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A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, writtenThomas Adams, 1633

Verse 10

pp. 203–22669 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:728p. 203

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

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

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The scope of this verse is persuasive and hortatory: wherein the Apostle labours to reduce Christianity to practise; That as men have a plentiful hope of salvation, so they may show a liberal argument of sanctification. For every one that hath this hope purgeth himself. 1 Joh. 3.3. And he that is freed from damnation walks after the spirit, Ro. 8.1. Neither can there be a sound testimony of conscience, that we are in Gods favour; if it be not joined with the integrity of life. That which from everlasting stood sure in heaven by Gods decree of election, this make sure to your selves on earth by your conversion from evil, and conversation in goodness. As God hath his Statutum est, so must you have your Probatum est. CHRIST hath bequeathed to all believers a legacy of glory, entitle your selves to it by your faith and holiness; make your election sure. It was ever sure in GODS prescience, now make it sure to your own conscience. Which when you have done, be stablished in your hearts; Ye shall never fall. He that hath a grant from the King under the broad-seal, and hath also interested and strengthened himself in this grant Robore Legis, and hath approved himself Coram facie Judicis; wants now nothing but possession, which the Sheriff cannot deny him. So the Christian having both these made sure to him, when death shall manumit him, the Angels shall bring ⟨p. 204⟩him to the Inheritance, and the gate of glory shall give open way, the Porter not being Peter, but the LORD JESUS himself. A man in your City is to be made free by his fathers copy: you demand proof that he is such a mans son: he proves it by testimony, you cannot deny his freedom. The Father of heaven makes all Christians free by CHRISTS copy,

A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, writtenThomas Adams, 1633

Verse 10

pp. 203–22669 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:728p. 203

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

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

:729p. 203–204

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

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The first branch of the first particular of the first general, is the word of connection;¹ Wherefore. This word infers a consequence on the premisses, or is a reason of the precedent speech. The Apostle had formerly discovered the danger of such as forget their own purging. But there are many that forget not that they were purged by the redemption of Christ, but remember it too much: and from this derive encouragement of a licentious life, quitting themselves from all sins by his passion. But Non sic didicistis Christum, Eph. 4.20. You have not so-learned Jesus Christ. Was your first lesson Christs Cross, and did you so construe it, Rom. 6.1. Shall we continue in sin, that grace may abound? He that thus spells Christ, hath but small literature of religion.^o Thou art made whole: sin no more lest a worse thing come unto thee. Here is a Cure, a Diet, and a Danger. Thou art made whole, there's the cure. Sin no more, there's the diet. Lest a worse thing come unto thee, there's the danger. Let every one that calls on the name of the Lord Jesus, depart from iniquity, 2 Tim. 2.19. Art thou a Christian? Sit illi dominatio, a qu• denominatio: acknowledge him thy Lord, of whom thou hast thy name and title: do not usurp that name unless thou lead an answerable life. Otherwise though thou carry a while the name of a Christian: thou wilt find at last the reward of an Infidel. If ye call God, Father; pass the time of your sojourning here in fear, 1 Pet. 1.17. Shall we acknowledge a Father, and deny him honour? The end of our conversion, is to amend our conversation: and that word which sounds peace and joy and remission of sins; leaves this lesson behind it; Sin no more. As upon a general pardon granted at a Royal Parliament, the prisons are emptied; yet the prisoners and malefactors have three memorable words spoken to them; Exit, gaudete, Cavete; Go forth, rejoice in your liberty, but beware lest your sins bring you back again. He that draws arguments of presumption and riot from CHRISTS death and passion; hath not perhaps forgotten his Saviour, but remembers him to the improvement of his own damnation.

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

1Wherefore.
oJoh. 5.14.Ioh. 5.14.

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For his Humility; he prefers not himself to the rest of Gods Saints, but calls them all Brethren. How contemptibly would he judge of the Popes arrogated Primacy! What sacrilegious pride would be take it, to be called Pater omnium, the Father of all men; which is incommunicably proper to GOD himself? Indeed GOD bestowed upon Abraham this title;¹ to be called The Father of all them that believe. But this was Paternitas exempli, non causae; A father-hood of example only. He might be a Father in respect of generation to the Jews; he can be Father in respect of regeneration to none. Himself was the son of Faith, though called the Father of believers. But Isaiah 63.16. Doubtless, O LORD, thou art our Father, though Abraham be ignorant of us. And this our title, to the Father-hood of GOD, and brother-hood of Christians, is through CHRIST: who is both Pater noster, and Frater noster; Our Father, Hebr. 2.13. Here am I, and the children which thou hast given me. Our Brother, Hebr. 2.11. He is not ashamed to call us brethren. See here then, the different Spirit of Saint Peter and the Pope: one calls himself the Brother, the other the Father of the Saints. Indeed the Pastor may call his people, Children; and Paul calls Timothy his son, when he commends himself to him, 1 Tim. 1. Unto Timothy my own son in the faith: when he commends him to others, he calls him Brother, Hebr. 13.23. Our brother Timothy is set at liberty. But, saith our Saviour; Call no man father; for one is your Father in heaven. ²Christ doth not there forbid natural, civill, moral relations. Not natural; Jacob may call Isaac Father. Not civill; the servants of Naaman spake unto him; My Father. ³Not moral; as Elisha said to ascending Elijah; My Father, my Father, 2 King. 2.12. Things that are subordinate one to another, do not oppose one another: we have one Father in heaven, yet may have many ministerial fathers upon earth: but none in that sense that GOD is our Father. Pater Ecclesiae, the Father of the Church, the Pope cannot be called without wrong to GOD. This title he challengeth in Saint Peters right; but Saint Peter himself thinks it wrong. CHRIST, say they, meant to turn over his right to Peter; as if he were to be his only heir; Upon this rock I will build my Church. But the Church had a foundation from the beginning of the world; I hope Peter was not it.

For his Humilitie; he prefers not himselfe to the rest of Gods Saints, but cals them all Brethren. How contemptibly would hee judge of the Popes arrogated Primacie! What sacrilegious pride would be take it, to be called Pater omnium, the Father of all men; which is incommunicably proper to GOD himselfe? Indeed GOD bestowed upon Abraham this title;¹ to be called The Father of all them that beleeve. But this was Paternitas exempli, non causae; A father-hood of example onely. Hee might be a Father in respect of generation to the Iewes; hee can bee Father in respect of regeneration to none. Himselfe was the sonne of Faith, though called the Father of beleevers. But Esay 63.16. Doubtlesse, O LORD, thou art our Father, though Abraham bee ignorant of us. And this our title, to the Father-hood of GOD, and brother-hood of Christians, is through CHRIST: who is both Pater noster, and Frater noster; Our Father, Hebr. 2.13. Here am I, and the children which thou hast given mee. Our Brother, Hebr. 2.11. He is not ashamed to call us brethren. See here then, the different Spirit of Saint Peter and the Pope: one calls himselfe the Brother, the other the Father of the Saints. Indeed the Pastor may call his people, Children; and Paul calls Timothy his sonne, when he commends himselfe to him, 1 Tim. 1. Vnto Timothy my owne sonne in the faith: when he commends him to others, he calls him Brother, Hebr. 13.23. Our brother Timothy is set at libertie. But, saith our Saviour; Call no man father; for one is your Father in heaven. ²Christ doth not there forbid naturall, civill, morall relations. Not naturall; Iacob may call Isaac Father. Not civill; the servants of Naaman spake unto him; My Father. ³Not morall; as Elisha said to ascending Eliah; My Father, my Father, 2 King. 2.12. Things that are subordinate one to another, doe not oppose one another: we have one Father in heaven, yet may have many ministeriall fathers upon earth: but none in that sense that GOD is our Father. Pater Ecclesiae, the Father of the Church, the Pope cannot bee called without wrong to GOD. This title he chalengeth in Saint Peters right; but Saint Peter himselfe thinkes it wrong. CHRIST, say they, meant to turne over his right to Peter; as if he were to be his onely heire; Vpon this rocke I will build my Church. But the Church had a foundation from the beginning of the world; I hope Peter was not it.

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He calls us Brethren, to show that he had but the privilege of a brother, and did no otherwise than all the rest; bear the arms of the elder; he gives them all equal privilege. The Old Testament began in fraternity; Moses and Aaron: so doth the New; Peter and Andrew, James and John, Simon and Jude, Philip and Bartholomew are also taken to be brethren: so among the twelve Apostles, to be four pair of brethren. Ex aequo fundavit Ecclesiam. And as CHRIST took them from an humble condition of estate, so he gave them an humble opinion of themselves. For condition; he took no Gymnosophists from Indy, nor Philosophers from Athens, nor Orators from Rome, nor Rabbi's from Jerusalem; but men of no learning. When he purposed to bring down the proud hearts of men; Non per oratorem quasivit piscatorem, sed per piscatorem lucravit Imperatorem; He did not choose Orators to persuade Fishers; but Fishers to convert Emperors For disposition; though they were dignified to be Apostles, yet they remain still humble Brethren to the poorest. Non principandi superbiam, sed providendi vigilantiam tenet; They had not a lust of Sovereignty, but a zeal of charity. If therefore Peter had any Primacy, it was non dignitatis, sed ordinis; not of honour, but of order. Howsoever as Matthias for succeeding Judas the Traitor, was never the worse: so the Pope for succeeding Peter the Saint, is never the better.

Hee calls us Brethren, to shew that he had but the priviledge of a brother, and did no otherwise than all the rest; beare the armes of the elder; he gives them all equall priviledge. The Old Testament began in fraternitie; Moses and Aaron: so doth the New; Peter and Andrew, Iames and Iohn, Simon and Iude, Philip and Bartholomew are also taken to bee brethren: so among the twelve Apostles, to be foure paire of brethren. Ex aequo fundavit Ecclesiam. And as CHRIST tooke them from an humble condition of estate, so hee gave them an humble opinion of themselves. For condition; he tooke no Gymnosophists from Indy, nor Philosophers from Athens, nor Orators from Rome, nor Rabbi's from Ierusalem; but men of no learning. When hee purposed to bring downe the proud hearts of men; Non per oratorem quasivit piscatorem, sed per piscatorem lucravit Imperatorem; He did not chuse Orators to perswade Fishers; but Fishers to convert Emperours For disposition; though they were dignified to be Apostles, yet they remaine still humble Brethren to the poorest. Non principandi superbiam, sed providendi vigilantiam tenent; They had not a lust of Soveraigntie, but a zeale of charitie. If therefore Peter had any Primacie, it was non dignitatis, sed ordinis; not of honour, but of order. Howsoever as Matthias for succeeding Iudas the Traytour, was never the worse: so the Pope for succeeding Peter the Saint, is never the better.

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For his Policy; he desires to win their souls,¹ and therefore insinuates himself into their loves. We begin our letters to men of honour with, Honourable: to ⟨p. 206⟩kindred, with titles of Affinity: to friends, with terms of Amity: the Apostles with the best band, Brethren; beloved in the best Beloved, Jesus Christ. The phrase of [Brother] begins almost to be worn out: whether through Curiosity, or Curialitie, such Christian salutations are thought too gross. But the Apostles wonted to let in their holy counsel by the sweetness of their affection. Notwithstanding their Apostolical authority, and beauty of graces; yet they took all courses to insinuate and work into their hearers hearts. Even when they came with a rod, yet was it not without the Spirit of meekness. In reproving of sins, they did it without passion, not without compassion. You may therefore well pardon us, if with points of Humanity, we illustrate points of Divinity: if according to your capacities, from earthly things we reason to heavenly.² So did our Saviour; If ye being evil parents, can give good gifts to your children; how much more shall your heavenly Father give good things to you? Philosophers were enemies to the Gospel; give us leave to confute them with their own reasons; to cut off Goliaths head with his own sword. All this while we give to secular learning praise, but no more than it deserves. It is a learned ignorance; yet if we can make it, like Balaam's Ass, speak to purpose; you have no wrong. In all our courses we seek, non vestra, sed vos, not yours, but your selves: we love your souls, let your souls accept of our loves. If you will answer God in obedience, you answer us in the desire of our hearts.

For his Policie; he desires to win their soules,¹ and therefore insinuates himselfe into their loves. Wee beginne our letters to men of honour with, Honourable: to ⟨p. 206⟩kindred, with titles of Affinity: to friends, with termes of Amity: the Apostles with the best band, Brethren; beloved in the best Beloved, Iesus Christ. The phrase of [Brother] begins almost to be worne out: whether through Curiositie, or Curialitie, such Christian salutations are thought too grosse. But the Apostles wonted to let in their holy counsell by the sweetnesse of their affection. Notwithstanding their Apostolicall authoritie, and beauty of graces; yet they tooke all courses to insinuate and worke into their hearers hearts. Even when they came with a rod, yet was it not without the Spirit of meeknesse. In reproving of sinnes, they did it without passion, not without compassion. You may therefore well pardon us, if with points of Humanity, we illustrate points of Divinity: if according to your capacities, from earthly things we reason to heavenly.² So did our Saviour; If yee being evill parents, can give good gifts to your children; how much more shall your heavenly Father give good things to you? Philosophers were enemies to the Gospell; give us leave to confute them with their owne reasons; to cut off Goliahs head with his owne sword. All this while we give to secular learning praise, but no more than it deserves. It is a learned ignorance; yet if we can make it, like Balaam's Asse, speake to purpose; you have no wrong. In all our courses we seeke, non vestra, sed vos, not yours, but your selves: we love your soules, let your soules accept of our loves. If you will answer God in obedience, you answer us in the desire of our hearts.

1Brethren.
2Matth. 7.11.

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Again, this term is not without some requirable duty. Is the Minister thy Brother? hear him. If God had spoken only by Angels, or by some raised from the dead, or by himself in thunder; this had been terror: but by thy Brother; this is the sweetness of familiar mercy. The Lord doth raise up unto us Prophets of our own brethren, Act. 3.22. But take heed lest Gods gentleness be abused by thy contempt: it is the Word of thy Judge and Maker, though in ore fratris, in the mouth of thy brother. I know that worldly greatness doth easily run into this scorn; what, shall such a poor man reprove me? Yes, Jer. 1.10. I have set thee over nations and kingdoms, Act. 9.15. I have chosen him to bear my Name before Gentiles and Kings. Revel. 10.11. Thou shall prophesy before people, and nations, and Kings. If thou be the Shepherd, suffer none to pollute the fountain whereof the sheep should drink. I know that the poorer sort are presumptuous enough, but they want teeth and horns: The sons of Zerviah are too hard for us. If our conscience and the salvation of our souls lay not upon it, it were better for us to hold our peace. I speak not only concerning the pains: if a man knew the burden, it would take away his stomach. Hierome on those words of Paul, 1 Tim. 3.7. He that desires the office of a Bishop, &c. Alas, who doth not desire it? But to be a Bishop, was then the first step to persecution: if it were still so, to be pricked for death, few would so much affect it. But I speak concerning the opposition of malice, rather than the imposition of labour; herein consists our sorrow and trouble. The shepherd having a lamb stolen out of his flock, vowed to God if he could find the thief, to sacrifice a Ram to him. But when in the pursuit he found a Lion preying on it, he made a new vow; that if God would deliver him from the Lion, he would not only content himself with the loss of his lamb, but also sacrifice a Bull to him. If a sheep be endangered, we vow sacrifice of thankfulness, if we may recover it: but seeking the lost lamb, we meet with a Lion, some great Tyrant, that hath perverted him to feed his own humour, and sensual lust: we are now fain to return without our lamb, and glad to escape the Lion. The sick man loathes the cup wherein the potion was brought him, though it qualified the malignancy of his disease:

Againe, this terme is not without some requirable dutie. Is the Minister thy Brother? heare him. If God had spoken only by Angels, or by some raised from the dead, or by himselfe in thunder; this had beene terrour: but by thy Brother; this is the sweetnesse of familiar mercy. The Lord doth raise up unto us Prophets of our owne brethren, Act. 3.22. But take heed lest Gods gentlenesse be abused by thy contempt: it is the Word of thy Iudge and Maker, though in ore fratris, in the mouth of thy brother. I know that worldly greatnesse doth easily runne into this scorne; what, shall such a poore man reprove me? Yes, Ier. 1.10. I have set thee over nations and kingdomes, Act. 9.15. I have chosen him to beare my Name before Gentiles and Kings. Revel. 10.11. Thou shall prophesie before people, and nations, and Kings. If thou be the Shepheard, suffer none to pollute the fountaine whereof the sheepe should drinke. I know that the poorer sort are presumptuous enough, but they want teeth and hornes: The sonnes of Zerviah are too hard for us. If our conscience and the salvation of our soules lay not upon it, it were better for us to hold our peace. I speake not onely concerning the paines: if a man knew the burthen, it would take away his stomacke. Hierome on those words of Paul, 1 Tim. 3.7. He that desires the office of a Bishop, &c. Alas, who doth not desire it? But to be a Bishop, was then the first step to persecution: if it were stil so, to be prick'd for death, few would so much affect it. But I speake concerning the opposition of malice, rather than the imposition of labour; herein consists our sorrow and trouble. The shepheard having a lambe stollen out of his flocke, vowed to God if he could finde the theefe, to sacrifice a Ram to him. But when in the pursuite he found a Lion preying on it, he made a new vow; that if God would deliver him from the Lion, he would not onely content himselfe with the losse of his lambe, but also s•crifice a Bull to him. If a sheepe be endangered, we vow sacrifice of thankfulnesse, if we may recover it: but seeking the lost lambe, we meet with a Lion, some great Tyrant, that hath perverted him to feed his owne humour, and sensuall lust: we are now faine to returne without our lambe, and glad to escape the Lion. The sicke man lothes the cuppe wherein the potion was brought him, though it qualified the malignancie of his disease:

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so many for private ⟨p. 207⟩quarrels hate the vessel, the Minister, though he brings them the water of life. It is Satan's master-piece, or special trick; to put jar betwixt the Pastor and the people. Our feet should be beautiful, and we do what we can to gain your affections, to draw you on with sweet allurements to everlasting peace: yet still, as the Prophet speaks, there are some that will contend with the Priests. You give the Physician leave to tell the disease of your bodies: the Lawyer to show you any flaw in your estates: your horse-keeper shall tell you the surfeits of your horse: your huntsman the surrances of your dogs: only we must dissemble, and conceal from you the sickness of your souls. We will not do it; we will pray for you, and honour you, and love you: but your sins we will reprove, and what God hath bidden us, that we will speak. And for you that come hither, to fetch seeds of lust from the Temple, to seek out the Devil in Gods house, as if you could not find him in the places of prostitution: you that come hither to detract and tra••ce, and think to enhance your credits of learning and wit by disgracing the Preacher: you come not as Brothers and Saints, but as enemies and worse. If there be any such present, my admonition is well spent: if none at all, it is well and happily […].

so many for private ⟨p. 207⟩quarrels hate the vessell, the Minister, though he brings them the water of life. It is Satans master-peece, or speciall tricke; to put jarre betwixt the Pastor and the people. Our feet should be beautifull, and we doe what we can to gaine your affections, to draw you on with sweet allurements to everlasting peace: yet still, as the Prophet speakes, there are some that will contend with the Priests. You give the Physitian leave to tell the disease of your bodies: the Lawyer to shew you any flaw in your estates: your horse-keeper shall tell you the surfets of your horse: your huntsman the surrances of your dogges: onely wee must dissemble, and conceale from you the sicknesse of your soules. We will not doe it; we will pray for you, and honour you, and love you: but your sinnes we will reprove, and what God hath bidden us, that we will speake. And for you that come hither, to fetch seeds of lust from the Temple, to seeke out the Devill in Gods house, as if you could not finde him in the places of prostitution: you that come hither to detract and tra••ce, and thinke to enhaunce your credits of learning and wit by disgracing the Preacher: you come not as Brothers and Saints, but as enemies and worse. If there be any such present, my admonition is well spent: if none at all, it is well and happily 〈…〉.

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Give diligence. Studete, Satagite, [Greek or Hebrew]. Terrene profits, though tanto non digna labore, come not without diligence. Doth a man reap without sowing? The Apostle says, Ephes. 4.28. Give to him that needeth: ¹and Above all things put on charity: yet he says withal; He that labours not, let him not eat. Doth he here put off that charity, which he bids us put on? No, indulget viro, non vitio: he would have us favour the person, not the fault: and relieve Egentes, such as want; but withal Agents, such as work. The Philosophers thought the world was immortal and eternal; for otherwise, say they, God were idle, and should have had nothing to do before the creation. They knew not the divine contemplation of his own Essence in three Persons; they considered not that incomprehensible delight; nor that infinite business of rest, and rest of business, that he had in himself. They were deceived in that, but not in this; that Idleness is not incident to God. How much less should it be in man, his servant; that begs of this God his daily bread? Until we come to the threshold of heaven, there is no rest of travel: but then we shall rest from our labours. The idle person may seem to be Gods outlawry:² slothfulness is a Remora that sticks to our sides, and hinders the Bark from the voyage of bliss. God built his Temple on a Threshing-floor: there must be labour in that place, though after a different manner. As Christ did not wholly put his Apostles out of their trade: Non mutatur piscatio, sed intentio; He made them still fishers, but of souls.

Give diligence. Studete, Satagite, 〈non-Latin alphabet〉. Terrene profits, though tanto non digna labore, come not without diligence. Doth a man reape without sowing? The Apostle sayes, Ephes. 4.28. Give to him that needeth: ¹and Above all things put on charitie: yet he sayes withall; He that labours not, let him not eat. Doth he here put off that charitie, which he bids us put on? No, indulget viro, non vitio: he would have us favour the person, not the fault: and releeve Egentes, such as want; but withall Agentes, such as worke. The Philosophers thought the world was immortall and eternall; for otherwise, say they, God were idle, and should have had nothing to doe before the creation. They knew not the divine contemplation of his owne Essence in three Persons; they considered not that incomprehensible delight; nor that infinite businesse of rest, and rest of businesse, that he had in himselfe. They were deceived in that, but not in this; that Idlenesse is not incident to God. How much lesse should it be in man, his servant; that begs of this God his daily bread? Vntill we come to the threshold of heaven, there is no rest of travell: but then we shal rest from our labours. The idle person may seeme to be Gods outlawry:² slothfulnesse is a Remora that stickes to our sides, and hinders the Barke from the voyage of blisse. God built his Temple on a Threshing-floore: there must be labour in that place, though after a different manner. As Christ did not wholly put his Apostles out of their trade: Non mutatur piscatio, sed intentio; He made them still fishers, but of soules.

1Coloss. 3.14.
2Revel. 14.13.

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It is a true maxim in Philosophy, Art and Nature bring forth nothing suddenly: and is it not so in Divinity? Doth any man think, that hath lived all his years profane, to be made at his last hour a Saint? Never tell us, that one malefactor sped so; for then we tell you, that one Ass did speak: yet never was Ass or Ox heard speak since: Gratia semet sumpta, ne sit semper prasumpta; Grace that is presumed, may be missed. You have not wealth from the clods without digging, and would you have blessing from the clouds without working? The labour of our bodies for this world, was but a curse; the labour of our souls for heaven, is a blessing. We may ignorantly give our bread to the slothful: God hath too much knowledge to give salvation upon such terms. If the righteous scarcely be saved, where shall the ungodly appear? He that gives all diligence to enter into heaven,¹ finds great difficulty; but he shall get in: but he that lies sleeping in his sins, must tarry without. The foolish Virgins knock at the door, but were denied entrance, Matt. 25.12. Would you needs sleep? sleep your last. When Jupiter, in the Fable, had invited all living creatures to a banquet, the Tortoise came at the taking up of the table; whereat he storming, the Tortoise excused himself, that his house troubled him: hereupon angry Jove adjudged him for ever to keep in his shell. So when God calls, we have an house that hinders us; some lower, domesticall, and earthly content; beware lest all our happiness be confined thither.

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

11 Pet. 4.18.

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Give diligence. This exhortation, presupposeth no proper strength of our own to do this; for it is Gods work in us. Augustine says, Sometimes I would have done this or that good thing; and I had will, but I wanted power: and again I had power, but then I wanted will: either voluntas or facultas were missing. Will and Power, like the Sun and Clouds, would fain meet: the Clouds strive to come to the Sun, but they are too weak and soluble, and melting: the Sun would embrace the clouds, and call them near to himself; but then his beams are so hot, that they disperse them: these two could never meet till they were brought together by the wind. So our Will to goodness, and our Power of performance, cannot meet, till they be brought together by the Spirit, that holy Wind which blows where it listeth. ¹The wheel runs round, not because it is made round, but because it is moved round. In the Commandment, perceive what thou oughtest to have: in Sin, perceive what thou hast not: in faith and prayer, perceive where it is to be had which thou desirest, August. Psal. 119.32. I will run the way of thy Precepts, when thou hast set my heart at liberty. By nature our feet are tied with the fetters of corruption, we cannot run. Wilt thou run with thy feet, before thou have eyes? Or with thy eyes and feet, without thy heart? Or with thy heart, before God hath freed it? Canst thou run the way, without the way, which is Jesus Christ? We know whither our Diligence must run for help: entreat Christ to entreat his Father: for he is delighted with his prayer, and requires it of him. Postula à me, Psal. 2.8. Desire of me, and I will give thee. It was but hyperbolical in Trajan, it is true in our God: Citius esse desinit, quàm benefacere: He can as soon cease to be, as to be good to his. Gods hand was never shut from giving, if mans mouth be not shut from asking. Misery is the best orator for mercy:² God loves to be solicited; Call upon me in the day of trouble, I will deliver thee. He that inviteth all to come in mercy, will receive all that do come in justice. Yet cannot our petitionary Diligence deserve this: it is obtained not Prece, sed Pretio; by the precious blood and merits of Christ.

Give diligence. This exhortation, presupposeth no proper strength of our owne to doe this; for it is Gods worke in us. Augustine sayes, Sometimes I would have done this or that good thing; and I had will, but I wanted power: and againe I had power, but then I wanted will: either voluntas or facultas were missing. Will and Power, like the Sunne and Clouds, would faine meet: the Clouds strive to come to the Sunne, but they are too weake and soluble, and melting: the Sunne would embrace the clouds, and call them neere to himselfe; but then his beames are so hot, that they disperse them: these two could never meet till they were brought together by the wind. So our Will to goodnesse, and our Power of performance, cannot meet, till they be brought together by the Spirit, that holy Wind which blowes where it listeth. ¹The wheele runnes round, not because it is made round, but because it is moved round. In the Commandement, perceive what thou oughtest to have: in Sinne, perceive what thou hast not: in faith and prayer, perceive where it is to be had which thou desirest, August. Psal. 119.32. I will runne the way of thy Precepts, when thou hast set my heart at libertie. By nature our feet are tyed with the fetters of corruption, we cannot runne. Wilt thou runne with thy feet, before thou have eyes? Or with thy eyes and feet, without thy heart? Or with thy heart, before God hath freed it? Canst thou runne the way, without the way, which is Iesus Christ? We know whither our Diligence must runne for helpe: intreat Christ to intreat his Father: for he is delighted with his prayer, and requires it of him. Postula à me, Psal. 2.8. Desire of me, and I will give thee. It was but hyperbolicall in Trajan, it is true in our God: Citius esse desinit, quàm benefacere: Hee can assoone cease to be, as to be good to his. Gods hand was never shut from gigiving, if mans mouth be not shut from asking. Misery is the best orator for mercie:² God loves to be sollicited; Call upon me in the day of trouble, I will deliver thee. He that inviteth all to come in mercy, will receive all that doe come in justice. Yet cannot our petitionary Diligence deserve this: it is obtained not Prece, sed Pretio; by the precious bloud and merits of Christ.

1Joh. 3.8.Ioh. 3.8.
2Psal. 50.

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Rather, [Greek or Hebrew], Potius. Let not the goodness of God, which without your desert hath chosen and called you to the profession of CHRIST, forgiving and purging your former sins, make you idle and careless. But rather strive to answer this mercy in your faithful conversation: lest you fall into that pit of destruction, from whence by his death he hath redeemed you. Ambite benefactis Dei; let your obedience consent in a sweet harmony with Gods mercies, that you may be capable of his promises; and not cut off like withered and fruitless branches. The rather. He doth seem to encourage this endeavour, A Beneficio, à Periculo, à Praemio: Partly by the Benefit, partly by the Danger, and partly by the Reward. The first whereof incites our gratitude, the next our fear, the last our hope. 1. The rather, because you have received such a benefit, as cleansing from sin by CHRISTS blood. O what sin should be so dear to us, as Gods only Son was to him! 2. The rather; for fear lest a recidivation overthrow all your happiness. As Demas lost himself, by loving this present world, 2 Tim. 4.10. Seven worse spirits may make a re-entry, when upon the expulsion of one there is found a vacuity. Lots wife had as good have dwelt in Sodom still, as to look back after her deliverance, Ezek. 18.24. If the righteous turn away from his righteousness; in the sin that he hath sinned, he shall die. A man hath been dangerously sick, is now something recovered▪ if by misgovernment he fall into a relapse, he exasperates the disease. The first sickness of the body feeds upon ill humours, the relapse on the vital spirits. For a wound half cured, to come to a new incision, is more painful than ever. It would grieve a traveller, got half-way forward his journey, losing all that, to return, and begin again, Gal. 3.3. Are ye so foolish, that having begun in the Spirit, ye will be made perfect by the flesh? No, rather give all diligence to continue: and call upon God for perseverance; who alone can keep us from the griping paws, and grinding jaws of that roaring Lion. It is said, Zach. 4.9. that the hands of Zer••b•• ⟨p. 209⟩did lay the foundation of the house: and his hand shall also finish it. So it is God that begins the good work in us, and God that accomplisheth it. Indeed he chargeth us to give diligence, Psal. 68.28.

Rather, 〈non-Latin alphabet〉, Potius. Let not the goodnesse of God, which without your desert hath chosen and called you to the profession of CHRIST, forgiving and purging your former sinnes, make you idle and carelesse. But rather strive to answer this mercie in your faithfull conversation: lest you fall into that pit of destruction, from whence by his death he hath redeemed you. Ambite benefactis Dei; let your obedience concent in a sweet harmonie with Gods mercies, that you may be capable of his promises; and not cut off like withered and fruitlesse branches. The rather. He doth seeme to encourage this endevour, A Beneficio, à Periculo, à Praemio: Partly by the Benefit, partly by the Danger, and partly by the Reward. The first whereof incites our gratitude, the next our feare, the last our hope. 1. The rather, because you have received such a benefit, as cleansing from sinne by CHRISTS bloud. O what sinne should be so deare to us, as Gods onely Sonne was to him! 2. The rather; for feare lest a recidivation overthrow all your happinesse. As Demas lost himselfe, by loving this present world, 2 Tim. 4.10. Seven worse spirits may make a re-entrie, when upon the expulsion of one there is found a vacui••e. Lots wife had as good have dwelt in Sodome still, as to looke backe after her deliverance, Ezek. 18.24. If the righteous turne away from his righteousnesse; in the sinne that he hath sinned, he shall die. A man hath beene dangerously sicke, is now something recovered▪ if by misgovernment he fall into a relapse, he exasperates the disease. The first sicknesse of the bodie feeds upon ill humours, the relapse on the vitall spirits. For a wound halfe cured, to come to a new incision, is more paineful than ever. It would grieve a traveller, got halfe-way forward his journey, losing all that, to returne, and begin againe, Gal. 3.3. Are ye so foolish, that having begun in the Spirit, ye will be made perfect by the flesh? No, rather give all diligence to continue: and call upon God for perseverance; who alone can keep us from the griping pawes, and grinding jawes of that roaring Lion. It is said, Zach. 4.9. that the hands of Zer••b•• ⟨p. 209⟩did lay the foundation of the house: and his hand shall also finish it. So it is God that begins the good worke in us, and God that accomplisheth it. Indeed hee chargeth us to give diligence,

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Thy God hath commanded thy strength: but he may command and go without, unless himself effectuate it, as it follows; Strengthen, O God, that which thou hast wrought for us. I know that Gods elect may for a time lose some good means, and some great measure of grace; many have fallen foully, and fully, none finally. It is only Gods mercy that up-holds us; giving us grace prevenient, subsequent, co-operant; grace before grace; grace after grace. It is not of our selves, that we persevere to the end, and in the end; but^p but we are kept by the power of God unto salvation. 3. The rather, in respect of the reward: thus shall you be sure that you are written in heaven, never to be blotted out. There is no assurance in this world like it: wert thou sure to enjoy more kingdoms than ever the devil showed Christ; to be more healthful than Moses, to live longer than Methuselah: yet this is the end; Misero dormire sepulchro, to lye hidden in the silent dust. Plot and project what you can; the best plot of all is salvation; and the best assurance, to live with Jesus Christ for ever.

Thy God hath commanded thy strength: but hee may command and goe without, unlesse himselfe effectuate it, as it followes; Strengthen, O God, that which thou hast wrought for us. I know that Gods elect may for a time lose some good meanes, and some great measure of grace; many have fallen foulely, and fully, none finally. It is onely Gods mercy that up-holds us; giving us grace prevenient, subsequent, co-operant; grace before grace; grace after grace. It is not of our selves, that we persevere to the end, and in the end; but^p but we are kept by the power of God unto salvation. 3. The rather, in respect of the reward: thus shall you be sure that you are written in heaven, never to be blotted out. There is no assurance in this world like it: wert thou sure to enjoy more kingdomes than ever the devill shewed Christ; to be more healthfull than Moses, to live longer than Methushalem: yet this is the end; Misero dormire sepulchro, to lye hidden in the silent dust. Plot and project what you can; the best plot of all is salvation; and the best assurance, to live with Iesus Christ for ever.

p1 Pet. 1.5.

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

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

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The determinate counsel of God doth not take away second means, but disposeth those passages into order. These two, Election and Vocation, are like Jacobs Ladder, whereupon the Saints ascend like Angels to God: Election is the top, Vocation the foot. Jacob wrestled with the Angel at the foot of the Ladder, we must not be so proud as to wrestle with him at the top. To the height of Election there is no climbing, unless we begin at Calling, which is the lowest round. To say, If I be saved, I am saved; without further care, is the Devils divinity. There is no certainty in that: look to thy Calling, thus it is made sure. Otherwise to presume, is to pull down the Ladder, and think to jump into heaven: never had man yet such luck. Frustra creditur, quod nunquam conceditur; If Magus offer to fly up to heaven, there is a Spirit to cast him down head-long. When our Saviour was on the pinnacle, Satan thought with a Scriptum est, to break his neck, Matth. 4.6. It is written, He shall give his Angels charge concerning thee, &c. But he left out a material point; In omnibus viis tuis; In all thy ways. That the people might know him to be the Messiah, he persuades him to show them an unwarrantable miracle, to cast himself down in a bravery: but that was none of his ways: he might descend by the stairs without such a precipice. This cunning he still practiseth on his members: he sets them upon the high pinnacle of Predestination, and persuades them there to a desperate precipitation; with If I am elected, I am elected, &c. But this is none of GODS ways, or prescribed means, whereby we may be acquainted with our own election. Hosea 2.21. I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, wine, and oil; and they shall hear Jezreel. There is a course and order for fruitfulness. So Election in heaven calls to Vocation on earth; Vocation calls for corn, wine, oil; that is, the fruits of a good life; and these ⟨p. 210⟩tell our hearts with comfort, that we are elected. God works by Christ, Christ by his word, his Word by his Spirit, the Spirit certifieth our hearts, our hearts stand fast by faith, faith lays hold upon Christ, and now back again, Christ presents us to God.

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

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There are six ascents to heaven, as there were to Solomons Throne. The first and lowest is Vocation, John 6.44. No man can come to me, except my Father draw him. The second is Repentance; when God hath called the heart from sin, it melts into tears, and is smitten with a holy remorse. The next is Faith, which believes the pardon of repented sins, and the adoption through Christ to peace. The Fourth is the Testimony of the Holy Ghost, Rom. 8.16. The Spirit beareth witness with our spirit, that we are the children of God. Albeit this Spirit works before, and begetteth the former graces; yet now it is especially felt. The next is Peace of conscience; all the clamours of sin, and terrors of the Law, being quieted:^b Being justified by faith, we have peace with God. The last is Good works, the fruits of a sanctified obedience, and effects of the former graces, which concur to the making up of this Assurance. Thus here is, as in some great Princes Court; first the Gate, that is Vocation: then secondly, we must come to the Fountain; Repentance, to be baptized in our penitent tears. Then thirdly, to the Common-hall; Faith, which gives us entrance to the Throne of Grace. Fourthly, we come to the Kings special Favourite, his bosom counsellor, the Holy Ghost. Fifthly, to the Presence Chamber, Peace and Security of soul. Lastly, having passed all these, we come to the Glorious Chair of Estate, the Presential Majesty of JESUS CHRIST: thus by degrees we enter the doors of joy.

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

bRom. 5.1.

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We know there is a Sun in heaven, yet we cannot see what matter it is made of, but perceive it only by the beams, light, and heat. Election is a Sun, the eyes of Eagles cannot see it; yet we may find it in the heat of Vocation, in the light of Illumination, in the beams of good works. It is a principle in reason; a perfect action is not received at first but imperfectly; an habit is not gotten at the first; salvation is not wrought on a sudden. The path of the just is as shining light,^c That shineth more and more unto the perfect day. Saint Paul considers the chain of our Salvation, depending on four links,^d Election, Vocation, Justification, Glorification: the first whereof hath no beginning, the last no ending. Here is the kindness of a Father, that singles out some special children, to whom he bears greatest affection, and intends most good; and in this consists Election. In good time he declares his affection, and makes his love manifest to them; there is Vocation. Then he conforms them to his own Image, gives them place in Court, the honour of children, the earnest of his Spirit, in token of Assurance: there is Justification. Lastly, he bids them enter into their fathers joy, makes them co-heirs with his eldest Son in the possession of bliss; there is Glorification. God hath chosen us before the world, created us with the world, called us from the world, justified us in the world, and he will save us in the world to come. He that chose us when we were not, and called us when we were naught; and hath justified us being sinners, will glorify us being Saints. The Husband-man of heaven chooseth out a plot of ground at his own pleasure; there is Election: he sows this with the immortal seed, by his Word; there's Vocation: he waters it with the dew of Hermon, the graces of his Spirit; there is Sanctification: when it is ripe, he reaps it from the earth, and carries it into the Barn of heaven; there is Salvation.

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

cProv. 4.18.
dRom. 8.30.

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The head of Nilus cannot be found, they say; but many sweet springs issuing from it are well known. The head of our Election is too high and secret to be found; yet we may taste the springs, our Calling, Holiness, Justification and Upright life: and he that runs along by the bank of these rivers, shall be brought at last to that fountain head, even the place and Book wherein his own Name stands written. Joseph may be a fit type to us of our spiritual deliverance. Consider him sold into Egypt, not without the determinate counsel of God;¹ who preordained this to good: God ⟨p. 211⟩did send me before you to preserve life. Here is the difference; the brethren sold Joseph, we sold our selves. Consider us thus sold unto sin and death; God had a purpose to redeem us; there is election. Joseph was delivered out of prison, and we ransomed out of the house of bondage; there was Redemption. Josephs cause was made known, and himself acquitted, We could not be found innocent in our selves,² but were acquitted in Christ; wherein consists our justification. Lastly, Joseph was clothed in glorious apparel, and adorned with golden chains, and made to ride in the second Chariot of Egypt, So our last step is to be advanced to high honour, even the glory of the celestial Court, Such honour have all his Saints. ³The creation of the world is a shadow of the regeneration of a Christian. First, there was an earth without form, void; and a darkness upon the face of the deep. Predestination is this great deep, which cannot be discovered or discerned. There the light was separated from the darkness; here knowledge is separated from ignorance in the soul; there is Calling. Then was the Sun created; so here the bright beams of grace are diffused into our hearts, which fill us with spiritual joy; there is sanctification. Lastly, Adam was created after the Image of God, and placed in Paradise: so the new man is conformed to the Image of CHRIST, and shall be reposed in the Paradise of everlasting glory.

The head of Nilus cannot be found, they say; but many sweet springs issuing from it are well knowne. The head of our Election is too high and secret to be found; yet we may taste the springs, our Calling, Holinesse, Iustification and Vpright life: and he that runs along by the banke of these rivers, shall be brought at last to that fountaine head, even the place and Booke wherein his owne Name stands written. Ioseph may be a fit type to us of our spirituall deliverance. Consider him sold into Aegypt, not without the determinate counsell of God;¹ who preordained this to good: God ⟨p. 211⟩did send me before you to preserve life. Here is the difference; the brethren sold Ioseph, we sold our selves. Consider us thus sold unto sinne and death; God had a purpose to redeeme us; there is election. Ioseph was delivered out of prison, and we ransomed out of the house of bondage; there was Redemption. Iosephs cause was made knowne, and himselfe acquitted, We could not be found innocent in our selves,² but were acquitted in Christ; wherin consists our justification. Lastly, Ioseph was clothed in glorious apparel, and adorned with golden chains, and made to ride in the second Chariot of Aegypt, So our last step is to be advanced to high honour, even the glory of the celestiall Court, Such honour have all his Saints. ³The creation of the world is a shadow of the regeneration of a Christian. First, there was an earth without forme, void; and a darkenesse upon the face of the deepe. Predestination is this great deepe, which cannot be discovered or discerned. There the light was separated from the darkenesse; here knowledge is separated from ignorance in the soule; there is Calling. Then was the Sun created; so here the bright beames of grace are diffused into our hearts, which fill us with spirituall joy; there is sanctification. Lastly, Adam was created after the Image of God, and placed in Paradise: so the new man is conformed to the Image of CHRIST, and shall be reposed in the Paradise of everlasting glory.

:753p. 211¶1

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

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

:754p. 211

It is a true rule; God that hath predestinated the means, hath not left out the end: Uno proposito utrumque: with one and the same purpose he determined them both. Though man lives not by bread only, yet he that will not eat, shall not live.¹ There was a son that held his desperate opinion, to the great grief of his parents: one day he came to his father to borrow a horse, saying that he must be at Rome by such an hour. The father replied, if you must be there, you shall be there though you stir never a foot. Whereby he convinced him, that if he could not get to Rome without a horse, how should he get to heaven without motion? There is another story of an Italian, so opinionated of Predestination; If I be elected, I shall be saved; if rejected, I shall not be recovered. He received a dangerous wound, and sent to the Chirurgeon to help him. The Chirurgeon being made acquainted with his impious assertion, told him; It shall be needless for me to use any means for you: for if your time be not come, you shall escape without medicine: if it be come, medicine cannot restore you. The Patient smarting with grief, and seriously pondering the Chirurgeons speech; that God sends no help without means; penitently recanted his error, humbly submitted himself to means, and so was cured of body and soul at once.

It is a true rule; God that hath predestinated the meanes, hath not left out the end: Ʋno proposito utrumque: with one and the same purpose hee determined them both. Though man lives not by bread only, yet he that will not eate, shall not live.¹ There was a sonne that held his desperate opinion, to the great griefe of his parents: one day hee came to his father to borrow a horse, saying that hee must be at Rome by such an houre. The father replied, if you must be there, you shall be there though you stirre never a foot. Whereby he convinced him, that if he could not get to Rome without a horse, how should he get to heaven without motion? There is another story of an Italian, so opinionated of Predestination; If I be elected, I shall be saved; if rejected, I shall not be recovered. He received a dangerous wound, and sent to the Chirurgion to help him. The Chirurgion being made acquainted with his impious assertion, told him; It shall be needlesse for me to use any meanes for you: for if your time be not come, you shall escape without medicine: if it bee come, medicine cannot restore you. The Patient smarting with griefe, and seriously pondering the Chirurgions speech; that God sends no helpe without meanes; penitently recanted his error, humbly submitted himselfe to meanes, and so was cured of body and soule at once.

1Matth. 4.4.

:755p. 211–212

The Rhemists object; We believe our salvation sure, therefore it is madness in us to pray for it. For were it not madness to beg the creation of the world, which we know to be past already? Yea, it were madness not to pray for salvation: ⟨p. 212⟩for the creation we know our own election we know not but by our assiduall prayers for the assurance of it. If we neglect this duty, we lose all certaintie. Ad Deum omnes ire volunt post Deum pauci. All men would come to the glory of God, but few will follow after the grace of God. Beatus vult homo esse, etiam non sic vivendo ut possit esse. ¹Men would come to happiness, even by running that course which directly leads to wretchedness. He must be a Saint, that will enjoy the communion of Saints. If thou wilt be saved with those that are saved, thou must be sanctified with those that are sanctified. Take thy Journey by holiness, if thou wilt come to happiness. Keep the coast of faith, if thou desire to arrive at the Holy Land.

The Rhemists object; We beleeve our salvation sure, therefore it is madnesse in us to pray for it. For were it not madnesse to begge the creation of the world, which we know to be past already? Yea, it were madnesse not to pray for salvation: ⟨p. 212⟩for the creation we know our owne election we know not but by our assiduall prayers for the assurance of it. If we neglect this dutie, we lose all certaintie. Ad Deum omnes ire volunt post Deum pauci. All men would come to the glory of God, but few will follow after the grace of God. Beatus vult homo esse, etiam non sic vivendo ut possit esse. ¹Men would come to happinesse, even by running that course which directly leads to wretchednesse. Hee must be a Saint, that will injoy the communion of Saints. If thou wilt be saved with those that are saved, thou must be sanctified with those that are sanctified. Take thy Iourney by holinesse, if thou wilt come to happinesse. Keepe the coast of faith, if thou desire to arrive at the Holy Land.

1August.

:759p. 212–213¶4

4 But now alas, saith the humbled soul; my godliness is so small, that I even despair of assurance. Be comfortest; strive against thy corruptions, and by the spirit of Jesus Christ, thou shalt overcome Paul was sanctified man; yet he complains, Rom. 7.15. What I would, that do I not: but what I hate, that I do. O wretched man that I am who shall deliver me from the body of this death? Albeit he groaned under the weight of his infirmities, and felt the buffets of Satan; yet he knew that nothing could separate him from the love of God in Christ, Rom. 8.39. Thou canst veil bonum, will that which is good; then hear God speak comfort, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Indeed where there is want of grace, content in that want, love of that content, indulgence to all these; there is neither ornament nor sanctification, nor argument of salvation. But doest thou feel thy wants; hath that feeling bred sorrow? that sorrow desire? that desire prayer? that prayer increased faith? faith shall bring down mercy. In thee there is the sense of infirmity, in the other is the infirmity of sense. The feeling of sin doth not annihilate the assurance of salvation. We feel the ache of a finger more sensibly than the health of the whole body; yet is the health of the whole body far more than the ache of a finger. Sanctification is it self, though joined with some imperfection. He that ⟨p. 213⟩desired help for his unbelief, was accepted for his faith. Thus Ahijah answered Jeroboam's wife concerning her sick son. 1 King. 14.13. He only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord. Some good thing, some grace, though it be no great measure, shall be accepted. God regards not so much the Quantity, as the quality: not how much, but how true. Though our Saviour did chide his Apostles for their little faith, yet he never rejected them that had any at all. Indeed if a man be not best at last, h• was never truly good: therefore increase the oil in thy lamp, and then be sure to enter into the Bride chamber of Jesus Christ.

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

:760p. 213¶5

5 But if one man may know himself elected, why may not another know himself reprobated? Resp. No, for God hath prescribed rules for the one, not for the other. Diverse Saints knew themselves written in the book of life, no man ever knew himself razed out. But did not Cain know this, when God set a Mark upon him? I do not think on the one side with Josephus, that this mark was a token that God was appeased by Cains sacrifice, and for gave the punishment of his fratricide▪ that is frivolous. Neither do I think on the other side, that this was a sign to himself of his eternal damnation. But only a mark of Gods evident curse for this life; to debtor others from such bloody attempts. I know that despair is ever ready to judge it self reprobated: but this is to requite Gods mercy to thee, with unmercifulness to thy self. Turn over thy book of his revealed will; if thou canst find thy name there written reprobate, believe it: but believe it not till then He hath showed thee how to assure thy self of heaven; he never told thee that thou art doomed to hell. Though his Justice be equal to his mercy, yet he is pleased to magnify his mercy over all his works. We are commanded to believe, 1 Joh. 3.23. This is his Commandment, that we should believe on the Name of Jesus Christ. Now to believe, it not only to put affiance in him, but to trust that we are justified by him: if we be justified, we shall be glorified: if we be glorified, certainly we are elected: for Election is the foundation of all the rest. And this faith is not left arbitrary to our choice, but we are commanded to have it. We are bound to believe our Adoption, if our adoption, then our Election: for the elect are predestinate to the adoption of children.

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

:761p. 213

God knows those that are his, yea and he makes them to know it. Satan knows not who are his, nor can themselves otherwise than conjecturally know it. The Judgement of a reprobate belongs not to man, but upon special revelation. So David in the 69. & 109. Psalms, prays not only against their sins, which we may do: but also against their persons, which we may not do. So Paul against Alexander the coppersmith:^e The Lord reward him according to his works. And Saint John seems to allow the Church such a judgement;^f there is a sin unto death; I do not say that he shall pray for it. And Paul, 1 Cor. 16.22. If any man love not the Lord Jesus, Anathema Maranatha. And the Primitive Church with one consent prayed against Julian the Apostate. But this is to be done exceeding rarely; for who knows them that sin unto death? And never absolutely; for they may repent, and turn to the love of Jesus Christ. There is no prescribing to Gods infinite merry: it is true indeed, that the Scriptures threaten damnation to continued sin; yet the Gospel promiseth mercy to repentance. God often saves inter pontem & fontem; and turns ravening Wolves into mild and gentle Lambs.

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

e2 Tim. 4 14.
f1 Joh. 5.16.1 Ioh. 5.16.

:762p. 213–214

To conclude; in Election we behold God the Father in choosing: in vocation, God the son teaching: in Justification, God the Holy Ghost sealing: in salvation, the whole Deity crowning. God chooseth of his love, CHRIST calleth by his word, the spirit seals by his grace: now the fruit of all this; of Gods love choosing, of Christs word calling, of the spirits grace sanctifying; is our eternal glory and blessedness in heaven. In Election God bestows on us his love, in Calling he grants the blessing of his word, in Justifying he communicates to us the sweetness of his spirit; in Glorifying he doth wholly give us himself. We see fa•re with our bodies ⟨p. 214⟩eye, sense: further with the minds eye, Reason; furthest with the souls eye, Faith. The Rational eye doth not so far exceed the sensual, as the spiritual exceeds the rational. Calling illuminates the mind with knowledge; Sanctifying seals up the heart with spiritual comfort: salvation crowns all, even the soul with immortal bliss. This gradation of assurance is sweetly contracted by Saint Paul, Rom. 8.30. Whom he did predestinate, them he hath also called: whom he hath called, them also he justified: and whom he justified, them also he glorified. Wherein the Fathers have found the four causes of our salvation. In predestination the efficient cause, which is Gods love. In calling the material cause, which is Christs death, delivered in his word that doth call us. In Justifying there is the formal cause, a lively faith. In glorifying there is the final cause, that is everlasting life. Paradise had four rivers that watered the earth: these four springs come from the Eden of heaven, and ru••e through the earth: and howsoever neglected by many, they make glad the City of God. So Bernard sweetly. Conceditur in Predestination, promittitur in vocatione est •••• tur in Justification, percipitur in Glorification. Eternal life is granted to us in Election promised in our Vocation, sealed in our Justification, possessed in our Glorification▪ Conclude then faithfully to thy own soul; I believe, therefore I am justified▪ I am justified, therefore I am sanctified: I am sanctified, therefore I am called: I am called, therefore I am elected: I am elected, therefore I shall be saved. O settled comfort of joy, which ten thousand devils shall never make void!

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

:765p. 214

First, that it may be made sure: there is a Rule, Nemo tenetur ad impossibile: no man is bound to an impossible thing: the Apostle would never set us about th•• work, which could not be done. It were uncharitable tyranny to impose that task, whereof there is no possibility of performance, The ground of this assertion is the stability of Gods purpose, Rom. 9.11. That the purpose of God according to election might stand. But how then is it said, Revel. 3.11. Hold that fast which thou hast, that no man take thy Crown. ¹Now saith, Augustine; Si alius possit accipere, tu potes perdere. If another may take it, thou mayest lose it. The answer is easy; the Crown of outward profession may be lost; but the Crown of eternal Election stands unmoveable, to whomsoever it is decreed. The^q Soul that is bound up in the bundle of life with the Lord, cannot be lost. To say the elect may fall away, and be damned, is a comfortless doctrine, Luk. 10.20. Rejoice because your names are written in heaven. Saint Paul speaking of Himeneus and Philetus, who were fallen from the faith; lest the Church should be discouraged by the apostasy of two such notable pillars, as they were thought; comforteth them thus, 2 Tim. 2.19. Nevertheless (albeit those men fell off from Christ to their own damnation, yet Nevertheless) the foundation of God standeth sure, having the seal, the Lord knoweth them that are his. His Election is a foundation that shall never be removed. But Paul calls the Thessalonians, Elect; yet they fell away, I answer; they are called elect, not from the greater, but the better part. It is called an heap of corn in the barn, though the bigger part of it be chaff. Again, by the Law of charity we grant all those that profess Jesus Christ to be elect. But David prays, Psal. 69.28. that his enemies may be blotted out; blot them out of the book of the living. This was not Precantis votum, sed Prophet••tis vaticinium: not the desire of a petitioner, but the knowledge of a Prophet: blot them out, that is, I know they were never written there. But Joh. 6.70. Have […] I chosen you twelve, and one of you is a devil? This is to be understood of and election, not to everlasting life, but to the office of Apostleship, which was changeable and temporary, 2 Cor. 13.5. know you not your own selves, that Jesus Christ is in you, except ye be reprobates?

First, that it may be made sure: there is a Rule, Nemo tenetur ad impossibile: no man is bound to an impossible thing: the Apostle would never set us about th•• worke, which could not be done. It were uncharitable tyrannie to impose that taske, whereof there is no possibility of performance, The ground of this assertion is the stability of Gods purpose, Rom. 9.11. That the purpose of God according to election might stand. But how then is it said, Revel. 3.11. Hold that fast which thou hast, that no man take thy Crowne. ¹Now saith, Augustine; Si alius possit accipere, tu potes perdere. If another may take it, thou maiest lose it. The answer is easy; the Crowne of outward profession may be lost; but the Crowne of eternal Election stands unmoveable, to whomsoever it is decreed. The^q Soule that is bound up in the bundle of life with the Lord, cannot be lost. To say the elect may fall away, and be damned, is a comfortlesse doctrine, Luk. 10.20. Rejoyce because your names are written in heaven. Saint Paul speaking of Himeneus and Philetus, who were fallen from the faith; lest the Church should be discouraged by the apostacie of two such notable pillars, as they were thought; comforteth them thus, 2 Tim. 2.19. Neverthelesse (albeit those men fell off from Christ to their owne damnation, yet Neverthelesse) the foundation of God standeth sure, having the seale, the Lord knoweth them that are his. His Election is a foundation that shall never be removed. But Paul calls the Thessalonians, Elect; yet they fell away, I answer; they are called elect, not from the greater, but the better part. It is called an heape of corne in the barne, though the bigger part of it be chaffe. Againe, by the Law of charitie we grant all those that professe Iesus Christ to be elect. But David prayes, Psal. 69.28. that his enemies may be blotted out; blot them out of the booke of the living. This was not Precantis votum, sed Prophet••tis vaticinium: not the desire of a petitioner, but the knowledge of a Prophet: blot them out, that is, I know they were never written there. But Ioh. 6.70

1Augu.
q1 Sam. 25.29.

:767p. 214–215

The Certainty of Election is a point wherein Rome makes some show of ⟨p. 215⟩coming near to us; yet there is a great difference. They say, a man may know it by divine revelation, so say we. They say, that men may have a certainty of hope, we stand for a certainty of faith. Theirs of hope is conjectural, ours of faith is infallible. Hope is an affection of the will, faith is a persuasion of the mind. Whatsoever God commandeth in the Gospel, that a man must and may perform: but God commandeth a Christian to believe his own salvation; therefore he may, yea ought to believe it, 1 Joh. 3.23. Indeed the Law did command that which we could not do; but this is the difference between the Law and the Gospel; the Law did impose duty, but gave no power of performance: the Gospel imperat & impetrat; commands and assists, gives grace whereby it may be obeyed, Joh. 6.63. The words that I spake to you, they are spirit, and they are life. Again, that which God hath charged us to pray for, he hath charged us to believe: but we are bound to pray for everlasting life, therefore we are bound to believe it, Mark. 11.24. What thing, so ever ye desire when ye pray, believe that ye receive it, and ye shall have it. In every petition there are two grounds; Mandatum, quod jubet facere; Promissum, quod jubet credere; the Precept that binds us to ask, and the Promise that binds us to believe: otherwise to what purpose do we conclude our prayers with Amen? Again, he that is the member of Christ, can never be cut-off: if this could be, then should there follow a second Baptism: for Baptism is the Sacrament of Engrafting.

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

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36