Gods Glory in Mans Happiness, Tract 2 – Errata

Gods Glory in Mans Happiness · Tract 2 – Errata

p. 1572 PET. 1.10.

Give diligence to make your calling and election ſure.

IT is an infallible rule in the Schooles (dearly beloved in our beſt beloved Lord and Saviour) …at the end which is ever laſt in …xecution, is alwayes the firſt in in…ntion. The happy end of this unhap…y life, is the happineſſe of a better …ife. This is the laſt, this is the laſting …licity of Gods elect. This is the fi…all, this is the perpetuall beatitude, …hat God hath choſen us to before the world, that God hath called us to in be world, that God will crown us …ith after the world. As it is the laſt … Gods execution, ſo let it be the firſt … your intention.

p. 158Give diligence to make your calling and election ſure.

In this little world the Iſle of Man the externall ornaments of the body are lively pictures of the internall indowments of the ſoul. The eye of the ſoul is the Underſtanding: it guide all the faculties of the ſoul. The foo… is the Will: it carries all the ſoul whi… ther it pleaſe. The hands of the ſou… are the Affections: theſe bring fort… as many ſeverall actions in the life as the hands can ſhew artificiall operations in the world. The great worl… is like the little world. The variet… of mens naturall eſtates is an eviden… expreſſion of their different ſpiritual… conditions. The world may be muſtre… in three rankes. The vantguard conſiſts of ſuch as are poor: this is a di… eaſe that moſt men complain of. Th… main battail brings forth thoſe tha… have riches, but vex themſelves as … they had none, and live in want, th… might live in plenty. The rerewa… holds thoſe that are rich, and kno… they are rich, that live plentifull p. 159and bountifully according to their …iches. Such is the variety of mens ſeverall conditions in the Church. …ome have no riches at all, but are pretched and miſerable, poor and blind, Revel. 3.17.Rev 3:17and …aked, meer luke-warme Laodiceans, …ime-ſerving formall Hypocrites. Theſe …re born in fin, and live in ſin, and die … fin. The riches of Gods grace they …ave no ſhare of, they are but baptized Simon Maguſſes. Act. 8.21.Acts 8:21They have neither part …or lot in this matter: for their heart is not …ight in the ſight of God. Others have …pirituall treaſure, but they know it …ot. They vex themſelves for want of …pprehending that favour which they …ave. They live as uncomfortably in …he midſt of grace, as covetous men in …he midſt of riches. Theſe ſay with …ſaph, Hath God forgotten to be gracious? Pſal. 77.9.Ps 77:9…ath he in anger ſhut up his tender mercies? Theſe pray with David, Pſal. 51.8.Ps 51:8Make me to …ear joy and gladneſſe: that the bones …hich thou haſt broken may rejoyce. Others have the riches of Gods grace, and …now they have it. Theſe are full of …by, as well as grace, examples of …heerfulneſſe and carefulneſſe, patterns …f piety and alacrity. Theſe ſing with David, Pſal. 4.8.Ps 4:8We will both lay us down in peace p. 160and ſleep: for thou Lord only makeſt u… dwell in ſafety. Theſe ride in triumph… over all worldly things with St. Paul, We are perſwad…d, Rom. 8.38, 39.Rom 8:38Rom 8:39that neither death, n… life, nor Angels, nor principalities, n… powers, nor things preſent, nor things t… come, nor height, nor depth, nor any othe… creature ſhall be able to ſeparate us from th… love of God, which is in Chriſt Jeſus ou… Lord.

The firſt condition is miſerable.

The ſecond is uncomfortable.

The third is admirable.

To thoſe of the firſt condition, I ſay no more, but let them pray to be delivered out of their unhappineſſe.

Thoſe of the third ſort I adviſe to praiſe God for their happineſſe.

But thoſe of the ſecond eſtate whoſ… comfort is the ſcope of theſe meditations, I muſt endevour to perſwad… to the fruition of ſpirituall contentedneſſe. Set before your eyes ſome worldly Nabal, whoſe inheritance is called in queſtion. See how he plots in hi… mind, goes to the Scriveners, conſult with the Lawyers, ſpends his money waſts his time to amend thoſe errour that have tainted his Evidences. Suppoſe in me you hear St. Peter exhorting p. 161you to uſe the ſame diligence to aſſure your eternall inheritance.

We are Gods labourers, Cor. 3.9.we are Gods building.

The builder firſt layes a foundation: then raiſes the walles, and laſtly ſecures the whole building againſt all tempeſts with a roof. So muſt I lay a foundation in explication, build up the wals with obſervation, and ſecure all with application.

Uſe diligence.

The Greek word is originally derived from a word that ſignifies to make haſte. foreign.Diligence is neither ſlow nor ſlothfull. The weight of the matter requiring haſt commands diligence. The cure of ſpirituall diſtractions is …ot to be deferred. No time is to be …eglected, when the rents of the ſoul …re to be repaired. Scruples of con…cience muſt be ſuddainly removed. They are not worth houſe room. … green wound is eaſily healed, but …ime alone is ſufficient to make it in…urable. Thoſe ſcruples that at firſt …ight have been eaſily blaſted, in pro…ſſe of time may grow to ſuch a flame, p. 162that no water can quench them. Health encreaſeth by labour, but wounds and ſickneſſe grow by idleneſſe. Haſte therefore and diligence are requiſite, where pangs of conſcience are to be removed.

To make your calling.

Calling puts us in minde, how w… come by all our happineſſe. We a… born miſerable, our preferment come from heaven. Judges are men by birth… and Judges by calling: men from their parents, Judges from thei… prince. So we have our naturall part from our parents, our ſpirituall grace from God.

And election.

This word not only notes an accepting, foreign.but alſo a picking or chuſin… of ſome out of the midſt of others … the ſame nature. So the gardner pick one flower to ſmell to, and leave many as good. So the Gentlema… walking in his orchyard gathers o… apple to eat, and leaves many growin… on the ſame tree. So God freely pick… p. 163out ſome veſſels for honour, and leaves others of the ſame ſtampe in that earthly and miſerable ſtate wherein he found them.

Sure.

Make it firme or eſtabliſhed. The houſe that totters muſt be ript up and repaired, till it ſtand faſt againſt all winds. So muſt the ſoul that wavers be eſtabliſhed with Gods promiſes againſt all aſſaults of Satan. There muſt be no room left for doubting in time to come.

Let us now paraphraſe a little the words of St. Peter. Imagine you heard him ſpeaking thus, I know you are men as well as Chriſtians. You have many worldly cares for this life, but let your greateſt care be for the life to come. The Devill will ſet fiercely upon your vocation, and plant his greateſt Ordinance againſt your election. Neglect you no opportunity to make up the breaches, that Satan may not reenter. Leave not the worke begun, till it be finiſhed. Leave no place for doubting God hath elected you and called you to grace and glory. Labour p. 164to aſſure your title to the end. And thus much for expoſition.

The builder that hath reared up his houſe without, comes after to look within, and proportions it unto divers rooms for the pleaſure of the beholder, and the profit of the dweller. So muſt I lead you from the outſide of my text to view the ſeverall chambers within this ſpatious building for the profit and the comfort of your ſouls. This beautifull tree affords unto us theſe fruitfull branches for heavenly meditations.

1. That there is an election.

2. That there is a vocation depending upon it, and anſwerable to it.

3. That this election and vocation are of particular perſons.

4. That both of them may be uncertain to them, that have intereſt in both.

5. That they may be made certain.

6. That the way to make them certain is by diligence.

Who would not then uſe all diligence to make his calling and election ſure?

p. 165For the firſt.

There is an election.

The Scripture mentions the elected, and the Elector hand in hand in many places. Our Saviour Chriſt joynes them, Shall not God avenge his own elect? Luk. 18.7.Luke 18:7St. Paul followes his Maſters ſteps, Who ſhall lay any thing to the charge of Gods elect? Rom. 8.33.Rom 8:33The like teſtimony he gives the Theſſalonians as well as the Romans, Knowing brethren beloved your election of God.1 Theſſ. 1.4.1 Thess 1:4

The book of God affords unto us a twofold divine election. Some God chooſeth to glorious offices in this world: ſome to eternall glory in the world to come. Judas was choſen to be an Apoſtle on earth, but not to be a Saint in heaven. Chriſt puts him into the one, but ſhuts him out of the other, Have not I choſen twelve of you, Joh. 6.70. 1 Theſſ. 1.4.John 6:701 Thess 1:4and one of you is a Devill? The Theſſalonians are ordained to heavenly glory, not to earthly Apoſtleſhip. Peter and Paul are elected to be Apoſtles in this world, and Saints in a better. This difference I mention by the way, that ſuch as p. 166are not elected to honourable imployments in Church or Common-wealth, may not be diſcouraged; they may be elected to eternall happineſſe in heaven. In the warres all that are choſen to be Souldiers, are not choſen to be Captains. In the Church, all that are choſen to be Saints in the Churches, are not choſen to be Angels of the Churches. Revel. 2.1. foreign, &c.Rev 2:1Each Church hath many Saints, yet but one Angell. All that are choſen to be golden candleſtickes, are not choſen to be ſtarres. Revel. 1.20.Rev 1:20The builder among many ſtones chuſeth one to be a corner ſtone, Video etiam ex electis ſeligi aliquos ad aliquid majus at que praeſtantius, ſicut in militia cum tyrones electi fuerint, ex his quoque cliguntur ad opus aliquod majus armorum. Et cum eliguntur in Eccleſia, qui fiant… praepoſiti, non utique caeteri reprobantur, cum omnes boni fideles electi merito nuncupentur. El…guntur in aedificio lapides angulares, non reprobatis caeteris qui ſtructurae partibus allis deputantur. Eliguntur uvae ad veſcendum, nec reprobamus alias, quas relinquimus ad b… bendum. Aug. de civ. Dei. lib. 7. c. 1.but layes by many firſt, not to ſhut them out of the building, but to reſerve them to a convenient place. The bunch of grapes that is not pulled with the hand of the paſſenger to eat, is not caſt away by the Maſter of the Vineyard, but kept to make wine to drink. In Gods Vineyard many that are not preferd before, may expect their preferment at the vintage.

p. 167Thoſe that are not rulers of the Church, may be members of the Church: If the ear ſhall ſay, 1 Cor. 12.16.1 Cor 12:16Becauſe I am not the eye, I am not of the body, is it therefore not of the body? It often happens in the Church, as it doth in the body, 1 Cor. 12.23.1 Cor 12:23that leſſe honoured members have more abundant honour put upon them, and finde it by experience in the end, that election to eternall goes beyond all temporall honours.

But what have I to do with uncertain offices upon earth, my thoughts muſt follow St. Peter, and mount up to election, that leads to everlaſting happineſſe. Such an election there is, and it is well for them that are elected, that there is ſuch an one, how ere it goe with others. Kings, Princes, Judges upon earth, have offices and honours to beſtow upon their favourites. Theſe they beſtow upon whom they pleaſe, they deny to whom they liſt, and no man cals them to account for either. Shall that liberty be denyed to God, that is granted to Gods deputies upon earth? Shall any man queſtion God for giving or denying, that ſees men give and deny every day without a reaſon? When I p. 168look upon the face of ſuch as are elected, I know not how to deny an election. They are fooliſh, they are mean, they are feeble. The world chuſeth the wiſe, and refuſeth the fooliſh, takes the great, and puts by the mean, accepts the ſtrong, regards not the weak. Surely ſuch as theſe could never be ſo highly advanced, were it not for Gods chuſing them before greater perſonages. Where is their nobility? Where is their dexterity of apprehenſion, and deepneſſe of underſtanding? Where is their martiall fortitude, and rare exploits of war? They that have theſe are refuſed: they that want theſe are received. This cannot be without an abſolute and free election. Caſt your eyes aſide now a while: look off Gods elect, and view their children. Compare Iſhmael with Abraham, Eſau with Iſaac, Abſalom and Ammon with David. How unlike are theſe children to theſe parents? If their parents bad got their free dome by their ſervice, they would have pleaded the cuſtome of the City to make their children free. Their children are partakers of their nature, but not of their grace. The pureſt wheat caſt in the ground brings p. 169forth corn full of chaffe and darnell. He that conſiders the corn mingled with traſh, and compares it with the pure ſeed caſt into the ground, muſt needs conclude, the ſeed was not ſo clean by nature, (elſe would this have been ſo too) but it was purifyed by the ſowers labour. In like ſort he that ſees the wickedneſſe of Abſalom, and compares it with the goodneſſe of David, will be forced to confeſſe that Davids good came not from Iſhaies ſeed, but from Gods election.

Laſtly, conſider the corrupt eſtate of all men by nature, and ſee if any man can come to God without election. We are the beſt of us too much corrupted by nature to repent of our ſelves. Gods choiſe therefore muſt make the difference. Man is a creature that wanders from his Creatour, Quid eſt homo? Aberrans a creat…re creatura: niſi creator ejus memor ſit …ius: et eligat cum gratis, et diligat gratis: quia non poteſt eligere vel diligere, niſi prius electus d…l…ctuſ que curetur, qui cae…itate eligenda non cernit, et languore diligenda faſtidit. Aug. de Temp. ſer. 223.unleſſe his Creatour be mindfull of him, and chuſe him freely, and love him freely, becauſe be can neither chuſe nor love, except he be first elected, beloved and healed, who by reaſon of his blindneſſe diſcernes not what is to be choſen, p. 170and by reaſon of his weakneſſe loathes what is to be beloved. Truely and deeply obſerved by St. Augustine. Deo duce venitur ad Deum. Proſ. de. voc. gent. l. 1. c. 24.Proſper ſutably, God muſt be his guide that comes to God. I conclude the point with his authority, that goes beyond both Auguſtines and Proſpers, John. 6.44.John 6:44No man can come to me, except the Father which hath ſent me, draw him.

Marke this I beſeech you, you that ſcoffe and deride at election, and at thoſe whoſe greateſt comfort is, that they have the eternall teſtimony of Gods Spirit, that they are elected. Your ſcoffes may keep you from ſanctification, but cannot deprive them of their expectation. This is their greateſt comfort. Take life and goods and all, only let them quietly enjoy the perſwaſion of Gods election, and they are well. No marvail if men ſcoffe at election, when they are taught a mock-election. Many maintain an… election, that is no election, and teach a choiſe without choiſe. What did it profit Saul to boaſt, 1 Sam. 15.14.1 Sam 15:14I have performed the commandement of God, when the ſheep and oxen open their mouthes and ſtop his? What will it profit theſe men to cracke of election, when they p. 171…verthrow all abſolute and free choiſe? … may be this charge is too loud to …me out of my mouth, it will ſound …tter in the words of Auguſtine, and …oid the imputation of novelty. …hoſe that acknowledge no other …ection but out of works or faith …reſeen, let them heare St. Auguſtines …om, You have not choſen me, ſaith our …viour) but I have …ſen you. Non vos me elegiſtis, inquit, ſed ego vos …legi. Quid ergo eramus, niſi iniqui, et perditi? Ne que enim jam credideramus in eum: ut eligeret nos. Nam ſi jam credentes elegit, electos elegit. Cur ergo diceret, Non vos me elegiſtis, niſi quia miſcricordia ejus praevenit n…s? Hic certe vacat vana illorum ratiocinatio, qui praeſcientiam Dei defendunt contra gratiam Dei: et ideo dicunt nos electos ante mundi conſtitutionem, quia praeſcivit nos Deas futuros bonos, non ſe ipſum nos facturum bonos. Non h…c dicit, qui dicit, Non vos me elegiſtis, quoniam ſi propterea nos elegiſſet, quia bonos futuros eſſe nos praeſciverat, ſimul etiam praeſciſſet, quod eum nos fuiſſ…mus prius el…cturi. Aug. in Joh. tract. 86.What were … when we were choſen, … wicked and caſta…es? For we had not … beleeved in him, that … ſhould chuſe us. For …e choſe beleevers, he …ſe ſuch as were choſen …ore. Why ſhould he …n ſay, You have not …ſen me, but becauſe his …ey prevented us? This …ly overthrows the vain …ſoning of ſuch, as de…d the foreknowledge of …d againſt the grace of …d, and ſay, God hath …efore choſen us before the creation of the …ld, becauſe he knew beforehard that we …ld be good, not becauſe he would make us p. 172good. He ſaith not ſo, that ſaith, Ye ha… not choſen me, becauſe if he had therefor… choſen us, becauſe he foreknew, that … would be good, he would withall have fore known, that we would have choſen h… firſt. Et paulo poſt. Audi ingrate, ingrate audi. Non vos me elegiſtis, ſed ego elegi vos. Non eſt ut dicas, ideo electus ſum quia jam credebam. Si enim credebas in cum jam elegeras eum. Sed audi. Non vos me elegiſtis.And not far after, Hearken O i… gratefull perſon, O ingratefull perſon hearken. Ye have not choſen me, but I ho… choſen you. There is no reaſon for thee … ſay, I was therefore choſen, becauſe I d… beleeve before. For if thou didſt beleeve … him firſt, thou hadſt firſt choſen him. B… hear, ye have not choſen me. So that i… St. Auguſtines judgment an election o… of faith or works foreſeen is either … election or a ſelf election. And the that teach it, give occaſion to pr… phane perſons to ſcoffe at Go… election. Let Gods elect not on… not be diſcouraged by ſcoffers, n… daunted by falſe teachers, but let the acknowledge a divine election, as t… foundation of all their holineſſe a… happineſſe.

What were you before God cho… you, but unholy, unhappy? Wh… would ye have been yet, if God h… not choſen you, but what you w… before? Let Auguſtine anſwer th… queſtion, What ſhall we then ſay, wh… p. 173…e hear, Ye have not choſen me, Quid ergo dicturi ſumus audiendo, non vos me elegiſtis, niſi quia mali eramus, et electi ſumus, ut boni per gratiam nos eligentis eſſemus? Aug. in Joh. tract. 86.but that …e were evill, but are elected, that we …ight be good through his grace that hath …lected us? In all the Scripture there … no higher action then Gods electi…n. Acknowledge this therefore for …he fountain, from whence ſpring the …wo pleaſant ſtreams of grace and glory. …nd thus much for the firſt and top …ranch of this moſt glorious tree. We …ave climed up to the higheſt, now let …s go downward by degrees, ſlowly …nd ſafely for fear of falling.

2. There is a vocation depending upon this election, and anſwerable to it.

That vocation depends upon electi…n, and goes hand in hand with it, …t. Paul inſtructs the Romans, Rom. 8.30.Rom 8:30Whom he …d predeſtinate, them he alſo called. He …viſeth the Corinthians not to marvail … the meanneſſe of ſuch as were called, …r they are the very ſame that were …re-elected. 1 Cor. 1.26, 27.1 Cor 1:261 Cor 1:27Ye ſee that God hath …lled fooliſh and mean perſons to be …irs of glory, becauſe he had choſen …ch before he made the world. We …e called to faith, and what is that, …t the faith of Gods elect? Tit. 1.1.Titus 1:1St. Auguſtine p. 174obſerves that in the beginning of bot… St. Pauls Epiſtles to Timothy, there is … Trinity of bleſſings, not found ſo linked in the beginning of many other … the Canonicall Epiſtles, Id verbum interpoſuit, quo plane a peritur at que oſtenditur non meritis operum priorum, ſed ſecundum miſericordiam Dei nobis dari ſpiritum ſanctum. Aug. expoſ. epiſt. ad Rom. inchoatae. lib. 1.Grace, merey and peace. The Apoſtle, (ſaith he) … Mercy between Grace, and Peace, that … might plainly ſhew that the Spirit of Go… is given us, not for the merits of our for… mer works, but according to Gods mercy And indeed what can come betwee… Gods grace of election, and our pea… of juſtification, ſo fitly, as Gods mer… in our vocation? Before we mention… a twofold election, now we muſt me… tion a twofold vocation:

The one outward, in the Miniſtry … the Word.

The other inward, in the operati… of Gods Spirit.

The former depends not up… election. Many called, few choſen, Mat. 2 16. There are ſome ſo called that … not elected, Mat. 13.47, 48.Matt 13:47Matt 13:48as Judas and Simon Mag The net takes many things, that af… are caſt away at ſhore. The Goſpell c… many outwardly that after periſh et… nally. Jud. v. 5.Judg 5:5Moſes word brought many … of Egypt, that fell ſhort of Canaan, a… periſhed in the wilderneſſe. The into p. 175…nall vocation is the ſubject I am now …to treat of, and that alwayes depends upon eternall election. For vocation is nothing elſe but the execution of election. Grace is ordained to be given by the one, and grace is actually given by the other. Rom. 9.13.Rom 9:13The purpoſe of God according to election is perfected by God that calleth. This made Auguſtine to call predeſtination an hidden vocation. Aug. lib. 83. queſt.And we may as well call vocation a manifeſt election. Gods conſails eternally precede the execution, and the execution followes in time juſt according to the precedent determination. The perſons called muſt needs be the ſame that were elected. Otherwiſe Gods counſail may be deluded; and his concluſions may be altered. Yea the determinations of God before the world muſt be ſubject to the actions of men in the world. If they pleaſe his purpoſe ſhall ſtand; if they pleaſe not, it ſhall be altered. Thus ſhall Gods omnipotency ſtoop to mans infirmity, and mans mutability over-rule Gods immutability.

Here may we behold the downfall of naturall preparations, and meritorious diſpoſitions conſiſting of the p. 176good uſe of naturall endowments, whereby our calling ſhould be furthered, and without which it cannot, as ſome think, be attained. Our vocation depends upon Gods election, not upon our preparations. How was Paul diſpoſed and affected, Act. 9.Acts 9when Chriſt cals him? How doth he uſe the ſtrength of naturall principles, and the great knowledge of the Law? Doth he not notwithſtanding all theſe carry a bloudy minde againſt Chriſt members at that very time, when the head cals him to be a member? Had not Pauls calling depended on Gods choiſe at that time, for any will or inclination of his own, he had never been called. The ſcope of the Apoſtle Rom. 9. Aug. ad Simplic. lib. 1.is to be noted, which was, that no man might glory of their well deſerving workes, which the Jews were wont to boaſt of. The Jewes were better prepared then the Gentiles by the Law. Yet were the Gentiles called in more abundance, becauſe a greater number of them were elected. St. Paul gives us an example of two brethren Jacob and Eſau born of the ſame parents, lying together in the ſame p. 177wombe, born at the ſame birth, Aug. ad Simplic. lib. 1.that we might not dream of any different preparations of their own, or divers diſpoſitions of their parents at ſeverall times: Yet is one of theſe brethren effectually called, the other not. The Apoſtle gives the reaſon, Rom. 9.11.Rom 9:11becauſe God had elected the one and not the other, and his election produceth Jacobs calling. So that our vocation depends not on our preparation, but on Gods election.

Here alſo the confidence of Gods ſervants finds an anchor to reſt upon. If our vocation depend not upon our actions, but upon Gods election, then will it ſtand firme. Our enemies may as ſoon alter the courſe of Gods election, as deprive us of the benefits of our vocation. This made St. Paul preſently after the doctrine of election and vocation ſo pathetically to exclaime, Rom. 8.31.Rom 8:31What ſhall we ſay to theſe things? If God be for us, who can be againſt us? Take Auguſtines comment upon St. Pauls exclamation, and ſee now ſweetly it ſounds, God is for us in predeſtinating us: God is for us in calling us: God is for us in juſtifying us: p. 178God is for us in glorifying us. If God be thus for us, Deus pro nobis, ut praedeſtimaret nos: Deus pro nobis, ut vocaret nos: Deus pro nobis, ut juſtificaret nos: Deus pro nobis, ut glorificaret nos. Si Deus pro nobis, quis contra nos? Praedeſtinavit antequam eſſemus: vocavit, cum amiſſi eſſemus: juſtificavit, cum peccatores eſſemus: glorificavit, cum mortales eſſemus. Si Deus pro nobis, quis contra nos? Praedeſtinatis a Deo, vocatis, juſtificatis, glorificatis qui vult adverſari, paret ſe, ſi poteſt, bellare adverſus Deum. Ʋbi enim audivimus, Si Deus pro nobis, quis contra nos, niſi qui Deum vincit, non laedit nos. Et quis eſt, qui vincit omnipotentem? Aug. de verbis Apoſt. ſer. 16.who can be againſt us? He hath predeſtinated us, before we were: He hath called us, when we were averſe from him: He hath juſtifyed us, when we were ſinners: He hath glorifyed us, when we were mortall. If God be thus for us, who can be againſt us? He that will be an adverſary to them, whom God hath predestinated, called, juſtifyed, glorifyed, let him prepare himſelf, if he be able, to fight againſt God. For ſeeing we have heard, If God be for us, who can be againſt us? no man can hurt us, but he that can overcome God. And who can overcome the Almighty? Wicked men may hurt themſelves, but not hurt us, unleſſe they can prevail againſt God. They do, with Saul, but kick againſt the prickes. Let the mad-man kick never ſo fiercely againſt them, he doth but hurt his own ſeet. The oppoſition of wicked p. 179men doth but further their own damnation, not interrupt our vocation, unleſſe they can annihilate Gods election.

The time requires now, that we ſhould come from generals to particulars. What good can election or vocation do to us, unleſſe we have a part therein? Thus are we come down one ſtep lower to the appropriation of Gods election and vocation.

3. This election and vocation are both of particular perſons.

It is your calling, foreign, The calling and election of you.it is your election, therefore ſtudy to make it ſure. Election and vocation are not in generall of ſome qualities in men, or of ſome conditions of men, but of ſome particular perſons. St. Paul tels his Theſſalonians, that all men have not faith. 2 Theſſ. 3.2.2 Thess 3:2Timothy is more fully inftructed in this myſtery, that he may inſtruct others in it, 2 Tim. 2.19, 20.2 Tim 2:192 Tim 2:20The Lord knoweth them that are his. The ſimilitude of a great houſe illuſtrates it, that hath veſſels of honour and diſhonour within the ſame wals: ſo in Gods houſe, his Church, p. 180there are veſſels of mercy, and veſſels of anger. There are choſen Iſraelites, and refuſed Iſraelites. Rom. 11.7.Rom 11:7The election hath obtained it, and the reſt were blinded. In one verſe there are the elect, and the reſt: the elect obtaining righteouſneſſe, the reſt miſſing it. Election is delivered as the cauſe why they obtained it, for the Apoſtle ſaith not, the elected, but the election, noting that they obtained righteouſneſſe not by their own diſpoſition, but by Gods election. Rom. 9.11, 13.Rom 9:11Rom 9:13In Rebeccas wombe at one time there was an elected and a rejected brother. Luk. 17.34, 35, 36.Luke 17:34Luke 17:35Luke 17:36No marvail if at that day two men ſhall be in the field, the one taken, and the other left: No marvail if two women be grinding at the mill, the one taken and the other left: No marvail if of two lying in one bed, one be taken and another left; when of two unborn lying in one wombe, that never ſaw the light of this world, one may be taken and another left. Election neceſſarily requires a ſeparation and diſtinction to be made where there was no difference before. He that takes all, chooſeth none. We call not the gathering of fruit an election, but a collection, becauſe all is taken p. 181and nothing left. So that a common or generall election is a contradiction. If it be generall, it is no election. If it be an election, it cannot be generall. Vocation alſo uſeth to be particular. Men have their ſeverall callings. All are not Nobles. Every man is not called to be a Judge. Our Saviour himſelf refuſeth to divide an inheritance. Who made me a Judge? Luk. 12.14.Luke 12:14All are not teachers. Some are called to theſe ſeverall honours, not all. So in ſpirituall preferments, ſome are called to be the ſons of God; others are left the children of Satan, ſubject to that miſery, they have brought on their own ſouls.

There are a ſont of moderatours in the world, that goe about to reconcile the buſineſſe between God, and ſuch as ſcoffe at his particular election and vocation. Theſe ſay that God hath not primarily choſen any particular perſons, but hath choſen faith, or good works, and by conſequence thoſe whom he foreſees theſe in, thoſe he chuſeth. On the other ſide he hath rejected infidelity and wickedneſſe, and thoſe whom he foreſees theſe things in finally, thoſe he refuſeth. In a word, p. 182he hath choſen the means, and not the perſons to the means. To theſe we may ſay as Job to his friends, Job 13.7.Job 13:7Will you ſpeak wickedly for God, and talke deceitfully for him? Theſe deprive God of that boaſting, that St. Paul uſeth to his Corinthians, 2 Cor. 12.14.2 Cor 12:14I ſeek not yours, but you. The Scripture contradicts this opinion in direct words. Rom. 9.11.Rom 9:11Gods clection is not of works. And leſt any man ſhould reply, yet it may be of faith, the Apoſtle ſaith not, but of faith; No, he ſpeaks thus, Not of works, but of him that calleth. He proves it by an undenyable example. Jacob had no more faith nor works then Eſau in the ſame wombe; yet Gods election layes hold on the one, and leaves the other. The end is alwayes determined before the means. Men are firſt appointed to live, and then to eat: Firſt to be ſaved, then to beleeve and to do good works. Eph. 1.4.5.Eph 1:4Eph 1:5God hath choſen us that we ſhould be holy, having firſt predeſtinated us to the adoption of children. Election is the root, Aimeſ. Coron. collat. Heg. part. 1 cap. 12.faith is the tree, ſanctification is the fruit, both which come out of the root. So then election is of particular perſons, not of means. Some there are that Chriſt never knew, p. 183never approved of, foreign. Mat. 7.23. Phil. 4 3. Luk. 10.20.Matt 7:23Phil 4:3Luke 10:20and doubtleſſe they are they whom God never choſe. All womens names are not in the book of life: ſome are. The ſeventy diſciples what ſingular cauſe of joy had they that their names were written in the book of life, if all mens names be there? Rom. 8.29, 30.Rom 8:29Rom 8:30Why doth St. Paul extol ſo highly the priviledges of the elect, if there be no particular election? 1 Theſſ. 1.4.1 Thess 1:4Why doth he puffe up his Theſſalonians with vain hope of I know not what acry preferment above others in being the Elect of God, if God have no particular choiſe?

Let us leave the oppoſites to true election, and turn our ſpeech to Gods choſen. Great is the preheminence, much is their comfort they may gather from theſe two ſweet flowers of particular election, and ſingular vocation. 1 Pet. 2.9.1 Pet 2:9They are Gods peculiar people, a choſen generation, a royall prieſthood. God hath choſen them and refuſed others: he hath called them out of the midſt of others. They are his, he is theirs. This is the triumph of the Church, My beloved is mine, Caut. 2.16.and I am his. Upon which place Bernard elegantly, Behold what a pure heart, and p. 184an unfained faith, and a good conſcience dare ſay! His care is for me, O quid audet cor purum, et conſcientia bona, et fides non ficta! Mihi, inquit, intendit. Itane huic intenta eſt Majeſtas illa, cui gubernatio pari…er, et adminiſtrato univerſitatis incumbit? et cura ſeculorum ad ſola transfertur neg…tia (imo etia) amoris et deſiderii bujus? …ta plane. Ipſa eſt enim eccleſia electo um, d… quibus Apoſt lus, 2 Tim. 2. Omnia inquit, propter electos. Et cui dubium, quod gratia et miſericordia Dei ſit in ſanctos ejus, et …eſpectus in electos illius? Ergo providentiam caeteris creaturis non negamus, curam ſponſa vendicat ſib…. Ber. in Cant. ſer. 68.2 Tim 2ſaith ſhe. Is it ſo indeed? Is that Majeſty carefull of her, upon whoſe ſhoulders the government and adminiſtration of the whole world lies? And is the care of all ages transferred only to the buſineſſes (or rather to the treaſures) of love and deſire of this woman? It is even ſo. For this very woman is the congregation of the elect, of whom the Apoſtle ſpeaks, 2 Tim. 2. All things, ſaith he, are for the elect. And who doubts, that Gods grace and mercy is to his Saints, and his reſpect unto his elect? We do not then deny his providence to the reſt of the creatures, but his care the ſpouſe challengeth to herſelf. Let other men object unto you the meanneſs of your birth. Bid them go pull Lazarus out of Abrahams boſome. If they caſt the wickedneſſe of your former lives like durt in your faces, turn them over to St. Paul. Let him tell them from heaven, I was a p. 185bloudy perſecutor, now I am a glorious Saint. You are not Gods children by your parents nobility, nor by your own virtues, but by Gods peculiar election and particular vocation. He hath a ſpeciall right to you: you have a peculiar intereſt in him. Make good the honour of your vocation, as Jertullian did the glory of your creation againſt all gainſayers. To what purpoſe is it now, ſaith he, Quid nunc facit ad infuſcandam originem carnis nomen terrae ventilare, ut ſordentis, ut jacentis elementi? Cum et ſi alia materia excudendo homini competiſſet, artificis faſtigium recogitari oporteret, qui illam et eligend… dignam judicaſſet, et tractando feciſſet. Tert. de Reſ. Chriſt. cap. 6.for the defiling of the originall of our fleſh, to eaſt upon it the name of earth, as of a baſe, as of a contemptible element? Seeing although there had been other matter fit to have framed man of, yet we ought to think upon the Majeſty of the workman, who by chuſing earth had judged it worthy to frame man of, and by handling it had made it worthy. So may you anſwer your accuſers. Though we have been baſe, though we have been vile, yet God hath counted us fit for glory in electing us, and hath made us fit by calling us. **Datum eſt eſſe aliquid origine g… neroſius, demutatione felicius. Nam et aurum terra, quia de terra: hactenus tamen terra: ex quo aurum, longe alia materia ſplendidior atque nob lior de … matrice. Tert. Ibid.Many p. 186things grow better then their originall by a change. What is gold a firſt but earth? It is taken out of th… the earth. Yet after it is gold, no ma… cals it earth. It is a more noble and glorious matter then the baſe earth, out o… which it was taken. So it is with you… God that changeth earth into gold, hath changed you into Saints. Never therefore part with your intereſt in God for the ſcoffes of all the world.

We have deſcended from election t… vocation, from vocation to the particularneſſe of both.

Now muſt we goe one ſtep lowe… yet to the uncertainty of both, tha… may be in ſuch as are both elected an… called, and then we ſhall mount u… back again to the apprehenſion an… aſſurance of both unto our own ſouls.

4. Both election and vocation may be uncertain to them, that have intereſt i… both.

We confeſſe that in regard of God our election and vocation are alwayes certain. 2 Tim. 2.19.2 Tim 2:19The foundation of the Lord is ſur… alwayes, but that is, to the Lord, a… p. 187i… followeth, The Lord knoweth them that …re his. Men may alter, Rom. 11.29.Rom 11:29but the gifts and …alling of God are without repentance. God …annot be deceived, nor his decrees can…ot be changed. Yet to us both our …lection and vocation may be uncertain, and they that have both may …oubt, whether they have either of …oth. Yea they may be brought ſo …ow, that they may affirme, that they …ave neither. This a Prophet may be …rought to. What could Jonah think …f himſelf when he was buried alive, … ſuch a Sepulcher, as never man lived … before? Let him ſpeak himſelf, and …eclare his own fears, Then I ſaid, Joh. 2.4.John 2:4I am …ſt out of thy ſight. Nay, a King and a …rophet too may be brought to this …oubtfull condition, and cry out with …avid, Pſal. 13.1.Ps 13:1How long wilt thou forget me (O …ord) for ever? how long wilt thou hide thy …ce from me? Election is a ſecret acti…n of God before the world was …ade, which we can know only by …ertain conſequences delivered to us … the book of God. Now it is an eaſie …ing to doubt, where a thing is to be …ched from far by conſequences, and …mes not immediately into our knowledge. Thus the eye that can well p. 188diſtinguiſh an object hard at hand, i… eaſily miſtaken in remoter things. An… what things more remote either in ti… or in dignity, then Gods ſure an… glorious election and our uncertai… and low apprehenſion? The Sun ca… not be looked upon, unleſſe a clou… come between. Names written in God ſecret book cannot be read by the that owe them, but with the ſpectacles of conſequences afforded to … in the book that God hath ſ… open for us. Vocation is a work … Gods Spirit in our own hearts neer… home: yet may we well be deceiv… in the apprehenſion of it, becauſe it an inward work, and mans heart … very deceitfull. It will not only d… ceive others, but him alſo that ow… it. The Phyſicians are often deceiv… in internall diſeaſes for all their a… Yea the patient himſelf, that feeles th… pain, yet cannot tell what is the di… eaſe, if it be within. Thus is it oft… in mans ſoul. His heart is ſo deceitful that he cannot eaſily gather whether … be effectually called or no. There ſuch a reſemblance between comm… graces, that accompany illuminatio… and ſpeciall ones that attend up… p. 189regeneration, that many are deceived, …iſtaking the one for the other. The …prehenſion of our vocation is a ſepa…ble fruit of it. It may ſometimes be …arted from it. The trees bear not ap…es all the year. The ſhadow followes …ot the ſun, except it ſhine cleer. Neither …th our apprehenſion follow Gods …vour, but where it doth moſt mani…ſtly reveal it ſelf. Theſe doubts of …ur calling proceed ſometimes from …norance, becauſe we rightly under…and not Gods mark or his ſeal, that …e ſets upon thoſe whom he hath effectually called. Sometimes negligence … the cauſe, and God for our neglect …f him neglects us. We withhold from …od the publick or private ſervice, …at we owe to him, and he hides the …ght of his countenance from us. …ometimes they come from pride, and …hen we are lifted up with thoſe gifts …e have, God withdraws his hand …om giving more. The father when …e ſees his ſon proud of his fine …othes, beſtowes no more upon him, …ut lets him wear them to rags, that …e may humble him. So doth God …ith us, gives us over to doubt of his …vour, when we grow proud of his p. 190gifts. Sometimes preſumption bring… this miſchief upon us. When we preſume to ſin againſt God, he like … wiſe father changeth his countenance upon us, though he take not away his love quite from us. There is a tim… for parents to hide their affection when the ſhewing of it may make their children worſe. So is it high time for God to withhold the declaration of his affection, when his children grow bold to offend him.

This firſt cals for thankfulneſſe o… them, that have a well grounded perſwaſion of their choiſe and calling. Upon theſe the favour of God ſhine… like the Sun, and enlightens their ſoules. It is not ſo well with all men… nay it is not ſo well with all godly men. Many hang down their heads fo… ſorrow, becauſe they ſtand in doubt o… Gods favour. They have no comfor… in praying, no contentment in hearing no ſatisfaction in receiving, no joy i… living. And all becauſe they wan… that which you have, the ſweet ſenſe o… the love of God in Chriſt. If we hav… with them felt but the force of God indignation, and the helliſh torture… p. 191of a diſtreſſed conſcience, we would …hen be heartily thankfull to God for …he heavenly comforts of a pacifyed minde, that fully aſſures us, that God …oves us. Nothing more comfortable …an happen to us in this world, and therefore nothing ſhould more provoke us to thankfulneſſe unto God. The more joy we receive from any of Gods gifts, the more praiſe we owe to God the giver.

Secondly, It teacheth them watchfulneſſe, leſt by their careleſneſſe the precious perſwaſion of Gods love be …oſt for a time. Though God cannot change his love into hatred, yet he can hide his face from you in anger. Then may you ſigh with others, and weep, …nd mourn for the want of that comfort, which now ye enjoy. Yet may you ſigh and weep in vain for a long time; for this is a favour, that is not eaſily recovered. Pſal. 51.Ps 51Davids bones are broken before they do rejoyce again, after God humbled him for his treble wickedneſs. All men are careful to keep their treaſures. They hide their ſilver, they lock up their gold from the eyes of beholders, that it may not be pilferd from them. This is our greateſt treaſure. p. 192Loſe the ſenſe of Gods love, and loſe all. Without this we do not enjoy our own happineſſe. Our beſt actions afford no matter of conſolation to us. Our leaſt ſins afford matther enough to daſh our greateſt comforts. All the contentments of the world are not able to appeaſe the pangs of our diſtreſſed minds. Nay heavenly bliſſe, which we may have hereafter, affords no comfort to us here, becauſe we think God is angry with us, and will never beſtow it upon us. Take heed then of all occaſions, that may alienate Gods face from you.

Thus have I brought you as low as I can, now muſt I lead you up again by the hand to the ſenſe and fruition of your election and vocation.

5. Our election and vocation may be made certain to us.

All doubts and ſcruples may be removed out of our hearts, and we may come to be aſſured, that we are choſen and called by God. Thus are the Galatians taught, Gal. 4.6.Gal 4:6God hath ſent forth the Spirit of his Son into your hearts crying, Abba, Father. p. 193And what is that but Gods proclamation to our ſoules, that he hath choſen us. This was good doctrine at Rome alſo, Rom. 8.16.Rom 8:16The Spirit it ſelf beareth witneſſe with our ſpirit, that we are the children of God. St. Peters coherence intimates ſo much unto us, that there is away to put all out of queſtion. He told us before of a chaine of grace tokens of ſalvation. Wherefore the rather (ſaith he) give diligence to make your calling and election ſure. As if the Apoſtle ſhould have ſaid, I would not perſwade you to this diligence to make your election ſure, if I did not know, there were certain and infallible tokens of election, whereby it may be known: but now ſeeing there are ſuch certain notes, though otherwiſe you might be negligent; yet let me now perſwade you the rather to diligence in making your election ſure. Next the Apoſtles command in the text to make it ſure, ſhews that there is a way for ſuch as have grace, to be aſſured of it. The Apoſtle writes by the Spirit of God, to whom all Spirits ought to be ſubject. He urgeth it alſo as a matter very neceſſary for our own profit and comfort. Doubtleſſe then there is a way to ſecure it. p. 194Adde unto this the promiſes of God elſewhere made by the mouth of our bleſſed Saviour, Mat. 7.7.Matt 7:7Aske, and it ſhall be given you: ſeek, and ye ſhall find: knock, and it ſhall be opened unto you. Now what have we more need to aske, then the confirmation of our eternall election? What have we more reaſon to ſeek for, then the perſwaſion of our internall vocation? What have we more to knock at heaven gates for, then aſſurance to be let in there, when we are ſhut out here? So that Gods promiſe aſſures us a way to make our calling ſure.

Laſtly, conſider the examples of thoſe that have attained to this aſſurance. Take St. 2 Tim. 4.8.2 Tim 4:8Paul for one, Hencefore there is laid up for me a crown of righteouſneſſe. But St. Paul was an Apoſtle, had been rapt up into the third heaven, and might very well know by revelation, what would become of him. So were not they whom St. John writes unto, and yet they knew their own happy condition alſo, 1 Joh. 4.13.1 John 4:13We know that we dwell in him, and he in us. And preſently after, V. 16.We have known and believed the love that God hath to us. And in the Chapter before, 1 Joh. 3.14.1 John 3:14We know that we have paſſed p. 195from death to life. St. John joynes the reſt with him in this aſſurance. Heb. 6.9. foreign, That have ſalvation; or, are joyned to it.Heb 6:9The Hebrewes had in them things that accompany ſalvation, and could not be divided from it. Take the teſtimony of Macarius alſo, They that are anointed with the ſpirituall oil of gladneſſe have received a ſigne of that incorruptible Kingdome, to wit, Qui ſpirituali exuliationis oleo uncti ſunt, ſignum regni illius incorruptibilis recepere, ſc: ſpiritum ſanctum arrhabonem. Secretarti ſunt regis coeleſtis, ac freti ſiducia Omnipotentis palatium ejus unpred…untur (abi ſunt angeli et ſpiritus ſanctorum) quamvis adhuc ſint in hoc nundo. Licet enim integram haereditatem ſibi in illo ſeculo praeparatam nondum adierint, certiſſimi tamen ſunt ex arrhabone, quem modo receperunt, ac ſi jam coronati eſſent, et regni clavem tenerint. Macar. Hom. 17.Gods Spirit for an earneſt. They are the Secretaries of the heavenly King, and relying confidently upon the Almighty, they enter into his palace (where the Angels and the Spirits of holy men are) although they be yet in this world. For although they be not yet come to the entire inheritance, which is prepared for them in that world, yet they are moſt ſure of it by that pledge, which they have newly received, as ſure as if they were already crowned, and had the key of the Kingdome in their own poſſeſſion.

I will conclude the point with the teſtimony of an Emperour: Conſtantine in his oration to the Fathers aſſembled in the Councell of Nice, as p. 196Gelaſius reporteth, foreign. Gelaſ. Act. concil. Nic. lib. 2. cap. 7.ſpeaks thus, The hope of the happineſſe to come we do not only expect, but as it were in ſome ſort, we have it hear already. Worthily ſpoken and as became a Chriſtian Emperour.

Woe then to the careleſſe worldling, who ſeeks to make ſure the poſſeſſion of his lands, and goes to the Aſſurance office for his goods at Sea, he hides his wealth, and carefully layes up his treaſure, that it may not be ſtolne, but takes no care at all to aſſure his election or calling to eternall happineſſe. If they could not be made certain, he were to be excuſed; but ſeeing there is a way to do it, his negligence is inexcuſable. He hath preferd his wealth before his ſoul, earth before heaven, gold before God, miſery before happineſſe. He muſt expect Simon Magus doom, Thy money periſh with thee. Act 8.20.Acts 8:20He hath neglected his ſoul while he lives, and God will refuſe it when he dies.

The great mercy of God to us here alſo appears. We had deſerved eternal condemnation. It had been abundan… mercy in God to bring us to heaven, though we had gone through a kind… of hell here. We had been happy in p. 197the end, though we had been miſerable in the way. But God hath been pleaſed to give us not only heaven after this life, but the aſſurance of it in this life: Thus are we happy here under the certain hope of happineſſe hereafter. Our joyes are begun in this world, that will be perfected, but never be ended in the world to come. Praiſe God then for thy happineſſe begun on earth, till thou enjoy thy endleſſe happineſſe in heaven.

We muſt now aſcend one ſtep higher to the means to aſſure us of our election and vocation, and then we are at the higheſt, till we come to heaven.

6. The way to make our calling and election ſure is by diligence.

It is no eaſie labour to aſſure ſo great happineſſe. There is need of much diligence to ſettle us in a full perſwaſion of our election and vocation. Heb. 6.11.Heb 6:11We deſire that every one of you do ſhew the ſame diligence to the full aſſurance of hope unto the end. There is no growth in any art or ſcience without great diligence, and growth is our ſtudy, and the end p. 198of our labour. So in the concluſion of this Epiſtle, 2 Pet. 3.17, 18.2 Pet 3:172 Pet 3:18Beware ye fall not from your own ſtedfaſtneſſe, but grow in grace and in the knowledge of our Lord and Saviour Jeſus Chriſt.

There is need of diligence.

1. To know.Ad ſciendum. For the ſignes of election are many, and are not eaſily known. Much diligence muſt be uſed to underſtand the Scriptures, where theſe tokens are ſcattered. None of them can be ſpared, though they be many, becauſe we have many temptations to unſettle us. A ruinous houſe the more props it hath, the faſter it ſtands. The more notes of election the ſoul underſtands, the better it holds out againſt Satans wiles.

2. To examine.Ad examinandum. All examination requires diligence. Elſe will not that be found that we look for. The Shepherd that hath loſt but one ſheep, leaves ninty and nine in the wilderneſſe, Luk. 15.4.Luke 15:4and goes after that which is loſt, untill he finde it. The woman that loſt her peece of ſilver lights a candle, V. 8.and ſweeps the houſe, and ſeeks diligently till ſhe finde it. The Judge that ſearcheth out a murder, examines p. 199all the circumſtances of the fact. So muſt we ranſacke all the powers and faculties of ſoul and body to finde out what God hath wrought in us and by us, to aſſure us of our vocation. The former reaſon required much reading, to finde the notes of election in the Scriptures; this requires many meditations to finde the ſame notes engraved by the Spirit of God in our own ſoules.

3. Ad augendum. To augment.Diligence is required to encreaſe the graces of Gods Spirit in us, when we have found them. Without fuell the fire will decay rather then encreaſe. Without food the ſtrength of the body diminiſheth. Without the conſtant uſe of religious exerciſes the ſenſe of Gods favour will be diminiſhed in us. The Sacraments the ſeales of Gods favour, the one muſt be often thought upon, the other often received. The ſight of his Evidences confirmes a man in his hope of the quiet poſſeſſion of his Lands. The right uſe of the Sacraments aſſures us of Gods favour. As the Sacraments muſt be our food, ſo Prayer muſt be our fuell to make the perſwaſion of Gods love to flame in us. The more we ſeek Gods p. 200favour by fervent prayer, the more will he aſſure us of it.

4. To Act.Ad agendum. Without action all the meditations in the world cannot aſſure us of Gods favour. For whom God loves, them doth he inſpire with the fire of good affections which flames forth into good actions. Now there are many impediments of good actions. Some lets we meet withall abroad in the world. Others we finde within in our own ſoules. All theſe muſt be removed: and this remove cannot be done without diligence. Adde hereunto the manifold varieties of good actions to be done. There are duties of Piety, and duties of Sobriety, duties of Equity, and duties of Charity. And can all theſe duties be done without diligence? No certainly, it is impoſſible.

Thus are we freed from Popiſh and Arminian cavils. They exclaime againſt us for teaching, that we may be aſſured of our election. They call it a doctrine of ſecurity, of liberty, and of profaneneſſe. They ſay we teach men to live as they liſt, becauſe they are ſure of Gods favour. We teach men with St. Peter, that their election and calling p. 201to eternall happineſſe may be certainly made known to themſelves. But we teach them withall, as the Apoſtle doth in the text, that it cannot be done without labour and diligence. We demonſtrate to them indeed, that Gods favour cannot be loſt, for God sunchangeable. This we acquaint them with for their comfort in the world. But we ſhew them withall, that the ſenſe of Gods favour may be loſt by negligence, and then ſhall they live as uncomfortably as if they never had had it. This we do for their caution againſt the temptations of Satan and provocations of the World. Yea to make them the more carefull, we tell them, that the ſenſe of Gods favour cannot be had, nor being had cannot be kept without much labour and di…igence. For the Devill hath many …aetes to beguile us of this principall …illar of our ſpirituall comfort, and …ively provocation to cheerfull obedience. Theeves have not ſo many devices to cheat our rich men of their gold and ſilver, as Satan hath to be…uile us of the feeling of Gods love. Thus do we give to God his due, p. 202and to Gods elect theirs. Thus do w… maintain Gods conſtancy, and keep Gods people from ſecurity.

Now let me urge every one tha… heares me, according to the ſcope o… the text, to be diligent to make hi… calling and election ſure. Whatſoeve… become of thee in the world, make ſur… thy happineſſe in another world. Thi… cannot be done without pain and perill, but this muſt be done, elſe wi… thou never live with comfort. Tho… heareſt the Merchant diſcourſe of th… many ſtormes he hath endured at ſea… how often the ſea beneath opened he mouth to devoure him: how ofte… the heaven above frowned upon him as if it would give him over to th… fury of the ſeas: how often the eart… denyed him the ſight of her, as if ſ… would never be trod upon more b… him: how often the winds blew fierce ly upon him, one croſſing another, as … they contended whether ſhould fin… him. And all this he endured for gai… Thou haſt read the Souldiers trouble… how he ſtands in ſight of the enemy that ſeeks his ruine: the bullets o… while whisk by his ear: the ſwo… p. 203another while would ſhorten him by the head: ſometimes hunger bites him in the day, and ſometime cold ſtrikes him in the night. And all this he endures for gain. Thou ſeeſt the Phyſitian toyle and endanger himſelf: one while he viſits the pox, another while he trades in Spotted feavers, yea ſometimes he looks the Plague in the face. And all this he endures for gain. And wilt not thou endure any labour, or run through any perils to be ſure of heavenly treaſures, which no theef can ſteal, which no mouth can corrupt, which no fire can conſume, of which no death can diſappoint thee?

Look upon the rich and great men of the world. I mean not thoſe humane Monſters, inhumane Mahometans, that leave not a brother alive for fear of injury. But look on Chriſtian and Religious people, what care they have to make good their titles, to ſettle their inheritances upon theirs. And all this care is but for temporall riches. Wilt not thou then be more carefull to ſettle thine intereſt to eternall glory? If thou be quiet now, yet the Devill will finde a time to trie thy Evidence, and call thy title into queſtion. Sickneſſe p. 204and death are times of weakneſſe to thee, wherein he like a ſubtill enemy diſplayes all his art and ſtrength. Provide thee arguments now, that may uphold thy hope when thou art at the weakeſt. Conſider the miſery of doubting perſons at their death. Think upon the anguiſh that their ſouls endure. They apprehend God angry with them, the Devill accuſing them, earth leaving them, heaven refuſing them, hell clayming them, ſoul and body parting, friends weeping, and themſelves hopeleſſe, going they know not whither. What would they not give that they had made their election ſure in the time of their ſtrength, or that they might be ſtrong to do it yet? Be thou warned by their folly. Make thou all ſure beforehand. As worldly men get riches in health to cheriſh them in ſickneſſe: and as the Bees get in Summer hony to feed on, when ſtormes keep them within their hives: ſo do thou in time of health get good grounds of the aſſurance of Gods favour that may uphold thee within againſt outward afflictions and ſpirituall temptations, when thou art ſet, as it were, between heaven and p. 205earth. So mayeſt thou live in joy, die in peace, riſe in perfection, reign in happineſſe.

Me thinks the worldly man ſhould ſay now, Sir, you have pleaded our cauſe well, and perſwaded us to minde our own happineſſe. Be pleaſed to guide us. The well is deep, Job. 4.11.Job 4:11and we have nothing to draw withall. Whence then ſhall we have this living water? Gods election is ſo high that we cannot reach it; and our vocation is ſo ſecret, that we can hardly diſcerne it.

I anſwer in the words of Lactantius, It is an abſurd thing to go about to overthrow that which is certain, Abſurdum eſt ex incerto certum velle ſubvertere, cum promptius ſit de certis incerta firmare. Lact. de ira Dei. c. 5.by that which is uncertain, ſeeing it is more eaſie to confirme uncertain things by thoſe that are certain. God goes downward from the cauſes to the effects, we muſt go upward from the effects to the cauſes. The web that God hath weaved, we muſt unweave. He goes from election downward, we muſt go from regeneration upward. Thus ſhall God and we meet in the middle way. We muſt prove our ſelves to be called, and he will acknowledge us to be elected. When his ſpirit and ours meet, Rom. 8.16.Rom 8:16then p. 206is there good teſtimony that we are the ſons of God.

The work we have to do is twofold:

Firſt, to get title to Gods love.

Secondly, to get aſſurance, that we have a title.

The firſt is done by action.

The ſecond is done by examination.

The actions (among many other) are principally four.

1. The ſhortning of worldly buſineſs, ſo much as may be without injury to our calling, or neglecting any neceſſary duty thereunto belonging. Oxen, and farmes, Luk. 14.18, 19, 20, 21.Luke 14:18Luke 14:19Luke 14:20Luke 14:21and houſhold buſineſſes are the three impediments that make heaven empty, unleſſe the the poor and blind, the halt and maimed, that cannot follow the world, come to helpe fill it. Mat. 13.22.Matt 13:22The cares of the world are the thornes, that choke the good ſeed of the word, that it cannot be fruitfull. So fooliſh are we, that while with much care and labour we goe about to make thoſe things certain, which are moſt uncertain; we make thoſe p. 207things uncertain, which might be made moſt certain. He that hath two irons …n the fire at once, ſpoyles one, while …e attends the other. Heaven and earth are too great, and too far diſtant to be cooped up in one breſt. They that ſtudy Divinity, or Law, or Phyſick in the Univerſities, they take no care for their diet, much leſſe for worldly buſineſſes, they leave this care unto their friends. We that look for a portion in heaven, muſt free our ſouls ſo much as may be, from the cares of the world. Although theſe cares did …ot bring with them occaſions of many evils, yet it is ſufficient that they deprive us of many opportunities of ſeeking the ſalvation of our own ſouls. He dies though more ſlowly, that is ſtarved, and he can but die that is poyſoned. He goes to hell that lives in groſſe ſin, and he doth no leſſe that followes his buſineſſe, and neglects the ſalvation of his ſoul. Do leſſe then for the world, and do more for thine own ſoul.

2. Moderation in the uſe of worldly pleaſures is very needfull for him, that will make his calling ſure. Pleaſures are Syrens, they intice the Paſſengers to ſecurity, that they may overturn p. 208the boat. While we are ſure of theſe, we look after no other comforts. They that live in pleaſures are dead to the world. They neglect their buſineſſe: they loſe opportunities to enlarge their eſtates: their ſhops are not acquainted with them: their ſervants want a Maſter: their children lack a Father: their wives have loſ… their husbands: and they have loſ… themſelves. They are much more dead to the world to come. They that waſte their temporall patrimony, while they follow their pleaſures, how will they ſeek to ſettle their eternall inheritance? The want of contentment in the world makes a man to ſeek for ſatisfaction in a better world, but the enjoying o… pleaſures here, makes him negligent of ſeeking perpetuall joyes. If the wings of the fowl be never ſo nimble, yet birdlime keeps it from mounting upward, and makes it tumble on the ground: So the quickeſt ſpirits being glued to delights of the world, wallow in them, and never flie up in their affections toward heaven. Religion is not a recreation to be uſed at ſpare times, nor recreation is not Religion to be purſued upon all occaſions with p. 209eagerneſſe. God will anſwer ſuch, as Abraham doth the rich man, Luk. 16.25.Luke 16:25Remember that thou in thy life time receivedſt thy good things, now muſt thou be tromented.

All things muſt be done in their ſeaſons. Occaſions are not to be loſt, becauſe they cannot be redeemed. He that makes not his election ſure here, ſhal not be happy with Gods elect hereafter. Let me preſſe this with Iſidorus arguments, foreign. Iſid. Peluſ. lib. 3. Epiſt. 60.He that betrayeth the opportunity of doing things, ſhall never receive the profit of them. For can any approve of the husbandman, who, when is it time to plow and ſow, that he may after receive a plentifull …rop, is laſie and idle, and …its ſtill at his door? Who can like of the vinedreſſer, who, when he may dreſſe his vine, that …e may have it full of …apes, and a plentifull …mepreſſe, lays ſnares for the labours of other men? Laſtly who can like of that Mariner, who, when p. 210the winde ſerves him fitly to make a very gainfull voyage, tarries in the haven, and tumbles in the taverns? Surely no body. Seeing theſe things are ſo, who can approve of that Chriſtian, who requires to be crowned in the time of the battell? The affaires of this world are occaſions of skirmiſhes, not of crownes: but thoſe of the world to come afford honours and rewards. Wherfore let us not betray the commodious occaſion of things, leſt otherwiſe we be vexed with unprofitable repentance in the life to come. The ſeaſons muſt not be confounded. Spring is not harveſt. The wind that carries a man out of his country, will not bring him home again. God affords us abundance of pleaſures, foreign. Iſid. Peluſ. lib. 2. Epiſt. 179.but it is in another world. Here he expects labour and paines of us. So ſaith the ſame Father, The reward of our labours is no… to be had here: but here are the skirmiſhes, and hereafter the rewards. Let no… men then ſeek for reſt, and pleaſure of mind in the time of warres, nor confound th… ſeaſons.

Let us then be content with ou… labours here, and ſo much pleaſure, a… may enable us to go through with them and when we have made our election p. 211ſure, expect fulneſſe of pleaſure hereafter.

3. Repentance is neceſſary, before a man can have intereſt to Gods favour, and much more, before he can know his intereſt. The eye that is full of duſt can never ſee well, till it be cleanſed. The ſoul that is full of ſin, can never diſcerne it own condition, till repentance empty it. A man cannot beleeve in Chriſt for remiſſion of his ſins, unleſſe he repent of them. Much leſſe can he perſwade himſelf, that he doth beleeve. When we endeavour to aſſure our election, we combat with Satan for eternall happineſſe. foreign. Iſid Peluſ. lib. 2. Epiſt. 161.The beginning of the Olympian combates was the putting off of their garments. If we goe to ſtrive with Satan and put not off the rags of our ſins, we ſhall be derided by others, foyled by Satan, and not only loſe the crown we ſtrive for, but alſo be led away to eternall torments. Juſtification differs from ſanctification, yet is it a work of our ſanctification to diſcerne our juſtification. The unregenerate man is not juſtifyed, and therefore cannot ſee that that is not. The more full then our ſanctification is, the plainer is the p. 212ſenſe and more comfortable the apprehenſion of our juſtification. Neither is this to be done at firſt only, when we turn from wicked wayes to Godlineſſe, but continually in the whole courſe of our lives. The true reaſon why the conſciences of many men are not clear, is becauſe they are foul; they are not peaceable, Pſal. 51.1.Ps 51:1becauſe they are not pure. Davids pangs of conſcience are after he had gone into Bathſheba. The love of ſome principall corruption keeps many from the ſweet fruition of Gods favourable coutenance. Ranſacke thy ſoul dayly, and cleanſe away the filth of ſinne throughly by repentance, and the guilt of it will not look ſo grimly upon thee to affright thy conſcience.

4. Faith or full confidence in Jeſus Chriſt alone is needfull to be had, without which there can be no aſſurance of our election. Between the top and bottom of the Ladder there are certain ſteps to clime. Between election and juſtification there muſt come faith in Jeſus Chriſt. If the ſick man forſake all the world, and leave the counſail of all his friends, and caſt himſelf into the hands of ſome one Phyſitian, he will not fail him, if he have p. 213any ſpark of humanity in him, becauſe his life lies in his hands. Neither will our Saviour fail them, that being ſoulſick forſake their own merits, and all mediations of Saints and Angels, deſpaire of ſalvation by any other, and truſt in him only for it. He knows not their life, but their ſoul lies in his hands alone to ſave it or condemn it. He that came to ſeek the loſt ſheep, will not refuſe the returning one. Two blind men by the way ſide cry out to our Saviour for help. The people rebuke them. They cry out the more. Our Saviour is ſo pleaſed with theſe loud echoes of two confident ſouls, that he cals them, gives them their choiſe, offers them any curteſie, Mat. 20.32.Matt 20:32What will ye, that I ſhall do unto you? Much more will he be affected with a troubled ſoul, that reſts on him alone for eternall life. Our fathers truſted in thee: Pſal. 22.4.5.Ps 22:4Ps 22:5they truſted, and thou didſt deliver them. They cryed unto thee, and were delivered: they truſted in thee, and were not confounded. The houſe built upon the rock is free from fall, no ſtorm can overthrow it, Mat. 7.24.Matt 7:24but ſandy foundations are eaſily overturned. Mat. 16.18.Matt 16:18Souls built by confidence upon Chriſt, the gates of hell cannot p. 214overcome, but the light foundations of the power and merits of mere, though excellent creatures, uphold no ſoul in the time of an heavy temptation. Chriſt is the ſureſt anchor, that upholds the ſouls of men in the ſea of this world againſt all waves of temptations whatſoever. Rom. 5.1, 5.Rom 5:1Rom 5:5This faith never ſailes him that hath it, for it hath that hope at command, that maketh not aſhamed.

Thus have I ſhewed you the way to the title.

Now for the aſſurance of the title.

The title is gotten by action, the knowledge of this title is gotten by examination. The principall notes of Gods elect muſt be known. And by them muſt we ſearch out our own condition. Becauſe I will not be ſo long, I will inſiſt but on a few.

1. The love of God in us, is a ſure token of the love of God to us. God ſcornes to be endebted to any man for his love. His affection ever goes before ours: 1 Joh. 4.19.1 John 4:19We love him, becauſe he firſt loved us. I cannot certainly and infallibly tell, whether another love me, but I can certainly tell, whether I love another p. 215or no. His love to me is in his heart, which I know not: My love to him is in my heart, which I know, and no creature elſe. Then may I know, that God loves me, if I know that I love him.

But it may be objected, My heart is deceitfull, and I may be deceived by it. I may think I love God, when I do not. Who lives, and thinks not he loves God, if he hear of God? Tell me therefore ſome ſure notes of the love of God in me.

I anſwer, The beſt way to know our love to God, is by the properties of love.

Firſt, thoſe whom we love, we often think upon, our thoughts faſten on them when we are awake, our dreams run on them when we are aſleep. How precious are the thoughts of thee unto me O God, how great is the ſumme of them? Pſ. 139.17, 18.Ps 139:17Ps 139:18If I ſhould count them, they are more in number then the ſand: when I am awake, I am ſtill with thee. Behold Davids love to God, ſleeping and waking his minde runs upon him. There needs no arguments to bring them to our remembance whom we love. We neglect our ſelves to think upon them. A man p. 216in love waſts his ſpirits, Animus ubi amat, non ubi animat.vexes his minde, neglects his meat, regards not his buſineſſe, his minde ſtill feeds on that he loves. When men love that they ſhould not, there is more need of a bridle to keep them from thinking of it, then of ſpurres to urge them to it. Try thy love of God by this. If thou thinke not often of God, thou loveſt him not. If thou canſt not ſatisfie thy ſelf with profits, pleaſures, friends and other worldly objects, but thou muſt turn other buſineſſes aſide, that thou mayeſt dayly think of God, then thou loveſt him.

Secondly, thoſe whom we love, we wil by no means be perſwaded to offend. No bands are ſo ſtrong as love. Sooner will the ſervant offend his Maſter, the ſon his father, the wife her husband, the ſubiect his prince, then a friend him whom he truely loves. Friendſhip binds faſter then any authority. 1 Sam, 20. Gen. 39.Gen 39Jonathan will offend his father rather then his David. Joſeph will offend his Miſtris that dotes on him, rather then his God. Try thy love to God by this. If thou canſt eaſily ſin without any great ſenſe or ſorrow, thou loveſt not God. But if thou hadſt p. 217rather offend all the world then God, then thou loveſt him:

Thirdly, Thoſe whom we love, we do any thing to pleaſe. Nothing can be ſo hard, but a friend will adventure on it, if he know that his friend require it, or perceive that it will be pleaſing to him. The Merchant will not run through ſo many ſtormes for gain, as a friend for love. If thou be ready to do any thing that God requires of thee, though it be never ſo croſſe to thy perverſe nature, then thou loveſt God. Gen. 22.Gen 22God acknowledges Abrahams love to him, becauſe he was ready to kil his ſon at Gods command. If Abraham had loved himſelf more then God, he would have kept his ſon, and not given him to God, he would have thought with himſelf, Will no meaner ſacrifice ſerve God then my Son? Will none of my cattell, nor my ſubſtance ſerve the turn? But Abraham reaſons not with fleſh and bloud, his love to God is greater then his love to his ſon. And that it might appear ſo, God put him in minde of his love to his ſon, Take thy ſon whom thou loveſt, that his love to God might appear to be greater: Accordingly Abraham ſhews it, and God from heaven p. 218pronounceth it to be greater. If thou wilt know thy love to God, be as ready to obey him.

Fourthly, Thoſe whom we love we can bear any thing that comes from them. We can endure their reproofs, and in ſome caſes their corrections. The child can be contented to be ſtruck by the father, that would not take a blow of another. The friend can bear a ſharp reproof of a friend, that cannot bear an harſh word from an enemy. The wife can bear with the waſpiſhneſſe of her ſick beloved husband, and the husband can bear with the infirmities of his well beloved wife. Thus David ſhewed his love to God in his weakneſſe, Pſal. 39 9.Ps 39:9I was dumbe, I opened not my mouth becauſe thou didſt it. If thou fret at troubles, and look not at God, whom they come from, where is thy love to God? But if thou acknowledge his hand, and be therefore patient, then thou loveſt God.

Fiftly, Thoſe we love, we are moſt willing to endure any thing for. We are content to ſuffer for their ſakes any inconveniences. Gen. 29.20.Gen 29:20Jacob endured a tedious ſervice for Bachel; and it ſeemed but a few dayes, to him, becauſe he p. 219loved her. Thus St. Paul loved Chriſt. He fears not the troubles foretold by Agabus. He regards not the paſſionate ſpeeches, nor affectionate tears of his friends. He loves Chriſt more then either them, or himſelf. Act. 21.13.Acts 21:13What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but alſo to dye at Jeruſalem for the name of the Lord Jeſus. Haſt thou St. Pauls affection to die in the cauſe of God, if the times ſhould require it? then out of queſtion thou loveſt him.

Sixtly, Thoſe whom we love, we acquaint with out miſeries, lay open our griefes to them, count it ſome eaſe to diſcharge ſome of our ſorrowes into their boſomes, their counſail we aske, and from them we look for help. So Haman beginning to fall before Morde… goes to his wife, Eſther 6.13.Esth 6:13and his friends to bemone himſelf and to aske counſail. Jehoſhaphat oppoſed by his enemies, 2 Chr. 20.12.2 Chr 20:12to whom comes he to complain? to none but to God. 2 King. 19.14, 15.2 Kgs 19:142 Kgs 19:15To whom comes Hezekiah to complain againſt Rabſhaketh and Sennacherib? to none but unto God. To whom went David to complaine of the bitter words of Cuſh the Benjamite? to none but unto God. O Lord p. 220my God, Pſal. 7.1.Ps 7:1in thee doe I put my truſt, ſave me from all them that perſecute me, and deliver me. Affliction ſhews men whom they put their truſt in. A very eaſie friend will ſerve in poſperity. If ſo ſoon as adverſity come upon thee, thou run preſently to God, and lay open all thy grief to him expecting relief only from him, then certainly thou loveſt him.

Sevently, Thoſe whom we love, we take any ſmall token wonderfull kindly from them, whereas we not only ſlight, but refuſe and ſuſpect far greater gifts, if they come from enemies. The Jewes refuſed the proffered ſervice of their enemies for the building of Gods Temple. Ezra 4.2, 3.Ezra 4:2Ezra 4:3God cares not for Cains ſacrifice, becauſe he cares not for Cain. But a ſheep or lamb from Abel, whom he loves, pleaſeth the great God of heaven and earth. Gen. 4.4.Gen 4:4The Lord had reſpect unto Abel, and to his offering. A pin from a friend is more eſteemed, then a pound from an enemy. He that is thankfull to God for his meat, for his reſt, for every comfort, that God gives him, he loves God. He that eats, and drinks, and labours, and ſleeps, and never looks up to God, he loves him not at all.

p. 221Eightly and laſtly, thoſe we love having been long abſent from them, how do we long to go home unto them? How glad is the husband at the Eaſt Indies, when he may return to his dear wife, his beloved country, and his ancient friends? Me thinks I ſee Jacob triumphing at the ſight of Joſephs charriots ſent to carry him into Egypt, It is enough, Joſeph my ſon is yet alive: Gen. 45.28.Gen 45:28I will go and ſee him before I die. He that loves God, will be glad to goe to God. There is his home, there is his beſt friend. What though death be terrible for the preſent, yet the end is pleaſing. St. Paul wiſhes for it, I deſire to depart, Phil. 1.23.Phil 1:23and to be with Chriſt. What can better teſtifie thy affection to God, then thy earneſt deſire to be for ever with God? If by theſe notes well weighed, it may appear, that thou love God, then needeſt thou make no queſtion of Gods affection towards thee.

2. The love that we bear to Gods children is a ſure token of Gods love to us. The contrary is delivered as a note of the children of the Devill. 1 Joh. 3.10.1 John 3:10He that loveth not his brother, is not of God, but the child of the Devill. The poſſeſſion of this brotherly love is made p. 222an undenyable note of the heires of glory, and ſo plain a note, that they themſelves may perceive it in their own conſciences. 1 Joh. 3.14.1 John 3:14We know that we have paſſed from death to life, becauſe we love the brethren: he that loveth not his brother, abideth in death. 1 Joh. 4.7.1 John 4:7And again, Every one that loveth, is born of God: ſpoken of the love of the brethren, as appeares by the beginning of the verſe, Beloved, let us love one another. This love is not that affection, that drunkards bear one to another, becauſe they are brethren in evill. It is not that affection that Merchants bear one to another, which hath gain for the father, and hope of more for the mother. It is not that affection which children bear to their parents, for nature is their ſchoolmaſter, and chains of naturall affection are the bands of it. This love comes not from vice, or gain, or nature. Nay all theſe plead againſt it. Vice oppoſeth it mainly, for it oppoſeth all fellowſhip in evill. Cain cries out againſt it, for it cuts off many occaſions of gain. Nature it ſelf ſometimes oppoſeth it, becauſe it is above nature, and hence are the bands of naturall affection ſometimes diſunited. The father p. 223ſhall be divided againſt the ſon, Luk. 12.53.Luke 12:53and the ſon againſt the father. This our Saviour foretold ſhould follow upon change of Religion. So then neither vice, nor gain, nor nature plead for this love, but the firſt ever, and the other two often againſt it. This love is a good affection to Gods children, becauſe they are Gods. None of the former reaſons perſwades us to it, but only the goodneſſe that is in them. The image of God is graven in them. And they that love God, love thoſe images of him that himſelf hath ſtamped, and the liker they are to God, the more they love them. The heathen did admire at that affection, that the perſecuted Chriſtians bare one to another. Amant mutu…, pene antequam noverint. Minut. Fael.They loved one another before they well knew one another, ſaith Cecilius the heathen man, and wonders at it. Yea they themſelves admired at it. So ſaith Minutius Faelix of himſelf and Octavius, Crederes unam animam im duobus eſſe diviſam. Ibidem.You would have thought that one ſoul had been divided between us two. The Scripture teſtifie as much, The multitude of them that beleeved, were of one heart, Act. 4.32.Acts 4:32and of one ſoul. It not only makes it a mark that we our ſelves may diſcern, but alſo, that others may know by, that p. 224we belong to God, if we do not diſſemble. Joh. 13.35.John 13:35By this ſhall all men know that ye are my diſciples, if ye have love one to another. They have not this love, that deride at piety and laugh at auſtereneſſe of life. That do not love men for their goodneſſe, but hate them. Neither have they this love, that ſuffer better men then themſelves to periſh for want of means, 1 Joh. 3.17.1 John 3:17and have plenty and yet relieve them not. Who ſo hath this worlds good, and ſeeth his brother hath need and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of of God in him? Theſe are not called by God. But ſuch as love them that are good, meerly becauſe they are good, they love God, and God loves them.

3. An earneſt deſire of the coming of Chriſt to judgment is a good token of Gods elect. There is a crown of righteouſneſſe laid up not only for St. 2 Tim. 4.8.2 Tim 4:8Paul, but for all thoſe, that love the appearing of our Saviour Chriſt. They that are guilty fear the coming of the Judge, but they that are innocent, fear it not. They that are in their ſins, are afraid of the coming of our Saviour Chriſt to judgment. But they that are reconciled to God through the bloud p. 225of Chriſt, wiſh for it, that they may be freed from ſin and miſery. Rev. 22.17.Rev 22:17It is the voice of the Bride, it is the voice of the Spirit in the Bride, Come. V.20.It is the voice of the penman of the Apocalypſe, Come Lord Jeſus. V.17.It ſhould be the voice of every hearer, Come. This is the generall voice of all Gods elect, although at ſome particular time they could wiſh, that Chriſt would not come yet. As when they are overcome with ſome temptation, they could wiſh, that he might not come at that moment of time, till they have repented and humbled themſelves, that they may give up their account with more comfort. Even they that doubt of Gods favour would give all they have if they belong to God, that Chriſt would come to judgement, ſo they were ſure, that he would but acknowledge them for his own. Try then thy affection to the coming of Chriſt, and if thou finde it willing, doubt not of Gods favour.

4. The care of keeping a good conſcience is an undeniable prove of Gods love to us. Juſtification cannot be parted from ſanctification. But ſanctification is more eaſily perceived, then juſtification, and by it is juſtification p. 226apprehended. Sanctification is a work of God in us: juſtification is a work of God concerning us. Now we do more eaſily perceive thoſe things, that are wrought in us, then thoſe that do otherwiſe belong unto us. This was St. Act. 24.16.Acts 24:16Pauls exerciſe, Herein do I exerciſe my ſelf, to have always a conſcience void of offence towards God, and towards men. This is that God requires of us. 1 Theſſ. 4.7.1 Thess 4:7For God hath not called us to uncleanneſs, but unto holineſs. And therefore it is a true note of our calling. They that have not this care, cannot know they are elected. They that have it, need not at all to doubt of it.

Theſe and other tokens may we learn out of the book of God, and by experience ſeek to finde them in our ſelves. So ſhall we come to be moſt certain in our old age, when we have moſt need of aſſurance. Senectus ipſa aetate ſit doctior uſu certior, proceſſu tempor…s prudentior. Ber. form. hon. vitae.Old age it ſelf is made more learned by age, more certain by uſe, more prudent in proceſſe of time, ſaith Bernard. Let us go forward to fight in this combare againſt Satan to the end of our lives. That which we ſtrive for is no temporall but an eternall inheritance. foreign. …lem. Aley. Admon. …d G…ntes.So ſai…h Clemens Alexandrinus, It is no ſmall matter that ye ſtrive for, it is no leſſe then immortality. Let us not then ſuffer Satan p. 227to wring our evidences out of our hand, but rather according to the ſweet counſel of the bleſſed Apoſtle in the words of my text, by theſe and other markes,

Give diligence to make your calling and election ſure.

Which that we may do, he gives us grace that hath elected us from eternity to eternal happineſs, and called us from miſery to immortality, to whom with the Son our Saviour, and the holy Ghoſt our Comforter, be all glory, honour, praiſe, and dominion now and for evermore, Amen.

FINIS.

ERRATA.

Pag. 1. line 13. choſed, read choſen. marg. vol, r. par. vol. p. 4. l. 24. ſpake, r. ſpeak. p. 5. l. 3. wiſhly, r. wiſtly. p. 8. marg. chaix, r. chair. p. 9 l. 13 calany, r. call any. p. 17. l. 26. Thus, r. Thus is. p. 20. l. 28. paſſed. r. preſſed. p. 28. l. 21. were, r. we are. p. 35. l. 11. no ſtrive. r. no ſtrife. l. 26. mon. r. man. p. 36. marg. end ſer. r. ſer. 3. p. 42. marg 11.13. r. Rom 11.33. p. 54. l 17. myſtery, r. miniſtery. p. 72. admineſted, r. adminiſted. marg. puricula. r. pericula. p. 86. marg. affectionis, r. affectibus. p. 114. l. 6. ſhould, r. would. p. 123. opoliones, r. opiliones. p. 124 l. 26. thoſes, r. thoſe. p. 126 l. 22. for ſo as. r. for as. p. 132. thing, r. think. l. 15 Adde in the margin, Uſe 2. p. 161. l. 3. we are Gods building, r. ye. p. 170. l. 13. eternall, r. internall. p. 175. l. 12 conſailes, r. counſailes p. 178. amiſſi, r. averſi. p. 184. l. 12. treaſures, r. leaſures. p. 195. marg. impediuntur, r. ingrediuntur. tenerint, r. tenerent. p. 199. end God favours, r. Gods favour. p. 201. l. 22. baets, r. baites. l 26. our rich, r out rich. p. 203. l. 14 mouth, r. moth. p 209. l. 4. tromented, r. tormented. l. 17. is it. r. it is l. 27. vinepreſſe. r. winepreſſe. marg. foreign, r. foreign.