Commentary on 2 Peter

YOU have seen their honor and happiness, that beautify their faith with good works: that as by the one GOD justifies them, so by the other they may glorify GOD. Behold now their miserable • estate, that boast of a naked and lean faith: He that lacketh these things is blind, &c. But, the Apostle dis-j • ynes them from fruitful professors, by a word of Exception or separation; But. Whom doth he reject? Cui haec non adsunt, The man that Lackes these things. What if he wants one or two of those graces? They may come in time: but if he lack These, All these. In what state is he? Blind; his eyes be not like the Eagles, but the Moles. Is he stark blind? No, perhaps he may see, quae ante pedes sunt, things fast by him; but not Far off: he wants the Optickes, to see so far as Heaven. How is he proved to be thus thick-sighted? Because he hath forgotten. Why, they that are blind, have commonly the best memories? This is true indeed, concerning secular objects, the natural things of this world: but willful spiritual Cecitie is punished with Oblivion. But there is a good Forgetfulness, Philip. 3.13. I forget those things that are behind: Nay, but this man hath forgotten his own purgation, how he hath been formerly cleansed: as the Swine when she runs to the mud, forgets that she came out of the clear streams. Wherein consisted that purgation? He was washed from sin, the most sordid pollution and feculencie. What, from all sins? No, but from his old sins: for he commits new ones that bring him to the speedier damnation. Now as Saint Augustine calls Psalm. 41. Scripturam pauperis, the poor man's Scripture, and 1 Tim. 6. Scripturam divitis, the rich man's Scripture: and Luke 18.11. the proud man's Scripture: and the book of Job, the afflicted man's Scripture: so this Text may be called Scriptura coeci, the blind man's Scripture. Who is described by his

• Penury, He lacketh these things.
• Cecitie; He is blind and cannot see afar off.
• Apostasy; Hath forgotten, &c.

The Sum is: whosoever shall trust his salvation upon a starved faith, and not order his life by the pre-mentioned rules, errs in darkness, and holds not that way which the light of the Gospel hath directed him. He that hath the true knowledge of Christ will be fruitful, verse 8. He that is unfruitful, vainly presumeth the knowledge of Christ, verse. 9. So from the connection of both these verses, we find that true knowledge must precede sanctity of life. He that hath not these things is Blind: and he that cannot see well, cannot walk well, 1 John 2.4. Ye obey not, why? because ye know not, 1 John. 3.6. Whosoever sinneth, hath not seen him, nor known him. You sin, why? because you know not, 2 Tim. 3.6. Why are they laden with sins, and led away with divers lusts? Because they know not the truth, Ephes. 4.18. Why are they strangers from the life of God? Because their understanding is darkened. The Romanists pretend, that they will help men to heaven by ignorance, and by ignorance they shut them out. They keep the keys, and neither enter in themselves, nor admit others. Every Christian in his Baptism hath taken press-money of Christ, to be his soldier, and to serve him in the field of this world, against his and our enemies: now he will fight poorly without weapons: he must have Gladium verbi, and Clypeum fidei; the Sword of the Spirit, and the Shield of Faith. And he must have these in his own hand: for he shall be smitten in his own person, therefore should resist in his own person: now shall he be content to bear the blows, and let another wear the sword? But, say they, there are many hard things in God's Word, past common reach: true, and many easy enough, within their reach: there is milk for weak stomachs, and strong meat for abler digestions: there are fords for Lambes, and depths for Elephants. In the most champian places, some mysteries are as hillockes, higher than the rest: in the steepest hill there is some footing, whereby we may come to that height, to discover the Land of Canaan.

But, say they, this takes away the glory of the Church, when every man may control his Teacher. Nay, rather let them know the truth, that they may avoid such as teach against the truth. Because some have been seduced; shall all be deprived? Then away with Preaching, for it is the savor of death unto many: away with the Sacraments, for some eat CHRIST'S flesh to choke them: away with CHRIST himself, for he is the fall of many in Israel: and a Stone to crush their bones to perdition. Then let the Lamb cast off his fleece, because the Lion hath worn it: Because some quarrel in the army, therefore let no soldier have a sword. Then put out the candle, lest it burn the house. But, say they, put not knives into the hands of children: but the Scripture admits no such comparison: we rather put good swords into the hands of men. Discharge us of the Lord's service; or it is against the law of arms to take away our weapons. Indeed there is cause to commend the policy of their Clergy, but not the honesty. For how should they have sold their bad wares, unless they had first put out the people's eyes! As thieves first out with the light, that they may rifle the house more safely in the dark. Otherwise the merchandize of Masses could not so easily have been vented abroad, but would have lien rotting upon their hands at home; if men were suffered to bring the light of truth into their pack-houses. But, say they, we have kept it from hogs and dogs; yea, and from sheep and lambes too. Besides, all that have some uncleanness in their lives, are not to be reputed hogs and dogs: this is their mercy, but the mercy of GOD is more. They have a contrary spirit to CHRIST: for he often preached in the known hearing of dogs, the Scribes and Pharisees: and would do so, rather than the children should want their bread. But, said they, some by searching the Scripture diligently, have erred shamefully. This is as good a reason, as if one training up a child to be an Archer, should give him this principle and rule; that by aiming at the mark most fairly, he should miss most foully. No, John 5.39. Search that you may not err: not, be content to err, rather than search. But now at last being ashamed of this, and convinced by common equity, that the truth is not wholly to be withheld; they have published a part of it, the New-Testament, with their Rhemish Commentary: Not, say they, upon any absolute necessity, but to avoid corruptions by reading other translations. They found the people would no longer be made such fools, as when that universal mist was over the face of the earth: therefore they gratify them with a parcel of it. But as the people's curses before ran thorough their ears into their souls, for ingrossing into their hands the grain of life: so their curses follow them still, for selling them such musty and mildewed corn. Their wickedness is no less now in poisoning them, than it was before in starving them. How blessed are we that freely enjoy that Gospel, which can take away blindness, and give us the saving knowledge of JESUS CHRIST!

But.] Here is the Diversitie; this dis-joins these blind and barren professors from the former, by a manifest opposition. As the future life shall put an everlasting difference between the elect and the reprobate, Matth. 25.46. the one going to eternal pain, the other to eternal peace. Here they are scarce distinguished; but then there shall be a great gulf fixed between them. So even on earth the Scripture dis-joins them with a But. The adversaries of Stephen gnasted on him with their teeth, Act. 7.55. But he himself was full of the HOLY GHOST: Stephen was under them for outward condition, but far above them for inward consolation. The waves may foam against the rock, and exercise their vain malice, but the Rock is immovable, Psal. 1.6. The LORD knoweth the way of the righteous: But the way of the ungodly shall perish, Psalm. 32.10. Many forrowes shall be to the wicked: But he that trusteth in the LORD, mercy shall compass him, Psal. 5.11. Destroy thou the wicked: But let all those that trust in thee, rejoice. There was darkness in Egypt, but light in Goshen. The Tares are suffered to grow up with the Wheat; but in the harvest they shall be severed. Slay utterly old and young; But come not near them that have the mark, Ezek. 9.6. In the tenth of the Proverbs, the first fourteen verses, have their medium distinguished with this But. Indeed most of them are but pairs of cross and thwart sentences, manifesting the contrariety of good to evil: 1. This is both in regard of a former ordination, Rom. 9.13. Jacob have I loved; But Esau have I hated. Some are of old ordained to condemnation, others to life. 2. And in regard of a present disposition, for the faithful love the things above, the wicked dote upon terrestrial objects. The Saints would but lodge in Samaria, their faces are toward Jerusalem: the ungodly do but lodge for a night in Jerusalem, their faces, their hearts are toward Samaria. 3. And in regard of their future condition; the wicked are brought to a destructive end in a moment, Psal. 73. But mark the upright man, and behold the just; for the end of that man is peace. This is a secret and unseen distinction; there is little difference in outward show: vessels of dishonor have often the most credit; whereas the vessels of honor, elected to shine as stars in heaven forever, are here sullied and kept under. Yet there is an invisible difference; But between them. Among men where all reputation is measured by the acre; melior qui ditior; we enter rich men into our books, but refuse to trust the poor. But God in his book records Lazarus, and forgets the Rich-man's name.

He that lacketh these things. It is a received maxim, that God and Nature hath wrought nothing in vain: no part or faculty of the body can be well spared. Thou hast two eyes, two ears, two hands, two feet; thou canst spare none of them. Man hath five senses, if he lose any of them, the very want will tell him the worth of the habit. The father that should sell one of his children, to buy bread for the rest, and redeem them from famine; looks over them all, and at last concludes he can part with none. What part of thyself after much study couldst thou lose? yet a man may lack some, and be saved too, Mark 9. with loss of a hand, foot, an eye, he may enter into heaven. But what speak I of our members; we are loath to spare the superfluities of this world: those same Adjectiva, as Christ calls them; Adjectanea, as Paul says. Our very delights have their set vicissitudes, and not one is omitted for fear of b eaking the rank. Covetous worldlings will hardly spare the poor some of their fire to warm them, some of their water to drink, some of their ground to lodge on; though it were no more hurt to them, than the lighting of a candle at their torch. We can lack nothing for this world; but for heaven, O the mercy of GOD! Quantum est in rebus inane! We can quietly lack things that conduce to our eternal peace. What is the reason? Superna in fastidio, terreas in desiderio. Ignoti nulla cupido: A man never misseth what he cares not for. If a man Lacke riches, he complains; Who will show us any good? If he Lacke honor, he is glad to hear a friend in the Court say to him, as Elisha to the Shunamite; wouldest thou be spoken for to the King, or to the Captain of the Host? Few would answer with the Shunamite; I live among mine own people; I had rather dwell at home. If he Lackes children, he is ready to say with that Patriarch, Genes. 15.2. What wilt thou give, seeing I go childless? If an Ahab have a whole Manor, yet he lacks Naboth's Vineyard; that very nooke disfigures his Lordship. If Haman have Ahasuerus favor, yet he lacks Mordecai's knee and cap; and is angry that other men thinks him not so good as he thinks himself. Though Joab have renown with David, yet a word of disgrace from Abner troubles his stomach: he can neither swallow it down, nor vomit it up. Because another is not his friend, he resolves to be his own enemy. Let the Engrossers barns and granaries be never so full of corn, yet if he lacks price for it in the market answerable to his desire, he is ready to hang himself; and be epitaph'd on as that Pope; Vixit lupus, moritur canis. He that desires much, wants as much as he that hath nothing. The drunkard is as dry as the sweating traveler. The Apostles said, Silver and gold have we none, Act. 3.6. The Devil says; All these are mine, Luke 4.6. And the Rich-man, I have much goods laid up for many years, Luke 12 19. Now take thy choice; whether hadst thou rather lack with those Saints, or abound with these Devils? Say with Paul, Philip. 4.19. My GOD shall supply all my need: And as Abraham answered Isaac, complaining for a sacrifice; GOD will provide. LORD, thou art my portion: and he is too covetous that JESUS CHRIST cannot satisfy, Psalm. 23.1. The LORD is my Shepherd, I therefore can lack nothing. A man may lack outward things, yet come never the later to heaven; yea, the sooner, the surer: but woe to him that lacks these things. This is the want now least feared, and this shall be the want most lamented, Matth. 6.33. First seek the kingdom of heaven, then other things shall come in due place and time. Sequere tu pietatem, te caetera squentur pium. Follow thou righteousness, the rest shall follow thee. There was a young man that thought well of himself, Matth. 19.20. All these have I kept: What lack I yet? What? it is answered, verse. 21. If thou wilt be perfect, give all to the poor: it is better lack all the rest, than lack Charity. Terrene opulency is a mere titular thing: as Petrus Blesensis wrote to Innocentius, Bishop of Rome, concerning an Ecclesiastical dignity in England; Draco non habens vnde possit vivere, nisi à vento; A preferment standing upon naked and pure supposals. But grace is solid and real; for the Blessing of God maketh rich, and he addeth no sorrow with it.

Pray then to him that is only able to supply these wants; as Paul, 2 Cor. 12.8. For this I besought the Lord thrice. What then? Si ter pulsanti nemo respondet, abito? If after thrice praying, we feel no full concession: shall we give over? No, pray still, and GOD will answer; My grace is sufficient for thee. What is wanting in our endeavors, GOD shall make up with his sufficient mercies. We have need to sacrifice: Do we lack fuel? the LORD supplies us with penitence and patience, faith and love. Yet we lack fire: he gives us Zeal, an immortal fire from heaven. Yet lack we an altar? he gives us a pure heart. Is there yet wanting a sacrifice? Immola teipsum; offer up thyself. He will fulfill the desire of them that fear him. The Lions do lack, and suffer hunger: but they that fear the LORD, shall not lack any good thing. Then Domine, tolle omnia, & da mihi teipsum: Lord take away the rest, and give me thyself. If we can hold Christ, No good thing shall be withholden from us. Whatsoever we lack, let us not Lacke these things.

Is Blind.] We come from the Penury and want, to the Cecitie or Blindness, wherein his understanding suffers. Blindness is nothing else but a privation of sight; so ignorance is a destitution of knowledge. The School makes three sorts of this spiritual Blindness. 1. Ignorance negative, that is, Purae negationis, or nescientia. The not knowing of impertinent things is tolerable: as we need not know how oft we have breathed, &c. To this knowledge we are not obliged. 2. Ignorance privative, which is Merae & simplicis Privationis; and carentia scientiae debitae inesse. This is considered in necessary things, and concerning ourselves. And is Non tam peccatum, quàm supplicium: miseria potius quàm transgressio; It is not so much our sin, as our punishment for sin: an affliction as much as a transgression. 3. Ignorance corruptive; which is perversae dispositionis; a refractary and desperate averseness from knowledge: the other was morbus mentis, this is morsus serpentis. This is wretched, for a man to be ignorant of his own ignorance: Laodiceas disease, Revel. 3.17. to be blind as not to know her own blindness. Such an eye is not dark, in the concrete; but darkness it self in the abstract. Now if the light be darkness, how great is that darkness! Matth. 6.23. It is both a sin and a punishment, a sin, Matth. 15.14. Esa. 56.10. a punishment, Deut. 28.28. Esa. 59.10. Blind are we all by nature; like the man that sat by the way side begging, Luk. 18.35. sitting by the way, not seeing the way: begging but he knows not of whom. Now there is also a contracted blindness, an affected ignorance: and there are diverse causes, as of the corporal, so of the spiritual cecitie.

By abundance of rheum the eyes are harmed: so factious singularity is a hot scalding rheum to blear the eye of the soul. Qui sapere voluut ultra rationem, insipere solent ultra moderationem. We have many such rheumatic spirits, that will go a new way, or no way. They care not for Noah's Ark, the Church: but climb up to a mountain apart, a private conventicle by themselves. They are blind, and see not the danger of the Flood.

By a violent blow, or such accidental hurt. The eye is tender, and therefore hath two lids to defend it. Non patitur ludum, fama, fides, oculus. The devil blinds this intellectual eye by a sudden blow given to the soul, 2 Cor. 4.4. The God of this world have blinded their eyes that they believe no. How is this? Rom. 1. by filling them with vain imaginations and turpitudes? lusts darken the mind.

By dust thrown into them: the dust of this world makes many blind. They dignity like moles into the earth and there lose the sight of heaven. Gifts blind the wise. Such men may sit on benches, be taken into councils, have their eyes of policy quick as Eagles; and yet be blind. Perhaps they have the proud scorn of the Pharisees; Are we blind also? To whom it is answered; If ye were blind, ye should have no sin: but now ye say, we see; therefore your sin remaineth. These that have so much knowledge to heap up wealth, who dares call them fools for heaven. He that dares justify it, Luk. 12.20. Thou fool; this night shall thy soul be taken from thee. He could see to fill his barns but not to get salvation. The devil labors to keep men blind during the presumption of their lives: and only opens their eyes in the desperation that waits on their deaths: like the Syrians, whose eyes were never opened till they were in the midst of their enemies. Oculos, quos culpa clausit, paena aperit. Sin shuts up men's eyes, but punishment opens them. For he that will be Caecus in peccato, blind when he sins; shall be made Sapiens in supplicio, wise when he suffers.

The sum is this; he that lacks Grace, lacks knowledge: Qui malus est moribus, caecus est oculis. They that wander in by-paths declare themselves ignorant of the right way: so if a man be lewd in his manners, we conclude him blind for the way of salvation, Rom. 3.16. If their works be full of cursedness, murder, and destruction, we infer; The way of peace they have not known. O the infinite number of blind souls? if all that be ungodly, live in darkness, how few of this world have eyes! or if they that have, they see not, Esa. 43.8. Bring forth the blind people, that have eyes. Everyone indeed is ready to tax another's ignorance, not his own. If two blind men rush one upon another in the way either complains of others blindness; neither of his own. O that this blindness were a little removed, that by a self-inspection we might see our own hearts. If the sinner would look into that secret cloisture, how would the spectacle amaze him! He should find a will more warped than a bow: affections more perverse than an unbroken dromodary: a soul bleeding with unstanched wounds, a chamber full of fiends; one holding down the reason, another dulling the memory, a third tempting the will, a fourth fearing the conscience. Thus they possess the Citadel, his heart; possessing they vex it, vexing they laugh at it, laughing they destroy it, and after destruction they torment it. How lies the poor ravished soul panting under these adulterers; slaved in the chains of a most miserable bondage; where the bread of life, and blood of CHRIST is kept from her: beholding with Ruth her dear children, her affections, faculties, and addictions to good, butchered before her eyes; expecting the fatal hour, when her self must be hailed to the great tribunal, and receive her eternal doom Let us all therefore now look inward; be not longer blind at home, strangers to our own bosoms. Now he that opened the eyes of Paul, open ours; and rescue our soul from destructions, our darling from the Lions; and ourselves from the hour and power of darkness.

And cannot see a far off. The original is 〈 in non-Latin alphabet 〉 , Lusciosus, thick-eyed. It signifies Pati affectum 〈 in non-Latin alphabet 〉 , and that is derived quasi 〈 in non-Latin alphabet 〉 : claudereoculos non penitùs, sed parumper. Some translate it, Connivere oculis, to wink, Prov. 6.13. he winketh with his eyes. Others thus; Oculos aperire non valens; one that cannot open his eyes. But to take it, as we here read it; one that cannot see a far off. Now to the former word, 〈 in non-Latin alphabet 〉 , this seems to be subjected per quandam correctionem: he is blind, aut si non prorsus caecus, caecutit tamen instar lusciosi. It is a voluntary darkening the eye to heavenly things. Lusciosus is such a one as sees a little at the day dawning, worse after the sun rising, never a whit after the sun setting.

A far off. What are those things a far off, that he cannot see? He sees the Sun, the Moon, the Stars; and these are a far off So do the beasts, and some of them more clearly. What, is it meant of a physical remoteness; that he cannot see In ultima naturae, into the deep secrets of nature; not perceive how to derive benefits a fonte, from the fountain head? If he would have bread, does he not know to deduce it by a natural course? As first to till his ground, then to sow his seed, then to reap and carry it into his barn: and when he hath it there, to bring it under the Flaile, the Fan, the Mill, the Oven, and so to perfect it into bread. If he would have clothe, and not to go to the shop for it; knows he not to sheare his sheep, to spin his wool, to weave, full, and color it, and to fit it to his own wearing? Or, is it meant of terrene objects, distanced off by a local interjection. Why he hath then a perspective glass, to represent a remote thing, as it were at his foot. Or some opticke instruments, to stand on a Tower and read a book lying in the streets. Or some political eyes, that by intelligence he may know in his chamber, the state affairs of foreign kingdoms. Or demoniacke eyes, whereby he can see in a glass things as far as Iudia; by a cunning delusion. So Saul was persuaded that he saw Samuel; who indeed was as far off him as heaven from earth. What, is it then meant for a searching into the secret purposes and fetches of men? But the heart of man is deceitful above all things, and desperately wicked; who can know it? The worlds principal study is to keep their meanings a far off, as the Fox preys furthest from home. The Labyrinth had a way out, but man's heart is more intricate, and fuller of windings than Meander. You may travel with a man as far as the Indies, and yet still find the way into his heart a farther Journey. These things are far off, but we must look further: not to the things beneath, but to them above, John. 8.23.

Those remote things which this man cannot see, are such as be separated from human sense; whereof flesh and blood was never an eye witness. For we walk by faith, not by sight, 2 Cor. 5.7. The natural man receiveth not the things of the spirit, neither can he know them, because they are spiritually discerned. He may see Carnalia mundi, quia praesto sunt; the sensual things of this world, for they are at hand but not Magnalia Dei, quia procul sunt; not the great mysteries of Godliness, for they are far off. But doth not the Gospel bring heaven near us? and doth not CHRIST say Matth. 12.28. The kingdom of God is come unto you? Yes, it may be near to men, and yet men far from it. Indeed the Saints that were once by nature far off, are made nigh to him by the blood of Christ, Eph. 2.13. But unbelievers, and impenitents are far off still.

Heavenly things are far off from carnal sense: he that will believe no more than he sees, shall be forever blind. The best things are Invisible to human eyes: Invisiblis Deus, Heb. 11.27. Moses saw him who is invisible. Invisibilis Lux, 1 Tim. 6.16. God dwelleth in the Light, which no man hath seen, nor can see. Invisibilis Christus, John 14.19. Yet a little while, and the world seeth me no more. It was a great miracle that dying Stephen should see him at the right hand of his Father: and so wonderful a vision to John, to behold him in that glorious majesty, that he fell dead at his feet, Invisibilis Spiritus, like the wind, the sound whereof we hear but see not whence it cometh, nor whither it goeth. Invisibilis potestas, His Power and God-head are called the Invisible things of God. Invisibile Regnum, John. 3.3. Except a man be borne again, he cannot see the kingdom of God. The best eyes see but in a riddle, 1 Cor. 13.12. We see now through a glass darkly. Here faith supplies all defects; For fides est credere quod non vides, cujus merces erit videre quod credis. It is the office of faith to believe that we do not see, and it shall be the reward of faith to see that we do believe, John 20.29. Blessed are they, that have not seen, and yet have believed.

These are the remote objects: in every pious thing there is somewhat affare off, to human eyes. In devotion or worship of God, the prostration of the body is seen, not the humility of the soul. Eli could see Hanna's lips pay their tributes to God, he did not see the zeal of her heart: but she spake in her heart, and Eli thought she was drunk. In the sacrament, bread and wine are seen of reprobate eyes, but there is an invisible thing far off to them; the body and blood of CHRIST, that nourisheth the soul to everlasting life in the Gospel, how near is the history, how far off the mystery! In the word preached, the world perceives, Sonum, non sensum, the audible sound, not the profitable sense. As an ignorant man sees the painted Images of virtues; he says they are goodly pictures, but he knows not what they mean; the moral is far off from his apprehension. As little children, who look upon the babies in a book, regard not the matter therein contained. Concerning a Christian, the world can see his house well furnished, his grounds well stocked, his barns well filled, his purse well money'd, if these things be: but the joy of his spirit, the peace of his conscience, the grace of his heart; these are things afar off from the world. The peace and prosperity that accompanies the Church, they delight to see and taste; that every man may sit under his own fig tree, and drink the milk of his own flock: but the remission of sins, the effusion of grace, the Communion of Saints, the possession of comforts; those spiritual privileges, more glorious than the States of kingdoms, are invisible and too far off. Let us not look at the things that are seen, but at the things that are not seen: for the things that are seen, are temporal: but the things that are not seen, are eternal.

O that your eyes could look a little beyond the earth: there are two several countries afar off: they lie beyond the Poles; yet undiscovered, farther than the Glass of the Scripture presents to the eyes of faith. The Countries are Heaven and Hell: there are two ways to them, which be near and Visible, Piety and Profanesse. There are two doors to pass, before men arrive to either of them; Death and Judgment. Many think these far off, Amo. 6.3. They put far away the evil day: and say, The vision that he seeth is for many days to come, and he prophecieth of the times that are far off. Men oppress, riot, lust, blaspheme, as if the Judgment were far off: as that malefactor being asked by whom he would be tried, answered deridingly, By CHRIST and his twelve Apostles: it was replied, that they were in heaven: no hast, quoth he, I am content to tarry till they come. But the End of all things is at hand, 1 Peter 4.7. And let them read and tremble, Revelations 22.12. Behold, I come quickly, and my reward is with me. Serior esse solet vindicta severior.

If you could see so far off as Hell below: if the smoky gates of that bottomless pit were opened to give you but a glimpse of the damned spirits under torture; those flames, those shriekes, those fears and horrors; that palpable darkness mixed with unquenchable fire: the reprobates ever boiling, never consumed: ever dying, never dead: ever crying never pitied. Where the covetous Churl, that would not give a bitte of bread, begs as fast for a drop of water: yet if rivers should run into his mouth, what were it to quench those rivers of brimstone that inflame it? where there is no intermission of complaints, no breathing from pain; after millions of sorrowful years, no possibility of comfort. If the stroke of a temporal misery be so smart, that often death is wished to ease it; what is the full violl of God's wrath? If the rack of a gout, convulsion, or strappado be so cruel, what is everlasting torment? If this sight so far off might be admitted us, how would we weep and bleed for our sins, how incessantly pray for pardon, how rectify our crooked and cursed steps; that we might never come to such a place, as to see Abraham afar off? Luk. 16.23. O that we knew these things in this our day: but alas, they are hid from most men's eyes. If men's fore-sight were but half so sharp as is their sense, that would be their greatest fear, which is now their chiefest pleasure. Let Dives come out of hell to his former riches, the sensible world shall admire his charity. Let Judas be ransomed out of hell, he will no more betray. Let Esau find that favor, he will never again sell his Birthright. Nabal then would no longer be a churl, nor Achitophel a false counselor, nor Ahab a bloody tyrant, nor Cain fratricide. There is not a piece of a line in the Scripture, which speaks of that lake of fire and brimstone, but by a hundred thousand parts it importeth more than it expresseth. Believe that you cannot see, lest you feel that you would not believe.

If you could see so far off as heaven above, or might be admitted to look into that glorious house! Kings use not to dwell in cottages of clay, but in royal Courts fit for their Majesty: what is then the Court of the King of Kings! This world seems glorious, such a Carbuncle as the sun to luster it, stars far more precious then Chrysolites, a pavement checkerd over with various colors, adorned with innumerable delights: now if God hath provided such an habitation for his enemies; what a one is that he hath ordained for himself, and his friends? Earthly Princes have dwelt in Cedar and Ivorie: but the palace of the highest hath a wall of Jasper, a building of gold, a foundation of precious stones, and gates of pearl. We see now but the pavement of it: O how goodly is it stuck full of lights, more sparkling then diamonds? Did the Centurion say, Non sum dignus, ut tu, &c. Matth. 8.8. I am not worthy that thou shouldest come under my roof: and yet CHRIST was than but in his humbled estate? Do thou say, Non sum dignus ut ego; I am not worthy to enter into thy shining and glorious house. It was said, he that hath been once at Ormus, will never love his own country again. He that hath had a glimpse of heaven, how poorly will he think of this earth, which many lose their own souls to purchase? LORD, lift up our eyes to see thus far: let the scales of earthly affections quite fall off; carry us up to thy glory. Thou that didst lay clay upon the blind man's eyes, and so open them: take away this clay of earthliness from our eyes, whereby they are shut. Cast into us the beams of that celestial glory: and because we cannot yet ascend to that, let that come down upon us. Ravish our eyes with thy own beauty, that like Eagles, we may disdain all objects but the sun. Thou that hast prepared heaven for our souls, prepare also our souls for heaven, Act. 17.27. Thou art not far from everyone of us: thou art near to us, bring us also near to thee O God, show us thyself, and we shall love thee: let us see thee, O blessed JESUS, now with the eyes of grace, and hereafter with the vision of perfect glory.

And hath forgotten that he was purged from his old sins. We see the curse that lies upon his understanding; he is blind: now for that lies upon his memory; he hath forgotten. To pull the words a sunder, were to martyr the sense: they must be considered Sensu composito, in composition. As they are, they describe a wicked Apostate: lyet separate them, and all signify good. There is a forgetfulness, this may be good, (as to forget a wrong:) there is a purging, this may be better: there is a purging from sins, this may be best of all: but put them together; he hath forgotten that he was purged from his sins; there is the misery. The earth, water, and man, are all safe while they keep Loca sua, their own proper places, but when the water overwhelmed the earth, there was evil to man: the mixture and confusion spoils all. Good simples are often marred in the compounding, a good sentence lost in the mispointing. So here, purgation, and purgation from sins, and purgation from sins by the blood of CHRIST; all lost by the ingratitude of forgetfulness. This same (he hath forgotten) is the confusion of all the rest. It is said of Achitophel, that seeing his counsel neglected, he saddled his Ass, and rose; he prepared himself for a return; that was well: he gate him home to his house that was better: he put his household in order, that was best of all: but when he hanged himself, and became his own executioner, preventing the mercy of David, the mercy of God; this was the bane of all. If after purging from old sins, this man had preserved the mercy in memory, and answered it in piety, he had been happy. But he gets new corruption, and forgets his former purgation: therefore God forgets his righteousness, and takes him away in his wickedness, Ezek. 18.24. In the sin that he hath sinned, he dies.

Forgotten; the original is ad verbum, 〈 in non-Latin alphabet 〉 , ut qui oblivionem ceperit: one that did voluntarily attract forgetfulness to himself: the author of his own mischief; courting his own destruction: forgetfulness did not so much take him, as he did take forgetfulness. The Poets wrote of Lethê, a certain Stygian river; that whosoever drank of it, forgot presently all passed things. He willfully ingurgitates this Lethean drink, and calls in oblivion to lodge in his heart. The ungodly as if they were impatient at the delay of their own vengeance, hasten to have their sins go before unto judgment. They scarce stay the devils leisure to tempt them, therefore do it themselves. They tarry not till oblivion and ingratitude be offered to them, but they snatch it like revenous stomachs, that will not endure till their meat be dressed. This forwardness is expressed, Prov. 1.16. Their feet run to evil, Mic. 2.1. They rise early to put it in practice, Esa. 5.18. They draw it on with cords and cartropes. They do not accept it as being offered, but extort it as being prohibited. This saves the devil a labor, when men call iniquity to themselves. The soul of the wicked desireth evil: if it comes not, they will fetch it, fly to it: but they had better have crept like snailes. For mischief comes soon enough, there is no need to seek it: it is more easily found, than avoided, I am. 4.7. Resist the devil, and he will fly from you. Give to God obedience, to the Prince allegiance, to our Superior reverence, to the weak assistance; only to the devil and sin resistance, Eph. 4.27. Give not place to the devil: for the devil hath no place but where it is given him. I like not that Jesuits humility, that sitting in a chair, and seeing the devil approach, rose up to give him his seat; because he said, he was more worthy of it than himself. But Give him no place, saith Saint Paul: admit no conference with him. He was a fool that went up and down the earth to find Senectutem, old age: which, if he sat still at home, would be sure to find him. Sin will come fast enough; let us not hunt it, nor snatch it: but rather strive to resist it, to expel it.

The points I am to speak of are four: there is

• The corruption of the heart Sins.
• The danger of that corruption Old sins.
• The delivery from that danger Purged.
• The unthankfulness for that delivery Forgotten.

First, for the corruption, Sin: this is the most sordid feculencie in the world. Lazarus lay full of sores at the rich man's gate, yet was he not so foul and noisome as the rich man himself within doors. Death takes away the bodies filthiness; and CHRIST shall change our vile body, that it maybe like his own glorious body, but he that dies in his sins, shall find his sins ever living in himself. Blessed is he whose sins die before his body: death can do that man no harm, though it rot his flesh to dust. The traveler that is pursued by a Lion, throws off his cloke, and runs nimbly into his house, from the window whereof he beholds the Lion tearing his garment, but rejoiceth that himself is safe. Death can but tear thy coat, and bloody it, as Joseph's was, but they self art safe. There are many things we loath which are not detestable; as our brothers Leprosy, &c. but that which is indeed most odious, is held most delectable. We shun sickness with hate, we follow wickedness with joy. Which consideration caused Nazianzen to say, that Melior est conditio vitii, quàm morbi: Sin is in a better condition than sickness. For at a Lazarous, Leprous, diseased man, we stop our nostrils, and turn away our eyes; yet here is God's Image. But to a Prodigal drunkard, a rich usurer, a proud courtier, we insinuate ourselves: yet only for these we have a charge, De non tangendo; and there is the Image of the devil. A man will not enter the house where he knows the plague is, for fear of infection: yet he will venture on the place where GOD is blasphemed, and never prepend the danger, saying with Abraham, surely the fear of God is not in this place; Saint John would not tarry in the bath where Cerinthus was: there is no pestilence so deadly a sin. What a blessed turn is it then to be purged from sin? Psal. 51.2. Wash me thoroughly from mine iniquity, and cleanse me from my sin. The breaking of his bones, the sorenesse of his flesh, he complained of; but nothing so troubled him as his sins. Therefore there is no such comfort as the remission of sins: David entitleth the 32. Psalm his Learning; Maschil, or Giving instruction. Why, what great learning is in it? Yes, the remission of sins ver. 1. Blessed is the man whose sin is forgiven: there is no learning more sweet and blessed. For this CHRIST taught us to pray continually; Forgive us our sins. The Lord's prayer in that one petition teacheth, Nos esse quotidianos peccatores, & ut tota vita sit paenitentia; that we are daily sinners, and that our whole life should be nothing else, but a Lent to prepare ourselves against the Sabaoth of our rest, and the Easter of our Resurrection. The Creed teacheth us to believe the Remission of our sins; and that God will blot out all our transgressions. Yea, that they are so remitted, as if they never had been committed. The Lamb of God takes them away. Dimittendo quae facta sunt, & adjuvando ne fiant, & perducendo, ad vitam ubi omnino fieri non possunt: by pardoning sins past, and preventing sins to come, and bringing us to that place where sin can be no more: ô blessed place where is no sin! Coelum est, ubi cessat culpa. Heaven begins, where sin ends. We cannot be so quit of it yet: it is well, saith Luther, if as God told Rebecca; Major serviet minori: the elder shall serve the younger. Our enemies are older, our sins greater than we, yet they shall serve for our good: for they must needs be comprehended within that universal and indefinite number of All things, that shall work together to our best, Ro. 8.28. Thus if we could see the irksome filthiness of our sins, we would think our Purging the greatest happiness. As David of his enemies, so let us comfort ourselves concerning our sins, Psal. 118.12. Though they compass us about like bees, yet in the Name of our Lord Jesus we shall destroy them.

Secondly, consider further the danger of this corruption; Old sins. That we translate, A veteribus peccatis; 〈 in non-Latin alphabet 〉 ; must be thus supplied; 〈 in non-Latin alphabet 〉 a peccatis jam olim commissis; from sins that he hath done of old. This aggravates the danger of corruption; for an old ulcer is hardly cured. Long nurture is another nature. When a certain man had brought his possessed son to the Disciples, and they could not cure him; he comes to Christ himself: and he demands, How long is it ago since this came unto him? The father answers, Of a child; therefore, Sipossis aliquid; If thou canst do anything, pity us, and help us. A disease bred from a child is hardly cured; a sin of long continuance hardly purged, Psal. 129.2. They have afflicted me from my youth up, yet they have not prevailed against me. If sin have infected us from our youth up, it is a great wonder that it prevails not still against us. The Physician coming to his patient, enquires Decubitum, the time when he took his Layre; if he have been long infected, it poseth his skill, John. 9.1. There was a man blind from his birth: but if so long blind, none can cure him but CHRIST, verse. 32. It was never heard since the world stood, that any man save CHRIST, opened the eyes of one borne blind. The same Physician found a patient sick of an infirmity eight and thirty years: he comes to him with a Visne sanari, Wilt thou be made whole? Alas, he despairs it: yet Christ performed it; Rise, take up thy bed, and walk.

Old sins. How far must we look back to find out this antiquity. First, as far as the time of their perpetration; old sins, because done long ago, in the wilderness of youth, Psal. 25.7. Remember not the sins of my youth, Job 13.26. Thou writest bitter things against me, when thou makest me to possess the sins of my youth. Youth hath a hotter aptitude and proclivitie to sin: their blood is sooner stirred to choler, their heat to lust, their strength to intemperance. Nequitiae cursus celerior quàm aetatis: their sins out-run their years: and they are discerned to be the children of Adam, before their faces have discovered their sexes. Therefore it was the Wiseman's counsel; Remember thy Creator in the days of thy youth: And S. Paul charged Timothy, to fly youthful lusts. The new earthen pots will retain the savor of their first seasoning, Prov. 22.6. Season their youth with the fear of God, as Obadiah said, I fear the Lord from my youth. As Timothy knew the Scriptures from a child, 2 Tim. 3.15. Quae fuerunt inania juventutis gaudia, haec sunt acerba senectutis gravamina. The vanities of youth, prove the vexations of age, and if there be any grace in us; that is now matter of repentance, which was then matter of jovisance. It is enough to terrify the soul, the respection into old sins.

Yet let us look a little further back, to find this age of sin: even as far as the original, from whence comes all the copy of imitation. Be they never so new in act, they are old in example, Psal. 106.6. Peccavimus cum patribus nostris; We have sinned with our fathers. God tells them, they had rebelled of old, Act. 7.51. As your fathers did, so do ye. Antiquity is no infallible argument of goodness: though Tertullian says, Perfectiora quae prima; the first things were the best things: And Quo minus ab ortu aberrant, the less they distanced from the Beginning, the purer they were; but he must be understood only of holy customs. For Iniquity can plead antiquity: he that commits a new act of murder, finds it old in the example of Cain: drunkenness may be fetched from Noah; contempt of parents from Ham; women's lightness from the daughters of Lot. There is no sin but hath white hairs upon it; & valde senescit, is exceeding old.

But let us look farther back yet, even to Adam; there is the age of sin. This is that Saint Paul calls the Old man: it is almost as old as the root, but older than all the branches. Therefore our restitution by Christ to Grace, is called the New-man. There is a relation, or rather an opposition, between the Old-man and the New, 1 Cor. 15.22. As in Adam all die, so in Christ shall all be made alive. The first Adam was made a Living soul, the last Adam was made a Quickening Spirit. Therefore he that makes all things new ( Rev. 21.5. Ecce, nova facto omnia ) can also make us new. That as we have borne the image of the earthy, so we may bear the Image of the heavenly. Adam was made in God's Image, but he begat a son in his own image, not in God's. The corruption of our nature is the image of the old Adam; the renovation of our minds is the Image of the New. Therefore, Put off the Old-man, and cast it away; as Joseph forsook his coat rather than his faith: or as the young man, that Relicto syndone aufugit, left his linen garment and fled. For, Meliùs perit tunica quàm anima; Better lose generation, than regeneration; better part with thy old corruption, than miss thy new hope of salvation.

Of Old things, some are pleasant, some unprofitable, some pernicious. Pleasant, is an old friend, Proverb. 23.10. Thy old friend and thy Fathers friend forsake not: A good old servant, an old monument of honor, old truth, the old way, unprofitable; an old tree past bearing, an old house past inhabiting, an old ship in danger of sinking, an old garment past mending, an old ill custom past curing. Pernicious; such is Satan, that old Serpent, Revel. 20. Old sin, Nah. 2.11. The old Lion devours terribly, an old dog bites sore, that old Serpent stings deadly, 2 Esdr. 5.53. A woman when she is old, brings not forth so goodly children, as in her youth: she ceaseth teeming. But Concupiscence, the older she grows, the stronger she is to bear the children of unrighteousness. The world is old and weak, man old and sick, sin old and more infecting, the Devil old and more prevailing. The only way to evade their danger, is to become new; to talk with new tongues, Mark 16.17. and walk in new ways, Matth. 2.12. then shall we have new names, Revel. 2.17. put on new garments, and have a portion in the new Jerusalem.

That he was purged from his old sins.] We have considered the corruption and inveteratenesse of sin; now observe what measure of mercy was extended to him in the delivery from it; He was purged. This place seems not so easy at the first blush, as upon better search it will appear diffcult. He was purged, yet he is granted an ungodly person: Now how can a reprobate be said to be purged from his sins? For this is a sure ground; Deus remittit omnia peccata, vel nulla: If God remit some sins, he retains none: if no sin be remitted, that man is not purged. If he be purged, how can he forget it? If he have forgotten it, how was he purged?

Some understand it thus; that this purging is meant by the shedding of CHRIST'S blood, whereby the whole world is purged, John 1.29. But that all men are purged by CHRIST'S blood, is neither a true position in it self, nor a true exposition of this place. The blood of Christ only purgeth his Church, Ephes. 5.26. And there are none admitted to stand before the Throne, but such as have washed their robes, and made them white in the blood of the Lamb. If any soul be thus washed, he shall never be confounded. If this man were thus purged, how could he forget it? God was in Christ reconciling the world to himself. Yet no man thinks that the whole world shall go to heaven; for then were hell mad to no purpose. So God loved the world, that he gave his Son; yet the whole world lies in wickedness. Thus it is clear; Expiation was offered for the world, and offered to the world; but those that are blessed by it, be separated from the world, John. 15.19. I have chosen you out of the world. Salvation may be said to belong to many, that belong not to salvation. Now the reprobate forgets, that a purgation was made for him, by the shedding of the Messiah's blood, which is a wretched thing, to forget so great a ransom?

Go to the Garden, and there behold thy Savior groaning under the weight of sin, heavy enough to have pressed to death millions of Angels, legions of men, the whole world; sweating drops of blood, as if he were cast into the furnace of God's wrath that melted him. Behold him offering that mouth, which spake as never man or Angel spake, to a traitor to kiss. Quod Judas vendidit, & Judaeus emit; What the traitor sold, and the murderer bought, thou hast obtained: he is thine, not the Jews that purchased him: now hast thou gotten him, and yet forgotten him? That which tickles thy heart with laughter, made the heart of thy Savior bleed; and hast thou forgotten it? His soul was pressed to death with the sins we never shrink at: his eyes wept tears of blood, ours flow with tears of laughter: he felt those torments we cannot conceive: we cannot understand what he did stand under. Were we so foul, that nothing but his blood could purge us, and do we forget that purging? Do we forget that cry, whereat heaven and earth, men and Angels, stood amazed, My GOD, my GOD, why hast thou forsaken me? The very senseless creatures did not forget it: the heavens were hung with black, the Sun did hide his face like a chief mourner, and durst not behold his Passion. Now, Solus homo non compatitur, pro quo solo Christus patitur? For man alone was all this passion, yet in man alone is least compassion. I know thou condemnest Judas, and that worthily; who sold CHRIST a man, there was murder: CHRIST his Master, there was treason: CHRIST his Maker, there was sacrilege. Murder is a crying sin, Treason a roaring sin, Sacrilege a thundering sin.

Thou condemnest the Jews for buying him: they bought him not to possess as their own; they should so have made the best purchase in th world, to have bought Him that bought them. But they bought him to sell him again, as Simon Magus would have bought the HOLY GHOST; given money for him, to have got money by him. Buy the Truth, and sell it not. They bought him to bind, abuse, mock, spit on, scourge, crucify him. Thou condemnest these; and shall not these, and the GOD of all condemn thee, if thou use thy SAVIOUR after the same manner? They crucified Iesum humilitatum, Christ in his mortality: thou crucifiest Iesum glorificatum, Christ in his immortality. Thy sin is, and thy judgment shall be greater; because thy knowledge, and his glory is more.

Hath he suffered all this to purge us, and will we not yet let him alone? Shall we not suffer the Son of God to be at rest in his heaven? Shall we blaspheme and swear him quite over, open his wounds with our oaths, give him new potions of gall with our drunkenness, pierce him again with our oppressions, defile him again with our lusts, run him into the heart with our homicides; and still forget all this? Take we heed, for he feels it, and therefore does not forget it: the lewd Christian may come to see him, even whom himself hath pierced. Do we offer violence to that glorified SAVIOUR; and with a presumptuous hand lifted up to the heaven, pull him down from his Throne to his Cross? Is it not enough that he died once for us? Are those pains so light, so slight, and have we so soon forgotten them, that every day we should redouble them? Is this the recompense of those infinite torments? In vain thy tongue cries Hosanna, when thy hand crucifies him. How darest thou receive the Sacrament with that hand, that is so imbrued in his blood whom thou receivest! He that sells that for a little pleasure, which CHRIST bought with so much pain; Stultum reputat Christum mercatorem; Thinkes CHRIST but a foolish buyer, and that he had a hard penny-worth: but indeed Stultum se praebet venditorem; he proves him a foolish seller; and with Esau, will repent his bargain.

Now hath Christ done so much to purge us, and can we forget it? Can such a benefit die in our memories? No, Toto nobis figatur in cord, qui totus pro nobis fixus in cruce, August. Let every redeemed heart, remember his Redeemer. Forget not the Passion of thy Savior, O my soul: but Totus sit fixus in me, qui totus est crucifixus pro me; Let him be wholly fastened in me, that was wholly fastened to the Cross for me.

Some understand by this Purging, true Regeneration: in this Exposition the Romanists are confident and peremptory. But so taken, it is mistaken: for if he were regenerate, he could never forget it. Upon this collection they build, that a man may fall away from grace, and that without distinction, even totally and finally. Here they cry Vicimus, we have conquered; the Calvinians are confuted, confounded: but this trumpet might be blown with a straw. Their Logic is too hasty; they force their conclusion to ride post. As in their Indulgences and Pardons they move men to presumption: so in this they drive them to desperation; any way serves their turns to deceive. If this their position were true, they must needs be false, John. 13.1. Whom he loves, he loves to the end: and that Rom. 8.38. Nothing can separate us from the love of God in Christ: And Heb. 13.8. then were Jesus Christ not the Same, yesterday; and today, and forever. But the Spirit of Adoption is an everlasting Spirit: and God's mercy, like his Majesty, endures forever: and the gifts of grace are without repentance: God will never retract them, for he is no changeling. I the Lord change not. Man is inconstant, riches are inconstant, honor is inconstant, friends are inconstant, a wife is inconstant, the world is inconstant: only Ego Jehovah non mutor; I the Lord change not. He doth not today love dearly, and tomorrow hate deadly; but whom he blesseth, shall be blessed. CHRIST will not quench the smoking flax, but inflame the least spark of grace. Fides concussa, non excussa: the light may be eclipsed, not extinguished. But they object, Matth. 18.32. I forgave thee all the debt: yet verse. 34. he cast him into prison, till he should pay all that was due unto him: The debt remitted, is again required. I answer, that the scope of that parable is to show, that God will no otherwise forgive us, then we forgive others. For certainly if a man be once acquitted, he can never for that debt be damned. God's covenant depends not on our obedience, but our obedience depends on God's covenant. We are not therefore loved, because we are holy: but we are therefore holy, because we are loved. If this purging had been absolute Regeneration, it could never be forgotten: for all the promises of God are Yea and Amen in Jesus Christ.

Some expound it thus; he was purged, that is, he thought himself purged: he was only clean in his own opinion. So CHRIST calls the Pharisees Just, because they justified themselves, Luke 15.7. This opinionative purging easily revolteth to profaneness: he that never had but the case of a sheep, may very well be a Wolf. They slumber, and suppose themselves good Christians: their faith is but a dream, their hope but a dream, their charity but a dream, their obedience but a dream, their whole religion but a dream; and so their assurance of salvation is but a dream. They have regeneration in conceit, repentance and righteousness in conceit, they serve GOD well in conceit, do the works of piety and charity in conceit, and they shall go to heaven only in conceit. Get better assurance than only to think thyself good: pure and naked supposalls bring no man to eternal life.

Others; as Luther, refer this Purging to Baptism: which exposition may carry a probable and profitable sense. This Saint Paul calls the Laver of Regeneration; but Metanimice; he means the sign or seal of it. Our purgation by CHRIST'S blood is not only granted to us in the Charter of the Gospel, but also confirmed in the Sacramental Seals. In the Old Testament there was Circumcision, contra peccati reatum: and Occision, or the Passover, contra peccati poenam; as the School speaketh.

Answerable to these we have Baptism and the LORD'S Supper: now it is the general consent of the Fathers, that in the most complete Baptism sin is not so taken away, Quod non sit, sed quod non obsit: non quoad actum, sed quoad reatum; Sin is still within the faithful, but it shall not be destructive to them in whom it is. Indeed if we consider the inward baptism of the Spirit with the outward, there is a true purging. The laver of regeneration cleanseth from the guilt of all sins, quae vel humana traxit nativitas, vel contraxit iniquitas, August. So Lactantius sings of the baptized Infant: Candidus egreditur nitidis exercitus undis: Atque vetus vitium purgat in amne novo. Aquinas says, this Sacrament is a Commemoration, a Demonstration, a Prognostication: a Commemoration of Christ's Death, that is past: a Demonstration of CHRIST'S grace, that is present: a Prognostication of CHRIST'S Glory, that is to come. Thus can the GOD of Power effect his will by weak means: as the aspersion of blood on the doors without, shall save the effusion of blood in the house within. Naaman must wash in Jordan, the blind in Siloam, the lame in Bethesda, we in the sacred Font. As none entered the Sanctuary, but they first washed in the golden laver: so ordinarily none enter the Church, but they are first washed in this holy fountain.

Now to this, outward Baptism is necessary, necessitate conditionata, with a conditional necessity: inward, necessitate absoluta; with an absolute necessity. Baptism purgeth not, Vt pharmacum, aut opus expiatorium, sed ut Sacramentum, foederis obsignatorium; It healeth not as a medicine, by it own inherent virtue; but as a seal of his mercy, by whose grace we are saved. Not necessitate medii, sed mandati; the necessarinesse of it is derived from the Commandment of GOD. A man may have it, and yet be lost: as Magus had Sacramentum virtutis, but not virtutem Sacramenti; the Sacrament of grace, but not the grace of the Sacrament. Another may want it, and yet be saved: as that penitent malefactor was never washed in Jordan, yet received into Paradise. Sacraments then save not, Efficienter, sed efficaciter; not necessarily, but ordinarily. Vnde tanta vis aquae, ut dum corpus lavet, cor abluat? non quod dicitur, sed quod creditor, August. Whence hath the water such virtue, that washing the body, it should purge the soul? Not because it is so said, or, so sprinkled; but because it is so believed. It is not therefore enough to have Sacramentum fidei, but Fidem Sacramenti; Not to have the Sacrament of faith, but the faith of the Sacrament. He that believes, and is baptized, shall be saved. He that is thus baptized, is truly purged: and as upon CHRIST being baptized, the HOLY GHOST descended: so the Spirit, which once moved on the face of the waters, shall work with the water upon his soul. And as there came a voice to CHRIST from heaven; This is my beloved Son, in whom I am well pleased: So doth GOD the Father secretly spake to the baptized Infant; Thou art my beloved child; with whom (though before I was angry) I am now well pleased. Before thou wast a child of wrath, an heir of perdition: but now thou art my son, this day have I begotten thee.

If this wicked man had been so purged, he could never have forgotten it. But he had only Baptismum Fluminis, non Flaminis; The Baptism of water, not of the Spirit. And is not this a miserable and damnatorie sin, to forget a man's Baptism? Not to remember that his name is Christian? It is pity that ever the water of Baptism was spilled upon his face. Wert thou borne in sin, non prius natus quàm damnatus; A stranger to the life of GOD? And loe, then did thy parents bring thee to the sacred Font; and when thou couldest not answer for thyself, was not GOD pleased to take sureties for thee, witnesses of thy future obedience? Did the Church open her bosom to receive thee to her Mother-hood, GOD to his Father-hood, CHRIST to his Brother-hood, Angels to their guard and society, all the Elect to their prayers and charity; and canst thou forget all this? Wilt thou disclaim Christians, despise the Angels, deny thy Brother, defy thy Mother, reject thy Father, and run a course c • osse to piety and eternal life? Shall not, at that great day, men forsake thee, devils accuse thee, Angels repudiate thee, the Church be ashamed of thee, thy Father disinherit thee, yea, even thy Brother now become thy Judge, the LORD JESUS condemn thee? What can save thee, if thou forget thou wert a purged Christian?

Beloved, think of the end of your washing; it was that you should no more foul yourselves, Acts 22.16. Be baptized, and wash away your sin, calling on the Name of the LORD. The Eunuch being baptized, became a Saint: Descendit Ethnicus, resurgit Christianus: He went down into the water a Heathen, he came up a Christian. The cruel Gaolor, baptized, became a zealous professor. Baptism is in poenitentiam, Matth. 3. to amendment of life. Therefore say with the Spouse, Cant. 5.3. I have washed my feet, how shall I defile them? Forget not that Sacramental vow made to God, in the presence of men and Angels. Did it fly up to heaven, and does it not stay there to testify against thee? Thou vowed'st thyself a soldier, not a neuter: to fight for the Lord, not to stand still and look on; much less to fight against him: for Cursed is he that takes not the Lord's part. Thou must fight: thou doest fight; but against whom? not against the world, thy own lust, the power of Satan; but against thy brethren. Upon every slight occasion we must to Law: like Cockes of the game; that fight neither pro patria, nor pro domo: so we contend not pro cure, jure, thure; not for the title of inheritance, not for the right of the poor, nor for the cause of Religion: but Quia alter alteri cedere non vult; but because one will not yield to another. Turbulent Lawyers are the abettors that set them on; the Cock-pit is Westminster-Hall; and when they have pecked out one another's eyes, they pull their feathers. Is this to fight the LORD'S battle? No, it is to be on the Dragons side. Do we war against the world? No, we fight not like Alexander, to subdue it to ourselves, but to subdue ourselves to it. Run thorough the shoppes of this City, and you may know by their weapons; false measures, false balances, false lights, false tongues; what they fight for. O the mercy of GOD! Have we forgot our names? Is there no memory of our Christianity left? We had but some prints and relics of it at first; and may we now say, as of Jerusalem; Etiam periere ruinae? Is there no ruin nor stone left, to tell a man's self; This building was a Christian? It is reported of Orbilius, a Grammarian, that he forgot not only the letters of his book, but even his own name. We forget both the prints and letters of the Gospel, and withal our own names; that we are Christians. As GOD said to that evil servant; Ex ore tuo te judico; Out of thine own mouth I will judge thee: So he will speak to this Apostate, Ex nomine te damno; By thine own name will I condemn thee: Thou namest thyself Christian, yet shamest the profession. Now the Spirit of God purge us from this forgetfulness, and grant us never to forget our purging. Let us never forget such a benefit, that we may never be forgotten by the Author of it.

He hath forgotten that he was purged. Here is his unthankfulness for this deliverance. What, blind, and forgotten too? How comes this to pass? Blindness should ever have the best memory: what is taken from one sense, is divided among the rest. The ear retains what it is entrusted with, the better; when the eye wants occasion to direct it. The memory is like a cage, the ear is the door of it, the eye the window: good doctrines are put like birds in at the door, and fly out again by setting open the window. Indeed the defect of corporal sight hath often mended the memory; but it is not so for spiritual, Mark. 8.18. Having eyes, see ye not? and do ye not remember? They neither saw, nor remembered. A carnal heart is blind to conceive, ready to forget, 2 Timoth. 3.7. Ever learning, never able to come to the knowledge of the truth: slow to get, apt to forget. As Nescitis, know you not, was a word often used by Saint Paul: so, Do you not remember, was frequent from our SAVIOUR CHRIST, 2 Tim. 1.13. Hold fast the form of sound words; that good thing which was committed to thee, keep. An auditor should not be like the spunge, that holds all water both good and bad: nor like the sieve, that holds no water, neither good nor bad: nor like the boulter, that keeps in the course branne, and throws out the fine flower: but like the scrie, that keeps in the good seed, and casteth out the dust and unprofitable darnel. One said of our Country, that it had fair houses, but bad chimneyes, because they have so little smoke of hospitality: so we have excellent ears, but bad memories: quick conceptions, brittle retentions: not a Nation under heaven hears so many good Sermons; not a Nation under heaven sooner forgets them. Many arts are taught among us, of quick reading, of short writing; where by brachigraphical characters they will take a Sermon verbatim. But there is one art, I would some good body would teach it us; it is the art of memory. That as Sermons are taken word for word in our papers; so they might be written sense for sense in our hearts

Now if my power were answerable to my will, I would teach you this art. Posse mihi Is tribuat qui mihi velle dedit. To dispose this discourse of memory into some method, lest it be confounded in that should teach it. The object of memory specified in the Text, is double; the estate of sin wherein we lay polluted, and the estate of cleansing wherein we stood recovered. So that the point is here confined to sins or good works. For our sins, let us first learn how to remember them, and then how we may forget them.

First, for their remembrance; Chrysostom says, nothing more helps us forward in a good course, than the frequent recognition of our sins. David specially entitleth the 38. Psal. a memorandum. A Psalm of David to bring to remembrance. Upon good reason saith Euthymius, because he made it when he called his sins to remembrance. Cum commissa olim a se delicta memoria repeteret, Uer. 4. My iniquities, &c. Paul thus remembers his former sinfulness of life; I was a blasphemer, &c. and so he became more zealous to save sinners than before he had been furious to kill the godly. Quod fecit Saulus, patitur Paulus: of a violent persecutor, he became a valiant sufferer. Our sins are innumerable, who can tell how oft he offendeth. Thou rememberest not the sins of one day, how great a mass have many days made up! too great a bottom for one hours sorrow to ravell out. Have you forgotten the wickedness of your fathers, and your own wickedness that you are not humbled even unto this day? If we forget our sins, God will remember them. The wicked man would put out the eye of knowledge, & stupefie the memory of infinite comprehension: He says in his heart, God hath forgotten. But, These things hast thou done, and I kept silence: therefore thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. The forborne debtor may forget, but the forbearing Creditor remembers: every parcel is set down in his book. Ahab had forgot Nabaoths blood, but God remembers it. Joab had forgot the murder of Abner and Amasa; but David chargeth Solomon to remember it: Let not his hoary head go down to the grave in peace. But if we remember our sins in the day of repentance, God will forget them in the day of vengeance. He will answer as Cato to him that stroke him in the Bath, and afterwards submitted himself to his mercy; Non memini me percussum; I do not remember that I was smitten. Ananias pleaded against Paul, Act. 9.13. Lord remember how much evil he hath done to thy Saints: but the Lord answers, Oblitus sum, he is my chosen vessel. The times of this ignorance God winked at, but now he commandeth all men everywhere to repent. Repent then, and all shall be forgotten. At what time soever, what sinner soever, shall turn from what sin soever, heartily; I will put all his wickedness out of my remembrance: the Lord will forget it, Heb. 8.12. I will be merciful to them, and their sins I will remember no more. But it is the Holy Ghost, that brings all things to our remembrance. Now this holy spirit of memory, teach us thus to remember our sins: that we may think of them with penitent sorrow, and God forget them to our eternal joy.

There is a way also for us to forget them: as we remember them to repentance, so we must forget them in respect of continuance. Otherwise the memory of them doth not reduce us to life, but forward us to death. This is to fetch poison out of a dunghill formerly cast forth. He that remembers his sins in sorrow, falls like Abraham, forward on his face to God: he that remembers them to practice, falls like the Jews, backward from JESUS CHRIST. If thou be on the mountain, have no love to look back to Sodom. If thou be in the Ark, fly not back to the world, as the Raven did. If thou be set on for Canaan, forget the fleshpots of Egypt. If marching against Midian, forget stooping to the waters of Harod. Judge. 7. Mark. 13.15. If on the house top, forget that is below thee: Luk. 9.62. If thy hand be put to the plow, forget that is behind thee. Themistocles desired rather to learn the art of forgetfulness, than of memory. Philosophy is an art of remembering, Divinity includes in it an art of forgetting. The first lesson that Socrates taught his Scholers, was Reminiscere, Remember: for he thought that knowledge was nothing else but a calling to remembrance of those things the mind knew, ere it knew the body. But the first lesson that Christ teacheth his Scholars, is Obliviscere; Forget, Psal. 45.10. Forget thine own people, Matth. 4.17. Repent, 1 Pet. 3.11. First, eschew evil

They which die cloth, do not immediately change one contrary into another; but first turn white into an azure, then make it a puke, &c. so we can never hold color, or have our integrity died in grain, but by mediate degrees. Nisi dediscimus been, quod dicimus non been, Lirinens. What we did ill get, we must well forget: and happily unlearne what we did unhappily learn. They that work in wax, cannot form a new impression, but by defacing the old: till Satan's image be extinguished, CHRIST'S cannot be imprinted in us. We must forget the wilderness, that we may dwell in Canaan. Faith is that fair Helen, which drinks to us in a cup of Nepenthe, and says; There shall be no more sorrow; for vetera transierunt, the former things are passed away. The hearty draught of the living fountain, shall make a man not to remember the days of his life; because God answereth him in the joy of his heart. The Scripture is full of this language, Esa. 43.18. Remember not the former things, neither consider the things of old. There are some dissolute persons, that laugh at the memorial of their sins: shall they not weep tears of blood for those smiles? Woe be to them that thus laugh, for they shall weep. When they are past committing, they applaud themselves in recounting, in reporting their aspersions of fraud, blood, or lust: they glory in their shame. They remember that on earth laughing, which they must remember in hell howling. This is a cursed commemoration; when an old man shall glory in his former whoredoms, boast his homicides; yea perhaps (if it be possible) make himself worse than ever he was. Some men lie to save their credits; and that is as if one should wipe his mouth on his sleeve to spare his napkin. But this man tells lies to increase his discredit; and to fill up the measure of his torments. As if his damnation could not otherwise be heavy enough, his tongue shall make up the weight which his hands failed to accomplish. Here is a damnable remembrance of sin; not by penitence to cleanse the soul, but by impudence, more to foul it, Psal. 52.1. why boastest thou thyself in mischief.

No, but if thou hast had a flux of malice, as that woman a flux of blood, 12. years; now being cured, forget that bloodiness. If thou hast been depressed with worldliness, as another woman with a spirit of infirmity, 18. years. Now being rectified, forget that crrokednesse. Though blind from thy birth, as the man, John. 9. now having thine eyes opened, forget thy former cecitie. Though formerly deaf and dumb, upon CHRIST'S Ephata, forget those orbities. Though thy charity were dried up, like that man's withered hand, Matthew 12.10. yet now upon the restitution of it, forget all dryness and niggardice. Though thou wert a cripple from the womb, yet now being recovered, forget all limping and halting with God. Though buried in the grave four days, yet now being revived, forget all deadness in sin. Though before tormented with seven devils, as Mary Magdalene; yet being dispossessed, forget the devil and all his works. Forget Babylon, but remember Jerusalem, Psal. 137.5. If I forget thee, O Jerusalem; If I do not remember thee; let both my hand and mouth miscarry, and forget their offices. Forget thy old sinful life; So shall the King greatly desire thy beauty. Forget not the mercies of God, lest God forget to do you good: but forget all the injuries of men: write the wrongs in their dust, and cover all offenses done to you with a mantle of charity. The Sum of all is; remember your sins to repent of them, forget to practice them: that God may forget them in judgment, and remember you in mercy and salvation.

This be the method of memory in respect of sin; now for the works of grace; I do not mean such as GOD hath wrought in us, but such as ourselves by his grace have done. There is a rule how they may be remembered, and how they must be forgotten.

Our virtues and good works may be after some manner remembered. Quàm immensa est laetitia de recordatione transactae virtutis! Our conscience is exceedingly comforted by the memory of our zealousnesse to serve God. The kingdom of God consists in righteousness, peace, and joy in the Holy Ghost. Now, if there be knowledge of righteousness, then certainly there will be peace of conscience; and these cannot be without joy of the Holy Ghost. Job hath a whole Chapter of these holy remembrances. Chapter 31. If I have walked, &c. and he concludes; My heart shall not condemn me for my days. So sick Hezekiah cheered himself. Lord, remember how I have walked before thee with a perfect heart. So Obadiah after a sort justified himself to Elias, 1 King. 18.13. Diddest thou not hear, how I saved the Prophets of the LORD from Jezebel? The purpose of this repetition, is not to boast merits, but to seek mercies. Neither must this line of remembered goodness be there cut off, but extended forth still: like a man that counts his miles past, but yet goes on his journey. He that is holy, let him be holy still, Revelations 22.11. The further men fetch their careere backward to take their run; the further they leap forward when they have run. So a sober recognition of our former obedience, remembering what peace of conscience we had in that service, encourageth our future constancy. There are some who looking to this Record, find their own names blank. What, no good deeds yes, but they have lost their memories: they cannot call to mind where, or when, or how they performed them. Like the drunkard who sought all the Inns in the town for his horse, when indeed he came thither on foot. These men may blame their bad memories, but the fault is in their bad hands and hearts. Some have their good deeds written upon Hospital walls; perhaps lest God should forget them. But we will charitably construe it; that they were recorded there rather by the gratitude of the receivers, then by the popular desire of the contributers. Howsoever, it is somewhat that they have good deeds to remember. But too many have none at all: will you blame their memories? no, God amend their lives.

In another course, our good works are to be forgotten, and not mentioned: let them be remembered to enliven our obedience, and comfort our conscience: but rather than we should arrogate merit by them, oblivion take them. He that in pride remembers his virtues, hath indeed no virtues to remember; because he wants the mother virtue of all, humility. Here is one difference between good and evil men: both remember virtues; Pii aliorum, impii suas: good men remember the virtues of others, evil men their own. They think on others virtues as ensamples to imitate, these on their own as miracles to wonder at. The way to have God remember them, is for ourselves to forget them. Abraham was content to offer up Isaac, but then he forgets it, therefore God remembers it, Gen. 22.16. Because thou hast done this thing: there is the general: what thing? the particular follows, And hast not withheld; not thy servant, but Thy son: and not only thy son, but thy only son; therefore in blessing, I will bless thee. Mary shown to CHRIST great kindness; but when she had done, she thought it not worth remembrance: therefore CHRIST repeats it, and amplifies it from point to point. Simon, thou gavest me neither water to my feet, nor kiss to my mouth, nor oil to my head; but she hath washed me with tears, kissed with her lips, and anointed my very feet.

Who dare boast himself to God! If in a brave theomachy, thy memory produceth a thousand good works, God's memory will bring forth ten thousand of thy sins, to knock thee down. Therefore let us cast down our most flourishing branches, and our most glorious Crowns at the feet of CHRIST. If Sennacherib have conquered kingdoms, you shall hear him crack it, Esa. 37.13. Where is the king of Hamach, &c. If Nebuchadnezzar have built a stately palace, he must brag of it; Is not this great Babylon, I have built for the honor of my majesty? David himself could not be content with the multitude of his people, but he must needs number them, 2 Samuel 24.2. If Hezekiah have rich treasures, he must needs show them, 2 Kin. 20.13. victorious Sampson must glory in his conquests, Judge. 15.16. With the jaw of an asse have I slain a thousand men. But for us, though we give alms, let us sound no trumpets, Matth. 6.2. though we fast twice a week, let us make no words of it. God best likes of those good works, that be covered under the fleece of humble silence. So the Lord that seeth in secret, will reward openly, Matth. 6.4. Humilitas animi, sublimitas Christiani. The Christians glory is his humility. Saint Paul was in nothing behind the very chiefest Apostles; yet he accounts himself nothing, 2 Cor. 12.11. I labored more abundantly than they all, 1 Cor. 15.10. yet he forgets it. I speak with tongues more than you all. I speak wisdom among you that are perfect, 1 Cor. 2.6. I fought with beasts at Ephesus after the manner of men, 1 Cor. 15.32. yea he calls all the former sufferings, things without: he had a thing within that troubled him; The care of all the Churches. He was wrapped up to the third heaven, and perfected his knowledge among the Angels. Yet he esteems, hoc aliquid, hoc magnum, hoc mirum, hoc totum, nihil; He forgets all this in regard of merit, as if it were nothing. Whereas we, if we have done one thing well, or at one time well, think we have done enough. Orpheus going to hell to fetch out his wife Euridice, had her granted him on this condition, that he should not turn back to look upon her till he had brought her forth. But being forward a good way, in an excessive love, Flexit amans oculos, & protinus illa relapsa est: he looked back and so lost both her sight and her self: but perhaps when he considered better of the matter; he was willing to be rid of her. This fiction is not without the moral, if we have any virtue, though it be as deer as a wife unto us, let us not dote on it with a self-loving admiration; lest by too much looking, and too well liking, we lose it▪ let us not be too memorious of our good works; it is enough that God will not forget them. This deed shall be told for a memorial of her. We had better have one written in heaven, than a thousand in earth: whosoever forgets them, the comfort is, they shall be remembered of Christ.

The sum of all is this; unthankfulness is even forgetful. This is the first degree of apostasy. They forgot his works, and remembered not his hand, nor the day when he delivered them from their enemies. Nathan taxed David with this forgetfulness, 2 Sam. 12.8. How much hath God done for thee, yet hast thou forgotten it, and despised his Commandment? So Pharaohs officer forgot Joseph, when he came to his preferment. Joash the King remembered not the kindness of Jehoiada, but slew his son. Hath God delivered, purged, blessed us, and can we forget it? Beware lest thou lift up thine heart, and forget the Lord. David would not suffer the blessings of God to lie in tenebris, unseen of men, unremembred of his own heart, but he proclaims them, Psal. 66.16. Come all ye that fear the Lord, and I will tell you what he hath done for my soul. Let others write the kindnesses of their friends, I will relate to you the mercies of my God, Psal. 40.10. and 71.15. Of all faculties of the soul, the memory is most delicate, tender and brittle, and soonest decayeth: and of all objects of memroy, Primum senescit beneficium, a benefit soonest grows old. Yet it is an easy work of memory, to think on him that made us: here is no over-charging it with numerous objects; to remember only one thing, the mercy of thy God. It is no weakening to thy body, no decay to thy store, no emptying to thy purse; O then be thankful! And yet all thy riches, thy fatlings, thy first fruits, thy best oblations are not so acceptable: it is more welcome than the Bullock that hath horn and hoof, Psal. 77.9. Hath God forgotten to be gracious? He hath then left his old wont: No, David had forgotten the richness of his mercy; therefore he recollects himself, verse. 10. This is mine infirmity; but I will remember the years of the right hand of the most High. Not the moments, nor the hours, nor days of a few short afflictions; that his left-hand hath dealt to me: but the years of his right hand; those long, large, and boundless mercies wherewith he hath comforted me. When they forgot the Lord, he sold them into the hand of Sisera, and to the Philistines- They that forget the Lord, shall be delivered into the hand of Sisera, Captain of the enemies host, that is, Satan; or to the Philistines, the Lusts of the Flesh; or to Moab, that's the world. Consider this ye that forget God: though you forget your own country, and your fathers house: though you forget the wife of your bosom, and the fruit of your own loins: though you forget to eat your bread, and take your sleep: yet remember your sanctification, forget not that you were purged by the blood of CHRIST. If you have treasures and Iemmes, you desire a Cabinet to put them in: I have shown you a Cabinet for all the Jewels of grace you have gathered, the memory. If you have received any good, there preserve it. Paul tells the Hebrews, Hebr. 12.5. You have forgotten the exhortation: let it never be said of you, that ye have forgotten the exhortation spoken to you.

Forgotten that he was purged. There remains yet one degree more of application and amplification of this point. Consider we the price of our Pargation, and we shall more willingly part from our corruption. If the blood of God's son was spil • and spent to discharge us of sin; how odious should sin appear to us! Oh let no sin be held so dear as to be retained, when God retained not his dearest son for us. When Abraham offered up Isaac, God said; I see thou lovest me: but when God offered up his son for us, (that were, not as God to Abraham, a friendly Creator, but) enemy creatures, we may well say; LORD, we see that thou lovest us. Abraham's offering Isaac was a grievous trial; both for the matter and the manner: that Talis, Talem, Taliter. 1. That the sacrificer should be a father. It is contranaturall and execrable for a son to slay his father; to give death to him, that gave him life. Herodotus writes of some that held it unpossible for a son to kill his father. A great law-giver made no Law for it, as a thing never to be done. If any were suspected or accused for it, they would conclude that either he had not done it, or that he was a bastard; they could not be persuaded that any son would commit parricide. But now it is more strange for a father to slay his son: for love more descends than ascends. We have read of young ones that killed their own damme, we never read of a damme that killed her own young ones. But here Isaac is doomed to die, not by the hand of an enemy, not by a stranger, not by an executioner, not by a murderer; but by a father; a mild, gentle, holy, loving father. O utinam tantummodo moriturus, non patris manu moriturus! Abraham might say, Oh that it were only his destiny to die, and not to die by the hand of his father. 2. That the sacrifice should be his son, his Isaac, his joy: not only his son, but his only son. Not one of many; yet Jacob cannot spare one of twelve, he weeps for Joseph, he is grieved to part with Benjamin. Yea, that it must be that son, from whom the Messiah was to come; the hope of salvation to himself, and all the ends of the earth. 3. That he must die after such a manner: a sacrifice to GOD, who delights not in the blood of men: and this himself not standing by, but with his own hand. Since he must die, ô that alienâ manu, non propriâ; that another hand might do it, and the father not see it! Si fleres filium mortuum, quid si jussus occidere? doest thou lament thy son dying, what wouldest thou do if thyself were commanded to kill him? God remembers this faithful service with an oath. By myself have I sworn, that I will bless thee for it. Sure he was loath his tender son to kill: but much more loath to break his fathers will.

But now to what purpose is all this? Yes, Abraham puts us in mind of God the Father, Isaac was a type of CHRIST: either gives up his only son, but with great difference: Abraham's duty was but a shadow of God's bounty. 1. Abraham at God's command was bound to do it, as a creature to his maker; but who could command God? Children are commanded by parents, their parents by magistrates, those magistrates by Princes, those Princes by God, God himself by none. 2. Abraham did this for a loving friend, God did it for hating enemies, Rom. 5.10. When we were enemies, he reconciled us by the death of his Son. 3. Abraham tradidi filium moriturum, Deus filium immortalem morti. Abraham offered a mortal son sure to die, God offered an Immortal son to death indeed. The one must have died though his father should never kill him: the other could never have died, unless the father had delivered him to death. Besides, he that was mortal scaped, he that was immortal died.

Now wherefore did God all this? to purge us from sin. Sic filium crucifixit, ut peccatum occideret: so he killed his son, that he might kill our sin: he was crucified that iniquity might be mortified. Ponder them, and weigh the reasons why our Savior died: Sampson suffered his heir, his strength, to be lost for Delilah: CHRIST suffered himself to be betrayed and murdered for us. Jacob endured fourteen years service for Rachel. CHRIST above thirty years passion for us. Rachel was fair, therefore Jacob loved her: we were foul and polluted, yet CHRIST loved us. Tollere peccatum mundi, intermisit gloriam caeli: he did descend from his own royalty, to deliver us from misery. Diverse Kings have left their regal seats for a monastery: CHRIST forsook heaven for earth, a crown of joys for a crown of thorns. Exemplum sine exemplo! Many refuse heaven for earths sake, because they know not those supernal joys; CHRIST knew heaven, for it was his own. All this for sin: fie filthy sin, that any soul should hereafter love thee! for this cause turn from iniquity to righteousness: do thou for GOD'S sake not spare thy dearest sin; when GOD for thy sake did not spare his dearest Son. Fall not back to wickedness and pollution; remember thou art purged by Jesus Christ.

THe scope of this verse is persuasive and hortatory: wherein the Apostle labors to reduce Christianity to practice; That as men have a plentiful hope of salvation, so they may show a liberal argument of sanctification. For everyone that hath this hope purgeth himself. 1 John. 3.3. And he that is freed from damnation walks after the spirit, Ro. 8.1. Neither can there be a sound testimony of conscience, that we are in God's favor; if it be not joined with the integrity of life. That which from everlasting stood sure in heaven by God's decree of election, this make sure to yourselves on earth by your conversion from evil, and conversation in goodness. As God hath his Statutum est, so must you have your Probatum est. CHRIST hath bequeathed to all believers a legacy of glory, entitle yourselves to it by your faith and holiness; make your election sure. It was ever sure in GOD'S prescience, now make it sure to your own conscience. Which when you have done, be stablished in your hearts; Ye shall never fall. He that hath a grant from the King under the broad-seal, and hath also interested and strengthened himself in this grant Robore Legis, and hath approved himself Coram facie Iudicis; wants now nothing but possession, which the Sheriff cannot deny him. So the Christian having both these made sure to him, when death shall manumitte him, the Angels shall bring him to the Inheritance, and the gate of glory shall give open way, the Porter not being Peter, but the LORD JESUS himself. A man in your City is to be made free by his fathers copy: you demand proof that he is such a man's son: he proves it by testimony, you cannot deny his freedom. The Father of heaven makes all Christians free by CHRIST'S copy, John. 8.36. If the Son make you free, shall you not be free indeed? Thou comest and demandest thy freedom: where is thy testimony that thou art such a fathers son? here, my faith and some measure of obedience. Christ will answer, Matth. 25.21. Well done thou good and faithful servant: enter thou into the joy of thy Lord.

Wherefore the rather brethren, &c. The whole Verse may be distributed into:

• An Exhortation; be diligent to make your election sure.
• An Confirmation; If ye do ye shall never fall.

The Exhortation contains in it:

• An Induction; Brethren, be diligent.
• An Instruction; Make your calling certain.

In the former there is a word:

• Of Connection; Wherefore.
• Of Affection; Brethren.
• Of Direction; Give diligence.
• Of Election; Rather, to this than other things.

In the other is considerable:

• The Matter expressed; Make your calling and election sure.
• The Manner implied; How it may be made sure.

The Confirmation offers to be considered by:

• A Qualification; If ye do these things.
• A Ratification; You shall never fall.

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

Brethren. This is a word of relation, betwixt the persons to whom, and the persons from whom, this admonition is sent. This declares in the Apostle two virtues; his Humility, and his holy Policy: both attribute to us some dignity, and require from us some duty.

For his Humility; he prefers not himself to the rest of God's Saints, but calls them all Brethren. How contemptibly would he judge of the Popes arrogated Primacie! What sacrilegious pride would be take it, to be called Pater omnium, the Father of all men; which is incommunicably proper to GOD himself? Indeed GOD bestowed upon Abraham this title; to be called The Father of all them that believe. But this was Paternitas exempli, non causae; A father-hood of example only. He might be a Father in respect of generation to the Jews; he can be Father in respect of regeneration to none. Himself was the son of Faith, though called the Father of believers. But Isaiah 63.16. Doubtless, O LORD, thou art our Father, though Abraham be ignorant of us. And this our title, to the Father-hood of GOD, and brother-hood of Christians, is through CHRIST: who is both Pater noster, and Frater noster; Our Father, Hebr. 2.13. Here am I, and the children which thou hast given me. Our Brother, Hebr. 2.11. He is not ashamed to call us brethren. See here then, the different Spirit of Saint Peter and the Pope: one calls himself the Brother, the other the Father of the Saints. Indeed the Pastor may call his people, Children; and Paul calls Timothy his son, when he commends himself to him, 1 Tim. 1. Unto Timothy my own son in the faith: when he commends him to others, he calls him Brother, Hebr. 13.23. Our brother Timothy is set at liberty. But, saith our Savior; Call no man father; for one is your Father in heaven. Christ doth not there forbid natural, civil, moral relations. Not natural; Jacob may call Isaac Father. Not civil; the servants of Naaman spake unto him; My Father. Not moral; as Elisha said to ascending Elijah; My Father, my Father, 2 King. 2.12. Things that are subordinate one to another, do not oppose one another: we have one Father in heaven, yet may have many ministerial fathers upon earth: but none in that sense that GOD is our Father. Pater Ecclesiae, the Father of the Church, the Pope cannot be called without wrong to GOD. This title he challengeth in Saint Peters right; but Saint Peter himself thinks it wrong. CHRIST, say they, meant to turn over his right to Peter; as if he were to be his only heir; Upon this rock I will build my Church. But the Church had a foundation from the beginning of the world; I hope Peter was not it. He calls us Brethren, to show that he had but the privilege of a brother, and did no otherwise than all the rest; bear the arms of the elder; he gives them all equal privilege. The Old Testament began in fraternity; Moses and Aaron: so doth the New; Peter and Andrew, James and John, Simon and Jude, Philip and Bartholomew are also taken to be brethren: so among the twelve Apostles, to be four pair of brethren. Ex aequo fundavit Ecclesiam. And as CHRIST took them from an humble condition of estate, so he gave them an humble opinion of themselves. For condition; he took no Gymnosophists from Indy, nor Philosophers from Athens, nor Orators from Rome, nor Rabbi's from Jerusalem; but men of no learning. When he purposed to bring down the proud hearts of men; Non per oratorem quasivit piscatorem, sed per piscatorem lucravit Imperatorem; He did not choose Orators to persuade Fishers; but Fishers to convert Emperors For disposition; though they were dignified to be Apostles, yet they remain still humble Brethren to the poorest. Non principandi superbiam, sed providendi vigilantiam tenent; They had not a lust of Soveraigntie, but a zeal of charity. If therefore Peter had any Primacie, it was non dignitatis, sed ordinis; not of honor, but of order. Howsoever as Matthias for succeeding Judas the Traytour, was never the worse: so the Pope for succeeding Peter the Saint, is never the better.

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

Brethren: this title ascribes to the people some dignity; that by faith in Christ they become Brethren to the very Apostles, and have the fraternity of the heavenly Saints. Alliance to Princes is held a noble happiness: but let us bless him that hath by the cement of his blood, allied us to those glorious and triumphant Saints in heaven. Be thou never so poor, if a true believer; Peter and Paul, yea, JESUS CHRIST himself is thy Brother.

Again, this term is not without some requirable duty. Is the Minister thy Brother? hear him. If God had spoken only by Angels, or by some raised from the dead, or by himself in thunder; this had been terror: but by thy Brother; this is the sweetness of familiar mercy. The Lord doth raise up unto us Prophets of our own brethren, Act. 3.22. But take heed lest God's gentleness be abused by thy contempt: it is the Word of thy Judge and Maker, though in ore fratris, in the mouth of thy brother. I know that worldly greatness doth easily run into this scorn; what, shall such a poor man reprove me? Yes, Ier. 1.10. I have set thee over nations and kingdoms, Act. 9.15. I have chosen him to bear my Name before Gentiles and Kings. Revel. 10.11. Thou shall prophesy before people, and nations, and Kings. If thou be the Shepherd, suffer none to pollute the fountain whereof the sheep should drink. I know that the poorer sort are presumptuous enough, but they want teeth and horns: The sons of Zeruiah are too hard for us. If our conscience and the salvation of our souls lay not upon it, it were better for us to hold our peace. I speak not only concerning the pains: if a man knew the burden, it would take away his stomach. Jerome on those words of Paul, 1 Tim. 3.7. He that desires the office of a Bishop, &c. Alas, who doth not desire it? But to be a Bishop, was then the first step to persecution: if it were still so, to be pricked for death, few would so much affect it. But I speak concerning the opposition of malice, rather than the imposition of labor; herein consists our sorrow and trouble. The shepherd having a lamb stolen out of his flock, vowed to God if he could find the thief, to sacrifice a Ram to him. But when in the pursuit he found a Lion preying on it, he made a new vow; that if God would deliver him from the Lion, he would not only content himself with the loss of his lamb, but also s • crifice a Bull to him. If a sheep be endangered, we vow sacrifice of thankfulness, if we may recover it: but seeking the lost lamb, we meet with a Lion, some great Tyrant, that hath perverted him to feed his own humor, and sensual lust: we are now fain to return without our lamb, and glad to escape the Lion. The sick man loathes the cup wherein the potion was brought him, though it qualified the malignancy of his disease: so many for private quarrels hate the vessel, the Minister, though he brings them the water of life. It is Satan's master-piece, or special trick; to put jar betwixt the Pastor and the people. Our feet should be beautiful, and we do what we can to gain your affections, to draw you on with sweet allurements to everlasting peace: yet still, as the Prophet speaks, there are some that will contend with the Priests. You give the Physician leave to tell the disease of your bodies: the Lawyer to show you any flaw in your estates: your horse-keeper shall tell you the surfeits of your horse: your huntsman the surrances of your dogs: only we must dissemble, and conceal from you the sickness of your souls. We will not do it; we will pray for you, and honor you, and love you: but your sins we will reprove, and what God hath bidden us, that we will speak. And for you that come hither, to fetch seeds of lust from the Temple, to seek out the Devil in God's house, as if you could not find him in the places of prostitution: you that come hither to detract and tra •• ce, and think to enhaunce your credits of learning and wit by disgracing the Preacher: you come not as Brothers and Saints, but as enemies and worse. If there be any such present, my admonition is well spent: if none at all, it is well and happily 〈◊〉 .

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

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

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

Rather, 〈 in non-Latin alphabet 〉 , Potius. Let not the goodness of God, which without your desert hath chosen and called you to the profession of CHRIST, forgiving and purging your former sins, make you idle and careless. But rather strive to answer this mercy in your faithful conversation: lest you fall into that pit of destruction, from whence by his death he hath redeemed you. Ambite benefactis Dei; let your obedience consent in a sweet harmony with God's mercies, that you may be capable of his promises; and not cut off like withered and fruitless branches. The rather. He doth seem to encourage this endeavor, A Beneficio, à Periculo, à Praemio: Partly by the Benefit, partly by the Danger, and partly by the Reward. The first whereof incites our gratitude, the next our fear, the last our hope. 1. The rather, because you have received such a benefit, as cleansing from sin by CHRIST'S blood. O what sin should be so dear to us, as God's only Son was to him! 2. The rather; for fear lest a recidivation overthrow all your happiness. As Demas lost himself, by loving this present world, 2 Tim. 4.10. Seven worse spirits may make a re-entry, when upon the expulsion of one there is found a vacui •• e. Lots wife had as good have dwelt in Sodom still, as to look back after her deliverance, Ezek. 18.24. If the righteous turn away from his righteousness; in the sin that he hath sinned, he shall die. A man hath been dangerously sick, is now something recovered▪ if by misgovernment he fall into a relapse, he exasperates the disease. The first sickness of the body feeds upon ill humors, the relapse on the vital spirits. For a wound half cured, to come to a new incision, is more painful than ever. It would grieve a traveler, got half-way forward his journey, losing all that, to return, and begin again, Gal. 3.3. Are ye so foolish, that having begun in the Spirit, ye will be made perfect by the flesh? No, rather give all diligence to continue: and call upon God for perseverance; who alone can keep us from the griping paws, and grinding jaws of that roaring Lion. It is said, Zach. 4.9. that the hands of Zer •• b •• did lay the foundation of the house: and his hand shall also finish it. So it is God that begins the good work in us, and God that accomplisheth it. Indeed he chargeth us to give diligence, Psal. 68.28. Thy God hath commanded thy strength: but he may command and go without, unless himself effectuate it, as it follows; Strengthen, O God, that which thou hast wrought for us. I know that God's elect may for a time lose some good means, and some great measure of grace; many have fallen foully, and fully, none finally. It is only God's mercy that up-holds us; giving us grace prevenient, subsequent, co-operant; grace before grace; grace after grace. It is not of ourselves, that we persevere to the end, and in the end; but but we are kept by the power of God unto salvation. 3. The rather, in respect of the reward: thus shall you be sure that you are written in heaven, never to be blotted out. There is no assurance in this world like it: wert thou sure to enjoy more kingdoms than ever the devil shown Christ; to be more healthful than Moses, to live longer than Methushalem: yet this is the end; Misero dormire sepulchro, to lie hidden in the silent dust. Plot and project what you can; the best plot of all is salvation; and the best assurance, to live with Jesus Christ forever.

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

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

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

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

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

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

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

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

2 But this makes a man slothful in God's service, the certainty of his own election. What need the heir take so much pains, that is borne to the Inheritance; as the hired servant? Nay, but rather this spurs him up to an extraordinary carefulness saith; as the Apostle saith; The rather give diligence. Doth God tell me; I shall never know mine own election without piety of life; then if I neglect piety I make myself uncapable of assurance. I am sick, I fain would know of the Physician whether I should live or die: he tells me, that if I refrain such unwholesome diet, and take such a prescribed course, I shall live.

If Eve fly to the forbidden fruit, she is sure to die for it. My father hath determined that I shall be his heir: he will not tell me so much in express terms, yet gives me a sign how I shall know it, by-observing him with obedience. So God elects some men to be his heirs, this purpose he conceals in his own bosom: yet allows them certain signs and remonstrances whereby they may apprehend it; as faith in CHRIST, obedience to the Gospel, &c. If we obey his will, and prove those effects of Election in our consciences; we make that sure to ourselves, which was sure before in his decree through Jesus Christ.

3 But suppose a vicious person assumes, or rather presumes; I am sure of my election? Indeed there cannot a greater honor be done to God, than giving confidence to his promise. But what? demonstration of ungodlnesse, and evidence of salvation, found together at once? This holds like a sick man's dream. The wicked man's tongue may say this; but there is a bird within sings another note; the Conscience. It is impossible for an ill liver, to retain any sure hope of his Election. The hypocrite is divided, and lives not together: his tongue walks Gracious street, but his heart is a Pest-house. His profession is like White Chapel; but his conscience is as foul as the common Sewer. His talk gives him rich in grace; but mark what gold comes out of his coffer; none but slip-coin; light or counterfeit metal. He is just as sure of heaven, as a galley-slave is of the Empire of Turkey.

4 But now alas, saith the humbled soul; my godliness is so small, that I even despair of assurance. Be comfortest; strive against thy corruptions, and by the spirit of Jesus Christ, thou shalt overcome Paul was sanctified man; yet he complains, Rom. 7.15. What I would, that do I not: but what I hate, that I do. O wretched man that I am who shall deliver me from the body of this death? Albeit he groaned under the weight of his infirmities, and felt the buffets of Satan; yet he knew that nothing could separate him from the love of God in Christ, Rom. 8.39. Thou canst velle bonum, will that which is good; then hear God speak comfort, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Indeed where there is want of grace, content in that want, love of that content, indulgence to all these; there is neither ornament nor sanctification, nor argument of salvation. But doest thou feel thy wants; hath that feeling bred sorrow? that sorrow desire? that desire prayer? that prayer increased faith? faith shall bring down mercy. In thee there is the sense of infirmity, in the other is the infirmity of sense. The feeling of sin doth not annihilate the assurance of salvation. We feel the ach of a finger more sensibly than the health of the whole body; yet is the health of the whole body far more than the ach of a finger. Sanctification is it self, though joined with some imperfection. He that desired help for his unbelief, was accepted for his faith. Thus Ahijah answered Jereboam's wife concerning her sick son. 1 King. 14.13. He only of Jeroboam