THE FOUNDATION of the Faithful. In a Sermon delivered at Paul's Cross the 17. of januarie. 1610. By SAMVEL GARDINER, Doctor of Divinity.  2. Tim. 2.19. 
The Foundation of the Lord remaineth sure, and hath this seal; The Lord knoweth who are his: And let every one that calleth upon the Name of the Lord, depart from Iniquity.  
Imprinted at London by W.W. for T. Man. 1611.   

The Foundation of the Faithful.  2. Tim. 2.19. 
The foundation of the Lord remaineth sure, and hath this seal; The Lord knoweth who are his: And let every one that calleth upon the Name of the Lord, depart from Iniquity.  

THE estate of Man's life, chiefly of the Christians, holdeth comparison throughout with the Seafaring condition: So the writer to the Hebrews insinuateth our Faith, 
Heb. 6.19.  which is the hand that holdeth up our head, while we are floating over the Sea of this world, being surnamed by him, The Ancre of the Soul. The World is this ebbing and flowing Sea, in the successive surges thereof very much unquiet: Mankind, while we here live, are the Sailors on this Sea, by sirtes, by sands, by divers dreadful dangers. The Key-side or Shore, from whence we launch into the Main, is our Birth into this world. The Port and Landing place to which we drive, is the Land of the living, the life that is to come. The whole Time spent from our Birth. to our Death, is our Seafaring season. Our shipmaster, is our Saviour; who by his Word and Spirit, saveth the Church, which is his Ship, from peril of drowning, leading it safely to the Haven of happiness.  
Now, here the Apostle would have us edific ourselves is this holy Faith, and to build upon this, as on a sure foundation; that howsoever we find ourselves thrown (as it were) into the midst of this Sea, and that all the contrary Waves and Winds bend and band themselves against us; corporally by crosses, spiritually by our sins, by the fiend, and the flesh, inflicted upon us, that we cannot miscarry: But that we shall arrive happily at the Haven of Heaven, aswell in respect of the Decree of God eternal, invariable: as in regard of Christ, the Master of the cordage and tackle; whom Winds and Waves are forced to obey, as the Servant his Master.  
The sum and issue of these words, is this: That the state of our salvation is sure, as seated upon the decree of God, a foundation which is sure: For our security, a double Seal is set: 1. One in respect of God, with this Image & superscription upon it: The Lord knoweth who are his. 2. The other touching ourselves, with this writing in the Ring & Circle of it: Letevery one that calleth upon the name of Christ, depart, etc.  
The Foundation of the Lord remaineth sure. This Metophor, set upon the Forehead of the Text, is to have application unto the eternal counsel of God touching our election, not by any opposite machination liable to frustration. For it is of the nature of the foundation of an House, whose uppermost structure, and composition may be shaken; but the foundation standeth sure. Foundations of ordinary sort and condition laid by men's hands, remain sure a long season: Most sure therefore must that Foundation be, whose builder and maker is God. Now such is the foundation of our Election, it is upon the holy Hills, upon the Hill of Zion, (which is God's hill,) which cannot be removed, but standeth fast for ever. 
Ephes. 2.20.  We are built upon the Foundation of the Prophets & Apostles, Jesus Christ himself being the chief Cornerstone, In whom all the building coupled together, groweth unto an holy Temple unto the Lord.  
The School of Rome would teach us otherwise; Namely, That God his predestination is changeable; and that he that is predestinated, is contingently, or casually predestinated; that is, by haphazard, or chaunce-medly, as we may so say. A Proposition naturally begetting very strange conclusions, as, That he that is ordained unto life, may be damned: And that he that is determined to Damnation, may be saved. Which is nothing else, but of a sure, to make an unsure Foundation, & to turn it upside down. But we have not so learned Christ, but believe as he hath taught us by the mouth of his Prophets ever since the World began, that he whose name is once noted in God's Book, and set down in the writings of the house of Jsrael, is written down, never to be wiped out, and is seated upon an ever enduring Foundation. This is the reason of this illation of our Saviour: 
Math. 24.24.  If it were possible the very Elect should be deceived. This If, excluding all means of possibility of prejudicing the settled estate of the Elect. But the cause of this impossible matter of the seducement of the Elect, Totally and Finally layeth, in the course that God hath taken for them, of their continuance in the faith; for which cause else where he saith, 
Math. 25.34.  That a Kingdom is prepared for us, from the beginning of the World: that we might ascertain ourselves, that when the time cometh, we shall be absolute owners and possessors of that Kingdom. Hence is it, that he would have us shake off the fear, that misfashioned Fancy feedeth on: 
Luke. 12.32.  Fear not little Flock, for it is your Father's pleasure to give you the Kingdom. Wherefore it is, that we hear of this joy and gladness, that the bones which our sins have broken, may rejoice: Rejoice, 
Luke. 10.20.  because your Names are written in heaven. Wherefore doth he tell us, that our Names are written down by the Finger of God's hand, in Magna Charta, in the great Doomsday book of heaven? truly to make us thoroughly persuaded, that we shall one day come to Heaven. But this, a luculent instance for the nonce, this solemn and serious asseveration of our Saviour; 
joh. 6.37.  All that the Father giveth me, (that is, by decree of Predestination in his mind) shall come to me; (that is, by the steps and feet of Faith,) and him that cometh to me, I cast not away. They come to Christ, who are given by Predestination by the Father unto Christ; which is the cause they cannot become castaways. Also, of his Sheep, (that is to mean of his Elect) our Lord jesus speaketh thus. 
joh. 10.28.  I give unto them eternal life, & they shall never perish, neither shall any pluck them out of mine hands. The reason thereof followeth: My Father which gave them me, is greater than all: But he gave them by predestinating them. For then are all the Elect given unto Christ to be governed and preserved, when God hath chosen us in Christ as in the head, to whom it necessarily belongeth to save the joints of his body. Suitable hereto is this his other saying; Those that thou gavest me, 
joh. 17.12.  have I kept, and none of them is lost, but the child of perdition. Where he teacheth, that the Elect were truly given him of his Father; so that none of the Apostles, except judas, was lost, because he was so preordinated to be lost. Whosoever therefore are truly given to Christ by the Father, they are in such safe protection under Christ, as they cannot perish; because they are Elected; that is, 
john. 13.18.  given to Christ. Elsewhere foretelling us, that one of the College of Apostles, should betray him, he prefaceth to the point in hand, in this wise: I speak not of you all: I know whom I have chosen: but it is that the Scripture might be fulfilled; He that eateth bread with me, hath lift up his heel against me: He giveth the cause to God's eternal Election, that none of the Apostles was to admit such a prodigious sin of prodition; but only judas, as proposed to perdition. Thus having heard Christ himself speaking for us, what need we more witnesses? 
Rom. 8.30.  Yet we please to hear what Saint Paul can say for us. In his golden Chain twined with his four individual links, the person Predestinated, is proclaimed at the Standard; therewithal, Called, justified, Glorified. And he is in his expostulatory Scrutiny, & Inquirie, after him that dare stand out adversary to this his positive Divinity; Who shall lay any thing to the charge of God's Elect: It is God that justifieth, who shall condemn? As if he should have disputed it thus: They are Elected; therefore can they not be Condemned. Yea he provoketh the proudest Enemy to the field for the trial of this truth, as Affliction, Tribulation, and all the united forces of Temptations; telling us, how these when they have done their worst, can never be of power to raise our Foundation, and to sunder us from Christ. Lastly, he would have us believe this, as a sure word of prophecy, that neither Angels, Dominations, or Powers, future, nor present things; altitudes or depths, nor any thing else, from the Centre to the Circumference, can undo this Foundation of our eternal and infallible Election. Destroy this Foundation, and all these rows of spiritual Stones laid hereupon, must needs come tumbling down. As this saying of Saint Paul, 
Rom. 5.1.  Being justified by Faith, we have Peace towards God: Which peace of conscience towards God, we can not have, so long as we hoover (as the Raven,) between Heaven and Earth, and are in perplexity about our Election. As this other his ghostly Aphorism, Faith maketh not ashamed, 
Rom. 5.5.  because the love of God is shed abroad in our hearts by the holy Ghost, which is given us; If fully, and finally, this love may be lost of us, whereby we are covered with shame and confusion as it were with a Cloak. As this his other piece of Lecture: 
Rom. 8.16.  The spirit of God witnesseth with our spirit, that we are the children of God: So be it that we yield that the Spirit may be quite extinguished in us. It is Saint john's assertion, 
1. joh. 2.19.  and the mark indeed of those of reprobate condition: They went from us, but they were not of us: for if they had been of us, they should have continued with us: For it is flat which Saint Paul saith, The gifts and calling of God are without repentance; 
Rom. 11.29.  and so by course of consequence, he cannot repent that he hath predestinated us. Thus do our popelings fall before the Scriptures, as Dagon before the Ark; and the foundation of our Election standeth sure.  
And now we will deal with them by dint, and force of reason; and thus dispute for the solidity of this our Foundation.  
1. First, a posteriorjs, Gods purpose to save the Elect in this world, is absolutely constant: Therefore he so Calleth, justifieth, Regenerateth them, so qualifieth them with the Induments and Ornaments of his spirit, so governeth them, and giveth them the gift of perseverance, as he never repenteth himself of these collated benefits, inasmuch as repentance cannot fall upon him, as Scripture before taught us. God followeth his chosen with an individual, unwearisome, and eternal love; So sayeth God in Jeremy: 
jerem. 31.3.  I have loved thee with an everlasting love. So sayeth Christ in John: For as much as he loved his own which were in the world, unto the end he loved them. 
john. 13 1.  But he willeth and worketh nothing now, which was not willed and determined by him from all eternity: wherefore this foundation is of absolute stability.  
2. A priorjs, we plead thus; Election is only in God, and not in man, in as much as Election was before the Creation, and so before man: 
Ephes. 1.4.  We were chosen (saith the Apostle) before the world's foundation. Again, if Eection be a part of divine Providence, and Providence is Gods: the Sequence is natural, that Election must be in God, and no part thereof may cleave to man's thumbs. And hence also the deduction is as needful, that it is eternal and immutable, as consisting in God only; in whom all things are according to his nature, without variableness or shadow of change. Stood the Foundation of our Election upon no surer ground than Man, it would soon be turned up: For Euripus changeth not oftener then man.. And what may Man do simply by himself towards his own salvation? He that is a reprobate, can lay to himself a sure Foundation whereupon he may build his own damnation; in as much as not being sufficiently supported by the hand of God, (God not being bound unto him thereunto) he simply can bring forth nothing but fruits unto death, with wilfulness enough; and so undo himself: But Election cannot so be made sure of the part of the Elect, as by nature mutable, and as so continually and grievously sinful: So, as so far as it layeth in them, they quite strip themselves of the graces of God; and if doom should be denounced according to their deeds, there were no foundation made for them in Heaven. The effects of Election are in the persons themselves that are elected, as their vocation passive, and so their justification and regeneration in this sense; also faith, and the works of faith, and at last their glorification in like manner. Wherefore these effects in us that are of the Elect, admit an alteration in respect of ourselves: Whereupon by nature, faith, and regeneration, may be lost of us; and of righteous, we may become unrighteous, and so fall from grace, and perish. But in regard of predestination, and divine decree which is in God, & so immutable: it can not be, that these gifts of God, and these effects of Predestination should be quite without effect; and therefore having dependence on God, our salvation is most safe. Have a view hereof in the course of the world, led by the hand of heavenly providence. For Saeculum Speculum; The World is a Looking-glass in this case: For how is it that it is so well ordered, so as the Heavens keep their stations appointed them, the Sun knoweth his uprising, and the Moon her going down; the alternal intercourse of the day and the night is not to be disturbed, and all things execute their offices in their natures, in their several ranks and classes, wherein they were first placed? It is because Povidence that ushereth the World, is not in the Creature, no not in the hand of Man or of Angel; but in the sole power of the unchaunging God that holdeth the ball of the World in his hand; and so is unchangeable. And hence is it that the execution of supreme providence in like sort, & all the effects thereof, hold on so set and settled a tenor, and have so good success. And here followeth the assurance of predestination, as founded upon the certain foundation of God's eternal counsel: Wherefore well saith Saint Augustine, Turiores erimus si totum Deo demus. It shall be safest for us to hold all in Capite, and to give all to God. 3. Our next reason is of this fashion. The decree of Election, as of Reprobation, is eternal; The Scriptures make this good: But whatsoever is eternal is invariable, for we call that Eternal, which is without either beginning or ending, and not subject unto changing.  
4. We further urge the present cause thus: Election is only in the will of God, and hath no copartner-ship with works foreseen either good or evil, (as in some sort we will prove towards the end:) Now that which is independent of itself, & hath no other proceeding then from the will of God, can by no other by-means beside God, be dashed or made void. Now in God himself, there is nothing at odds with his Will; whereby it cometh to pass, that the Will which is in God, which we term the absolute and the secret Will, is evermore the same.  
5. Moreover, we tender this argument unto them; Election is not without foreknowledge: For God hath foreknown such as shallbe saved: but God's foreknowledge is unerring, and so sure (as in the sequel of this text we shall show) and so the state of our Election standeth sure.  
6. I say further, (let them check what is said, if they can) that so many & so main are the means that are prepared and set out by God, for the common salvation of the Church, as they can not possibly pass the hands of God, but needs they must be saved.  
7. Beside all this, Gods Will is a work, 
Psal. 115.3.  as it is in Psalmody, Our God is in heaven; he hath done whatsoever it pleased him. But it is his flat Will, the Elect should be saved; it must therefore needs be so.  
8. Add hitherto, that he that transposeth his Will, is led thereunto, either out of the prospect to a better provision, by a second wisdom; or out of the sense of his insufficiency, for the execution of his primitive intention: Wherefore there is no other shift, but when we can not what we would, we will what we can. But neither of these may be spoken of God; for being only wise, a better counsel cannot be conceived, then was first from all eternity considered of: And being omnipotent, his arms as sampson's, are not to be manacled; but whatsoever he proiecteth he performeth.  
9 Finally, all things work to the wicked to the worst, through their own wickedness, yea the good things of God, as his grace, and the graces of his holy Spirit; 
1. Pet. 2.7. Luk. 2.3 4. 2. Cor. 2.16. Rom. 2.4. Gal. 5.13. 1. Cor. 11.27.  for Christ is to them A Rock of offence, and a stone to stumble at, appointed for the ruin and fall of many. The Gospel, is a savour of death, unto death. The long sufferance of God, that citeth them to repentance, through the injury they offer it, serveth to the enlargement of the hardness of their hearts; Their Christian liberty, is to them an occasion to live licentiously.  
The Supper of the Lord, their spiritual refection, becometh their poison. Wherefore, contrariwise, all things sort out for the best to the elect, as Paul saith; yea, their very sins themselves, as rightly Augustine saith.  
To grant a mutability in God, is to bring in these absurdities with a strong hand, that Gods will may be changed: his foreknowledge deceived: His illimited power restrained: His action hindered; which to grant, is to deny him to be God; for he is a goodly God indeed, whose knowledge may be blemished with error, his will, with variableness, his power, with weakness, his action, with frustration.  
But what say we all this while to our sins? do not these drive at the very foundation, and serve to undermine it? truly, there is nothing that put so forcibly thereunto as they; So that name these, and name all, 
Exod. 32 33.  according to this denunciation of judgement, Who so ever have sinned against me, I will put him out of my Book: But be ye not dismayed: The hand of that Scripture, setteth the Axe only at the root of presumptuous and malicious sins, continued to the death; 
Heb. 6.6.  such as is our obdurate rebellion against Christ, wrought in a very wilfulness & accompanied with a final impenitence. Our daily falls, enforced through the infirmity of the Faith in us, as being but in Herba, et non in Spica; In the Grass, and not in the Ear, in Inchoation & not in Perfection, will not do the deed. I deny not that our sins deserve so much, and that they draw out the sword of God's vengeance out of the scabbard of his patience, to strike us both ways, inwardly, and outwardly, as he dealt with David: But withal, mindful of his truth and goodness, and for the obedience sake of his son Christ, his decree of saving us, which is our Foundation, is sure on our side: for our sins are canceled; that is, they are not to death imputed. He endueth us with Faith & Repentance, whereby we are raised & set upon our feet. The cause hereof is, for that as he hath chosen us unto life, so he hath withal ministered the means of Faith, and Compunction, that bring us unto this life. Wherefore as we have a feeling in ourselves of Faith, and conversion; so of our assured Predestination unto Glory, let us make no further question: For if our sins, into which by inevitable necessity of nature we were to fall, & God foresaw the same, were not able to make stoppage of the course of God's purpose of predestinating us to eternal life, in his son jesus Christ, as a work of his free grace; surely after our his falls into them, this eternal, gracious, & steadfast election, can never be voided. By grace, our names had first enrolment in God's register; So by grace they there stand still. I say further, because we are separated to salvation; by God's grace it is that we are kept from those sins of contumacy and impenitency, for which the Reprobate (which were never there written,) are said to have the wipe-out of the Book of life, when as what they are, by degrees they are manifested; that is to say, such as never had been enroled; David never despaired of his recovery, for his adultery and murder: Nor Peter, for his triple apostasy, which hereby appeareth, in that amidst all those storms of temptations, they held fast the Faith, the Ancre of the Soul, and called upon the Lord.  
Hear I would have done with this Foundation, and have buckled myself to the rest of the Building, but that there are objections of Scriptures against us, that are needful to be answered.  
1. As this from Ezechiel: 
Ezech. 18.14.  If the righteous turn away from his righteousness, and committeth iniquity: In the sins that he hath sinned, in them he shall die. This supposal If, is true: but where is it simply said without an If, that the Righteous shall make this revolt from his righteousness. If, is often in Scripture language, as to say, Not at all: As where it is said, If a man shall keep the Law, he shall live in his own righteousness: where this If, is as much as, that which is impossible: Suppositions do not set down any thing; if they do, an other thing is aimed at, then is there supposed. God is at such deadly feud with sin, as who so shall cherish it in his breast, shall feel his vengeance follow him at the back: wherefore it behoveth us to continue in well doing; that beginning in the Spirit, we end not in the Flesh. If we do, as we have sown, we shall reap: We have sown Sin, we shall reap justice.  
2. 
Rom. 11.20.  An other is from that counsel of Saint Paul, Thou standest by faith: be not high minded, but fear. We answer, there arrogancy, & supine security is inhibited, and an holy fear and reverence enjoined us. Those that are of the Foundation, can not be of this high mind and presumption, as to shake off all fear, and to become altogether careless, for so might the very Elect be rejected, to whom this Cautat is directed.  
3. An other is from this warning of the same Apostle; 
1. Thes. 5.19.  Quench not the Spirit. I answer, that we find not the affirmative part, that the Spirit is quenched. I yield, that 1. God's graces may minish in a man: To which purpose, 
Ephes. 4.30.  these dictates, and directions, are delivered us, Quench not the Spirit. Grieve not the Spirit of God, by which ye are sealed to the day of redemption.  
2. That the graces of God may be buried in a man, yea, for a time seem dead, like a man in a trance; as Eutychus was when he fell from the third fit: Yet we may say of him, 
Act. 20.9.  as Paul did of Eutychus. Trouble not yourselves, for his life is in him. Whom we likewise hearten with this text out of Jsaiah, 
Isai. 65.8.  The wine is found in the cluster, and one saith, destroy it not, for a blessing is in it. As also with this comparison of the same Prophet, 
Isai. 6.13.  There is substance in the Elm, or in the Oak, when they cast their leaves. In which plight, stood David in his adultery: Peter in his apostasy: Solomon in his Idolatry.  
3 That a man after repentance, may have often relapse, yet shall rise again; as Abraham when he twice lied, as joseph when he twice profanely sweared, as David that fell often into adulteries, beside other iniquities. If Man, that hath not a Mite of mercy respected with God, must seventy times seven forgive his brother every day, that trespasseth against him: how may we fathom, & comprehend God's mercies, & in what bounds may we contain them?  
4 That a man may sin presumptuously, which is heinous and horrible; against which David thus poureth forth his spirit like water, before the Lord: 
Psal. 19.13.  Keep thy servant from presumptuous sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.  
5 Finally, 
Psal. 77.7.  that a man may despair of God's mercy, as David did, where he plaineth it thus: Is his Mercy clean gone for ever, and is his Promise come utterly to an end for evermore? And I said, this is my death. 
job. 6.2.3.6.  As Job did, where he thus bewrayeth it: Oh that my grief were well weighed, and my miseries were laid together in the balance: For it would be now heavier than the Sand of the Sea; therefore my words are swallowed up: For the Arrows of the Almighty are in me, the venom there of did drink up my spirit. And he further complaineth, that God is turned enemy, and writeth bitter things against him, and setteth him up for a Butt to shoot at. As the incestuous Corinthian almost did; for he was drooping and stooping that way, 
2 Cor. 2.7.  but that Paul watched him, and charged the Corinthians concerning him; Comfort him, lest he be swallowed up with overmuch heaviness. As Luther did for three years together after his conversion, by his own confession. And as some among us, have done a longer time: Yea, Despair may suck and soak the body, as much as any Sickness.  
But the Spirit can not quite be extinct in the Elect: their Despair shall be neither total, nor Final: not total, because this Despair shall not be from the whole heart: For Faith in that exigent, shall covet against Despair. Not Final, because he shall recover himself before the end of his life. In the mean while, it shallbe our parts, to cherish the sparks of the Spirit in our hearts, and eschew such means, as are the quenchment thereof. But they reason but absurdly, who out of the endeavour that must be ours of preserving of the Spirit, would conclude, the danger we are in, of quite quenching it: For the meaning of the Apostle in that place, is only this; That we be not too indulgent to the Flesh, in the fight against the Spirit.  
3 An other objection is from the sixth to the Hebrews: 
Heb. 6.4, 5, 6.  It is impossible that they which were once lightened, and have tasted of the Heavenly gifts, etc. If they fall away, should be renewed again by repentance. whereunto we put in this our double answer. 1. First, that there it is not said, that such at any time fall away. 2. Secondly, that many Reprobates have this illumination, but without sanctification, yet with some cheer and change of affections, such as was in Saul, judas, Simon Magus, and in those of the Parable, who received the seed of the word with joy, but suffered it not to root; and that such fall for a full due, it is both certain, and necessary: But this is nothing to the Elect, who after all their fallings, have again their happy rise: Their faith being seconded with a Corroborating, and strengthening grace of perseverance to the end. And this is that grace that Paul wished the Ephesians; 
Ephes. 3.16.  That they may be strengthened by his spirit in the inner-man. 
Colos. 1.11.  And to the Colosians, that they may be strengthened with all might, through his glorious power. The grace which he felt in himself, where he sayeth, I am able to do all things, 
Phil. 4.13.  through the help of Christ, that strengtheneth me. The grace that God giveth all such as fear him, according to that the royal Prophet sayeth, He shall make them strong, 
Psal. 103.5.  and lusty like an Eagle. This grace is ours in a double respect. 1. Of the promise of God in Jeremy, I will put my fear in their hearts, that they shall never departed from me. 
Luk. 22.32.  2. Of the Prayer of Christ, I have prayed for thee, that thy saith should not fuile thee. Hitherto maketh this sweet speech of Augustine, 
De corrept. et gratia. cap. 2.  Ipse eos facit in bono perseverare, quj facit bonos. He that maketh men good, maketh men to continue good; and he alloweth not that love that may be lost; wherefore he sayeth, Charitas quae deserj potest, nunquam vera fuit. That Charity that may be casseered is but counterfeit.  
4 An other Objection is from the examples of such as have departed from the Faith, 
Ephes. 1.4, 1. Thes. 1.4. 1. Pet. 1.1.  as the Ephesians, Thessalonians, and dispersed jews, styled in holy writings, The elect and chosen, whereas many of them did afterward forsake their first Love, and gave up their Faith as it were in the plain field. Hereto we answer, that there are two sorts of judgements touching man's estate this way. 1. The one is called judicium Certuudinis, the judgement of Certainty; by which an undoubted doom may be delivered of any man's Election. But that is God's royalty, peculiar to himself, set down in his sacred, and secret book of counsels; man is not to meddle with it, no further than God hath revealed to one man, anotherman's estate. 2. The other is termed Judicium Charitatis. The judgement of Charity; whereby we proceed by the Law of Love, esteeming of such as live in the Church, and outwardly bear love to the word of truth, to be in the Calendar of the Chosen, until we have a better Schoolmaster than Nature, to inform us the contrary. Now in respect these Ephesians, Thessalonians, and jews, did bear these outward marks; the Apostle maketh the best construction of their doings, as Charity would have him. 2. Again, they may be deemed to be thus denominated, a maiorjs part, of the greatest part, according to the common course of speech, whereby we call it an Heap of Corn, which standeth most upon the Corn, though much confounded with colder, and with chaff.  
5 An other Objection, 
Revel. 3.11.  is this admonition Saint John giveth: Hold that which thou hast, that no man take thy Crown: whereby is meant (as some would have it) The Crown of heavenly glory: Whereto they infer this Proviso of the Apostle; 
1. Cor. 10.12.  Let him that thinketh he standeth, take heed lest he fall. We answer, that the Crown there mentioned, is the Crown of the Ministry; which without loss to our election, may be lost, and can not be rightly taken for the Crown of heavenly glory. And what if it could, & we should grant so much; there would be nothing gotten by it? For it is to be conceived, that one of these two ways, it is to be lost. 1. Either in respect of ourselves. 2. Or of God. 1. In respect of ourselves, we easily yield it, that we may soon lose this Crown from our heads: For we are fickle and feeble, & nothing else but a compound of corruption.  
Now Death, and not the Diadem of Glory, is the debt that is due to sin. 2. But in respect of God, who hath chosen us; and of Christ, in whom we are chosen, this Crown can never be taken away from us, in as much as the gifts and vocation of God, 
Rom. 11.29.  are without reversion. Wherefore in both these respects, we have warning in the Scriptures to look to our standing, and to tread sure, lest we fall. And are taught herewithal, that the Elect stand sure in the Sanctuary of the Lord, they are under the safe protection of Christ, and so can not perish.  
6 The last Objection I will deal with, is from such places of Scripture, as speak of Blotting out of the Book of life: As that piece of Imprecation of David's against his Enemies: 
Psal. 69.29.  Let them be wiped out of the Book of the Living, and not be written among the Righteous. As that asseveration of the Spirit in the apocalypse: 
Revel. 3.5.  He that overcometh, I will not put out his name out of the Book of Life. 
Exod. 32.32. Rom. 9.3.  As those passionate wishes of Moses & Paul, to be put out of the writings of the house of Israel, for the salvation of the people of God committed to their charge. All which places conclude nothing less, then that they make show of at the first sight, being not thoroughly understood. David's enemies had never any name in God's book, but only in the courteous opinion of the Church. And therefore it can not properly be said of them, that they were sponged out: But in Scripture phrase, they are taken so to be, when their hypocrisy is discovered, and they are manifested what they are. So Augustine expoundeth those words of the Psalm: Let them be wiped out of the Book of the Living; that is, Scriptjnon esse cognoscantur tam ab ipsis, quam ab alijs; Let it appear both to themselves and others, that they are not written down. They seem to be written (saith the same Father) Secundum praesentem justitiam, et temporariam fidem, as they carry credit in the World, for their good carriage of themselves in their outward actions, and for their temporary profession. Concerning Moses his wish; some thereby would mean the Book of this present life, as if Moses should desire to die for his People: As if he should have said, Either save them, or slay me. But this meaning is too light to suit with the gravity of this his petition. For many Captains and Valiaunts have been found, that have been prodigal of their own, for the safeguard of their soldiers lives: And it is the commandment the Godly stand charged with, to give their lives for their Brethren. Wherein Moses had had his matches even among the Heathens, such as were Philenj that were brethren, Decius', Curtius, Theseus, and such like, that made no spare of the effusion of their blood, for the benefit of their Country: Wherefore some give these words to the Book of the Covenant, as if he should have said, Blot my Name out of thy Church-book, and let it no more be in the number of those to whom thou hast made thy Promises of eternal life. Not that Moses desired directly to be damned for the people's deliverance, but only to be excommunicate from the Church, that is here on earth; which is somewhat more than to die.  
But some of better judgement than the the former, are of the mind, that Moses looked higher than so; namely to the Book of eternal life; as if he should thus say: Rather than thy whole people should perish, let my name no more stand in thy Predestination-booke, in the number of those whom thou hast put apart to eternal life. And because this Exposition seemeth to breed, and to bring some absurdities with it (as that so great a man should make a motion of a thing impossible; his Predestination in the certificate of his own knowledge being not to be altered; as also that he should desire that which is unlawful, to be razed out of the Register of the Righteous: which is to change copy, and to turn enemy unto God,) they put in this surjoinder, that the Prophet ravished in zeal of affections to the glory of God, and the good of the people, was somewhat beside himself, and spoke he knew not what.  
So likewise they consider of Saint Paul's vow, to be sundered from Christ, for his Brethren, his Kinsmen according to the flesh: And it is incident as we know to these passionate affections, as heeding only that, upon which their mind is bend, not to heed themselves. This is the verdict of very great men, whose authority we are justly to reverence. But to unbowel our thoughts in the case, howsoever we may yield them what they say concerning Moses, inasmuch as his parley with God, was extemporal, and familiar, and we may note him of some rashness: That we should mark out Saint Paul for such a man, and make him of this humour, is more I am persuaded, than that place will suffer. For Paul wrote it, and not worded it; his hand led the Pen, & the Spirit led his heart, as his solemn preamble into that matter witnesseth, 
Rom. 9.1.  in this form of contestation, I say the truth in Christ, and lie not, my conscience bearing me witness in the Holy-ghost. This pathetical provocation and appellation of the Apostle, is argument of persuasion sufficient unto us, that mature deliberation, and not precipitate affection wrought this resolution. And in that the Spirit suggested it, it cannot be excepted against.  
Again, we distinguish of the nature and manner of his vow, as there is a separation from the love of Christ: And as there is a privation of the fruits of his love. That Paul did wish the first to bid Christ adieu, and to be execrable for his brethren, it is not, nay ought not to be supposed; For that flatly crosseth the conclusion of the Chapter before, touching his inseparable society with Christ; and it checketh the principal cause of the very Vow itself; which was not so much his love to his Brethren, as his love to Christ; whose glory he thought in the repudiation of the people, should not be little hazarded, as to whom appertained the Adoption, and the Glory; the Covenant, and the Law; the Worship of God, and Promises: and of whom came Christ according to the flesh. For he saw what the World would gather upon it, if God should root out the Israelitas, and plant the Nations: namely, that either God stood not to his Promise; or that Jesus was not that Messiah promised. This was that which pricked Paul in the quickest vain, and stabbed him at the Heart. Yet did his inward Bowels bleed in affections to his Brethren, condoleing their destruction. But Christ and his glory, put them to the uttermost straint that might be. Wherefore while he is in this fervour of love, and his affections are thus flagrant towards Christ, it is not without reason to think that in compunction to his kin, he could wish to be cut off from the communion of Christ. But we take it that we are in the right, in expounding his Wish of the fruits of Christ's love, as the felicity of the faithful in the life eternal, of which he would be deprived, and determined to damnation, rather than his eyes should behold the expunction of his people out of the Covenant of Grace, to the great obloquy & reproach of God's name, and of his son Christ jesus. And this fitteth well the spirit of that love that he beareth towards Christ. And this is the Gloss of chrysostom, on this text.  
Neither doubt we at all, but that the same Spirit was with Moses his tongue, which was with Paul's Pen; that the one spoke, the other wrote with advisement enough, the same cause, the extent of their love to the glory of God, and the indemnity of their People, working these affectionate wishes in them. Wherefore both these objections of examples, receive the same answer: As if Moses should have said in this manner. O be gracious unto thy People, not only for their own salvation sake, but for the glory of thy name; or if thine hand must needs take hold on judgement, let their blood be upon my head, and let me go down unto the damned. Neither doth this imprecation of his, strike at all at the Foundation of God's unchangeable decree of election, the same implying in it a  condition, if it were possible. But he knew it, that it was absolutely impossible. As Christ when he did deprecate the remooveall of the Cup, which he knew before could not be removed, Father, if it be possible, let this Cup pass from me. The short sum therefore of Moses his suit is this, Rather blot me (if it may be) out of thy Book of life, then that thy People should be destroyed, and thy name blasphemed; all which maketh nothing to the purpose, to prove that those that are penned down in that Book, may be afterward put out.  
And thus much shall suffice for the forepart of this Text.   

It followeth.  And hath this Seal; The Lord knoweth who are his. 
By an other fit Metaphor, he concludeth, the certain salvation of the elect, alluding to the ancient custom of men, setting their Signets and sealing Rings, to that which they mind to ratify. God signed the promises of temporal deliverances, made unto his people with his gracious seal. A Seal was set upon Noah, and his Family, that the Deluge should not drown them. Sodom was not sentenced to combustion, before Loath, and his Family, were marked out to an happy preservation. In the inflicted punishment upon the first borne of Egypt, the aspersion of the Blood of the Lamb upon the Lintels and Dore-postes of the houses of the Jsraelites, was the Lords Broad seal and Charter, of their immunity from the common slaughter. Whereas six Angels in Ezechiel were dispached by God, against jerusalem, for their destruction: 
Ezech. 9  An other Angel appareled in white, (with an Incke-horne at his Girdle,) was Legatus a Latere, sent on this Legative errant, to save such, as should be sealed with the letter Tau, upon their foreheads, as their passport, and protection: Much more is our spiritual deliverance assured us, by signs and seals of it. There is no man elected unto eternal life, but shall be sealed at the time appointed. And this is that sealing which is so often mentioned in the Scriptures; as where in the Revelation it is said, 
Apo. 7.4.8.  that a number without number, was sealed unto the Lord. For like as the Father hath sealed jesus Christ as he was Man, 
Psal. 45.7.  and Mediator with the holy Ghost above his fellows, according to that which Christ saith of himself; Him hath, God the Father sealed: 
joh. 6.27.  So also the rest of his Children he hath sealed, & doth daily seal with Marks and Characters of their certain Election, to divide them from the outcasts of this present evil world. 
2. Cor. 1.21.  As where he saith: who hath sealed us, and given us the earnest of the spirit. And in the latter to the Ephesians thus: 
Ephes. 1.13.  After that ye believed, ye were sealed with the holy spirit of promise. 
Ephes. 4.30.  And in the same Epistle thus: Grieus not the holy Spirit of God, by whom ye are sealed unto the day of Redemption.  
These Seals are the Means to serve the end set down by God. Predestination is not only of the End, but also of the Means that make to that end. Now all of them aswell the End, as the means, are the Effects thereof. Wherefore rightly saith Augustine: Praedestinatio est praeparatio beneficiorum Dej, quibus certissimè liberantur quicunque liberantur: Predestination is a preparative of the graces of God, by which they are most assuredly saved, who are to be saved.  
These Means, in some are more impotent, in some more eminent in some more, in some less: Some have but a little Oil in their Cruise: In some, their cup do overflow. Those means are our Vocation, justification, Sanctification, Repentance, new Obedience; without which; there is no entrance to the Throne of Grace: But by these Grooms, we may be brought into the kings Chamber.  
Hear the two principal Seals and Means, are set out unto us: as Faith, and New obedience: the natural Branch that sprouteth from that root, Faith hath the pre-eminence insinuated in this Prescience and foreknowledge of God in these words: The Lord knoweth who are his. The other is more open in the words following.  Let all that call upon the name of the Lord, depart from iniquity. 
It is Faith, that in a quick apprehension swalloweth down this Proposition; The Lord knoweth who are his. Knoweth, that is, loveth those that are his; and so inferreth this. Assumpt thereupon: and so loveth me, that am one of his.  
This Attribute of Knowledge, ascribed to God, is of two sorts. 1. Absoluta, Absolute; so styled of the Schoolmen, inasmuch as all things simply, and absolutely from all eternity are known unto God. Of this the spirit speaketh thus: 
Heb. 4.13.  Neither is there any creature which is not manifest in his sight: But all things are naked and open unto his eyes. And to this appertaineth this sentence of Psalmody, 
Psal. 94.11.  The Lord knoweth the thoughts of men, that they are but vain. 2. The other is, Specialis, of more special property, as by which he not only knoweth the Elect, as he doth all other things; but also knoweth them for his own, divideth them from others: alloweth, and loveth them above all others: For this word, Knoweth, when it is given to God speaking of the creature, very often in Scripture-language beareth such a meaning; as where David saith, The Lord knoweth the way of the righteous: 
Psal. 1.6.  but the way of the ungodly shall perish. As where Christ saith to the prating professors. 
Math. 7.23.  I know you not departed from me, ye workers of iniquity. As where Paul saith, God hath not cast away his people, 
Rom. 11.2.  which he knew before. So doth Thomas take this word in his scholy upon the 8. Chapter to the Romans, Quos praescivit scientia approbationis, hos et praedestinavit: Those whom he foreknew, in his knowledge of approbation; them also he predestinated. And the same School man, is in the mind, that God's effectual will of conferring grace, is included in this his knowledge of approbation. Thus Hugo de Sancto victore, in his notes upon the Epistle to the Romans: And joachim, upon the Revelation, do understand this word. Augustine, 
August. do persever. Sanct. lib. 2. c. 18.  sometimes doth not doubt, to take the Knowledge of God, for God's Predestination, and to confound them together; grounding his judgement upon the Apostles assertion: God hath not cast away his People, which he knew before. And such are by his reckoning, filii in praescientia, 
Aug. de corrept. et gra. c. 9  Sons in God's foreknowledge, Qui in memoriali patris sui inconcussa stabilitate conscripti sunt; Who are written down in Gods rowles of remembrances, not to be razed out. So Cyrill singeth us the same song, 
cyril expos. in joh. 7. c. 6.  where he saith: Christ knoweth his Sheep, electing and foreseeing them unto eternal life, (as the Apostle telleth us:) God hath not cast away his people, which he knew before: for as the Lord, such as he reprobateth, is said not to know; as where he saith to the foolish Maids, that had not Oil for their Lights, I know you not: so such as he predestinateth, and preordinateth unto life, he is rightly said to know them.  
Now this is the true Faith which ought to be in us, to be thoroughly persuaded, that we are in the rank and classie of God's children, adopted in Christ jesus, and so to be in the fatherly favour of God; and that so our salvation is sealed up in a Bag.  
Without this Faith, we cannot be grafted into Christ. But this Faith sufficeth us, though not perfect, so it be true, though but small as a Grain of Musterd-seed, tender like a new borne Babe. In the Babe there can not be the action of Faith, which is the knowledge of Christ, and confidence in him; yet is the Spirit and virtue thereof in it, which in time will show itself. And this the Scriptures would have us believe, 
Heb. 11.6.  in all such places as show us, that we are saved by Faith; and that without Faith, it is impossible that we should please God; yet withal, the perfecter our Faith is, the greater is the power of it: and therefore we must endeavour all we may, to increase our Faith. And albeit we receive in this life, not the Tithe; but the first Fruits of God's Spirit, 
Rom. 8.23. 2. Cor. 1.22.  and but the earnest thereof: (the first Fruits being but a Sheafe, in comparison of the whole Cornelande: and the Earnest being as it were but a Penny, for the payment of Pounds,) yet this Sheafe, this Penny, serveth the turn to incorporate us into Christ. As the eye of an Israelite serving him but to look up to the Brazen Serpent, availed to cure the sting of the fiery Serpent; 
john. 3.  so the purblind eye of our Faith, if it can but turn up the Ball towards Christ lifted up unto the Cross, it will be enough to cure the deadly wound, the old Serpent hath given us. The Palsy shaking hand of a poor Lazar, may serve to receive the devotion of a Passenger, as well as the best, though the other can hold it fastest. Though the Bonny parts in man's body be the strongest; yet there is as much life in the weak Flesh, as in them. The weakest joint of the body (so it be living) is as living as the rest. So this is the ordinance of Divine providence in the body of the Church, that every one of the Elect, the members thereof, should have so much Faith measured out unto them, as might suffice to their salvation. As he that gathered much Manna had not the more: and as he that gathered less, had not less, but had enough as well as the other; so it is with Faith, the food of the Soul: he that hath the least, hath enough to save his Soul in the day of the Lord, as well as he that hath the greatest measure thereof.  
Thus Faith is the Seal of our Predestination unto life, in as much as none are capable thereof, but the sealed sort: wherefore it is styled, 
'tis 1.1.  The Faith of the elect. Wherefore Luke speaking of the Gentiles who had been Paul's auditors, 
Act. 13.48.  saith: As many as were ordained unto life, believed. In this respect, Paul entitleth Faith, 
1. Cor. 2.14.  The earnest of our adoption and inheritance. Men simply natural, perceive not the things that are of God; and so can not span or comprehend the Faith. To this, 
Cum alibi, rum in libro de bono perseverant.  give all the Father's consent, that Faith is the effect of Predestination. So Augustine, avoweth against the Pelagians in sundry places.  
Now whereas others are said to believe as the Devils, They believe and tremble: as the temporizers of these days; it is so abusively and improperly said of them. It is as Augustine saith: Alij cogitant, pij credunt, The Godly believe; others do but think: The Faith is not in them, but a kind of Fancy only.  
This Faith is a harder matter than the School of Rome conceiveth, who reck no more of it, then of an ordinary gift of God; of a certain light of the mind, by which one assenteth to the word of God; 
Canis. op. ca pa. Rhem. test in. 2. Cor. 15.5.  (as Canisius hath excogitated: then of an action of the understanding, as the Rhemists would have it: to be only occupied in generalities, and never to descend to application in particular, 
Heb. 6.5. Luk. 8.13. jam. 2.19.  as Andradius dreameth. For such a Faith, the very Reprobates may be owners of: for their minds may be illuminated in the knowledge of the truth; and they may be thoroughly persuaded of it. And therefore they have this action of understanding. And this is the general Faith that taketh up things in gross; which the devils themselves have.  
We teach and prove, that Faith consisteth in a faculty of apprehending and applying Christ: that to Believe, Apprehend, and to Receive Christ, are all one. Thus Saint John compoundeth and confoundeth them, 
john. 1.12.  where he saith; As many as received him, to them he gave power to be the 'Zounds of God, even to them that believe in his Name. Thus is Faith an application of Christ in special to itself: as a poor man when an alms is given him, he doth put forth his hand and draw it in again unto himself, and maketh the alms his own. 
Gal. 3.27.  This is the reason of the Metaphor of Putting on of Christ, taken up by the Apostle, where he entreateth of the nature of Faith. But Christ is only Put on by way of application in particular, of his righteousness laid to our hearts, as the Garment is applied unto the back, when it is put upon it. Hitherto hath reference the manducation and potation of Christ, which is by Faith. 
joh. 6.35.  Now the meat and drink that we take down to do us good, must be tasted, minced by the Teeth, conveyed into the Stomach, digested, and after all these, be particularly applied to their several parts that are to be nourished by them.  
Hence it is that Saint Paul prayeth for the Ephesians, 
Ephes. 3.17.  That Christ may dwell in their hearts by faith: Which can not be without the apprehension of him. He therefore may properly be said to believe, that can distinctly and truly say of himself, that he is thoroughly persuaded in his conscience, that he is reconciled unto God for all his sins, and is accepted unto eternal life in him. Thus Paul teacheth both by practice and precept: as where having first set down the general Proposition: 
Gal. 2.16.  A man is not justified by the works of the Law; but by Faith in Christ jesus: He immediately inferreth the Application of it to himself in particular: We have believed in jesus Christ, that we might be justified by the Faith of Christ. And beneath in the 20. verse more specially he maketh use thereof, thus unto himself: I live by faith in the Son of God, who hath loved me, and given himself for me. neither doth Paul take this as his prerogative, or peculiar, above others; but only setteth out himself for an example unto us, that we should so instruct and comfort ourselves: Wherefore else where he sayeth, 
1. Tim. 1.16.  For this cause, was I received unto mercy, that jesus Christ should first show on me, all long suffering, unto the ensample of them, which shall in time to come believe in him, unto eternal life. And how this is incident to all believers, in an other place he telleth us, where having thus said, concerning himself. I judge all things but dung, 
Psal. 3.8.  that I might win Christ, and might be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith: He teacheth us, that this is direction for us, 
Vers. 15.  and the inherent condition of Faith; Let as many as be perfect, be thus minded.  
Thus Faith liveih not in suspense betwixt Hope and Fear, as the Crow that flieth between Heaven and Earth; but nestleth herself in the Wounds of Christ, as Doves in the cliffs and holes of Rocks. By this, We stand, saith Saint Paul; nay, 
2. Cor. 1.  by this, We live, saith the Prophet Abacuc. 
Abac. 2.  Faith is the Spirit and Soul of the Newman. We have the name that we live: but indeed we are dead towards God, if we believe not; If Peradventure, are not words that proceed from the mouth of Faith, but it is the pronunciation of Babylon; 
jerom. 51.8.  as it is thus written: Bring Balm for her Sore, If she may he healed. Peradventure, is a Plaster to be set on the Sore and side of Simon Magus, whom Simon Peter summoning to repentance, 
Act. 8.22.  saith: Pray to God, that if it be possible, the thoughts of thine heart may be forgiven thee. Wherefore make we not our case, like the case of the Elephant, who lieth down, and cannot rise again: Let us not so far bend the Bow, as to break it: But in the cause of Faith, let us take up Peter's Text: Master, it is good for us to be here. Let us taste of the Tree of Life, and our eyes shall be opened. Let us sprinkle our hearts, with the blood of the Lamb, and the destructive Angel shall not hurt us: Let us say with the Spouse, 
Cantic. 3.4.  in the Canticles: I have found him, whom my Soul loveth, I will hold him fast, and will not let him go. The forgiveness of our fins, is an Article of our Christian faith; so that he that believeth it not, is not a Christian.  
This Faith is required of us, through our whole life, but chiefly, about the time of our death; (when our Wealth, and Well willers, our Senses and Sensualities, and all outward sollaces, and succours forsake us.) For than Faith enforceth us, to go out of ourselves, and to run to the mercy of God, as to our City of refuge; Then is Faith the hand of the Soul, by which we draw in Christ to ourselves, with all his Benefits. Then is Faith the mouth of the heart, by which we feed on Christ, as on a restorative, eating his Body, and drinking his Blood, unto eternal life. Then is Faith the Foot of the mind, which enableth us to walk with God, the means whereby we are familiar with him. Then is Faith the Ear, by which we hear God speaking to us, out of the word. Then is Faith, the Tongue of the Soul, by which we talk with God, and invocate his most holy and reverend name. Wherefore Luther was wont to say, That men become best Christians, when they are at Death's door. When David saw nothing but present death before his eyes, 
1. Sam. 30.6.  the People determining with themselves to stone him; his Quietus est, that he immediately took out, was in the Lord his God. And the use that he made to himself, of the Promises of God, was the argument of his joy, 
Psal. 119.49.50.  and the lifter up of his head, in the time of trouble; where he saith: Remember the promife made to thy Servant, wherein thou hast caused me to put my trust: It is my comfort in my trouble, for thy promise quickened me. As else where, where he sayeth, 
Psal. 73.25.  My Flesh, and my heart faileth: But God is the strength of my heart, & my portion for ever. The Jsraelites, 
joh. 3.14.  when they had been strooken by fiery Serpents in the Wilderness, and their wounds were deadly; they cast up their eyes to the Brazen Serpent, (as God would have them,) and they were forthwith healed. So when the fiery Dart of death, striketh us at the very heart, fix we the eyes of our faith upon Christ, lifted up upon the Cross, and so by the Pathway, and Region of death, we shall have the through passage, and entry, unto eternal life.  
All this while I deny not, but that this faith in the best of the bunch, skirmisheth with doubts. He that never doubted of his election, never yet believed it. As he that is in health, feeleth many grudgings, and motions unto sickness; which he should never feel, were he not sound. So the true believer feeleth many quaimes, which he should not have had, had he not believed: For in Man, there is a double estate, as he is compounded of Nature, and Grace. By the first, 
Rom. 7.5.  (that is Nature,) he and his flesh; (as Man and Wife,) maketh but one Boody, wherefore the one consenteth, and is accessary to the other. When the flesh sinneth, man also sinneth, that consisteth of Flesh: yea when the Flesh perisheth, the Man perisheth; as a loving couple, they live and die together. By the second, albeit his Flesh be about him, 
Rom. 7.17. Rom. 8.1.  yet he and his Flesh have made a divorce.  
This Divorce is made, when a man beginneth to displease himself, and to hate the Flesh, and the filthy fruits thereof. Now upon this Divorce, they are no more one, but twain; and are so divided, as the one hath nothing to do with the other. In this case, although the Elesh bringeth forth sin, and perisheth: yet the Christian is not in the state of damnation. Therefore howsoever the Flesh fathereth doubts, recount with thyself this Divorce, and that thou art now wedded unto Christ; and so disclaim thy sins, as none of thine, basely begotten, and bastardly brats. Say I doubt; but I detest my doubtings, I am no cause of them: But my Flesh is the occasion, which shall perish, when as my Soul shallbe saved by jesus Christ. In the mean while, cure this Disease of thy doubtings, with these preservatives, I prescribe thee.  
1 That it is Gods positive, and express precept, thou shouldest believe in Christ: 
1. joh. 3 23.  His Precept runneth thus. This is his commandment, that we believe in the Name of his son Jesus Christ: Thou darest not break the eight Commandment of the moral Law; Thou shalt not steal. And why art thou so bold as to break this, this being as forcible a binder as the other?  
2 That God his promises of salvation in Christ, are indefinite, and general, excluding none. Let one of them, here stand in the room of many. So God loved the world, 
joh. 3.  that he gave his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting life. When the Prince sealeth his general pardon for all Felons; every man taketh the benefit of it, though he be not set down by his name in it: But God hath gone further with thee than so; he hath particularly signed thee thy Pardon. 1. First, in the Seal of Baptism. 2. Secondly, by that of the Supper of the Lord, wherefore stand fast in the faith which thou hast made, and doubt no farther of it.  
3 That Distrust and Despair, 
Rom. 4.18.  displeaseth God almost as much as any other sin; for thereby thou art no longer the Child of Abraham, To hope against hope, as thou oughtest. Thou robbest God of his Glory, in as much as thou makest his infinite Mercy, an underling to thy sins. Thou makest God a liar, who hath plighted this promise to thee of forgiveness of sins: Nay, thou dost justify Satan before God; for God hath said it, sworn it, sealed it with the red precious blood of Christ: and yet we rather believe the suggestion of Satan, that the justice of God is not to be appeased. This Despair is a malady immedicable: for thereby we do as the wilful diseased man, who when as the Chirurgeon would heal his soar, he thrusteth his Nails again into it, and setteth it backward.  
But all this while, how should a man know that he is thus Sealed, and hath this indelible character of Faith stamped on his Soul? For many a man's Faith is but feigned, and form to the times. And such do but beguile themselves, while they stand in opinion they do believe, and believe not at all.  
I answer, that such resemble them, that dream that they are Princes and great States, and awake stark Beggars. Such as truly believe, do know they believe, even as he that hath a jewel in his hand, knoweth that he hath it. For if a man that believeth an other man on his word, doth know that he believeth him: how much more shall he, whose heart is inspired with true Faith, by the work of the holy Ghost, to believe the Gospel, know that he believeth it? If a man might not know whether he hath this true Faith or no; how is it that the Apostle persuadeth us thus: Prove yourselves whether ye be in the Faith: 
2. Cor. 13.5.  thereby insinuating, that it is to be discerned, proved, and known, whether we do believe? So that as he that understandeth, knoweth that he understandeth: So he that believeth, knoweth that he believeth. Wherefore Saint Paul thus speaketh of himself: I know whom I have believed. 
2. Tim. 1.12.  A point which Saint john thus concludeth, 
1 joh. 3.24.  saying: 
1. joh. 3.24.  Hereby we know, that he abideth in us: even by that spirit, which he hath given us. Augustine is plentiful in this cause: I will charge you, 
August. lib. de Trinit. 13. c. 1.  Quisque vidit fidem esse in cord suo si credat: si non videt came deesse. Every one perceiveth that he hath faith in his heart, if he believeth: If not, he findeth that he is without it. 
Epist. 112.  Again, where he sayeth: Credens videt propriam suam fidem, per quam respondet se credere sine dubitatione. The believer feeleth his own Faith, by which he believeth without doubtings. 
Lib. 8. de Tri●it. c. 8.  In an other place, thus: Qui diligit Fratrem suum, magisscit dilectionem per quam diligit, quam Fratrem quem diligit. He that loveth his Brother, knoweth the love, wherewith he loveth him; better than he knoweth his Brother whom he loveth. This, and such like effects of God's Predestination, are not simply effects, but such effects thereof, as they also may be said to be Seals of it. For God to usward, is like to the Sun. The Sun when it shineth on us (and in a manner, looketh us on the face,) printeth in such sort, the Image of his light in our eyes; as we also are made partakers of the same light, and are enabled to look upon the Sun, & the light thereof. For the beams of the Sun, striking upon us, have a repercussion and reflex towards the Sun: So the Lord, the Son of Righteousness, looketh upon us, and knoweth us to be his: And then the Elect being made partakers of his Light and Knowledge; he maketh us likewise to know him. Hereto serve these words of our Saviour: I know my sheep. 
john. 10.14.  Inferring thereupon in the next place, And I am known of mine: So the first, is the cause of the latter; and the latter, always followeth the former: as if he should have said. While I acknowledge them for mine, I make them to have my light & knowledge, to acknowledge me their shepherd. Both these, are put together by Saint Paul, 
Gal. 49.  where he saith; Seeing ye know God, or rather are known of God. Where he teacheth, that therefore because God knew the Galathians, who first acknowledged them, for his: he consequently imparted this his own Wisdom to them, and brought them to that pass, to acknowledge the true God to be their God.  
The like may be said of the Love of God, wherewith he loved us in Christ to eternal life, before the groundwork of the World was laid. God in loving us, hath left an impression and obsignation of his love in our hearts, by which we return, and retort this love, and love him again; and as it were by the reflection of these Sunbeams, striking into our hearts, are provoked to love him. For God's love towards us, being by nature eternal, bringeth forth at his full appointed time, a certain love in us, serving to the eternity of his glory. 
1 joh. 4.19.  Hence it is that Saint John saith: Not that we loved him, but that he first loved us. As if he should thus say; By setting the Seal of his Love upon our hearts, he effecteth thus much, that we in the rearward should love him as a Father: Wherefore by the solidity of that love, by which we have a feeling that we love God, we are made to know how large the dimensions of that love of God are, by which from all eternity in Christ, he hath embraced us. Now what is this love else, but Predestination? So our Election, by which we are put apart in Christ from the residue of the World, setteth a kind of Image of God himself upon us: that is, it begetteth an other Election, by which we renounce all other Gods, and know no other else but the true God, to be adored and worshipped; and not only as we gather the cause from the effect, but as we draw a Picture from the precedent; and as from the form of the Seal in the Wax, we easily conceive what is the Image of the Seal itself.  
And thus much of this first Seal, which respecteth God, in these words; The Lord knoweth who are his.  
The other Seal followeth, which concerneth ourselves, in the sequel, thus.  Let every one that calleth upon the Name of the Lord, depart from iniquity. 
To Faith, the proper indument of the Elect, a special Seal of Election, Good works an other Seal thereof, is immediately adjoined. Good works can never be sundered from Faith, as Scriptures and Fathers teach, and our Church believe. The Apostle speaking of such, who making great words of Christ, 
Tit. 1.16.  but deny him in their works, saith; They prefesse they know God; but by works they deny him, and are abominable, and disobedient; and to every good work reprobate: Where, to deny God, is to deny the Faith. In an other place he saith, 
1. Tim. 5.5.  if there be any that provideth not for his own, and namely for them of his household, he hath denied the Faith: Now he that denieth the Faith, can not have Faith. Also, Saint john saith; He that saith, 
1. joh. 2.4.  I know him, and keepeth not his commandments, is a liar: Where he concludeth that to be a lying and a false Faith, which hath not joint commerce with the performance of his precepts: but a counterfeit Faith, is no Faith at all: Therefore they go both hand in hand together; Faith & Good works, and will not part company. 
jam. 2.  faith without Good works, is dead: It is Saint james his theorem, and case divinity. But dead Faith, is no more Faith, than a dead Man, is a Man: The Fathers with one consent, teach the same. 
Orig. in Ezech. Hom. 9  Origen sayeth: Male credit quicunque peccat. He that is a sinner, is but a simple believer. 
In epist. ad Rom. l. ●. c. 10.  In his scholy upon the Romans, he proveth the same thus: Omnis qui credit in eum non erubescit: erubescit autem omnis qui peccat: ergo qui adhuc ruborem peccati incurrit, credere non videtur. Every one that believeth in him, is not ashamed: but every one that sinneth, is ashamed: therefore, he that falleth into the shame of sin, seemeth as yet not to believe. 
Cyprian.  Cyprian singeth the same song, where he saith: Quomodo dixit se credere in Christum, qui non facit quod Christus facere praecepit? How doth he say that he believeth in Christ, who doth not that which Christ hath commanded him? Ambrose is as peremptory in the Point, 
Amb. lib. 6. Epist. 36.  where he saith; Vbi quis caeperit luxuriart, incipit deviare a vera fide; He that swaggereth, swerveth from the Faith. 
Aug. in joh. serm. 61.  Augustine hereunto performeth testimony in sundry places; as where he saith, Qui fidem habet sine spe et dilectione, Christum esse credit, non in Christum credit; Whosoever hath Faith, without Hope and Love, believeth that Christ is; but he believeth not in Christ. 
Aug. de fide et operib. c. 23.  Again where he saith: Insoperabilis est bona vita a fide quae per dilectionem operatur: immo ueró ipsa est bona vita: Good life is not to be severed from Faith which worketh by Love: yea Faith is of itself, good life. Wherefore the 12. Article of the Christian confession of the Church of England is most sound, which professeth in this wise; Good works are the fruits of justifying faith, and do necessarily spring and grow from thence: Wherefore Faith being the badge of the Elect; and Works inseparably being the effects thereof: the sequel must needs be, that Good works must be also the Livery of the Elect, whereby they may be known. Which stoppeth the mouth of our carnal Epicures; who upon the foundation of God's immutable decree of our election, would lay the structure and composition of a dissolute conversation, while they reason thus: We may live as we list; because if we be predestinated unto life, we can not be lost. But such are to know, that the End, and the Means, that make to the end, must needs go together. faith and Good Works inseparably accompany the work of our Election. God glorifieth not the Elect, before he hath Called and justified them: yea, before they Believe, and declare by their Works that they do believe. 
Ephes. 2.10.  Hence is it that the Apostle saith; We are created in Christ jesus unto good Works, which God hath ordained, that we should walk in them. 
Ephes. 1.4.  And hereto serve these inferences of Saint Paul, of Love unfeigned, 
1. Tim. 1.19.  unto which we are chosen: and of a good Conscience, which as an impartible companion, is of the Faith of the Elect. This endeavour to perform Good works, is to all the Elect necessary, 
2. Pet. 1.10.  as Peter teacheth, where he willeth us, that we make sure our Election, and Vocation, by good works; as many Copies have it; not to God, our vocation being certain unto him before the worlds creation: but to ourselves, & to our neighbours. This is one of the chiefest uses we make of Good works; that by them not as causes, but effects of our Election and Faith, we ourselves and our brethren, are assured and secured of our salvation. Where the mouths of the Pelagians are stopped, who make the foresight of our Faith, and Works in God, the cause of our Salvation: when as of the quite contraryside, God hath predestinated us to Faith, and Good works; because he hath chosen us to eternal life. 
1. Cor. 7.25.  Wherefore Paul speaketh cautelously, where he saith; Jobtained mercy of the Lord to be faithful: he saith not, Because I was to be faithful. As where he speaketh in the same manner, thus; That we should be unblamable, not because we were to be such. As again where he saith; 
Ephes. 1.4.  We are created in Christ jesu vinto Good works, which God hath ordained, that we should walk in them; not because we did them. As finally, where he saith; 
Tit. 2.11.  The Grace of God hath appeared, that we should live soberly, righteously, godly: not because we were so to do. It can not be rightly said, that God first foreseeth that men are to believe, and afterward predestinateth them to believe: Because whom he foreknew should believe, therefore he foreknew it, 
Contra. Tryphon.  because he decreed it. Wherefore justine Martyr calleth them, The Elect, who are foreknown, that they should believe: wherefore such as by God's grace are delighted in Good works; in them there is a certain sign and seal, that they believe in Christ, and so that they are elected in Christ unto eternal life.  
Faith is of the nature of a Tree in operation; which naturally of itself, bringeth forth fruits; so that there is no need that the Tree be commanded to yield her increase: So the faithful man without coaction disposeth himself to be fruitful in Good works, the Law of God being grafted in his heart, so that his delight is daily in the same: So that of his own accord, he doth Good works, as of himself he eateth, he drinketh, seethe, heareth, and performeth such faculties as are incident to Nature: As he that is thirsty doth but stay until drink come: and as he that is hungry, expecteth his meat, and then willingly and naturally he taketh them both: So the Faithful man, hungry and thirsty of Righteousness, taketh the advantage of all occasions, to do the Works thereof. Although Faith alone justifieth and knitteth the Marriage knot between the Soul & Christ; and is properly the Wedding garment, and the sign Tau which must Protect us from the power of the evil Angels; yet Faith is never severed from Charity: Wherefore the Faithful are resembled to Orchards, Vines, and Trees, that bring forth Fruit in season.  
The Church by Isaiah is resembled to a Vine, 
Isai. 5.7.  furnished with a Winepress and Tower for the purpose: wherefore Christ saith; 
joh. 15.1.  I am the Vine, and my Father is the Husbandman; every Branch that beareth not fruit in me, he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. Wherefore, God is said to have come down to the Garden of Nuts, 
Cant. 6.10.  to see the fruits of the Valley, to see if the Vine budded, and the Pomegranates flourished. Moreover, we are to Bring forth Fruits in patience: For God, 
Luk. 8.15.  the Lord of the Vineyard, cometh to his Vine with a pruning Knife in his hand, to top and cut off the luxurious Branches, that we might bring forth more Fruit, and be in better liking.  
Christians are Trees of righteousness, 
Ezech. 47.4.12  grewing by the Rivers of the Sanctuary: But not such Trees as ours are; for they take root upward in Heaven in Christ; and their branches grow downward, and fructify among men. Wherefore theorical Religion is not enough. It serveth not our turns to bear the name of Christians, if we live not as Christians. True Piety, challengeth a departure from Iniquity. jacob's smooth Voice, and Esau's rough Garment, agree not together. We bear Adam's disease about us, rather tasting of the Tree of Knowledge; then of the Tree of Life: Scientia, Knowledge; weigheth heavier in the Ballence, then Conscientia, Conscience; therefore our Sorrow must be added to that part, to add more weight unto it. Such Vocalistes, have their Repulse already in the persons of those prating Professors; whom Christ shook off thus: I know you not, depart from me ye workers of iniquity: For Light and Darkness will have no intercourse together: God and Belial will not bargain together. 
Psal. 89.  He cannot abide a sinful body, of whom it is written: Righteousness and Truth is the preparation of his seat. He that will fill a Glasse-bottle with Honey that stood full of Vinegar before, must first empty it of the Vinegar before it can be capable of the honey. The vessels of our Souls are full up to the brim with the sharp Vinegar of our sins; God would gladly fill them with the Hony-blessinges of his goodness: Wherefore we must first be purged and rinced of our former iniquities. Lethalia peccata non sunt Christianorum, sed Ethnieorum, Deadly sins are not of Christians, but of Heathens. Wherefore our Circumcision went before our Reconciliation; to signify that the circumcision of our sins, must go before our pacification with God. We are not under the Law, but under Grace. What then? Therefore Iniquity must not thus set up a Monarchy in us: it is Paul's consequent, and it is necessarily inferred. With our new Profession, we must cast off our old Conversation; as the Eagle casteth her Bill: And we must know that the kingdom of God is not in word, but in work. David's monition in these words; Ye that love God, see that ye hate the thing that is evil; 
Psal. 97.  answereth in effect, the words only varied: to this present direction of the Apostle, in our text: Let every one that calleth upon the name of the Lord, depart from iniquity. Aulus Fuluins, on a time, espying his Son in Catiline's Camp among the rebellious rout, would have put him to the Sword, telling him, that he begot him not for Catiline, but for his Country: So this is not the condition of our creation, or the consideratio of our regeneration, that we should serve under sin, the professed Enemy unto God, but that we should serve him in righteousness, and true holiness, all the days of our life. Demades in times past, seeing Philip the King, want only disposed among his Minions, insulting upon the misfortunes of his Prisoners, whom he had then in durance; thus gravely and advisedly censured his levity: Sithence Fortune and good luck, hath imposed upon thee, the person of Agamemnon, (that is of a valiant and victorious Prince,) mayest thou not be ashamed to play the Thersites, (that is a Man of unseemly demeanour?) It is a huge disgrace to a King's Son any way, to converse with rascal Company: So, we being adopted the Sons of God, by grace in Christ jesus, it will be an indelible turpitude in us, to have any dealing with sin & iniquity: Wherefore remember we our calling, and let every one of us that call upon God, bid adiewe to iniquity.  
We will conclude all, with a short supputation & survey of the multiplicity of especial use, that this Text tendereth us.  
1 First, here is lively demonstrance of the uncreated wisdom of God, who in his eternal counsel, hath foreseen, and in singular wisdom, hath disposed of every one's estate, and this foundation, of his ordidation, standeth sure, without possibility of any alteration.  
2 Hear is also consideration of his power absolute, that he is able, notwithstanding all resistance, to save all such, as are appointed thereunto by his divine providence.  
3 Thirdly, here is Mercy, taking justice by the Heel, and supplanting it as Jacob did Esau, in saving such by his gracious election, through the hand of a Mediator, which were determined to destruction.  
4 Fourthly, here is argument of liquid, joy and comfort, that this foundation of our salvation is the Lords, it must needs therefore, be unresistible and most sure.  
5 Fiftly, whereas God hath preordinated us to life, and hath given us the means in his word to attain the certificate of our particular election, let us take the counsel S. Peter giveth us, 
2. Pet. 1.10.  to endeavour to make our election sure unto us. In the world, men look well to the assurance of such Lands and Possessions as they purchase, that they may be sure to them, and to their Heirs; how much more standeth it us in hand, to make sure to our Souls, the heavenly inheritance, purchased for us at so dear a price as the blood of jesus Christ.  
6 Further, hence ariseth Patience in afflictions, in as much as, 
Rom. 8.29.  Those whom he knew before, he also predestinated to be made like to the Image of his Son; as Saint Paul setteth it down: now wherein our conformity with his Son standeth, he elsewhere showeth us, where he layeth it down thus: 
Phil. 3.10.  In the fellowship of his afflictions, & by being made conformable unto his death. Wherefore they feed upon a fond Fancy, which is a strong fallacy, who make an estimate of the Graces of God towards them, by the measure and proportion of their worldly prosperity; that the Lord here affordeth them. Saint Paul teacheth them otherwise, 
Rom. 9.22.  where he sayeth: God to show his wrath, and to make his power known, suffereth with long patience, the vessels of wrath prepared unto destruction. The Sheep that are highly kept in the better Pastures, come soon to the slaughter, when as such as feed on the Common, live a longer time.  
7 Moreover, we are here armed, and prepared to withstand all offence, that we might otherwise take up in the sense of the contempt, that is cast upon the Gospel, and in the senseless ignorance of the People, while we ponder this in our minds, that nothing contingently, or casually cometh to pass, but according to the purpose and foreknowledge of God, the Lord knowing who are his. In this respect, Gods Ministers are not to discourage themselves, and to be out of heart, in that their labours have no better success in the hearts of their hearers, & bring forth such slender fruits, while they fix their thoughts upon the Decree of God, of saving some, and of rejecting other some; it belonging also to the said Decree, that some are called sooner, and some later.  
8 Moreover, whereas the Lord knoweth who are his; and some there be, whom he is said not to know: we are thereby strooken with no small fear. It is the consequent and application the Apostle maketh from the excision and extirpation of the Jews (the natural Branches) and the insition of the Gentiles: 
Rom. 11.20.  Through unbelief they are broken off; and thou standest by Faith: be not high minded, but fear. There is nothing happen to them, but may befall us: for others examples, are our Looking-glasses. Judas was termed an Incarnate Devil; and his end was most fearful: but without the greater supportation of God's grace, we should not only betray Christ with Judas; but worse than the Jews, we should a thousand ways crucify him. Consider we with ourselves, whether there be not now in Hell, such who were of better conversation than we, while we lived here on earth. Isai calleth the people of his time, 
Isai. 1.10.  The people of Sodom, and, the people of Gomorah.  
9 Finally, from the clause and conclusion of this sentence, Let every one, who calleth on the Name of the Lord, depart from Iniquity: direction unto Sanctification ariseth; because, whom God hath chosen unto life, he hath also chosen unto newness of life. 
Ephes. 1.4.  He hath chosen us (saith Saint Paul) before the foundation of the world, that we should be holy, and without blame before him in love: Whereto answereth, that which he hath elsewhere in the same Letter; 
Ephes. 2.10.  We are created in Christ Jesus, unto good works, which God hath ordained that we should walk in them. We have the same Divinity delivered us in his writing to the Thessalonians, 
2. Thess. 2.13.  God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and the Faith of truth. 
Rom. 8.  The Elect are styled, Vessels of honour: Wherefore such as will be of that nature, 
2. Tim. 2.21.  for that high service, and not be dishes of disgrace, must so carry themselves, as they may be numbered among such. But while we soak ourselves in our Sins, and lie wallowing in our Wickedness, we are worse than Treen Trayes, & Vessels of the vildest use whatsoever. It is so set down, and established by order, that the Sun should give us his light by day, and the Moon by night, and this standing wherein they were primitively placed, they still keep. Yea every Creature in her kind, keepeth the course, at the first prefixed them, in the creation of all things. The Grass groweth, Trees fructify, according to the blessing pronounced by the mouth of God upon them, when they were first in being, the very end and purpose of their being; thus are all Christians, Trees that are planted by the right hand of God, to give their fruit in due season, this being the period and end of their election, their holy conversation. If thou shouldst pass by a ground, wherein thou shouldst see a beautiful Vine, prudently kept, enclosed with a wall, that nothing could hurt it, thou wouldst conclude, that the owner thereof was a careful man, a good Husband indeed: so is every one of us to keep our bodies and souls in that godly and holy manner, as the very adversary to our Religion, be he an Infidel, beholding us, may have occasion to reverence our Religion, and to say, Great is the God of the Christians. In the setting up of an House, first we lay the Foundation, than the Sides and Walls round about, and then the Roof the uppermost part thereof. Faith is the Foundation of this our House: Good works are the Walls and the rest of the Building that is to be joined to this Foundation.  
To the pulling down of an House, the course is quite contrary to that which was taken when it was first erected; for that which was set up last was the Roof; and with the Roof, we begin to reave it and we come to the Foundation at the last. So the Devil, seeking the ruin of us all, he first assaulteth our Good works, the uppermost of our Building; our Alms, our Fasts, our Prayers, our Charity: and then he layeth at the Foundation of our Faith, and saith; Down with it, down with it, even to the ground.  
Finally, this parcel of Scripture, is the very Period of all the Scripture, as the purport of all the Works of God, done, and yet in doing, towards us. They have many ends and purposes beside; the principal whereof, is the Glory of God: the rest come in at the second hand, and are servants unto this, as ordinated and sequestered to this service and office of furthering and setting forth the excellency of this Glory.  
Now among those of the secondary sort, this easily is the chief, A zeal to Piety: a diligent endeavour to departed from Iniquity. The whole Scripture is resolved into Law, and Gospel. History is a middling between both, and an appurtenaunce unto them. The whole Law is abridged and summed in this sentence, Declina a malo; et fac bonum: Eschew that is evil; and ensue that is good. The whole knowledge of the Law, is in the knowledge of our threefold estate. 1. Of that we had by Creation 2 Of that we have now by Nature. 3. Of that we ought to be now: this one end, to Departed from Iniquity, is Finis ultimis, always at the end of all of them three. We are told what we were by Creation; that we should strive by Departing from iniquity, to recover our primitive condition. We are showed what we are now by corruption; that we might run from the Law, to Christ; and lead a holy conversation. 3. Lastly, it lessoneth us what we ought to be; namely, Conformable to our first Image, of Righteousness and holiness, by renouncing all Wickedness. This is the only Tribute silver he requireth at our hands, as Moses thus expressly telleth us in Deuteronomie. 
Deut. 10.12.  What doth the Lord thy God require of thee; but to fear the Lord thy God, and to walk in his ways? The same is the consideration of the Law of the Gospel, signified by Zacharie; 
Luke. 1.75.  That we being delivered out of the hands of our enemies, might serve him without fear, in righteousness and holiness before him, all the days of our life: as by Paul in like manner where he saith: 
Tit. 2.  The Grace of God that bringeth salvation to all men, hath appeared, and teacheth us, that we should deny all ungodliness, and worldly lusts; & that we should live soberly, and righteously, and godly, in this present world, looking for that blessed hope, and appearing of that glory of that mighty God, and of our Saviour jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of Good works. The like respect there is of all the Works of God, and his Son Christ, already wrought, or to be wrought for us. The scope at which they drive, is the renunciation of our Sins.  
All the Works of God, whatsoever they be, must be of these three kinds. 1. Such as concern our Creation, Preservation, Protection. 2. Or such as belong to our Redemption by Christ. 3. Or such as appertain to our communicate Redemption and Grace.  
1 The Creation of the World was for man's sake, to the end that man might know God, and by knowing, glorify him. This is plain by this the Apostle saith: 
Rom. 1.20.21.  The invisible things of him, that is, his eternal power, and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse: Because that when they knew God, they glorified him not as God, neither were thankful. Now God can not otherwise be glorified, but by our conformity to the Law, by our departure from iniquity, & by our duties of piety and integrity. No other end he proposeth to himself in his afflicted punishments, that so they might consider his anger towards sin, to be shy thereof, and shun it. He hath determined the Devils, and the Reprobates, to damnation, to no other end, then to warn the Elect not to sin, and if they sin, to save themselves by repentance, and by performance, of future obedience. The patience of God, is to the same purpose: His sufferance, 
Rom. 2.4.  is only a summons to our conversion, to which end saith the Apostle: Despicest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? The common and ordinary benefits of God, redound unto the wicked. The Clouds drop down Fatness upon their clods, they have the gracious dew of his blessing, though none of his inheritance: That his practice might be precedent, and Pattern to us, of piety and perfection, as he intimateth in the conclusion thereof, in this sentence of monition, Be ye also perfect, as your heavenly Father is perfect.  
2 All the Works of our Redemption, are of reference unto this, Our departure from Iniquity. For all the Promises of the Gospel in Christ, are to dispel Despair, that we should not as absorbed of Desperation, plunge ourselves through our sins, into the pit of Perdition: but contrariwise, under hope of Grace, should repent us of our Trespasses, and departed from our Iniquities. Christ, the Argument of the Gospel, conformed himself to the rites of the Law, could defy every adversary that could accuse him of Sin, was obedient to his Father to the death; that his example, should be our imitation, according to this his direction in such causes; I have given you an example, that as I have done, so should ye do. He that saith he is in him, must walk as he hath walked. He cured the Sick, raised the Dead, filled the Hungry with good things, as for other ends, so namely and mainly, for this one end, that while they recounted how Sin brought these evils into the World, they should shake off these evils, and forsake their sins; the Caution given by Christ to the Palsey-man: Now thou art whole, sin no more, lest a greater evil come unto thee. He remitted sins, that we should commit no more sins, wherefore he sayeth to the adulteress in the Gospel: If no man condemn thee, I do not condemn thee, Go in peace. The same matter of meditation, ariseth unto us, out of the circumstances of his passion. He did bear the Cross, and suffered the shame for us, to deliver us determined to eternal death; and to leave us an example, that it seem not grievous unto us, to suffer all manner of evil unjustly for his sake This use Saint Peter giveth us of Christ Passion for us: 
1. Pet 4.1.  Forasmuch as Christ hat suffered for us in the flesh; arm yourselves likewise with the same mind, which is, that he the hath suffered in the flesh, hath ceased from sin that he hence forward should live, not after the lusts of men, but after the will of God: That is in a word, as it is else where delivered, That we should crucify the flesh with the lusts thereof.  
He prayed for his Enemies, to teach us to forbear vengeance, & to bear wrongs with patience.  
He dieth, not only to save our Souls from death: but also to the end, that we should die to our sins. The application that Paul maketh of that Article of the Faith. He is buried, 
Rom. 6.  that we also should bury our sins, and roll a great Stone over the Grave of them, that they never rise again. The inference, 
Rom. 6.4.  the same Apostle maketh in the same place: We are buried then with him by baptism into his death, that like as Christ was raised up from the dead to the glory of the Father: so we also should walk in newness of life. He dispatcheth his Apostles into the wide perambulation of the world, with this legative Commisson, to preach the Gospel, and Remission of sins; and to this special end, that we should make an end of sin, as in the clause of that commission, is not obscurely intimated, where these words are added; Teaching them to observe such things, as I have commanded you.  
He ascended up to Heaven, not only to appear for us in the presence of God, but also to raise up our Souls from the nethermost Pit to the uppermost Heavens, that we might learn in lieu of this benefit, to lead an heavenly life. It is the warning that Paul giveth us out of the said Learning: 
Coloss. 3.1.2.  If ye be then risen with Christ, seek those things that are above, and not those things that are on the earth. This was Paul's course of conversation; Our conversation is in Heaven.  
Finally, foretelling the final judgement, he inserteth this special end hereof, to give to every one according to his works. Wherefore it standeth us in hand as much as our Souls & Bodies are worth, to look to our ways, and to follow our iniquities no more.  
3 Lastly, the works of our communicate Redemption, imply the same condition. The Apostle shutteth them all up in four words.  
1. 
Rom. 8.  Predestination. 2. Vocation. 3. Justification. 4. Glorification.  
1. The intention of our Election, heedeth this condition, as where Paul teacheth it, saying: 
Ephes. 1.4.  He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.  
Of our Vocation, we may say the like: For God hath not created us to uncleanness, but unto holiness. We have Faith given us to obey his Call: First, that thereby we might partake of the righteousness of Christ imputed to us. 2. Next, that we might observe the Law; and that the righteousness of the Law might be fulfilled in us. 
Rom. 6.19.  Hence cometh in this Interrogation of the Apostle: Do we make the Law of none effect through Faith? God forbidden: yea, we establish the Law.  
He justifieth us, in pardoning our sins, that we should be no more factive instruments to sin, 
1. Cor. 6.  but that we should Give up our members as servants unto righteousness in holiness: he instilleth his holy Spirit into us, that being made the Members of Christ, and the Temples of the holy Ghost, we should take heed how hereafter we pollute and defile our bodies with iniquities. It is the quick expostulation and question of the blessed Apostle: 
1. Cor. 15.  Know ye not that your bodies are the Temples of the holy Ghost? He that shall pollute the Temple of God, him shall God destroy. All the Religion that we have in the Church; as Preaching, Sacraments, Prayers, Discipline, drive at this end; to die to sin, to live to God.  
To conclude, our Glorification includeth & concludeth the same consideration; Then shall God be all in all, because then there shall be no more sin to strive against God. Wherefore, bend we, and band we all our Sinews and Sides against the sides of Sin, that we may live in his fear, and die in his favour; and enjoy that Place, which the Father of old hath prepared, Christ of late hath purchased, and to which we are sealed, by the Spirit of sanctification: To these three Persons, and one God, be praise, and glory, now and ever, Amen.   
FINIS.