An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.

THE SECOND SER∣mon: called The Perseuerance of the Saints, Preached on the 29. of Ianuarie. 1608. (Book 2)

Psalme. 15. Verse. 7.

Hee that doth these things shall neuer be remoued.

THis short sentence is the conclusion of the whole Psalme, and containeth both the sub∣stance of the Psalme: Hee that doth these [ 1] things: and a gratious promise annexed; shall neuer be remoued. [ 2]

First, vnto the substance of the Psalme belongeth a question and an answere: the question is pro∣pounded in the first Verse, O Lord who shall dwell in thy Tabernacle? that is to say, O Lord, whereas there be many that resort vnto thy Tabernacle to worship thee, certifie me who they are which be thy true worshippers, whom thou wilt account to be members of thy Church militant in earth, and triumphant in heauen.

This is the greatest question in all diuinitie, for though there be other questions of deeper search, yet of all other this question is of greatest vse and consequence. The reason that caused Dauid to moue this question was this, hee mar∣ked many to frequent the Temple to worship, which yet proued but hypocrites, therefore very worthily he enquired of God, the iudge of the heart, by what tokens his sound worshippers and seruants might be knowne.

Secondly, the answere beginneth at the second Verse, which containeth a full description of true worshippers, by three essentiall vnseparable notes, to wit: first, Integritie: se∣condly, Innocencie: thirdly, Veritie; vnto which three graces are referred all the particular duties in the Verses following.

* 1.1Now in this seuenth Verse hee concludeth, and the ef∣fect of his conclusion is thus much, as if hee should haue sayd: Whosoeuer hee be that embraceth vprightnesse. in∣nocency and truth, hee is the true worshipper of God, so stedfastly rooted in the Church here vpon earth, as when the course of this present life is ended, hee shall remaine for euer a Citizen in heauen: He that doth these things shall neuer be moued.

* 1.2The doctrines which arise from this Verse are two: the formost is this, The blessed estate of the true worship∣pers of God is certaine and vnchangeable, from which they shall neuer be remoued: the second doctrine is, who be these true worshippers and how to be knowne. The first doctrine is built vpon many vndoubted grounds: the first ground is from the Authoritie of Scripture, expresly affir∣ming this truth in many places,* 1.3 Psal. 1.6. The Lord know∣eth the way of the righteous, and the way of the wicked shall perish. Psalme. 37.24.Though the righteous fall, hee shall not be cast off, for the Lord puts vnder his hand. Also Psalme 125. Hee that trusts in the Lord shall be like mount Sion, that can∣not be remoued: Also Salomon saith in his Prouerbs: The hope of the righteous shall not perish: And to be short, in the 54. of Isaiah the Lord hath sworne to his people by an oath, that with euerlasting loue hee hath embraced them. Wee see in these Scriptures that God hath passed for the stable∣nesse of his people, not his single word onely, but his pro∣mise, which is his double word, and if this be not strong e∣nough, it hath pleased him for more surety to adde his oath, a three-fold corde which cannot be broken.

The second ground is Gods free election, vpon which the firme stedfastnesse of the faithfull is grounded, as vpon a sure rocke and mountaine of brasse•• which causeth our

Sauiour Christ to say,* 1.4 that it was not possible for the Elect to be deceiued. Mat. 24. True it is that in some things the elect may be deceiued, and for some time: but to be decei∣ued vniuersally, and for euer, that is not possible. And in the 8. to the Romanes, Paul respecting the constancie of Gods election, auoucheth of the predestinate, that they must be glorified. Rom. 8.30. Moreouer in the 2. Tim. 2.19. hauing spoken of Hymineus and Phyletus, which themselues deny∣ed the faith, and destroyed the faith of others, by saying the Resurrection is past, the Apostle fearing least some be∣leeuers of weake mindes should be troubled to heare two such pillers of the Church to be shaken: hee doth comfort them with this perswasion, that their owne standing is firme because of Gods election, which for the assurance and cer∣taintie of it is there likened to a foundation and a seale: two such things then which amongst men there is no stronger,* 1.5 The foundation (saith he) of God is sure, hauing his seale: the Lord knoweth who are his.

The third ground is the free and vnchangeable couenant that God hath stricke with his elect touching grace and sal∣uation by Christ. The tenour whereof is to be found in Ie∣remie. [ 3] 32.38.39. & 40. verses, And I will make an euerlast∣ing couenant with them, that I will neuer turne away from them to doe them good, but I will put my feare into their hearts, that they shall not depart from me, (saith the Lord.) These are the words of the couenant, from which obserue two things: the first is, that hee cals it an euerlasting couenant: which tea∣cheth that it is not made for houres, dayes, weeks, moneths, yeares, or any tearme of time, but for all eternitie. The second is the meanes how this couenant becomes euerlasting, because it is euery way sure and constant both on Gods part who neuer altereth his good will towards his chosen people; and on his peoples part, who haue their hearts so seasoned with his feare as they can neuer haue a will to depart from him. This third ground from the coue∣nant is further strengthened with the consideration of gods infinit power and truth, which maketh him able and carefull

to performe vnto the elect his most mercifull couenant: Thus Abraham assured himselfe of the fruit of Gods co∣uenant, looking to the power of God, who was able to doe what he promised▪ Rom. 4.21. And Paul 1. Cor. 1.9. con∣firmeth the mindes of the godly by the truth of God, faith∣full is he who promiseth, and he will doe it.

The fourth ground is the intercession of Christ, who as [ 4] by his death he purchased for the elect Gods fauour, so by his prayer he keepeth them for euer in his fauour: thus hee prayed for Peter that his faith might not faile, Luke. 22.32. So in Iohn the 17. he prayeth not only for Peter & the other Apostles, but for all that should beleeue their doctrine to the end of the world, that they might be kept to euerlasting life. Whereof it followeth necessarily that the true children of God must for euer stand in the fauour of God vnremo∣ued, or else the prayer of our Lord Iesus Christ must be vnheard and cast out, which were great wickednes once to imagine: especially seeing Christ himselfe hath said, Father I know thou hearest me alwaies. Iohn. 11.42.

[ 5] The fift ground is the nature of spirituall and sauing grace, which is permanent and not subiect to corruption, as appeareth by the words of our Sauiour, Iohn 14. my Ioy shall none take from you. Also in the 16. verse he saith, my spi∣rit which I giue to you shall abide with you for euer. And Saint Peter in his first Epistle 1.13. calleth the seed whereof we are begotten anew, immortall seede: and Saint Iohn saith, it remayneth in them which are borne anew: and Saint Paul saith, that the gifts of God are without repentance, Rom. 11. All which places doe serue to teach vs thus much; that the sauing grace of God is of an incorruptible nature, such as neuer dyeth where it once quickneth. The reason whereof is, because God who giueth it doth still preserue and con∣firme it, as it is written, Iude 1. sanctified of God the Father, and reserued to Iesus Christ. Which sheweth that whom God sanctifieth by one grace, he confirmeth by another.

They therefore are deceiued which thinke that the grace of God though it cannot finally be lost and for euer yee

that it may be lost wholy for a time, whereas contrariwise the Apostle teacheth in the sixt to the Romanes, that the elect hauing once the life of grace from the spirit of Christ can no more returne to the death of sinne, then Christ be∣ing raised from the dead can returne to the graue againe, verse 9.10.11. reade and consider the place.

Besides all these grounds already named, there remaine some other, as the constancie of the loue of God, who ne∣uer [ 6] reicteth nor casteth out such as once in loue hee em∣braceth. Iohn 13.1. Moreouer the faithfull are committed [ 7] of the father to Christ to be kept, who being stronger then all, none can plucke them out of his hands. Iohn. 10.28. Our saluation was once in our owne keeping for it was committed vnto Adam, who quickly lost it, but now God hauing trusted his sonne with it, and made him the gardian of it, it is in a most sure hand: for he being both almightie & faithfull, can and will saue all that be of his father commit∣ted to him, as himselfe saith, I will raise them vp at the last day and giue them eternall life. Finally, it cannot be that any of [ 8] Gods children can be lost, but that the truth, power, and good will of God must be called in question; for if any of them should perish, it must be for that God regardeth not his promise, or is not able to keepe it, or vnwilling to per∣forme it.

This stedfast condition of Gods children besides these substantiall grounds of it fetched from the word, it is also in the same word illustrated and set forth by many sensible and fit similitudes.* 1.6 The first is of a tree planted by the ri∣uers of water, which hath such continuall supply of plenti∣full [ 1] moysture, as that neither leafe nor fruit doth euer fade. Psalme 1.2. The second is of a Cedar in Libanon, which as [ 2] it is tall for height, and mighty in strength, so it is lasting for continuance: long it is before it beare fruit, but when it be∣ginneth to beare, it beareth very long, and the longer it con∣tinueth the more fruit it beareth: so it fareth with the chil∣dren of God, as it is written. Psal. 92.12. Thirdly, of an huge, [ 3] firme and vnpregnable mountaine, which by no engine

of warre, nor by any are or labour of man can be wonne and preuayled against: Such is the estate of him that trusts in God, Psalme 125.1.2. The last similitude is of an house built vpon a rocke, against which though the windes and waues doe blow and beat, yet it standeth sure, because it is founded vpon a rocke: so it is with euery one that heareth the word of GOD * 1.7 and doth it; such shall be sore temp∣ted and weather beaten, yet they shall neuer be remoued. Mat. 7.

Furthermore, the word that thus speaketh of the sted∣fastnesse of Gods true worshippers, doth also direct vs to the meanes by which they are maintained in it: and these are either publicke or priuate. The publike meanes are the ministry of the word and Sacraments,* 1.8 and prayer and dis∣cipline. The priuate meanes are priuate prayer, meditation and reading, fellowship of the godly, conference, and care∣full practise of the word. By these meanes vsed and follow∣ed with sinceritie, humilitie, and vnwearied constancie, it pleaseth the most mercifull God to keepe all his children from falling away though they take some deepe and dread∣full fals.

Now it will be requisite briefly to answere some such ob∣iections as are made against this doctrine, which is much gainesaid, as all other diuine truth is: the truth of the word being herein like the word, the truth, Christ I meane, who was spoken against by sinners.

These obiections are either first by examples of the Saints: secondly, by texts of Scripture: or thirdly, by shew of [ 1] reason. The first example is of Salomon, he being once a true worshipper of God, he felt so grieuously from piesie to idolatry, from temperance to wantonnesse from God to pleasure, as that some haue thought, yea spoken, and writ∣ten that he perished. To this we answer••, it is true he fell most grieuously, and did long lye 〈◊〉〈◊〉 his sinne 〈◊〉〈◊〉 it is also more then likely to be true 〈…〉〈…〉 in his sin, but recouered himself 〈…〉〈…〉 these few 〈…〉〈…〉

First, that hee is of the holy Ghost intituled the belo∣ued of God. 2. Samuell 12.24.25. which was neuer af∣firmed of any reprobate. Secondly, hee was one of the pen∣men of the Scripture, euen an holy Prophet: and of all the holy Prophets Christ saith they are set downe in the king∣dome of God. Luke 13.28. Thirdly, Gods promise was made especially touching the person of Salomon, that how∣soeuer his sinnes should be corrected with the rod of men, yet his mercy hee would neuer take from him, nor remoue his louing kindenesse. 2 Sam. 7. Fiftly, hee was by repen∣tance restored to God and to his Church, and none can pe∣rish that truely repent. Now that Salomon repented may ap∣peare both by the title of his Booke, called Ecclesiastes, which is as much to say,* 1.9 as a person vnited againe to the Church vpon his repentance done and published in the Church: and by the argument of that Booke, which is a large condemning of those vanities wherewith he had been ouer-taken, and a plaine retractation of those follyes wher∣in hee had offended. And if Salomon were not wholy re∣moued from God; there is lesse doubt to be made of Da∣uid and Peter, because neyther their fall was so grieuous, for Salomon to other great sinnes added the grosse sinne of Idolatry, and yet their repentance is more certainely re∣uealed, the one in the 51. Psal. the other in the 27. Chap∣ter of Mathew▪ of whom it is truely said by one of the Fa∣thers, that faith did not faile in his heart, when the confes∣sion of it failed in his mouth. As for the remouings and fals of Esau, Saul, and Iudas, they appertaine nothing to this purpose, because they were but hypocrites, and neuer the true worshippers of God, and they fell onely from such gifts of the Spirit as were common both to the elect and re∣probate.

The texts of Scripture that are brought in against this [ 2] truth are these, Heb. 6.4. Heb. 10.29. and Mat. 13. The words of Heb. 6. are these: For it cannot be that they which were once lightened and haue tasted of the heauenly gifts, and of the power of the power of the 〈◊〉〈◊〉 to come, that they falling away should

be renued by repentance, &c. To this I answere, it is true such as tast onely, may; but the true beleeuer which eateth and digesteth, and receiueth the word cannot fall away. Now wheras the second text saith, that they which be sanc∣tified by the bloud of Christ may fall away. The answere is this, the sanctification which the Apostle here speaketh of, is such a sanctification as standeth in profession onely, and not in power and practise, and worketh onely a light and slender change, which may be lost againe, and not an ef∣fectuall alteration of the minde and will, which being be∣gun in this life, is perfected in the next, and so endureth for euer.* 1.10 And whereas the Apostle saith, they receiue the truth, hee meaneth that they receiue the knowledge of the truth by their iudgement and not by their affection, into the braine, and not into the heart. Now as for the ioy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit, in a truely sanctified heart reioycing in the sense of Gods peculiar loue vnder the hope of his glory, Rom. 5. 2. but a tickling of the mind delighted with knowledge of new & strange things, which may be in an hypocrite and be lost.

[] The shew of reason which is made against this doctrine of the vnmoueable estate of Gods children is this, that such doctrine will breede in men securitie and carelesse liuing. This is not so,* 1.11 because the Scripture which teacheth their stedfastnesse, doth also teach that their owne care & watch∣fulnesse is required thereunto: as in that saying of Paul, let him that standeth take heede least hee fall. 1. Cor. 10.12. and that in the 11. to the Romanes, Be not high minded but feare: also that in the Phil. 2.12. Worke out your saluation with feare and trembling: vnto these wee may ioyne the counsel of our Sauiour vnto his Apostles, that if they would be safe they must giue themselues to watch and pray. Mat. 26. And finally, the Apostle Iohn saith, that they that be borne anew, * 1.12 preserue themselues. Iohn. 5.18. that is to say, they take all care, and vse all good endeauour for their owne preseruation. In all which places of Scripture it is manifest that whomsoeuer God hath purposed to keepe to himselfe

vnmoueable, in all them hee engendreth a great heedful∣nesse to looke to themselues. But such as perish they are giuen ouer to grosse and dead securitie, not to feare any perill in the abundance of great sinnes.

It is now high time that wee come to the profit and vses that be to be made of this doctrine:* 1.13 whereof the first is to stirre vp our hearts vnto a very earnest desire to be in such a permanent and stedfast condition. In all other things wee doe loue certainties,* 1.14 and cannot abide to be at vncer∣taintyes: no Maister will keepe a seruant so, as hauing him to day, hee cannot be sure to haue him to morrow; neyther wil any man hold a farme as tenant at will, and look to be put out at an houres warning: all men prefer a fee-simple before an annuitie, and wish rather to haue a thing by per∣petuitie then by tearme, and why then should wee not in matter of religion rather desire to be true worshippers of God, which shall abide for euer, then Christians in name and profession onely, which be alwayes at vncertaintie, li∣uing in continuall hazard, and exposed euery houre to some fearefull iudgement of God?* 1.15 being in this behalfe like vn∣to a condemned person, who hath receiued the sentence of death for high treason against his Prince, howsoeuer such an one may be spared and respited by the fauour of his Prince, yet he liueth at vncertainety and may looke euery houre when he shall be called forth to execution: euen thus it standeth with all vnsound Christians, Hypocrites, and wicked men, they are condemned persons both in gods decree, in the testimonie of Scripture, and in the witnesse of their owne conscience, though they marke not the check of it, and albeit the patience of God respite and spare them, and his bountie prosper them that they be fat and well li∣king, yet their state is vnsteddy, euer subiect to a downe∣fall, hauing no other stay to vphold them but Gods lenitie and sufferance, the time whereof when it is expired, then sodainely in a moment they sincke into hell:* 1.16 though they flourished like a greene Bay-tree,* 1.17 and spread abroad then leaues, yet they vanish quickly and their place is no more

found: whereas the godly are so established as that in death they are not remoued,* 1.18 but be more firmely and nearely knit vnto God thereby, with whom they enjoy a neuer wither∣ing blisse and glory. How should this moue all men most egerly to desire to be in so firme & certain estate, and neuer to giue themselues rest vntill they know themselues to be entred into it?* 1.19 that as Isaac in the 26. of Genesis hauing dig∣ged diuers wels to water his cattle, which he could not keep, because the people of that land stroue with him, and tooke them from him one after another, at the last digging a Well for which they did not striue, but suffered him quiet∣ly to enjoy it, hee found rest and was well satisfied, and ac∣knowledging the Lords goodnesse (hee said,) Hee hath in∣larged my roome, and will make me fruitfull: so we hauing lost much time in treading the pathes of an outward hy∣pocriticall seruice of God, and at the length finding Christ and meeting with the way of true Christianitie, our soules may finde rest and be satisfied with it, saying: Praised be the Lord, hee hath brought me forth into a large roome, and set my feet vpon a rocke.

[] Secondly, this doctrine of stedfastnesse must prouoke such as be in so firme an estate;* 1.20 humbly and heartily to thanke God for such a mercy, that when they blesse God for other things, as good health, food, libertie, peace, &c. they forget not to praise him for this, that hee hath set his seale vpon them, and hath put them in such an happy con∣dition as shall neuer be remoued. When the Apostles of Christ were sent forth to preach, they reioyced that the di∣uels were subdued vnto them, but our Sauiour biddeth them reioyce in this rather, that their names were written in the Booke of life: teaching vs hereby, that howsoeuer there is great cause of ioy and thanksgiuing vnto God, when any one is made the meanes to pull any soule out of the snares of the Diuell, yet the chiefest cause of ioy and praise is here∣in, when any one vnderstandeth of himselfe, that hee is the Elect of God, and sure to be saued. Hereof wee have a no∣table president in the example of Paul, who being deliuered

from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee, serued God in shewes and ex∣ternall obseruations, and at length translated into this vn∣moueable estate of faithfull worshippers of God, he brast forth into most thankfull acknowledgment of Gods good∣nesse herein, Now (saith he) to the immortall and onely wise God be praise and honour for euer. 1 Tim. 1.12.

Thirdly, from this doctrine ariseth a comfort to Gods [ 3] children against the temptation of being vtterly forsaken, because being so surely built vpon the rocke,* 1.21 the gates of hell, euen the strongest assaults of Sathan, cannot preuaile against them; heaven and earth shall sooner be remoued then any of Gods seruants. For if Gods election be vnchangable, if his couenant be euerlasting and vnuiolable, if his truth cannot alter, nor his mercy faile, nor his power be weak∣ned, if the prayers of Iesus Christ cannot be refused and cast out, if his Scriptures cannot lye and deceiue, if his sancti∣fying grace cannot dye and perish, then beleeue it though sinfull lusts rebell, the vaine world entise, the Diuell tempt and rage, raysing vp troubles without and terrours within, yea though our selues in our feares and faintings sinck & be ready to giue ouer, yet being once his we are euer his, and though we be down, we shal be raised vp, thogh we be sha∣ken, we shall neuer be remoued: as Dauid said out of his owne experience touching temporall prouision for this life, I have ben young and now am old, yet I neuer knew the righte∣ous forsaken, nor their seede begging their bread: so I may appeale to the experience of all that euer haue beene young and are become old concerning eternall preseruation, if euer they knew a man truely fearing and trusting in God (how weakely so euer it were) to be confounded.

The fourth and last profit to be made of this doctrine, is to stirre vp euery one of vs to a meruailous great care to [ 4] looke to our selues, and to watch ouer our soules,* 1.22 conside∣ring that God who made vs without our selues, yet doth not preserue vs without our selues, but vseth our owne wa∣rinesse and endeauour therevnto. This is that which one of

the Fathers hath wel and truely said, tutus si attonitus, securus si cantus, that is to say, thou art safe so thou beest wary, thou art sure so thou beest astonished and tremblest: agreeable to that in the second Psalme, serue the Lord in feare; and to that in the second of the Philippians, worke out your saluation with feare and trembling. It is a rule of pollicie by Philip de Commines in his French historie, namely, that mistrust is safe: and surely it is a good rule in diuinitie, a Christian is most safe that is most mistrustfull. First, the Diuell is much to be mustrusted, considering his deepe subtilitie and long experi∣ence, and so much the more to be mistrusted because hee is an inuisible enimie, and therefore the harder to espye his assaults, or to auoide them: and blessed is the soule that is alwayes iealous & mistrustfull ouer that cursed fiend, which casteth his baytes and his snares to catch vs in euery thing, in our apparell, meat, and company, &c. in hearing, reading and prayer, in speaking and doing. Secondly, it is good to be mistrustfull of men, both friends and enimies, both igno∣rant and prophane, that we be not corrupted by their euill example, wicked company, indiscreet or euill counsell and perswasion:* 1.23 euen Peter will giue ill aduise, and Nathan may giue counsell which God will checke. Lastly, and aboue all, it behoues vs to be mistrustfull ouer our selues, and ouer our owne corrupt reason and affections, as wrath, pride, coue∣tousnes, & such like, which are euer ready to betray vs into the hands of our enimie Sathan: and they are so much the more to be mistrusted, by how much they are nearer vnto vs, being in the middest of vs (as it were) within our bow∣els, and bearing a great shew of being our friends, fawning vpon vs whiles secretly they giue vs the stab at the hart. In which respect they are of the Apostle worthely termed de∣ceitfull lusts. Ephe. 4.

Thus far of the first doctrine, concerning the vnmoue∣able steadfastnesse of Gods true worshippers. Now a few words of the second doctrine, which is this: The markes whereby the true worshippers of God may be knowne who they be, to themselues and to others. He that doth these

things, he is the true worshipper, and shall neuer be remoued.

The markes then whereby they are knowne, are the things set downe in this Psalme: He that doth these things, what things? not superstitious workes deuised by men, not ceremonious workes, though commanded by God, for these things may be done of hipocrits: but the workes and fruits of true sanctification they are the markes by which Gods true worshippers and children are knowne. In the eight to the Romane's, the Apostle teacheth that Gods children may be knowne by the witnesse of Gods spirit: the spirit it selfe (saith he) beareth witnesse to our spirits that we are the sonnes of God. This certainely is most true because it is written in the Scriptures, the word of truth: howbeit it is no easie thing euen for the very sonnes of God to finde out this testi∣mony in themselues, & many haue ben deceiued by taking a carnall presumption instead of the testimonie of the spirit: Therefore if there be any to whom it is certified by an eui∣dent & liuely witnesse of the spirit, that they are the sonnes of God, they haue much to prayse God for it: but if there be any in whom this witnesse is feeble and darke, let them not be discouraged:* 1.24 for as true fire is well discerned from painted fire by the heat it giues, though ther be neither light nor flame; so it may be as well knowne who be the children of God by the workes and fruits of the spirit, as by the wit∣nesse of the spirit: they which want this latter may haue cause to be glad if they haue the former. For the Apostle Peter in the first chapter of his second Epistle, hauing ex∣horted the Christians to ioyne to their faith knowledge, to knowledge vertue, to vertue temperance, to temperance pati∣ence, to patience brotherly kindnesse, to brotherly kindnesse loue, he assureth them that if these things be in them and abound they should neuer fall, but haue their election sure, and haue an entrance made into the blessed kingdome of God. And to conclude, our Prophet in this Psalme, vnto that questi∣on (who shall dwell in thy Tabernacle?) makes this answere, euen hee that deales vprightly toward God and man, hee that liueth a iust life, hee that thinketh the truth, and speaketh as

hee thinketh, hee that hurteth not his neighbour in name, bodie, goods or soule, he that neither spreadeth nor receiueth false re∣port against his brother, he that loueth godly men though they be hated in the world, and flattereth not wicked men though they be honoured in the world, hee that faithfully keepeth his promises, euen to his owne damage and losse, especially such pro∣mises as are confirmed with an oath, hee that auoydeth vsurie and briberie, and whether he lend of curtesie, or iudge of dutie, as led by loue and not by lucre, hee, hee, whosoeuer he is, rich or poore, learned or simple, high or low, euen he that doth these things, and all these things, and not onely knoweth them and liketh them, but doth them and performes them, and doth them constantly and sincerely, out of loue to God and men, though weakely and vnperfectly, and desireth in the doing of these things to aduance Gods glory, being hartely sorry that he doth these things so faintly and feebly, this is hee that may assure himselfe to be the person that now truely serueth God, and hereafter shall remaine in heauen with him for euer.

FINIS.

Notes

• * 1.1

  〈…〉〈…〉 of 〈◊〉〈◊〉 Verse.
• * 1.2

  〈1 paragraph〉〈1 paragraph〉
• * 1.3

  〈1 paragraph〉〈1 paragraph〉
• * 1.4

  Simile.
• * 1.5

  Simile.
• * 1.6

  Simile.
• * 1.7

  〈◊〉〈◊〉 ••aid to 〈◊〉〈◊〉 the vvord 〈…〉〈…〉 promises 〈…〉〈…〉
• * 1.8

  〈1 paragraph〉〈1 paragraph〉
• * 1.9

  Thus Tremelius expoundeth it.
• * 1.10

  〈1 paragraph〉〈1 paragraph〉
• * 1.11

  〈1 paragraph〉〈1 paragraph〉
• * 1.12

  〈1 paragraph〉〈1 paragraph〉
• * 1.13

  Vse 1.
• * 1.14

  Simile.
• * 1.15

  Simile.
• * 1.16

  Simile.
• * 1.17

  Psal. 37.36.
• * 1.18

  〈1 paragraph〉〈1 paragraph〉
• * 1.19

  〈1 paragraph〉〈1 paragraph〉
• * 1.20

  〈…〉〈…〉 can 〈◊〉〈◊〉 is one 〈…〉〈…〉 signe 〈◊〉〈◊〉 they are 〈…〉〈…〉 this 〈◊〉〈◊〉 estate ••••••••••nesse.
• * 1.21

  Mat. 16.
• * 1.22

  This also is a∣nother marke that a man is in this vnmouea∣ble condition.
• * 1.23

  〈1 paragraph〉〈1 paragraph〉
• * 1.24

  Simile.