Gods glory in mans happiness, with the freeness of his grace in electing us together with many Arminian objections answered / by Francis Taylor ...

2 PET. 1.10.

Give diligence to make your calling and election sure.

IT is an infallible rule in the Schooles (dearly beloved in our best beloved Lord and Saviour) ••at the end which is ever last in ••xecution, is alwayes the first in in∣••ntion. The happy end of this unhap∣••y life, is the happinesse of a better ••ife. This is the last, this is the lasting ••••licity of Gods elect. This is the fi∣••all, this is the perpetuall beatitude, ••hat God hath chosen us to before the world, that God hath called us to in be world, that God will crown us ••ith after the world. As it is the last 〈◊〉〈◊〉 Gods execution, so let it be the first 〈◊〉〈◊〉 your intention.

Give diligence to make your calling and election sure.

In this little world the Isle of Man the externall ornaments of the body are lively pictures of the internall in∣dowments of the soul. The eye of the soul is the Understanding: it guide all the faculties of the soul. The foo•• is the Will: it carries all the soul whi••∣ther it please. The hands of the sou•• are the Affections: these bring fort•• as many severall actions in the life as the hands can shew artificiall ope∣rations in the world. The great worl•• is like the little world. The variet•• of mens naturall estates is an eviden•• expression of their different spiritual•• conditions. The world may be mustre•• in three rankes. The vantguard con∣sists of such as are poor: this is a di••∣ease that most men complain of. Th•• main battail brings forth those tha•• have riches, but vex themselves as 〈◊〉〈◊〉 they had none, and live in want, th•• might live in plenty. The rerewa•• holds those that are rich, and kno•• they are rich, that live plentifull

and bountifully according to their ••iches. Such is the variety of mens severall conditions in the Church. ••ome have no riches at all, but are pretched and miserable, poor and blind, * 1.1 and ••aked, meer luke-warme Laodiceans, ••ime-serving formall Hypocrites. These ••re born in fin, and live in sin, and die 〈◊〉〈◊〉 fin. The riches of Gods grace they ••ave no share of, they are but baptized Simon Magusses. * 1.2 They have neither part ••or lot in this matter: for their heart is not ••ight in the sight of God. Others have ••pirituall treasure, but they know it ••ot. They vex themselves for want of ••pprehending that favour which they ••ave. They live as uncomfortably in ••he midst of grace, as covetous men in ••he midst of riches. These say with ••saph, Hath God forgotten to be gracious? * 1.3 ••ath he in anger shut up his tender mercies? These pray with David, * 1.4 Make me to ••ear joy and gladnesse: that the bones ••hich thou hast broken may rejoyce. Others have the riches of Gods grace, and ••now they have it. These are full of ••by, as well as grace, examples of ••heerfulnesse and carefulnesse, patterns ••f piety and alacrity. These sing with David, * 1.5 We will both lay us down in peace

and sleep: for thou Lord only makest u••∣dwell in safety. These ride in triumph•• over all worldly things with St. Paul, We are perswad••d, * 1.6 that neither death, n•••• life, nor Angels, nor principalities, n•• powers, nor things present, nor things t•• come, nor height, nor depth, nor any othe•• creature shall be able to separate us from th•• love of God, which is in Christ Jesus ou•• Lord.

The first condition is miserable.

The second is uncomfortable.

The third is admirable.

To those of the first condition, I say no more, but let them pray to be de∣livered out of their unhappinesse.

Those of the third sort I advise to praise God for their happinesse.

But those of the second estate whos•• comfort is the scope of these medita∣tions, I must endevour to perswad•• to the fruition of spirituall contented∣nesse. Set before your eyes some world∣ly Nabal, whose inheritance is called in question. See how he plots in hi•• mind, goes to the Scriveners, consult with the Lawyers, spends his money wasts his time to amend those errour that have tainted his Evidences. Sup∣pose in me you hear St. Peter exhor∣ting

you to use the same diligence to assure your eternall inheritance.

We are Gods labourers, * 1.7 we are Gods building.

The builder first layes a foundation: then raises the walles, and lastly se∣cures the whole building against all tempests with a roof. So must I lay a foundation in explication, build up the wals with observation, and secure all with application.

Use diligence.

The Greek word is originally de∣rived from a word that signifies to make haste. * 1.8 Diligence is neither slow nor slothfull. The weight of the mat∣ter requiring hast commands diligence. The cure of spirituall distractions is ••ot to be deferred. No time is to be ••eglected, when the rents of the soul ••re to be repaired. Scruples of con∣••cience must be suddainly removed. They are not worth house room. 〈◊〉〈◊〉 green wound is easily healed, but ••ime alone is sufficient to make it in∣••urable. Those scruples that at first ••ight have been easily blasted, in pro∣••••sse of time may grow to such a flame,

that no water can quench them. Health encreaseth by labour, but wounds and sicknesse grow by idlenesse. Haste there∣fore and diligence are requisite, where pangs of conscience are to be re∣moved.

To make your calling.

Calling puts us in minde, how w•• come by all our happinesse. We a•••• born miserable, our preferment come from heaven. Judges are men by birth•• and Judges by calling: men from their parents, Judges from thei•• prince. So we have our naturall part from our parents, our spirituall grace from God.

And election.

This word not only notes an ac∣cepting, * 1.9 but also a picking or chusin•• of some out of the midst of others 〈◊〉〈◊〉 the same nature. So the gardner pick one flower to smell to, and leave many as good. So the Gentlema•• walking in his orchyard gathers o•••• apple to eat, and leaves many growin•• on the same tree. So God freely pick••

out some vessels for honour, and leaves others of the same stampe in that earth∣ly and miserable state wherein he found them.

Sure.

Make it firme or established. The house that totters must be ript up and repaired, till it stand fast against all winds. So must the soul that wavers be established with Gods promises a∣gainst all assaults of Satan. There must be no room left for doubting in time to come.

Let us now paraphrase a little the words of St. Peter. Imagine you heard him speaking thus, I know you are men as well as Christians. You have many worldly cares for this life, but let your greatest care be for the life to come. The Devill will set fiercely up∣on your vocation, and plant his grea∣test Ordinance against your election. Neglect you no opportunity to make up the breaches, that Satan may not reenter. Leave not the worke begun, till it be finished. Leave no place for doubting God hath elected you and called you to grace and glory. Labour

to assure your title to the end. And thus much for exposition.

The builder that hath reared up his house without, comes after to look within, and proportions it unto divers rooms for the pleasure of the beholder, and the profit of the dweller. So must I lead you from the outside of my text to view the severall chambers within this spatious building for the profit and the comfort of your souls. This beautifull tree affords unto us these fruitfull branches for heavenly medi∣tations.

1. That there is an election.

2. That there is a vocation de∣pending upon it, and answerable to it.

3. That this election and vocation are of particular persons.

4. That both of them may be un∣certain to them, that have interest in both.

5. That they may be made certain.

6. That the way to make them cer∣tain is by diligence.

Who would not then use all dili∣gence to make his calling and election sure?

For the first.

There is an election.

The Scripture mentions the elected, and the Elector hand in hand in many places. Our Saviour Christ joynes them, Shall not God avenge his own elect? * 1.10 St. Paul followes his Masters steps, Who shall lay any thing to the charge of Gods elect? * 1.11 The like testimony he gives the Thessalonians as well as the Romans, Knowing brethren beloved your election of God. * 1.12

The book of God affords unto us a twofold divine election. Some God chooseth to glorious offices in this world: some to eternall glory in the world to come. Judas was chosen to be an Apostle on earth, but not to be a Saint in heaven. Christ puts him into the one, but shuts him out of the other, Have not I chosen twelve of you, * 1.13 and one of you is a Devill? The Thessalonians are ordained to heavenly glory, not to earthly Apostleship. Peter and Paul are elected to be Apostles in this world, and Saints in a better. This difference I mention by the way, that such as

are not elected to honourable imploy∣ments in Church or Common-wealth, may not be discouraged; they may be elected to eternall happinesse in hea∣ven. In the warres all that are chosen to be Souldiers, are not chosen to be Captains. In the Church, all that are chosen to be Saints in the Churches, are not chosen to be Angels of the Churches. * 1.14 Each Church hath many Saints, yet but one Angell. All that are chosen to be golden candlestickes, are not chosen to be starres. * 1.15 The builder among many stones chuseth one to be a corner stone, * 1.16 but layes by many first, not to shut them out of the building, but to reserve them to a convenient place. The bunch of grapes that is not pulled with the hand of the passenger to eat, is not cast away by the Master of the Vineyard, but kept to make wine to drink. In Gods Vineyard many that are not preferd be∣fore, may expect their preferment at the vintage.

Those that are not rulers of the Church, may be members of the Church: If the ear shall say, * 1.17 Because I am not the eye, I am not of the body, is it therefore not of the body? It often hap∣pens in the Church, as it doth in the body, * 1.18 that lesse honoured members have more abundant honour put upon them, and finde it by experience in the end, that election to eternall goes beyond all temporall honours.

But what have I to do with uncer∣tain offices upon earth, my thoughts must follow St. Peter, and mount up to election, that leads to everlasting hap∣pinesse. Such an election there is, and it is well for them that are elected, that there is such an one, how ere it goe with others. Kings, Princes, Judges upon earth, have offices and honours to bestow upon their fa∣vourites. These they bestow upon whom they please, they deny to whom they list, and no man cals them to account for either. Shall that liberty be denyed to God, that is granted to Gods deputies upon earth? Shall any man question God for giving or deny∣ing, that sees men give and deny eve∣ry day without a reason? When I

look upon the face of such as are e∣lected, I know not how to deny an election. They are foolish, they are mean, they are feeble. The world chu∣seth the wise, and refuseth the foolish, takes the great, and puts by the mean, accepts the strong, regards not the weak. Surely such as these could ne∣ver be so highly advanced, were it not for Gods chusing them before greater personages. Where is their nobility? Where is their dexterity of apprehen∣sion, and deepnesse of understanding? Where is their martiall fortitude, and rare exploits of war? They that have these are refused: they that want these are received. This cannot be without an absolute and free election. Cast your eyes aside now a while: look off Gods elect, and view their children. Com∣pare Ishmael with Abraham, Esau with Isaac, Absalom and Ammon with David. How unlike are these children to these parents? If their parents bad got their free dome by their service, they would have pleaded the custome of the City to make their children free. Their children are partakers of their nature, but not of their grace. The purest wheat cast in the ground brings

forth corn full of chaffe and darnell. He that considers the corn mingled with trash, and compares it with the pure seed cast into the ground, must needs conclude, the seed was not so clean by nature, (else would this have been so too) but it was purifyed by the sowers labour. In like sort he that sees the wickednesse of Absalom, and compares it with the goodnesse of David, will be forced to confesse that Davids good came not from Ishaies seed, but from Gods election.

Lastly, consider the corrupt estate of all men by nature, and see if any man can come to God without election. We are the best of us too much cor∣rupted by nature to repent of our selves. Gods choise therefore must make the difference. Man is a creature that wanders from his Creatour, * 1.19 unlesse his Cre∣atour be mindfull of him, and chuse him freely, and love him freely, because be can neither chuse nor love, except he be first elected, beloved and hea∣led, who by reason of his blindnesse discernes not what is to be chosen,

and by reason of his weaknesse loathes what is to be beloved. Truely and deeply obser∣ved by St. Augustine. * 1.20 Prosper sutably, God must be his guide that comes to God. I conclude the point with his authori∣ty, that goes beyond both Augustines and Prospers, * 1.21 No man can come to me, ex∣cept the Father which hath sent me, draw him.

Marke this I beseech you, you that scoffe and deride at election, and at those whose greatest comfort is, that they have the eternall testimony of Gods Spirit, that they are elected. Your scoffes may keep you from sanctification, but cannot deprive them of their expectation. This is their greatest comfort. Take life and goods and all, only let them quietly enjoy the perswasion of Gods election, and they are well. No marvail if men scoffe at election, when they are taught a mock-election. Many maintain an•• election, that is no election, and teach a choise without choise. What did it profit Saul to boast, * 1.22 I have performed the commandement of God, when the sheep and oxen open their mouthes and stop his? What will it profit these men to cracke of election, when they

••verthrow all absolute and free choise? 〈◊〉〈◊〉 may be this charge is too loud to ••me out of my mouth, it will sound ••tter in the words of Augustine, and ••oid the imputation of novelty. ••hose that acknowledge no other ••ection but out of works or faith ••reseen, let them heare St. Augustines ••om, You have not chosen me, saith our ••viour) but I have ••••sen you. * 1.23 What were 〈◊〉〈◊〉 when we were chosen, 〈◊〉〈◊〉 wicked and casta∣••es? For we had not 〈◊〉〈◊〉 beleeved in him, that 〈◊〉〈◊〉 should chuse us. For ••e chose beleevers, he ••se such as were chosen ••ore. Why should he ••n say, You have not ••sen me, but because his ••ey prevented us? This ••ly overthrows the vain ••soning of such, as de∣••d the foreknowledge of ••d against the grace of ••d, and say, God hath ••efore chosen us before the creation of the ••ld, because he knew beforehard that we ••ld be good, not because he would make us

good. He saith not so, that saith, Ye ha•• not chosen me, because if he had therefor•• chosen us, because he foreknew, that 〈◊〉〈◊〉 would be good, he would withall have fore known, that we would have chosen h•• first. * 1.24 And not far after, Hearken O i•• gratefull person, O ingratefull person hear∣ken. Ye have not chosen me, but I ho•• chosen you. There is no reason for thee 〈◊〉〈◊〉 say, I was therefore chosen, because I d•• beleeve before. For if thou didst beleeve 〈◊〉〈◊〉 him first, thou hadst first chosen him. B•• hear, ye have not chosen me. So that i•• St. Augustines judgment an election o•• of faith or works foreseen is either 〈◊〉〈◊〉 election or a self election. And the that teach it, give occasion to pr••∣phane persons to scoffe at Go•• election. Let Gods elect not on•• not be discouraged by scoffers, n•• daunted by false teachers, but let the acknowledge a divine election, as t•• foundation of all their holinesse a•• happinesse.

What were you before God cho•• you, but unholy, unhappy? Wh•• would ye have been yet, if God h•• not chosen you, but what you w•• before? Let Augustine answer th•• question, What shall we then say, wh••

••••e hear, Ye have not chosen me, * 1.25 but that ••e were evill, but are elected, that we ••ight be good through his grace that hath ••lected us? In all the Scripture there 〈◊〉〈◊〉 no higher action then Gods electi∣••n. Acknowledge this therefore for ••he fountain, from whence spring the ••wo pleasant streams of grace and glory. ••nd thus much for the first and top ••ranch of this most glorious tree. We ••ave climed up to the highest, now let ••s go downward by degrees, slowly ••nd safely for fear of falling.

2. There is a vocation depending upon this election, and answerable to it.

That vocation depends upon electi∣••n, and goes hand in hand with it, ••t. Paul instructs the Romans, * 1.26 Whom he ••d predestinate, them he also called. He ••••viseth the Corinthians not to marvail 〈◊〉〈◊〉 the meannesse of such as were called, ••r they are the very same that were ••re-elected. * 1.27 Ye see that God hath ••lled foolish and mean persons to be ••irs of glory, because he had chosen ••ch before he made the world. We ••e called to faith, and what is that, ••••t the faith of Gods elect? * 1.28 St. Augustine

observes that in the beginning of bot•• St. Pauls Epistles to Timothy, there is 〈◊〉〈◊〉 Trinity of blessings, not found so link∣ed in the beginning of many other 〈◊〉〈◊〉 the Canonicall Epistles, * 1.29 Grace, merey and peace. The Apostle, (saith he) 〈◊〉〈◊〉 Mercy between Grace, and Peace, that 〈◊〉〈◊〉 might plainly shew that the Spirit of Go•• is given us, not for the merits of our for•• mer works, but according to Gods mercy And indeed what can come betwee•• Gods grace of election, and our pea•• of justification, so fitly, as Gods mer•• in our vocation? Before we mention•• a twofold election, now we must me••∣tion a twofold vocation:

The one outward, in the Ministry 〈◊〉〈◊〉 the Word.

The other inward, in the operati•• of Gods Spirit.

The former depends not up•• election. Many called, few chosen, Mat. 2 16. There are some so called that 〈◊〉〈◊〉 not elected, * 1.30 as Judas and Simon Mag The net takes many things, that af•• are cast away at shore. The Gospell c•• many outwardly that after perish et••∣nally. * 1.31 Moses word brought many 〈◊〉〈◊〉 of Egypt, that fell short of Canaan, a•• perished in the wildernesse. The into

••nall vocation is the subject I am now ••to treat of, and that alwayes depends upon eternall election. For vocation is nothing else but the execution of election. Grace is ordained to be given by the one, and grace is actually given by the other. * 1.32 The purpose of God ac∣cording to election is perfected by God that calleth. This made Augustine to call predestination an hidden vocation. * 1.33 And we may as well call vocation a manifest election. Gods consails eternally pre∣cede the execution, and the execution followes in time just according to the precedent determination. The persons called must needs be the same that were elected. Otherwise Gods counsail may be deluded; and his conclusions may be altered. Yea the determina∣tions of God before the world must be subject to the actions of men in the world. If they please his purpose shall stand; if they please not, it shall be altered. Thus shall Gods omnipo∣tency stoop to mans infirmity, and mans mutability over-rule Gods im∣mutability.

Here may we behold the downfall of naturall preparations, and merito∣rious dispositions consisting of the

good use of naturall endowments, whereby our calling should be fur∣thered, and without which it cannot, as some think, be attained. Our vo∣cation depends upon Gods election, not upon our preparations. How was Paul disposed and affected, * 1.34 when Christ cals him? How doth he use the strength of naturall principles, and the great knowledge of the Law? Doth he not notwithstanding all these carry a bloudy minde against Christ members at that very time, when the head cals him to be a member? Had not Pauls calling depended on Gods choise at that time, for any will or inclination of his own, he had never been called. The scope of the Apostle Rom. 9. * 1.35 is to be noted, which was, that no man might glory of their well deser∣ving workes, which the Jews were wont to boast of. The Jewes were better prepared then the Gentiles by the Law. Yet were the Gentiles called in more abundance, because a greater number of them were elected. St. Paul gives us an example of two brethren Jacob and Esau born of the same pa∣rents, lying together in the same

wombe, born at the same birth, * 1.36 that we might not dream of any different preparations of their own, or divers dispositions of their parents at severall times: Yet is one of these brethren effectually called, the other not. The Apostle gives the reason, * 1.37 because God had elected the one and not the other, and his election produceth Jacobs calling. So that our vocation depends not on our preparation, but on Gods election.

Here also the confidence of Gods servants finds an anchor to rest up∣on. If our vocation depend not upon our actions, but upon Gods election, then will it stand firme. Our enemies may as soon alter the course of Gods election, as deprive us of the benefits of our vocation. This made St. Paul presently after the doctrine of ele∣ction and vocation so pathetically to exclaime, * 1.38 What shall we say to these things? If God be for us, who can be a∣gainst us? Take Augustines comment upon St. Pauls exclamation, and see now sweetly it sounds, God is for us in predestinating us: God is for us in cal∣ling us: God is for us in justifying us:

God is for us in glorifying us. If God be thus for us, * 1.39 who can be a∣gainst us? He hath pre∣destinated us, before we were: He hath called us, when we were averse from him: He hath justi∣fyed us, when we were sinners: He hath glori∣fyed us, when we were mortall. If God be thus for us, who can be against us? He that will be an adversary to them, whom God hath predestinated, called, justifyed, glorifyed, let him prepare himself, if he be able, to fight a∣gainst God. For seeing we have heard, If God be for us, who can be against us? no man can hurt us, but he that can overcome God. And who can overcome the Almighty? Wicked men may hurt themselves, but not hurt us, unlesse they can pre∣vail against God. They do, with Saul, but kick against the prickes. Let the mad-man kick never so fiercely a∣gainst them, he doth but hurt his own seet. The opposition of wicked

men doth but further their own dam∣nation, not interrupt our vocation, unlesse they can annihilate Gods ele∣ction.

The time requires now, that we should come from generals to particu∣lars. What good can election or vo∣cation do to us, unlesse we have a part therein? Thus are we come down one step lower to the appro∣priation of Gods election and voca∣tion.

3. This election and vocation are both of particular persons.

It is your calling, * 1.40 it is your electi∣on, therefore study to make it sure. Election and vocation are not in ge∣nerall of some qualities in men, or of some conditions of men, but of some particular persons. St. Paul tels his Thessalonians, that all men have not faith. * 1.41 Timothy is more fully inftructed in this mystery, that he may instruct others in it, * 1.42 The Lord knoweth them that are his. The similitude of a great house illustrates it, that hath vessels of ho∣nour and dishonour within the same wals: so in Gods house, his Church,

there are vessels of mercy, and vessels of anger. There are chosen Israelites, and refused Israelites. * 1.43 The election hath obtained it, and the rest were blinded. In one verse there are the elect, and the rest: the elect obtaining righte∣ousnesse, the rest missing it. Election is delivered as the cause why they ob∣tained it, for the Apostle saith not, the elected, but the election, noting that they obtained righteousnesse not by their own disposition, but by Gods election. * 1.44 In Rebeccas wombe at one time there was an elected and a rejected brother. * 1.45 No marvail if at that day two men shall be in the field, the one taken, and the other left: No marvail if two women be grinding at the mill, the one taken and the other left: No marvail if of two lying in one bed, one be taken and another left; when of two unborn lying in one wombe, that never saw the light of this world, one may be taken and another left. Election necessarily requires a separa∣tion and distinction to be made where there was no difference before. He that takes all, chooseth none. We call not the gathering of fruit an election, but a collection, because all is taken

and nothing left. So that a common or generall election is a contradiction. If it be generall, it is no election. If it be an election, it cannot be generall. Vocation also useth to be particular. Men have their severall callings. All are not Nobles. Every man is not called to be a Judge. Our Saviour himself refuseth to divide an inheri∣tance. Who made me a Judge? * 1.46 All are not teachers. Some are called to these severall honours, not all. So in spiri∣tuall preferments, some are called to be the sons of God; others are left the children of Satan, subject to that misery, they have brought on their own souls.

There are a sont of moderatours in the world, that goe about to re∣concile the businesse between God, and such as scoffe at his particular election and vocation. These say that God hath not primarily chosen any parti∣cular persons, but hath chosen faith, or good works, and by consequence those whom he foresees these in, those he chuseth. On the other side he hath rejected infidelity and wickednesse, and those whom he foresees these things in finally, those he refuseth. In a word,

he hath chosen the means, and not the persons to the means. To these we may say as Job to his friends, * 1.47 Will you speak wickedly for God, and talke deceit∣fully for him? These deprive God of that boasting, that St. Paul useth to his Corinthians, * 1.48 I seek not yours, but you. The Scripture contradicts this opinion in direct words. * 1.49 Gods clection is not of works. And lest any man should re∣ply, yet it may be of faith, the Apostle saith not, but of faith; No, he speaks thus, Not of works, but of him that calleth. He proves it by an undenyable ex∣ample. Jacob had no more faith nor works then Esau in the same wombe; yet Gods election layes hold on the one, and leaves the other. The end is alwayes determined before the means. Men are first appointed to live, and then to eat: First to be sa∣ved, then to beleeve and to do good works. * 1.50 God hath chosen us that we should be holy, having first predestina∣ted us to the adoption of children. Election is the root, * 1.51 faith is the tree, sancti∣fication is the fruit, both which come out of the root. So then election is of par∣ticular persons, not of means. Some there are that Christ never knew,

never approved of, * 1.52 and doubtlesse they are they whom God never chose. All womens names are not in the book of life: some are. The seventy disciples what singular cause of joy had they that their names were written in the book of life, if all mens names be there? * 1.53 Why doth St. Paul extol so highly the priviledges of the elect, if there be no particular election? * 1.54 Why doth he puffe up his Thessalonians with vain hope of I know not what acry preferment above others in being the Elect of God, if God have no parti∣cular choise?

Let us leave the opposites to true election, and turn our speech to Gods chosen. Great is the preheminence, much is their comfort they may ga∣ther from these two sweet flowers of particular election, and singular vo∣cation. * 1.55 They are Gods peculiar peo∣ple, a chosen generation, a royall priesthood. God hath chosen them and refused others: he hath called them out of the midst of others. They are his, he is theirs. This is the triumph of the Church, My beloved is mine, * 1.56 and I am his. Upon which place Bernard elegantly, Behold what a pure heart, and

an unfained faith, and a good conscience dare say! His care is for me, * 1.57 saith she. Is it so in∣deed? Is that Majesty carefull of her, upon whose shoulders the go∣vernment and admini∣stration of the whole world lies? And is the care of all ages transferred only to the businesses (or rather to the treasures) of love and desire of this wo∣man? It is even so. For this very woman is the congregation of the elect, of whom the Apostle speaks, 2 Tim. 2. All things, saith he, are for the elect. And who doubts, that Gods grace and mercy is to his Saints, and his respect unto his elect? We do not then deny his providence to the rest of the crea∣tures, but his care the spouse challengeth to herself. Let other men object unto you the meanness of your birth. Bid them go pull Lazarus out of Abrahams bo∣some. If they cast the wickednesse of your former lives like durt in your faces, turn them over to St. Paul. Let him tell them from heaven, I was a

bloudy persecutor, now I am a glori∣ous Saint. You are not Gods children by your parents nobility, nor by your own virtues, but by Gods peculiar election and particular vocation. He hath a speciall right to you: you have a peculiar interest in him. Make good the honour of your vocation, as Jertullian did the glory of your creati∣on against all gainsayers. To what pur∣pose is it now, saith he, * 1.58 for the defiling of the ori∣ginall of our flesh, to east upon it the name of earth, as of a base, as of a contemptible element? Seeing although there had been other matter fit to have framed man of, yet we ought to think upon the Majesty of the workman, who by chusing earth had judged it worthy to frame man of, and by handling it had made it wor∣thy. So may you answer your accusers. Though we have been base, though we have been vile, yet God hath counted us fit for glory in electing us, and hath made us fit by calling us. * 1.59 Many

things grow better then their origi∣nall by a change. What is gold a first but earth? It is taken out of th•• the earth. Yet after it is gold, no ma•• cals it earth. It is a more noble and glo∣rious matter then the base earth, out o•• which it was taken. So it is with you•• God that changeth earth into gold, hath changed you into Saints. Never there∣fore part with your interest in God for the scoffes of all the world.

We have descended from election t•• vocation, from vocation to the parti∣cularnesse of both.

Now must we goe one step lowe•• yet to the uncertainty of both, tha•• may be in such as are both elected an•• called, and then we shall mount u•• back again to the apprehension an•• assurance of both unto our own souls.

4. Both election and vocation may be un∣certain to them, that have interest i•• both.

We confesse that in regard of God our election and vocation are alwayes certain. * 1.60 The foundation of the Lord is sur•• alwayes, but that is, to the Lord, a••

i•• followeth, The Lord knoweth them that ••re his. Men may alter, * 1.61 but the gifts and ••alling of God are without repentance. God ••annot be deceived, nor his decrees can∣••ot be changed. Yet to us both our ••lection and vocation may be uncer∣tain, and they that have both may ••oubt, whether they have either of ••oth. Yea they may be brought so ••ow, that they may affirme, that they ••ave neither. This a Prophet may be ••rought to. What could Jonah think ••f himself when he was buried alive, 〈◊〉〈◊〉 such a Sepulcher, as never man lived 〈◊〉〈◊〉 before? Let him speak himself, and ••eclare his own fears, Then I said, * 1.62 I am ••••st out of thy sight. Nay, a King and a ••rophet too may be brought to this ••oubtfull condition, and cry out with ••avid, * 1.63 How long wilt thou forget me (O ••ord) for ever? how long wilt thou hide thy ••••ce from me? Election is a secret acti∣••n of God before the world was ••ade, which we can know only by ••ertain consequences delivered to us 〈◊〉〈◊〉 the book of God. Now it is an easie ••••ing to doubt, where a thing is to be ••••ched from far by consequences, and ••••mes not immediately into our knowledge. Thus the eye that can well

distinguish an object hard at hand, i•• easily mistaken in remoter things. An•• what things more remote either in ti•••• or in dignity, then Gods sure an•• glorious election and our uncertai•• and low apprehension? The Sun ca•• not be looked upon, unlesse a clou•• come between. Names written in God secret book cannot be read by the that owe them, but with the specta∣cles of consequences afforded to 〈◊〉〈◊〉 in the book that God hath s•• open for us. Vocation is a work 〈◊〉〈◊〉 Gods Spirit in our own hearts neer•• home: yet may we well be deceiv•• in the apprehension of it, because it an inward work, and mans heart 〈◊〉〈◊〉 very deceitfull. It will not only d••∣ceive others, but him also that ow•• it. The Physicians are often deceiv•• in internall diseases for all their a•••• Yea the patient himself, that feeles th•• pain, yet cannot tell what is the di••∣ease, if it be within. Thus is it oft•••• in mans soul. His heart is so deceitful that he cannot easily gather whether 〈◊〉〈◊〉 be effectually called or no. There such a resemblance between comm•••• graces, that accompany illuminatio•• and speciall ones that attend up••••

regeneration, that many are deceived, ••istaking the one for the other. The ••••prehension of our vocation is a sepa∣••••ble fruit of it. It may sometimes be ••arted from it. The trees bear not ap∣••••es all the year. The shadow followes ••ot the sun, except it shine cleer. Neither ••th our apprehension follow Gods ••vour, but where it doth most mani∣••••stly reveal it self. These doubts of ••ur calling proceed sometimes from ••norance, because we rightly under∣••••and not Gods mark or his seal, that ••••e sets upon those whom he hath ef∣fectually called. Sometimes negligence 〈◊〉〈◊〉 the cause, and God for our neglect ••f him neglects us. We withhold from ••od the publick or private service, ••••at we owe to him, and he hides the ••••ght of his countenance from us. ••ometimes they come from pride, and ••hen we are lifted up with those gifts ••e have, God withdraws his hand ••om giving more. The father when ••e sees his son proud of his fine ••othes, bestowes no more upon him, ••ut lets him wear them to rags, that ••e may humble him. So doth God ••ith us, gives us over to doubt of his ••••vour, when we grow proud of his

gifts. Sometimes presumption bring•• this mischief upon us. When we pre∣sume to sin against God, he like 〈◊〉〈◊〉 wise father changeth his countenance upon us, though he take not away his love quite from us. There is a tim•• for parents to hide their affection when the shewing of it may make their children worse. So is it high time for God to withhold the de∣claration of his affection, when his children grow bold to offend him.

This first cals for thankfulnesse o•• them, that have a well grounded per∣swasion of their choise and calling. Upon these the favour of God shine•• like the Sun, and enlightens their soules. It is not so well with all men•• nay it is not so well with all godly men. Many hang down their heads fo•• sorrow, because they stand in doubt o•• Gods favour. They have no comfor•• in praying, no contentment in hearing no satisfaction in receiving, no joy i•• living. And all because they wan•• that which you have, the sweet sense o•• the love of God in Christ. If we hav•• with them felt but the force of God indignation, and the hellish torture••

of a distressed conscience, we would ••hen be heartily thankfull to God for ••he heavenly comforts of a pacifyed minde, that fully assures us, that God ••oves us. Nothing more comfortable ••an happen to us in this world, and therefore nothing should more pro∣voke us to thankfulnesse unto God. The more joy we receive from any of Gods gifts, the more praise we owe to God the giver.

Secondly, It teacheth them watch∣fulnesse, lest by their carelesnesse the precious perswasion of Gods love be ••ost for a time. Though God cannot change his love into hatred, yet he can hide his face from you in anger. Then may you sigh with others, and weep, ••nd mourn for the want of that com∣fort, which now ye enjoy. Yet may you sigh and weep in vain for a long time; for this is a favour, that is not easily recovered. * 1.64 Davids bones are bro∣ken before they do rejoyce again, after God humbled him for his treble wickedness. All men are careful to keep their treasures. They hide their silver, they lock up their gold from the eyes of beholders, that it may not be pilferd from them. This is our greatest trea∣sure.

Lose the sense of Gods love, and lose all. Without this we do not enjoy our own happinesse. Our best actions afford no matter of consola∣tion to us. Our least sins afford mat∣ther enough to dash our greatest com∣forts. All the contentments of the world are not able to appease the pangs of our distressed minds. Nay heavenly blisse, which we may have hereafter, affords no comfort to us here, because we think God is angry with us, and will never bestow it upon us. Take heed then of all occasions, that may alienate Gods face from you.

Thus have I brought you as low as I can, now must I lead you up again by the hand to the sense and fruition of your election and vocation.

5. Our election and vocation may be made certain to us.

All doubts and scruples may be re∣moved out of our hearts, and we may come to be assured, that we are chosen and called by God. Thus are the Gala∣tians taught, * 1.65 God hath sent forth the Spirit of his Son into your hearts crying, Abba, Fa∣ther.

And what is that but Gods pro∣clamation to our soules, that he hath chosen us. This was good doctrine at Rome also, * 1.66 The Spirit it self beareth witnesse with our spirit, that we are the children of God. St. Peters coherence intimates so much unto us, that there is away to put all out of question. He told us before of a chaine of grace tokens of salvation. Wherefore the rather (saith he) give dili∣gence to make your calling and election sure. As if the Apostle should have said, I would not perswade you to this dili∣gence to make your election sure, if I did not know, there were certain and infallible tokens of election, whereby it may be known: but now seeing there are such certain notes, though otherwise you might be negligent; yet let me now perswade you the ra∣ther to diligence in making your election sure. Next the Apostles com∣mand in the text to make it sure, shews that there is a way for such as have grace, to be assured of it. The Apostle writes by the Spirit of God, to whom all Spirits ought to be subject. He urgeth it also as a matter very necessary for our own profit and comfort. Doubt∣lesse then there is a way to secure it.

Adde unto this the promises of God elsewhere made by the mouth of our blessed Saviour, * 1.67 Aske, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. Now what have we more need to aske, then the con∣firmation of our eternall election? What have we more reason to seek for, then the perswasion of our internall vocation? What have we more to knock at heaven gates for, then assu∣rance to be let in there, when we are shut out here? So that Gods promise assures us a way to make our calling sure.

Lastly, consider the examples of those that have attained to this assurance. Take St. * 1.68 Paul for one, Hencefore there is laid up for me a crown of righteousnesse. But St. Paul was an Apostle, had been rapt up into the third heaven, and might very well know by revelation, what would become of him. So were not they whom St. John writes unto, and yet they knew their own happy condition also, * 1.69 We know that we dwell in him, and he in us. And presently after, * 1.70 We have known and believed the love that God hath to us. And in the Chap∣ter before, * 1.71 We know that we have passed

from death to life. St. John joynes the rest with him in this assurance. * 1.72 The He∣brewes had in them things that accompany salvation, and could not be divided from it. Take the testimony of Macarius al∣so, They that are anointed with the spiri∣tuall oil of gladnesse have received a signe of that incorruptible King∣dome, to wit, * 1.73 Gods Spi∣rit for an earnest. They are the Secretaries of the heavenly King, and relying confidently up∣on the Almighty, they enter into his palace (where the Angels and the Spirits of holy men are) although they be yet in this world. For although they be not yet come to the entire inheritance, which is pre∣pared for them in that world, yet they are most sure of it by that pledge, which they have newly received, as sure as if they were already crowned, and had the key of the Kingdome in their own possession.

I will conclude the point with the testimony of an Emperour: Constan∣tine in his oration to the Fathers as∣sembled in the Councell of Nice, as

Gelasius reporteth, * 1.74 speaks thus, The hope of the happinesse to come we do not only expect, but as it were in some sort, we have it hear already. Worthily spoken and as became a Christian Em∣perour.

Woe then to the carelesse worldling, who seeks to make sure the possession of his lands, and goes to the Assurance office for his goods at Sea, he hides his wealth, and carefully layes up his treasure, that it may not be stolne, but takes no care at all to assure his electi∣on or calling to eternall happinesse. If they could not be made certain, he were to be excused; but seeing there is a way to do it, his negligence is inex∣cusable. He hath preferd his wealth be∣fore his soul, earth before heaven, gold before God, misery before happinesse. He must expect Simon Magus doom, Thy money perish with thee. * 1.75 He hath neg∣lected his soul while he lives, and God will refuse it when he dies.

The great mercy of God to us here also appears. We had deserved eternal condemnation. It had been abundan•• mercy in God to bring us to heaven, though we had gone through a kind•• of hell here. We had been happy in

the end, though we had been misera∣ble in the way. But God hath been pleased to give us not only heaven after this life, but the assurance of it in this life: Thus are we happy here under the certain hope of happinesse hereafter. Our joyes are begun in this world, that will be perfected, but never be ended in the world to come. Praise God then for thy happinesse be∣gun on earth, till thou enjoy thy end∣lesse happinesse in heaven.

We must now ascend one step higher to the means to assure us of our e∣lection and vocation, and then we are at the highest, till we come to heaven.

6. The way to make our calling and electi∣on sure is by diligence.

It is no easie labour to assure so great happinesse. There is need of much di∣ligence to settle us in a full perswasion of our election and vocation. * 1.76 We de∣sire that every one of you do shew the same diligence to the full assurance of hope unto the end. There is no growth in any art or science without great diligence, and growth is our study, and the end

of our labour. So in the conclusion of this Epistle, * 1.77 Beware ye fall not from your own stedfastnesse, but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.

There is need of diligence.

1. * 1.78 Ad sciendum. For the signes of election are many, and are not easily known. Much diligence must be used to understand the Scriptures, where these tokens are scattered. None of them can be spared, though they be many, because we have many temptations to unsettle us. A ruinous house the more props it hath, the faster it stands. The more notes of election the soul under∣stands, the better it holds out against Satans wiles.

2. * 1.79 Ad examinandum. All examinati∣on requires diligence. Else will not that be found that we look for. The Shepherd that hath lost but one sheep, leaves ninty and nine in the wildernesse, * 1.80 and goes after that which is lost, untill he finde it. The woman that lost her peece of silver lights a candle, * 1.81 and sweeps the house, and seeks diligently till she finde it. The Judge that searcheth out a murder, ex∣amines

all the circumstances of the fact. So must we ransacke all the powers and faculties of soul and body to finde out what God hath wrought in us and by us, to assure us of our vocation. The former reason required much read∣ing, to finde the notes of election in the Scriptures; this requires many meditations to finde the same notes en∣graved by the Spirit of God in our own soules.

3. Ad augendum. * 1.82 Diligence is requi∣red to encrease the graces of Gods Spi∣rit in us, when we have found them. Without fuell the fire will decay ra∣ther then encrease. Without food the strength of the body diminisheth. With∣out the constant use of religious exer∣cises the sense of Gods favour will be diminished in us. The Sacraments the seales of Gods favour, the one must be often thought upon, the other often re∣ceived. The sight of his Evidences con∣firmes a man in his hope of the quiet possession of his Lands. The right use of the Sacraments assures us of Gods favour. As the Sacraments must be our food, so Prayer must be our fuell to make the perswasion of Gods love to flame in us. The more we seek Gods

favour by fervent prayer, the more will he assure us of it.

4. * 1.83 Ad agendum. Without action all the meditations in the world cannot assure us of Gods favour. For whom God loves, them doth he inspire with the fire of good affections which flames forth into good actions. Now there are many impediments of good actions. Some lets we meet withall abroad in the world. Others we finde within in our own soules. All these must be re∣moved: and this remove cannot be done without diligence. Adde here∣unto the manifold varieties of good actions to be done. There are duties of Piety, and duties of Sobriety, du∣ties of Equity, and duties of Charity. And can all these duties be done with∣out diligence? No certainly, it is im∣possible.

Thus are we freed from Popish and Arminian cavils. They exclaime against us for teaching, that we may be assured of our election. They call it a doctrine of security, of liberty, and of profane∣nesse. They say we teach men to live as they list, because they are sure of Gods favour. We teach men with St. Peter, that their election and cal∣ling

to eternall happinesse may be cer∣tainly made known to themselves. But we teach them withall, as the A∣postle doth in the text, that it cannot be done without labour and diligence. We demonstrate to them indeed, that Gods favour cannot be lost, for God sunchangeable. This we acquaint them with for their comfort in the world. But we shew them withall, that the sense of Gods favour may be lost by negligence, and then shall they live as uncomfortably as if they never had had it. This we do for their caution against the temptations of Satan and provocations of the World. Yea to make them the more carefull, we tell them, that the sense of Gods favour cannot be had, nor being had cannot be kept without much labour and di∣••igence. For the Devill hath many ••aetes to beguile us of this principall ••illar of our spirituall comfort, and ••ively provocation to cheerfull obedi∣ence. Theeves have not so many de∣vices to cheat our rich men of their gold and silver, as Satan hath to be∣••uile us of the feeling of Gods love. Thus do we give to God his due,

and to Gods elect theirs. Thus do w•• maintain Gods constancy, and keep Gods people from security.

Now let me urge every one tha•• heares me, according to the scope o•• the text, to be diligent to make hi•• calling and election sure. Whatsoeve•• become of thee in the world, make sur•• thy happinesse in another world. Thi•• cannot be done without pain and pe∣rill, but this must be done, else wi•••• thou never live with comfort. Tho•••• hearest the Merchant discourse of th•• many stormes he hath endured at sea•• how often the sea beneath opened he mouth to devoure him: how ofte•• the heaven above frowned upon him as if it would give him over to th•• fury of the seas: how often the eart•• denyed him the sight of her, as if s•••• would never be trod upon more b•• him: how often the winds blew fierce ly upon him, one crossing another, as 〈◊〉〈◊〉 they contended whether should fin•• him. And all this he endured for gai•• Thou hast read the Souldiers trouble•• how he stands in sight of the enemy that seeks his ruine: the bullets o•• while whisk by his ear: the swo••

another while would shorten him by the head: sometimes hunger bites him in the day, and sometime cold strikes him in the night. And all this he en∣dures for gain. Thou seest the Physi∣tian toyle and endanger himself: one while he visits the pox, another while he trades in Spotted feavers, yea some∣times he looks the Plague in the face. And all this he endures for gain. And wilt not thou endure any labour, or run through any perils to be sure of heavenly treasures, which no theef can steal, which no mouth can corrupt, which no fire can consume, of which no death can disappoint thee?

Look upon the rich and great men of the world. I mean not those humane Monsters, inhumane Mahometans, that leave not a brother alive for fear of in∣jury. But look on Christian and Re∣ligious people, what care they have to make good their titles, to settle their inheritances upon theirs. And all this care is but for temporall riches. Wilt not thou then be more carefull to settle thine interest to eternall glory? If thou be quiet now, yet the Devill will finde a time to trie thy Evidence, and call thy title into question. Sicknesse

and death are times of weaknesse to thee, wherein he like a subtill enemy displayes all his art and strength. Pro∣vide thee arguments now, that may up∣hold thy hope when thou art at the weakest. Consider the misery of doubt∣ing persons at their death. Think up∣on the anguish that their souls endure. They apprehend God angry with them, the Devill accusing them, earth leaving them, heaven refusing them, hell clayming them, soul and body parting, friends weeping, and them∣selves hopelesse, going they know not whither. What would they not give that they had made their election sure in the time of their strength, or that they might be strong to do it yet? Be thou warned by their folly. Make thou all sure beforehand. As worldly men get riches in health to cherish them in sicknesse: and as the Bees get in Summer hony to feed on, when stormes keep them within their hives: so do thou in time of health get good grounds of the assurance of Gods fa∣vour that may uphold thee within against outward afflictions and spi∣rituall temptations, when thou art set, as it were, between heaven and

earth. So mayest thou live in joy, die in peace, rise in perfection, reign in happinesse.

Me thinks the worldly man should say now, Sir, you have pleaded our cause well, and perswaded us to minde our own happinesse. Be pleased to guide us. The well is deep, * 1.84 and we have nothing to draw withall. Whence then shall we have this living water? Gods election is so high that we cannot reach it; and our vocati∣on is so secret, that we can hardly di∣scerne it.

I answer in the words of Lactantius, It is an absurd thing to go about to over∣throw that which is certain, * 1.85 by that which is uncertain, seeing it is more easie to con∣firme uncertain things by those that are certain. God goes downward from the causes to the effects, we must go up∣ward from the effects to the causes. The web that God hath weaved, we must unweave. He goes from election downward, we must go from regene∣ration upward. Thus shall God and we meet in the middle way. We must prove our selves to be called, and he will acknowledge us to be elected. When his spirit and ours meet, * 1.86 then

is there good testimony that we are the sons of God.

The work we have to do is two∣fold:

First, to get title to Gods love.

Secondly, to get assurance, that we have a title.

The first is done by action.

The second is done by examina∣tion.

The actions (among many other) are prin∣cipally four.

1. The shortning of worldly busi∣ness, so much as may be without injury to our calling, or neglecting any neces∣sary duty thereunto belonging. Oxen, and farmes, * 1.87 and houshold businesses are the three impediments that make heaven empty, unlesse the the poor and blind, the halt and maimed, that can∣not follow the world, come to helpe fill it. * 1.88 The cares of the world are the thornes, that choke the good seed of the word, that it cannot be fruit∣full. So foolish are we, that while with much care and labour we goe about to make those things certain, which are most uncertain; we make those

things uncertain, which might be made most certain. He that hath two irons ••n the fire at once, spoyles one, while ••e attends the other. Heaven and earth are too great, and too far distant to be cooped up in one brest. They that study Divinity, or Law, or Physick in the Universities, they take no care for their diet, much lesse for worldly businesses, they leave this care unto their friends. We that look for a portion in heaven, must free our souls so much as may be, from the cares of the world. Although these cares did ••ot bring with them occasions of many evils, yet it is sufficient that they de∣prive us of many opportunities of seeking the salvation of our own souls. He dies though more slowly, that is starved, and he can but die that is poyso∣ned. He goes to hell that lives in grosse sin, and he doth no lesse that followes his businesse, and neglects the salvation of his soul. Do lesse then for the world, and do more for thine own soul.

2. Moderation in the use of worldly pleasures is very needfull for him, that will make his calling sure. Plea∣sures are Syrens, they intice the Pas∣sengers to security, that they may over∣turn

the boat. While we are sure of these, we look after no other comforts. They that live in pleasures are dead to the world. They neglect their bu∣sinesse: they lose opportunities to enlarge their estates: their shops are not acquainted with them: their ser∣vants want a Master: their children lack a Father: their wives have los•• their husbands: and they have los•• themselves. They are much more dead to the world to come. They that waste their temporall patrimony, while they follow their pleasures, how will they seek to settle their eternall inheritance? The want of contentment in the world makes a man to seek for satisfaction in a better world, but the enjoying o•• pleasures here, makes him negligent of seeking perpetuall joyes. If the wings of the fowl be never so nimble, yet birdlime keeps it from mounting upward, and makes it tumble on the ground: So the quickest spirits being glued to delights of the world, wal∣low in them, and never flie up in their affections toward heaven. Religion is not a recreation to be used at spare times, nor recreation is not Religion to be pursued upon all occasions with

eagernesse. God will answer such, as Abraham doth the rich man, * 1.89 Remember that thou in thy life time receivedst thy good things, now must thou be tromented.

All things must be done in their seasons. Occasions are not to be lost, because they cannot be redeemed. He that makes not his election sure here, shal not be happy with Gods elect here∣after. Let me presse this with Isidorus ar∣guments, * 1.90 He that be∣trayeth the opportunity of doing things, shall never receive the profit of them. For can any approve of the husbandman, who, when is it time to plow and sow, that he may af∣ter receive a plentifull ••rop, is lasie and idle, and ••its still at his door? Who can like of the vine∣dresser, who, when he may dresse his vine, that ••e may have it full of ••apes, and a plentifull ••mepresse, lays snares for the labours of other men? Lastly who can like of that Mariner, who, when

the winde serves him fitly to make a very gainfull voyage, tarries in the haven, and tumbles in the taverns? Surely no body. Seeing these things are so, who can approve of that Christian, who requires to be crowned in the time of the battell? The affaires of this world are occasions of skirmishes, not of crownes: but those of the world to come af∣ford honours and rewards. Wherfore let us not betray the commodious occasion of things, lest otherwise we be vexed with unprofitable repentance in the life to come. The seasons must not be confounded. Spring is not harvest. The wind that carries a man out of his country, will not bring him home again. God affords us abundance of pleasures, * 1.91 but it is in another world. Here he expects labour and paines of us. So saith the same Father, The reward of our labours is no•• to be had here: but here are the skirmi∣shes, and hereafter the rewards. Let no•• men then seek for rest, and pleasure of mind in the time of warres, nor confound th•• seasons.

Let us then be content with ou•• labours here, and so much pleasure, a•• may enable us to go through with them and when we have made our election

sure, expect fulnesse of pleasure here∣after.

3. Repentance is necessary, before a man can have interest to Gods favour, and much more, before he can know his interest. The eye that is full of dust can never see well, till it be cleansed. The soul that is full of sin, can never discerne it own condition, till repen∣tance empty it. A man cannot beleeve in Christ for remission of his sins, un∣lesse he repent of them. Much lesse can he perswade himself, that he doth be∣leeve. When we endeavour to assure our election, we combat with Satan for eternall happinesse. * 1.92 The beginning of the Olympian combates was the putting off of their garments. If we goe to strive with Satan and put not off the rags of our sins, we shall be deri∣ded by others, foyled by Satan, and not only lose the crown we strive for, but also be led away to eternall tor∣ments. Justification differs from san∣ctification, yet is it a work of our sanctification to discerne our justifica∣tion. The unregenerate man is not justifyed, and therefore cannot see that that is not. The more full then our sanctification is, the plainer is the

sense and more comfortable the ap∣prehension of our justification. Neither is this to be done at first only, when we turn from wicked wayes to God∣linesse, but continually in the whole course of our lives. The true reason why the consciences of many men are not clear, is because they are foul; they are not peaceable, * 1.93 because they are not pure. Davids pangs of conscience are after he had gone into Bathsheba. The love of some principall corruption keeps ma∣ny from the sweet fruition of Gods favourable coutenance. Ransacke thy soul dayly, and cleanse away the filth of sinne throughly by repentance, and the guilt of it will not look so grim∣ly upon thee to affright thy conscience.

4. Faith or full confidence in Jesus Christ alone is needfull to be had, without which there can be no assu∣rance of our election. Between the top and bottom of the Ladder there are certain steps to clime. Between electi∣on and justification there must come faith in Jesus Christ. If the sick man forsake all the world, and leave the counsail of all his friends, and cast him∣self into the hands of some one Phy∣sitian, he will not fail him, if he have

any spark of humanity in him, because his life lies in his hands. Neither will our Saviour fail them, that being soul∣sick forsake their own merits, and all mediations of Saints and An∣gels, despaire of salvation by any other, and trust in him only for it. He knows not their life, but their soul lies in his hands alone to save it or condemn it. He that came to seek the lost sheep, will not refuse the returning one. Two blind men by the way side cry out to our Saviour for help. The people re∣buke them. They cry out the more. Our Saviour is so pleased with these loud echoes of two confident souls, that he cals them, gives them their choise, offers them any curtesie, * 1.94 What will ye, that I shall do unto you? Much more will he be affected with a trou∣bled soul, that rests on him alone for eternall life. Our fathers trusted in thee: * 1.95 they trusted, and thou didst deliver them. They cryed unto thee, and were delivered: they trusted in thee, and were not confounded. The house built upon the rock is free from fall, no storm can overthrow it, * 1.96 but sandy foundations are easily over∣turned. * 1.97 Souls built by confidence up∣on Christ, the gates of hell cannot

overcome, but the light foundations of the power and merits of mere, though excellent creatures, uphold no soul in the time of an heavy tempta∣tion. Christ is the surest anchor, that upholds the souls of men in the sea of this world against all waves of temptations whatsoever. * 1.98 This faith never sailes him that hath it, for it hath that hope at command, that ma∣keth not ashamed.

Thus have I shewed you the way to the title.

Now for the assurance of the title.

The title is gotten by action, the knowledge of this title is gotten by examination. The principall notes of Gods elect must be known. And by them must we search out our own con∣dition. Because I will not be so long, I will insist but on a few.

1. The love of God in us, is a sure token of the love of God to us. God scornes to be endebted to any man for his love. His affection ever goes before ours: * 1.99 We love him, because he first loved us. I cannot certainly and infallibly tell, whether another love me, but I can certainly tell, whether I love ano∣ther

or no. His love to me is in his heart, which I know not: My love to him is in my heart, which I know, and no creature else. Then may I know, that God loves me, if I know that I love him.

But it may be objected, My heart is deceitfull, and I may be deceived by it. I may think I love God, when I do not. Who lives, and thinks not he loves God, if he hear of God? Tell me therefore some sure notes of the love of God in me.

I answer, The best way to know our love to God, is by the properties of love.

First, those whom we love, we often think upon, our thoughts fasten on them when we are awake, our dreams run on them when we are asleep. How precious are the thoughts of thee unto me O God, how great is the summe of them? * 1.100 If I should count them, they are more in number then the sand: when I am awake, I am still with thee. Behold Davids love to God, sleeping and waking his minde runs upon him. There needs no argu∣ments to bring them to our remem∣bance whom we love. We neglect our selves to think upon them. A man

in love wasts his spirits, * 1.101 vexes his minde, neglects his meat, regards not his businesse, his minde still feeds on that he loves. When men love that they should not, there is more need of a bridle to keep them from thinking of it, then of spurres to urge them to it. Try thy love of God by this. If thou thinke not often of God, thou lovest him not. If thou canst not satisfie thy self with profits, pleasures, friends and other worldly objects, but thou must turn other businesses aside, that thou mayest dayly think of God, then thou lovest him.

Secondly, those whom we love, we wil by no means be perswaded to offend. No bands are so strong as love. Sooner will the servant offend his Master, the son his father, the wife her hus∣band, the subiect his prince, then a friend him whom he truely loves. Friendship binds faster then any au∣thority. * 1.102 Jonathan will offend his fa∣ther rather then his David. Joseph will offend his Mistris that dotes on him, rather then his God. Try thy love to God by this. If thou canst easily sin without any great sense or sorrow, thou lovest not God. But if thou hadst

rather offend all the world then God, then thou lovest him:

Thirdly, Those whom we love, we do any thing to please. Nothing can be so hard, but a friend will adventure on it, if he know that his friend require it, or perceive that it will be pleasing to him. The Merchant will not run through so many stormes for gain, as a friend for love. If thou be ready to do any thing that God requires of thee, though it be never so crosse to thy perverse nature, then thou lovest God. * 1.103 God acknowledges Abrahams love to him, because he was ready to kil his son at Gods command. If Abraham had loved himself more then God, he would have kept his son, and not given him to God, he would have thought with himself, Will no meaner sacrifice serve God then my Son? Will none of my cattell, nor my substance serve the turn? But Abraham reasons not with flesh and bloud, his love to God is greater then his love to his son. And that it might ap∣pear so, God put him in minde of his love to his son, Take thy son whom thou lovest, that his love to God might appear to be greater: Accordingly Abraham shews it, and God from hea∣ven

pronounceth it to be greater. If thou wilt know thy love to God, be as ready to obey him.

Fourthly, Those whom we love we can bear any thing that comes from them. We can endure their reproofs, and in some cases their corrections. The child can be contented to be struck by the father, that would not take a blow of another. The friend can bear a sharp reproof of a friend, that cannot bear an harsh word from an enemy. The wife can bear with the waspishnesse of her sick beloved hus∣band, and the husband can bear with the infirmities of his well beloved wife. Thus David shewed his love to God in his weaknesse, * 1.104 I was dumbe, I opened not my mouth because thou didst it. If thou fret at troubles, and look not at God, whom they come from, where is thy love to God? But if thou ac∣knowledge his hand, and be therefore patient, then thou lovest God.

Fiftly, Those we love, we are most willing to endure any thing for. We are content to suffer for their sakes any inconveniences. * 1.105 Jacob endured a tedious service for Bachel; and it seemed but a few dayes, to him, because he

loved her. Thus St. Paul loved Christ. He fears not the troubles foretold by Agabus. He regards not the passionate speeches, nor affectionate tears of his friends. He loves Christ more then either them, or himself. * 1.106 What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to dye at Jerusalem for the name of the Lord Jesus. Hast thou St. Pauls affection to die in the cause of God, if the times should require it? then out of question thou lovest him.

Sixtly, Those whom we love, we acquaint with out miseries, lay open our griefes to them, count it some ease to discharge some of our sorrowes into their bosomes, their counsail we aske, and from them we look for help. So Haman beginning to fall before Morde∣•••• goes to his wife, * 1.107 and his friends to bemone himself and to aske counsail. Jehoshaphat opposed by his enemies, * 1.108 to whom comes he to complain? to none but to God. * 1.109 To whom comes Heze∣kiah to complain against Rabshaketh and Sennacherib? to none but unto God. To whom went David to complaine of the bitter words of Cush the Ben∣jamite? to none but unto God. O Lord

my God, * 1.110 in thee doe I put my trust, save me from all them that persecute me, and deli∣ver me. Affliction shews men whom they put their trust in. A very easie friend will serve in posperity. If so soon as adversity come upon thee, thou run presently to God, and lay open all thy grief to him expecting relief only from him, then certainly thou lovest him.

Sevently, Those whom we love, we take any small token wonderfull kindly from them, whereas we not only slight, but refuse and suspect far greater gifts, if they come from ene∣mies. The Jewes refused the proffered service of their enemies for the build∣ing of Gods Temple. * 1.111 God cares not for Cains sacrifice, because he cares not for Cain. But a sheep or lamb from Abel, whom he loves, pleaseth the great God of heaven and earth. * 1.112 The Lord had respect unto Abel, and to his offering. A pin from a friend is more esteemed, then a pound from an enemy. He that is thankfull to God for his meat, for his rest, for every comfort, that God gives him, he loves God. He that eats, and drinks, and labours, and sleeps, and never looks up to God, he loves him not at all.

Eightly and lastly, those we love having been long absent from them, how do we long to go home unto them? How glad is the husband at the East Indies, when he may return to his dear wife, his beloved country, and his ancient friends? Me thinks I see Jacob triumphing at the sight of Josephs charriots sent to carry him into Egypt, It is enough, Joseph my son is yet alive: * 1.113 I will go and see him before I die. He that loves God, will be glad to goe to God. There is his home, there is his best friend. What though death be terrible for the present, yet the end is pleasing. St. Paul wishes for it, I desire to depart, * 1.114 and to be with Christ. What can better testifie thy affection to God, then thy earnest desire to be for ever with God? If by these notes well weighed, it may ap∣pear, that thou love God, then needest thou make no question of Gods af∣fection towards thee.

2. The love that we bear to Gods children is a sure token of Gods love to us. The contrary is delivered as a note of the children of the Devill. * 1.115 He that loveth not his brother, is not of God, but the child of the Devill. The possession of this brotherly love is made

an undenyable note of the heires of glory, and so plain a note, that they themselves may perceive it in their own consciences. * 1.116 We know that we have passed from death to life, because we love the brethren: he that loveth not his brother, abideth in death. * 1.117 And again, Every one that loveth, is born of God: spoken of the love of the brethren, as appeares by the beginning of the verse, Beloved, let us love one another. This love is not that affection, that drunkards bear one to another, because they are brethren in evill. It is not that affection that Merchants bear one to another, which hath gain for the father, and hope of more for the mother. It is not that affection which children bear to their parents, for nature is their school∣master, and chains of naturall affection are the bands of it. This love comes not from vice, or gain, or nature. Nay all these plead against it. Vice opposeth it mainly, for it opposeth all fellowship in evill. Cain cries out a∣gainst it, for it cuts off many occasions of gain. Nature it self sometimes op∣poseth it, because it is above nature, and hence are the bands of naturall affection sometimes disunited. The fa∣ther

shall be divided against the son, * 1.118 and the son against the father. This our Saviour foretold should follow upon change of Religion. So then neither vice, nor gain, nor nature plead for this love, but the first ever, and the other two often against it. This love is a good affection to Gods children, because they are Gods. None of the former reasons perswades us to it, but only the goodnesse that is in them. The image of God is graven in them. And they that love God, love those images of him that himself hath stamp∣ed, and the liker they are to God, the more they love them. The heathen did admire at that affection, that the persecuted Christians bare one to ano∣ther. * 1.119 They loved one another before they well knew one another, saith Cecilius the heathen man, and wonders at it. Yea they themselves admired at it. So saith Minutius Faelix of himself and Octavius, * 1.120 You would have thought that one soul had been divided between us two. The Scri∣pture testifie as much, The multitude of them that beleeved, were of one heart, * 1.121 and of one soul. It not only makes it a mark that we our selves may discern, but also, that others may know by, that

we belong to God, if we do not dissem∣ble. * 1.122 By this shall all men know that ye are my disciples, if ye have love one to another. They have not this love, that deride at piety and laugh at austerenesse of life. That do not love men for their goodnesse, but hate them. Neither have they this love, that suffer better men then themselves to perish for want of means, * 1.123 and have plenty and yet relieve them not. Who so hath this worlds good, and seeth his brother hath need and shutteth up his bowels of compassion from him, how dwelleth the love of of God in him? These are not called by God. But such as love them that are good, meerly be∣cause they are good, they love God, and God loves them.

3. An earnest desire of the coming of Christ to judgment is a good token of Gods elect. There is a crown of righteousnesse laid up not only for St. * 1.124 Paul, but for all those, that love the appearing of our Saviour Christ. They that are guilty fear the coming of the Judge, but they that are innocent, fear it not. They that are in their sins, are afraid of the coming of our Saviour Christ to judgment. But they that are reconciled to God through the bloud

of Christ, wish for it, that they may be freed from sin and misery. * 1.125 It is the voice of the Bride, it is the voice of the Spirit in the Bride, Come. * 1.126It is the voice of the penman of the Apocalypse, Come Lord Jesus. * 1.127It should be the voice of every hearer, Come. This is the ge∣nerall voice of all Gods elect, although at some particular time they could wish, that Christ would not come yet. As when they are overcome with some temptation, they could wish, that he might not come at that moment of time, till they have repented and hum∣bled themselves, that they may give up their account with more comfort. Even they that doubt of Gods favour would give all they have if they be∣long to God, that Christ would come to judgement, so they were sure, that he would but acknowledge them for his own. Try then thy affection to the coming of Christ, and if thou finde it willing, doubt not of Gods favour.

4. The care of keeping a good con∣science is an undeniable prove of Gods love to us. Justification cannot be parted from sanctification. But sancti∣fication is more easily perceived, then justification, and by it is justification

apprehended. Sanctification is a work of God in us: justification is a work of God concerning us. Now we do more easily perceive those things, that are wrought in us, then those that do o∣therwise belong unto us. This was St. * 1.128 Pauls exercise, Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men. This is that God requires of us. * 1.129 For God hath not cal∣led us to uncleanness, but unto holiness. And therefore it is a true note of our calling. They that have not this care, cannot know they are elected. They that have it, need not at all to doubt of it.

These and other tokens may we learn out of the book of God, and by expe∣rience seek to finde them in our selves. So shall we come to be most certain in our old age, when we have most need of assurance. * 1.130 Old age it self is made more learned by age, more certain by use, more prudent in processe of time, saith Bernard. Let us go forward to fight in this com∣bare against Satan to the end of our lives. That which we strive for is no temporall but an eternall inheritance. * 1.131 So sai••h Clemens Alexandrinus, It is no small matter that ye strive for, it is no lesse then immortality. Let us not then suffer Satan

to wring our evidences out of our hand, but rather according to the sweet counsel of the blessed Apostle in the words of my text, by these and other markes,

Give diligence to make your calling and election sure.

Which that we may do, he gives us grace that hath elected us from eternity to eternal happiness, and called us from misery to immortality, to whom with the Son our Saviour, and the holy Ghost our Comforter, be all glory, ho∣nour, praise, and dominion now and for evermore, Amen.

FINIS.

Notes

• * 1.1

  Revel. 3.17.
• * 1.2

  Act. 8.21.
• * 1.3

  Psal. 77.9.
• * 1.4

  Psal. 51.8.
• * 1.5

  Psal. 4.8.
• * 1.6

  Rom. 8.38, 39.
• * 1.7

  Cor. 3.9.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Luk. 18.7.
• * 1.11

  Rom. 8.33.
• * 1.12

  1 Thess. 1.4.
• * 1.13

  Joh. 6.70. 1 Thess. 1.4.
• * 1.14

  Revel. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.15

  Revel. 1.20.
• * 1.16

  Video etiam ex electis seligi aliquos ad ali∣quid majus at{que} praestantius, sicut in militia cum tyrones electi fuerint, ex his quoque cliguntur ad opus aliquod majus armo∣rum. Et cum eliguntur in Ec∣clesia, qui fiant•• praepositi, non utique caeteri reprobantur, cum omnes boni fideles electi merito nuncupentur. El••guntur in aedificio lapides angulares, non reprobatis caeteris qui structurae partibus allis deputantur. Eliguntur uvae ad vescendum, nec reprobamus alias, quas relinquimus ad b•• bendum. Aug. de civ. Dei. lib. 7. c. 1.
• * 1.17

  1 Cor. 12.16.
• * 1.18

  1 Cor. 12.23.
• * 1.19

  Quid est homo? Aberrans a creat••re creatura: nisi creator ejus memor sit ••ius: et eligat cum gratis, et diligat gratis: quia non potest eli∣gere vel diligere, nisi prius electus d••l••ctus{que} curetur, qui cae••itate eli∣genda non cernit, et languore dili∣genda fastidit. Aug. de Temp. ser. 223.
• * 1.20

  Deo duce veni∣tur ad Deum. Pros. de. voc. gent. l. 1. c. 24.
• * 1.21

  John. 6.44.
• * 1.22

  1 Sam. 15.14.
• * 1.23

  Non vos me elegistis, inquit, sed ego vos ••legi. Quid ergo eramus, nisi iniqui, et perditi? Ne{que} enim jam credideramus in eum: ut eligeret nos. Nam si jam credentes elegit, electos elegit. Cur ergo diceret, Non vos me elegistis, nisi quia miscricordia ejus praevenit n••s? Hic certe vacat vana illorum ratiocinatio, qui praesci∣entiam Dei defendunt contra gratiam Dei: et ideo dicunt nos electos ante mundi constitutionem, quia praescivit nos Deas futuros bonos, non se ipsum nos facturum bonos. Non h••c dicit, qui dicit, Non vos me elegistis, quo∣niam si propterea nos elegisset, quia bonos futuros esse nos praesciverat, simul etiam praescisset, quod eum nos fuiss••mus prius el••cturi. Aug. in Joh. tract. 86.
• * 1.24

  Et paulo post. Audi ingrate, ingrate audi. Non vos me ele∣gistis, sed ego elegi vos. Non est ut dicas, ideo electus sum quia jam credebam. Si enim credebas in cum jam ele∣geras eum. Sed audi. Non vos me elegistis.
• * 1.25

  Quid ergo di∣cturi sumus au∣diendo, non vos me elegistis, nisi quia mali era∣mus, et electi sumus, ut boni per gratiam nos eligentis esse∣mus? Aug. in Joh. tract. 86.
• * 1.26

  Rom. 8.30.
• * 1.27

  1 Cor. 1.26, 27.
• * 1.28

  Tit. 1.1.
• * 1.29

  Id verbum in∣terposuit, quo plane a peritur at{que} ostenditur non meritis o∣perum priorum, sed secundum misericordiam Dei nobis dari spiritum san∣ctum. Aug. expos. epist. ad Rom. in∣choatae. lib. 1.
• * 1.30

  Mat. 13.47, 48.
• * 1.31

  Jud. v. 5.
• * 1.32

  Rom. 9.13.
• * 1.33

  Aug. lib. 83. quest.
• * 1.34

  Act. 9.
• * 1.35

  Aug. ad Simplic. lib. 1.
• * 1.36

  Aug. ad Simplic. lib. 1.
• * 1.37

  Rom. 9.11.
• * 1.38

  Rom. 8.31.
• * 1.39

  Deus pro nobis, ut praedestimaret nos: Deus pro nobis, ut vocaret nos: Deus pro nobis, ut justificaret nos: Deus pro nobis, ut glorificaret nos. Si Deus pro nobis, quis contra nos? Praedestinavit antequam essemus: vocavit, cum amissi essemus: justi∣ficavit, cum peccatores essemus: glo∣rificavit, cum mortales essemus. Si Deus pro nobis, quis contra nos? Praedestinatis a Deo, vocatis, justi∣ficatis, glorificatis qui vult adver∣sari, paret se, si potest, bellare adver∣sus Deum. Ʋbi enim audivimus, Si Deus pro nobis, quis contra nos, nisi qui Deum vincit, non laedit nos. Et quis est, qui vincit omnipoten∣tem? Aug. de verbis Apost. ser. 16.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The calling and election of you.
• * 1.41

  2 Thess. 3.2.
• * 1.42

  2 Tim. 2.19, 20.
• * 1.43

  Rom. 11.7.
• * 1.44

  Rom. 9.11, 13.
• * 1.45

  Luk. 17.34, 35, 36.
• * 1.46

  Luk. 12.14.
• * 1.47

  Job 13.7.
• * 1.48

  2 Cor. 12.14.
• * 1.49

  Rom. 9.11.
• * 1.50

  Eph. 1.4.5.
• * 1.51

  Aimes. Coron. collat. Heg. part. 1 cap. 12.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 7.23. Phil. 4 3. Luk. 10.20.
• * 1.53

  Rom. 8.29, 30.
• * 1.54

  1 Thess. 1.4.
• * 1.55

  1 Pet. 2.9.
• * 1.56

  Caut. 2.16.
• * 1.57

  O quid audet cor purum, et conscien∣tia bona, et fides non ficta! Mihi, inquit, intendit. Itane huic intenta est Majestas illa, cui gubernatio pari••er, et administrato universita∣tis incumbit? et cura seculorum ad sola transfertur neg••tia (imo etia) amoris et desiderii bujus? ••ta plane. Ipsa est enim ecclesia electo um, d•• quibus Apost lus, 2 Tim. 2. Omnia inquit, propter electos. Et cui dubium, quod gratia et misericordia Dei sit in sanctos ejus, et ••espectus in electos illius? Ergo providentiam caeteris creaturis non negamus, cu∣ram sponsa vendicat sib••. Ber. in Cant. ser. 68.
• * 1.58

  Quid nunc facit ad infuscandam ori∣ginem carnis nomen terrae ventilare, ut sordentis, ut jacentis elementi? Cum et si alia materia excudendo homini competisset, artificis fastigium recogi∣tari oporteret, qui illam et eligend•• dignam judicasset, et tractando fecisset. Tert. de Res. Christ. cap. 6.
• * 1.59

  Datum est esse aliquid origine g••∣nerosius, demutatione felicius. Nam et aurum terra, quia de terra: hactenus tamen terra: ex quo aurum, longe alia materia splendidior atque nob lior de 〈…〉〈…〉 matrice. Tert. Ibid.
• * 1.60

  2 Tim. 2.19.
• * 1.61

  Rom. 11.29.
• * 1.62

  Joh. 2.4.
• * 1.63

  Psal. 13.1.
• * 1.64

  Psal. 51.
• * 1.65

  Gal. 4.6.
• * 1.66

  Rom. 8.16.
• * 1.67

  Mat. 7.7.
• * 1.68

  2 Tim. 4.8.
• * 1.69

  1 Joh. 4.13.
• * 1.70

  V. 16.
• * 1.71

  1 Joh. 3.14.
• * 1.72

  Heb. 6.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That have sal∣vation; or, are joyned to it.
• * 1.73

  Qui spirituali exuliationis oleo uncti sunt, signum regni illius incorruptibi∣lis recepere, sc: spiritum sanctum arrhabonem. Secretarti sunt regis coelestis, ac freti siducia Omnipoten∣tis palatium ejus unpred••untur (abi sunt angeli et spiritus sanctorum) quamvis adhuc sint in hoc nundo. Licet enim integram haereditatem sibi in illo seculo praeparatam nondum adierint, certissimi tamen sunt ex arrhabone, quem modo receperunt, ac si jam coronati essent, et regni clavem tenerint. Macar. Hom. 17.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gelas. Act. concil. Nic. lib. 2. cap. 7.
• * 1.75

  Act 8.20.
• * 1.76

  Heb. 6.11.
• * 1.77

  2 Pet. 3.17, 18.
• * 1.78

  To know.
• * 1.79

  To examine.
• * 1.80

  Luk. 15.4.
• * 1.81

  V. 8.
• * 1.82

  To augment.
• * 1.83

  To Act.
• * 1.84

  Job. 4.11.
• * 1.85

  Absurdum est ex incerto cer∣tum velle subvertere, cum promptius sit de certis incerta fir∣mare. Lact. de ira Dei. c. 5.
• * 1.86

  Rom. 8.16.
• * 1.87

  Luk. 14.18, 19, 20, 21.
• * 1.88

  Mat. 13.22.
• * 1.89

  Luk. 16.25.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 3. Epist. 60.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 2. Epist. 179.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid Pelus. lib. 2. Epist. 161.
• * 1.93

  Psal. 51.1.
• * 1.94

  Mat. 20.32.
• * 1.95

  Psal. 22.4.5.
• * 1.96

  Mat. 7.24.
• * 1.97

  Mat. 16.18.
• * 1.98

  Rom. 5.1, 5.
• * 1.99

  1 Joh. 4.19.
• * 1.100

  Ps. 139.17, 18.
• * 1.101

  Animus ubi amat, non ubi animat.
• * 1.102

  1 Sam, 20. Gen. 39.
• * 1.103

  Gen. 22.
• * 1.104

  Psal. 39 9.
• * 1.105

  Gen. 29.20.
• * 1.106

  Act. 21.13.
• * 1.107

  Esther 6.13.
• * 1.108

  2 Chr. 20.12.
• * 1.109

  2 King. 19.14, 15.
• * 1.110

  Psal. 7.1.
• * 1.111

  Ezra 4.2, 3.
• * 1.112

  Gen. 4.4.
• * 1.113

  Gen. 45.28.
• * 1.114

  Phil. 1.23.
• * 1.115

  1 Joh. 3.10.
• * 1.116

  1 Joh. 3.14.
• * 1.117

  1 Joh. 4.7.
• * 1.118

  Luk. 12.53.
• * 1.119

  Amant mutu••, pene antequam noverint. Minut. Fael.
• * 1.120

  Crederes unam animam im duobus esse di∣visam. Ibidem.
• * 1.121

  Act. 4.32.
• * 1.122

  Joh. 13.35.
• * 1.123

  1 Joh. 3.17.
• * 1.124

  2 Tim. 4.8.
• * 1.125

  Rev. 22.17.
• * 1.126

  V.20.
• * 1.127

  V.17.
• * 1.128

  Act. 24.16.
• * 1.129

  1 Thess. 4.7.
• * 1.130

  Senectus ipsa aetate sit doctior usu certior, pro∣cessu tempor••s prudentior. Ber. form. hon. vitae.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••lem. Aley. Admon. ••d G••ntes.