THE SINNERS SAFETY, If here he look for assurance.  
By Richard Barnerd, Preacher of God's word, at Worsop in Nottinghamshire.  Coloss. 3. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. 
AT LONDON Printed by H. L. for T. M. and jonas Man, and are to be sold at his shop at the West door of Paul's.  
Anno Dom. 1609.   

To the Chief Officers, the Gentlemen domestical Attendants, and to the rest of the Family of the most Reverend Father, Tobias, the Lord Archbishop of York his Grace, the chiefest good is heartily wished.  
GEntlemen, I wish you well, I hope you doubt not; in my love to you all I offer this my labour: to some, as desired, in am of good will and kindness received. My best thoughts are towards you in the best things. Natural favourits, worldly friends, wish good to the body: that do I; but withal, the soul's safety: without which, no good.  
You do hear the excellent truths of God, by one of whom it hath been said, He doth regnare in pulpitis. I do grant it, who can deny those gifts? yet let your love pardon my folly; and reject not my well meaning, though I set before you a candle at noon. The matter is not amiss, if the rudeness of speech make it not distasteful: if so, it were a fault. Love doth not loath what is good: wholesome meat meanly cooked, is acceptable to a hungry stomach. What hath been heard with the ear, may now be seen with the eye: a double remembrance; the other less, this of more continuance. I hope the fruit will be answerable.  
The text is a special jewel, set forth with precious pearls. The argument is of weight, How a poor sinner may have assurance of the greatest happiness. The exhortation showeth our slowness, but the necessity of the thing requireth our diligence: good reason therefore. What matter so worthy our travel? to gain all without this, is but loss. We live here in pleasure and ease: is this our comfort? are we at home then? is there not to come a weal unspeakable, or a woe intolerable, with sorrow to live in pain, both in time, and ever beyond all time? Sinners we be: hence conclude w●e must death, and that double. By this apprehension, is nothing but horror of Hell. Assurance of happiness, concludes safety, and joy of Heaven: One of desert; but this not within compass of merit: it is God's gift in mercy, comfortable, a joy unspeakable.  
We all shall see the Lord in the last day (albeit Atheistical Athenians mock at the doctrine of the Resurrection): but we all shall not alike behold him, as we do not alike desire his coming. Some shall see him a lamb, and apprehend fierce wrath, and say; Oh mountains cover us. Some the lion of judah, and conceive joy; and in comfort, cry aloud, Hosannah. Good cause why: they have peace by assurance of pardon and it is the day of their redemption; that did they seek for diligently; this they expected, & desired earnestly, and in the end enjoy the reward.  
To stir you up hereunto, is the drift of my present endeavour. We all need spurring; heavy hearts, and leaden heels, loaden we are with iniquity: so slow to goodness, that all our days we hardly get any grace permanent.  
Gentlemen, accept I pray you my kindness: read with a mind aiming at the end which I propose. Serious meditation helps memory, and settles judgement; but in practice stands the life, which getteth also commendations. You are in eminent place: tongues on both sides talk at liberty; our defence is innocency. No way can ye so glorify God, as by practical profession; nor advance, before the enemy, the honour of the most Reverend your Lord and Master more, then by a holy conversation: so do, and it shall be also your glory. If herein my labour further any thing, it shall be my joy: and if we continue in well doing, it it doubtless we shall obtain mercy. Which the Lord grant, even so. Amen. From my Study at Worsop. Novemb. 12.  
Your loving Friend ever in the Lord, Richard Bernard.   

The Sinners safety, if here he seek for assurance.  2. PET. 1. 10. Wherefore, Brethren, give rather diligence to make your calling and election sure: for if ye do these things, ye shall never fall. 
THE Apostles desire 
The Apostles drift, with the coherence.  is, that with Profession, men should join Sanctification: & therefore in the 5. verse he exhorteth those, to whom he writ, that they should give all diligence to fly the corruption which is in the world through lust; & this is the main proposition or lesson intended. And to bring them thereunto, he first teacheth them the means how to attain to a holy conversation, by adding virtue to virtue, one grace to another, as he showeth in the 
An instruction to ministers.  5. 6. and 7. verses. A duty of a minister who is a spiritual Physician of the soul, not only to show the malady, or advise his Patient to have care to his health; but also to prescribe the means how diseases may be removed, and health preserved. Solomon commendeth the fear of God. Pro. 1. 7. The fear of God is the beginning of Wisdom: and in Chap. 2. prescribes the means to come to the understanding thereof, in the 1. 2. 3. and 4. verses: My son, if thou wilt receive my words, and hide my commandments within thee, etc. In the fifth verse he concludeth, and saith, Th●n shalt thou understand the fear of the Lord, and find the knowledge of God. In like manner Peter, (in Act: 2) after he had accused the jews for putting Christ to death, resteth not in manifesting their misery; but readily teacheth them how they may acquit themselves, and escape the deserved, judgement for such a sin.  
To show misery, without remedy; is to lodge the heart in sorrow, without relief: means must be showed with the matter; the way with the appointed journey: the mind possessed with the one, testeth not content without the other. Therefore must ministers after the Apostles example observe this order; as both reason and necessity itself requireth.  
After the Apostle hath prescribed the means, he urgeth reasons to enforce the practice of the doctrine, by use of the means: the reasons are, because we should not be idle and without fruit in our profession, verse 8. because else we are blind, and cannot see afar of, and also forgetful of a great and incomparable benefit, that we are purged from our old sins, verse 9 because otherwise we cannot have assurance of our salvation; which reason is in my text, verse, 10.  
In which again to us ministers is 
another instruction to ministers.  commended with the Apostles wisdom (to be able to show means to attain to that he would have them do) his godly care also, to have them to use and not to neglect the means which he hath prescribed unto them. Therefore doth he press them with so many reasons, and urge them with such arguments, lest they should be wanting in this duty. For indeed men are loath to lay good things to heart; and more loath to practise.  
We are like Balaam; heaven can we wish, O that we might die the death of the righteous: but we would not live their life. Flesh seeketh after ease, & the way to life is straight: we would not be as Lazarus here, but like Dives far deliciously every day, and yet like Lazarus look for heaven at our ending. Therefore it is needful for ministers to urge and to set us on forward, & to follow our sluggish nature with reason upon reason, as so many goads pricking our consciences, to cause us to stir our feet, and so go on in the way of salvation.  
Bare narrations to slow dispositions are of no force. And, if words take place without weight of reason, it is either the work of faith, which is rare; or levity of affection, which is too common; and to which agreeth well the proverb, Soon ripe, soon rotten: A jewish entertainment of Christ, to day Hosannah, to morrow Crucify.  
Let us then say, & show why: that understanding may be informed, & judgement settled with reason.  
Suspect the ground sandy, where the house is built with sound of words: a little storm will shake it, and easily overthrow it.  
Such as are won sound (as a diseased member perfectly healed) will abide constant. And thus much for the Coherence.  
The words divide themselves into 
The division of the Text.  two general parts:  
1. An exhortation: wherein note, 


1. The ground of it, in the word; Wherefore.  
2 The parties exhorted; Brethren.  
3 The matter of the exhortation, in the words following;     
Give diligence to make your calling and election sure.  
2 A reason, wherein is contained a promise: wherein note, 


1 The condition thereof: If ye do these things.  
2 The thing promised, in these words; Ye shall never fall.     
Doctrine. Of these, as the words lie in order. But first it is not to be omitted, that the Apostle using, in this verse, a reason to enforce the embracing of virtue, as is aforesaid, doth not barely set it down, as the former, but delivereth it by way of exhortation: which argueth the Apostles affection in speaking; desiring that this reason might not only be understood, but also embraced with affection. For exhortations are to inflame the affection to make men zealous, as doctrine is to make them judicious; both necessary to feed the soul. Understanding without fervency of affection is cold entertainment: such grow sooner full of policy, than piety, the best is lukewarmness; a burden that God cannot bear, but must needs spew them out of his mouth: Use. for either the Lord or Baal. And if affection be alone, it is but folly, running into schism or superstition. Therefore must men be urged to affect that which is taught.  
Doctrine. But in that the Apostle is so earnest in this reason, that they may get assurance of salvation, he commendeth unto us, the weight of this argument, chief of all other to be affected: And indeed, if we consider that without assurance we are altogether comfortless, who would not hereby be moved to embrace virtue, and exercise himself therein?  
Without assurance, though we have possession of the best good, we are not in perfect joy. Uncertainty of continuance of happiness in a happy estate, maketh the same less comfortable, the mind often charged with fear of too sudden an end. No man hireth, but he seeketh to know a certain term: and he that hath a Lease for many years, would also make it his own by purchase for better assurance.  
Assurance is a salve to cure fear, it is a stay in wavering and distrust, & the best safety against desperation, that dreadful soul's misery.  
Use. Therefore let it move us to be virtuous, that so we may get assurance.  
For assurance of Land, we will be at cost to pay money: for certain gain, we do travel far: to be sure of promotion, we will serve long, even hard Masters, in drudgery; great men, & not without slavery. And is a virtuous life, a service to the Almighty, the father of mercy, nothing worth? is it so loathsome or irksome that we cannot endure it, to have assurance of heaven, the gain of Glory, and the honour of Angels with Christ for ever?  
Oh! hearken and consider the one and the other. What is the assurance of all the world without hope of heaven? The body's bliss; carrion: the soul's death; damnation. Now to the words.  
Wherefore: that is, because, unless you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paraphrase, explaining the word, for to raise the doctrine  have these virtues, you shall be but idle professors, fruitless, blind, unthankful to God, and without any assurance of salvation: therefore give diligence to live virtuously, and to make your calling & election sure. It is a word, showing how that which followeth, doth depend on that which goeth before: from which we learn, That the discommodities 
The doctrine.  of the want of these virtues, and the good ensuing by them, should make us seek to be endued with them.  
To avoid danger bodily, and to get 
Reasons to enforce it.  advantage to ourselves in earthly commodities, we are moved to seek after those things, by which we may escape loss, and gain some good.  
Men study to become learned, men labour for friends, they travel for riches, and seek for promotion, only for that the benefit of them is so much for man's welfare; and the want thereof held so greatly hurtful, as without them, men are but judged miserable: and yet learning and friends, riches and honour, are nothing at all either so available to make him happy that hath them, as he that hath grace; or so miserable, that wanteth them, as he which is without grace.  
Holy virtues are a pledge of God's love, the fruits of the spirit, the hand writing 
The benefit of ver●he benefit of virtues & heavenly graces & what they ●re.  of God in our hearts, witnessing his love, and confirming his covenant with us. They be so many stays from sliding in slippery prosperity; so many potions, purging out vices; so many pull-backs from vanity; and so many comforts in adversity. They be marks of God's children, and pleasant flowers to deck up sweetly our Temples the dwelling of the holy Ghost.  
What comparison between human learning, and heavenly virtues? between riches of the world, and this wealth of the soul? between these friends here, and Gods good favour? between earthly greatness, & spiritual grace? none at all. And is there any equality in the loss? nothing less. A man that hath grace and virtue, may be and is happy, though he want learning, riches, honour and friends: But enjoy all these without grace; see the end. Hamans' honour occasioned his hanging: Absoloms beauty was his bane: the young man's wealth held him from Christ: Achitophel's learning and wisdom was his destruction; and all this came to pass through want of grace and these heavenly virtues. To conclude, when men are wicked, yea in a high degree of ungodliness, we show the cause in one word, when we say they are graceless.  
Therefore, if the fear of the greatest 
The use with exhortation.  discommodity, or desire of the benefit of the greatest good in any thing may move us to seek for it, to avoid the one, and possess the other; let then the goodness of virtues move us to seek after them, to attain unto them: let us embrace them, and evermore live in the holy practice of them: for, nothing worse than to want them; and nothing more profitable then to have them. It followeth;  
Brethren; The parties exhorted: all those he meaneth as had attained 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fratres uterini.  to faith in Christ, and did make profession of the Lord jesus, verse the first, whom here he calleth by 
The meaning.  the name of brethren; as usually the Apostle Saint Paul also doth in his Epistles, who termeth those to whom he writ (even the Gentiles) brethren; not by nature, not by nation, nor by kindred, but by profession.  
Doctrine. The Prophets before Christ's coming (a thing to be noted) though they spoke unto their own nation, and people of one stock; yet in their prophesying 
Note well.  they did call upon the people by the name of Israel: Children of Israel, Inhabitants of the land, and so forth: but never by the name of brethren, as Peter begun in the Act. 2. 19 and the Apostles elsewhere: to show a difference of the law and the Gospel even in the messengers: the one sort, messengers of the law, were severe, and spoke further off from affection of love: the other, publishers of glad tidings, were loving messengers of peace, & spoke as to children of their father, and brethren in Christ, as the Apostle doth here. In which he showeth first his love to them whom he wrote unto: In which grace, ministers must 
Instruction for ministers.  teach, if ever they will do good.  
Rancour and malice are not fit for preachers of peace: neither choleric passions, in proclaiming joy by the promises of the Gospel: love abandoneth the one, & bridleth the other; yet so as there remaineth a godly zeal to rebuke sin, as we see the Apostles did.  
Doctrine. Secondly, he declareth his great humility, equalizing the saints all of them, the meanest as the greatest, with himself; an other virtue for ministers: a virtue 
A pattern for ministers.  of incomparable estimation: It is the stadle where God will cock up his graces; a chest for his secrets, his own lodging place, there delighteth he to dwell. It is 
Humility commended. Esa. 57 15 Mat. 11. 29  the grace which hath the promise of grace; and one of the virtues by which Christ himself commended himself unto his disciples, & therein to be followed of them. It procureth love, it allureth men's hearts to have a good liking of such, yea and winneth reverence: for he that humbleth himself shall be exalted.  
This is not spoken to take away order 
Prevention of an objection.  in superiority; but only to beat down pride, that men may walk in humility. Neither may hence the inferior presume to challenge equality, because the superior descendeth lower than his place. It is humility in the better, when he maketh himself meaner than he is: but it is arrogancy in the other to advance themselves thereby beyond that they are. If men in authority find any so presumptuous; let them claim their due, to suppress that pride: which they may do with commendation.  
Doctrine. Again, hence may be noted, that men by profession of Christ become conjoined 
jam. 1. 18.  in a fraternity and brotherhood. They have God to their father, who hath begotten them by his word; the Church is their mother that bore them, for she is called his wife: they have all one elder brother the Lord jesus, & all in him taught by Christ to call God, father.  

Mat. 6.  Therefore let us acknowledge this brotherhood, not only by calling so 
Use and exhortation.  one another, as the custom was in the primitive Church, but by living as brethren in the duties of love. Let us not be called Rabbi, for we are brethren: 
Mat. 23. 8  Let there be no dissension amongst us, as Abraham said, for we are brethren: Be 
Gen. 13. 8.  at peace one with another: O how amiable 
Psal. 133. 〈◊〉  a thing is it for brethren to dwell together in unity!  
But ah alafle! hath our profession brought us to any such practice? where is any thing less than love? seek for unity, and behold enmity. Love is not Every man for himself, as we now use: but it is careful for other, whom we little regard.  
The life of love is brotherly kindness: but what shall I say more? we have lost this goodness: kind to none, no not to our own kindred; careful for none, but for ourselves.  
Self love hath withered up all brotherly compassion, that we cannot show forth any works of mercy with commiseration. But where love is wanting, there God is lost, for God is love: where this brotherhood is neglected, there the commandment of love is not regarded; and where this is out of use, there is nothing rightly performed.  
Therefore let us better bethink ourselves hereof, remembering our profession, to mind this duty: believe we cannot our union with Christ, without communion of his Church: and pray we cannot to GOD, but with regard of brotherhood, saying, Our father. If then we have either truth in professing, soundness in believing, or a right mind in praying, we must walk in love towards our brethren for preservation of this holy fellowship, e●en unto the end, Amen.  
Give rather diligence. This word rather 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The exposition. Luk. 11. 28  is not here a note of choice, as if men might choose whether they would be diligent or no: but it is a preferring of one thing before another; and is also a secret correction of the ill disposition of nature, which hath a rather, that is a will and desire to the things of this life, then to seek diligently after heavenly virtues, the good things of the life to come. And it is, as if he had said; Though by 
A Paraphrase.  nature you be apt to be diligent for the things here, for body's welfare; yet I advise you for soul's safety, to give rather diligence to get heavenly graces. Doctrine. In which he teacheth, that men naturally make an ill choice preferring things of the world which have an end, before things spiritual which have no end. And this we suck from the breasts of our first parents Adam and Eve, who believed Satan before God, in hope of earthly good; & adventured the Lords displeasure, and the loss of Paradise for the gain of an apple. Esau would despise his birth right, for a mess of pottage: the Gadar●●s would want Christ, rather than their swine: Israelites desire the flesh pots in Egypt, before the heavenly Manna: Demas biddeth adieu to the Gospel, and embraceth the present world: And the Rulers love the praise of men more than the praise of God.  
Thus hold we bias in this course, as we have a natural inclination: but to heavenly things we may find altogether in us an indisposition: yet ought we rather to give diligence unto that which may better our estate hereafter for ever, as Abraham did, who respected 
Heb. 11.  not the world; and therefore obeyed he the voice of the Lord, and went hither and thither as a stranger and a pilgrim whither God thought good. And assuredly, till we can prefer heaven before earth, grace before goods, happiness before honour, we neither will nor can be zealous in profession, nor upright in practice.  
This Rather giving diligence to heavenly things, and nothing else, made Enoch walk with God, Noah to live righteously, Moses to refuse his honour, to fly the pleasures of sin, and to suffer rather affliction with the people of God.  
This preferring of soul before the 
Dan. 3.  body, and eternity before mortality, made Daniel resolute without daunt of spirit to serve his God; and the three children not to be fearful to answer the king boldly, even when his countenance was changed for anger against them. And therefore let us here take 
The exhortation and use.  the Apostles counsel, and follow after a true and perfect good, rather than that which is false and but deceivable.  
The more we love that which is above us, the less shall we like that which is below. Increase in the spirit, killeth the flesh: and a desire to be with Christ, worketh a contempt of the world. Choose rather the better, and it will withdraw easily affection from the worse. Affect to be with the faithful, and thou wilt soon hate the society of the wicked. Light will not endure darkness, truth falsehood, virtue vice: Christ will not suffer communion with Beliall: where the Ark cometh, Dagon ●alleth down.  
We see then to conclude, If we be ill; why we are no better, the cause is, for that we care not to be diligent for the best things: the virtue whereof is such, as it ever forceth men to amend that which is amiss, more or less, at one time or another. And of this, thus much.  
Diligence. The Apostle useth a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exposition. Paraphrase.  word of great emphasis; Study, do your endeavour, and seriously: as if he had said, bend your wits to bring this matter about, set your minds upon it, be musing of it, and do your endeavour, go about it as much as lieth in you, and that in good earnest, attending thereto; considering it not as a light thing, but as a matter of great weight and importance. Doctrine. Whence he would teach us; that every kind and manner of going about the matters of our salvation, is not enough: but God requireth therein our earnest endeavour. He commandeth us to love him, but also with all our Heart, with all our 
Deut. 6. 5.  Mind, with all our Soul, and with all our Strength. David saith: O my soul, 
Psal, 103. 1.  praise the Lord: and he addeth, and all that is within me praise his holy name. 
Deut. 4. 9  Moses commandeth to keep our soul, but addeth with diligence. This Apostle willeth us to fly the corruptions which are in the world, verse 4. and he exhorteth to do it with all diligence, verse 5. so as our best endeavour is required. Use. And therefore let us be diligent herein; let us seriously be employed in the holy exercises of religion. All that thine hand shall 
Eccles. 9 10  find to do, do it with all thy power: and the reason is given, because there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. Be not lither, saith the Apostle, in thy business, 
Rom. 12. 11  but fervent in the spirit serving the Lord. Cursed, saith the Prophet jeremy, is he 
jer. 48. 10.  that doth the work of the Lord negligently.  
We see then that we are bound, upon a great penalty, to be diligent in the Lord's business. We should so love the house of God, that the zeal thereof (with David) should eat us up. It should, (as Christ said of himself) be food unto us, to do the will of our father. We must not only desire, but hunger after righteousness.  
We are not only to take occasions to serve God, when they are offered, but seek till we find the means. Seek the 
Mat. 6.  kingdom of God, saith our saviour: labour for the food that endureth to eternal life. 
joh. 6. 27  Seek those things, saith the Apostle, which are above: so as we are to take great 
Col. 3. 1  pains to go to God, and ardently affect good things without wearisomeness, Therefore Solomon, in exhorting men to get the fear and knowledge of God, 
Prou. 2.  doth use words of great force, with instances of likeness in things wherein men do use the greatest endeavour to attain them, Pro. 2. 2. 3. 4. he saith not Hear, But cause thine ear to hearken; not have a liking, but incline thine heart, force it with violence & might; not pray for knowledge, but call for it; not speak, but cry for understanding: not get wisdom, if thou mayst carelessly stumble upon it, but seek her as fil●er and search for her as treasure: then shalt thou understand the fear of the Lord, and come to the knowledge of the most highest.  
Wherefore, hence justly are reproved 
Use of reproof to diverse worldlings.  diverse sorts of ill disposed persons. First those that are up early and do go to bed late, eating the bread of carefulness for the world: to it, they are violent in affection; for it they neglect no time, they omit no season▪ they muse upon it; they, like moles, make their habitation in the earth, and can savour nothing but it; day and night these worms do worship this their God Mammon, and in their travel they have all their wits about them (as we say) to manage their business: But for their future being in bliss hereafter, they have no care, they think all time misspent that way; of religious duties they make no conscience at all: If they speak of religion, it is but by the way, no point of set purpose; If they pray, it is but in words, their hearts are far from it, fast a sleep in their bedridden prayers, before they have half made an end; wander they do in their thoughts, no stability of mind towards God. They are ripe of tongue in worldly affairs: and for wit therein, can none go beyond them; but in matters of religion, they be as Idols, or as the people that have eyes and see not, ears 
Mat. 13. 14. 15.  and hear not, and hearts but perceive not: But why is all this? Lest they should see with their eyes, and hear with their ears, and should understand with their hearts, and should return, that God might heal them. So then, if we be such, it plainly appeareth, that we run the way of death, and walk in the path of perdition, except we do amend.  
Let such worldlings consider that the world they must leave, going as they came, naked, with nothing; and then receive, not as they were in wealth here, a place there: but as they were religious, so shall they be rewarded. And therefore sith this world vanisheth, and cannot help, but even as we have sought the Lord, so shall we find comfort; let us be more diligent in seeking after that, which will makes us ever happy without alteration everlastingly.  
Again, the voluptuous liver is nothing 
Voluptuous livers.  less, then of this mind to seek diligently those things that are above: but he, as a beast, maketh his belly his God; and the satisfying of his lust, his chiefest life. Nothing savours with him but pleasures: therefore spendeth he his days in cursed delights, and saith as the careless Rich man, Soul live at ease, eat, drink, and take thy 
Luke. 12. 19  pastime: when in his strength, and in the midst of his pleasures he thinketh of death, he thereby stirs up his mind the more to his evils, saying as an Epicure and Atheist, Let us eat and drink, for 
1 Cor. 15.  to morrow we shall die: he maketh a league with death, and a covenant with the grave: if all die, he dreameth to live; though God threaten damnation, yet he will presume of mercy, until the very days of evil come, wherein he will be forced to say, I have no pleasure in them. When sickness hath summoned him, and fear of present death hath taken possession, then happily will he say: Oh I have sinned, pray for me; I have spent my days lewdly, what shall I do? and if in this agony, conscience seize upon him, than he will roar for fear of hell, then howl and cry out in dread of damnation, oh save; but none shall secure: oh hear, but God will not hearken; woe is 
Pro. 1. 28.  me for my wantonness, woe is me that I have wrought such wickedness: goodness I regarded not, I therefore now feel no comforts of grace: oh that GOD would let me live again, how would I then seek after him? fie upon filthy lust, cursed pleasures a due, vanity of vanities and vexation of spirit.  
Beloved, if we but felt what men feel for sin in trouble of conscience and without comfort, we would not for the world be in their place: we escaping the danger would soon leave sin, & give all diligence to do good, in which only resteth all our comfort; then with gladness and alacrity of spirit we would set forward to the work of the Lord, embrace goodness and live virtuously, that we might not come into the like misery any more.  
Therefore let the fear of it aforehand move us to give all diligence to do well, that we may never taste of that dreadful torment, the apprehension of God's wrathful displeasure, for which Christ sinneles, for our sins sustaining, fell into such an agony, as in the garden he sweat drops of blood (wretched man remember thou this) and on the cross cried, My God, my God, why hast thou forsaken 
Mat. 27. 46  me? and shall we sin rebelliously, and presume of mercy? shall he (forsaken, as it were) fear, who was without sin, and that day and night sought after good things? and may we be drowned in voluptuousness, and (careless of religion) be wholly without dread? O vain imagination, Satanical delusion, cursed presumption! Let us be otherwise minded I beseech you, & think better of it.  
There are also an other sort (to conclude) 
Careless professors, cold Protestants.  who though, as these forenamed▪ they be not wretchedly addicted to their wills, running headlong into wickedness, and wholly careless of religion to the very end: yet are they idle i● their profession, and not careful to use their time so well as they might, but will be content to let occasions, offered, slip; and do think that men may be too curious, too precise, making more ado than needeth, that they can serve God and hear not the word twice on the Sabbaoth: once a fortnight, or once a month may content them: that businesses may withdraw from these too sometime; so as a little liketh them well, yea and less than nothing now & then shall not displease them. But these work not out their salvation with fear and trembling: these do forget how the five foolish virgins let their lamps go out for want of watchfulness, and did knock too late when the gates were 
Mat. 25. 11 12.  shut.  
The spouse in the Canticles, losing the 
Cant. 5. 3. 6. 7.  present opportunity, in her sluggish & careless disposition, had almost lost Christ: who yet after sought him, and found him; but not without strokes and wounds given by the watchmen.  
It will be just with God to punish our carelessness: we have the word offered, we may enjoy it: be not loathing of this Mannah, be diligent in searching the soul's safety. It may come to pass, that when we would, we shall not have it: and whilst we seek and happily find, we shall have no small trouble before we enjoy again our peace.  
We should follow religion and religious exercises (in the compass of our calling) as Elisha did Eliah; neither tarry at Gilgall, nor at Bethel, nor at jericho, 
2 Kings. 2.  though we be entreated: that is, by no means, nor by any occasion to leave off, for fear of losing the blessing, if we be but a while absent.  
Let us, as Ruth protested to Naomi, 
Ruth. 1. 16 17.  so say for religion, we will not be entreated to leave it, nor departed from it, whither it goeth we will go; the Lord do so to us, and more also, if ought but death depart it and us. It is Eliah to double blessings upon thee: It is Naomi fair and beautiful to the soul, though sometime Marah to the flesh. Hence is it, that David 
Psa. 1. 2.  saith, Blessed is he that meditateth in the law of God both day and night. He was not of the mind of these vain professors, nor of their practice: who, not content with the day, would rise up at midnight to praise the Lord. The spirit of God in godly men hath taught them to think, that they should give all diligence to be religious, & that they should not content themselves with formal and customary service, nor at their leisure now or then from worldly business or carnal delights, to think of heaven; but daily were they in exercise of religion, what estate & calling so ever they were in. David a King did not neglect it: Cornelius a Captain was a devout man, and 
Act. 10. 2. 30  prayed God continually: Hannah was in the Temple day and night: Peter was in his holy meditation and prayers at noon: and Daniel a great Statesman, 
Dan. 6.  became so curiously precise in his holy devotion and service unto God, that he would not, (in the peril of his life, plotted by all the Nobles of Persia by an irrevocable decree) cease off to pray, as he was wont to do, three times a day: and yet was he not (as men religiously affected now are termed) a good plain simple man, one of God's fools, of a good meaning, but of no great wit; for by Ezechiel the Prophet, he was called the wise Daniel. Indeed he employed not wholly his wisdom after the world, as men now do: he suffered religion to have in him the rule; which men in these days have least regard of: He would not be politic to lose the peace of a good conscience, which carnal men for honour and wealth care not to make shipwreck of.  
If these examples be of no force to persuade men to think that we can never be religious enough, nor over-precise, so we keep within the compass of the word for a warrant; let them consider the Lord jesus, who was without sin, uncapable of evil, & prone to all goodness, yet did he addict himself to holy exercises, praying whole nights thorough; then assuredly ought we to do much more than we do, yea more than we can should we do, and as much as we can is too little: for when we have done all that; yet still are we unprofitable servants.  
For the world, we think we do 
We keep no measure in earthly things.  never enough: to satisfy our wills, or ourselves in wilful pleasures, we judge it not amiss to keep no measure: delight draweth us to spend much time, to be at much cost; yet nothing too much, nothing too dear: ●ustfull appetites set us to labour, both long and tedious; yet to attain the purpose proposed, we can endure the pains: in a word, nothing after our corruption is at any time beyond that which is meet: where Will ruleth and the heart delighteth, there nothing for that is untunable, nothing unmeasurable, though in superstition & setting up of Idols. Israelites will give their earrings, & appoint a day for cost and expenses, because they will have a golden calf. Papists practise herein doth show this plain: they go far on pilgrimage; they burden themselves with infinite number of prayers; they are at great cost to maintain many Priests and many orders of their religion; they night and day tie themselves to their task; thrice a week they fast; many days in a year they keep (after their fashion) holy, and do strive to do more than ever God commanded, that they might merit. And shall the pure religion of Christ, the truth of God be held so little worth, as we wickedly should imagine that we therein can do too much? that we may therein be too holy? Surely these enemies of God, this antichristian generation, shall rise up in judgement against us, except religion be of more precious account, we better in practice, and cease to be so too too profane, as too many be; whom the Lord God of heaven amend in his due time, Amen.  

To make your calling & election sure.  
THere are diverse ends of our virtuous 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Firmam vel certam, ratan vestram vocationem, & electionem faccre. Eight ends of good works.  living in religion; To show our love and thankfulness to God in obedience; to win such as are not yet called; to confirm the converted; to stop the mouths of the wicked, shaming them by well doing when they speak ill of us; to make our calling and election sure, as the Apostle here exhorteth; to assure to ourselves that inward graces in us are true, and not counterfeit; to show that we are truly engrafted into Christ; and lastly, for the mutual benefit one of another, for our quiet peaceableness in the Church and Commonwealth. These ends of good works we find in the word: these we acknowledge & know to be attained by well living; but that popish point of good works we may not approve, to do good works to merit heaven by in any sort, a devise of man without the word. It taketh away 
Many reasons against justification by works.  from the sufficiency of Christ's satisfaction: it lifteth up the heart of man in the imagination of his own worthiness: it is contrary to Christ's words, When you have done all you can, you are unprofitable servants.  
The godly are commended for good works, but not said thereby to merit; rewarded they are, but it is only in mercy: our best deeds are imperfect; & so far as we rely upon works of the law, so far are we accursed, and have lost righteousness by faith in Christ: before God we stand just in Christ's justice, the form of our justification is the imputation of Christ's righteousness, or the mutual donation and acception (the giving and receiving) of Christ jesus, between God in his mercy and a poor sinner by faith. Our goodness is a menstruous cloth, and none wholly sanctified in perfection. In Adam we lost our spiritual life: In Christ and by him only and alone, we purchase our primary happiness, but not perfectly till we be in heaven in our own persons. Accursedly blind, therefore, as beetles are our Antichristian adversaries, who having so many ends of good works prescribed plainly by the Word, yet cannot see them, but have added one of their own, against all truth, against the honour of Christ, yea and a man's own salvation.  
And thus much to prevent the adversary in his heresy of merit by works: of which we had occasion to speak both from the Apostles scope, urging to a virtuous life by the argument here laid down, the gaining of assurance of salvation thereby; as also from the diverse reading of this text; for in some copies 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is thus: To make sure by good works your calling and election, and so it is in the vulgar which is commonly called Ieromes translation: which may well stand with the drift of the text and truth of divinity in this point; as that very reason added to this exhortation sufficiently confirmeth. Let the adversary pervert good things as he pleaseth, verity is warrantable: Words of good works sound well ever to religious minds, though perverse spirits wrist them heretically to an ill end. But to proceed;  
Two general lessons may be collected from this matter of the exhortation:  
Doctrine. First, that it is no easy thing to be in ourselves sure of our salvation, and settled in the way of life; because the Apostle urgeth us to so great diligence, care, and endeavour about it: which if it were easy needed not. Light things ask not much labour; easy things are soon done, and wisdom requireth not to be much about a little: therefore in that, whereunto the spirit presseth with such reason, & urgeth with so earnest an exhortation, as here; there is difficulty, & to attain thereunto it is not easy? And for proof of this doctrine, let us weigh I beseech you, how hard a thing it is to enter 
How this doctrine is confirmed.  into the way; to abide in it being entered; how easy to decline from the right way; & what trouble is in the recovery, if ever we return back at all.  
Before we come to God, sure we are 
john. 8. Ephe. 2. 1. 2. 3. 2. Tim. 2. 26  the devils; no child so like his father, as we be like Satan our grand fire, who doth rule us, & that as he pleaseth: strong hold he hath of us: easily he will not let us go. In our saviours time, he tormented, rend & tore the bodies of men, whom he possessed, before he would let go his hold; so loath is he to lose us, not of love, but to devour us. If thus he strive to keep possession of the body, how hard it is to win out of his hands body and soul? whereto if we add our own madness herein, that we unwillingly are delivered, rather resisting the means, and persecuting the messengers sent to recouver us that would bring us into the state of grace, than any way willingly yielding ourselves for our bettering; we cannot but grant it true, that it is hard for us to enter into the way of salvation.  
We are naturally like wild beasts, 
Hard to win men to God.  loath to be tamed; we can better away to be savages, to live in our corruptions after our lusts, then walk in any orderly course, if unpleasing to the flesh. What ado is there to win men from their wickedness? some of us from our whoredom, some from drunkenness, some from blasphemous oaths, some from greedy covetousness, some from superstition, some from one thing, some from an other, but especially from our beloved personal sin? God may thunder from heaven against rebellious Israelites, but they will not amend: Christ may lay load upon the conscience of judas, and tell him, that it were better he had never been borne, then to be a traitor to the son of man; but it cannot stay him, covetousness so hath taken hold upon him: john Baptist may call the pharisees a generation of vipers, yet will they still eat out their Mother's side, and keep their conditions: And he may perhaps by long and much labour bring Herod to do this and that, but Herodias will he not forsake: So love we to live in sin, lest Satan should wholly lose v 〈…〉 and God fully enjoy us. We need n 〈…〉 her confirmation herein, but the witness of our own hearts. Many Sermons have we heard, some after one manner, some after an other, to bring us into the right way: our consciences have accused us often, & caused us to fear wrath and destruction: good examples of other before us; God's mercies motives over us; his chastisements upon us; & the rule of reason within us to reduce us; yet have we not left off to do wickedly: as if we had sworn with a high hand to resist both God and all good men, to bring upon ourselves deserved damnation: forlorn caitiffs & accursed wights may we think ourselves, and hence condescend to this infallible truth, that it is very hard to begin to be good.  
As it is not easy to enter into the 
Men hardly abide in the way; when they are entered.  strait gate: so is it a thing of no less difficulty to abide, having set foot into that path of peace. For we being in the state of grace, though we have true graces, yet are we not therein perfect; and the imperfection of good argueth so much of corruption; this affecteth corrupt things, and pulleth us from the desire of that which is holy. Hence is it, that a man findeth in him a continual combat, sometime the flesh prevailing, sometime the spirit: with faith is doubting: with will is an unwillingness, a proneness to evil; but to do good is not present with us: whereupon it cometh to pass, that we sin often, and every sin interrupteth the comforts of a peaceable conscience; which maketh us call into question the assurance of salvation, and worketh much sorrow of heart: so that every man may with the Apostle cry out saying, O miserable man that I am, 
Rom. 7.  who shall deliver me from the body of this death? Upon this our imperfect state & corruption, Satan doth take advantage, he layeth baits to allure us, and snares to entrap us, according to our personal infirmities, from our natural disposition; he maketh motions by internal suggestions, or else prepareth external objects for the senses to draw away the heart: by both or either are we deceived; he tempting, and we either yielding, or but weakly resisting. Thus brought he out of the way perfect Adam, just Lot, faithful Abraham, meek Moses, holy Aaron, zealous David, strong Samson, and that wise Solomon. What man was ever encountered and not overcome, if GOD did not aid the best graces with his second grace? We then see it to be as hard, to abide, as to make entrance into the way of salvation.  
Easily we slip out of the way, 
Hard to recover after relapse.  hardly go we on, back can we run fast: but when we are gone from home, we make small haste to return again: long lay David in his sin, ere he recovered, till the Prophet Nathan came and awoke him in these plain terms saying, thou art the man. Satan giveth such attendance, 
2 Sam. 12. 7  if a child of God be taken wandering, as he can scarcely find the way home again: He either bewitcheth us so with pleasures, that we cannot return, or affrigheth us with fear, as Adam, that we dare not. If we get out of his hands again, and by God's good mercy outrun him, yet is it with such striving, as we almost faint between fear to be held, and hope to escape: weighing God's justice with our sin, we dread damnation; considering our back sliding, scarcely dare we look for mercy, but with sighs, groans, & tears, we come lamenting to the throne of grace, confessing sometime with the prodigal son, Father I have sinned against 
Luke 15.  heaven and against thee, I am not worthy to be called thy son, make me as one of thy hired servants: sometime confessing 
Luke 18.  with the Publican and crying, Lord have mercy upon me a sinner, acknoledging with Esra our unworthiness, saying, O my God I am confounded, and ashamed 
Esdra. 9 6. 7  to lift up mine eyes unto thee, o my God: and praying with David, Have 
Psal. 6. 2. 4.  mercy upon me (O Lord) for I am weak: O Lord heal me for my bones are vexed: return, O Lord, deliver my soul, save me for thy mercy's sake. And thus it may be, after many tears, loud cries bitter weeping, and long suit made, we find at the length favour and pardon: He that cometh the easiliest, returneth with confession of vanity of vanities; all is but vanity in his mouth, and with vexation of spirit in the heart: but many cry, and weep. pouring down many a salt tear from the eye for their former folly, before they obtain mercy. Much trouble then and difficulty is in the recovery of a sinner.  
To conclude, many men of excellent 
Many of singular note have fallen, and never could return again. 2. Kings. 9 10.  gifts, of great note in the Church, famous for worthy acts, have fallen, & never returned again: as appeareth in courageous and valiant jehu, a captain for the Lord of hosts against the house of Ahab, who slew two kings, jehoram and Ahaziah, of juda and Israel: by him was jezabel cast down that cursed Queen, and the dogs did eat her in the gates of Isreel; he overthrew Baal, his Priests and temple, he was zealous for the Lord and took jonadab to be a witness thereof with him. So Demas 
Col. 4. 14.  entertained the Gospel, accompanied the Apostle in his afflictions, saluted the Saints, and was famous in Churches. joash long lived religiously; he honoured 
2. Kin. 12.  godly jehotada, and was counseled by him, he repaired the Temple, and did many things worthy praise. judas was a follower of Christ three years, he preached Christ; in his name cast out devils, 
Mat. 10.  and was an Apostle, one of the twelve, chosen by Christ out of all the world; yet was not jehu his heart upright, but he embraced jeroboams calves, and fell from God and clave to his Idolatry: yet did D●mas forsake the Gospel and entertained this present world, and no mention of his return again: yet did joash fall to Idolatry and cruelty, overthrowing God's worship, and persecuting yea murdering his prophets without repentance: And lastly judas became a miserable miscreant, a thief, a traitor, and in horror of mind so desperate, as after the fact, being hopeless of mercy he hanged himself: Who readeth & feareth not? who heareth and trembles not? we see our beginning; is it easy thence to conclude our ending. Do we see such, so qualified, so famous men to fa●● utterly? & shall we presume of a better end without any such tokens of grace?  
Use. By all this which hath been said, it 
The● are deceived that think assurance of salvation easily attained.  is more than manifest that it is not easy to attain assurance of salvation. It is therefore altogether a fault in such, as labour the least in this matter. Of the world we fear to want: heaven we make no question of. For the body here we take care, and do upon every light occasion distrust & fall to shifts in fear of want: but for the soul we make ourselves sure that it is well, albeit it doth want all the means of salvation, and we ourselves live in our natural corruption unreformed. What is this but carnal presumption? it cometh from Satan's suggestion; A motion from the divine spirit it is not, where this giveth hope of heaven, there it moveth to goodness; this teacheth that the assurance of things above after death is beyond reason, and therefore more hard to be attained, than things below in this life present. Many ways are here to make supply for the body in earthly things; but one way for heavenly. Men may bestow upon thee for this time▪ but God only for the time to come: Thine own labour here may procure thee maintenance; and what thou canst not get, other may give thee: but no man can redeem a soul and give life, man must let that alone for ever: here we are led by sense, but in the other by faith: money can here purchase, but only mercy there: man may deserve well of man, but nothing can he merit of God: We may be superiors amongst men, and yet touching the future good of the soul may be worse than beasts: Dives may far deliciously every day, and yet be so far from assurance of life, as that he is damned at his death: All the world may we win, yet lose our own souls: David can tell us, that he never saw the righteous forsaken touching the things of this life, but the wicked flourishing, & yet come to a fearful end. The way is broad, and the gate wide, that leadeth to destruction, and many run that way; but the gate to heaven is strait, and the passage narrow, leading to life, and many seek it, but few find it: many set foot in the way, few go on any time; and of these few, some turn back again, and a very small number persevere to the end. Of the world we are, and the world will love her own: but we are uncapable of grace, and enemies to goodness, so as God in justice abhorreth us. In the world we may live, though we have offended in many things, (keeping them secret from men) and never make satisfaction, but in an other we cannot, if but one sin be unrepented of and God not satisfied, and the price of blood paid to redeem us by faith in Christ. Here offences committed, may be pardoned by many (the King not taking notice of them) but there is no evil in the soul (though never so secret) but the King of heaven is acquainted with the same, and a pardon must be procured from his own person, and by none but by his own son: else that offendor shall utterly be condemned, and pay the punishment duly for ever, according to the trespass. Therefore if all these things be well considered, and the weight of the reasons seriously weighed, we may rather suppose ourselves to be deluded by imagination, to think the assurance of salvation to be so easily attained, then to be the settlednes of our judgement from a grounded persuasion. And thus much for the first lesson.  
Doctrine. The second lesson is this; that yet there is in this life a true assurance of salvation, in a certain measure, to every one in time ordained to be saved: else the Apostle Peter here would not have exhorted us to labour for this assurance; which the Apostle S. Paul attained also 
Rom. 8. 38  unto in this life: which he publisheth not only singularly in the behalf of himself, but plurally for the rest of all those whom God loveth in Christ jesus. Neither do I say that it is that fullness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of faith, but a certain measure; nor at once, but by little and little; nor to every professor, but to such as are ordained to eternal life. And this is effected by 
How to get assurance. By meditation.  meditation, inspiration, & sanctification.  
To have assurance, we must meditate of God's inchangeablenes, both in his own nature (jam. 1. 17.) as also in his gifts and calling which are without repentance (Rom. 11. 29) we must think upon God's everlasting decree without alteration: of his promises made irrevocably with the manner of delivery, in the time present (joh. 3. 36) He that believeth 
joh. 3. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the son hath everlasting life, to take away doubting, and to establish our hearts in an assured possession thereof.  
No less gain ariseth, by remembering the Lords covenant which he maketh with his, & how it is a covenant everlasting, 
jer. 32. 40  not for a time: and with such as he maketh it, he giveth them grace, & putteth his fear in their hearts, that they never departed from him. jer. 32. 40.  
Lastly we may establish our thoughts upon the ground of a man's salvation: The foundation of God remaineth sure, his 
2. Tim. 2 19  free mercy in Christ jesus choosing some to everlasting life: no inducement in man: before we have being, our end is appointed: nothing good foreseen in us moving God: no way in us is there cause at all of our happiness, but begun from God's free good pleasure, and established in Christ; out of whom we may not suppose any least thing that may be beneficial to work man's salvation, or to procure good to us, which is not freely given of God, and obtained by Christ alone without any respect of us at all. Whence, a penitent sinner may thus comfortably reason; Gods I was, before I had my being, in my being by corruption of nature he found me his enemy, yet did he not hate me, but showed his mercy unto me: he ordained me before the world, that caused him in time to bring me into the world: my sins did not hinder the passage of mercy, because in Christ he would be satisfied for me: I will therefore surely conclude, that God remaining one in mercy, & Christ jesus alway well-pleasing to his father, the cause of my salvation being still one and the same, I will not doubt damnation, for falls of infirmity; when as God's mercy and Christ's merit prevented the same in mine obstinate standing in rebellion. Thus by meditation may we strengthen and settle ourselves in assurance to be saved. Praise the Lord.  
It pleaseth God to afford his children 
By divine inspiration  more in musing on heavenly comforts, than when men's thoughts are bestowed upon other things: he aideth them with his spirit, who openeth our eyes to see the secrets of the kingdom of God, and to know the things that are given us of God: 
1 Cor. 2. 12. Rom. 8. 10.  who giveth testimony to our spirit, that we are the children of God: which witness also is true and not lying, (as john saith). This is the spirit of adoption, by which we are sealed; and the earnest which he giveth, when he taketh us to be his. Have I then the spirit of Christ? I am Christ's; and in him there is no condemnation▪ (Rom. 8. 1.)  
Now lest we be misled by Satan's delusion, and take it for the holy spirits inspiration, 
By sanctification. How to know the persuasion of God's spirit, from Satan's delusion. see Rom. 〈◊〉. 2. 5. 11. 15. 16.  there is a third thing to be added, that is sanctification. For if we have the spirit of God, we are led by it; we walk not after the flesh, but savour the things of the spirit, which quickeneth our mortal bodies; by it we do mortify the deeds of the flesh; by it we are without fear, and dare come to God & cry Abba father: this spirit helpeth our infirmities in prayer, it maketh request for us with sighs that cannot be expressed. This is the witnessing of God's spirit with our spirit: it is not a bare motion, but a true persuasion from the effectual graces which it worketh in us, causing us to live in newness of life. This spirit witnesseth not to our spirit, if it be adulterous, nor to our drunken spirit, nor to our sweeting, lying, blasphemous and railing spirit, nor to our profane and mocking spirit (if such we be) that we are the sons of God: no, no, for our conscience telleth us, that such are the sons of the Devil, and all persuasion of salvation is but Satan's deceivable delusions to secure us in sin.  
The holy spirit will not say we are coheirs with Christ & certain of heaven, whilst we walk on in wickedness; he teacheth in the scripture the contrary, and showeth that there is no peace 
Esai. 57 21. Psal. 9 17. Mat. 25.  to the wicked, they shall go into hell, and all the workers of in●quity.  
Use. Therefore let us not think otherwise, but it is the spirit of Satan, and not the holy Ghost, that worketh an imagination of any certainty of sal●ation, whilst we live unsanctified, in our thoughts, unchanged in our speech, and unreformed in our conversation.  
We see, that assurnace may be had by the foresaid means, it must make us strive by these means for it: which if we obtain; O blessed are we, salvation is come unto us, the comfort of all comforts. Through this assurance, though we fall, we rise again, and doubt not of 
The benefits which arise unto us by having assurance.  mercy when we repent. We joy to heat of death, because we are persuaded to be with Christ, which is best of all; we fear not man, that only can kill the body, for that our souls are in safety: This maketh us desire to be taken from hence, and to be dissolved: This maketh us love and long after the coming of the Lord jesus; saying how long Lord, when Lord, O come Lord jesus, come quickly: 
reve. 6. 10. 22. 20.  This (to conclude) freeth us from all dread of any evil that may befall us, from the rigour of the law: it cannot condemn us; if it do, Christ jesus acquitteth us▪ from terror of conscience: it dare not accuse us; if it do, Christ will speak for us: from death's sting & dead stroke; it hath not right to rule over us: if it do, it's but a while, Christ hath got the victory: from the fierce wrath of the judge in the last day, when he shall be before us, Angels on one hand; devils on an other; about us the world burning; in million● of thousands conscience accusing, crying out to the mountains to cover them; hell gaping ready to devour all to whom Christ shall say, Go ye cursed with the Devil & his angels: 
Math. 25.  But what terror can this be to the penitent, assured of life? none at all. The Devils cannot daunt us, the repentant hath his pardon: Angels will not disclaim us, they here have waited upon us: God will acknowledge us, we have his spirit the assurance of his love: And can the judge jesus Christ condemn us, who is our saviour, and hath by his death acquitted us?  
Lastly, we are freed from the horror of hell, where Devils & damned ghosts be; where pain is endless; the place darkness; the persons punished with fire and brimstone remediless; their noise is hideous; weeping and wailing for time lost and not recoverable; howling & lamentably crying for time present and pains intolerable, they gnash with their teeth one upon an other, their conscience accusing & conntinually tormenting: They languish with pain, wishing to die: but they shall remain and ever be, though liveless, that their torment may be endless.  
Sithen assurance of salvation here delivereth us from the dread of these things, what cause have we to use all means to get so great and unspeakable a good? Oh let us then meditate seriously, pray for the spirit ardently, and live here conscionably, that we may be therefore certain of our salvation, and so live eternally, Amen.   

Your calling and election sure.  
Doctrine. YOur calling, that is, which you have tasted of by the ministry & preaching of God's word; give all diligence to make it sure, see it be not vocal, but effectual; not a calling to an external profession, but to an internal sanctification blossoming forth in good works. Make this sure: but do you ask how? 
How to make our calling sure.  by good works, that is by knowing, feeling, and ever retaining such graces as are Gods good works, wrought in a man effectually called, at the time of his conversion. The true knowledge of 
By knowledge.  the Lord jesus is a work of God in a man's conversion (Act. 9 5. 18) who openeth the eyes of the blind, turneth men 
jer. 31. 33  from Satan to God, from darkness to the light (Act. 26. 18) True sight of sin, with humiliation for the same is an other: 
Humiliation.  when certain were converted, they saw their sins, confessed them, & left them. Act. 2. 37. and. 19 18. Faith in the Lord jesus is an other; the first grace of one truly standing in the state of grace: for he is not by the word called effectually, that believeth not faithfully; for hearing brings believing: and such as are 
Rom. 10, 14  called of God, believe in the son (joh. 8. 30. Act. 8. 37). After this followeth a pliable heart to obey God: the stony heart removed, in stead thereof God giveth a heart of flesh, yielding subjection to God, his word and spirit. (Eze. 36. 26. 27.) This will make Paul going to persecute, ignorant of Christ, after one question made and answered, (Who art thou Lord? I am jesus whom thou persecutest), 
Act. 9  in the next place to say, Lord what wilt thou that I do? not making any more resistance. This made David ready to do any thing willingly at Gods bidding; yea, and it causeth us humbly to condescend to his good pleasure, and say with Ezechias, The word of the Lord is good; with Ely, It's the Lord let him do what seemeth him good; and always with jesus Christ, Father not my w●●●ut thy will be fulfilled. Lastly, the 
Union with Christ.  Lord worketh an union of heart & spirit with other in Christ 
* ●er. 32. 40 : whereby it cometh to pass that we do conjoin in one together one with another: thus, Act. 2, 42, the church is set forth, & in that verse are 8: graces of the Church; their constancy in this word they continued, in the next word 
The eight graces of the Church.  daily their fervency, with one accord their unity, in the Temple their audacity, in other words following, their charity, familiarity, alacrity & sincerity, unto which by the voice of Christ they were called, and wherewith we must be endued and therein continue, else we cannot make our calling sure.  
Use. Therefore such as remain in blindness, such as are not humbled for sins, never came to the sight of them, never sorrowed or sought for pardon for them, but live in their lusts, & laden themselves with iniquity; such as give not credit to the word of God, believe not his faithful messengers; such as be obstinate & stubborn, refusing the easy yoke of Christ, or to draw with the godly therein, but rather mock at holy exercises, rail on such as desire to please God, endeavour to bring trouble unjustly upon them: these though they be come to external bare profession, yet sithen they are not come to reformation, by their calling, they cannot be sure that they are saved: they may live in the Church, but yet are none of it; tars they be, but none of the Lords wheat: they are in that number of the many called, but not of the few that shall be saved: they are like the guest coming in without his wedding garment, whom the Lord one day will command to be bound hand and foot, and to be cast into utter darkness, where is weeping and wailing, and gnashing of teeth.  
Calling and election. In the order of 
Exposition.  causes, election is before vocation: for therefore are we called, because we are elected. Rom. 8. but in searching out our salvation, according to the work wrought upon us, and the same felt in us, calling must be before election; so is it in justification and sanctification, that is before this, if we note the cause and effect; but this must we find in us, before the other, for our own assurance: sanctified we be in our own persons, but justified only in Christ's righteousness: Election is secret in God, and by effectual vocation known and revealed to us, and the first sensible work of GOD upon us touching souls safety: God cometh forward, beginning in and from himself to do us good; we, to find this, must go backward, from within ourselves, by sanctification to justification, by vocation to election, and thence conclude our eternal salvation. Therefore 
Esay, 43. 1.  is it that here the holy Ghost hath thus set down the words, and the like else where. The wisdom of God doth nothing without just cause: he breaks not order, as ignorant of order: neither sets down matter as mistaken; but ever to teach us from thence somewhat, which by the help of God's spirit we understanding may further to salvation.  
Doctrine. From this order first we learn, how to make sure our election, if we have made sure our vocation. There is no doubt of the former, where we make certain the latter: and he that cannot find himself called, cannot possibly be truly persuaded, that he is one of the elect: for he hath not the next and immediate work of God following election, & going before justification. Use. Therefore to know our election, watch for our 
Rom. 8. 30.  calling, follow the means, the ministry and preaching of God's word; the ordinary means to bring men to Christ. It pleaseth him by the foolishness thereof to 
1 Cor. 1. 21. Rom. 1. 16  save them that believe. It is the power of God to salvation: where this is carelessly neglected, such shall find no other means to be saved; and such as persecute it, may fear justly to be damned.  
sithen our election is made sure by our calling, and our calling confirmed to us, as is said; I need not say more of this: yet because the word affordeth us more marks to settle ourselves in better assurance, a word thereof or two, also.  
Our election is further made sure by 
Marks of election.  other marks of the elect, if we find them in us, & they ever remain upon us: which is, to be sanctified (1. Pet. 1. 2) fruitful in good things, (Ioh●●. 16) sequestered from the world (joh. 17. 6. & 15. 19) a note which is notto be loved of the men of the world, perseverance (joh. 15. 16) following after Christ (joh. 10. 28) without departing from him (1. joh. 2. 19) love to the godly, (1. joh. 3. 14) faith in God's promises, and a holy reverence to God's ordinances, his word and sacraments: and he that continueth herein unto the end shallbe saved.  
Again this order observed preventeth 
Another use, how to prevent the abuse of that holy doctrine of Predestination.  presumption in the doctrine of predestination. If I be ordained to a certain end, saith the wicked wight, and that God's decree must stand, then it's no matter how I live, it's all one to serve God or to live as I like best: if I be ordained to be saved I shall not be damned; if to damnation, it's in vain to hope for heaven. It is true that God's decree shall stand, but it's a desperate spirits collection, to hold therefore that we may live as we list. Election is secret, & so God's decree, his will unrevealed: whence we may gather nothing, but as the scripture, the written word, his revealed will teacheth. It avoucheth predestination, & Gods unchangeable decree: but it saith, Work out your salvation with fear & trembling, & so beareth down presumption. It talketh of reprobation, but not to make men desperate: for touching every man's self in particular, he is to hope the best, & may say with the king of Niniveh, Who can tell if God will turn and repent and turn away 
jonah. 3. 9  from his fierce wrath that we perish not? Every man in particular by the revealed will of God is commanded to live religiously, and so bound to believe his own salvation: this word are we to live after, and strive we must to go in at the straight gate, hoping to find passage. 
Math. 7.  No man is to judge himself to be damned, whilst he here liveth in the way to be saved, if he wilfully refuse not the means. None will so reason from God's decree concerning the body; It is said, that man's days are determined, the number 
job. 14. 5.  of his months are with God, & that he hath appointed the bounds which man cannot pass: who hereupon will thus resolve? then will I be careless of my life, I will neither eat nor drink, nor use means of life, because I cannot live beyond my appointed time. Herein is none so mad; but for all this, will use the means which God hath appointed to live by, for that his time is kept secret from him, and only known to God: even so should we do in this case, for our souls, use the means to live for ever, so are we commanded: this we know; but whither God hath rejected us before the end, we know not: neither may any one herein make search, but understand in sobriety that which is meet, obey what is commanded, believe what is promised, and cease to imagined desperately, and sin not presumptuously, & hope well in the end. And so shall we make sure to ourselves that which is ever certain and unchangeable with God: this note. And thus much for the exhortation: the reason followeth.  
For; a note of a reason of the exhortation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Enim.  which goeth before, concluded as an use from the former arguments: a grammatical observation in this conjunction, to be well marked; there is difference between for & therefore; both in this verse: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quapropter.  for showeth the reason of that which goeth before, & therefore concludeth somewhat from the antecedent by necessary consequent. The thing chief herein to 
What to be observed as the doctrine, from the Apostles practise.  be marked is, that the Apostle neither ex●or●eth to practise, but upon manifold instructions before; neither endeth the use in the exhortation, without showing also further reason why: Thus he guardeth before and behind his words, urging by reason as did john Baptist and our Saviour, to well doing; that so they might take place. He well kn●w men's slowness to practise, and that they need have good grounds laid before them to build thereon the exhortation to obey, and also reasons after to persuade thereunto. All of us naturally affect to know; but without love to do: whence it is, that men unregenerate can run to hear sermons of controversies, (such as preach by sentences, that can now and then satisfy fantasy with some novelty) & return with their mouths full of praise, applauding the person, who hath ●ailed happily to press all to practise, and sanctification of life. Learning is God's good gift, eloquence a singular blessing, wit and memory rare ●auours, to make men amongst men honourable: but unless these be employed in the ministry to make men virtuous, as the Apostle doth here, Saint Paul in his Epistles, & as the Prophets did, and profound I see with his admirable eloquence, we may hear, learn, speak and admire, as without obedience, so without hope of that heavenly inheritance. Use. Therefore let our wit for invention of reasons, our learning to collect sound grounds, be guides to our liberty of speech in utterance, and this gift end in exhortation to good works, and to make men zealous. So deal we faithfully, the people shall reap benefit, and we that preach gain great comfort by our labours in winning souls, which only we ought to aim at, and therein rejoice.  
If ye do these things. The conditional word, If, in the Original is not expressed, nor the person Ye; the words 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec faciet●s.  being, These doing: but the person and the condition is necessarily understood, and therefore expressed in the translation very fitly: which we following in the division of the Text, do take as granted implied in the text. Doctrine. Whence we learn, that God so promiseth assurance of salvation, as we have care in us, to live well and to keep the condition: the one cheereth the heart; but lest we be wanton, the other is added to keep us in awe: but nevertheless, here may we not think therefore, that God's gift is not free, or that it is changeable, except we make it sure: no such end of the condition.  
GOD first bestoweth freely, without any thing on man's p●●t: so he gave Adam first 〈◊〉 pre-eminence over all his other creatures, and placed 
Gen. 1. 26  him freely in Paradise, without any forenamed condition, than afterward expresseth he man's duty to be performed, not as a cause procuring or continuing 
Prevention.  goodness, but as an effect of love in hearty thankfulness, or as a token and sign by which we may know God to be so long in us, and with us▪ God promised Christ, of his mere good pleasure; Adam never once desiring, no● at all deserving 
joh. 3. 16.  that favours Christ came in the appointed time, and was freely given for us, of love in mercy and compassion; all this done truly, fully, and absolutely on God's part: yet after commanded he the obedience of faith, and promiseth salvation, with condition of believing, 
Mark. 16. 16.  on our behalf; not as a cause, but as a sign by which men may know to whom Christ is freely given of the father, and in him have eternal life.  
It is then, as if ●eter had said; If ye do these things, you thereby have a true sign and token from God of his love everlasting and shall never fall from him: the like is that in the Psalm 15, 6. He that doth these things shall never fall.  
Use. Therefore to attain to the benefit of this promise, let us here look to the condition; which is, carefully to exercise ourselves in these virtues afore mentioned. First well doing, keepeth us from evil; every gift of grace is a sentinel to 
First reason.  watch against the opposite vice, seeking entrance to the heart. Hold sobriety, drunkenness getteth no place: chastity preserveth from dishonesty; fervency of spirit cannot abide lukewarm to lodge with it; light liketh not of darkness; righteousness of unrighteousness; knowledge of Ignorance; nor godly humility of Satanical pride and arrogancy; & look how much we have of goodness, so much advantage get we against wickedness: every virtue advancing itself and keeping it proper place in the soul, when the contrary vice as●aileth it; Satan suggesting, and by outward objects enticing the heart to yield thereunto.  
Secondly, these virtues are the fruits 
Second reason.  of the spirit: whence a man may conclude, that he hath the spirit; and he which hath this hath Christ, without whom no redemption, no salvation. These virtues are pleasant flowers, which gathered, are asweete nosegay to garnish our souls with, for the Lords delight. They are the guarison of the holy Ghost lodged in the soul, to keep out such evils, as yet have not entrance, and to bridle ill motions of the heart, daily arising, that we perish not. Thus much of them in general. But let us, if but briefly weigh them in particular; and the goodness of them, will more allure us to love them.  
Faith is the crown of graces, and the 
The commendations of several virtues: Faith.  root of virtues; it maketh morality by the law, to turn into Christianity by the Gospel: without it we cannot please God: by it we make the word preached profitable: and by it we apprehend Christ, who satisfieth justice, assuageth wrath, bringeth down mercy, and heaven gates are open for us, and we enter, and take possession.  
Virtue, integrity; the general word 
Virtue.  for a special, which is the breastplate of righteousness, keeping countenance without blushing; it is the joy of the spirit, and maketh men bold as a Lion: it dare answer at the bar to the best, & say truly, Not guilty; it desireth trial, and therein always getteth approbation, and credit of every cause; not fearing malice, though lying and deceit manage the matter with all the friends that may be made: it maketh man look up cheerfully unto God, and so resteth quiet in his own innocency.  
Knowledge; it is the candle of the soul, 
Knowledge.  the rule of actions, the discerner of causes, the judge of controversies, the guide of affection, the bridle for the tongue, and the life of conscience, and the first motor to obedience: it saveth from error, condemneth heresy, and standeth always for verity, if perverseness of spirit turn it not into sophistry.  
Temperance; knowledge is the first motor, this is moderator: it qualifieth & 
Temperance.  allayeth extremes; it is in nothing violent: it preventeth liking before looking; it stoppeth rage of lust, and bridleth appetite; it discusseth causes with deliberation; it ordereth words with discretion; hot spirits by it may expostulate injuries done without contention: by it, knowledge telleth his tale wisely, and integrity is bold with safety.  
Patience, is the mother of peace, a strong back to bear all burdens; it 
Patience.  saith nothing to reviling speeches, and is not an avenger of private injuries: it waiteth for accomplishment of promises long; it is the daughter of humility, and the safe conductor of integrity: by it we possess our souls, and the enemy getteth not advantage; it is never in want, dwelling always with contentment.  
Godliness, this is the chief goodness; 
Godliness.  by sense we are better than the creature senseless; by reason, better than the beast; by religion, better than man only having reason; but godliness is the quintessence of religion: it is the especial fruit of faith, sincerities comfort, the principal end of all learning, the perfection of all knowledge, the creatures admiration, and here to the mightiest in the world their highest exaltation: godliness is great gain; it hath the promise of this life, and of the life to come.  
Brotherly kindness, the procurer of love, 
Brotherly kindness.  the disposition of the heart, to do good to other; it granteth favour to every frined; it liveth ever in charity; it is merciful and dareth, it is ready to do pleasures, and liberal without delay; it is the goodness of a merciful heart, pliable to every good work.  
Love is the last, which is the fruit of 
love. 1. Cor. 13.  brotherly kindness; the grace which the Apostle so highly extols, and need not here to be stood upon: but I will conclude it, with that absolute commendation, that Love is the fulfilling of the law. And thus we see, what reason there is for us to have these excellent virtues, and to exercise ourselves in them, that we may never fall: otherwise we are without certainty of our salvation and tokens of eternal comfort.  
The lose and careless liver, the vicious 
Reproof to the lewd & vicious.  and lewd man is here utterly left hopeless; he cannot look for heaven; the scripture tells him, that there he hath no inheritance: he that committeth sin is of the Devil, the reward is death, the 
1. john. 3. 8 Rom. 6. 23. Psal. 9 17.  wicked shall go into hell and all the people that forget God. If any, for better satisfaction, would know for what sins in particular death is threatened, and for which men are denied heaven; they shall find, that every sin unrepented of procureth damnation; but it pleaseth the holy Ghost to number up many particulars: the places not unfit to be mentioned, to see and consider of them, Rom. 1. 29. 30, are reckoned up 
Rom. 1. 29. 30. reckoned up 23 sins.  three and twenty sins, unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in evil part, whisperers, backbiters, haters of God, doers of wrong, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, such as can never be appeased, merciless; for which, not only they that do them, but also that favour them that do them are worthy of death. In 1. Cor. 6. 9 10. are set down ten kinds 
1 Cor. 6. 9 10. ten sorts of vicious persons.  of vicious persons; Fornicators, idolaters, adulterers, wantoness, buggers, thieves, covetous, drunkards, railers, and extortioners, which shall not inherit the kingdom of God. In Galathians. 5. 19 20. 
Gal. 5. 19 20, works of the flesh 17.  are particularized seventeen works of the flesh; Adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony: which whoso doth, shall not inherit life. In the second of Timothy, 3. 2. 3. 4. 5. are reckoned up nineteen sorts of the 
2. Tim. 3. 2. 3 4. 5. Ni●eteene sorts of ungodly.  wicked and ungodly, who will rise up in the last days, when times shall be perilous: lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, no lovers at all of them which are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having a show of godliness but have denied the power thereof: from whom, such as truly profess Christ must turn away. In the Revelations, 21. 8. there are eight sorts threatened with the second death, and 
Reu. 21. 8. Eight sorts.  to be tormented in the lake which burneth with fire and brimstone: Fearful, unbelieving, abominable, murderers, whoremongers, sorcerers, idolaters, and liars. The spirit saith, Revelations, 21. 20, None defiled shall enter into heaven. But our saviour in Mark. 7. 21. 
Mark. 7. 21, 22. are 14.  22. whereto add Math. 15. 19, telleth us of fourteen evils which defile a man. Evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceits, uncleanness, a wicked eye, backbiting, pride, foolishness, false testimonies, and slanders. And therefore such shall not inherit the kingdom of God and of Christ. These six be the chiefest places 
Sixty and odd distinct sins mentioned in six places.  in all the new testament, setting forth so many particular vicious persons & hate full sins: wherein albeit, in some the same be again repeated; yet in all, there be distinct and several in number three score and odd, besides other sins mentioned in several places elsewhere, which without repenting of and forsaking, deprive men of life and salvation. If any of us yet bless ourselves in our hearts hearing so plainly these things, then consider what the Lord saith to such, Deut. 29. 20. Great and fierce is the wrath of God against such a one. 
Ma●ke and consider thou that readest, & presume not.  First he saith plainly that he will not be merciful unto him: secondly, that his wrath and his jealousy shall smoke against that man: thirdly, that every curse written in the book shall light upon him: as if the curses in the former chapter mentioned, above forty and three, were too few to plague such a presumptuous Caitiff; but all the curses in the book must light upon him; and lastly, the Lord will root out his name from under heaven, and separate him unto evil out of all the tribes of Israel. What is this, but to deprive him of the communion of saints, and to pronounce sentence of damnation against him, in the last day? O therefore thou that hearest consider, as some that have heard it: If God's truth herein may be taken for truth with thee, if the anger of God may prevail to fear thee, if the fierce-wrath of God may terrify thee, if all the curses in God's book denounced may work any dread in thee; hope not vainly of mercy whilst thou livest unrepentant of any sin: let not conceit of pardon make thee put far from thee the evil day; for, surely else in one sin thou shalt be punished, and thine end confusion: mark, understand and pray.  
Ye do. The condition is, if we do 
Doctrine.  these things; not hear, learn, profess them: doing is that which hath with God approbation; after our deeds shall we be rewarded, Rom. 2. 6. Math. 16. 27. 2. Cor. 5. 10. Math. 25. 35. 42. Use. Therefore let us hope well, if we be doers: here is approved the reading in the exhortation, make your calling and election sure by good works: for the reason of assurance here, is from deeds: If ye do these things; that is, If ye show the fruits of these eight Christian virtues in good works, ye shall never fall.  
This is seriously to be noted; for that most think to have eternal life, and yet are no doers of these things; but upon false evidences claim a right in that which without good works they shall never enjoy. For as assurance here, is upon condition, that we be doers: so there is nothing otherwise approved, though we do bring in many things to persuade 
Eighteen deceive able evidences which men presume to claim heaven by, without good works.  us otherwise. 1 Thou art baptized, what then? Neither circumcision availeth any thing, nor uncircumcision, but the keeping of the commandments. 1. Cor. 7. 19, but a new creature. Gal. 6. 15. 2 Thou art a hearer: what of this? Not the hearers but the doers of the Law shall be justified. Rom 2. 13. He that heareth & doth not, is a fool. Math. 7. 26, & deceiveth himself, ●ames. 1. 22. Thou knowest the will of God. never a whit better without obedience, thou shalt be beaten with many stripes, Luke 12. 47. thou increasest thy sin. ja. 4. 17. and the scripture saith: He that saith he knoweth me, & keepeth not my commandments is a liar & there is no truth in him. Thou believest: so do the devils, and more also; they fear & tremble, which thou dost not & so art worse than a devil: but if thou hast faith, show it by thy works, jam. 2. 8: else its dead, and thou a dry tree for the fire. Thou lovest God: then hearken: This is the love of God, that we keep his commandments. 1. joh. 5. 3. Thou hopest yet well; but without cause at all: for he that hath this hope in him purgeth himself as he is pure. 1. john. 3. 3 Thou fearest God: then thou must add with 
Eccle. 12. 12.  Solomon to it, fear God & keep his commandments; for they are never separated. Thou dost profess Christ the Lord: so did the devils; but, Not every one that saith unto me Lord, lord, shall enter in●o the kingdom of 
Mat. 7. 21  heaven, but he that doth the will of my father which is in heaven. Thou canst preach: a sounding brass & tinkling Cymbal without works: many will say in the day of the Lord that they have prophesied and cast out devils, yet as workers of iniquity, God will reject them, & send them packing with devils. Mat. 7. 23. Thou usest to pray: but where no practice is, there is but hypocrisy; Let every one that calleth on the name of Christ, depart from iniquity. 2. Tim. 3. 19: else may we call, but God will not hear us. Isai. 1. 15. Thou happily dost fast: but it is no fast that God requireth, without obedience. Isa. 58. 6. 7. Thou comest orderly to the Church; more of fashion then of sincerity, without doing Gods will: God requireth it not at thine hands to tread in his courts, whilst thou livest unreformed ●●ai. 1. 12. Thou makest the house of God a den of thieves. jer. 7. 10, 11. Thou payest duly tithes and offerings, and observest the appointed days to keep them holy: Without subjection to Gods will and commandment; he is wearied with them, he cannot suffer them, and to thyself they are iniquity, Isa. 1. 13. Thou hast often good motions and flashes, making thee wish well to thyself; so had & did Balam that wicked wizard. Thou hast more than so, Thou canst be moved to weep now and then: so could Saul. 1. Sam. 24. 17, and Esau found no place to repentance, though he sought the blessing with tears. Heb. 12, 17. Thou canst bow at the name of jesus and often be made sad by the word, and canst in countenance and gesture carry thyself religiously: So Devils did fall down and worship Christ. Felix, he at the word trembled, and Ahab humbled himself before the Lord. 1. King. 21 27. 29. Scribes and pharisees looked sad, and were in show full of gravity & holiness. judas did show reverence to Christ and said, Hail master: yet Devils are damned spirits: Felix a heathen miscreant, Ahab an accursed Idolater, who had sold himself to work wickedly in the sight of the Lord, Scribes and Pharisees notorious hypocrites, and sworn enemies of Christ, and judas was a devil and a traitor. And therefore it's not bowing nor becking, nor looking sourly upon the matter, neither any gesture or fawning fashions, that can without holy obedience make men persuade themselves truly of their happiness.  
Thou dost speak well of God and his ministers, praise them and commend them as they deserve: So did the Herodians commend Christ, with most high commendations, 
Mark. 12. 14.  so as they could not speak better: So did the Pythonist so commend 
Act. 16.  Paul and Barnabas, as no man can say more of the worthiest servants of God, nor more truly; yet the one sort Christ his enemies and the other possessed with a devil. Good words than cannot go away with it: we may like Sermons now and then, we may commend the preachers of God's word, and yet be out of the state of grace: to conclude, Thou musest of thy good meaning, though thou dost amiss: but remember, Vzza had 
2. San. 6. 7.  no ill meaning, To save the ark from falling, yet against God's word; for which it cost him his life. Mean well, but let the word rule thee, and live thereafter, and then doubt not to find peace for ever.  
Use. This I have urged, thus much: first to pull down the presumption of common and time serving protestants; and secondly against the Papists, who do say we allow not good works, but do make our religion a religion of liberty & of faith without works.  
Doing. The word is in the time present, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine. Exod. 3.  to show that only present doers may look for a blessing; God is I am; not I was, or will be: so must we all be now, that which we ought to be, Psal. 15, the question pronounced in the first verse, Lord who shall dwell in thy tabernacle, 
Psal. 15.  who shall rest in thy holy hill? the answer is made in the time present, he that walketh, worketh & speaketh; to show, that such (as is in the verse 5) shall never be moved.  
This serves to reprove two sorts of 
Use of reproof against backslyders.  persons: first such as have done well, men of the time past, but have fallen away from that which they were; these are hopeless of heaven, except they return again, because they have lost that which should give them assurance, Well doing; also for that the scripture saith, that such can look for nothing but vengeance: Heb. 6. 10. Therefore if we have left off, either in whole or in part, let us return to our first love, else we shall never be able to 
reve. 2 5  answer it; for what do we dislike, that maketh us not either at all religious, or not so much as we have been? the Author, 
Nothing in religion should cause us to leave it.  that is God, the everliving God: matter, that is jesus Christ, verity & holiness & virtue: manner, that is, in spirit & truth: the end, that is God's glory & our eternal sasafety: we therefore have no cause from religion itself to leave it; but the cause must be found, to be either the devil, as in judas: or in the world, as in Demas, or the cursed corruption of our flesh, as in Solomon, that hath drawn us away from God to the Devil, from heaven to the earth, from the spirit to the flesh, a mad and miserable exchange: neither let any of us dream to be better for that we have been, except we be as we ought: For the righteousness of 
Eze. 33. 12  the righteous shall not deliver him in the day of his transgression. They that forsake the 
jer. 17. 13  Lord shall be confounded: they that depart from him shall be written in the earth. Dogs are such as return to their vomit, 
2. Pet. 2.  and swine to wallow again in the mire. It will not serve judas turn to say, I was an Apostle, no● Demas that he was a disciple, nor jehu that he had a zeal for the Lord God of hosts, nor joash that he was a good king for a time: for than would Satan shuffle in amongst the rest & hope to have a share, & might say; Lord let me have entrance, for I was an Angel in heaven, and so never were any of them. Brethren know this, If our lamps light go out before the bridegroom come, we may call, the gates being shut; but the Lord will say, Go ye cursed I know you not. Therefore let 
Heb. 3. 12.  us take heed brethren, lest at any time, there be in any of us an evil heart of infidelity to departed from the living God.  
Second sort are such as be all for the time to come, who have not yet attained 
Reproof to such as defer off their amendment.  to well doing, living in hope for hereafter; youth dreaming to see old age, and then think they, it is time enough to repent, as if it were not said: Remember thy creator in the days of thy 
Eccles. 12. 1.  youth, while the evil days come not, nor the years approach wherein thou shalt say I have no pleasure in them. May we give the first of our life and best of our years to the service of Satan? and think we that God will receive us in old age, when sin hath forsaken us and not we it? old persons suppose to live yet longer, and so defer off till the last gasp, when the general summoner hath called them upon their death bed; but late and constrained repentance is seldom true. Our time is not, when we will, but when God doth call; hear we must when he 
Pro●. 1. 28  speaketh, or else he will not hearken when we pray. The first and best is his due; the last & worst of us, he justly may reject; our yielding to his will by his word, is voluntary subjection, which he accepteth; but to his will by his work, is constrained obedience for fear of destruction, which he little regardeth. God indeed received to mercy the thief in the last hour; this cannot be denied; but yet one only, though there were two; one, that a true penitent sinner may not despair; & but one, that ungodly wilful transgressors, may not presume. Many cannot hear the threats of the Law, for fear of desperation: yet can they willingly run on in sin, & so perish by presumption. By this, many millions of thousands have fallen headlong down into hell (remember what Christ said of 
Luke. 17. 27 28.  Sodom & the old world) but the Scripture mentioneth few that have gone to destruction by desperation, Cain, Sau●e, Achitophel, & judas. Dost thou hope, to speed as did the good thief? and why rather dost thou not fear to be like the bad thief? they both were in one case, had the like punishment, Christ between them, and death before them: nay the worse thief had the good thieves rebuke & admonition to warn him of his wickedness, and to cease to sin; yet he had no grace to repent. Means will not prevail in the latter end, where God vouch safeth not the gift to amend: If thou dost persuade thyself, that God will give thee grace then to repent; thou art deceived, if now he offer grace and thou refuse it. At what time soever a sinner doth repent from the bottom of his heart, at that time will GOD freely forgive; but that time is not when we lift, God is not at our beck, but the time is at his call. To day if ye will hear 
Heb. 3. Psal. 95.  his voice harden not your hearts: to day if we be not ready, we shall be less apt to morrow: the longer we continue in sin the older it is, and the more strength it getteth: It is not as other things, the older the weaker; but daily it groweth stronger. If we say we can repent when we will, that is not in our power: and if it be, then if thou dost not repent now, and can, thou increasest sin by wilful transgression, and so makest more just thy deserved damnation.  
Therefore let us now amend, & not defer 
Conclusion.  off till he after, when at death there is no remedy but either to heaven or to hell, to God or to the devil; in which case men hardly or never find that comfort which presumptuously they have expected, but do die as they have lived in sin without sense or taste of joys everlasting, prepared only for the righteous: for, He that believeth in 
john. 3. 36  the son hath everlasting life; but he that obeyeth not the son, hath not life, but the wrath of God abideth upon him.  
These things: that is which before he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath mentioned. Men do many things; some, the inventions of their own brain; some, the custom of forefathers; some one thing, some another: but not these things, that is which the word teacheth, 
Men do, but not what they should do.  the perfect rule of righteousness, from which we may not decline to the right hand or to the left; neither adding thereto nor taking there from: for if we do, we keep not our standing, we lose our comfort, and wander without our guide we know not whither; some wholly as Aposta●ates; some in part persisting obstinately as heretics; some against love as schismatics; and most as lawless, for our lives like profane Esau's, will despise our birthrights and sell heaven, soul's health, conscience comfort, the words of eternal life for a mess of pottage, even for our momentany pleasures, lusts and liking in this life.  
Many there are which will do this 
Men do some things but not all things.  thing and that thing: these singularly, but not these things plurally; when a man desirous of the assurance of salvation, must be studious of every virtue, which helpeth thereunto: It is the nature of virtue to love virtue: whence it is that one virtuous man imitateth an other, wherein one seethe another to go before him any way. One, two, or few virtues cannot live, where other virtues are either hated or not sought after: one dependeth upon another, as links in a chain, and cannot be sundered; we may not be like Agryppa almost a Christian, for almost is not a Christian; neither content ourselves with many things, as Herod, though with gladness; whilst we nourish some sin, and be infected but with one notorious vice. God will have all of us or none of us; though Satan desireth but any least part, he well knowing that where he hath any thing at all, God will have there nothing at all. He that breaketh one of the least of these commandments shallbe the least in the 
Mat. 5.  kingdom of God: james saith, He that 
james. 2.  breaketh one is guilty of all; and one vice is enough to overthrows, though we have some virtues: one sin of covetousness overthrew judas; the desire of a bribe got Gehezi the leprosy; Samson his lust, lost him his strength and eyes: Cain's envy made him so to sin as he became accursed: Ismaels' mocking cast him forth: Esau's profaneness lost him his birthright: Ely his indulgency was his breakneck: Michols deriding spirit made her barren: and Ananias, for hypocrisy, was a spectacle of judgement to others: Herod, albeit he do many things, yet will have his Herodias, his beloved sin still, for enjoying whereof we are content to leave other vices. I 
We will leave any sin to keep our beloved sin.  will, saith the boon companion, do any thing and let me be but drunk: And I saith the carnal caitiff, and let me but satisfy my lust, be wanton, live in dalliance and commit filthiness: And I saith the covetous man, and let me gain goods and wealth: And I saith the proud man, and yield me honour; little knowing that such a maister-sinne is not without his many attendants: It ruleth; but the other have their power, to which the miserable is also in bondage unwittingly: for we must know that no one vice will be singled out from his fellows: but if one get head, other have gone before as harbingers, and other wait and follow after as Assistants: one breedeth an other, and one nourisheth an other continually. Examples hereof, not only in the wicked, who heap sin upon sin, as joash murder to his Idolatry, judas treason to his covetousness: but even in the falls of the faithful children of GOD; David his lying in the bed and gazing idly abroad, bred his lust, lust adultery, and adultery murder.  
Therefore such as suppose to walk with a party coloured coat, between virtue and vice, or rather with some virtues, and some vices, these men yet know not that virtue will dwell alone, as God; or vice alone; they are contraries, they never can accord in one; where virtues are carelessly neglected, there no one virtue hath full possession; and where any one sin beareth sway, there viciousness is Lord & master.  
Therefore let us not do this or that 
The mere civil honest man is no commendable Christian.  virtue, for so may we sinisterly; but endeavour to do all, and this is right. Many men go under a good name by civil honesty, either thorough restrained nature, or good education in commendable manners of civility, who are far from sanctification and the graces of the spirit. They do many actions of virtue, either of a custom or by imitation, or respectively for this or that person, for this or that by-end; but not for virtue itself: neither do they show fruits of virtue, other than may preserve common honesty, their credit to live amongst men, & to procure them praise; secret or less public they regard not: duties of holiness, prayer, reading the scripture, sanctifying of the Sabaoth, instruction of their family, countenancing of the word preached, and such like, they be so far from, as they mock at men herein zealously affected: for vices which they shun, they be such only, as be discommodious, or odious amongst men that have but common honesty: but to swear in ordinary communication, to be companions with men superior in place, how wicked soever, they make no conscience of, neither of many other evils which by the rule of godliness are odious to God and such as sincerely seek him. A sanctified spirit doth not thus shuffle things together, neither maketh a mixture of that which cannot be compounded: but they truly hate all vice, & are affected to every good thing; and become in their place, after the measure of grace given them, doers of these things.  
But least natural men should carp & 
Prevention of objection.  say, Belike I would have men here without sin, or else to be without grace; & unless we do all things, we do nothing: I answer, It is not mine intendment to teach any such thing; but that men should leave sin to the utmost, & not dally with any; that they should do virtuously & live in purpose of heart, and will, without sin. Legal obedience is beyond 
what is legal obedience.  our power to perform, which is after the exactness of the law, the commander's holiness, and man's perfection by creation, which we have lost, and is not here in our own persons recoverable, whatsoever the Pharisaical Papists say to the contrary: but I speak of obedience 
evangelical obedience.  and virtuous living evangelically; which is an earnest endeavour in love & thankfulness to God for his mercies in Christ, in faith apprehending his merits, in whom we be acceptable and well-pleasing to God, in truth and sincerity of heart to do whatsoever we are commanded, and is commended unto us: which will appear by our joy in well 
Sig●es of 〈…〉 rity.  doing, by our prayers and holy desires to do well, by our fear to offend, & by our sorrow when we fail in our duties; wherein stands the perfection of the best Christian: we can neither be equal to the law to fulfil it, nor go beyond to do more any way to merit. S. Paul in his Apostolical estate found imperfections: And Hezechias could speak of uprightness, but of no perfection. And thus much for the condition of the promise.  
Ye shall never fall. Ye shall never s●ip or slide down, ye shall not come to any 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The exposition.  hurt: the word here used is drawn from the body to the mind, and is diversly taken in scripture; sometime for sin; Prou. 24. 16. therefore is the word so translated in the vulgar translation: sometime for destruction. 2. Sam. 3. 38. 1. Cor. 10. 8. sometime to be down on a sudden, so as a standing and course is not kept; which is the common signification thereof. All these three may here very fitly stand, Ye shall not sin, ye shall not be destroyed, ye shall not decline from your standing, to fall away from the state of grace, whereunto ye are called. And therefore here I will speak of them all, as reasons to spur us on to a virtuous life, which is the scope of the words.  
Doctrine. Ye shall not sin. Virtuous men sin 
1. john. 3.  not. He that committeth sin is of the Devil, and he that is borne of GOD sinneth not: yet he that saith he hath 
1. john. 1.  no sin ●s a ●yer, and the truth is not in him. It is true nevertheless, that he which abideth in Christ sinneth not, such do commit 
Psal. 119. 3  none iniquity; to wit, first in God's acceptation, according to that saying, He saw none iniquity in jacob, nor transgression 
How godly are said not to sin. Num. 23. 21. jer. 50. 20.  in Israel: their sins shall not be found saith jeremy: and the reason is, because the Lord will be merciful unto them; secondly in Christ's satisfaction, in whom we are the righteousness of God, and in him there is no condemnation. Thirdly 
2 Cor 5. 21 Rom. 8. 1 Rom. 7.  in a godly man's will; for as the Apostle saith, good they would do; and wherein they do evil, they sorrow and would not do; and herein the will stands for the deed. Lastly in respect of time; for as the child of God sinneth not wholly, so neither finally; for God hath put his fear into him, that he shall 
jer. 32. 40. Ps. 37. 24.  never departed from him; but if he fall, he shall not be cast off, for the Lord putteth under his hand. Thus the virtuous sin not: and this grace shall be attained unto by such as do these things, saith Peter.  
Use. Now this reason hath great force to persuade us to be virtuous: to be free from sin is blessedness, as David affirmeth in Psal. 32. 1. 2. This blessing can we not better know, then to consider 
What it is to sin, and to live therein.  what it is to sin, and to live in it. It is the state of corruption, service to the Devil, contempt of Christ's death, the resistance of grace, the racing out of God's image, the bearing upon us the Devils' likeness: it is cause of calamities, the curse in our calling, the eating canker in the soul; the object of God's wrath, and death's sting: it breaketh the union between God and us, it maketh conscience to accuse, and the law to condemn, it maketh our life miserable, death fearful and the last day terrible: and to conclude, by it we lose heaven, Angel's attendance, saints society, and all celestial comforts eternally; and we purchase hell; fiends attend us, devils accompany us, the cursed crew of damned souls abide with us, and we utterly deprive ourselves of all good, & live in woe and pains everlastingly; This is to sin, this is to live in sin; and not to sin is to be acceptable to God, in Christ righteous, our will pliable to his bidding, and our end comfortable as we to goodness are conformable.  
Doctrine. Ye shall not be destroyed. The virtuous, as they sin not, so they perish not. Godliness hath the promise of this life, and of the life to come: there is no cause of fear then; A great inducement to live virtuously, we all naturally fear destruction, we desire to prevent it no greater joy then to be sure of safe●● Use. then let us live uprightly, embrace virtue, & shun vice carefully: destruction remaineth for the ungodly, but peace and 
Gal. 6. 16.  mercy to Zion and upon the Israel of God. Let Pharaoh be drowned, the Israelites shall pass over safely: wicked Israelites may be destroyed, yet faithful Caleb and josua shall live: Lot shall escape, when Sodom shall flame with fire, and all the inhabitants thereof: And Noah with his shall be alive in the Ark, when the whole world shall have an end.  
Thus, virtuous men have a Supersedeas against God's justice, not of merit but in mercy: their souls be sprinkled with the blood of the Lamb, so that the Angel of wrath must pass over their persons: they are aforehand marked 
Eze. 9  in the forehead, for that they mourn & cry for the abominations which they see: these, the Angel must not so much as touch, when they be commanded to smite other without pity. O let us therefore live virtuously, and be doers of these things.  
Ye shall not leave your standing. You 
D 〈…〉 e. Psa. 15. 5  shall never, as David saith, be moved, you shall not like dogs return to the vomit again, nor like swine to the 
joh. 10. 28  mire: it is Christ's promise, None shall pluck them out of his hands whom he hath chosen: the more they exercise virtue, the more they love it, and grow more zealous in it. David findeth the 
Psa. 19  words of God sweeter than honey, and the keeping of the commandments more precious than pearls: so is it with every one, that seeketh GOD in righteousness.  
Use. This keeping of our standing that we fall not away, is also a forcible reason to move us to exercise ourselves in these virtues. What more comfort than ever to abide with God in the state of grace? to call God father, Christ (the judge) our blessed saviour, the holy Ghost our comforter, glorious Angels our fellow seruant●, earth our right, and heaven our inheritance? And what more uncomfortable, then by falling away to bid adieu to God, to grace & to goodness? It is to cause the Lord to abhor us and to bid the Devil take us: It is to run from under God's protection, and to seek death and destruction: who therefore would not live in doing virtuously, to keep his standing in the state of grace that he fall not away?  
Doubt not of falling, if thou live in evangelical obedience, & in these virtues: thou hast a perpetual pledge of God's love, even by thy godly life, his promises are annexed to such a one; by well doing thou hast assurance of deliverance, and art in God's service; and he that hath called thee, will mercifully reward thee in the end. But many have fallen thou wilt say: true; from what they 
Objection answered.  seemed to be, but not indeed from what they were: their gifts were common favours, but not the special graces of election: they never attained unto the aforenamed evangelical obedience; secretly they were hypocrites: none fall finally, but the good things they do, are done sinisterly, as appeareth in jehu; and they nourish some sin which doth break out at the length openly, as in judas is manifest. Search therefore thyself how thou standest: if uprightly with fear, love, and in humility; fear not to fall finally. The elect fall for a time, as we see in David: but they so continued not ever; this is the fall of a reprobate.  
If you demand how in falling we may know the difference between the elect 
A quest.  and reprobate, it may appear thus to a man; first by the truth of grace before the fall; by the remainder of grace in falling, with a kind of fear and with some struggling unwilling to yield, and yet through infirmity & violence of affection, forced to yield; for the godly truly converted cannot sin after, with full consent: Lastly, after the fall to be checked in conscience; and though for a time they do lie in sin, yet then, not without the Lords external chastisements to make them remember themselves, & when a faithful messenger cometh, as Nathan, to say thou art the man, David yieldeth and saith I have sinned; which the reprobate do not.  
If further through fear, thou that art in the state of grace dost object Satan's 
Elect need not to fear, they shall no way be overcome.  power; he shall not prevail; Christ hath overcome him. Math. 4. And his triumph is thy victory, so read it and believe. If thou dread the world, Christ saith, Be of good comfort I have overcome the world. john. 16. 33. If the flesh which overthrew Solomon, & conquered Samson: he that is in Christ hath mortified 
Rom. 6.  the deeds of the flesh; and why was Christ pure, but to subdue thy corruption? If yet thou say, But for all this, thou mayst be overcome by many temptations & fall away in time of persecution, remember that God will not try thee above thy strength. 1. Cor. 10. 13. And for other afflictions for Christ, in them thou shalt be more than a conqueror through him that loved us. Rom 8. 37. And I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus. verse. 38. 39 But many false teachers shall arise: true to deceive certainly the reprobate, and to beguile the elect, if it were possible. Math 24. 24. But therefore it may be inferred that it is an unpossible thing; be humble and meek, for them that be m●●ke will he guide in judgement, and teach the humble his way. Psal. 25. 9 Love the truth for the truths sake, & God will not give thee over to believe lies, as he doth those that have not a love of the truth. 2. Thes. 2. 10. Oh, but I fear, my daily offences will cause the Lord to cast me off, to take his grace from me, & so shall I fall finally. For this know, that the best sinneth often▪ & it is not sinning but the lying in sin that damneth: If thou canst confess sin & forsake 
Pro. 28. 13.  it, thou shalt have mercy. Prou. 28. 13. though thou dost fall, thou shalt not be cast off, for the Lord putteth under his hand. Psal. 37. 24. To conclude, the Lord will not forsake his people for his great names sake, because it hath pleased the Lord to make them his people. 1. Sam. 12. 22. Thus said Samuel to Israel to comfort them, even when they had greatly offended God.  
Therefore let Satan roar, and compass the earth, job is hedged about: let 
A comfortable conclusion.  the world lie in wickedness, the elect shall see light to come out; the flesh is strong, but the spirit of God is stronger to cast it out, to subdue and kill it: persecution shall not overcome; the love of Christ will constrain us to hold. False teachers shall not misled us so, but we shall see & return, or prevent them before: & though we sin, yet this doth not condemn us, for no Christians; but that we are weak, and not wholly freed from corruptions. Here is no perfection, here is uprightness to be had; hold this, beware of hypocrisy; strive to perfection, that thou mayst after attain it in glory. So beloved shall no sin reign over us, grace shall grow in us, peace shall be upon us, faith shall set comfort before us, this wretched world shall not bewitch us, pleasures shall not deceive us, nor any thing cause us to miscarry, but that we shall run on & run out our race with joy, until the full end of our days. Which, the Father of mercy, & the God of all comforts grant unto us, for his sons sake, Christ jesus. To whom with the Father, and the holy Spirit, be everlasting praise and glory, for this his grace, and all other his mercies, now and henceforth for evermore.  
Amen.   
FINIS.