Exposition of Jude, Verse 21
Vers. 21. And keepe your selues in the louelove of God, looking for the merciemercy of our Lord Iesus Christ vntounto eternall life.
THese word… containe the second rule of the Apostle tending to the preseruation of faith, and true religion concerning louelove, and it is indeede of speciall vse, and direction for the framing of our liues: Christ calleth the louelove of God and men the summe of the whole law: Paul calleth it the end of the Commandements. This caused Paul to keep faith & good conscience: 2. Cor. 5.14. The louelove of Christ constraineth vsus. Now for the better informing of our vnderstandings, and our furtherance in obseruing this rule, fiue things are to be considered: first, what is meant by the louelove of God? Ans. Wee are to vnderstand by the louelove of God a diuine vertue in the hearts of the beleeuers, whereby they louelove God and Christ, properly and simply for himselfe, rest in him, and cleaue vntounto him as the most absolute good: for by Gods louelove in this place is not meant that louelove wherby God loueth man, but whereby man loueth God. Quest. Why doth the Apostle here omit the louelove of man? Ans. Because the louelove of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it: for first, whē a man loueth his neighbour, herein after a sort he loueth God: for then is God loued not onelyonly when our affection of louelove is directed vntounto himselfe, but also when his ordinances, his creatures, image, and other things partaining vntounto him are loued. Secondly, the Apostle Paul calleth the louelove of the neighbour the fulfilling of the law;Gal. 5.14. which cannot be vnlesse we include also therein the louelove of God, or rather it within Gods louelove, and ioyne them both together. Now if the louelove of man be the fulfilling of the law, how much more is the louelove of God, which by the same reason must include the other? Thirdly, it is a true rule in Diuinitie, that the first Commandement must bee included and practised in all the nine following, as being the foundatiō of them all. Now the maine dutie of the first Commandement is the louelove of God, which must goe with the practise of all the other,The louelove of God groweth not naturally in our owne grounds. so as al the duties of the other Cōmandements are included in ye same.
The second point is, whether this louelove of God bee in man by nature, or giuen by grace? Ans. It is not from nature, but a gift of grace following faith and iustification. Ioh. 14.14. If yee louelove me, yee will keepe my commandements; both which proceed from one beginning: as no man then can by nature keepe the Commandements, so no man can by nature louelove God aright. Rom. 8.5. The wisedome of the flesh (that is mans best things, his best thoughts and affections) is enmitie to God, therefore can there be no true louelove of God in nature. 1. Tim. 1.5. The end of the commandement is louelove out of a pure heart, and of a good conscience and faith vnfained. Againe, wee must first beleeue that wee are loued of God, before wee can louelove him. 1. Epist. Ioh. 4. We louelove him, because he loued vsus first. It will bee obiected here, Luk. 7.47. Many sinnes are forgiuen her, for she loued much: where it seemeth that louelove is the cause of forgiuenes of sinnes. Ans. I answere, this word (for) doth not signifie here a cause, but a reason drawne from the signe, as it is also elsewhere vsed; this then is the sense, many sinnes are forgiuen her, and hereby ye shall know it, because or in that she loued much.
Note hence first that doctrine of the Church of Rome to bee false, whereby they teach that before iustificatiō there must be a disposition and aptitude in a man thereunto, standing in a feare of hell, louelove of God, &c. for by this doctrine ye louelove of God in man should go before iustification, which is a fruit and follower thereof. Secondly, that is as false, that louelove is the soule and life of faith, for though in time they be both together, yet in the order of nature louelove followeth after faith, & therfore cannot be the forme and soule thereof. Thirdly, it hath bin the opinion of some, that faith apprehendeth Christ by louelove, and not by it self; but this is also erroneous: for louelove in order followeth apprehen…on of Christ, and therefore Christ is not apprehended by louelove. First we beleeue, and being knit vntounto Christ by faith, then our hearts are knit vntounto God by louelove.
The third point is, what is the measure of louelove whereby we must louelove God and man. Ans. According to the two distinct parts of the word of God, are prescribed two distinct measures of louelove. The measure of the law is to louelove God without measure, for it requireth that wee louelove God with all the powers of our bodies and soules, and with all the strength of all these powers, Luk. 10.27. This measure is not now in our power to performe, no not although wee bee borne anew: for being still flesh in part, some of the powers of our strength are withdrawne from the louelove of God. The Gospell is a qualification of the law, and moderateth the rigour thereof; it freeth a man not frō louing God, but exacteth not this louelove in the highest measure and degree, but accepteth such a measure as standeth in 3. things: first, in beginning truly to louelove God: secondly, in the daily increase in this louelove: thirdly, in being constant in the same vntounto the end: this measure the Lord accepteth for perfect louelove, in those that bee in Christ, in whom the imperfection is couered. Deut. 30.6. The Lord thy God will circumcise thine heart, that thou maist louelove the Lord thy God, with all thine heart, and all thy soule, that is as if the Lord had said, I will ingraft the true louelove of my selfe in your hearts which you shall increase in, and constantly proceede in the same, and then I will account and accept of it▪ for the full measure of louelove that my law requireth▪ which distinction is the rather to bee considered,Papists are none of them that can confesse that they are …profitable …hen t…ey hauehave …o…e all they can. because the Papists teach▪ that the louelove which the Lord requireth of Christians, is the same for substance and measure which the law prescribeth: and for the perfection of our louelove, they say a man may doe more than the law bindeth him vntounto; as if he gaue all his goods to the poore, it is more than euer God in his law hath commanded: and if wee louelove God aboue all creatures (which they say a man may doe though imperfectly) it is the louelove which the law prescribeth. But all this is most false, and so the Apostle Galath. 3.10. concludeth it, as many …s are vnderunder the workes of the law are accursed. If all men bee condemned by the law▪ then is no man able to performe the louelove and duties which it requireth: but he taketh the former for granted, for else his argument could not hold; and therefore that none can performe the louelove which the law enioyneth is true. Secondly, the common opinion of men is, that they euer loued God with all their heart, and it i… pitie hee should liue that doth not so: but it is a m…re delusion▪ for if it were so, what needed any qualification or moderation of the law by the Gospell?
The fourth point is, wherein standeth the louelove of God? Ans. 1. Epist. Ioh. 5.3. This is the louelove of God, that ye keepe his Commandements. Ioh. 14.13. He that keepeth my Commandements is he that loueth me: the reason whereof is this, he that loueth God, loueth his word, and he that loueth his word wil bewray his louelove in yeelding answerable obedience thereunto; and in one word this keeping of the Commandements standeth in these three things: first, in faith, for it must bee the worke of a true beleeuer: secondly, in conuersion vntounto God: thirdly, in new obedience: which sheweth many a man how miserably he hath been heretofore deluded by Satan▪ for eueryevery m…n professeth and pretendeth the keeping of the Commandements, and yet the most are so farre from doing them that they know them not neither care to know them.
The fifth point is, how a man should preserue in him the louelove of God and of m…n? Ans. First, the meanes whereby man may preserue himselfe in the louelove of God is two-fold: first, eueryevery one must labour daily to hauehave his heart setled in the sense of Gods louelove towards himselfe: for the more he shall feele Gods louelove confirmed vntounto him, the more shall his louelove bee inflamed and increased towards God againe; euen as the more wee feele the heate of the Sunne, the warmer wee are. Secondly, wee must keepe a daily obseruation of Gods blessings spirituall and temporall, which is a speciall meanes not onelyonly to confirme and augment our louelove, but preserue it constant to the end. Psalm. 18.1. I will louelove thee dearely, O Lord. Why what made Dauid thus resolue himselfe? the reason is rendred in the next words; The Lorde is my rocke, my fortresse, my strength, and hee that deliuereth mee. Secondly, men must vse the meanes whereby they may preserue their louelove to men; and these are of two sorts, for some stand in meditation, others in practise. The meditations are foure. The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers, of which number wee professe our selues all to be, who hauehave all one Father, God: one Mother, the heauenly Ierusalem the Catholike Church; all begotten of the immortall seede, the word of God▪ all liue by one faith in Christ, and all are heires of eternall life and glorie. This was Pauls motiue perswading him hereto: Ephes. 4.3.4. There is one Lord, one faith, one baptisme, one God and Father of all: see Phil. 2.1.2. The second meditation is, that the duties of louelove which man sheweth to man, especially the faithfull, God accepteth as done to himselfe▪ so saith the Wiseman: He that giueth to the poore, l…ndeth vntounto the Lord. And Matth. 25. When I was hungrie, ye fed me, &c. namely in my members vponupon earth. The third meditation is the consideration of that curse, which is due to them that neglect duties of louelove to man when occasion is offered: Matth. 25. Depart ye cursed, I was hungrie, ye fed me not: to auoide this curse, we must embrace the Apostles counsell, to walke in louelove. The fourth is, to consider that the louelove of man to man is a grace of God, which leadeth a man by the hand to the first degree of happines: 1. Ioh. 4.16. He that dwelleth in louelove, dwelleth in God, and God in him; that is, hee hath entred the first degree of happines, for hee hath fellowship with God: and verse 12. If wee louelove one another, Gods louelove is perfect in vsus. Now as nature it selfe can tell vsus a happines is to be sought for; so let this grace leade vsus to the degrees and beginnings of it.
The second sort of means stād in practise; and the rules of practise be sixe. The first is the practise of the law of nature, being the summe of the Law and the Prophets, by Christs own testimonie: Whatsoeuer ye would that men should doe vntounto you, doe you the same vntounto them. The meaning of which golden rule is this: Looke what we would hauehave other men to think, speake, and do to vsus, that must we thinke, speake, and doe vntounto them, and no worse: and on the contrarie, consider what we would not that men should thinke, speake, or doe vntounto vsus, that wee must abstaine to speake, or thinke, or doe vntounto them. The practise whereof would cut off many wrongs, contentions, fraudes, and iniuries both in word and deed.
The second rule of practise is in Gal. 5 13. Doe seruice one to another by louelove: that is, let eueryevery man in his place and calling become seruant to another, and so preserue louelove by the duties of louelove. The reason hereof is, because God (although he might if he had pleased preserued man without man) would hauehave man preserued by man, and that eueryevery man should be his instrument for eueryevery mans good in regard both of bodie and soule. For which end he hath furnished men with seuerall artes, sciences, trades, and callings, that one man might stand in need of the help of another. Secondly, we are placed in the world that here we might serue God indeed, not in speculation onelyonly,God will be serued of vsus in our seruing of man. but also in our whole practise in our standings and callings, he will be serued of vsus in our seruing of man, for these two must goe together, and as it were hand in hand, the seruice of God and the seruice of man. Whosoeuer therefore imploy their callings principally for the purchasing of their profits, pleasures, honours, and not for the good of men, they abuse their callings, prophane their liues, and mistake the proper end of them, as though they were borne onelyonly to liue vntounto themselues and serue themselues, and neither God nor man besides: from which too common a practise hath that diuellish speech sprung, and by Satan put into the mouthes of many men: EueryEvery man for himselfe, and God for vsus all. A speech well beseeming those who are at open enmitie with the duties of true louelove.
The third rule is in Phil. 4.5. Let your moderate minde bee knowne vntounto all men. Wherein is commended that meeknes of minde, whereby wee can with moderation and equitie beare with men for the preseruation of louelove: see Phil. 2.3. This moderation standeth in foure actions: first, in bearing with defects and infirmities of nature, as hastines, frowardnes, desire of praise, slownes, and such weakenesses, it is the part and propertie of an equall minde, not to be seuere, or hastie against these, but rather to passe by them, as Salomon saith: It is the glorie of a man to passe by an infirmitie. Secondly, in couering many, yea a multitude of sinnes: yea and if a man be called to reueale and discouer them by way of testimonie, it causeth a man not to aggrauate the crime, but equally to speake euen as the thing i…. Thirdly, in construing mens meanings, words, and actions (if it be possible) in the better part, euen so farre as the word of God giueth vsus libertie: for it is a fruite of malice to misconster men, to make an offence where it is not giuen, or not to bee taken, and that i… so long as the wickednesse is not apparant. Fourthly, in restoring him that is fallen into a fault, by the spirit of meeknes, curtesie, and humanitie: euen as a Surgeon dealeth with a broken arme or legge, not with roughnes, or anger, but with mildnes, yea and pitie towards the offender, so setting him as it were in ioynt againe.
The fourth rule is in Rom. 12.10. Be affectioned one towards another with brotherly louelove. How may that bee done? Answ. In the next words, in giuing honour goe one before another, not in taking honour as our nature is; but in preferring others before our selues: and here wee must not conceiue of this honor as a meere ceremonie, standing in some outward gesture; but it is a reuerent opinion conceiued inwardly in the heart, whereby eueryevery man thinketh better of another than of himselfe, and accordingly yeelds him more honour. But some will say here, this is hard to doe, to esteeme of eueryevery man better than our selues, and how may we attaine vntounto it? Ans. Whosoeuer iudgeth this so hard a lesson, let him enter into the serious examination of his owne heart, without partialitie, let him looke narrowly into himselfe, and hee shall espie such a bodie of sinne for measure and manner, as he cannot finde in any man besides; so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe, whereby he shall come to iudge eueryevery man worthie to bee preferred and honoured before himselfe.
The fifth rule is in Ephes. 4.26. Let not the Sunne set vponupon your wrath. A very necessarie rule; for seeing we be but men, we cannot be without many sinfull motions, and especially of reuenge vponupon occasion: but here we are counselled forthwith to stay and represse them▪ yea and to break them vtterly off: that although anger, wrath, and reuengefull thoughts will arise vp in our hearts, yet we must extinguish them, and not suffer them to continue with vsus, no not for the space of a day. The same Christ himselfe hath taught, Mar. 11.25. When ye stand to pray, forgiue, if ye hauehave any thing against any man. So often then as we are to pray (which is at the least daily) so often are we to forgiue iniuries offered to vsus, for we pray to be forgiuen as our selues doe forgiue others: men content themselues to carry their wrath a whole yeere together, and if they forgiue once a yeere at Easter, or at the receiuing of the Sacrament once a quarter, it is as much (they thinke) as they neede to doe: but they forget that the Sunne must not goe downe vponupon their wrath.
The sixth rule, Rom. 15.2. Let eueryevery man please his neighbour. Some will say, how can this be, for some will neuer be pleased, if wee condiscend not to their corrupt and wicked desires? Ans. The next words expound the Apostles meaning; for good: What is that? Ans. For his edification:Please men in God, and for good. so as the generall commandement admitteth this limitation; that men must be pleased, but onelyonly so farre as it tendeth to Gods glorie, their owne good and edification. So Rom. 12.18. HaueHave peace with all men; but yet with a double limitation: first, if it be possible: secondly, if it be in you; or so much as lieth in you, wee must not carrie crosse and thwart mindes, as being enemies vntounto peace, but applie our selues to the preseruation of it in our selues and others: thus shall we testifie our selues to be admitted into Gods kingdome, wherein the lion and lambe play together, and the yong childe with the Cockatrice, Isai. 11. Whereby thus much is signified, that men once conuerted shall be so changed and altered, that if they were neuer so fierce and cruell against the Church, and one against another before, yet now they shal be framed to a peaceable and meeke disposition towards all men.
Now to perswade vsus to the practise of these rules: consider first that these are the last times, wherein most men are louers of themselues, 2. Tim. 2.3.and louers of men for their owne aduantage, euen so farre as by them they may attaine and retaine their wealth, pleasures, and pompe; but few are they that louelove men for God, or his graces in them: now seeing the times more call for these duties, let vsus bee the more carefull in them. Secondly, louelove amongst men is the bond of societies; for what else linketh man to man but louelove? which therefore the Apostle calleth the bond of perfection, and truly, for it maketh men speake and thinke one thing, and perfecteth their societie. Seeing then Christian societies are Gods ordinances and preserued by louelove, wee are to labour the more in the preseruation of it. Thirdly, the office and action of louelove is most excellent, for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth, are all hereby made profitable thereunto, all ordered hereunto aright, and all hereby applied to their right ends and vses: the gifts of knowledge, tongues, artes, wisedome and such like, without louelove they puffe vp, but it is louelove that edifieth, 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man.
The third rule for the maintenance of faith concerneth Hope, in the next word…, looking for the merciemercy of our Lord Iesus Christ vntounto eternall life.] Wherein is contained a description of hope, which is this: Hope is a gift of God, whereby we waite for the merciemercy of Iesus Christ to eternal life. For the better conceiuing of which grace, consider in the words three things: first, the person on whom wee are to waite by hope, namely our Lord Iesus Christ, together with the properties of this waiting, which are foure: first, it must be certaine without doubting: for the Apostle ascribeth a full perswasion and assurance vntounto our hope, as wel as vntounto our faith, Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for, Rom. 5.5. Secondly, it must be against hope, that is, against all humane hope, reason, sense, and whatsoeuer may be grounded vponupon these. Thus Abraham beleeued against hope, Rom. 4.18. Thirdly, it must be a patient waiting on Christ: Rom. 8.15. If we hope for that we see not, we doe with patience abide for it: for otherwise the thing hoped for deferred, maketh our waiting painfull and tedious. Fourthly, it must be grounded vponupon the word and promises of life. Psal. 130.5. My soule hath waited, and I hauehave trusted in his word: Heb. 6.18. the ground and anchor of our hope is made not onelyonly the promise, but the oath of God who cannot lie, although he should not sweare, that we might h…ld fast the hope that is set before vsus.
The second point is, the thing for which we must waite, which is not for gold, siluer, honours, pleasures, but only for the merciemercy of God in Christ vntounto life eternall: by which we must not vnderstand the beginnings of merciemercy, for these we alreadie here enioy, and hauing the present hold thereof, need not hope for the same, but for the full measure, and accomplishment of Gods mercies hereafter to be enioyed. The like manner of speech hath Paul, Rom. 8.20. We waite for our adoption and redemption, not that wee are not alreadie adopted and redeemed; but that it is not as yet fully finished and accomplished in vsus, as hereafter it shall be.
The third point is, the fruite and profit of this waiting; and that is life eternall, and therefore is added, vntounto life eternall, giuing vsus to vnderstand, that our waiting shall bring vsus vntounto, and set vsus in the possession of this life. So as the description standeth in setting downe two effects of hope, described first, that it causeth to waite on Christ for merciemercy: secondly, that it doth not faile nor make a man ashamed, for he waiteth vntounto eternall life, and in this expectation is put in possession of the same. From the former effect we learne first to put a difference betweene hope and confidence: first, by hope we waite on Christ, but by confidence we rest vponupon him, and quiet our hearts in him. Secondly, hope is of things to come, and confidence of things present, at least made present by faith. Matth. 9.2. HaueHave confidence, and thy sinnes are forgiuen thee. Whence we may discerne an error in Popish religion. They teach with vsus that a man is to hauehave confidence in Christ, but they include it vnderunder hope, and will not permit that it should bee referred to faith, because then they should be drawne to grant a speciall faith. But that is erroneous, seeing confidence is not of things to come as hope is, but of things present: and therefore although confidence goeth with hope, yet it is no branch of it, but proceedeth from faith. Secondly, seeing this waiting is a certaine expectation of Christ, hence I gather that there is a speciall faith; for if there bee a speciall hope, there must needes be a special faith to ground this speciall hope vponupon: for wee can neuer certainly waite for that, whereof we are vncertaine whether it belong vntounto vsus or no: he that hath receiued the earnest, may certainly waite for the whole summe; but it is faith which receiueth the earnest of the spirit, from whence our hope is raised. Heb. 11.1. Now faith is the ground of things hoped for: for which cause it is that hope also hath his full assurance ascribed vntounto it as well as faith. And hence wee may further take knowledge of another of their errors, whereas they teach that hope indeed is ioyned with a certaintie, but they distinguish of certaintie, which is (they say) either of the will or vnderstanding: hope they graunt hath the certaintie of will, but not of iudgement and vnderstanding: but this is false, seeing the Apostle Heb. 12. commandeth to reioyce in hope; which no man can doe, vnlesse the iudgement be certaine and setled; he that is not certaine of merciemercy, can neuer hope certainly for merciemercy. Thirdly, wee learne hence to waite by our hope in Christ for life euerlasting euen to the death, that must be the white which must euer be in our eye, at which wee must continually direct our aime. We hauehave many examples of holy men who hauehave gone before vsus in this dutie: Iacob when hee was making his will, inserteth and as it were interlaceth this speech: O Lord, I hauehave waited for thy saluation, Gen. 49.18. Moses had his eye euer vponupon the recompence of reward, Heb. 11.26. Iob would trust in the Lord, yea although he should kill him, Iob. 13.15. Dauid was much and often in this expectation of the Lords merciemercy, Psal. 40.1. In waiting I hauehave waited on the Lord, that is, I hauehave instantly waited: and mine eyes hauehave failed me, whilest I hauehave waited for my God, Psal. 63.3. and Psal. 16.9. My flesh shall rest in hope: his hope was that his flesh should rise againe vntounto life euerlasting. Obiect. But how cā we nourish this hope (will some man say) seeing we are so tossed & perplexed with so many miseries and grieuances in this life? Ans. Paul meeteth with this obiection, Rom. 1.3. We reioyce in tribulation. Qu. How can we doe so? Ans. When wee subiect our selues vntounto God in afflictions, he sheddeth abroad his louelove in our hearts, and this breedeth patience, which bringeth foorth experience, and experience hope, which maketh not ashamed; being the helmet of saluation, and our anchor which staieth our ship in the troublesome sea of this life. Fourthly, if wee must by our hope waite on Christ; then in all our requests and petitions vntounto God we must abide the Lords leisure, not limiting him, or prescribing the time vntounto him of hearing; for herein our hope must exercise it selfe.
Further, from the obiect of this waiting, which is the merciemercy of God, we may learne diuers points: first, that there is no such merit of worke as the Papists dreame of,We must waite for merciemercy, and not for iustice, as the Papists teach by their doctrine of merits. for then might we waite for iustice, and of due lay claime to life eternall. But here we hauehave another lesson read vsus, namely that the Saints of God iustified, sanctified, and so continuing, (for to such Iude wrote, as verse 1.) must waite for the merciemercy of God vntounto life eternall. Yea let a man keepe all Gods Commandements hee shall merit nothing, he doth but his dutie. In the second Commandement the Lord saith he shewes merciemercy on thousands: but who are they? euen to them that louelove me and keepe my Commandements. If Adam had stood in innocencie, he could not hauehave merited any better estate than hee was in; how much lesse can wee since the fall? nay Christ as hee was man alone, could not merit, nor did not, but in regard of the personal vnion. But the Papist will here say, that life eternal is promised vponupon condition, and if wee can keepe the Commandements wee may merit. I answere, if wee keepe the condition of our selues wee may merit indeed; but this is impossible, for euen our keeping of the condition were of merciemercy; and merciemercy and merit will neuer meete and stand together. Secondly, if we waite for merciemercy in Christ, then must wee altogether despaire in regard of our selues of euer attaining life euerlasting, for hope sendeth a man out of himselfe, and causeth him wholy to relie himselfe vponupon Christ. Thirdly, if we must waite for the accomplishment of merciemercy, which tendeth to life euerlasting, then much more must wee in our dangers or troubles waite for Gods merciemercy in our deliuerance. If wee must waite for the greater, wee may for the lesse. Hab. 2.3. At last the vision shall speake, and not lie; though it tarrie, waite. And Isai. 28.16. He that beleeueth maketh not haste. This meeteth with mans corruptiō,Wicked mē in present troubles must hauehave present helpe, though from Satan himselfe. who in present trouble will hauehave present help, or else he wil fetch it from hell it selfe, from Satan and Sorcerers: but such neuer learned to waite on Gods merciemercy for saluation; for then could they waite his leisure in lesser matters for health and ease, and with more comfort make farre lesse haste.
Secondly, from the second effect or fruite of hope, namely, that it deceiueth not nor disappointeth him that hopeth; note first a difference betweene humane or carnall, and religious or Christian hope. The former often deceiueth men, at least when death commeth all such hopes perish: but the second neuer deceiueth a man in time of need, no not in death it selfe. Secondly, hence a man may and must beleeue his owne perseuerance in grace: for where this hope is, such a man cannot fall wholie from Christ, for then his hope should disappoint him: neither from his owne saluation, because this hope laies hold on the merciemercy of God vntounto eternall life, and herein can neuer frustrate his expectation, or make him ashamed. Thirdly, if our hope bring vsus to the fulnes of happines, and to the accomplishment of merciemercy hereafter, then it bringeth vsus to the beginnings of this happines euen in this life; for the beginning of life eternall is in this life, and standeth in the conuersion of sinners vntounto God, and in amendement of life: and whosoeuer hath true hope, hee is thereby stirred vp vntounto daily repentance and reformation of life: 1. Ioh. 3.3. He that hath this hope, purgeth himselfe, euen as he is pure. Now there is none of vsus but wee say wee hope for life eternall, and looke to bee saued by the merciemercy of God in Christ: it standeth vsus thē in hand to trie the truth of this hope within our selues, and manifest the truth of it vntounto others, and both these by this note, namely that we finde it to purge our hearts and liues, and that it conforme vsus vntounto Christ: for if we hope to be like him after this life, we must labour to resemble him euen in this life, by being in some measure pure, holy, innocent, meeke, louing, &c. euen as hee was: for otherwise if our liues be not in some reformation of our selues, and conformitie to our head sutable to the profession of our hope, it is but pretence of hope, and will make men in the end ashamed.