The Foundation of God, Sermon

The Foundation of God · Sermon

THE FOUNDATION OF GOD, WITH THE Immutability thereof, Laid for the Salvation of his Elect; with Infallible Marks and Signs of Election. Which may ſerve as a Storehouſe of Comfort to Religious Minds, in this Seaſon of Danger felt and feared.

As many as were ordained to eternal Life, believed, Acts 13.48.

The Highway of the upright is to depart from evil, Prov. 16.17.

We are kept by the Power of God, &c. 1 Pet. 1.5.

LONDON, Printed for James Cowſe Bookſeller in Exeter. 1682.

To the Honoured The Lady Suſanna Holworthy; William Crompton Miniſter of the Goſpel,

Dedicateth the following Diſcourſe, of the Perpetuity of a Regenerate mans Eſtate.

In oppoſition to that pernicious Doctrine of the Saints Apoſtacy;

As a Teſtimony of the great Honour and Service ſo juſtly due from him, and all that know her.

Preſuming on her perſeverance in Grace and Title to Glory.

THE FOUNDATION OF GOD, WITH THE Immutability thereof, Laid for the Salvation of his Elect; with Infallible Marks and Signs of Election. Which may ſerve as a Storehouſe of Comfort to Religious Minds, in this Seaſon of Danger felt and feared.

As many as were ordained to eternal Life, believed, Acts 13.48.

The Highway of the upright is to depart from evil, Prov. 16.17.

We are kept by the Power of God, &c. 1 Pet. 1.5.

LONDON, Printed for Robert Clavell at the Peacock in St. Paul's Church-yard, 1682.

THE FOUNDATION OF GOD, With the Immutability thereof, Laid for the Salvation of his Elect, with the Infallible Marks and Signs of Election, &c. From

2 Tim. 2.19.

Nevertheleſs, the foundation of God ſtands ſure, having this Seal, the Lord knoweth who are his; and let every one that nameth the name of Chriſt depart from Iniquity.

THE Pen-men of Sacred Scripture, in their ſeveral diſcourſes, had propoſed to them theſe ends, viz. to publiſh the Truth impartially; to ſuppreſs Sin and Errours boldly; to comfort p. 4the Elect, and to perſuade all men in their ſeveral Callings to walk conſcionably.

All which are obſerved exactly every-where, by our Apoſtle; more eſpecially in theſe Epiſtles to Timothy, in this Chapter and Text, moſt punctually.

Neither may I propoſe unto my ſelf any other ends in Preaching or Writing it, than St. Paul did in penning it; viz. to explain the truth of Chriſt hid from many; to ſuppreſs, by endeavour, Sin and falſe Opinions; to comfort the deſpiſed Flock; to chear up their drooping Souls againſt dangers felt and feared; and to perſuade all that name the Name of Chriſt, to depart from iniquity!

For the more eaſie entrance upon the Text, we will ſee the whole Chapter briefly analyzed: wherein we find divers Exhortations of St. Paul to Timothy, and in him to the whole Church of God. As,

p. 5Firſt, to be valiant, chearful and careful in the Grace and Work of Chriſt; both to teach perſonally, and ordain men fit and able, faithfully to reach others, Ver. 1.2.

It ſhould be our meat and drink to do the Will of him, that hath ſet us on work.

Gods Ordinances ſuffer by irregularities; and therefore Church Governours muſt be careful not to permit unlearned and irreligious men to invade the Miniſterial Office; who, like the ſons of Eli, forſaking the Character of their Dignity, will bring contempt upon the Divine Oblations, 1 Tim. 3.10.

Secondly, patiently to undergo the burden of his Office, in the pains and ſorrows neceſſarily attending thereon, Ver. 3. Miniſters may not expect alway to ſee Halcyon-days, nor the ſhines of worldly favour. Conſtantines Silver Age, like the Phoenix, comes rarely. Though their work be full of Dignity, yet its full of danger. Miniſters p. 6are Stars, but will be often muffled in Clouds; they are Lights, but ſhall meet with many Winds, which ſhall be apt to blow them out. Luther ſpake too true, when he ſaid, That to be a faithful Preacher and not meet with troubles, is impoſſible. The Devil will raiſe up the whole Militia of Hell againſt them; and therefore, of all men, ſuch have need, as of Courage ſo of Patience.

Of this he gives two reaſons; One drawn from the bond between them and Chriſt, as between a Soldier and his Captain; who muſt ſtay not only in the fair and ſoft march, but in the hot and bloody Battle. The other, from the Reward, implied in two Similitudes; the firſt from a Wreſtler, who ſtriving lawfully, ſhall be crown'd; Ver. 5. The ſecond of an Husbandman, who after a ſtormy Winter, ſhall ſee the moſt deſireably pleaſant Spring. The labour of none ſo intolerable, the reward of none ſo incomparable as of faithful Miniſters.

p. 7Thirdly, To defend two main Principles of Chriſtian Religion, viz. the Incarnation and Reſurrection of our Lord and Saviour, which were ſtrongly oppoſed in thoſe early times of the Church, the Age immediately following. In the 8th Ver. Theſe may be called the Pillars of Chriſtianity; the Articuli ſtantis vel cadentis Eccleſiae (as Luther ſpake in reference to the Doctrine of Juſtification by faith;) and mainly oppoſed by Hereticks and Seducers. Care muſt be taken to defend them with vehemency and zealous Contention; and therefore the great Apoſtle would have Timothy beſtir himſelf about theſe Points, and ſets on his advice with a ſpecial Memento, Remember, a word that imports both Affection and Action.

From hence he proceeds to take off an Objection of fear, which might be raiſed in the mind of Timothy, (a young Steerſman in his new Office of an Evangeliſt and Lanched out into the deep, when Winds were loud and p. 8ſeas went high) by reaſon of afflictions and perſecutions which would certainly overtake him for the ſame truth; in Ver. 9.10, &c. telling him,

1. That though he were bound, yet the Word of God was not bound, nor could be from working. Men may as ſoon fetter up the influence of the Sun, ſtop the motion of the Stars and hinder the blowing of Winds: or, whoever be bound, the Word of the Lord ſhall run and be glorified, have a prevailing Power. St. Paul preached though a Priſoner, and ſo did other Martyrs in Queen Maries days.

2. That the end of thoſe ſufferings would be every way profitable. Hereby the Word would be more effectual; as when Paul ſuffered, the Goſpel was further'd; Phil. 1.12; the Elect more couragious; ſo, the Brethren became hold by his bonds, and were bound to ſpeak the Word without fear: and the ſufferers more ſure of reigning with Chriſt, who went before them in the ſame path, from the Croſs to Paradiſe, p. 9from ſuffering to glory. It became him to ſuffer and enter into glory; and it becomes his Servants to follow their Lord. Beſides, all thoſe who for fear ſhall deny Chriſt, or his truth, here, ſhall be denied entrance into Heaven by Chriſt, hereafter. He is not worthy of a Crown, that dares not bleed to obtain it.

Fourthly, He enjoyns him to ſuppreſs and oppoſe all Verbal Controverſies; Ver. 4. and doubtful Diſputes, becauſe of ſome evil conſequents which ordinarily follow thereupon; as

1. No profit to any: and therefore as the Shell-fiſh amongſt the Jews was accounted unclean, becauſe it had little meat, and required a great deal of labour to get it; ſo may they be reputed, who feed upon hard Queſtions and unprofitable Diſcourſes; and to as little purpoſe as thoſe in Robertus Gallus his Dream, who laying aſide the pure Manchet, fed upon hard ſtones, and ſo had little nouriſhment at the Feaſt. Niceties and Criticiſms p. 10in Religion taking up Mens thoughts, Faith and Holineſs are neglected, and and ſo they labour about a Shell-fiſh, pick Bones and feed not on Meat.

2. The Subverſion of the Hearers.

Miniſters therefore, ſhould ſtudy to divide the Word aright, applying it to the capacity of their Hearers; unmasking the Truth, that each Eye may ſee and every Soul be enamour'd with its beauty, ſhunning as profane, Ver. 16. ſo affected terms and curious expreſſions, which with their paint and meretricious bravery, keep out the light of ſolid Truth. That's the beſt Glaſs which moſt truly ſhews the face, not that which is richly ſet with Pearls; and that's the beſt preaching, which hath moſt to do with the Conſcience; which hath plus operis quam oſtentationis, and ſpeaks to the Ears of that which St. Peter calls the hidden man of the heart; to which, the Plain-ſong always makes the beſt Muſick. p. 11Such was the practice of that Golden-mouth of the Weſt, of zealous Mr. Bradford and the renowned Perkins, of whom it is ſaid, that he came ſo cloſe in his Applications, that he was almoſt able to make his Hearers hearts fall down within them.

This Evil here rebuked, he compares to a Gangrene, Ver. 17, which creeps from part to part, till the whole be infected. So it hath been with contentious Verbaliſts, ſophiſtical Wranglers; who ſtudy more for words than matter, and dote more on a Criticiſm, than on a practical truth, catch more after an Elegancy than a Promiſe.

For Example, he brings in Hymenaeus and Philetus; ſhewing firſt their Opinion about the Reſurrection, V. 18. and then the danger of it, overthrowing the faith of ſome. It muſt needs be a ſtrange Opinion indeed, that none will follow; and ſcarce any ſo monſtrous, but if it hath had a Mother, will alſo find a Nurſe. Many p. 12ſhall follow their pernicious ways. A ſad judgment upon them, who receive not the truth in Love.

Fifthly, He endeavours to remove the offence might ariſe from the falling away of ſuch, Ver. 19, 20, 21. ſhewing,

1. That Gods Elect were exempted from that danger; being fixt immoveably in their Orb, like glittering and never falling Stars; Their foundation being of God, not in, or of themſelves.

2. How Chriſtians might be aſſured of their Election; than which there could be no greater comfort on this ſide Heaven.

3. That there ever have been, are and will be a mixt multitude in the Church (the Moon hath her ſpots, and clouds are among the ſtars;) comparing it to a great Houſe, wherein are Veſſels of gold, appointed to Honour; and of wood, appointed to diſhonour. Veſſels of gold and ſilver, implying diverſity of gifts in the Elect: p. 13Veſſels of wood and earth, ſhewing a difference of ſin in Reprobates. Thoſe of Gold, muſt not run from thoſe of Wood; God is and will be glorified in both. No final ſeparating from the true Church, becauſe of wicked men, Veſſels of diſhonour therein. As God doth not, ſo neither muſt man puniſh the innocent for the nocent; I flye from the chaff, leſt I ſhould be ſuch, ſaith St. Auguſtin; I forſake not the floor, leſt I ſhould be nothing. Which conſideration, ſhould ſerve to qualifie the exceſſive heat of ſome among us, who are zealous, but not according to knowledg.

Laſtly, He exhorts to a peaceable profeſſion of Holineſs; ſhewing how Miniſters ſhould behave themſelves in the Church, to work this in the hearts of people; viz.

1. To ſhun youthful Luſts. So call'd, becauſe youth is moſt ſubject to them. Neither are we men in Chriſt, till we have in ſome meaſure ſubdued them. Underſtanding here, the Luſt of ſtriving, p. 14boaſting, and vain-glory; not excluding other evil motions of Concupiſcence.

2. To follow Righteouſneſs, Faith and Charity; in ſtudy, conference and diſputation; that ſo, fooliſh and unlearned Queſtions, may be ever diſtaſteful to them.

3. With meekneſs and gentleneſs to reprove ſuch as go aſtray, eſpecially on the right-hand, Galat. 6.1. Set them in joint again: ſo that Text runs. Reprehenſion is not an act of Butchery, but of Chyrurgery; and Miniſters muſt do as Chyrurgions uſe to do with broken bones and diſlocated joints, who reſtore them with tenderneſs; patiently expecting the manifeſtation of Divine goodneſs upon them in their Repentance. Who would wound thoſe, whom they deſign to cure? A word will do more with ſome, than a blow with others. Downright blows do not always pierce deepeſt. Stormy ſpirits are not often efficacious. It is not the ſparkling p. 15flame, but inviſible heats, which melt metals. Furious proceedings do often bind faſter; when a loving perſuaſion upon certain grounds, recovers many from Satans ſnares.

By this time, this occaſion of the words in hand is manifeſt. Hymenaeus and Philetus teach falſe Doctrine, and thereby ſeduce others after them; ſuch as had but a temporary faith and made an outward profeſſion without inward ſincerity. True juſtifying faith being an infuſed habit, cannot be deſtroyed, by any act or acts of men: that were to make the foundation void or uncertain and the building ruinous: When the Apoſtle tells us plainly, the foundation of God ſtands ſure, &c. Yet by the falling away of temporary Profeſſours, eſpecially being men of eminence and worth; St. Paul ſaw or foreſaw, that good men were or might be offended.

1. Seeing Learned men fall away, they might begin to affect a change, to think or ſay, Why ſhould not we p. 16be of the ſame mind with them, they ſee more than we can or do?

2. They did or might fall foul on the Church: how can that be a true Church which breeds Hereticks; wherein are ſo many Sects and Diviſions? Theſe are ſo many ſtumbling-blocks in their way, producing ſuch ſcandals and prejudices in their minds, as cannot eaſily be removed: as the Papiſts do with much outrage object againſt the Reformed Churches, though they do it with many falſe aggravations.

3. When they ſaw men of great account and note in the Church to deſtroy that faith which once they maintained, they began to doubt of the Churches continuance; of the Promiſes of God made unto it, or at leaſt, that there was no certainty of any thing therein; no aſſurance of perſeverance to ſalvation in that Church, when ſuch great ones fall.

To all, our Apoſtle here anſwers, that there was no ſuch cauſe of fear p. 17or doubting: for although ſome of principal note, err, or be ſeduced and fall away, yet the foudation of God ſtands ſure, the Lord knows who are his, and none can pluck them out of his hands.

So that the Text is nothing elſe, but a comfortable concluſion againſt that damnable and Spirit-quenching doctrine of Saint-Apoſtacy; Which St. Paul might foreſee ſhould be broached in the latter days, perſuading them then and all other true Churches of Chriſt.

That notwithſtanding Phygellus and Hermogenes, Hymenoeus and Phyletus; Pelagius, Bertius, Arminius, Thomſon, Jackſon, Mountague, with others ſince; Pope and Popelings with all their followers and abetters, have or ſhould err and ſeduce many after them; Yet we ſhould not be offended, nor diſcouraged; for the Elect of Chriſt cannot finally be ſeduced, nor their faith deſtroyed totally, becauſe their ſalvation is grounded upon the Eternal p. 18and conſtant purpoſe of God; which foundation ſtands firmer than to be ſhaken with ſuch blaſts.

The ſalvation of Chriſts Elect, hath a firm foundation; not in man, but in God; not wavering or undetermined, but ſtanding ſurely ſealed in the knowledg of God; and that not only in the knowledg of ſimple intelligence, as poſſible, conditionally, if they will, or if ſuch and ſuch things fall out; but in the knowledg of pure Viſion, infallibly and eternally decreed to be certain; whereby the Lord particularly did and doth diſcern his own from others, calling them by their Names, and by his Embaſſadours ſhowing them the marks, whereby they may know their own Election.

The parts of this Scripture are two, viz.

Firſt, The cauſe and certainty of the ſalvation of Gods Elect. The foundation of God ſtandeth ſure.

Secondly, The marks and notes of Election, whereby men may be particularly p. 19aſſured, they are of the number.

Here we have, what God did freely for his Elect before they were; What the Elect by Gods help muſt and will do for themſelves after they are.

Of both theſe in their order; and firſt of the former, viz.

The foundation of God.

There is a two-fold foundation laid: One that is God; ſo the whole Trinity is a foundation to the being and exiſtence of all things. Chriſt Jeſus the ſecond Perſon in the Trinity is the foundation of Election and Salvation: Other foundation can no man lay than that which is laid, Jeſus Chriſt, 1 Cor. 3.11. Another, that is of God; and ſo the foundation is two-fold, viz.

Firſt, Of Creation; Gods intent and purpoſe to give a Being unto things, which, as then, had none: and this foundation remains ſure; One generation paſſeth away and another cometh, but the earth, i. e. the foundation p. 20of the Creation, abideth for ever, Eccleſ. 1.4. And, whereupon are the foundations thereof founded, Job 38.6. And, who laid the foundations of the earth, that it ſhould not be removed for ever? Pſalm 104.5.

Secondly, Of diſpoſition, his immutable Decree and Purpoſe; diſpoſing all things created to their ſeveral ends. To which ends they muſt arrive by means. The means is Service to be performed here in this World. All ſerve him not alike; all were not ordained by him for one end. As the Love of God was not alike to all his Creatures in the foundation, ſo the ſervice of his Creatures is not all alike. Some ſerve him neceſſarily, by natural inclination, as the Heavens and Elements, with all thoſe bright and purer Bodies contained in them, which run their courſe by the mighty Word of God's Power; they live by the Spirit's Omnipotency and immediate Acts, wherewith the Divine Nature glorifies it ſelf: their end is to p. 21move and work for the good of man; after his departure hence, they ſhall be diſſolved; either by being renewed to ſome other end, or annihilated.

Some ſerve him conſtrainedly, by unwitting ſubjection to his all-ruling Power: as all Reprobates, both Angels and Men, effecting the Lords purpoſes by his co-active direction, not out of any good intention to obey him: with whom he glorifies himſelf in his Juſtice; whoſe end is damnation! The Lord foreſeeing them in their bloud, paſt by them before time; they actually diſpoſe themſelves to deſtruction in time.

Others there are who ſerve him voluntarily, with purpoſe of heart, as ſinful men, made good by Election and effectual Vocation, whoſe end is ſalvation, without poſſibility of failing, in reſpect of Gods foundation; whoſe Eternal purpoſe was, by ſuch means to bring them to ſuch an end: and with theſe God glorifies himſelf in reſpect p. 22of his mercy. God can loſe no part of his glory, neither in regard of Power, Juſtice or Mercy (theſe glorious Attributes will ſhine, without an uninterrupted or beſpotted ſplendour) therefore none of theſe can miſs their proper ends.

To give an Example of this laſt. Hymenoeus and Paul, Pelagius and Auguſtin, were of the ſame matter, had the ſame power of Will, but Gods diſpoſition of them in the foundation, put a difference in their actual ſervice; two of them err and deſtroy the faith; the other, both preach the truth and build up the faith of many. Even ſo, all things created, were eternally in the ſecret Counſel of God, diſpoſed and pre-ordained to their ſeveral ends by means, according to the good pleaſure of his Will; Whether to return to no being, to a worſe or a better-being; and this, I conceive, is the foundation of God, here meant.

p. 23Standeth ſure.

Immutable and inevitable. And that,

1. Ex parte Dei, in regard of the Decree it ſelf; which knits together the end and means unſeparably. So that the Creature cannot but perſevere, in uſing the means to attain their pre-ordained ends: not ſo much by any Vertue connate or inherent in themſelves, or by any outward Agent violently impelling, but by the power of God, gently diſpoſing of what he finds in them, or beſtows upon them, according to his own purpoſe.

2. Ex parte rei, in reſpect of the Subject of this foundation; elected ones after their effectual Calling, are aſſured, not by a direct act of the Underſtanding and Will, aſſenting to the Work and Promiſe of God, but by reflection upon themſelves in ſpecial, do believe, believing apprehend, apprehending apply, and by applying are particularly aſſured, not only for the p. 24time preſent (which Jeſuits and Arminians may admit), but for the time to come, that they ſhall perſevere and be ſaved, by vertue of Gods free love and grace as the foundation, and by the meritorious ſufferings of Chriſt as the means of ſalvation. And this is the certainty here meant.

Having this Seal.

When Darius with his Lords had caſt Daniel into the Lions Den (Dan. 3.17.) the entrance was ſealed with the Kings own Signet and that of his Lords, that the purpoſe might not be changed concerning Daniel: ſo when the King of Heaven decreed to take up all his Daniels, his beloved ones, out of the Den of the roaring Lion, he put his Seal unto the Decree, that the purpoſe might not be chang'd or alter'd. This Seal is twofold:

Firſt, there is the Seal of God in Man, of which we ſhall be led to diſcourſe p. 25in managing the latter part of the Text.

Secondly, There is the Seal of God unto this foundation in God, the Lord knoweth who are his.

The Lords knowledg is infinite; eternal as himſelf and infallible, from all Eternity fore-knowing all things that ever ſhould come to paſs; not by diſcourſe or ſucceſſion, as to know this by that, or that after this; nor by that metaphyſical manner of knowing, by way of compoſition or Diviſion, which pre-ſuppoſes diſtinct acts for ſeveral Objects; but by one ſingle individual act (if we may lawfully ſpeak of ſo high a myſtery), fore-ſeeing and knowing every thing in himſelf by way of Eminency; in their ſecond cauſes before they were, and in themſelves as if they had been; Univerſals and particulars, which were to be made or done, beeing laid before him from all Eternity, as if they had been already made or done. The Lord knows who are his, and who p. 26are not; but his own he knows with an eſpecial knowledg of Love and approbation, as he doth not others: Matth. 25.12. Verily I ſay unto you, I know you not. Therefore there is a book of Life; none of Death, mentioned in Scripture: this book of Life, is this Knowledg here mentioned, wherein Gods own do ſtand firmly recorded. We know, this Knowledg of God is as himſelf, and can be no more divided than himſelf; yet for our better conceiving of things, ſo known by him, we diſtinguiſh of it. There is in God,

Firſt, A neceſſary natural knowledg, which reſpects the Power and Providence of God, concerning all things done or poſſible to be done. This is not here meant.

Secondly, A free knowledg, which goes hand in hand with the foundation of God, reſpecting only things that ſhould actually come to paſs with his approbation, and hath reference to his mercy: and this is the knowledg here ſpoken of.

p. 27The Lord knows with a free and everlaſting Knowledg, with the knowledg of Election and Reprobation, who were then decreed and ſhould ever remain to be his: ſo that ſuch men once ſo known, can never ceaſe to be his, or known to belong to any other. His may fall from themſelves and pluck off the Seal in themſelves, not from him, nor the Seal in him. None can pluck them out of my Fathers hands. Majeſty it ſelf may as ſoon be dethron'd, the Crown pluck'd from his Head who is the ſupreme King, and the golden Scepter wreſted out of his hand; as ſoon may the Apple be pull'd out of his Eye, and the Deity annihilated, as the Elect be pulled out of Hands, as he be robbed of one of his Jewels.

This Knowledg goes along with the Decree; it ties together the Cauſe, the mean and the end; Election, Vocation and Juſtification both by imputed Righteouſneſs and imparted, with final ſalvation, which no force nor fraud, perſuaſion or temptation p. 28can diſſolve or ſeparate. The will of his people being determined by infallible grace; which way they ſhall neceſſarily yet freely diſpoſe of themſelves, even in Conditional things.

Which clearly overthrows that Scientia media, invented by Jeſuits, foſter'd by Arminians, whereby God ſhould fore-know, but leave the Will ſimply to it ſelf undetermined; ſo man in the choice of good ſhould be independent, give the praiſe and glory to himſelf, not to the free grace of God, diſpoſing the Will, to make a good choice. For, thoſe things which were to us contingents, or are offer'd to us conditionally, were certainly determined by this free knowledg of God, how they ſhould fall out, & what we ſhould chuſe neceſſarily yet freely; gently ſubduing by his Spirit Reſiſtibility in the Will, placing inſtead thereof, a ſenſe of the want and a ſecret longing after Grace.

To manifeſt this Seal ſomewhat farther, this knowledg of God, the p. 29foundation (not only inchoative and terminatively, but diſpoſitive alſo) of our ſalvation, is, as we find in Scripture.

Firſt, The eternal diſpoſing cauſe of all Events. The Will of God is the cauſe of all things, it ſelf without cauſe, as St. Auguſtin ſpeaks. Nothing now comes to paſs, but as he knew then it ſhould. Acts 4.28. Herod, Pontius, Gentiles and Jews, were gathered together, to do whatſoever the hand and counſel of God had determined before to be done. All things have their futurition from his eternal Purpoſe: Whence alſo is in the eternal Mind the Idea of all things, with their circumſtances that ſhall be: that is the firſt Mover, continuing it ſelf immoveable, giving to every thing a regular motion, according to the impreſſion which it doth receive: for known are all his works, from the beginning of the world, Acts 15.18.

Secondly, It is certain and immutable; the foundation ſtands ſure. Whom the Lord once Loves with this p. 30knowledg of approbation to be his, he loves and knows them ever. All his Saints are letters of Gold, engraven on Chriſts heart, which cannot be razed out. His Love is a Divine Flame that no Water can quench. Nulloe ſunt lituroe in libro vitoe. His Book admits not of any Deleatur or expurgatory Index. God is ſo full of Light, as there is no ſhadow of change in him, Job 17.23. In that admirable Prayer made for the Church, Chriſt thus ſpeaks unto his Father; Thou haſt loved them, as thou haſt loved me. i. e. with a certain and immutable Love. If Chriſt can periſh and fall from the love of his Father, then may the Elect be ſeduced totally to fall away and periſh finally.

Thirdly, It is of a certain number. The Lord knoweth who are his. Which cannot admit of any univerſal Election in Gods intention. See Job 10.3. He knows his own ſheep ſo, as he calls them all by name. Job 13.18. I ſpeak not of you all, I know whom I p. 31have choſen. Revel. 7.4. I heard the number of them which were ſealed, &c. Cap. 6.10, 11. They cried with a loud voice, ſaying, &c. and it was ſaid unto them, that they ſhould reſt for a little ſeaſon until their fellow-ſervants and their Brethren that ſhould be killed as they were, ſhould be fulfilled. From the Collation of which Texts, it may moſt eaſily be inferred, that their number is ſet and ſhall in due time be compleated: for that's the thing related unto in the word foreign, ſhall be fulfilled. So certain is the number of the Elect, that one cannot be added, nor taken away; which could not be, without this pre-determining and preſent-diſpoſing knowledg of God. The beſt man in his pure naturals, would wholly caſt himſelf away, were he left to his own diſpoſe. Therefore ſufficiently-effectual ſaving grace is not univerſally offer'd to all men: Grace is not extended beyond the Decree. Gods foreknowledg limits both the end and the p. 32means: were the building larger than the foundation, it muſt needs prove ruinous.

Fourthly, It is a free knowledg and foundation, not laid on any thing in us, either done or fore-ſeen to be done; but only the free-will and power of God. You have not choſen me, but I have choſen you. Called therefore it is, a fore-knowledg; paſt before we had done good or evil. Rom. 9.11. To clear this by a familiar inſtance or example; ſuppoſe a child may die before it had done either good or evil, this child was either elected or reprobated, without foreſight of either of good or evil actual; nothing he did, nothing therefore was fore-ſeen he ſhould do. If any reply, true, nothing was fore-ſeen he did, but ſomething he might have done, had he longer lived? The anſwer is ready; This argument is prevented and cut off by the former diſtinction; Gods knowledg was of things that actually ſhould come to paſs, and not of things that might be only. St. Auguſtin, in his diſcourſe of Predeſtination, uſes three arguments to confirm p. 33this truth in hand; ſharply condemning the Opinion of Pelagius and in him all Jeſuits and Arminians at this day; concluding that the Lord choſe us not for faith, but to faith; he choſe not ſuch as were worthy, but by chuſing made them worthy.

The ſum of all may be collected into one poſitive concluſion, or doctrinal Inſtruction, viz.

That there is a foundation laid in God, for the ſalvation of his Elect, that nothing can alter this foundation of God, ſeduce his Choſen finally from him, nor hinder them totally from aſſurance of ſalvation.

Matth. 24.24. Falſe Chriſts and falſe Prophets ſhall ariſe, to ſeduce, if it were poſſible, the very Elect. If it were poſſible, implying, not a difficulty, as Bellarmine would have it and the Remonſtrants expound it; but a reſeptive impoſſibility; as it will plainly appear to any, peruſing the Text impartially, p. 34with the circumſtances and intent of the Speaker. Falſe Chriſts and Prophets, with lying Signs and Wonders, ſhall deceive or ſeduce many; but for the Elect, that they ſhould be ſeduced, it is impoſſible, in reſpect of Gods immutable Purpoſe and Decree; Let them be of good comfort, the foundation ſtands ſure.

That there is ſuch a foundation, appears, Epheſ. 1.4, 5. According as he had choſen us in him, before the foundation of the world, that we ſhould be holy and without blame before him in love: having predeſtinated us with the adoption of children by Jeſus Chriſt, &c.

Rom. 8.29, 30. For whom he did fore-know, he alſo did predeſtinate to be conformed to the image of his Son, &c.

1 Theſſal. 5.9. For God hath not appointed us to unto wrath, but to obtain ſalvation by Jeſus Chriſt.

2 Tim. 1.9. Who hath ſaved us and called us with an holy Calling, not according to our works, but according to his own purpoſe and grace.

p. 35Titus 1.12. — According to the faith of Gods elect — in hope of eternal life, which God that cannot lye, promiſed before the world began.

That this foundation is ſure; ſee Pſalm 125. v. 1, 2. They that truſt in the Lord, ſhall be as Mount Zion, which cannot be removed, but abideth for ever.

Jer. 31.3.—I have loved thee with an everlaſting love.

John 10.28, 29. I give unto them everlaſting life, and they ſhall never periſh, &c.

What can be ſpoken more plainly?

Jer. 32.4. I will make an everlaſting Covenant with them, and I will put my fear into their hearts, that they ſhall not depart from me.

All which are ſo plain and full, as ſhould put an end to all altercations and ſilence all Diſputes in this Point. We may conclude, nothing can change or alter the foundation of God: none can reverſe the Seal of the Almighty, nor break one link of that p. 36golden Chain. The Creature, as it had no influence upon the foundation; ſo neither hath it any power to alter it.

Firſt, Hereticks nor wicked Seducers cannot. It is the plain Doctrine of our Apoſtle here; his only aim being to comfort the Church againſt Seducers and men ſeduced; neither one or the other were laid in the foundation.

Secondly, Not the gates of Hell; Matth. 16.18, i. e. all the power and policy of Hell combined; all the wiles of the Devil cannot conquer one Soldier in Chriſts Camp, much leſs ſhall rout the whole Army.

Thirdly, Not the Will of man it ſelf; becauſe God by infallible grace, ceaſes not to govern and diſpoſe the acts of the Will in them he hath known and called. As an inferiour Orb cannot alter the motion of the firſt Sphere, becauſe it is moved with and by it; no more can the Will of man alter the foundation of God, becauſe p. 37the acts thereof are guided by and diſpoſed according to Gods Will and fore-knowledg in the foundation.

Again, The gates of Hell are ſtronger than the will of man, they overcame it, when it had moſt ſtrength and freedom in Paradiſe; therefore if the gates of Hell, which are ſtronger, cannot alter nor prevail againſt the foundation, the will of man which is weaker and depends thereon, cannot do it. Satan by his inſtruments, Hymenaeus, Philetus, Pelagians, Jeſuits and Arminians, with other ſecret Enemies to God and a Divine Life; may and do deſtroy the temporary faith of ſuch as were left out of the foundation, but can never deſtroy the juſtifying faith of ſuch, as were then taken, known and marked out to be the Lords.

But the Doctrine conſiſts of two parts; we will ſever them a while, to joyn them together more firmly: as the breaking of a bone, doth finally occaſion it to become ſtronger in its Union.

p. 38The firſt part concerns the foundation? which is the Purpoſe and Will of God, whereby he eternally determined to create and diſpoſe of Angels and Men, to their ſeveral Ends, by certain means. Not all to one end; the Creatures end, is according to the Creators Love; his Love was not alike to all (diverſity of gifts and ſervices ſheweth it), being tied to none. Juſtice and Mercy both, as well as Knowledg, Power and Providence, took place in laying the foundation, that God might be glorified in both.

This is expreſt by our Saviour, Matth. 24.40. Two ſhall be in the field, the one is taken, the other left. There is two of a Tribe and one of a Family, as the Prophet ſpeaks, Jer. 3.14. As it is and ſhall be in the execution of the Decree, ſo it was in the foundation. Two determined to be created, Angels and Men; both falling, the one is taken, the other left. Heb. 2.6. Deus non expectabat Angelos, p. 39ſed proecipitavit, as St. Bernard expreſſes it; the Angel was left without mercy, for a prey of puniſhment, that elder off-ſpring of Divine Love was expell'd from the beatifick Preſence, the Imperial Robe of Heaven was deſcended upon Man, who lay on a Dunghil, he was drawn out, waſh'd, gilded over with grace, the true ſeed of Glory. Two Brothers in one Womb, before they had done either good or evil; the Decree was paſt on them, the foundation laid, that the one ſhould be loved, the other hated, i. e. paſt over. Two Apoſtles, Peter and Judas, both ſin greatly, little difference in the act, both betray him, but God puts a difference in the event, the one repents being elected, the other deſpairs, being paſt by in the foundation, and ſo ordained to perdition. So the renowned Auguſtin againſt Julian the Pelagian; In one and the ſame Decree of Diſpoſition, ſaith he, one is rejected by Juſtice, not Chance, another elected by Mercy and not Merit: p. 40by mercy in the Elector, without any merit or act of Faith or Free-will done or fore-ſeen to be done, in the Perſon elected. Some are choſen to believe to build up their own and the faith of others: ſome others, left deſtitute of Gods ſaving and aſſiſting grace, do err concerning the Faith, deſtroy both their own and the ſeeming faith of others. God making thus of the ſame Lump, one Veſſel to honour, another to diſhonour, without injuſtice or reſpect to perſons. Is there unrighteouſneſs with God? He hath mercy on whom he will have mercy and whom he will he hardneth. Good things in good Men being effects of Gods mercy, and comments upon Election; when as Evil things in Evil men, are but conſequents of preterition. The neceſſity then of every man attaining his preordained End, comes not from the power of mans Will, freely diſpoſing it ſelf to this or that Object, only through moral perſuaſion, (Rom. 9.16.), but from the Will and Power p. 41of God, laying a ſure foundation according to his fore-knowledg. Acts 2. laſt Ver. He added daily to the Church ſuch as ſhould be ſaved. Obſerve the phraſe; Such as ſhould, having reference to the foundation of God. Not ſuch as would, till of unwilling, they were made willing. But more fully, Acts 13.48. As many as were ordained to eternal life believed. There was then an Ordination in the foundation, before any actual apprehenſion of Chriſt by Faith, or poſſibility thereunto. Acts 9.15. It is ſaid of Paul, He is a choſen Veſſel unto me. John 17.12. Judas is called the child of perdition, i. e. ordained to perdition, as St. Auguſtin explains it. Theſe things we read done in time, but we know they were ordained to be done before time. There was a foundation laid, as of Creation, ſo of diſpoſition of all things created to their ſeveral ends by means.

p. 42The ſecond part, concerning the certainty of it. It remains ſure.

Firſt, In regard of the Decree it ſelf, which doth ſo knit together, the Cauſe, the Means and the End: that the known of the Lord, engraff'd into the body of Chriſt, by the grace of Election, are ſure to remain to the end, Matth. 7.25. — It fell not, becauſe it was founded upon a Rock. 1 Pet. 1.5. They are kept by the power of God, through faith unto ſalvation. 1 John 3.9. — His ſeed remaineth in him.

This may be further confirmed.

Firſt, from the immutability of an abſolute Purpoſe in God: in him is no ſhadow of change. Rom. 8.29. Whom he did fore-know, he alſo did predeſtinate to be conformed to the Image of his Son, &c. Cap. 9.11. That the purpoſe of God might ſtand, according to Election, &c.

Secondly, From the Prayer of Chriſt, John 17.15. in Peter for all the faithful, I have prayed for thee, that thy p. 43faith fail not. And we are ſure, that Chriſt was heard in that he prayed for. There was ever a correſpondency and agreement between his and the Fathers Will: and this mediatory Prayer, doth in ſome ſenſe continue. He ever liveth to make interceſſion for us. Beſides a Promiſe he left us, that whatſoever we did ask the Father in his Name, it ſhould be granted. We ask with ſighs and groans, knowing our own weakneſs, for the grace of perſeverance. Nay, he taught us to ask it, in every Petition of his own Prayer, as Cyprian expounds it. Therefore we may be ſure.

Thirdly, From the nature of Apoſtacy; which is a falling away from Faith hiſtorical, attended refined Hypocriſie, whereby Wolves may be in the Church for a time, undiſcerned. 1 John 2.19. They went out from us, becauſe they were not of us, but only in ſhew and outward appearance, they were but Meteors, not fixed Stars, Pictures, not living Men in Religion.

p. 44Fourthly, From a main abſurdity following the contrary. If any one ſtone could be moved in this foundation, any of Gods Elect periſh by falling totally and finally from the grace of Faith, then all might, there being the ſame reaſon for the falling of all, as for one. Chriſt and his Members make up but one Body, one Chriſt: and is it poſſible a part of Chriſt ſhould be found burning in Hell? Can the myſtical Body of Chriſt be diſſolved? If the former be true, ſo muſt the latter, and the death of Chriſt be of none effect, and all the Promiſes of Grace come to nothing. Which is horrible to conceive, and impoſſible to be done.

Renowned Auguſtine, ſpeaking of the firſt Adam, ſaith, that he had a Power given Non peccare ſi vellet, not to ſin if he would; to ſtand if he would; not a Power to will what he might and ſhould; but to the Elect ſons of Adam, he gives both Power and Will; they partake of p. 45Grace, quâ efficitur ut Velint. Hath not Chriſt ſaid it, our faith and fruit ſhall remain? This hath wrought with ſome Papiſts, Lumbard, Aquinas, Greg. de Valan.that they have been conſtrained to confeſs, that Faith working by Love, is a conſtant Habit in reſpect of it ſelf and the Author beſtowing and preſerving it; and that there is a poſſibility of loſing it, only in reſpect of the frailty of the Subject wherein it is.

Some ſay, the Elect of God, called and regenerate, may and do commit ſuch ſins as deſerve the total cutting off and the final loſing of Grace; but that they riſe again by true Repentance and are not finally caſt away, it is the work of God; who by his Power preſerves them, as he laid them in the foundation. Pſal. 37.24. The ſteps of a good man are ordered by the Lord; though he fall, he ſhall not utterly be caſt down, the Lord upholds him with his hand. O bleſſed p. 46be God! Juſt men may fall from the inherent righteouſneſs of ſanctification, by ſome great ſin, and ſo bring temporal judgments, yea, death upon themſelves; as Ezek. 18.24. 1 Cor. 11.30. it is manifeſted: yet never fall from the imputed righteouſneſs of Juſtification: the foundation is ſure on Gods ſide.

Secondly, The foundation ſtandeth ſure, in reſpect of the Subject. The known of the Lord, engraft into Chriſt, by the grace of Election, may be, are or ſhall be made ſure of Salvation. This certainty they gather divers ways, viz.

1. By the teſtimony of the Spirit; Rom. 3.16. The Spirit it ſelf beareth witneſs with our ſpirit that we are the children of God. Only here men muſt be careful to diſtinguiſh the teſtimony of the Spirit of God, from the ſubtil illuſions of Satan and the deceitful motions of their own hearts.

2. By the manifeſt effects of Gods Love towards us, in us. For upon all his Elect, living till they be capable p. 47of them, he beſtows theſe following gifts in ſome meaſure; namely

Firſt, A living Faith to believe in, caſt themſelves upon and lay hold on Chriſt, John 6.29. This is the work of God, that ye believe on him, whom he hath ſent. Epheſ. 2.8. Faith is the Work of God and his gift.

To which it may be replyed, by a Pelagian, Jeſuit or Arminian; that a man may believe by the power of his own will, aſſenting to a moral perſuaſion, without the efficiency of ſupernatural Power; and therefore the encreaſe only of Faith is the gift and work of God, the beginning from Nature and Free-will.

But doth not this make the Law of Nature ſwell to ſo high a tide as Grace? advance man with God, and bring the dribling River to vye with the drowning Ocean? By this Rule, man muſt do the hardeſt work himſelf, and leave the eaſier for God and his Grace. He that can raiſe himſelf from death to life; is much more able to continue himſelf in life.

p. 48Of this Opinion was Auguſtin once, viz. that faith was in us and from us primarily: but by reading Cyprian citing thoſe words of Paul, What haſt thou O man that thou haſt not received? renounced his Errour, proving plainly, that not only the encreaſe, but the beginning of Faith were the gift of God, or elſe we might ſay, we had ſomething we did not receive.

Secondly, Love. Faith firſt works Love and then works by Love; as the Workman ſets an edge on his Tools, and then cuts and carves with them. And therefore for the moſt part, they are in Scripture joyn'd together. No Love, no Faith. And Love advances by equal paces with Faith; as the heat of the day advances with the ſhining of the Sun.

Thirdly, The power of Prayer and Supplication, with zeal and fervency. No ſooner was Paul converted, but the next word is, Behold he prayeth! Heb. 9.11. It is reported of Luther, that when he prayed, it was with ſo p. 49much reverence, as if he were praying to God, and with ſo much boldneſs, as if he had been ſpeaking with his Friend. Gods Spirit tunes the ſtrings of the affections and then they ſhall make ſweet melody in Prayer. The ſymbols of the Spirit were fiery Tongues, and a mighty ruſhing Wind; and where-ever the Spirit is, there will be Prayer in the Spirit. Where life is, there will be breath. God never had, nor ever will have a ſtill-born Child.

Fourthly, Perſeverance and conſtancy in all theſe with reſolution and purpoſe of heart, to rely upon Chriſt, call upon his Name, Love his People, what ever befall them, Philip. 1.6. We are confident of this very thing, that he which hath begun a good work in you, will perform it, unto the day of Chriſt. That in the end we may ſay with Paul, 2 Tim. 4.7. I have fought a good fight, I have finiſhed my courſe, &c. Rom. 8.38, 39. If God be for us, who can be againſt us. I am p. 50perſuaded, that neither life nor death, principalities nor powers, things preſent nor things to come, ſhall be able to ſeparate us from the love of God in Chriſt Jeſus! Therefore the Foundation of God ſtands ſure, both in regard of God and Man.

A Doctrine naturally flowing from the Text and meaning of the Apoſtle: ſo expounded by the beſt Learned in every Age, who have by their Writings illuſtrated the truth of the Goſpel, confirmed in Scripture plainly, and by the works of good men, ſince the Pelagian Hereſie began to diſturb the Church.

I may conclude it, as Gamaliel doth his ſpeech to the Jews, Act. 5.38, 39. if the foundation of our ſalvation were of or in man, it might and would certainly come to nought; but being in and from God, it cannot be deſtroyed; all ſuch as may endeavour it, ſhall be found fighters againſt God.

p. 51Ʋſe I.

In the application of this Point, we find matter of inſtructive information divers ways, viz.

Firſt, To point out unto us the true ſubject of Apoſtacy; men paſt over by God and left out of the foundation. Every plant my heavenly Father hath not planted, ſhall be rooted out. Such and only ſuch are ſubject to Apoſtacy, the reſt are preſerved, by the power of God unto ſalvation.

Secondly, It ſhews us the danger of falſe Opinions, to fret like a Canker, to diſturb, deſtroy, eat into the body of Church and State; one infecting another, Arius his Hereſie was at firſt but a little ſpark, yet how did it ſpread and fire the whole World; what woful waſte was made of many flouriſhing Congregations & Churches, when the Orthodox Biſhops were exiled and their flocks ſcattered? when the Donatiſts by their ſeparation made p. 52a diviſion in the African Churches, what violences and outrages were exerciſed againſt faithful Chriſtians, both Paſtors and People? And in like manner, when the German Anabaptiſts ſeparated themſelves from the other Reformed Churches what woful work did they make? how much did they obſtruct and even hazard the work of Reformation begun ſo happily by Luther, and ſucceſsfully carried on for ſome years together? And thus with grief we live to ſee Popery and Arminianiſm to do the like miſchief in our days. Men ſhould be afraid to raiſe ſuch Opinions, to bring ſuch Owls, amidſt the glorious light of Truth, that hath ſhined ſo ſplendidly in our Horizon; and be aſhamed to receive them, being raiſed. Authority ſhould be carefully vigilant, to ſuppreſs beginnings, to oppoſe all thoſe who ſeek craftily to undermine the foundation of God; that they may be cured or cut off.

p. 53Thirdly, Hence we learn, that Hereticks are never able to ſeduce the Elect; however they may entromb themſelves in the ruins of that Chriſtianity which they once profeſſed. Hymenaeus and Philetus deſtroy the faith of ſome, nevertheleſs, the foundation of God ſtands ſure. God will have a Church for ever. See the anſwer of God, when the Prophet complain'd, there was none left but he: I have left unto my ſelf ſeven thouſand, which never bowed the knee to Baal. This conſtancy of all thoſe fair and generous Souls, who have in all Ages been ſetled in the Truth, like Pillars of Diamonds, not ſhaken with the Counterbufs of damnable Errour, took not riſe from themſelves. Noah, David, Peter, left to themſelves, to ſtand on their own bottom, fall ſtrangely and wofully, and make known to a world of Ages, that they are but ſinful fleſh: and the beſt of men living, if left to themſelves but one moment, would deſtroy themſelves in that moment: p. 54they are but like glaſſes without a bottom, which break as ſoon ae they are out of hand. If they continue to ſhine, it is not by their own luſtre, but by borrowed beams of the Sun of Righteouſneſs, and the light remains no longer than the Sun ſhines. The faireſt Flowers of Paradiſe would wither, if not watered with drops from Heaven. How have the mighty fallen, when the Almighty hath not ſtood by them. All their ability proceeds from the Love of God in the foundation,, and the power of his grace, ſtirring them to renew their repentance. Neither is there any ground here laid for preſumption, that a man ſhould grow careleſs and ſecure, becauſe of what God hath done; no: Grace never relaxeth the ſinews of obedience in the leaſt degree. It is perfectly innocent of that abuſe. The Poiſon is not in the Roſe, but in the Spider. Beſides, there are ſigns of Election after deſcribed, which if they p. 55cannot be found in perſons, they cannot be aſſured of any portion in the foundation. That man who daringly preſumes, ſaying, Let me live as I liſt, the foundation of God ſtands ſure, and ſo gives way to his unſwayed fancy, and makes this a pillow for his ſloath and caſteth off all care for the poliſhing of his Soul; I will not ſay he was rejected in the foundation; but this I dare affirm, he never yet felt the burden of ſin, nor the comfort of grace; and except he change his reſolution and behaviour, he ſhall never receive benefit by it. At once, men were laid in the foundation and ordained to work out their ſalvation with fear and trembling.

Fourthly, Hence we learn the duty of Learned Men, with all in Authority, called to publiſh and defend the truth of Chriſt, ſeaſonably, boldly, yet diſcreetly to ſtand and contend againſt the enemies thereof, Politick ſilence in this caſe, is a branch of Treaſon, againſt the King of his Church. p. 56Not to defend the Truth is to betray it. When there are many oppoſits, the friends of Chriſt muſt eſpecially ſtand up with courage and reſolution. Chriſtians muſt counter-work the Devil. There ſhould be a kind of Antiperiſtaſis in the ſouls of true Believers, as in the fire, that burns hotteſt, when the air round about it, is coldeſt. The middle Region is therefore coldeſt, becauſe the greateſt heat of each, taketh the reflection from the lower and upper heat above; ſuch an Antiperiſtaſis ſhould be found in Chriſtians; they ſhould be hotteſt in the coldeſt times, their hearts ſhould be fulleſt of activity for Chriſt, in times of greateſt oppoſition againſt him. Our ſervice at ſuch a time is moſt acceptable and uſeful. Memorable is the courage of Luther, who obtain'd through Chriſt a vigour of ſpirit which never bowed under the evils that accoſted him; being called to Worms, Malch. Adam. Vit. Luth.and diſſuaded from going, by p. 57reaſon of the fury he might meet with there, and the multitude of Enemies; replied, If I knew there were as many Devils as there are Tiles upon the Houſes, yet thither I would go. Thus our Apoſtle here, condems the Errour and names the Authors; it cannot be unlawful to call them Papiſts and Arminians, who maintain the Errours of both. The like teſtimony was given by our renowned Worthies in the Reign of Qu. Mary, not only in white and black, but red too; by which they came to ſhine and glitter at ſuch a rate, as hath obtain'd them a Reputation, which will have a glorious mention, ſo long as there be Stars above and Ages below. So it ſhould be now: the thoughts of their flames, ſhould kindle zeal in us. Chriſt is many ways oppoſed this day, and we ſhould earneſtly contend for Chriſt. Now there are many tempters, and ſeducers and revilers, therefore now Chriſt ſhould have many Champions.

p. 58Ʋſe II.

Secondly, This Doctrine doth moſt directly ſerve to confute the antient Pelagians, in this and other parts of the World; as labouring to overthrow this foundation of God, and to lay another upon the frail, uncertain power of mans Will; in their doctrine, preferring Nature to and above Grace, as the Pelagians did; maintaining partly, a total fall from Chriſt, as ſome Lutherans do; and partly a total and final fall, as Jeſuits and Arminians; who make Chriſtians a meer ball of Fortune, to be toſſed up and down at their pleaſure; repreſenting Grace as voluble and uncertain as the Heathen did Fortunes. Grace with them is but a thing of Glaſs, which while it ſhines, is broken: with them the Veſſels of Glory, are little better than crazy Veſſels, which may be daſht in pieces like a Potters Veſſel. They can remove them from Heaven to p. 59Hell, as often as they pleaſe. With a daring Pen, they can blot Names out of the book of Life; and with as much eaſe, reverſe the Seal of Heaven when they liſt. They tell us, there is no ſuch certainty in the foundation, no ſuch abſolute Knowledg, no ſuch impoſſibility in regard of God; of falling off from Chriſt, of returning again to the Wilderneſs, to the bondage of Egypt, of feeding upon the Milk and Honey of the Land of Canaan; againſt the plain Words and meaning of our Apoſtle in this place. So that St. Auguſtins Title, viz. The Hatchet of Hereticks, may not be unfitly applied to it. It is the Axe of Arminians, cutting down their Opinion, that the elect of God after effectual calling, may fall away finally. Whoſe aſſertion, like another Goliah fighting againſt the living God, is ſo unſound, ſo uncomfortable, ſo evidently againſt the Divine Word, the works of the beſt Men, who were the Lights of their time, the Inſtruments p. 60of the Holy Ghoſt, in all Ages, that every David may and will fling a ſtone at it, crying as of Babylon, Down with it, even to the ground and lower! For the Lord knows who are his; the foundation of God ſtands ſure, and the gates of Hell ſhall not prevail againſt it.

Ʋſe III.

Thirdly, Here is matter of ſingular comfort and eſtabliſhment to all true Believers; and that,

1. Againſt all Hereticks, Errours and the falling away of Eminent Perſons for Gifts and Place, men of principal note in the Church; they were not of us, though they diſſembled a long time; they were not Sons, elſe they had remained in the Houſe for ever. Many follow Religion as the Hounds do the game, only for company; they reſpect the Truth not for ſingle but ſiniſter ends: Chriſt is not ſweet to them for himſelf, but only for his Rings and Jewels. They began p. 61in Hypocriſie, and no wonder if they end in Apoſtacy. Trees that are unſound at the roots, ſoon ceaſe from putting forth of fruits; and they who are for the preſent corrupt, will for the future be openly prophane. Let none be offended at ſuch, nor ſcandaliz'd at the profeſſion of Religion; the ſheep doth not deſpiſe its fleece, becauſe the Wolf hath worn it, neither do any blame a Cryſtal River, becauſe ſome melancholly perſons have drown'd themſelves in it. The beſt drugs have their adulterate. And as long as there are true Pearls, there will be counterfeit, Though there have been falſe colours, yet diſeſteem not thoſe that are dyed in grain, for ſuch there are. Be not as bad Husbands, who having a ſpot on their Coat, cut off the whole Cloath, when they ſhould only waſh off the dirt. You make a good profeſſion, be ſure to make your profeſſion good. Sincerity is the baſis of perpetuity.

p. 622. Againſt Perſecution, verbal or real. Things that are exceeding ſharp, call for Sugar to ſweeten them. Troubles in the fleſh, have a moſt ungrateful taſte for the Creatures pallate; now this truth is as Sugar to make them ſweet, that they may down the better. Gods Elect may be oppreſſed, ſupppreſſed they cannot be. They are kept by the power of God againſt all oppoſition. Their blood ſhall be as ſeed; by the death of one, many will revive. Dogs that have no teeth may bark, but cannot bite. Serpents that have no ſtings may hiſs, but cannot hurt. Believers like the Moon, ſhall wade out of their ſhadows, by keeping a conſtant motion. Heaven and Earth ſhall paſs away, but the foundation of God ſtandeth ſure. O ye Saints of God! in the midſt of your dangers, have an Eye to your ſecurity. Providence hath a beautiful face, even when it puts on its black mask. God hath fair ends in his fouleſt ways. If the Earth be p. 63dirty under your feet, know for your comfort, the Heavens are not cloudy over your heads. Who ever frown, God ſmiles. Suck from this breaſt of Conſolation. Fetch you Honey out of the Lions belly. Let this prove a Cordial to ſupport you in all your fainting fits.

3. Againſt worldly proſperity of wicked men, though they be in a flouriſhing condition, vex the ſouls of the righteous, and deride their Perſons; a day is coming, when they ſhall be trodden under feet. The Sun of outward ſplendour caſteth its rays upon them, only to warm their heads againſt a ſtorm. The ſame hand that poureth out mercies on them like Oil, will pour down his wrath upon them like water. Under all their proſperous gallantry, their hearts are ſinful, and in the midſt of all their wealth, their eſtates are doleful. O, know, it is better going to Zion through the Valley of Baca, than to pitch your tents in the Plains of Sodom. The p. 64ſtalled Ox would not ſet ſo high a rate on his Paſture, did he know, it was only to fit him for the Butcher. It is their proſperity; but as Eraſmus ſaid, Abſit a nobis, Chariſſimi, talis proſperitas! From ſuch proſperity, good Lord, deliver us! Great and Rich Men will not know you, take no notice of you but for their own ends, yet the Lord knoweth you and the foundation ſtands ſure, which wicked men, when they have done their utmoſt, cannot overthrow.

4. Againſt their own ſinful failings, weakneſſes and infirmities, to which they are unwillingly and with ſorrow ſubject: (ſo it will be whileſt they are cloathed in robes of Clay; as the Mortar wherein Garlick hath been ſtamp'd, will alway ſmell of it, ſo your beſt actions will favour ſomething of the old man:) Yet if the foundation of God ſtandeth ſure againſt all things, then againſt ſin. Sin, cannot quench that Divine flame of Love. The Church had her foreign, p. 65her infirmities, her ſleepy fits, Cant. 5.2. Though blacked and ſullied, yet is the Dove ſtill. Chriſt could ſee her faith and wink at her failings. He who drew Alexanders's Picture whileſt there was a ſcar on his Face, drew him with his Finger on his ſcar. Chriſt puts the Finger of mercy upon the ſcars of his Saints. He will not throw away his Pearls, for every ſpeck of dirt. The Roſe is a fragrant Flower, though it be ſurrounded with prickles. The Paſs-over was a Feaſt, though eaten with bitter herbs; and though a ſingle ſtring in playing of a Leſſon may jar; yet the main may be muſical. God doth not as men do: we often take notice of the Evil is in others, and over-look the good; our Eye is on the flaw in the Diamond, when we obſerve not its ſparkling: but God takes notice of the good in his People and from that he denominates them, and for that he receives them. And as ſin cannot, ſo neither can men commit ſuch ſins, as p. 66are able to change or overthrow this foundation. Regenerate men will not; the habit of Grace ſo orders and diſpoſeth of their Will, that they never ſin with full conſent, delight and continuance, as natural men do; therefore when Sathan aſſaults us with our ſins, we muſt run unto the foundation of God, and the means appointed for our Redemption and Salvation.

Qu. But in what eſtate is a Regenerate man, falling into ſome grievous ſin?

Anſ. He is in a dangerous eſtate; it may be no Errour to ſay damnable, in reſpect of himſelf and his own act. Grievous ſins do ſubject the beſt men, meritoriouſly, to the condemnation of the Law, and to the forfeiture of all that right which they had of the pardon of former ſins by vertue of the Covenant: and that theſe do not de facto condemn the Believer, is to be aſcribed to the grace of Election in the foundation; and in that regard we ſay and truly, that the Spirit of p. 67Regeneration leaves not his reſidence in ſuch a Perſon, but only ſuſpends his working for a time: Grace is not extinguiſhed but oppreſt; it lies like the Phoenix in her aſhes, till God in his appointed time ſhall mercifully look again upon him, by the powerful beams of his Spirit ſcattering thoſe miſts which darken and hinder the working and ſhining forth of his illuſtrious Creature. Grace: as it did in Peter and David (than whoſe Names, the Tongues of Men can hardly pronounce any thing more pleaſing.) I am the Lord, I change not, therefore ye ſons of Jacob are not conſumed. My grace is ſufficient to revive; cleanſe and ſuſtein all thoſe whom I have ſealed. How are we bound to God for his free Love? chuſing us, ſetting his Seal upon us, that we might be known for his in all Places and Aſſemblies; and that none might ever lay claim unto us. If God be for us, who can be againſt us?

p. 68Object. But if the foundation be ſo ſure, to what end is that Exhortation, 2 Pet. 1.10. Give all diligence to make your calling and election ſure? It ſeemeth here, that the certainty of Gods Decree dependeth on mans will.

Anſ. There is a two-fold certainty; 1. Of determination in Gods purpoſe and decree; and ſo, we are not to conceive that the Exhortation is propounded with reference to God, or that which he hath done, as though our endeavour were wanting to make it ſure, or as if we could add perfection to his action, which we can no more do, than add brightneſs to the Sun.

2. Of apprehenſion and perſuaſion as to our ſelves and others, expelling by degrees fears and doubts; by an holy life we muſt be aſſured, and aſſure others, of our effectual Calling; ſo that we (and others ſeeing our good works) may be aſſured of our election to eternal life.

p. 69Qu. The foundation is ſure, but is the building thereon as ſure?

Anſ. Men may lay a ſure foundation, yet make a ruinous building. God cannot. Where there is the ſame matter, Skill, Power and Will, there the foundation and building muſt be of equal force and ſureneſs; and ſo it is in this foundation. Not, but that the Houſe built on a Rock may be daſh'd with Waves; though the Seal of God be of an eternal Efficacy; yet the impreſſion thereof may be ſo defaced, that it may not be ſo fairly viſible to the Eye; though the Root and ſeed of Grace cannot be loſt, this excludes not, but that the flouriſh and fragancy thereof may be loſt; and though the eminency and beauty of it may be loſt, yet the foundation is ſure.

We are now to proceed unto the ſecond branch of the Text, concerning the Signs and marks of Election, whereby men may know whether p. 70they were laid in the foundation; and it runs thus:

Let every one that nameth the name of Chriſt, depart from iniquity.

This is the other part of the Seal concerning the foundation; the Seal of God in Man; and it is two-fold, viz.

Firſt, Naming the name of Chriſt; being called after his Name, Chriſtians of Chriſt. Which is either done virtually, as in the believing Jews and Gentiles before Chriſt, or actually, in Believers after Chriſt: ſo his Diſciples were firſt called Chriſtians at Antioch. Or elſe, calling upon his Name; which doth neceſſarily follow: ſhewing the duty of Chriſtians, to call upon the name of Chriſt. Both theſe together, are certain ſigns of Election.

Secondly, Departing from iniquity. If this purpoſe be in us, joyned with an anſwerable practice, we may be aſſured of Election.

p. 71Some there have been and are, who depart from ſin, without naming the name of Chriſt, or believing in him; as the Heathen Philoſophers, Greeks and Romans, who attain'd to a mighty moral and vertuous deportment; which in St. Auſtins judgment could be no other, than inferiour Workings of the Divine Spirit, ſome dimmer and cooler Rays of the Sun of Righteouſneſs, as he is the light which enlightneth every one that cometh into the World.

Others again there are, who have name enough, glory in the name of Chriſtians, but will depart from no iniquity; a name they have, as the Angel of the Church of Sardis had, but nothing elſe, and may be compared fitly to Sodoms trees and fruits, which as Chryſoſtom ſaith, are trees and no trees, fruit and no fruit, Chryſoſt. Hom. 8. in 1. ad Theſ.all in ſhew and nothing in ſubſtance: or to painted fire which hath no heat, only p. 72the reſemblance of fire; and to weeds in the Corn-field, which look like flowers in the Garden, yet are not flowers; but what will the name, the appearance profit, where the thing is wanting? God hath joyn'd theſe in his Seal, naming and departing, as evidences of Election, let none put them aſunder in their lives and converſations; but labour really to expreſs ſo much of Chriſt, as may declare him to be ſubſtance and themſelves ſubſtantial Chriſtians; that Religion and Grace is not a vain Notion, but a real, vital, energetical Principle; for ſo it is and will appear to be where-ever it is.

Men may name the name of Chriſt three ways:

1. Inwardly only; in the heart: as Joſeph and Nicodemus did, believing in Chriſt, not profeſſing for fear of the Jews. Which was the blot of the latter of the two; he was a Nightbird.

2. Outwardly only; profeſſing not p. 73believing; as all Formaliſts, Hypocrites, temporizers do. Such a Divine and amazing Majeſty there is in goodneſs, that all deſire to wear her Livery, though few care to perform her ſervice. Like proud Courtiers, who would willingly be Favourites, but ſcorn to attend. Theſe, like ſome kind of Nuts, are all ſhell and no kernel; all body without a Soul, or as falſe Looking-glaſſes, which repreſent thoſe faces which are not in them.

3. Both ways, inwardly and outwardly, believing and profeſſing. Faith and Zeal, make a compleat Chriſtian. No zeal, no faith, no profeſſion, no apprehenſion of Chriſt ordinarily. Inward faith, without outward profeſſion, cannot be, is not ſufficient to ſalvation. Faith juſtifieth our Perſons; but profeſſion juſtifieth our faith. A dumb faith is not a Divine, but the faith of Devils. Joh. 12.42, 43. Among the chief Rulers alſo many believed on him, and becauſe of the p. 74Phariſees they did not confeſs him, leſt they ſhould be put out of the Synagogue; for they loved the praiſe of men more than the praiſe of God. The light of Religion, muſt not be carried in a Dark-Lanthorn, to be ſhewn when our Intereſt will permit and to hide it at other times. Among the Romans there was a Law, that every man ſhould wear a badg of his Profeſſion and Trade, whereby he might be known. Thus doth Chriſt require of all his Servants. Confeſſion of the mouth, without faith in the Heart, is groſs hypocriſie; and to pretend Faith without Confeſſion with the mouth, is but Hypocriſie and Cowardize. Lib. 8. c. 2.Auguſtin in his Confeſſions hath a notable ſtory of one Victorinus, who was in his old Age converted to Chriſtianity; and came to Simplicianus (one at that time eminent for Piety) whiſpering ſoftly in his Ears, theſe words, Sum Chriſtianus, I am a Chriſtian; but this holy man anſwered, p. 75Non credo, nec deputabo te inter Chriſtianos, niſi in Eccleſia Chriſti te videro; i. e. I do not believe it, neither ſhall I reckon thee amongſt the number of Chriſtians, unleſs I ſee thee in the publick Aſſemblies of Chriſtians. God requires the Religion of the heart and alſo of the mouth. Rom. 10.10. The Pope indeed, ſaith to his Vaſſals, my ſon give me thy heart; be a Papiſt in heart, and then diſſemble, do what you will; and the Swenkfeldians of old took away all external ſervice: the Libertines of later times ſay, That it is ſufficient to ſerve God with the hidden man of the heart: But God requires to be glorified with our Spirits and our Bodies; both are his. He will have the Jewel with its Cabinet. This is that our Saviour means, Matth. 10.32, 33. If we confeſs him before men, he will confeſs us before the Father which is in Heaven. So the Apoſtle, as before, Rom. 10.10. With the heart man believes unto righteouſneſs, and with the p. 76mouth confeſſion is made unto ſalvation. Whence it may be probably gathered, that Eliſha. (2 Kings 5.) did not approve of Naamans reſolution, ſaying, that he believed only in the God of Iſrael, yet went away with a purpoſe to bow down in the houſe of Rimmon; nor gave him any warrant ſo to do: If ſuch politick pretences were currant, men might be Chriſtians without fear or danger; thouſands of brave, generous Men and Women, had loſt their bloud in vain. If diſſimulation might paſs for Profeſſion, all People might go to Heaven without martyrdom.

Suppoſe once again, men ſay, they believe in Chriſt, be baptized, called Chriſtians, partake of the Sacraments, joyn with the ſolemn Aſſembly, and yet ſeem outwardly for the fear, love or praiſe of men, to profeſs or allow of Idolatrous ſervice, Opinions ſtriking at the foundation of God, omiſſions of good Duties, commiſſions of great ſins, for profit, of p. 77profaneneſs of life for carnal delight, leſt they ſhould be perſecuted or miſcalled; like the old Priſcillianiſts, whoſe main deſign was to ſave a whole skin, they made little rekoning of Profeſſion and thought they might ſay and unſay, ſwear and unſwear, ſo but in their hearts, they did cleave unto the truth. Hear Bellarmines ſentence of theſe Perſons; Bellar. Tom. 1. lib. 3. de Eccleſ. milit. c. 13. ad finem.thoſe which do not confeſs the Faith, but retaining it in their heart, make outward profeſſion of Idolatry, are not good men, neither can they be ſaved.

To explain this a little further, know, men may profeſs or allow of evil divers ways; viz.

1. By Authority, commanding, provoking, or tolerating evil. As Saul did by enjoyning Doeg, a villanous Butcher, to kill the Lords Prieſts; and Ahaz, who ſent a pattern of the Altar at Damaſcus to Ʋriah the p. 78Prieſt, enjoyning him to build another according to it, and offer upon it. 2 Kings 16.10. And ſo did Diocleſian the Tyrant, who gave the People leave to kill the Chriſtians, where ever they met them. That evil which is committed by our inſtigation, is ours by juſt imputation. Our Lord is ſaid to be crucified at Rome, (Revel. 11.8.) becauſe ſentenced by a Roman Judg, executed by Roman Soldiers and put to death by the Authority of the Roman Empire: yet the death of Chriſt, all along the Scriptures, is charged upon the Jews, becauſe though the execution of it was by the Romans, yet the provocation was from the Jews. Acts 2.23. Again, the Kings of the Earth are taxed, (Revel. 18.) for not rooting out the Popiſh Religion, but giving their Power to the Beaſt and lying under his yoke, drunk with the Wine of his fornication. And the Hiſtorian relates of Galba,, though he were innocent of much harm which paſſed p. 79under his Name, yet becauſe he permitted them to do it, whom he ought to have reſtrained, loſt both his reputation and open'd a way for his deſtruction. In the days of Theodoſius, the Arrians were grown very bold, through his connivance, and not only had their Aſſemblies in Conſtantinople, the chief City of the Empire, but would diſpute their Opinions, etiam in foro, and no man could prevail with the Emperour to lay a reſtraint upon them, becauſe he thought it unmerciful and too ſevere ſo to do. But, qui peccata non corripit aliena, facit ſua; i. e. he that having Power, corrects not the faults of others, contracts them to himſelf.

2. By Opinion, maintaining and teaching evil. Thus the Papiſts ſin, who generally Canonize ſuch Actions; as the Phariſees before them, encouraged the People to ſin, making void the Commandments of God, and teaching the traditions of men, Mark 7.9. In the days of Henry the 4th p. 80of England, we read of great hatred between the two great Dukes of France, Orleance and Burgundy; this latter cauſed Orleance to be ſlain; an odious fact; yet Doctor Petit wreſted both Scripture and Hiſtory, to juſtifie the murther: the like were Dr. Shaa and Pinkie, one before, the other after the Coronation of Richard the Uſurper. It is a bad cauſe indeed that finds no Abettors. Moſt pertinent is that relation of the Hiſtorian, Fuller in his unfort. Polititian.who Characterizing Baſilius, Patriarch of Conſtantinople, in the Reign of Andronicus, ſaith, they were Chaplain and Patron well met; for, what one made a Law by his liſt, the other endeavoured to make Goſpel by his Learning. In ſtating any Controverſie, Baſilius firſt ſtudied to find what Andronicus intended, or deſired to do therein, then let Baſilius alone to draw that Scripture which would nor come of it ſelf, to p. 81prove the lawfulneſs of what the other would practiſe.

3. By Preſence, favouring and conſenting unto Evil. He that conſents, though but in his thoughts to anothers fraud, is a Felon before God. Paul before his Converſion was conſenting to the death of Stephen; but afterwards he pleaded guilty of the murther. When men hear laſcivious ſtories, or ſinful-witty jeſtings and Tales of ſly ſubtle Cheats, ſecretly applauding, do partake with them. They that have an heart in the ſin, have alſo an hand in the ſin. Yea, it is poſſible for the approver to be more guilty than the Actor. The greateſt guilt comes from the full conſent of the Will. Thus Pilate allowed evil by condemning Chriſt, however he waſhed his hands and diſſembled the contrary; for after he had ſo many times declared him innocent, he could not give judgment without proteſting himſelf to be unjuſt. And ſo the Lord Cromwel in the p. 82Reign of Henry the eighth, when by the inſtigation of Biſhop Gardiner, he was compelled by the King to read the ſentence of death againſt Mr. Lambert the Martyr of Jeſus; whereof he afterward repented and craved forgiveneſs of him.

4. By indifferency and neutrality. As Lucian, who was no Papiſt, nor ſound Proteſtant; and Henry the 8th, who deſpiſed the old Religion and envied the new. This, ſome in ſtrange Language call Policy, but in true Engliſh flat Atheiſm. As they in the Church of Corinth, were neither for Paul or Apollo, but pretended for Chriſt, ſo theſe are neither Papiſts nor Proteſtants, a mungrel People, juſt nothing. Serve God they will, but … engage for him. Like Heraclius … …mperour, who being imprudently carried away by ſome Biſhops of the Monethelites, when that Hereſie was afterward condemn'd by the Council of Jeruſalem, was aſhamed to recant, became a meer Neutraliſt, p. 83and held neither one way or other. Such would be called Chriſtians, but they depart from nothing, nor do any thing whereby others might ſee what they were: they will be and do, as the time and Company ſerve where they live or are; Profeſſors among Profeſſors, ſcorners with ſcorners; they can change which way and when they pleaſe, without imputation of inconſtancy. On all ſuch that ſpeech of our Saviour falls heavy; they may hear the ſentence of the ſupreme Deity and the King of Kings thundering in their Ears, viz. He that is not with me, is againſt me; and he that gathers not, ſcatters abroad.

To name the name of Chriſt, is to ſubmit our Wills, to be ruled by his Word, to ſubſcribe to the Goſpel … write our ſelves his, to be under … Government of the Eternal La…; which if we once do, we muſt depart.

1. From falſe Gods; not worſhip dead Gods, Images, Relicks; nor dying p. 84Gods, men or Princes; as the Samaritans worſhipped Antiochus Epiphanes, ſtiling him the mighty God; or as the Venetians petitioning Paul the fifth, gave him the Title of Vice-God: nor the hoſt of Heaven, as the Ammonites, nor the Devil as the Indians, nor the Croſs as Papiſts.

From Idolaters and Idolatrous ſervice. Come out from her my People, Revel. 18.4. If Rome have left us in the foundation, we muſt leave her in the ſuperſtructure; where they are fallen from God, we muſt fall from them.

3. From the familiar ſociety of idolatrous wicked men, (Chriſts Doves will be ſullied among the Pots), with all known impiety; yea, from evil thoughts in endeavour and earneſt deſire of our hearts, with theſe and the like, the Name of Chriſt agrees not. St. John would not remain in the Bath at Epheſus, becauſe Cerinthus the Heretick was there. Polycarp would not ſalute Marcion, but p. 85told him, he knew him to be the firſtborn of the Devil, as Irenaeus relates it; and giveth this Note alſo concerning the Apoſtles, that they could not ſo much as Verbo tenus converſe with them that had adulterated the truth. There muſt be no harmony where the chief Muſician will have a jar. We have as dear a Saviour as they had; we name the ſame Chriſt they did; but we want the courage and zeal they had: moſt of us conſult our own profit and pleaſure, or to gain reputation with and content others, and ſo concern our ſelves little to what company we joyn our ſelves, what we ſay or do; when indeed, the general name of Chriſtianity will avail us nothing, without departing from iniquity.

There is a threefold departing from iniquity, viz.

1. Apparent only; when men are good in publick Profeſſion, in word and ſhew; but for their actions generally, indeed and in truth are quite p. 86naught. Theſe ſet a Crown of glory upon the head of Chriſt by Profeſſion, and plat a Crown of thorns for his head, by an evil Converſation. They adore Religion by their lips, but adorn it not by their lives. Theſe are nominal Chriſtians; Chriſtiani ſine Chriſto, as Salvian ſpake: If their lives and Chriſts Laws were compared, their moſt ſolemn Vows and moſt perfidious violations of it, it might be confidently concluded, aut hoec non eſt lex Chriſti, aut illi non ſunt Chriſtiani: and ſo Tertullian, Juſtin Martyr and other Antients are bold to affirm of ſuch men, that they are not Chriſtians.

2. Conſtrainedly; which may be done two ways:

Firſt, By Authority. When for fear of man only, without any reſpect to God or Conſcience, men depart from heretical Societies and erroneous Opinions; or from ſome foul ſins, puniſhable by Law: as, murther, ſtealing, polygamie, abominable ſwearing, p. 87profanation of the Lords day, &c. theſe they may depart from for fear of puniſhment by men; the Magiſtrate being conſtituted by God, to be a terrour againſt evil doers. Deſire in the heart, may ſpur on ſuch a man to ſin, yet at the ſame time, fear as a Curben-bit, may check and reſtrain him: ſo that it is not the ſting of the Serpent he fears, but only its crookedneſs. Inward deſire and outward reſtraint are not inconſiſtent. In Calvins Epiſtle, mention is made of ſome, that out of an inordinate love of the World, made it a caſe.

Qu. Whether or no, they might continue in the Popiſh Religion, frequent the Popiſh worſhip, ſo that they kept the true faith only in Chriſt for juſtification, and looked on thoſe Ceremonious ways as unprofitable …aſh?

Anſ. To whom he replyed; that they asked counſel of him, even as Balaam conſulted with God, as if he would willingly have known his mind about curſing of Iſrael; when his p. 88heart was ſet wholly to it, what ever God ſaid, though he were outwardly reſtrained.

Secondly, Through want of occaſion, or perſonal ability to follow ſome kind of ſins. The Gun-powder makes no noiſe, till the fire be put to it; and the Clock ſtands ſtill till the Weights are put on: Let a Temptation come, which is like the hanging on of the Weights, and the heart goes on as faſt in ſin as ever. The Sinner may not be able to maintain the trade of ſin any longer; the Adulterer is grown old, but like the aged Huntſ-man, though he cannot run, yet will hollow after the Dogs, he hath as good mind to it as ever: the Drunkard is grown poor, but his heart is to ſin though his hand fail h…. Theſe depart not from ſin, ſin departs from them. Others are conſtrain'd to depart from one ſin to another, which is mutatio in aliud, not in melius, only a change, no leaving.

p. 893. Voluntary, when men, neither conſtrained meerly, nor impeded by natural indiſpoſition or diſability, but may follow evil either in Opinion or Action, then to depart from both and embrace the Truth, out of knowledg of and love to it, is a mark of Election, a ſign of juſtifying Grace. Only thus much muſt neceſſarily follow, that this departure be not feignedly, with a divided heart, but ſincerely in our thoughts, univerſally and conſtantly in our ways from the willing practice of any, but eſpecially from thoſe ſins which have moſt prevailed againſt us and wherewith God hath been diſhonour'd by us: then may we be aſſured that we are laid upon the foundation of God; that the Lord from all eternity know us to be his own, and that he will not reject, never forſake us in our Perſons or Prayers, while we bear the name of Chriſt and depart from iniquity.

Whence ariſeth a ſecond Concluſion for our inſtruction, as followeth;

p. 90Doctrine 2. That inward faith in Chriſt, joyned with an outward profeſſion of his Goſpel and an holy Converſation, are proper notes and ſigns of Election.

Acts 4.12. There is no other name under heaven given among men, whereby we can be ſaved. Chriſtians then are only capable of Salvation.

1 Cor. 7.25. Faith is made a ſaving fruit of Gods mercy: Election is not for faith, but to faith in Chriſt.

Epheſ. 2.8. By grace ye are ſaved through faith, &c.

Philip. 1.29. To you it is given not only to believe, but to ſuffer for Chriſts ſake.

Epheſ. 1.4. He hath choſen us in him from before the foundation of the world, that we ſhould be holy and without blame before him in Love. Holineſs of Life then, a departing p. 91from iniquity, is a ſure ſign of Election.

1. For, 1. Elected we are in Chriſt, Epheſ. 2.10, 11. That in the diſpenſation of the fulneſs of time, he might gather together in one, all things in Chriſt, — In whom we have obtained, being predeſtinate according to the purpoſe of him who worketh all things according to the purpoſe of his Will,

2. Elected we are to Faith, whoſe property it is to purifie the heart from a delight in ſin. Philip. 1.29. It is given to you not only to believe, &c.

3. All the Promiſes are made to ſuch as believe and live holily. Revel. 2.10. Be thou faithful to the death, and I will give thee a Crown of life. Heb. 12.14. Follow peace and holineſs, &c. Holineſs is the only Coyn which paſſeth current in Heaven. 2 Cor. 7.1. Having ſuch Promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, &c. Beſides that bright Cloud of Witneſſes, p. 92Heb. 11. who through faith and holineſs obtained a laſting good report, and are paſs'd out of mortal Bodies, ſeparated from the contagion of earth, to the recompenſe of the faithful, enjoying and beholding the goodly harmony of the bleſſedneſſes of the Celeſtial Region, having this Seal of Election; as the ground to aſſure them of Salvation, whilſt they were converſant amongſt men dwelling in Houſes of clay.

All they who were fore-known by the Lord to be in the foundation, were certainly alſo pre-ordained to the means for the execution. It is a wicked Argument, which ſome make to themſelves, as Hereticks and carnal men did in St. Auſtins time, and the like is reported of Lewis the eleventh of France, who deſperately argued, Si ſalvabor, ſalvabor; ſi verò damnabor, damnabor; if I ſhall be ſaved, I ſhall be ſaved, however I live, whatever I do. A moſt daring inference; 'tis to ſuck Poiſon out of a p. 93ſweet flower, to kindle Hell out of a ſpark of Truth, to daſh againſt the Rock of Ages, to fall into the Pit, which was digged for better purpoſe, to ſtumble at the Word, whereunto alſo they were appointed. If all Perſons ſhould ſo argue, who ſhould be ſaved? who would ſet his face towards Heaven? for the ſame Curtain that hides Ordination to life and ſalvation from one, doth hide it from all, till that Curtain be drawn and ſuffers it to ſhine upon ſome in the uſe of means: For certain it is,

1. The wiſdom of God never determined the end, but it alſo determined the means: and as the end is alway glorious, ſo the means are ever powerful and efficacious; and none can more chearfully demonſtrate their tendency and proximity to the end, than thoſe who are moſt careful in a ſeaſonable and thankful application of the means; and it will be found a ſelf-deceiving practice, a ſnare for ſuch who entangle themſelves p. 94with ſuch a deſperate fallacy as the Argument forms.

2. It is a prepoſterous way to diſpute from the leſs known to the more known. As if a man ſhould get on the higheſt Round of the Ladder firſt. We have no Scripture-warrant to peep into thoſe hidden Volumes of Eternity, to ſpell our names in the Stars. Gods everlaſting Decree, is too dazling and ſplendid an Object for us at firſt to ſet our Eyes upon: it is far eaſier and ſafer for us to look upon the Rays of his goodneſs, as they are reflected in our own hearts, and there to take pleaſure in reading the mild and gentle Characters of Divine Love to us, in our love to him and our ſincere compliance with his Heavenly Will; as it is more ſafe for us to behold the twinkling beauty of that Radiant, heavenly Body the Sun, as it is fairly reflected in ſome Cryſtal ſtream, than to caſt up our daring Eyes upon the body thereof, which p. 95is too bright and ſcorching for us. We muſt go to the means, which are beſt known unto us, and not unto Gods Decree and fore-knowledg, which is ſealed. The Windows of the Soul muſt be ſet open for the entertaining ſuch light as doth more immediately flow in upon it; and the Underſtanding muſt cloſe with ſuch Objects as are beſt proportionable to it. Therefore St. Peter directs (if we account his Method obſervable and wholeſom) to make calling and then Election ſure; as thus, if we be effectually called and juſtified by faith in Chriſt, if we hate all ſin, make Conſcience of all our ways, if we deſire to live in the fear of the Lord, at all times and this without Hypocriſie, then may we be aſſur'd of our Election: and certainly, that's the beſt aſſurance of any mans intereſt in God, which is founded upon conformity to him: as when we ſee the fruits of the Earth ſpringing up, we conclude the Sun hath been there; p. 96ſo if we find the fruits of Holineſs ſpringing up in our hearts, we may conclude the Sun of Righteouſneſs hath riſen there. 2 Theſſ. 2.13. God hath choſen you from the beginning to ſalvation, by the ſanctification of the Spirit. No calculation of Election, without Sanctification. God indeed in ſaving us, begins at the higheſt links of the Chain; but we muſt begin at the loweſt link and ſo aſcend higher. Faith in Chriſt, joyned with a holy Life, are infallible ſigns of Election.

Ʋſe I.

Whence we may learn,

1. What Chriſtianity is, viz. A naming the name of Chriſt and departing from iniquity. Profeſſion and practice of Chriſt's Goſpel. Where one of theſe are without the other, there, men are but almoſt Chriſtians; in name, not in deed; half Chriſtians.

There are three ſorts of Chriſtians:

p. 971. In name only; of whom it may be ſaid, as they do of the Cinnamon Tree, that the bark is more worth than all they have beſides. Of theſe we read, 1 Titus 16. They profeſs that they know God, but in works they deny him. Such are your mired Worldlings, glittering Hypocrites, ſwiniſh Epicures. Theſe are abuſively called Chriſtians, without Chriſt; they are Chriſtians to the reproach of Chriſt, Si Chriſtus ſancta docuiſſet, à Chriſtianis ſancta fierent: qualis Secta, tales Sectatores. Quomodo bonus magiſter, cujus tam pravos videmus diſcipulos? as Lactantius brings in the the Heathen upbraiding the Chriſtians Actions. Such is the malice lodg'd in the hearts of degenerated Creatures, which will reproach the rectitude of the Rule; for the obliquity of their Lives, who ſwerve and vary from it. Yet of this ſort are too many among us; ſuch as wear Chriſts Livery, but do the Devils drudgery; Wens on the face of Religion. Their p. 98Profeſſion is but like a fair Glove drawn over a foul Hand, or a good Paint over a rotten Poſt, and the enamelling of a Dunghil with Sunbeams. They are colour'd Tombs that make only an encloſure of rottenneſs; and no marvel if theſe fall away, they never ſaw the Seal in, or upon themſelves.

2. In deed only: as the believing Jews and Gentiles, before Chriſt; Children of faithful Parents, dying before they have ability to make actual profeſſion of Chriſtianity: ſuch as are born deaf and dumb, or without the uſe of Reaſon. Who knows what the Divine goodneſs hath reſerved for them, or how he works in them?

3. In name and in deed; like Jewels, that have an inward worth and caſt forth a ſparkling luſtre to the Eyes of others. Theſe, as Solomons Temple, are Gold within and without. Such are Chriſtians of ripe years, living to know, believing what they p. 99know of Chriſt and profeſſing what they believe, practiſing what they profeſs: theſe are Chriſtians indeed, ſealed up unto the day of Redemption.

Qu. How may ſuch be known?

Anſ. It is ſealed, to ſtay ſuch curioſity; either to know or make a ſeparation in our cenſure or judgment before the time: infallibly to know the election of others, certainly to determine of their inward diſpoſition, by ſome few things, we hear or ſee, is impoſſible. Such are known to themſelves. Yet in the judgment of Charity, we take all ſuch to be the Lords, who make a good Profeſſion, frequent Ordinances, practice Piety in their Houſes. And further, what hath God revealed to us, it is lawful for us to ſay, we know. Chriſt hath told us, by their fruits ye ſhall know them: as by the leaves the Tree is ſeen, ſo by the fruit the Tree is known. All Creatures have their ſeveral Eſſences, and p. 100according to the eſſence ſo are the actings. Stars that are placed in the higheſt Orb ſhine brighteſt. The hand of the Dial is without in going, as the Wheels of the Clock are within in going; as where the heart is of a good Conſtitution, the life will be of a fair Complexion. When the Conduit is walled in, how ſhall we judg of the Spring, but by the Water that runs out of the Pipes.

True Chriſtians, ſuch as are laid upon the foundation of God, may be known, by theſe following marks or fruits:

1. Humility; an unſeparable badg of true Chriſtianity. It is the great Grace; the Crown and varniſh of every grace. Of all men, the humble Saint on Earth, looks likeſt to a Citizen of Heaven. The choiſeſt Wines are laid up in the loweſt Cellars. Like your Spire Steeples, the true Saint is minimus in ſummo, ſmalleſt where it is higheſt; or as thoſe Orient Stars, which are leſs viewed, p. 101the higher they are placed. No Gold ſo pure, as that which is moſt ductile, and that's the beſt Blade which bends well, without reteining its crooked figure. St. Auguſtine being asked, which was the firſt Grace? anſwered, Humility. Which, the ſecond & third? he anſwer'd, Humility. Empty Casks ſound moſt, when the well fraught Veſſel, ſilenceth its own fulneſs: and the deep Rivers pay larger tribute to the Sea, than the ſhallow brooks, and yet empty themſelves without noiſe. Thus it goes with the heirs of Heaven. As the Harp, though they ſound moſt ſweetly, they hear not their own melody. As Violets cover themſelves with their leaves, ſo do gracious Perſons hide their ſweeteſt Excellencies, under the garment of humility. They live, yet not they, but Chriſt liveth in them. They are willing to be a Cypher, ſo Chriſt may ſtand for a figure, Prorſus Satan eſt Lutherus, ſed vivat & regnat Chriſtus; Let Luther be accounted p. 102a Devil, ſo Chriſt may be exalted as God; ſaith that Incarnate Seraphim of himſelf. They ſay, in Herauldry, the plaineſt Coats are the richeſt Arms; ſure we may be, the moſt poor in ſpirit on Earth, are the richeſt Citizens of Heaven. This they learn of their Maſter, at their entrance into his School; to be meek and lowly in heart, both in regard of God and man.

2. Love; that is a Jewel Chriſts Bride wears; a ſparkling Diamond, which God placeth in the boſom of his Elect: 1 John 4.16. He that dwelleth in Love, dwelleth in God. As there is Love deſcending to us, ſo there is Love aſcending to God. It's ſaid, that Iron touched with a Loadſtone, it hath an inclination of following the Loadſtone; verily, when God hath touched any ſoul with his Love, it leaves an inſtinct behind it, of following after God. And where this Love dwells, it is operative; like fire (for it's a Divine flame), it is p. 103not idle but active, and it works diverſſy.

Firſt, Towards the Word of God. This is given as the mark of a Chriſtian; Pſalm 1.2. His delight is in the Law of God. The Prophet David often expreſſeth ſo much. Pſal. 119. O how I love thy Law? how ſweet are thy words to my taſte? yea, ſweeter than the honey to my mouth; dearer unto me than thouſands of gold and ſilver. He roles it as Sugar under his Tongue; he takes pleaſure in it, as a man doth in a bed of Roſes. The covetous man takes great delight in telling his thouſands; but David hath ſweeter apprehenſions and affections to Gods Law, than he had to thouſands. And ſo the Prophet Jeremiah, Ch. 15. v. 16. Thy words were ſound and I did eat them; and thy word was unto me the joy and rejoycing of my heart. To the ſame effect the Prophet Iſaiah, Ch. 60. v. 8. Who are theſe that fly as a Cloud and as Doves to their windows? Gracious p. 104ſouls fly as Doves to an Ordinance upon the Wings of Love. God opens the heart of his Choſen to love the Word; to receive it as new born Babes do the milk of the Breaſt; greedily, delightfully, patiently, and profitably to grow thereby. And therefore Luther ſaid, ſpeaking of wicked men, only contemn not the Word and there is hope.

Qu. To this ſome or other may reply; I love the Word and have comfort from it, though I be not ſo ſtrickt and curious for my life, as others are.

Anſ. It is impoſſible for a man to love the Word, and not reform his life by it. David gave not only his Ear, but turned his Feet to the Commandments of God. He walked in them. We judg not of a mans health by his high Colour, but by the pulſe of the Arm; ſo we judg not of a Chriſtians ſoundneſs by words; what are they but an higher colour? but by his obedient actings towards God, p. 105and when we ſee his Soul tuned into a conformity with his Word and mans Will, ſo far as it is diſcernable, perfectly to concur with Gods Will. Hear the Divine Apoſtle, who wrote his Epiſtles with an Ear in Heaven, 1 John 2.3. By this we know, that we know him (and by this we know that we love him) if we keep his Commandments. John 14.21. He hath hath my Commandments and keepeth them, he it is that loveth me. John, Epiſt. 2. v. 6. This is Love, that we walk in his Commandments? Peter, Loveſt thou me, feed my Lambs. The Cryſtal ſtreams of Divine Actions, will neceſſarily bubble from the pure ſpring of Affection.

Secondly, This Love works towards the Meſſengers, which bring the glad tidings of ſalvation to us. They that love the Meſſage, cannot but manifeſt it, by a tender expreſſion of love to the Meſſengers. How welcom are the feet of thoſe, who bring glad tidings from Emmanuels Land, the p. 106Countrey of Canaan? He it enjoyn'd, Philip. 2.29. Receive them with all gladneſs and hold ſuch in reputation. 1 Theſſal. 5. Eſteem them very highly in love, (if not for their own, yet) for their works ſake. Miniſters are Gods Angels, to ſet forth the Kingdom of God and eternal Life, (non ſpecie oeſtimandi ſed munere;) not to be judg'd of by their outſide, but by their Office; as Ambroſe expreſſeth it. The moſt curious Pearls are here encloſed in the ruggeſt ſhells; and the Lord lodgeth rich Treaſures in earthen Veſſels. See Turks & Idolatrous Papiſts honouring every hedg-Prieſt of theirs, and have them in ſingular eſteem, above their merits: and it is obſerv'd of the Grecians, how they gave greater reſpect to their Philoſophers than to their Oratours, becauſe theſe taught them only how to ſpeak, but they how to live well. Let us learn ſomething from them, to love faithful Miniſters, who labour with Chriſt in the Goſpel. It is a good ſign and cannot miſs a Reward.

p. 107Thirdly, It works towards the People of Chriſt, our fellow-ſervants; Profeſſours of Religion in the Power thereof; of whom we may and ought to have this hope, that they are laid with us in the foundation of God. This ſweet Spice ſends forth its ſmell that bears his Image, on whom it contemplateth the Image of the firſt Beauty, John 13.35. By this ſhall all men know ye are my Diſciples, if ye have love one to another. Other mens diſciples are known by their Titles, Habits, Ceremonies, as the Popes Shavelings are: but Love is Chriſts cognizance. He who loveth him who begets, loveth him alſo that is begotten. Gods Children are his walking Pictures; if we love God, we ſhall love thoſe on whom he hath drawn his Image; yea, notwithſtanding ſome infirmities; as children love one another, though there be ſome imperfections of Nature; and we love Gold in the Oar, notwithſtanding its Droſſineſs. The beſt Saints p. 108have their blemiſhes; the faireſt Face may have a ſcar to diſgrace it. Yea, though poor, the Children of God love their Fathers Image, though hung in never ſo mean a Frame. Though we have not grace or gifts in that meaſure and degree we ſee it in others, yet if we love it in them and them for it, we may be confident, God hath begun his work in us. None can prize Grace, but they that have it. Love of grace is the beginning of grace. Love of good men with an expreſſion of it according to ability, is a ſign of ſpiritual goodneſs. It is a moſt dangerous thing to be at enmity with thoſe who love God; to ſlight or oppoſe them in their gracious endeavours: yet our Saviour hath foretold it; In the latter days, iniquity ſhall abound and the love of many ſhall wax cold. Where ſin reigns, there is no Love.

4. Conſtancy in good: profeſſing and ſo perfecting holineſs in the fear of God. They are compared to Palmtrees, p. 109becauſe they flouriſh ſoon; to Cedar, becauſe they continue long. The true Saint, like Coeſar, is alway marching forward. Travellers that go to Sea, meerly to be Sea-ſick, if a black Cloud or ſtorm ariſe, their Voyage is ended, home they get to the Harbour; they went not forth to be Weather-beaten, or to hide themſelves among the boiſterous billows, but only for pleaſure. But the Merchant, that is bound for a Voyage, whoſe Calling it is, is not daunted at the ſurging Waves and fierce Winds, but drives through with reſolution. They that pretend only to Religion, if a ſtorm meet them in the way to Heaven, leave the way, take ſhelter in the Earth; as a Snail, they put out their heads to ſee what weather is abroad (what countenance Religion hath among thoſe whoſe names are written in greater Letters than others are) and if the Heavens frown, they ſhrink into the ſhell; eſteeming that their happineſs. But ſuch as p. 110make Religion their buſineſs, ſteer not their courſe by ſuch Cards; they follow their Trade, though they meet with many Tryals. The ſcorching Sun of Perſecution, burns not up the flower of true Devotion. Philip. 1.6. He that hath begun a good work in you, will perform it, until the day of Chriſt. Like a well-drawn Picture, they have always the ſame Viſage; or rather, as the Deity, they continue one and the ſame Action; as Proſperity cannot charm them, ſo neither can Adverſity find Darts that are able to abate their Chriſtian reſolution. Theſe flowers of Paradiſe wither not, becauſe watered from Heaven. Blazing Comets may fall to the Earth, but fixed Stars remain in their Orb: Grace may be ſhaken in the Soul, but ſhall never be ſhaken out of the Soul. If any Candles have been put out, it was becauſe they were not carried in Chriſts Lanthorn.

Thus you ſee the ſparklings of this matchleſs Diamond, the plain workings p. 111of this grace of Election; Thus do the ſacred Writings ſet forth the beauty and oriency of it.

Ʋſe II.

2. Hence divers are condemned.

Firſt, The Jews, with all unconverted Gentiles; who though they depart from ſome Evils, yet they name not the name of Chriſt; that's to the Jews a ſtumbling-block and to the Greeks fooliſhneſs, 1 Cor, 1.23. As for the Jews, they pitching in their expectations upon a glorious Prince, who ſhould free them from the Roman yoak; would not ſo endure to be diſappointed, as inſtead thereof to have a crucified man, one in the form of a ſervant to be their Meſſiah; and therefore would not that he ſhould reign over them, Luke 19.4. and as for the Gentiles, judging it a fooliſh thing to expect life from a dead man, and Glory from one who kept not himſelf from ſhame, and hearing Doctrines p. 112wholly inconſiſtent with what they had ſucked in, did therefore refuſe to ſubmit to Chriſt. But woe be to them that ſtumble at this ſtone; if Chriſt be not the Riſing, he will be for the fall of men. No Diſeaſe ſo fatal, as that which rejecteth Cordials: No ſtate ſo deſperate as that which thruſteth away Salvation; Acts 13.46.

Secondly, Papiſts; who under the name of Chriſt, rob him of his glory; renounce his Free-grace, and will not endure to be ſhut out from all cauſility towards their own Salvation, affirming their works of Condignity and Congruity to diſpoſe them towards him. They like not to hear of Diſcriminating-grace.

Thirdly, All Verbal Profeſſors amongſt us; that profeſs they know Chriſt, but in their works deny him, being diſobedient, abominable, and to every good work reprobate. And theſe are either Speakers or Hearers.

p. 1131. Speakers; who are Catholick in Preaching, and heretical in Living; having Chriſt in the Book but not in the Heart; ſpeaking like Balaams-Aſs to the underſtanding of others, but not to their own; as the ignorant Dunce, the idle Drone, the covetous Worldling, ſwyniſh Drunkard, prophane Swearer, the riotous miſpender of time, with Cards and Dice, Hawks and Hounds; which were once not thought fit Books for the Clergy; the uſurious Symoniſt and ambitious Non-reſident: who pull down more, in ſix days, than they, with many more and better, can build up in a year. I am loath to draw a line in any mans Picture with a black Coal; yet how many of this colour are there to be ſeen every-where? It is monſtrous, as Bernard truly told Eugenius, that men ſhould have the higheſt ſeat in the Church, and the baſeſt life out of the Church. Certainly, it is a p. 114great miſery, that they ſhould have many Souls committed to their truſt and keeping, who cannot keep one, and that their own. Theſe are Phyſitians who give Cordials to others, and faint themſelves. They are called Stars, which are the Ornament of the Heavens, becauſe they ſhould be the Ornament of the Church; but by their ſpotted and beleopar'd lives, they prove not Stars, but ſtains and blemiſhes of the Church. They are called Salt; but if the ſalt have loſt its ſavour, wherewith ſhall it be ſeaſoned? This hinders the converſion of People. Hence they exclaim, How can freſh and ſalt water flow from the ſame fountain? they loath thoſe wholeſom Truths taught, as men loath good and wholeſom Meat, when it comes out of a foul Diſh, or as men like not the light of a Candle, when ſet on a ſluttiſh Candleſtick. Thus Elies ſons made the People abhor the Offerings p. 115of the Lord, by their wicked lives, 1 Sam. 2.7. Such cauſe the Lawrels of the Church to wither in their hands, they defile her Victories, ecclipſe her Lights, and ſo become Vipers in the Church of God; yea, fiery Torches to enflame his Temple; and as falſe Lights on the ſhoar, they lead Ships to Sands and Rocks to ſplit them. I have read of a Gentlewoman who turned Atheiſt, becauſe ſhe lived under the Preaching of a great Doctor, that taught well, but lived licentiouſly; It was he (ſaid ſhe) that conjur'd up thoſe damnable thoughts in my Soul. Words bluſh where deeds do fail. Phyſician heal thy ſelf. He that ſmites another with a wounded Arm; alas, he ſmites but faintly; becauſe whileſt he ſmites another, he bleeds himſelf. Lucian the Apothecary made himſelf ridiculous, by ſelling a Medicine to cure the Cough in others, but cured not himſelf: Thus he that reproves p. 116another of what himſelf is guilty, foameth out his own ſhame. Beſides, they hinder their own Salvation. Among all others, the converſion of a Miniſter is a matter of great difficulty; according to that ſharp ſpeech of Chryſoſtom, one of the ſweeteſt Preachers that ever ſpake; Few Miniſters ſhould be ſaved: With ſuch the Lord expoſtulates the matter, Pſalm 50.16. What haſt thou to do to take my word within thy mouth, ſeeing thou hateſt to be reformed? Thou that ſayeſt a man ſhould not ſteal, do'ſt thou ſteal? Rom. 2. The Eyes of all are upon ſuch; they who are blind as Moles in their own Errours, have the Eyes of a Lynx to eſpy your aberrations. Miniſters muſt Practiſe as well as Preach Holineſs, or they mar all. A flaw in the Diamond, robs it of its orient ſplendor: a Fly in the Apothecaries box, ſpoils the fragrancy of its Odour; thus it is here.

p. 1172. Hearers; that profeſs and ſpeak well; having Chriſt often in their Ears and upon their Tongue, but another in their Hearts and Hands. Theſe carry a bright Light in a Dark-Lanthorn; build their Neſts among the Stars, and make their Bed in Hell. It is better not to ſhine, than not to be Gold, to be Profeſſours of Piety and Practitioners of iniquity is a palpable contradiction; a golden Tongue and a leaden Heart never matched together. It will prove nothing for any one to have the Trumpet on his Lip, who hath not the Torch in his Hand. Why call ye me Lord and do not the things that I ſay? Such ſhall be miſerably rejected. Tamberlain in his Wars would not own a pot of Gold dig'd out of the Earth and preſented to him, becauſe it had not his Fathers ſtamp. Certainly, God will own none but thoſe who have the ſtamp of Chriſt p. 118on their Actions. The ill deportment of ſome who paſs for Chriſtians, hath made men afraid to embrace Religion. Hence many Pagans of old ſtepped back, Fullers Holy War, p. 88.who had one foot in the Church, when they ſaw Chriſtians, that believed ſo well, live ſo ill, breaking the Commandments againſt the Creed. And as Chryſoſtom ſpake of the Contentions of the Church in his time, viz. if a Gentile ſhould come and ſay, I would be a Chriſtian; yet when he ſees ſuch a Spirit of diſſention amongſt them, one of Paul and another of Apollo, ſuch are their diverſities, that he knows not which to chooſe, but muſt return to his Gentiliſm again; the ſame may be ſaid of the lives of many profeſſed Chriſtians; others will be apt to think, that Religion is no more than a devout complement; a ſevere Policy. Practice doth ſpeak louder than Profeſſion p. 119only; as the Emperour Jovinian told the Orthodox and Arrian Biſhops, I cannot judg of your Doctrine; but I can judg of your Lives. Practice of Holineſs is a powerful Loadſtone to draw others to a love of Holineſs. Baſil obſerves, that Julian in one of his Epiſtles writing to Arſatius, ſaith, that the Chriſtian Religion did flouriſh by the ſanctity and liberality of them who profeſſed it. Wo be to them, who by their irregular practices, render it odious! You were all born to ſerve God; and better you had never been born, than not to ſerve him unfeignedly and univerſally. As A. Fulvius ſaid to his Son, when he found him in Catalines Conſpiracy; Non ego te Catalinae genui, ſed Patriae; thus the Lord ſaith to every man, I gave you not a Soul, incomparable, more precious than the Purple and Scepters of Kings, to ſuffer it to wallow in the filthineſs of the fleſh, and make p. 120it an inſtrument of ſenſuality, a Veſſel of Abomination, wherein to preſent it as a ſacrifice to the Devil. God will one day pluck the Viſard from your Face and ſay, All true Chriſtians I know, but who are ye? Why did you take my Name upon you and not depart from ſin? depart from me ye workers of iniquity. Matthew 7.23. O conſider this betimes, all ye that are Chriſtians in Name, but Atheiſts in Practice! What wiſedom is it to be trimming the Scabbard, whileſt the Sword is ruſting? to have a name only to live and yet be dead? A pompous Profeſſion without ſuitable Converſation is worth nothing. Conſider I ſay, and the Lord give you underſtanding in all things.

p. 121Ʋſe III.

3. This Doctrine offers matter of ſingular comfort to all true Chriſtians, a ſovereign Cordial to revive and maintain their fainting ſpirits, under all fears and cares about perſevering to the end of their Warfare; who find the Seal of Election in themſelves, by examining and applying the Premiſſes; Who name the name of Chriſt and depart from iniquity. You are part of Gods building, whoſe foundation is ſure. Notwithſtanding all your failings, he'l give ſtrength to bring forth. The bruiſed Reed ſhall be turned into a brazen Serpent, and the ſmoaking Flax into a triumphant Flame. Chriſt's errand from Heaven to Earth was, not only to kindle a Divine Life; but alſo to propagate this Celeſtial Fire unto Perfection. He was never p. 122abſent from this ſpark of Divinity in any poor Sinners breaſt. He is an inexhauſtible Fountain of ſpiritual life, and ever toucheth any poor Soul enliven'n'd with it, by an out-ſtretched Ray, and freely lends his beams and diſperſeth his influences unto it from the beginning to the ending. What ever change you may find in your ſelves, or in any Creature, you ſhall find an eternal Identity in God. As there is no ſhadow of turning in his Being, ſo not in his Love. Here is no vertical Point. Iſa. 54.7. With everlaſting kindneſs will I have mercy, &c.

Qu. But how can a child of God, wholly depart from iniquity; ſeeing nothing but death can divide ſin from the Soul? Rom. 6.7. He that is dead is freed from ſin.

Anſ. Sin is to be conſidered two ways:

p. 1231. As being in and with our Nature: ſo, we cannot be free from it here, in our mortal Eſtate, whil'ſt blood is in our Veins, ſin will be in our nature. When the Body and Soul is ſeparated by mortality, ſin and the Soul ſhall be ſeparated to Eternity. Though in the living man Luſt is mortified. Sin like Sampſons hair, though it be cut, it will grow again and come to its ſtrength: as the feathers of a Fowl, pluck them off, they will come forth again, only kill the Bird and they grow no more.

2. As reigning in us and obeyed by us in the luſt thereof; ſo we may and muſt depart from it here, or elſe we ſhall never ſee the Lord with comfort hereafter. Rom. 6.12. Let not ſin reign in your mortal bodies, &c. Heb. 12.14. Follow peace with all men and holineſs, without which, no man ſhall ſee the Lord.

p. 124Qu. But ſuppoſe a man depart once from all ſin reigning in him, will not his after-commiſſion of ſin, annihilate and extinguiſh his former departure?

Anſ. A man may leave ſin, only from a principle of morality; as Polemon mentioned by St. Auſtin; who being an Infidel, a young man deprived of the knowledg of the true God, reſigned over to all ſort of intemperance; Wine, love and play with Raſhneſs, were the Chariot, which drew him to his downfal; but hearing Socrates to read an Ethick Lecture of Vertue and Vice, went away changed and no more followed his exorbitances; and ſome others, as Cato, Seneca, Ariſtides, with divers others ſparking-brave Souls among the Romans, who ſeeing a beauty in Vertue, became renowned for their excellent deportments. From this Principle, Scipio an Heathen and a Soldier p. 125too, would not permit certain Captive Virgins of exquiſite beauty, to be brought into his Preſence, Ne quid de Virginitatis integritate delibaſſe, ſaltèm vel oculis videretur, as Florus ſaith; i. e. that he might not ſeem to have ſipt the honour of their Chaſtity, ſo much as with beholding them. A man may leave one ſin and take up another which ſutes better with his Age and Place; forbearing ſin only of deſign. How good was Joaſh, ſo long as Jehojada the Prieſt lived? The Lion may look demure; whil'ſt under invincible reſtraint. Nero himſelf acted it very worthily for the firſt five years, under the conduct of Seneca. Others hide their ſins; like thoſe who ſhut their ſhop-windows, and follow their Trade within doors: Many deal with their ſins as Moſes his Mother dealt with him; ſhe hid him in the Ark of Bulruſhes, as if ſhe had left him, but her Eye was ſtill upon him, and in p. 126concluſion ſhe became his Nurſe, Exod. 2.9. Many hide their ſins from the Eyes of others, when their hearts go after them, and at laſt they give the breaſt unto them. But what availeth ſuch a practice? A hand taken off from ſinful practices, without a heart taken off from ſinful principles, will be like a piece of ground, which when ſown again, yields more encreaſe, or like a ſtream that hath met with a damm, will run with a greater violence, when the Sluce is open'd, ſo all this comes to nothing.

But this: 1. If a man once depart from ſin, out of a love to God, or fear of his Judgments and hatred of ſin; if he do this freely and heartily, after-acts of ſin through infirmity, can never annihilate ſuch a departure.

2. My reaſon is; When God forgives one ſin, he forgives all; if once, p. 127he forgives ever. So that an act of ſin, being in and coming from a Regenerate man, cannot diſſolve the habit of juſtifying Grace. Grace was not got meerly with humane actions, neither can it thereby be wholly loſt.

3. I ſay, that as wicked men may actually do that good duty, keep that Commandment for a time, which habitually they break and diſallow; ſo Regenerate men, may and do habitually keep thoſe Commandments, which they do actually break; becauſe they do it not with a full conſent and purpoſe. They ſtill depart from that ſin in heart, which in act they may out of neceſſary weakneſs yield unto.

Many and great are the Privileges of Chriſt's Elect, while they name the name of Chriſt and ſtrive in the uſe of means againſt their own corrupruptions. The Lord by his Spirit powerfully works in them Victory by degrees, with aſſurance of Salvation.

p. 128Ʋſe IV.

Laſtly, All may be hence exhortted, Profeſſours or Prophane, and that three ways, viz.

1. That you would ſeriouſly conſider of theſe two main fundamental parts of Chriſtianity; The foundation of God and aſſurance thereof; as comfortable and ſeaſonable in theſe backſliding times, wherein there are ſo many Errours and ſuch diverſity of Opinions vented; ſo much trouble felt and feared in Church and State, maugre the malice of Jeſuits and Arminians, their Patrons and defenders, Men or Devils; Let the ſervants of Chriſt know, The foundation of God ſtands ſure, the Lord knoweth who are his, and they ſhall never be known to belong to any other. This conſider, as alſo the ſigns and marks of p. 129Election, that all may ſeek them, none may preſume of mercy without them.

2. That you would ſpeedily begin, if you have not done it already, to lay a foundation in your ſelves, mentioned by the Apoſtle, Heb. 6.1, 2. Of repentance from dead works and faith towards God. The principal reaſon why many Profeſſours fall back from, or make ſuch monſtrous buildings in their Profeſſion, by idle and groundleſs conceits, is, becauſe they began without a foundation, raſhly running with others, not conſidering why or whither. God Almighty you ſee, would do nothing without a Foundation, your practice muſt needs be preſumption.

3. That as you hope for ſalvation by Chriſt upon this foundation, you would examine your ſelves, according to the former evidences. It is reported p. 130of a famous Carver, who making a curious Image of Minerva, did ſecretly engrave his own upon it; ſo the Lord of Heaven hath interwoven his own Image in his People, which remains as a mark whereby they may be known to be his own workmanſhip. Search it out in you: allow nothing in you, which is or may be condemned by you. Let nothing be acted in one World, which cannot be anſwered in another. (They can have no hope at the general Aſſizes, whoſe Conſcience condemns them before the appearing of the Judg.) That ſo when the Lord cometh in glory, he may know you to be his own, ſealed with his Spirit, waſh'd in his Blood and cloathed with his Righteouſneſs; for whom a Crown of Righteouſneſs was prepared, before the foundations of the world were laid.

What ſhould hinder ſuch Men and Women from aſſurance of Heaven? p. 131The foundation of God is laid; the ſigns of Election are ſeen, both eternally ſealed. Who ſhall ſeparate us from from the love of Chriſt? ſhall Satan or wicked men? temptation or perſecution? poverty or death? None of all, nothing of all: for the foundation of God ſtands ſure, having this Seal, The Lord knoweth who are his; and let every one that nameth the name of Chriſt, depart from iniquity!

Glory be to God in the Higheſt!

THE END.

End of the text · William Crompton, The Foundation of God (1682)