1 Part.

Concerning the firſt, to wit, the Fathers giuing, contained in theſe words, (all that the Father giueth mée) a learned writer ſayth thus. Quos pater dedit praedeſtinatione, veniunt per fidem, & tales non eijcit Chriſtus. Whome the Father giueth by predeſtination, thoſe come to Chriſt by faith, and he caſteth not away ſuch commers. Making this giuing of the father to be nothing elſe, The Fathers giueing is our election. but his eternall election & apointment vnto life of ſuch as he will haue ſaued in Chriſt and by Chriſt. And in déede ſo it is. Dat enim Chriſto pater, cum eligit in Chriſto tanquam in capite, in quo omnia mēbra ſalua erunt. The Father giueth to Chriſt when he electeth in Chriſt, as in the head in whome all the mē bers ſhalbe ſaued. Proofes of ſcripture are the grounds of grounds to direct both my ſpeche and your faith, & of thoſe I could remember you of many, if it were néedefull. But the 17. of Ihon ſhall ſuffice vs for all, where it is ſaid: I haue declared thy name vnto the men whom thou Gaueſt me, thine Ver. 6. they were & thou Gaueſt them me. I pray not for the world, but for them whome thou Ver. 9. haſt Giuen me. Holy Father keepe them Ver. 11. whome thou haſt Giuen me. Them whom Ver. 12. thou Gaueſt me, I haue kept. Ouer & ouer repeating this word you ſée, & euer by the ſame noting Gods election of his ſeruants and children apointed to be ſaued. Therefore this expoſition is plaine not onely by teſtimonies of interpreters, but by conference & witneſſe of ſcriptures themſelues.

So then the doctrine of Gods election is the firſt point that to day we are occaſioned by this text to ſpeake and heare of, it being ment by y• word Giuing, as I haue ſhewed.

A doctrine as you well know, that both heretofore hath, and euen yet ſtill is of ignorant minds auoided as a dangerous doctrine, iudged not fit to be ſpoken of, except it be in ſchooles, and charged with many wicked inconueniences as flowing from y• affirmation thereof. The Epiſtles of Proſper. and Hilari prefixed, before the bookes of Auſten. De predeſtinatione ſanctorum will iuſtifie what I ſay, in ſtede of many mo, which might be brought. What others of later time, & eſpecially Papiſts haue both writen and dayly ſpeake, would be to tedious to obſerue.

Whatſoeuer they were, or are, olde, or 〈◊〉 ▪ is moſt certaine they conſider not

Either ye dutie of gods miniſters & childrē. Or the great euidence of Scripture for this doctrine. Or ye ſwet vſe of it to mani ſpecial purpoſes

For all theſe do ſhow, that the doctrine in no caſe is to be auoyded, but both ſpoken and heard of, as occaſion ſhall ſerue, to Gods great glory and his true ſeruaunts ſwéete comfort.

And firſt for our dutie, thinke of it I Our dutie bindeth vs to cōſider this doctr. pray you. Surely it is this. Ut arcana non inueſtigare, ita reuelata non occultare & ſupprimere. As not to ſearch the ſecrets of God which are not reuealed: ſo not to ſuppreſſe and hide what is reuealed. For ſo teacheth vs Moyſes if you remember, when he ſaith, The ſecret things belong to the Lord our God, but the things reuealed belong to vs Deutro. 29. 29. and to our children for euer, that we may do all the words of the lawe.

Againe it is our dutie to eſtééme of the Lord and his word thus, that as he hath A ſecond reaſon. omitted nothing that is needefull to be knowen ſo hath he laid downe nothing, but what ought to be knowen and is most ••• fitable. But he hath laid downe this doctrine of our election, therefore necessary to be taught and looked into of all men.

Thirdly, it is the dutie of all faithfull A third reaſon. miniſters to preach the goſpell wholie to Gods people and to deliuer vnto them euen all the counſel of God: But this doctrine is a part of the contents of this booke of God, therefore to be deliuered to Gods people as occaſion ſhall ſerue, or elſe we do not our duities.

And leaſt any man ſhould diſtinguiſh of Gods people, & ſay ſome be learned, ſome be vnlearned, the one may be thus preached vnto, but not the other, cōſider I pray you the words of our Sauiour Chriſt, Go preach the goſpell, Omni creaturae, To all creatures, euidently giuing the ſimpler ſort as good right to the whole doctrine of his word, as the better, and the vnlearned as the learned. Which y• faithfull Apoſtle well knew when he ſaide: I am a debter Ro. 1. 14. both to the Graecians and Barbarians, both to the wiſemen and to the vnwiſe.

If any man will ſay: yet a care muſt be had of mens capacities, and of edification, I confeſſe it willingly, and therefore haue alwaies added (as occaſion ſerueth) that is, as ſhall be fit for y• people, to whom we ſpeake, going by degrées in all our doctrine, as may moſt profit, and euer ſoberly and carefully keping within the limits of the word. But vtterly to ſuppreſſe and alwaies to auoyd any truth reueled in the booke of God, or by name this truth of our election and predeſtination, I ſay it is not lawfull, but the contrarie a parcell of our bounden dutie both to God, our ſelues, and our brethren.

In the ſecond place, they conſider as Euidence of Scripture. litle the euidence of ſcripture for this doctrine as they haue done before our duties. For I may bouldly ſaye there is no one thing more plainely and fully teſtified in the word then this is, being often iterated and beaten vpon in ſundry places. That a thing often ſpoken of might at one time or other be duelie marked and borne away. Firſt, the doctrine, then the branches.

The doctrine it ſelfe is layd downe in Firſt for the doctr. this ſort. That as the clay lyeth before the potter to be vſed and handled, diſpoſed of and formed as ſhall pleaſe him: ſo were all men at the firſt before the Lord in his eternall counſell, to receiue an ende or vſe according to his will, to life or death, to honor or diſhonor, to ſaluation or damnation, to heauen or hell. In which good pleaſure of his (euer the rule of right) he hath diſpoſed of ſome, one way, of ſome another. It being his glory in his houſe alſo, to haue veſſells of diuers ſortes and not all to one vſe. Of many ſcriptures ſome few ſhall ſerue. Firſt the teſtimonie of the Apoſtle who ſaith to the Romanes. That whome he Ro. 8. 30. hath predeſtinate them alſo he called, and whome he called them alſo he iuſtified, and whome he iuſtified, them alſo he glorified. Boldly auouching this doctrine which ſome make ſo dangerous with all the degrées & ſequells of the ſame. In the 9. Chapter he Ro. 9. 22. 23. maketh expreſſe mention of Veſſels of mercy prepared to glory, and veſſells of wrath prepared to deſtruction. To the Epheſians Eph. 1. he ſaith, He hath choſen vs in him, he hath predeſtinate vs to be adopted, &c. In the Goſpell ſée often two ſorts of men, one to Mat. 13. 11. whome it is giuen to vnderſtand the ſecrets of the kingdome of Heauen, an other to whome it is not giuen, one ſort to whome it ſhalbe ſaid Come ye bleſſed, an other Math. 25. ſort to whome it ſhalbe ſaid, Go ye curſed. Behold againe ſaith olde Simeon: This Luke. 2. 34 childe is apointed for the fall and riſing of many in Iſraell. Therefore two ſorts there are in this counſell of God, one muſt riſe & the other muſt fall, being ſo apointed. Eſau and Iacob, Peter and Iudas with the two theues at the death of Chriſt, & many mo, declare thus much in example to vs. God hath loued, and God hath hated, God hath elected and God hath reiected, God hath ſaued & God hath caſt away for euer. Still but in iuſtice whatſoeuer he doth, without wrong to any all being his owne.

Now if any man will not ſtay héere, but will ſearch further, and aſke a reaſon of this the Lords doing, why he reiecteth any, all being equall his workmanſhip and alike by nature, to theſe the wiſe and ſober Apoſtle anſwereth no otherwiſe, but he willed becauſe he willed. Noting therby Ro. 9. that his will ſhould content vs, which he hath reuealed, without any reaſon which is not reuealed. And if it do not, then heare I pray you what Saint Auſtine ſaith to ſuch curious inquirers: Tu homo expectas De verbis Apoſt. Ser. 20. a me reſponſum, & ego quoqua homo ſum. Itaquae ambo audiamus dicentem: O homo, tu quis es qui reſponſas deo, melior eſt fidelis ignorantia, quam temeraria ſcientia. Quaere merita, non inuenies niſi paenā, O altitudo. Petrus negat, latro credit. O altitudo. Quaeris tu rationem, ego expaueſcam altitudinem. Tu ratiocinare, ego mirabor. Tu diſputa, ego credam. Altitudinem video, ad profunditatem non peruenio. Paulus inſcrutabilia vocat, tu vis ſcrutari, ille inueſtigabiles vias eius, tu veſtigas. Cui reſponſio iſta De ſpir. & lit. cap. 34. diſplicet, quaerat, doctiores, ſed caueat, ne inueniat preſumtores. Thou O man lookeſt for an anſwere of me, and I my ſelfe am alſo a man. Therefore both thou and I, let vs harken to him that ſaith: O man who art thou that diſputeſt with God? Better farre is faithfull ignorance, then raſh knowledge. Seeke for merit, thou ſhalt finde but puniſhment. O depth. Peter denieth, the theefe beleueth. O depth. Thou ſeekeſt a reaſon of this, I will trēble at the depenes. Thou reaſoneſt, I will wonder. Thou diſputeſt, I will beleue. A depth I ſee, to the bottome I cannot come, Paule calleth them the vnſearchable waies of God, & thou wilt ſearch thē. Whoſoeuer is not ſatisfied with this aunſwere, let him ſeeke for one better learned then I am, but let him take hede that he finde not a more preſumer. Thus much may ſuffice for the doctrine it ſelfe that it is euident in the ſcripture.

Concerning the braunches of it, as euident The cauſe of electiō. againe is the word for the ſame, and firſt for the cauſe. It telleth vs plainelie that we are choſen according to his good will. His will I ſay and not our will or Epheſe. 1. 5. Ver. 4. yet worke any manner of way. That we ſhould be holy, ſaith the Apoſtle, not becauſe we were holy, making our holineſſe an effect flowing from election, not election from, or for our holyneſſe. With which Saint Auſtine agréed when he ſaid: Pradeſtinatio eſt preparatio beneficiorum Dei. Praedeſtination is a preparation to all the benefits of God. I haue obtained mercie 1. Cor. 7. 25. ſaith the Apoſtle to be faithfull, not becauſe I was faithful, or would be in time. Againe to the Romans, There is a remnant Ro. 11. 5. according to the election of grace, of grace, I ſay, and marke it, he ſaith not of merit, or for merit, for grace excludeth merit, as the Apoſtle plentifully prooueth, Ro 4. And Sainct Auſtine plainly confeſſed Ro. 4. when he ſaide, Gratia non est vllo modo, niſi ſit gratuita omni modo. It is not grace any way except it be free euery way. And againe writing vpon theſe words in Iohn: Niſi pater traxerit, except the father dra • veth: Cur aijt traxerit & non duxerit? Ne vllam Aug. in Ihon. 6. precedere noſtram voluntatem au • meritum credamus. Why ſaith he except the father draw him and nor except the Father guide or leade him? Surely for feare wee ſhould think by ſo ſpeaking that ſome will of ours or merit went before.

3 Plaine againe is the ſcripture for the The ſtabilitie of our election. firmeneſſe and ſtabilitie of this decrée of God, as by many places might be ſhowed. Writing vnto Timothie the Apoſtle ſaith thus in plaine words: The foundation of 2. Tim. 2. 19. God remaineth ſure, ſure I ſay and marke it, hauing this ſeale, the Lord knoweth who be his. To the Romanes he ſaith thus, The Ro. 11. 25. gifts and calling of God are without repentance, that is without change or alteration. It may appeare vnto vs alſo moſt euidently by this argument. If whatſoeuer A reaſon proouing the ſtabilitie of Gods decree. befalleth the wicked, ſtill befalleth them to their damnation, béeting ſo by theyr great wickedneſſe peruerted, and whatſoeuer befalleth y• godly ſtill turneth to their good, then is the decrée of God for the life of ſome, and death of other ſome, moſt ſtable and firme, but this is ſo, if you marke particulers, therefore the concluſion followeth. For perticulers, name what you will, be it neuer ſo good, yet to them that be reprobates ſtill it is a fall. The goſpel of God, how ſwéete, how good, how profitable & yet to the wicked it is a ſauour 2. Cor. 2 16. of death vnto death, and not a ſauour of life vnto life. The long ſuffering of God, how gratious, how good, how worthie praiſe and thanks for euer. Yet vnto the wicked Ro. 2. 4. it is made an occaſiō to harden their harts to preſume in ſinning, & to heape vp more and more wrath againſt the day of wrath for body & ſoule. Chriſtian libertie, what a bleſſed grace of God is it? Yet of the wicked Galat. 5. 13 it is turned into wantonneſſe, & made an occaſion of great offence. The Supper of the Lord, what a ſwéete Sacrament is it, full of comfort to y• godly, to the increaſe of true faith in them, yet the wicked eate & drink it vnworthely to their owne damnation, 1. Cor. 11. and regard not as they ought the Lords bodie. What ſhould I ſaye? Is not Chriſt himſelfe our déere and bleſſed Sauiour good, and full of life and ſaluation to all that beléeue? Yet euen this Lambe of 1 Peter. 2. 8. God, & ſonne of the moſt high to theſe curſed caſtawaies is a ſtone to ſtumble at & a rock of offence, they being diſobedient and euen ordeigned to this thing. Finally in a Tit. 1. 15. word: vnto them that are defiled and vnbeleeuing, nothing is pure, but euen their mindes and conſciences are deſtled. Contrarywiſe Rom. 8. to the godly which are pure, all things are pure, and euen all things, all things, I ſay, worke to y• beſt to them that loue God. Yea ſaith Auſten Ipſa etiam peceata. The very ſinnes & falls of the godly turne vnto their good ſome way or other, though thereby they may not be imboldned to offend. Therefore we ſée how firme this decrée of God is, the wicked cannot be ſaued turning all things to their wo, and the elect cannot finally be caſt away, reaping through the aſſiſting grace of Gods ſpirit good from all things that befall them.

The nū ber of the elect and knowledg of them in God. Luc. 12. 7. For number and knowledge of God of theſe his elect and choſen, the ſcripture againe is not ſilent, but telleth vs thus much, that the haires of our heads are nū bered. Then certainly our perſons. God 2 Tim. 2. 19. knoweth who be his. Then certainly he knoweth the number, and the number is certaine. Our names are written in the Lucke. 10. 20. Iho. 10. 13. booke of life. Therefore we are knowne and the number is certaine. He calleth his by their names therefore he knoweth them, both who they are and how many. With which proofes and many mo that might be named Saint Auſten ioyneth when he ſaith. Praedeſtinatorum ita certus eſt numerus vt eis nec addatur, nec minuatur. The number Aug. de Cor. & of the elect is ſo certaine, that neither addition can be made vnto them nor diminution Gra. to. 3. cap. 12. 13. from them.

Laſtly the word inſtructeth euen vs alſo Knowledg in vs of the ſame. to knowe and to beléeue this matter in perciculer of our ſelues. For the Spirit ſhall rebuke the world of ſinne ſaith Saint Ihon, becauſe it beléeueth not, and what is Ihon. 16. 9. it to beléeue, but in my ſoule and conſcience to be aſſured, that Chriſt died, not onely for others, but euen for me, and that by his death and paſſion, aſ well I my ſelfe, my poore body and ſoule ſhalbe ſaued, as any others? And what is this I pray you, but to beléeue that amongſt others, & with others, & as well as others God hath choſen you to be an heire of his Kingdome? Want this faith in your ſelfe, & the place I aledged ſaith the ſpirit ſhall rebuke you, and as many as want it, for ſinne becauſe ye do not beléeue this. Therefore we are all bound you ſée euen by the will of God to beléeue our particuler election & predeſtination, & he that doubteth or waueretd muſt be rebuked, and is rebuked euen of Gods ſpirit for ſo doing. Why againe ſhould ſo much, and ſo many things be ſpoken of the The ſecond reaſon. mercie & goodneſſe of God as is in y• ſcripture, but that you & I, and all fleſh ſhould catch hold of it, and conclude out of y• ſame, that to vs particulerly ſuch & ſo euer God wilbe. Looke we then at the light of y• word of God both for election, for y• cauſes of the ſame, for the firmeneſſe & ſtabilitie of it, for nūber & knowledge in God in our ſelues, and ſée whether theſe mad men that cannot away with this doctrine of Gods election, do not oppoſe themſelues directly & plainely againſt the euidence of Gods holy & ſacred Scriptures, ſtriuing againſt the ſtreame, and kicking againſt the prick to their fearfull confuſion if they leane not. The third & laſt thing which I ſaid they oppoſe themſelues againſt, is the ſwéet vſe of this holy doctrine which it yeldeth ſūdry waies to as many, as rightly with vnderſtanding meditate vpon it. As firſt by confirming moſt The firſt vſe of this doctrine. ſtrongly this féeble faith of ours againſt deſpayre when troubles & croſſes do euery way beſet vs, & as it were ouerwhelme vs. For truely may it be ſaide of the afflictions often of the godly as one ſaide of an other matter 〈 in non-Latin alphabet 〉 one labour beg •• 〈◊〉 •• her, one ſorow foloweth an other, 〈◊〉 〈◊〉 • iue godly in Chriſt 〈…〉 , the troubles Lucke. 12. 32. 〈…〉 . But • eare not litle flock ſaith our Sauiour Chriſt, for it is your Fathers will to giue you a kingdom, as if he ſhould ſay whatſoeuer befalleth you bitter in this world, diſpaire not, but comfort your ſelues and ſoules with this that you are of the flock, that is elect & choſen for a kingdome which your fathers will is wt out all faile to giue you. Reioyce that your Lucke. 10. 20. names are written in the booke of life, that is, ſtay your ſelues vpon your election euer & feare not. Who ſhall lay any thing to the Ro. 8. 33. charge of Gods choſen? it is God that iuſtifieth, who ſhall condemne? Who ſhall ſeperate 34. vs from the loue of Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, 35. or nakedneſſe, or perill, or ſword? No I am perſwaded that neither death nor life, nor 38. Angells, nor Principalities, nor powers, nor things preſēt, nor things to come, nor height 39. nor depth, nor ani other creature ſhalbe able to ſeperate vs from y• loue of God which is in Chriſt Ieſus our Lord. Sed ſuperatis omnibus pro cellis, tandem in portu &c. But all ſtorms & waues of wo being paſſed ouer & well broken of, at laſt in y• quiet hauen of euerlaſting comfort I ſhall haue my reſt for euer & euer. In a word, how can a man diſpaire of Gods mercie in due time, that findeth his election in the meane time. Swéete therefore euer againſt finall feare is this doctrine.

Secondly, it cooleth and quencheth the Another vſe. proud puffe of ſinfull fleſh, telling vs that be we neuer ſo mightie, neuer ſo Honorable and high by place and calling in the world, yet we were made of the ſame maſſe and mould that the pooreſt man and moſt wretched caitife to ſee to in the world was, we haue ſtode before the potter no better matter then he, to receiue a choiſe to ſuch vſe and ende as might pleaſe him. What difference is in vs (if any be touching election) it hath come by mercy and not from merit, therefore no pride, but thankes, no diſdaine of any, but humilitie toward all, and euer in our ſelues bewtifieth & adorneth vs moſt. He that gloryeth, let him glorie in the Lord, ſaith this doctrine of election. For fauour in God is the fountaine of our grace whatſoeuer it is that we reioyſe in. Shall I hoyſe ſayle and looke bigge vpon others, when onely by grace I am that I am? It may not be.

Thirdly, it •• réth our harts with a féeling A third vſe. of loue in God towards vs, that is ſwéeter then hony or the hony combe, and •••• eth our ſoules to loue againe, except we be dead, yea to loue moſt earneſt according to the mercie that we haue taſted of. Some ſhadowing of it we may ſée in men, that ſtand all condemned iuſtlie for matter of treſpaſſe committed, and expect a ſentence of bitter death accordingly. Let the Prince in this caſe releaſe one, pardoning in mercie and giuing life, when paritie of treſpaſſe called for equall puniſhment: O how leapeth the hart of that releaſed one, when be knoweth it, crying mercy mercy, O ſwéeteſt mercy how bound am I for this releaſe. Can I loue, can I thinke, can I honor euer condignly the fountaine of this fauour towards me? I cannot, I cannot, and therefore I will dye with this O mercy aboue merit and hope of requit all in me. So it is in our election where onely grace hath made the difference & ſaued vs. The loue is great we cannot but ſée it, & what is due we may not deney it If all loue deſtre loue againe, God forbid but ſuch loue Cupit omnis dilectio redamari. ſhould be euer thought of as the Lord inableth.

Fourthly, it prouoketh vs to all good A fourth vſe. works, we neuer think obediene to much yt redounneth to the good liking of him yt thus hath loued vs. If men in this world ſhall ſtede vs any way, how wiſh we, how will we, how care we, how ſeeke we to do the thing that may content, & auoyd the thing that may offend them? what compariſon is there betwixt the loue of men, and this loue of God towards vs before the world was made? Can then the knowledge and true regard of it be without fruite in our conuerſation? It cannot be.

Fiftly, it ſtayeth vs againſt offence that A fift vſe. wold grow by ſuch as fall away, if this wer not. For it telleth vs ſome ſtand in ſhow, and ſome ſtand in truth, ſome ſtand for tyme, and ſome ſtand for euer. If any had bene of vs ſaith ye Apoſtle Ihon. They would 1. Ihon. haue continued with vs. Feare we not therfore when men ſtart aſide, but ſtand we faſt whoſoeuer ſhake, remembring wel that all being not apointed to the end, they neither are apointed to the meanes.

Laſtly, moſt ſwéetly this doctrine of our The 6. vſe. election profiteth vnto patience, telling vs, yt no tiranny in this curſed worlde, no malice nor moods of mortall men, can, or ſhall euer preuaile beyond the limits and liſts of his counſell, yt hath decréed their pitch. And therefore indure it, and indure it patiently, for he moderateth. This comforted the Apoſtles for their Lord & maſter in that notable place of the Acts, worthy reading a thouſand times. O Lord ſay they againſt thy holy Sonne Ieſus, whome thou hadſt anointed, both Herod and Pontius Pilate, with the Gentills and the people of Iſrael gathered themſelues together. But what could Act. 4. 27. 28. they doe? Surely they haue done nothing, but what thy hand and thy counſell had determined before to be done. This comfort our Sauiour himſelfe pleaſed to apply to himſelf againſt the cruel enemy lifting him ſelfe vp, & vāting as though he had all power of life & death againſt our Sauiour. Thou couldſt haue no power againſt me ſaith he, except it were giuen thee from aboue. True in the head, and true in the members, euer to our great ſtay and comfort. Theſe and ſuch like are y• fruits of this doctrine of our election. Which they neuer taſted, nor euer knew, that ſo wickedly condemne it. Let it ſuffice that we féele it to the prayſe of God & our comfort, and let them periſh with their error, that ſo caſt away a doctrine of ſuch heauenly vſe, if they will not repent and be perſwaded.

Away then with thoſe curſed Cauils that flye vp & downe againſt this doctrine. Cauils againſt For it is holy, it is ſwéete, it is the Lordes. Gods predeſtinatiō. It maketh no man ſet all at ſix and ſeuen as careleſſe what he doth, ſaying if I be predeſtinate The firſt obiection. to be ſaued, I cannot be damned, and if I be apointed to death I cannot be ſaued. But contrarywiſe it maketh men rather carefull to vſe meanes, as knowing that the decrée of God taketh his effect by meanes. And therefore ſuch as rightly vnderſtand this doctrine & cary in themſelues a care not to ſpeake prophanely of any truth of God, howbeit they knowe that the decrée of God ſtandeth euer in it ſelfe vnchangeable, and cannot be altered, yet looke they not at that, but at the meanes that God hath apointed all men to vſe, either for the obtaining, or auoyding of any thing wiſhed, or feared. And thoſe meanes they vſe with all care and diligence, ſéeking the ende by the way ordeyned, & not any way made retchleſſe in the meanes by the end. As for example, that I may be plaine. Rebecca knew that GOD had apointed her ſonne Iacob to liue, & to be a greater man then Eſau, becauſe God himſelfe had tould her, that he would make two mightie nations of her two ſonnes, & the elder ſhould ſerue the yonger, yet did ſhe not conclude hérevpon as theſe men do, that therfore it ſkilled not what ſhe did when Eſau threatned to kill Iacob, for being apointed to liue, he could not be killed. But contrarywiſe ſhe moſt carefully deuiſed, and moſt ſpéedely vſed meanes to kéepe him from danger, by ſending him away to her brother Laban till Eſau his anger ſhould be aſ waged. Knowing as I ſay that the decrée of God did not preiudice meanes, but rather binde vnto the ſame, as being to take his effect in time by the ſame. And ſo ſhe ran not raſhly to the counſell of GOD as theſe men doe, but looked what her owne dutie was and vſed that. By which meanes her Sonnes both liued, and all came to paſſe Act 27. well as God had decréed. Take an other example as plaine as this. In the Acts of the Apoſtles we read that Paule and his company were in great danger vpon yt ſea. In ſo much that they were faine to throw all their lading out, and in the end the ſhip burſt in two. Before the extremitie of the perill, God, that is euer carefull to comfort his by his Angel, in yt night foretould Paule of all yt ſhould happen, had him not feare, for he ſhould eſcape, and for his ſake all likewiſe that were with him which were in number 276. ſoules. Héere was Gods coū ſell knowen, his decree and purpoſe reuealed, which Paule beléeued, and exhorted all thē moſt firmely to be perſuaded of. What now? Did Paule vpon this cōclude, as theſe men ſpeak, why then it ſkills not what we do. For God hauing determined to ſaue vs, we cannot be drowned. No ſuch matter, but leauing y• decrée of God, looketh ſtreight at the meanes that muſt be vſed, the induſtrie of y• Mariners, who wold haue ſtolne ver. 30. away, had not Paule preuented them & the ſtrēgthning of their bodies by taking ſome meat. Which being don, ſuch as could ſwim threw themſelues firſt into the Sea, yt getting to land, they might helpe others, & the reſt on boards and broken péeces of yt ſhip came all ſafe to ſhore. Thus did meanes effect Godꝭ purpoſe, and not Gods purpoſe knowen of Paule, hinder the carefull vſe of meanes in him or the company.

A third example, if you will, let vs adde to theſe two, as pregnant to our purpoſe, as either of thē. Our Sauiour Chriſt him ſelfe in his youth was ſought for by Herod Math. 2. to haue bene ſlaine. Yet God had apointed him to liue and to effect the worke of our redemption. So in reſpect of Gods decrée it was not poſſible yt Herod ſhould hurt him, doe what he could. What then? would God haue this counſell of his a cauſe of ſecuritie or neglect of meanes in Ioſeph the reputed father of our Sauiour? No. But his owne ſelfe willeth him in a dreame by his Angel to take Mary and the Child and to ſlye into Egipt, there tarying till he ſhould bring him word Which Ioſeph dyd, & ſo by vſe of meanes preſerued him, whom yet God had apointed to liue from euerlaſting, do Herod & all the world what they could. Did Mary hinder Ioſeph from vſing theſe meanes, ſaying to him, tuſh, do not we know what God hath aponinted this Child vnto? Did not I heare what the Angell ſaid to me when I conceiued, what the Shepherds & wiſe men ſaid when he was borne, what Simeon and Lucke. 2. 51. Anna ſayd at my Purification (all which things Mary layd vp in her hart ſaith the text) therefore let Herod doe what he can, Gods apointmēt muſt take place, & cannot be preuented by his malice, though we ſit ſtill and ſlye not at all. Did, I ſay, Mary thus reaſon, or thus hinder him? Nothing leſſe. And therefore learne we euer by this example the true dutie of Gods children, & the right vſe of the doctrine of gods predeſtination. Surely it is this, that whatſoeuer the decrée of God is, we euer pitch our owne eyes vpon the meanes that God hath apointed, knowing that as he hath apointed vs to the ende, ſo he hath preſcribed away to come to the ſame by. If I wilbe ſaued I muſt doe this, if I will not be damned, I muſt auoyd that. So you ſée did Rebecca, Paule, God himſelfe for his Sonne Chriſt, and all that euer feared God, & vnderſtoode this doctrine ſince the world began. So doe we our owne ſelues I doe not doubt at this day, carefully working our ſaluation with feare & trembling by hearing the word, receiuing the Sacraments, and folowing the courſe preſcribed in the word to ſuch as wilbe ſaued. Making the determined counſell of God in predeſtinating vs to life, whereof in our conſciences we féele a ſwéete aſſurance, the ende of this our obedience, a comfort againſt our imperfections whē we cannot do the good that we would, and therevpon Satan ſéekes to terrifie vs, and in a word rather a chéefe cauſe to incourage vs to the vſe of meanes, then any way to make vs negligent in the courſe of good liuing. Let prophane perſons doe what they will, and ſay what they liſt, as hoth works and words be vnſanctified, yet thus both doe & ſay the godly, whome we are to folow. If for the abuſing of this doctrine by ſome, the doctrine it ſelfe muſt be reiected, then muſt ye whole word it ſelfe be alſo prohibited, becauſe that vnto ſome it is a ſauour of death vnto death, as often as it is either read or preached. But God forbid. Let ſinne be ſinne in them that abuſe it, and truth be frée for them that will learne it. Uaine then is this obi • ction, I hope you ſée againſt gods predeſtination, that it maketh vs careleſſe what we doe. Surely it maketh vs moſt carefull as I haue ſhewed. And let this ſuffite.

Why but if I did nothing yet I ſhould be ſaued, being apointed to be ſaued, and if I do neuer ſo well, yet I ſhalbe damned, being apointed therevnto.

Be not deceiued. Being apointed to be ſaued, it is not poſſible that you ſhould do nothing. For aſwell you are apoynted to the meanes, as to the end, which apointmēt is effectual euer as examples haue ſhowed, & no example can be ſhowed to y• contrary. For as predeſtination hath folowed vpon loue in God, ſo doth calling folow predeſtination, iuſtification folow calling, & ſanctification, which is this vſing of meanes that I ſpeake of, folow iuſtification. Till at the laſt we come to gloryfication. You knowe it is the Apoſtles cheyne to the Romanes. Ro. 1. 〈◊〉 . Contrarywiſe if a man be apoynted vnto death and a reprobate, it is neuer poſſible that his déeds ſhould be good in reſpect of him ſelfe but alwaies there wilbe ſome ſecret poyſon in them as was in Iudas care for the poore when he would haue had the oyntment ſould, beare they neuer ſuch a gloſſe to the eye of the world. And therefore that againe is but an error that men ſhalbe damned do they neuer ſo well, being apoynted therevnto.

Well Sir, then may you ſay, this is alſo 2. Obiection. that which maketh againſt this doctrine which you now handle, that it ſéemeth to iuſtifie or excuſe the wicked, who are not able to do other wiſe thē they do, being marked of God vnto perdition, & therfore ſhould not as it ſéemeth be puniſhed, for that which they cannot chuſe but commit.

Neither in this againe let vs be deceyued. For to ſinne neceſſarely, and to ſinne conſtraynedly are two things, farre differing one from an other. The reprobate they ſinne neceſſarely in reſpect of Gods decrée, but yet they ſinne not conſtreynedlie, or by force thereof at any time. For then might their puniſhment ſéeme ſomewhat hard. But there is in them knowledge many times when they ſinne, will, delight, & anger if they be reſtreyned or brideled any way, all which are teſtimonies againſt thē of the iuſtice of their puniſhment, fully conuincing them in their conſciences, and accuſing thē, & clering this doctrine of Gods decrée from being any compulſion to them to tranſgreſſe euer. Let this cauill therfore alſo ceaſe, and this holy doctrine ſtand ſtill vndefiled in our eyes.

Thirdly, it is not ſo high, myſticall, obſcure The 3. obiection. The doctrine of predeſtination is not to high. &c. & hidden, if it be ſoberly intreated of and within the limitts of the word, but that it may be vnderſtode with profit and comfort of a reuerēt minde. Witneſſe hereof all that I haue now ſaide of the points & ſeuerall members of this doctrine, ſo euident, and plaine and eaſie, as we cannot deſire a greater light. If any thing be obſcure in it, or hard, yet may not that cauſe all the reſt to be reiected, as Auſten truely teſtified when he ſaid: Numquid negandum quod apertum, quia comprehendi non poteſt quod occultum? Muſt we therefore deny what is playne and manifeſt, becauſe we cannot comprehend what is hidden? Thus doe we ſée the vanitie of mens cauills againſt this ſacred truth of God, and whatſoeuer elſe is brought of any man againſt it, falleth as theſe with the light of truth, when they are conſidered and compared with it. And let thus much ſuffice for the firſt point.

The 2. part. Venit ad me. Commeth vnto me.

Venire ad chriſtum eſt chriſtum fide amplecti, & locum dare veritati. To come vnto Chriſt, is to embrace him by faith, & to giue place to the truth, ſaith one. Quod dedit mihi pater, (ſcilicet) perpraedeſtinationem, venit ad me (.ſ.) per fidem. What the father hath giuen me (to wit) by predeſtination, that commeth vnto me (by faith) ſaith an other, as we hard before in the beginning. Quid eſt, qui ad me venerit, niſiqui ſe mihi certa fide dederit. What is this, he that commeth vnto me, but he that giueth himſelfe vnto me by aſſured faith, ſaith a third. By all which, and many mo, that I could aledge, we ſée the ſenſe is thus much, as if our Sauiour ſhould haue ſaide, all that the father giueth me by his election to life, thoſe come vnto me by faith, that is, thoſe lay hould of me, and embrace me by true beléeuing in me, & teſtifie that fayth by fruits of the ſame dayly, as God inableth. Which euidently confirmeth that which I ſayd before, that the cauſe of election is in God, not in man. For here we ſée beléeuing floweth from gods giuing, and not gods giuing from our beléeuing. Therefore is true faith called Electorum fides, the faith of the elect, becauſe it is in none but in them, & ſpringeth euer from Tit. 1. 1. this fountaine. As many as were ordained to eternall life beleeued, ſaith the Apoſtle. Making ordayning firſt, and beléeuing ſecond. The like doth that golden cheyne teſtifie Act. 13. 48. Ro. 8. in the eight to the Romans, and many places mo.

Sée then (beloued) in theſe words giuen to vs by the Lord Jeſus our Sauiour How to know whether we be the children of God, or no. himſelfe a ſure token & a true way to know whether we be the children of God or no, and ſtand in a comfortable eſtate, if God ſhould call vs herehence. Surely if we be come vnto Chriſt by a true faith, working to holy life, then are we ſure by Chriſtes owne words, who is truth it ſelfe, that we are giuen by the Father, that is choſen and elected to eternall life, and cannot periſh. And that the Lorde would haue vs marke this and make a tryall of our ſelues by it, his very ſpech declareth. For he could haue ſayde as eaſily (euery one that is elected is giuen vnto me, as all y• is giuen me commeth vnto me,) but that by the former no light had broken out to vs, wheras by the later we haue a moſt plain ſigne. Looke we then earneſtly at this marke, & ſée if we be commers, & commers a right vnto Chriſt. For Iudas came, and that with both lowly D • uers ſortes of commers to Chriſt. & louely behauiour out ward, but his drift was naught & no leſſe then treaſon. In the 7. of Ihon ſome came to Chriſt, but they came to intrap him. In this preſent chap. they came to Chriſt & that by ſlocks, but it was for lo • ues and not for loue, as our ſauiour telleth them. The Capernaites alſo both came and ſaw as others dyd, but they beléeued not. Many amongſt vs come to Church, Sermons & Lectures as others, to the good comfort of men that ſée no more then what is without, but God knoweth ſecrets, & the ende of all mens comming. Certaine it is that euerie comming proueth not a giuing of God, & therefore looke we about 〈◊〉 . It is no ſmal dutie of a Chriſtian man & woman to be carefully harted and ſharply ſighted, to ſée into themſelues how they walke & liue, and are like to dye, when the trée falleth, & ſo ſhall lye, till the iudging daye. For the ſpirit often beateth vpon this as a néedefull thing. Let vs ſearch Lamen. 3 40. 2. Cor. 13 & trye our wayes ſaith y• Prophet Ieremy. Proue your ſelues whether you be in the faith or no, ſaith y• Apoſtle, with many ſuch like. Many haue thought too well of them ſelues, and found it too late. Here is a direction before our eyes. If we be Gods, we are elected & ſo giuen to Chriſt as men that ſhall not periſh but be ſaued in him & by him eternally. This election ſhall apeare The degrees of our eſtate to be obſerued of vs. to vs by comming to Chriſt, For all that y• Father giueth, commeth to him, ſayth this text. This comming to Chriſt is by faith. What faith? By a true & liuely faith. And how is that knowne? Euer by fruits as fire by heat. Here then is y• point. Our fruits ſhow our faith, our faith ſhowes our comming to Chriſt, and our comming to Chriſt in this ſort ſhoweth our election by God to eternall lyfe. Fruits then are all, which what they are this daye in many of vs that pro • eſſe the goſpell religiouſly, as men 〈◊〉 〈◊〉 before the maieſtie of God, & the burning brightneſſe of his pearcing eyes, let vs all conſider in the ſecret ſoules and conſciences of vs.

May that fearefull ſtrange and monſtrous Pride in aparel no proof y• we are come to Chriſt. pryde in aparell that this daye apeareth and eateth vp this lande, teſtifie vnto the ſoule of any man or woman delighted with it and in it, that they are come to Chriſt? did euer any in the world proue his election by this fruit? we know • o. We thinke no, euen as we ſit now, and yet we feare not. Herod was royally robed, and dreadfully periſhed. The rich glutton with his coſtly purple & fine linnen was a caſtaway. And had not vanitie of aparell ſaith Gregory béene a gréeuous ſinne: Nunquam ſermo dei tam vigilanter exprimiret quod diues qui torquebatur Greg. ho. vlt. in • uā. apud inferos byſſo & purpura indutus fuiſſet. Neuer would the word of God ſo carefully note, that this rich man tormented in hell was in his life time clothed with purple & fine linen. So ſaith he elſe where, if pryde Hom. 6. in aparell were not moſt ſinnefull, neuer would Chriſt ſo haue praiſed Ihons meanneſſe and plainneſſe in aparell, or the Apoſtle haue exhorted women to beware of brodered haire, &c. By the prophet Sophony the Lord ſaith. He will viſit all thoſe that Sopho. 1. 8 go in ſtrange apparell: meaning the courtiers as the marginall note ſaith, which imitated other nations in their apparell. If the Lord threaten puniſhment, iudge in a féeling hart how he liketh it. Saint Ierom noteth an example of his puniſhment Hier. epiſt. ad Laetam. in a noble woman in thoſe daies, who decking and painting vp a yong mayde that was her Neece with Jewells in her haire and ſuch like trimings, by and by had both her handes withered, and ſhortly after dyed, concluding vpon it. Sic gemmas & pretioſiſsima ornamenta Chriſtus defendit. So doth Chriſt defend pretious ſtones end gaye clothes. God forbid all hands in theſe daies, that are buſied in ſuch dreſſing of haire and hanging on of ornamēts aboue that which is fit, ſhould taſt of ſuch iudgemēt, yet feare beloued, and thinke of this example in the middeſt of your deckings. For God may ſhow his wrath if it pleaſe him in a moment. Cypryan ſayth profitably. Tormenta paucorum exempla ſunt omnium. The puniſhment of one is an example for all. And with the wiſe it is ſo. Apparell ſayth the wiſe man ſhoweth what manner of perſon Eccle. 19 one is, as doth alſo geſture, and laughter. Then vaine apparell ſaith we are vaine, Such as our apparell is ſuch are we. proud apparell, proud, wanton apparell, wanton &c. So that where we might happely ſéeme at leaſt to be good, vertuous, & honeſt if our apparell were modeſt, though in déede we were ſtarke naught, by this meanes it commeth to paſſe that we cannot ſo much as ſéeme to be good, or be once but imagined to be vertuous. For thy apparell ſayth the wiſe man which is ſubiect to all mens eyes publiſheth as with a trū pet that thou art as it is, prodigall as it is, prowd as it is, wāton & gariſh as it is, vaine as it is, & in a word ſtarke nought as it is. And what a trumpet is this to beare about one? if we conſidered it. Surely if it be a A vaine garmēt is like Weſtminſter papers. ſhame to weare a paper on my hat at weſtminſter hal to declare what I haue done, it is as reprocheful to weare a vain garment on my back, to pull all mens eyes vpō me to read in capitall letters what a perſō I am. O that the God of heauen would ſo change Back papers & hat papers. the harts of men and women by his holy ſpirit, that theſe back papers, (I meane apparell in exceſſe) might be as odious in our eyes and harts, as thoſe hat papers be at Weſtminſter, without doubt, beloued, they doe tell vs foule tales of vs in their kinde, as thoſe do. I could finde in my hart to ſpend all the time againſt this ſinne, if I knew I ſhould profit, but other things alſo being to be conſidered I will end this Note this well. matter with that pretie ſpéech of Philip of Macedon, who hauing apointed one to be a Judge, & hearing after that he vſed to dye or couler his beard and haire, ſtreight way diſplaced him, with this ſpeach, y• he which was not faithful in his haire, but vſed forgerie and falſehood in it, to change it frō his truth, was no way to be iudged as a man that would be truſtie in greater matters. A moſt notable hatred in a heathen man of that which Chriſtians dote in, and will not be perſwaded of. If this argument ſhould be vrged in our dayes, howſoeuer men eſcape, many women would be concluded worthy litle truſt. God worke with vs and ſo I leaue it.

May that inward roote from whence Inward pride of minde no token of our comming to Chriſt. this outward fruit moſt commonly floweth, to wit, an high ſtomack & proud minde, proue vnto any mans conſcience that he is come to Chriſt, & ſo conſequently an elect. No, beloued, and therefore the Prophet Dauid being deſirous to approue himſelfe vnto the Lord as one of his, before all things purgeth himſelfe from this, and ſaith: Lord I am not high minded, I haue no proude lookes. I doe not exerciſe my ſelfe in matters that are to high for me &c. Making it as we all ſée, a filthy blot in any man that will belong to God, to be thus.

Oh pride of minde, what hurt haſt thou done and dayly yet doeſt to mem & women ouercaried with thée? What downefals & breaknecks haſt thou brought to many? Adam and Eue with all the world in them Examples of ſuch as haue falne by pride of minde. ouerthrowen moſt fearefully by pride of minde. Abſolon a kings ſonne by birth, and for perſonage ſo goodly a man that y• ſcripture ſaith there was not a blemiſh in him from the top of his head to the ſole of his foote, yet ſo ouercaried with inward conceipt of himſelfe that the earth refuſed any longer to beare him, y• heauens abhorred vtterly to receiue him, and ſo he was hanged betwixt heauen and earth by the haire of his head, for a ſpectacle of Gods wrath towards a loftie ſtomack, while the world endureth. Corah and his company ouercaried wt pride of minde againſt thoſe whome God had exalted ouer them dreadfully periſhed, & out of the bowells of the earth, into which they ſanke, preach to all men this day to beware of pride, & of high ſtomacks, diſliking their owne places, coueting greater, enuying of them y• haue thē, & ſo in ſpite as malecontents oppoſing our ſelues againſt them. Miriam, other wiſe a good woman had a litle ſpice of this inward pride, and it made her prattle againſt her owne brother. Which litle buſie braine againſt a ſuperior euen in ſo good a woman God could not, nor would not ſuffer, but by no leſſe buffet then a loathſome leproſie bett it & chaſtiſed it in her. The great king Nabuehad nezzar ſwelled in his minde, Dan. 4. 28 when he ſayde, Is not this great Babell that I haue built by the might of my power, & for the honor of my maieſtie? and how did God indure it? Surely ſaith the text, while the word was in his mouth, a voyce came from heauen & ſaid his kingdome was departed from him, & he ſhould liue with the beaſtes of the fielde and eate graſſe with oxen till this pride were abated in him, &c. Reade the place at large. Remember Haman, how the pride of his minde brake his neck. Reade the pride of Tyrus in the prophet Ezekiel, and O London take héede betimes. Ezek. 28. 2 This is an arrow that flyeth by day, which who ſo eſcapeth is graciouſly bleſſed. Pſal. 91. 5 Why, but are all proud y• meddle with high matters? God forbid. For ſome mens callings & guifts warrāt what other mens vtterly deny thē. And it is not medling, but buſie medling aboue a calling, that noteth pride. Otherwiſe I haue euer liked well of Ammonius ſpeach, a ſcholler of Origens, Epiſcopi funct. fugient. which he made to Euagrius, ſhunning to be a Biſhop, when he was called to it. At tu multó grauius inquit peccaſti quia linguam tibi ipſi excidiſti, nec conferre eam ad dei gloriam pia predicatione euangelij illuſtrandam audes. But thou haſt ſinned much more greuouſly in cutting out thine owne tongue & not daring to vſe it to the ſetting out of gods glory by holy preaching. Et ne tibi arrogare videaris gratia Dei non vteris. And leaſt thou ſhouldeſt ſeeme to think well of thy ſelfe, yu wilt not vſe the guifts giuen thee of God. A golden ſpeach, beloued, for many in theſe dayes to thinke of, noting a golden meane betwixt arrogancie and negligence. Yea, rubbing their conſciences that whilſt they Vt creſcūt dona ſic rationes donorum. Greg. would ſéeme to thinke reuerently of the Miniſtery, defraud y• church of their guifts, for the earth is curſed that rendreth not crop according to ſéede receaued.

May an holow hart to the preſent ſtate A holow hart to the ſtate, no proofe of our election. ſaying as Eſau did, The dayes of mourning will ſhortly come, for my father Iſaac, & thē will I kill my brother Iacob, declare this comming? Nay, will haſtning this day of mourning, which the Lord knoweth is like to be a day of blackneſſe & darkneſſe to this land in déede, & I warrant them, to themſelues Remēber Rodulphe abſolued by Greg. which wiſh it, as heauie as to any, though now they dreame of a dry ſommer, through the falſe and ſubtill perſuaſions of hiſſing ſerpents in holes and corners, & by a iudgement of God vpon their vnderſtanding, may I ſaye y• haſtning of this day by conſpiracies and treaſons, treacheries and practiſes, abhorred of all true Chriſtians, proue vnto any mans ſoule this comming that we ſpeake of?

Let the iudgements of God anſwer for me, who hath euer yet wounded in wrath The iudge ment of God euer vpon traytors. the hayry ſcalp of ſuch curſed caitifes, and being immutable in his iuſtice, ſhall ſtill finde out ſuch wickedneſſe, and giue them their portion of ſhame and confuſion in this world with endleſſe wo in yt world to come. Which Lord we beſéech thée in mercy towards vs and this land, ſtill doe, and with A prayer. hands & harts lifted vp to heauen, we thāke thy maieſtie for thy great goodneſſe in this behalfe, crauing in y• precious bloud of Jeſus Chriſt, that the Soule of our Souereigne 1. Sam. 25 29. may ſtill be bound in the bundell of life with thee her gracious God, and her & our enemies for thy goſpells ſake be euermore caſt out, as out of the middle of a ſling. Amen. Amen.

May that moſt fearefull diuiſion, bitterneſſe Contentiō & diuiſion amongſt brethren and gaule both in word & writing y• hath now too long ſo ſpotted this famous Church of England, and many worthy men in it, prooue vnto any guiltie cauſer of the ſame, his comming to Chriſt? Surely it doth not, Surely it cannot. And y• God of might and power perſuade it to vs.

What am I beloued that after ſo many worthy inſtrumēts in Gods Church which both in this place and elſe where, haue touched this griefe, I ſhould aſſay to coole and delay the heat of it? Surely I am no bodie, and therefore better for me to doe as I haue hitherto done, ſit ſtill in ſilence and wiſh that my head were full of water, and myne eyes a fountaine of teares yt I might wéepe day and night for this fault amongſt vs, thē to ſay any thing of it. Yet ſince God is ſtrong in weakneſſe, and hath a bleſſing for euerie mans ſpeach, ſeaſoned with his truth according to his pleaſure, I ioyne my hart & tongue and ſoule to theirs that haue herein perſuaded, and with all the power of my ſpirit I beſéech you brethren, with them high and low whatſoeuer you are, as the Apoſtle dyd yt Philippians: If there be any Philip. 2 conſolation in Chriſt, any comfort of loue, any felowſhip of the Spirit, any compaſsion and mercy, fulfill we the Apoſtles ioye, being like minded hauing the ſame loue, being of one accord and of one iudgement, nothing being done through contention or vaine glory, but that in meekenes, of minde we may euery man eſteme others better thē our ſelues, &c. Thinke we of the words of our Sauiour Chriſt, neuer to be forgotten of a Chriſtian man, that Hereby we are to be diſcerned to be his diſciples, if we loue one an other. Hereby I ſay, hereby, If we loue one an other. Looſe this badge and looſe our comfort, weare it, and ſhow it, and as the Lord is God, we are his choſen. God is loue, and he that dwelleth in loue, dwelleth 1. Iohn. 4 in God and God in him. An vnſpeakeable comfort to the man that hath loue. God is not contention, malie 〈◊〉 therefore he that dwelleth in theſe dwelleth not in God, nor God in him. As vnſpeakeable a terror where loue is lacking if it were thought of. Bleſſed are the peace makers for Math. 5. 9 they ſhalbe called the children of God. Curſed then are the peace breakers, & bate makers, for they are not the children of God. What ſaith y• Apoſtle to the Epheſians? So ſay I. Ther is one bodie, one ſpirit, one hope Epheſ. 4. 4 of our calling, one Lord, one faith, one baptiſme, one God and father of all which is aboue all, and through all, and in vs all. For his Blud that dyed for vs, let all theſe ones, make vs one, indeuoring to our dying day, to keepe that vnitie of the ſpirit in the bond of peace. which there the Apoſtle inferreth. And I beſéech you marke what vertues in yt place are noted as neceſſary to this vertue, if euer we wiſh it.

Humbleneſſe of minde to bridle pride & contempt. Meekeneſſe moderating anger, & deſire of reuenge. Long ſuffring, to indure infirmities in brethren. And a ſupportation one of another thorough loue to meete with ſummum eius, when we are wronged.

Theſe are y• vertues that preſerue concord, and are as cheynes and braceletts of gold to y• poſſeſſors of them. Againe, what ſtrength and power to perſuade euery good minde, is in y• ſimilitude of members which the holy Ghoſt vſeth, you haue often heard, & therefore I ſpare to ſtand vpon it. Onely Why we haue two hands two eyes &c. let me remember you what Xenophon ſpeaketh with good conſideration, to witte, that we haue Oculos, manus, pedes, binos, vt coniuncti ſe adiuuent, non impediant. Eyes, hands & feete, two of eche, that ioyning & ioyned together one may be an help to the other. Sic decet fratres 〈 in non-Latin alphabet 〉 . So becommeth it An embleme declaring the dutie of brethren. brethren to haue hands, eyes, and féete one for an other. As the man that was blind caried the lame man on his back, and ſo lent him his legges, the lame man guided y• blind man and ſo lent him his eyes. But againſt a brother we ſhould neither haue handes, eyes, feete, pen, paper, yncke, tongue, hart, word, thought, nor any thing, if all were as it ſhould be. O fearefull 〈◊〉 beloued, if it were felt with trembling hart to fall into the offence of God: Why 〈◊〉 thou Pſal. 50. 16 my words in thy mouth, &c. 〈◊〉 what haſt thou to doe with me, 〈◊〉 〈◊〉 19 thée, as long as 〈…〉 to • uell, and with thy tongue forgeſt deceipt, 20 as long as thou ſitteſt and ſpeakeſt againſt thy BROTHER and ſlandreſt thy mothers Note. ſonne. When brethren therefore ſpeake one againſt an other they are not reformed as they ſhould be, & the Lord wil neither alow them to ſpeake in his name, nor take them as beleuers in the ſame, if they continew, But wil reproue them as the 21 text ſaith, & ſetting before them theſe miſdemenors, will teare them in peeces and no 22 man ſhall deliuer them. How feareful againe is that of Salomon, that ſixe things the Lord hateth and the ſeuenth his ſoule abhorreth. What is that ſeuenth? euen he Pro. 6. 19 that rayſeth vp contention amongſt brethren. This man or woman, this perſon rich or poore, the Lord hateth, the Lord loatheth, and the very ſoule of the Lord abhorreth. A fearefull ſpeach.

If any man tell me I looſe my labour in perſuading peace, as long as men kéepe the mindes they haue, that they muſt haue this & that in the ſtate altered or they will haue no 〈◊〉 . To this man I ſaye as Auſten ſayd, 〈◊〉 dicitur glacialem niuē calulam eſſe Aug 2. diſ. Fortunatum. 〈…〉 pacto quam diū nixeſt 〈…〉 &c. It is truely ſaid yt the congealed ſnow cannot be hat. For as long as it is ſnow, it cannot be hotte. But that Snow may be diſſolued & then that water that before was cold ſnow, may be heat, & become hotte water. So men that wiſh ſome things and want, & by reaſon of that want ſtill blow the cole of this grieuous diſcention amongſt vs, though while they retaine ſuch iudgement reſolutely, ther be ſmall hope of peace, yet may they by Gods gracious working, ſée either ſome fault in matter wiſhed, or in manner vſed to attain their wiſh, and ſo become otherwiſe inclined to peace then earſt they were. God is able, and God is good, and therefore wiſhing but what God willeth, and my perſuaſion being but the Lords meſſage deliuered to me in his worde, I will not diſpaire what ſo many good Chriſtians ioyne with me in begging at Gods hands. I hope that of Salomon ſhall 〈◊〉 déepe 〈◊〉 , that It Pro. 20. 3 is a mans honor to ceaſe from 〈◊〉 , but euery foole will be medling 〈◊〉 the holy Ghoſt cenſureth to be fooles, they are like to proue no leſſe what ſoeuer they think of themſelues. Haue ſolt in your ſelues ſayth the holy Ghoſtby and by ioyneſ • & Peace one with an other. For Sal 〈…〉 est Marc. 9. 50. virtutis donum, ſed damnationis argumentum. Salt without peace is not a vertue, but an argument rather of damnation, ſayd he truely that ſayd it. Let vs conſider one an other, Heb. 10. 24 ſayth the Apoſtle, to prouoke vnto loue and to good works, not forſaking the felowſhip that we haue among our ſelues, as ye manner O Note it. of ſome is, but let vs exhort one an other, & that ſo much the more becauſe ye daye draweth neere. I will conclude with Auſten, and ſo trouble you no more in this matter: Si Aug. Ser. 186. vultis viuere de Spiritu Sancto, tenete charitatem, amate veritatem, deſiderate vnitatem, vt perueniatis ad aeterminatem. If you will liue according to the holy Spirit, then imbrace loue, make much of truth, and deſire vnitie, that you may come to aeternitie. God in his ſwéete mercy giue vs vnitie.

May reuerence to ſuperiors as holow as euer was Iudas his to his maſter proue vnto our ſoules that we are come to Chriſt by the fathers giuing? No, no, neither cap nor kiſſe, nor crouching curteſie without faithfull honor within, can euer be teſtimonie of true pietie. And if ſéeming to reuerence them both by geſture and title as Iudas did, cannot make me better thē a Iudas, except there be truth within me, how much leſſe may open, wayward and wilful withſtanding, malitious and ſpitefull denying both of title and geſture yeld my ſoule comfort in the day of féeling what all ſinne meriteth at the hand of God? I read quoted out of Chriſoſtome, a complaint which may Annales eccleſ. Baronij pag. 576 fitly be thought of in our dayes. Vt diabolus, ita inquit, etiam, quilibet facit haereticus vehementiſſimus in tempore perſecutionis. Loquens cum pontifice, nec eum vocat pontificem, nec archiepiſcopum, nec Religioſiſsimum, nec ſanctum. Sed quid? Reuerentia tua, Sapientia tua, Prudentia tua, Iuſtitia tua, & nomina illi adducit communia, eius negans authoritatem. Diabolus hoc tunc fecit in deo. As the diuell, ſo, ſaith he doth euery earneſt and vehement heretike when once he is touched or troubled for his fault. Speaking with ye Biſhop, he neither calleth him Byſhop, nor Archbiſhop, nor moſt religious, nor holy. But what? Common names he giueth vnto him as your Reuerence, your wiſedome, your Prudence, your Iuſtice, denying his authoritie. This then did the diuell in God. Which whether ſome come very néere vnto in our dayes, or rather be not all out ſo good as this, I appeale to your knowledge, and ſay no more. Certainly beloued it is worthy marking, and may make vs wiſe, ſéeing Satan to run ouer his olde leſſons againe to ſuch as will learne them at his hand. An other man ſaith thus: Sicut rem ipſam: ita & in ſcribendo morem obſeruare noſtrarum partiū ducimus eſſe. As we obſerue the matter of mens writings, ſo is it our part to obſerue the manner alſo. And what hath bene the manner of reuerencing men with titles in olde tyme? Surely not ſparingly, not grudgingly, but fully, largely & hartely. Ignatius who liued in ye apoſt. time writing but to a Deacon vſeth all theſe tytles, Honorato Epiſt. • o ad Hiero. a deo, exoptatiſsimo, ornatiſsimo, Chriſto ſpirituque pleno germano filio in fide & charitate, Diacono Chriſti, famulo dei. To the honored of God, to ye moſt Wiſhed, moſt Excellent, full of Chriſt and the holy ghoſt, his true ſonne in faith & loue, the Deacon of Chriſt, the ſeruant of God. And what was ye cuſtom then thinke we to men of higher place? I could eaſely ſhow if it were my purpoſe. Quod aijt Paulus, Apoſtolus Ieſu Chriſti, tale mihi videtur quaſi dixiſſet praefectus Praetorio Auguſti Caeſaris, magiſter exercitus Tyberij Imperatoris. That Paule intitleth himſelfe an Ex Annalibus predict. loco predict. Apoſtle of Ieſu Chriſt, ſaith Hierome, it ſemeth to me aſmuch as if he ſhould haue writ the chiefe ruler of Auguſtus Caeſars palace, or the maſter of ye hoſt of Tyberius the Emperour. Meaning he thought y• one as great and honorable as the other, & as lawful for Miniſters to haue titles of honor to worke reuerence and ſubmiſſion to their places as for others. Which he inſinuateth after whē he ſaith he intitled himſelfe thus highly: Vt lecturos nominis autoritate deterreret. That he might feare the readers with the authoritie of his name. Wherefore beloued let vs neuer enuie any man, nor for malice denie any man, what his place yeldeth vnto him. Neither let vs giue it with holow hart. For ſurely ſuch hart towards men in place ouer vs yeldeth no comfortable teſtimonie vnto our conſciences y• we are come vnto Chriſt if we examine it. The Lord hath ſayd, meaſure vnto all men good meaſure heaped vp and preſſed downe. And what we giue we ſhall receiue againe in his promiſe. If we grudge other men what is due to their places, ſome ſhall riſe vp and requite vs in our places, for God is iuſt, and God is true, who hath vowed that as we meaſure to others we ſhall receiue againe good and bad.

Neither may then beloued, pride outward, or pride inward, pride of body, or pride of minde, aſſure our harts that we are come to Chriſt. No more can a falſe faith to the ſtate we liue in, nor that lamentable diuiſiō amongſt vs as it is maintained this day, ne yet a holow hart to ſuperiours by gréeuing at either geſture or title due to them, do it.

What ſhould I ſay of one thing mo, & Sacriledge no proofe of our comming to Chriſt. ſo paſſe away from this examination and that is a luſting, longing, coueting minde to haue the ſpoyle of Church and Church liuing ordayned at the firſt, and to this day continued to the maintaināce of learning and knowledge amongſt vs, may that proue vnto him that hath it that he is the childe of God & come vnto Chriſt by the fathers giuing. Then would not God haue viſited with ſo ſtrange a ſight the Sonne of that notable church robber Belshazzar, making Dan. 5 euen then and at the ſame houre the fingers of a mans hand write vpon the wall of the palace where the king ſat, that God had numbred his kingdom and finiſhed it, wayed him in the balance and found him to light, diuided the kingdome and giuen it to the Medes and Perſians, euen then I ſay and at the ſame houre when he was drinking with his Princes, wiues and concubines in the veſſels of gold & ſiluer which were taken from the houſe of God. Hath Feare this iudge mēt you church robbers. God no mo hands in heauen nor earth at his commaundement to write wrath againſt ſuch in our daies as itche to haue not onely the veſſels of gold and ſiluer if any poore ones be, but land and liuing, ſtone & tymber, lead and iron and whatſoeuer remaineth at this day, a comfort to poore ſtudents that haue ſpent their friends many a pound, and an incouragemēt to learning that was euer yet accompted a bleſſing in a kingdome? Beloued he hath hands thouſands Sublatis ſtudiorū pretijs, etiam ſtudia pereūt. Corn. Tacit. Annal. 11 Mar. 6. 34 and ten thouſands thouſands, if once he beginne. And if lack of liuing make lacke of learning as all wiſe men know, it will in time, and lacke of learning cauſe Gods people to wander vpon the mountaines as ſheepe without an able ſhepherd: by a due conſequence, ſurely he y• had an aking hart to ſée ſuch a ſight in the goſpell, will as verely as he is God make their harts ake one day that are or ſhalbe ſinnefull cauſers of the ſame. If he ſmote with ſo dreadfull a iudgement, Ananias and Saphyra his wife for withhoulding part of that church maintainance Act. 5. which by themſelues was giuen, will he indure for euer them y• take what they neuer gaue? No, No, and that ſhall they know when peraduenture it will be too late to be ſory for it. Did theſe men ſée what my ſelfe haue ſeene, and diuers yet liuing with me, that can witneſſe the ſame aſ well as I, what twitching torments of a wounded conſcience, what helliſh gripes of diſpayring feare neuer to ſée the face of God, but to periſh for euer with reprobates and caſtawaies, ſome haue had for detayning or retayning but a ſmall portion of ſuch maintainance as now is thought the beſt cheat that can be caught, happely it would, nay aſſuredly it would, except hell and death had already taken poſſeſſion, abate the luſt and aſwage the longing that they haue to deuoure the incouragemēts of learning that yet remayne vnſpoyled in this land. But what they haue not séene in others, they may féele in thē ſelues too ſoone and ſharpe, if nothing will perſwade them. Thou art dead O Shunamit that intreatedſt 2. Kings. 4 10 thy huſbād to build for the prophet a chamber and to furniſh it, but thy memorie is bleſſed with God and man, & a witneſſe ſhalt thou be in the day of iudgement againſt pullers downe of the houſes built by men and women of deuotion and pietie for the prophets, and children of the prophets, to attayne to learning in, till they wer able to ſerue abroad. But I haue elſe Preface to my booke vpon the com. where at large layd downe this fearefull ſinne, and therefore I will referre any thither that pleaſeth to conſider further of it.

Since then none of theſe fruits amongſt vs this day do prooue vnto our conſciences Other ſins amongſt vs. that we are come to Chriſt, I truſt you thinke, adultery and whoredom, ſwearing and forſwearing, drunkennes & ryot, oppreſſion and crueltie, fraud & deceit in buying & ſelling, with ſuch like, can much leſſe do it. And theſe are the workes that moſt we ſhow foorth. How then doe we ſtand cō cerning our election, which is knowen by comming to Chriſt, and our comming to Chriſt, by faith, & faith by fruits? Certainly as yet ſuch men as theſe, haue but colde comfort.

What then? Shall we ſaye all ſuch as are ſpotted with theſe vices are by and by Yet ther is time to repentance. reprobates? God forbid. For my text doth not ſay, all that yt father giueth me, is come vnto me, but ſhall come vnto me, to wit, in time. • herfore what I haue 〈◊〉 without 〈…〉 vnto vs 〈◊〉 comfort 〈…〉 of the ſame, as yet 〈◊〉 ſuch 〈…〉 . Which is cauſe inough to make vs looke about vs and beware. For what true comfort may all the world yelde me, if I finde no ſteps of my election to life in me. Yet ſince ye text is, as it is, that they ſhall come, not that they are come, ſée the ſwéetneſſe of it and taſt it and take it with you. It ſhoweth thus much to vs that there is yet mercie with God, and tyme to amend. Though hither to vpon ſuch fruits as theſe, neither you nor I nor any fleſh liuing can ground any good eſtate like to inſew vs in the world to come, but euen the flat contrary, yet we may come to day all in tyme by true repentance, and ſhowing foorth hereafter fruits of a true and liuing faith, that faith ſhall ſhow our comming to Chriſt, and that comming, the fathers giuing, and ſo hereafter we haue comfort of that which as yet by yt true ſequele of this text we haue not had. A fit oportunitie were here thē to perſuade amendment to all eſtates, if the time were not too farre ſpent. As yet turne and liue. As yet turne and ſhow that you were the Lords from euerlaſting, though ſtraying & ſtarting aſide for a time and not throughly called. As yet brethren giue diligence to 2. Peter. 1. 10. make your calling & election ſure by good fruits. Euen ſuch as the Apoſtle there nameth. For if you doe theſe things ſaith he, you ſhall neuer fall. There being by this meanes an entrance miniſtred vnto you abundantly 11. vnto the euerlaſting kingdome of our Lord and Sauiour Ieſus Chriſt. This is comfort, that we may yet come, & let vs not neglect it. So ceaſe I further to mooue you in this matter, hoping no man to day hearing Gods voyce, will harden his hart, and perſuading himſelfe either that he is come when in déede he is not, or preſuming that he may come when he will, though he doe deferre it, which in déede he cannot, before euer he doe come periſh & be damned.

Laſtly by this manner of ſpech (ſhall come) certainty of comming is noted firſt A comfort againſt deſpiſers of reformation. or laſt, though no time limited. A great cō fort againe to fathers for their vnreformed children, to Paſtors for their vnreformed ſhéepe, & to all men for their vnruly friends whome they wiſh well vnto, and yet cannot preuaile by perſwaſion withall. Feare not, if they be Gods, firſt, or laſt, good coūſel ſhall be folowed, and they ſhall come, as this ſcripture ſaith. Til which time, indure their delay with hope. And though they offend greatly by prouoking God ſo long, yet yéeld you God honor by beléeuing his word, and expecting their calling according to the promiſe of the ſame in comfortable patience. And let thus much ſuffice of this ſecond part. To wit, the comming of ſuch as are giuen.

The 3. part.

The intertainment that ſuch as come to Chriſt ſhall finde wt him, is layd downe in theſe words Non eijcio, I caſt not away. The words are plaine, and therfore let vs but conſider the vſe of them, and ſo haſt to an ende.

1 Firſt then they contayne a ſingular The firſt vſe. Comfort againſt vn worthines comfort againſt the wringing thought of our vnworthyneſſe, being in ſence as if the Lord Jeſus ſhould ſaye: feare not though baſe, though ſinnefull, poore, and of no accompt in the eye, either of thy ſelfe, or others. For if thou commeſt to me, thou art welcome, notwithſtanding theſe, and I neuer caſt away him that commeth. True, beloued, true, and moſt true, bleſſed be his maieſtie for ſuch goodneſſe. Publicans and ſinners, poore fiſhermen and deſpiſed Gentils he hath entertayned withall mercie & fafour as we know. Come vnto me all ye yt trauell and are heauy laden, carieth with it no exception of pouertie or baſeneſſe, but reacheth out comfort to all commers be they neuer ſo many in the eyes of men, ego reficiam vos. I will refreſh you. At what time ſoeuer a ſinner repenteth himſelfe from the botome of his hart I will put all his wickedneſſe out of my remembrance ſaith the Lord. Hath it any exception of vnworthineſſe againſt any true repenter? If thy ſinnes were as redd as ſkarlet I will make them as white as ſnow, noteth it any caſting away of any yt is truely ſorowfull? No, no. And therefore this ſpeach is true, he that commeth to me I caſt not away. Dauid ſo dead by adultery and murder he caſt not away, when repentance cryed hartely Lord Pſal. 51 forgiue. Paul a moſt fierce Saul perſecuting the ſaints of God was not caſt away, when he came. Peter with his periury & ſinful denyall was yet receiued when he came. Mary with her ſeuen diuells was not caſt away. He that ſorowfully ſayd Lord I beleeue (to witt as I am able) help my vnbeleefe, found his ſwéet comfort notwithſtanding imperfection. In a word, he that commeth vnto me I caſt not away, haue all true commers to Chriſt foūd ſince y• world was, and ſhall doe till it ende againe. Heauen and earth paſſing, but not a iote of this word of God fayling in truth & ſwéetneſſe promiſed.

2 An other ſwéete vſe of theſe words The ſecond vſe. Comfort againſt diſdaine. is this. Comfort againſt contempt in the world and diſdaine of proud ones. Thou commeſt to their houſes, tables, and companies being poore & ſimple but a true fearer of God & his lawes, and what entertainment haſt thou? Surelie this, thou art caſt out and contemned. For either they cannot be mery whilſt thou art in place, or ye pride of their places ſéeme nothing ſutable to ſo ſely a gueſt? Farewell they, & behould thy comfort héere, Jeſus Chriſt caſteth thée not awaie if thou come to him, and therefore bleſſe him, loue him, and ſtill more & more in all thy occaſions reſort to him, leauing thoſe proud pecocks to the will of him that hateth them and theire ſinnefull contempt of their brethren, and his moſt déere ſeruants.

3 A third vſe is this to Magiſtrates & The third vſe. A paterne for gouernors rulers, iudges & gouernours vnto whome come thouſands with ſorow in their harts, and litle money peraduenture in their purſes. O caſt them not away as néere as you can without your comfort. Their ſpirits are troubled, their iniuries be great, their ſkill but ſmall to moue your affections by any orderly tale. But this ſcripture is written? and let it moue you and moue you greatly that your Lord & maſter caſteth none away that come to him. He in nature and you in office be gods of comfort to poore commers, the fewer you caſt away the liker to him, and if you caſt none away then lykeſt of all. And what better paterne of liked life then Chriſt our Lord. O happie man that foloweth him, & riding on horſebacke Be mercicifull as your heauenly Father is merciful. caſteth a comfortable eye downe to him that walketh afoote by his ſide telling his caſe as panting and breathing & feare of ſome greater man to come and cary you from him, will giue him leaue. Yea O happy man I ſay againe. For in earth ſuch an one ſhalbe bleſſed, prayſed and prayed for and in heauen no more caſt away, then he hath caſt others, but receyued and comforted as he hath done others.

4 Fourthly it moſt notably implieth The 4. vſe, to proue ye certaintie of our ſaluation. the certayntie and aſſurance of our ſaluation. For if the conſtancy of Chriſts loue to all that come vnto him be ſuch, that he neuer caſteth any of them away, iudge in your owne ſelfe if once you finde the aſſurance of your cōming, whether your ſafetie be not ſealed in the word of Gods truth, that you can no more periſh, then he be vntrue. Laye this text then to many ſcriptures mo that moſt comfortably deliuer this doctrine to vs. To the firſt Pſalme which ſaith the man that is once come to Chriſt by a true beléefe in his name and a life, as God inableth, according to ſuch faith, is like a tree planted by the water ſide Pſal. 1 whoſe leafe ſhall neuer fade nor fall away, for want of moyſture, neuer, neuer. To the two and thirtie of Ieremy where promiſe is made that the couenant with ſuch as are come vnto him ſhalbe euerlaſting, that he Iere. 32. 40 will neuer turne away from them to doe them good, but will put his feare in their harts that they ſhall not depart from him. Which place Auſten often vrgeth, and ſetteth it as a wall of braſſe againſt doubt héerein by any man. To the teſtimony in Mathew againe, wher it is ſayd, they ſhould Math. 24. deceiue the verie elect, (if it were poſsible) if it were poſſible againe I ſay, and euer remember it. To the tenth of Ihon where our Sauiour ſaith I will giue my ſheepe Ihon. 10. 28. (that is, ſuch as our text to day calleth cō mers to him) eternal life, and they ſhall neuer periſh, neither ſhal any pluck them out of my hands. With a number ſuch places mo, all proouing and preaching this truth of God vnto vs, that once finde in our ſelues a true comming to Jeſus Chriſt by faith and obedience, the two heads of all religion, and conclude a comfort more ſwéete then tounge can tell: our ſaluation is ſure when this life is ended, for this text is plaine with all elſe now named, He that commeth to me I neuer caſt away. Shaken we may be & dangerouſly tempted, as God ſhall thinke good, but periſh we cannot if theſe ſcriptures be true. Peter is a paterne what may befal vs, and Peter is a proofe of Gods goodneſſe toward vs. Of whom Tertullian ſaith thus: Fidei robur concuſſum fuit, ſed non excuſſum, mota fuit fides, ſed non amota, caepit areſcere, ſed nō exaruit, ore deū negauit, ſed corde Note. tenuit. The ſtrēgth of his fayth was ſhaken, but not ſhiuered in peeces, moued it was, but not remoued, it began to dry, but it withered not quite, with his mouth he denyed God, but his hart did not fully, and finallie let him go. Thus farre may we fall (which yet God forlnd) and by the mercy that rayſed him, riſe againe. 〈…〉 tentatoris, viuit tamen radix. Wel may the tempter caſt downe our leaues that declared vs to liue, and yet ſhall the roote remaine a liue though it be not ſeene, ſaith Theophilact. Fowlly fell Dauid we all know, and felt a feareful change in his hart when he cryed: O Lord Let me feele ye comfort of thy Spirit againe, yet finally forſakē he neuer was, Pſal. 51. nor caſt away. Notable is the ſtorie of maſter Robert Glouer in the Acts and Monuments The ſtorie of maſter Glouer. of our Church, to ſhow how ſhrodly a childe of God may be ſhaken & humbled, & yet all well in time againe. Maſter Glouer, to my remembrance hauing receiued ſentence to be burned for his faith, was in the priſon after ſo bereft of all ſwéet comfort and féeling of the Spirit in his ſoule and inwards, that he ſéemed rather to himſelfe as it were forſaken, then otherwiſe, of God and his grace. Diuers godly brethren to whome he made great lamentation for this his dulneſſe, comforted him with gods promiſes, aſſuring him in the truth therof, y• it would be otherwiſe with him in due tyme, though thus it pleaſed God to humble him for a while happely, (as in déede it was) y• it might be more ſwéet, when it come. Say what they all could, he receiued no taſt of ſwéetneſſe, but remained ſtill all dull and heauie & dead in himſelfe. The tyme of his death came, he thus voyde of comfort, a dolefull and heauie caſe if we thinke of it. The brethren applied him ſtil with their comfort, bad him not feare, for as ſure as the Lord liued, who neuer forſaketh his in their moſt néede, the Spirit would come againe yet ere he died. And becauſe they were moſt ſure of it, grounding themſelues vpon Gods promiſes which neuer faile, therfore they intreated him that when it came, he ſhould giue them a ſigne, or by ſome meanes or other make them acquainted with it, both for their comfort preſent, and inſtruction euer in the like triall. He promiſed that he would, and now ſée the wonderfull worke of God, being taken out of the priſon and vpon his way to the place where he muſt dye, ſodainly in y• way came ſuch a ſtreame of ſwéetneſſe into his hart, and ſuch a power of the Spirit repleniſhed his ſoule, that he cryed with a loude voyce: He is come, he is come, he is come. To the vnſpeakeable comfort of the godly brethren, that had aſſured him thereof before, & the great wonder of them that knew not what be meant. Neuer being ſo heauy in the tyme of his hūbling as now he was ioyfull after this his lightning. Tried therfore I ſay Gods children may be, and ſéeme as forſaken, but yet in the ende it is not ſo, my text being true, as God is true: He that commeth to me I neuer caſt away. Stand we therefore in the truth of God with aſſured comfort of our happy end when once we find we are truely come to Jeſus Chriſt by the Fathers giuing. Eor whom the Lord Ihon 13. 1 Hebr. 13. 8 loueth to the and he loueth & Ieſus Chriſt is yeſterday & to day & the ſame for euer.

But O preſumption, preſumption, cry To beleue God is farre from preſumption. ſome yt neuer knew or elſe would not haue yt people of God to know what true pietie meaneth. Papiſts I meane who in no caſe can abide this doctrine being a cutthrote to their purgatorie, maſſes and ſatiſfactorie works all flowing from a fearefull vncertaintie what ſhall become of vs, & deuiſed by thē to comfort this feareful thought with all. Alas beloued, is this preſumption to giue credit to God when he promiſeth, yea againe and againe and twentie times promiſeth? Make the caſe your owne, and ſuppoſe that your ſelues do promiſe a man, either • aiment, or pleaſure, or ſome thing or other, and the partie reſteth vpon the truth of that word, aſſuring himſelfe it ſhal neuer faile, but is as ſealed with a thouſand ſeales. Doth this man offend in preſuming or rather yeld you the credit y• is due vnto you, you meaning wt all truth the performance of your word? So is this caſe, yea ſo much better as God excéedeth man in truth of meaning and power to performe what he promiſeth. God ſaith I will not caſt him away that commeth, or I do neuer caſt him away. If I beléeue this • o be true, doe I preſume, or performe my dutie in giuing credit to the Lord? Nay, is not y• doubting of it a feareful diſhonoring of God and detracting from his truth? Surely if a man ſhould doubt one of your wordes you will make it and take it a wrong, and ſhall it be no wrong to doubt of God? Much more. Therefore let theſe ſinfull men delight in their owne diſcomfort & the Lords diſgrace, till God open their eyes, let you and me be of Auſtens iudgement in this matter: Non eſt iſta ſuperbia elati, ſed c •• feſsio non ingrati: This is not any pride of one puffed vp, but a confeſsion of one that is not vnthankfull.

If any man thinke yet this doctrine of aſſurāce will make men careleſſe how they liue, I haue anſwered before this obiection and ſhowed, that is neuer ſo in them that are truely religious and truely taught, becauſe they know God hath aſwell apointed the way, as the ende, that is holy life aſwell as ſaluation in heauen. And Pietas quae finem nouit, non eſt pietas: Pietie that ceaſeth was neuer pietie.

Laſtly theſe words teach vs conſtancie Conſtancie in God teacheth vs to be conſtant one to an other. in loue and affection one towards an other as our Lord and Sauiour is moſt conſtant towardes all •• at come to him. We are to fickle and tickle many of vs, to day takeing and to morow forſaking, to day louing and to morow lothing, without any cauſe in the world, other then our owne naturall corruption ſoone hott, ſoone colde. Such is not our God & Sauiour we héere ſée, who neuer reiecteth whome once he accepteth, neuer caſteth away who once commeth to him. And what better paterne to frame our ſelues vnto, then ſuch an one? Such was not Ruth, who anſwered her mother in law Ruth. 1. 16 that wold haue had her returne, and ſayd, Intreat me not to leaue thee, nor to depart from thee. For whither thou goeſt I will go, where thou dwelleſt I will dwell, thy people ſhalbe my people, and thy God my GOD. Where thou dyeſt, I will dye, and there will I be buryed. The Lord do ſo to me & more alſo, if ought but death depart thee and me. This was ſtedfaſtneſſe worthie praiſe and an example for all to folow, that in this behalfe wil be worthie of prayſe. Such againe was not Traian the Emperour of whome it is written that when Sura Licinius one whome he greatly truſted, was accuſed to him that he was not faithfull, but practiſed trechery againſt him: Traian would not be induced to ſuſpect his faith • home long he had loued and duely tried, but in ſtede of that frowne with the appurtenances which the accuſers looked for, went to Sura his houſe vnbidden & tould him he would ſuppe with him, called for Sura his barbar & cauſed him to ſhaue him, euery way contynued his receiued liking of a faithfull falſely accuſed friend, to his great honor, Sura his great commfort, and the accuſers great griefe that ſaw it. This againe was conſtancie worthie prayſe in a noble Emperour. A glaſſe for all noble men and great men to looke in, y• the like vertue may win the like prayſe, and their poore, faithfull, true friends & ſeruants like comfort. The very ſame honor for conſtancie in his affection got Alexander the great in his life, and kepeth it yet to this day in y• monuments of learning, for giuing no credit to ſuch as Yet ſaid he well Tua cautio, O princeps, noſtra cautio, eſt. Cic. pro Marcell. accuſed Philip his phiſition yt he ment to poyſon him being hired ſo to doe by Darius. For the next phiſicke he had néede of, he cauſed the ſame Philip to make him a p • tion and taking the ſame with one hand deliuered Philip the letter that accuſed him with the other, drinking of the potion without any ſtay or doubt either then or euer afterward. But what, ſhold I trouble you with many of theſe examples, my text is in ſtéed of ten thouſands thouſands of them, Jeſus Chriſt our Sauiour is conſtant & loueth to the end whome he once loueth, caſting not away for malice of man or diuill whom once he receiueth being come vnto him. Thinke therfore of this, & let this reforme our wauering wills, our tottering loue, & vnſtable affectiōs, together with that of Salomon, if Pro. 17. 17. you will: Omni tempore diligit qui amicus eſt. He loueth euer that is a true friend. And let this ſuffice.

I might note a true comfort in this conſtancie Sectaries excommunication. of our Sauiour againſt the bluſtering threats and thundering excommunications of Pope and papiſts, ſectaries, and • nabaptiſts, who ſhal neuer be able to hurt ſuch as haue the true comfort of their comming to Chriſt by a liuely faith in their conſciences. But the time is paſt. The God of heauen giue this which hath béene ſpoken his bleſſing that it may be a ſauour of life vnto life to vs, and neuer a ſauour of death vnto death, to the prayſe of his name and our eternall comfort through Jeſus Chriſt our Lord.

Amen. Amen.