua; fruſtrà intellect… niſi …: in …aine we read the Scripture if we underſtand i… no…, in vaine wee underſtand it if p. 224we obey it not, Iam. 1.22. Be yee doers of the word, and not hearers onelyonly, deceiving your owne ſelves. We muſt firſt be hearers: for David hath branded the wicked man with this marke; Noluit intelligere ut benè ageret: he would not heare nor underſtand, that he might doe well. A man may know the will of God, and not doe it: but he cannot doe it unleſſe he know it. Then not hearers only, but Doers; and th… without any plea, or excuſe, or feare of danger by holy obedience. The dove will not leave her flight becauſe there are ſome ravens in the aire: ſo the good Chriſtian will alwaies keepe obedience upon the wing, Pſal. 34.14. Depart from evill; what and ſpeake good only? No, but Doe good. De virtute loqui minimum, virtutibus …; Hic labor, hoc opus eſt, Perſi. To ſpeake of vertue is nothing, the labour is to ſhew the power of in it virtuous actions. Magna dicere Golia ſonus eſt: magna facere Sampſonis opus eſt, Tertul. To ſpeake bravely, this is but the ſound of a ſwelling Gyant: but to doe heroically, this is the worke of a valiant champion. It is not enough to ſay, as it is in the Pſalme, Credidi, & ideo locutus ſum; I beleeved and therefore I ſpake: but Credidi, & ideo operatus ſum; I beleeved, and therefore I wrought. No man can worke unleſſe he beleeves: no man can beleeve unleſſe he workes. Chriſtian Religion is more practicall, than theoricall: rather an occupation, than a meere profeſſion; dwelling like the Artiſans wit, at the fingers ends.

Let this bee underſtood to the confutation, to the confuſion of hypocriſie; which turnes Religion into a vizard: it hath mouth, and eyes, and noſe; all but painted. Hypocrites are not like the heathen Idols, ſave in one thing, Pſal. 115.5. They have mouthes, but they ſpeake not: eyes, but they ſee not, &c. Theſe have mouthes, and they ſpeake: eyes, and they ſee: eares and they heare; noſes, and they ſmell: feet, and they walke: they have hands, but they doe not worke. Plutarch hath a tale of the Moone, that ſhe entreated her mother to make her a coat fit for her. Her mother anſwers, my daughter, it is impoſſible to fit thee with a coat: for thou ſometimes waxeſt, ſometimes waneſt: art now in the full, by and by changing: to day bigger, to morrow leſſe. The hypocrite is ſuch a man in the moone; ſometimes a gyant, ſometimes a dwarfe: now great, preſently ſmall; evermore ſo changing, that no coat can fit him. Hypocrites are like pictures on canvaſe they ſhew faireſt at fartheſt. Heare them ſpeaking, and ſee them not doing, and you would thinke them Angels: but ſee them doing, and heare them not ſpeaking, and they are devills. Or at leaſt, as you would Iudge of dancers, when you heare not the tune of their muſicke; leaping and turning, in al points like mad-men. Their voice is the voice of Iacob, but their hands are the hands of Eſau. Tace linguâ, loquere vitâ: let thy life ſpeake, and thy tongue hold her peace. Hypocrites have the running gowte, but it ſettles moſt in their fingers; Chiragrâ laborant. A beggar being reproved for his laſy life, anſwered that he had a ſecret diſeaſe lying in his bones, which for modeſties ſake he muſt not declare: they beleeved him and relieved him. One among the reſt being unſatisfied, would needs know of him what that ſecret ſickneſſe was; ſeeing that he appeared ſo well outwardly: he told him plainely; it is within, a diſeaſe lying in my bones; ſome call it Idleneſſe. Tell an hypocrite, (whoſe zeale is ſo pepper-hot at the tongues end) that his workes be cold: Oh he hath a ſecret diſeaſe in his bones; a ſcurvy diſſembling humour, ſettled in his heart, and creeping through every joynt. If you will, you may call it Idleneſſe or Hypocriſie; for I underſtand them as convertible termes. It muſt be very ſtrong phyſicke that purgeth this humour. They are only good, when on the Sabboth day they are fowing tap-houſes, and ſcouring the common ſewers and ſinkes of ſinne.Proſper. But mendacia fallax Damnat, & in mach… gladiu… diſtringit Adulter. Adulterers puniſh wantons, and preſumption judgeth weakeneſſe. Is not this to be doing? yes, they doe till they undoe a man: they doe, but not theſe things: Omnium libidinum ſervicos puniunt qu… imitantur; Plin. They condemne that in others, which they applaud in themſelves. But let us doe what wee ſhould, that …e may receive what we would, 1 Tim. 1.5. The end of the commandment is charitie, not of a pure heart, and of a good conſcience, and faith unfained. Th… p. 225may we expect the reward well done good ſervant: not well profeſſed, but well expreſſed: not well knowne, nor well ſpoken, nor well purpoſed, but well done. This is the perfect rule, Gal. 6.16. And as many as walke according to this rule, peace be on them, and merciemercy, and upon the Iſrael of God.

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

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

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

And this is a ſweet comfort, that thoſe which are upheld by Gods power, ſhall never fall away from IESUS CHRIST. Eli was Prieſt of the Sanctuarie, yet he fell: Adam was in Paradiſe, yet he fell; Lucifer was in heaven, yet he fell: but whoſoever is in CHRIST, ſhall never fall. Indeed he may fall into affliction, but not into deſtruction. Subjicitur miſeriis, non rejicitur cum miſeris: he is laid under the p. 226rod of calamity, but he ſhall never be forſaken with the miſerable. Death may trip downe his body, Satan cannot get downe his ſoule; In abyſſum non cadet. His name is written in heaven; and untill that name fall, which will not be though heaven fall, himſelfe ſhall never fall. Though he wraſtles with Gyants, againſt Principalities, and Powers, and wicked ſpirits in high places; yet he ſhall ſtand. Though death lay his body in the duſt, yet it hath no power to touch his ſoule; he ſhall ſtand. The poore Philoſopher dying ſaid; Anxius vixi, dubius morior, neſcio quò vado: I have lived uncertaine, I die doubtfull, I know not whether I goe or what ſhall become of me. The blind reprobate, what he would not credite preſuming, he ſhall ſee then deſpairing; the gates of hell wide open, and a bottomleſſe gulfe ready to ſwallow him. The reſolved Chriſtian knowes, that the mouth of the pit is ſhut againſt him, that the gate of glory ſtands open for him; that he is elected, not to fall, but to riſe. No deſcent doth feare him, but his aſcent doth cheare him, I goe to him that is above. Now the merciemercy of God keepe us from falling, and giuegive us a bleſſed riſing at the Reſurrection of the Iuſt, through the merits of Ieſus Chriſt. Amen.