Exposition on 2 Peter 1, Exposition · Verse 10
Wherefore. Now the Apoſtle comes to a third argument, whereby he laboureth to inforce the former exhortation, and it is as though he ſhould ſay: My Chriſtian brethren, labour to hauehave your hearts furniſhed with the eight fore-named graces; for if you be ſo happy as to attaine vntounto them, then behold you ſhall make your calling and election ſure; yea, you ſhall ſtand, and neuer totally nor finally fall.
Wherefore. Before we come particularly to the doctrines of this text, we will premiſe ſomething in generall, concerning vocation and election.
Vocation is two fold, viz. vneffectuall and only outward: or effectuall and inward. Concerning vneffectuall calling, we reade, Pro. 1.24. Becauſe I hauehave called, and ye hauehave refuſed, I hauehave ſtretched out my hand, and no man regarded, &c. and Iſay 65.1.2. I ſaid, Behold me, behold me, vntounto a nation that was not called by my name: I hauehave ſpread out my hands all the day vntounto a rebellious people. And Mat. 22.14. Many are called, but few are choſen.
Now by this outward vneffectuall calling, we are to vnderſtand all the outward meanes of ſaluation; as preaching of the word, outward and temporall benefits, croſſes, afflictions, tribulations; for by all theſe meanes, God doth call and cry aloud to all men to repent: Neuer is the word preached, the conſcience pricked, benefits beſtowed, and afflictions brought, but the Lord cryeth, by theſe meanes, Repent, repent. Thus the Lord hath called to England and to this ſinfull citty of London, for many yeeres together; who amongſt vsus can truely ſay but he hath beene called vponupon, either by the word, or by his conſcience, or by benefits, or by croſſes? But we (wretches that we are) hauehave turned the deafe eare to God; we hauehave beene like the adder that ſtoppeth her eare, which refuſeth to heare the voice of the charmer, charme he neuer ſo ſweetly. How iuſtly might God forſake vsus and ceaſe calling vntounto vsus? How iuſtly might he ſay vntounto vsus as he ſaith vntounto the Iewes? Prou. 1.24.26. Becauſe I hauehave called and ye refuſed, I will alſo laugh at your calamities, and mock when your feare commeth.
Effectuall and inward calling, goeth a ſtep beyond this vneffectuall and outward: for in the effectuall calling, God doth not only afford the bare meanes of vocation, but alſo he addeth power to the meanes, and grace to them which are called vntounto, to hearken and to obey the call.
The effectuall calling, is like the calling of Lazarus out of the graue, Iohn 11.41.42. Lazarus come forth; for there was not only a bare call, but alſo a quickening power to make the call effectuall.
The efficient cauſe of this effectuall calling, is God himſelfe; it is he which calleth vsus out of darkeneſſe into his marueilous light, the firſt of Peter 2.9. And indeede who is it that can make a dead man heare but God alone?
The inſtrumentall cauſe indeede is the word of God, as appeareth, 2. Theſſalonians 2.14. Whereunto he called you by our Goſpell to obtaine the glory of our Lord Ieſus Chriſt.
And yet let vsus not limit the holy One: howbeit therfore God doth moſt ordinarily call effectually, by the preaching of the word; yet we acknowledge he is able to call, and that effectually by other meanes, yea euen without meanes, if it pleaſe him.
The priuiledges of this calling are diuers: for firſt, hereby we are tranſlated out of the kingdome of Satan, into the kingdome of Chriſt, Col. 1.13. a greater dignity then if we were taken from the dung-hill to be fauourites in the kings court.
Secondly, hereby we are called to be Saints, 1. Cor. 1.2. whereas, before our called eſtate, we were no better then Diuels incarnate, in our ſelues.
Thirdly, hereby we are called to be ſonnes and daughters of God almighty, 1. Iohn 3.1.2. which is ten thouſand times a greater honour then to be called the ſonnes and daughters of Princes.
Fourthly, hereby we are called to be heires, yea to be coheires with Chriſt, of the kingdome of heauen, Rom. 8.17.
Vſe.Let vsus learne therefore to eſteeme the calling of a Chriſtian to be an high calling, Phil. 3.14. Let vsus not diſgrace it by ſcandall, but rather endeuour to walke worthy of it; yea let vsus be thankefull for it, if we be partakers duplicate page duplicate page of it, and acknowledge that it is one of the greateſt fauours that euer God ſhewed vsus. Art thou effectually called? thou needſt not enuy the wicked in their greateſt proſperitie, thine eſtate is farre more excellent then theirs.
And election. It is the eternall and vnchangeable decree of God, whereby of his free grace and mercy, he hath made choice of ſome rather then of others, to beſtow vponupon them eternall life and happineſſe, and that for the gloty of his free grace.
That election was from all eternity, it is euident out of Epheſ. 1.4. He hath choſen vsus in him before the foundation of the world. And that it is vnchangeable, it is as euident, Rom. 11.2. God hath not caſt away his people whom he foreknew. And Mal. 3.6. I am thy Lord, I change not, &c.
Againe, that election was of Gods free grace, and not of mens merits foreſeene, the Apoſtle declareth manifeſtly in Rom. 11.5.6. where he tearmeth election, the election of grace; ſhewing withall, that if it be of grace, it is not of workes, &c.
Laſtly, that election was made to the glory of Gods free grace, it is alſo manifeſt Eph. 1.5. Hauing predeſtinated vsus vntounto the adoption of children, by Ieſus Chriſt, to himſelfe, according to the good pleaſure of his will, to the prayſe and glory of his grace. Thus we ſee the proofes of the definition.
Vſe.Let it teach vsus firſt, to deny our ſelues, and our owne righteouſneſſe. Our ſaluation is not of workes, but of grace. Secondly, let it teach vsus to aduance Gods free grace, in that he ſhould make choice of vsus, and paſſe by others of our owne fleſh. Thirdly, let it ſtay vsus and comfort vsus, in that our election is vnchangeable.
To make your calling and election ſure. Whence obſerue we, Doctrine.That it is the part and duty of eueryevery Chriſtian, to be well perſwaded and aſſured of the truth of his calling and election: of his calling, ſo ſaith the Apoſtle, 2 Corinth. 13.5. Examine your ſelues whether you be in the faith, proue your owne ſelues: Know you not that Ieſus Chriſt is in you except ye be reprobates? Effectuall calling is abſolutely neceſſary to ſaluation; for vnleſſe a man be borne againe, he cannot ſee the kingdome of God, Iohn 3.3. yea effectuall calling it is that which God eſpecially reſpecteth; for circumciſion auaileth nothing, nor vncircumciſion, but a new creature, Gal. 6.15. For theſe reaſons we ought (to our power) make our calling ſure.
But ſome (poſſibly) will demand, by what meanes a man or woman may be aſſured of the truth and efficacy of their calling. I anſwer: Thou maiſt know thy calling to be true and effectual by diuers ſignes and tokens. Firſt, if it be a diuine calling, that is, if it be of God; the world hath a call, and the Diuell and Antichriſt hauehave a call; but the effectuall calling is from God, and hath warrant from the word.
Secondly, thy calling is effectuall, if being of God thou doeſt yeeld vntounto it. It is not the bare call, but the yeelding vntounto the call, which proueth the calling to be effectuall.
Thirdly, If thy vocation or calling, be an euocation or calling out: If thou findeſt thy ſelfe called out of Sodom and Babylon, that is, out of the dominion of former ignorance and wickedneſſe; this is a bleſſed ſigne of effectuall calling.
Fourthly, If thy calling be a calling to, that is, if it do not only call thee out of vice, but alſo to poſitiue vertue, as to the practiſe of holineſſe and righteouſneſſe, &c.
Fiftly, If thy calling be a continued calling; If thou finde that the ſame voice of God, which called thee and changed thee at the firſt, doth ſtill call vponupon thee in eueryevery ordinance, and doth more and more goe on to change thee from one degree of grace to another.
Sixtly and laſtly, If thy calling make thee fruitfull in good workes, as it did Zaccheus, Luke 19.8. The calling which procureth leaues but no fruit, is not effectuall, I dare boldly ſay. By theſe ſignes thou maiſt in ſome meaſure diſcerne whether thy calling be effectuall or no: take ſome paines in examining of thy ſelfe in priuate, and be not partiall in thine examination.
Againe, as eueryevery Chriſtian ought to labour to be perſwaded of the truth of his calling, ſo in like manner he ought to be perſwaded of his election. What man is there if he heare by a flying report, that great matters are befallen vntounto him, but he will enquire by all meanes whether the report be true or not? Or who is it which doth not deſire to hauehave deedes and euidences lying by him of his earthly poſſeſſions? Shall we be thus carefull to make our houſes and lands ſure, and ſhall we not be much more carefull to make our election and eternall eſtate ſure? Yes by all meanes.
And the aſſurance of election is neceſſarie in two reſpects. Firſt, in reſpect of God. Secondly, in reſpect of our ſelues. In reſpect of God, as firſt, that we may be thankefull to his Maieſtie for the great benefit of election; for how can we be thankefull vnleſſe we know that we are elected? Secondly, that we may louelove God for electing of vsus; and how is it poſſible that we ſhould louelove God, vnleſſe we know that he firſt loued vsus?
Secondly, this aſſurance is neceſſarie in reſpect of our ſelues. For firſt, it is the ground of all ſound ioy; the eſpeciall ioy of a Chriſtian, is that his name is written in heauen, Luke 10.20. Now this ioy we cannot hauehave without aſſurance.
And ſecondly, it is the eſpeciall meanes to ſuſtaine vsus in our greateſt tryals. What is it which ſtayeth vsus in the billowes of temptation, but the grace of our hope, if it be ſtedfaſtly ſetled?
Now the markes of election are theſe, whereby we may try our ſelues in ſome meaſure.
As firſt, if we finde that the word of God hath come in power vntounto vsus: If it hath wrought powerfully vponupon our Conſciences, to change and alter vsus. By this very argument Paul proueth the Theſſalonians to be elected, in 1. Theſſal. 1.4.5. Knowing, brethren beloued, your election of God; for our Goſpell came vntounto you, not in word only, but alſo in power and in the holy Ghoſt.
Secondly, If we finde that we hauehave faith to beleeue Gods word ſauingly, it is a marke of election; for none but they which were ordayned to eternall life beleeued, Acts 13.48.
Thirdly, If we finde that we are truely and effectually called: For indeede effectuall calling, is an effect and conſequence of election, according to that in Rom. 8.30. Whom he hath predeſtinated, them he hath called: Now this effect doth neceſſarily proue the precedent cauſe.
Fourthly, If we finde the end of election to be accompliſhed in vsus: For God hath choſen vsus in Chriſt before the foundation of the world, that we ſhould be holy and without blame, before him, in louelove, Epheſians 1.4. If we finde theſe things in vsus, happy are we.
Fiftly, if we be endued with thoſe graces ſpoken of in Coloſſ. 3.12. Put on therefore (the elect of God, holie and beloued) bowels of mercies, kindneſſe, humbleneſſe of minde, meekeneſſe, long-ſuffering, forbearing one an other, and forgiuing one another, &c.
Sixtly, if we finde that we hauehave grace giuen vntounto vsus to make choice of God to be our Summum bonum, or chiefe good. We could neuer hauehave grace to make choice of God, vnleſſe he had firſt made choice of vsus. Not to multiply more ſignes of election: let euerie ſoule trie himſelfe by theſe, and the Lord giuegive a bleſſing to thy endeuours.
GiueGive diligence. Or, be diligent. Whence obſerue, that Doctrine.A great deale of diligence is required for the making of calling and election ſure. And the reaſon is; firſt, becauſe it is a difficult worke; it is no eaſie matter to be vndoubtedly aſſured of Gods fauour without wauering. This worke hath much oppoſition; the world ſaith, it is preſumption to go about to be fully perſwaded; the diuell he laboureth by all meanes to weaken our faith; and laſtly, the fleſh in vsus is faithleſſe and vnbeleeuing, hardly drawne to beleeue. Thus the worke is hard. Secondly, there is required, to the obtaining of aſſurance, a great deale of meanes for the working of thoſe graces whereby we muſt trie our ſelues; there is required hearing of the word, meditation in the fame, praier, conferring, and the like. And this cannot be done without diligence. Thirdly, there is required much ſifting and trying of our graces, whether they be true or no. Thoſe graces from which we muſt conclude the certaintie of our calling & election, had need be ſound; & therefore had need be tried; and this triall cannot be made without ſome paines.
Obiection.But ſome poſſibly will obiect, I finde it no ſuch difficult matter, to beleeue, that we ſhould neede to vſe anie ſuch great diligence to make our calling and election ſure: I thanke God I neuer doubted in all my life time; yea, it is pity that he ſhould liue that doth not beleeue. Anſw.Thus indeed many a wretched man deceiueth himſelfe, putting preſumption or carnall ſecuritie for faith. But let ſuch remember, He which neuer doubted, certainly neuer beleeued; if thou hadſt faith indeed, thou ſhouldeſt finde it more hard to beleeue.
Obiection.Yea but are not many true Conuerts able to ſay by experience, that God gaue vntounto them full aſſurance of his fauour, euen from the firſt day of their conuerſion; and that their aſſurance was wrought without their own induſtrie and diligence? Anſw.I do not denie but that the Lord is able to giuegive aſſurance without a mans owne diligence; and that he often times alſo doth giuegive it without our helpe. But no man muſt tempt the Lord in expecting an extraordinarie worke, conſidering the Lord affordeth ordinarie meanes. God once gaue Manna vntounto the children of Iſrael: but this doth not proue that others may expect the ſame in after-times. Yea whoſo expecteth bread at theſe dayes, he muſt labour for it, and not looke that it ſhould ſtill fall from heauen: euen ſo, if we deſire full aſſurance of Gods fauour, we muſt be diligent in ſeeking of it, and not expect it by extraordinarie meanes. Secondly, euen they which finde the greateſt aſſurance, yet (no doubt) they find diuerſe aſſaults of Satan betweene times, ſhaking their aſſurance, and breeding doubts; which doubtings will not be healed againe without diligence.
Vſe.This point ſerueth firſt, iuſtly to reproue ſuch as vſe no diligence this way; yea as thinke it to be curioſitie and niceneſſe for anie man to giuegive diligence to make his calling and election ſure. And the ſinne of ſuch is the greater, becauſe they will vſe all diligence to get riches, to obtaine their luſts, to hauehave their wills, and the like; but they hauehave no diligence to ſpare for God, or for their owne ſaluation. I exhort ſuch to repent of their former negligence this way, and to redeeme the time with double diligence for hereafter.
Secondly, let euerie man and woman ſtirre vp themſelues to this diligence, viz. to make their calling and election ſure. It is worth all our paines; for, what can be more ſweet to the ſoule, then to be fully perſwaded of Gods fauour? Neglect not ſuch a comfort.
Thirdly, conſidering that full aſſurance is not attained ordinarily, but by great diligence; therefore let ſuch as hauehave obtained it more eaſily, try their aſſurance, whether it be ſound or no. And if they finde it to be ſound, let them be more thankefull to God, who hath giuen that freely vntounto them, without their owne labour, which he giueth not vntounto many others, but with much ſtriuing and induſtrie.
Wherefore the rather. Theſe words hauehave reſpect to that in the latter end of this tenth verſe, where it is ſaid: For if ye do theſe things, yee ſhall neuer fall. The point to be obſerued is this; Doctrine.It is the part and duty of euerie Chriſtian, the rather to be diligent to make his calling and election ſure, becauſe this is a meanes to preuent falling away.
But ſome man may ſay, How is full aſſurance of election and calling, a meanes to preuent falling away? I anſwer, Becauſe it is ioyned with many preſeruatiue graces, as with faith, and the like.
Secondly, becauſe, ſuch is the ſweetneſſe of full aſſurance, that whoſoeuer hath it, he would not part with it againe for anie pleaſure or profit, whereby he is tempted to fall away. Thus aſſurance is a ſtrong preſeruatiue againſt backeſliding.
But wherein ſtandeth the force of this Argument, which the holie Ghoſt vſeth to perſwade euerie man to make his calling and election ſure? For, is it ſuch a great matter to fall away, that we ſhould the rather giuegive diligence to make our calling and election ſure, to preuent it? Surely yes, it is a ſore matter and grieuous for anie to backeſlide, or to play the apoſtate. If anie man draw backe (ſaith God) my ſoule ſhall hauehave no pleaſure in him, Hebrews 10.38. Yea, it had bene better for them not to hauehave knowne the way of righteouſneſſe, then after they hauehave knowne it, to turne from the holie commandement giuen vntounto them, 2. Pet. 2.21.
And the reaſon that backeſliding is ſo fearefull, is manifeſt: firſt, becauſe it fruſtrateth or maketh vaine all former good beginnings; for the righteouſneſſe of backſliders ſhall not once be mentioned, Ezech. 18.24. Secondly, becauſe it giueth a ſtronger poſſeſſion vntounto the diuell then euer he had before: he re-enters with ſeuen diuels worſe then himſelfe, Mat. 12.45. Thirdly, becauſe it maketh a man or woman more like vntounto dogges and ſwine then Chriſtians; The dog is returned to his vomit, &c. 2. Pet. 2.
Vſe.This ſerueth to ſhew the reaſon or cauſe, why ſo many fall off at theſe daies; it is becauſe they neuer were diligent to make their calling and election ſure. If they had laboured for aſſurance, their aſſurance would hauehave preuented their fall. They ſhould hauehave ſtood by faith; whereas now they beare the price of their follie.
For if ye do theſe things. Or, as it is in the originall: Doing theſe things ye ſhall neuer fall. Now in that the Apoſtle doth ſeeme to intimate, that our ſtanding is conditionall, and that it dependeth (in ſome ſort) vponupon our owne endeuours: Queſt.therefore the queſtion may be this, viz. Whether the childe of God, elected before all worlds, redeemed with the bloud of Chriſt, and truly and effectually called, may euer totally and finally fall out of his election, redemption and vocation, and ſo become reprobate and be damned; and whether his ſtanding depend mainly vponupon his owne endeuours? Anſw.We do not deny but that hypocrites, which ſeeme to be the children of God, and are not; and ſeeme to hauehave ſauing grace, but hauehave not, may finally and totally fall from that which ſeemeth to hauehave bene in them in former times: as we ſee in the examples of Saul, and Iudas, and Demas, and many others. And the reaſon of their fall is: firſt, becauſe they beganne in hypocriſie, and that profeſſion which is begunne in hypocriſie, will commonly end in apoſtacie. Secondly, becauſe they neuer receiued the truth, or embraced profeſſion for it ſelfe, or in the louelove of it, but meerly for carnall ends, as for profit, or a great name, or to pleaſe others, and the like. And that profeſſion which is vndertaken for ſuch cauſes, muſt needes ceaſſe, when the cauſes of it ceaſſe. Thirdly, becauſe they were neuer any practiſers of the word of God. They alwayes built vponupon the ſandie foundation of an outward profeſſion, making no conſcience of ſound practiſe: and therefore, when the raine deſcended, and the flouds came, and the windes blew and beat vponupon them, they fell, &c. Matth. 7.26.27.
Againe, we do not denie but that the verie children of God may fall, in ſome meaſure, from ſome degree of that grace which they hauehave had in former times. They may fall into great errors of iudgement, as we ſee in the holie Galatians, which were ready to embrace another goſpel; yea which were remoued to another goſpel, Galat. 1.6. Secondly, they may fall from their firſt louelove in ſome degree, Reuelat. 2.4.5. Thirdly, they may fall into groſſe ſinne, as we ſee in Dauid and Peter, and many other. Fourthly, they may fall from the ſence and feeling of Gods grace; and they may come to thinke themſelues to be reprobates and caſt-awaies, to be vtterly depriued of grace, and the like.
The reaſons of which downe-falls in Gods children are diuers: firſt, want or neglect of powerfull meanes. What was the reaſon of the fall of the Galatians, but Paules abſence? Secondly, idleneſſe; for, how came Dauid to fall ſo groſſely, but in that he was found idle? 2. Sam. 11. Thirdly, bad companie. For, how came Peter to denie his Maiſter, but by being amongſt the high prieſts ſeruants? Math. 26. Fourthly, naturall infirmitie, we being too prone to feare men, and ſo to be diſcouraged by their threats and perſecutions; or to pleaſe them, and ſo to yeeld vntounto them in all things; or to follow their guiſe or example. Theſe, and ſuch like, are cauſes of the fall of Gods children from ſome degrees of grace.
But that Gods children once elected, redeemed and effectually called, ſhould vtterly and finally fall, we conſtantly denie it; and that for theſe reaſons: firſt, becauſe God hath expreſly promiſed, that he will make with his ſeruants an euerlaſting Couenant; and that he will not turne from them to do them good, but that he will put his feare in their hearts, that they may not depart from him, Ieremy 32.40. Now Gods promiſes are infallible. Secondly, becauſe our marriage with Chriſt is an euerlaſting marriage: I will betroth thee vntounto me for euer, Hoſea 2.19. Now that which is for euer, ſhall neuer hauehave end. Thirdly, becauſe the Father is ſtronger then all, and none can plucke vsus out of his hand, Iohn 10.28. Fourthly, becauſe God will neuer caſt away anie whom he knew before, Rom. 11.12.
If any ſhall obiect that in Exodus 32, 33; If anie ſhall ſinne againſt me, or whoſoeuer ſinneth againſt me, him will I blot out of my booke: I anſwer, The Lord ſpeaketh there figuratiuely, and to our capacities; and his meaning is, that he wil manifeſt rebels not to be written in his booke: that whereas they ſeemed to be the elect people of God, by outward prerogatiues and externall profeſſion, now the Lord will demonſtrate them to be of the Synagogue of Satan. This muſt needes be the meaning of the holie Ghoſt in that place. For where he ſpeaketh particularly concerning Gods decrees, he ſhewes, that they are immutable, that they are like the mighty mountains which ſtand faſt for euer, Pſal. 33.11. Pro. 19.21. The counſell of the Lord ſhall ſtand.
For the ſecond part of the queſtion, to wit, Whether a childe of God ſtand mainly by his owne endeuours or not? becauſe it is ſaid; If yee do theſe things, yee ſhall neuer fall: I anſwer, He that made vsus without vsus, will not ſaue vsus without vsus. We muſt worke out our ſaluation, Philip. 2.12. ſo that our endeuours are required in this buſineſſe. Howbeit it is not in him that willeth, nor in him that runneth, but in God that ſheweth merciemercy, Rom. 9.16. We muſt worke, but we ſtand not mainly by our owne worke, but we are kept by the power of God, as Peter ſpeaketh in his firſt Epiſtle the firſt chapter. Practiſe indeede is an excellent meanes to preuent the fall, as we ſhall ſhew when we come to the Doctrine; but it is not the maine. We hauehave an higher cauſe of ſtanding then our owne endeuours, to wit, the diuine power; or elſe we ſhould quickely fall, for anie thing we are able to do by our beſt induſtrie.
If ye doe theſe things ye ſhall neuer fall. The doctrine hence to be obſerued, is, that Doctrine.Practiſe of Gods word, and adding grace vntounto grace, is an eſpeciall meanes to preuent backe-ſliding. And that practiſe is an eſpeciall meanes to preuent back-ſliding, it is manifeſt out of Mat. 7.24: Whoſoeuer heareth theſe ſayings of mine, and doth them, I will liken him to a wiſe man, which built his houſe vponupon a rock; and the raynes deſcended, and the flouds came, and the windes blew, and beate vponupon that houſe, and it fell not, for it was founded vponupon a Rock.
Secondly, that adding grace vntounto grace, is likewiſe a meanes to preuent back-ſliding, it is euident: for theſe words in the Text, If ye doe theſe things ye ſhall neuer fall, hauehave relation to that which goeth before in the fift, ſixt, and ſeuenth verſes of this Chapter; where we are exhorted to adde grace vntounto grace: which if we doe, we hauehave bore a promiſe, we ſhall neuer fall. Grace is of a preſeruatiue power, yea it is the armour of a Chriſtian: Faith is a ſhield, Righteouſneſſe is a breſtplate, Hope is an helmet, Truth is a warlike girdle, Courage is warlike bootes or leg-harneſſe: as they are compared, Epheſ. 6. Now therefore to adde grace vntounto grace muſt needs be a meanes to preuent back-ſliding.
Vſe.This ſerues to diſcry vntounto vsus, the reaſon that ſo many carnall Goſpellers fall off or goe back from their former true profeſſion; it is becauſe howſoeuer they can talke of religion, and diſcourſe of godlineſſe, yet they doe not practiſe it; if they did turne their talke into practiſe, they ſhould ſtand more firmly then they doe.
2. This ſhews the very cauſe why many of Gods children do fall from the firſt forwardneſſe; it is partly want of practiſe, and partly want of adding grace vntounto grace.
Many of the children of God, for want of practiſe and adding grace vntounto grace, doe fall into thoſe ſinnes, which others of Gods ſeruants neuer fall into, being more practicall; and more carefull to adde grace vntounto grace. Therefore as any of vsus deſire to preuent apoſtaſie in our ſelues, let vsus be admoniſhed to practiſe and increaſe in grace, at the leaſt let vsus vſe our beſt endeuors thereunto. If we doe theſe things, it reſts vponupon Gods fidelitie that we ſhall neuer f…ll.