God as first that we may be thankefull to his Maiestie for the great benefit of election for how can we be thankefull vnlesse we know that we are elected Secondly that we may loue God for electing of vs and how is it possible that we should loue God vnlesse we know that he first loued vs Secondly this assurance is necessarie in respect of our selues For first it is the ground of all sound ioy the especiall ioy of a Christian is that his name is written in heauen Luke 10.20 Now this ioy we cannot haue without assurance And secondly it is the especiall meanes to sustaine vs in our greatest tryals What is it which stayeth vs in the billowes of temptation but the grace of our hope if it be stedfastly setled Now the markes of election are these whereby we may try our selues in some measure As first if we finde that the word of God hath come in power vnto vs If it hath wrought powerfully vpon our Consciences to change and alter vs. By this very argument Paul proueth the Thessalonians to be elected in 1. Thessal 1.4.5 Knowing brethren beloued your election of God for our Gospell came vnto you not in word only but also in power and in the holy Ghost Secondly If we finde that we haue faith to beleeue Gods word sauingly it is a marke of election for none but they which were ordayned to eternall life beleeued Acts 13.48 Thirdly If we finde that we are truely and effectually called For indeede effectuall calling is an effect and consequence of election according to that in Rom. 8.30 Whom he hath predestinated them he hath called Now this effect doth necessarily proue the precedent cause Fourthly If we finde the end of election to be accomplished in vs For God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue Ephesians 1.4 If we finde these things in vs happy are we Fiftly if we be endued with those graces spoken of in Coloss 3.12 Put on therefore the elect of God holie and beloued bowels of mercies kindnesse humblenesse of minde meekenesse long-suffering forbearing one an other and forgiuing one another c. Sixtly if we finde that we haue grace giuen vnto vs to make choice of God to be our Summum bonum or chiefe good We could neuer haue grace to make choice of God vnlesse he had first made choice of vs. Not to multiply more signes of election let euerie soule trie himselfe by these and the Lord giue a blessing to thy endeuours Giue diligence Or be diligent Whence obserue that Doctrine A great deale of diligence is required for the making of calling and election sure And the reason is first because it is a difficult worke it is no easie matter to be vndoubtedly assured of Gods fauour without wauering This worke hath much opposition the world saith it is presumption to go about to be fully perswaded the diuell he laboureth by all meanes to weaken our faith and lastly the flesh in vs is faithlesse and vnbeleeuing hardly drawne to beleeue Thus the worke is hard Secondly there is required to the obtaining of assurance a great deale of meanes for the working of those graces whereby we must trie our selues there is required hearing of the word meditation in the fame praier conferring and the like And this cannot be done without diligence Thirdly there is required much sifting and trying of our graces whether they be true or no. Those graces from which we must conclude the certaintie of our calling election had need be sound therefore had need be tried and this triall cannot be made without some paines Obiection But some possibly will obiect I finde it no such difficult matter to beleeue that we should neede to vse anie such great diligence to make our calling and election sure I thanke God I neuer doubted in all my life time yea it is pity that he should liue that doth not beleeue Answ Thus indeed many a wretched man deceiueth himselfe putting presumption or carnall securitie for faith But let such remember He which neuer doubted certainly neuer beleeued if thou hadst faith indeed thou shouldest finde it more hard to beleeue Obiection Yea but are not many true Conuerts able to say by experience that God gaue vnto them full assurance of his fauour euen from the first day of their conuersion and that their assurance was wrought without their own industrie and diligence Answ I do not denie but that the Lord is able to giue assurance without a mans owne diligence and that he often times also doth giue it without our helpe But no man must tempt the Lord in expecting an extraordinarie worke considering the Lord affordeth ordinarie meanes God once gaue Manna vnto the children of Israel but this doth not proue that others may expect the same in after-times Yea whoso expecteth bread at these dayes he must labour for it and not looke that it should still fall from heauen euen so if we desire full assurance of Gods fauour we must be diligent in seeking of it and not expect it by extraordinarie meanes Secondly euen they which finde the greatest assurance yet no doubt they find diuerse assaults of Satan betweene times shaking their assurance and breeding doubts which doubtings will not be healed againe without diligence Vse This point serueth first iustly to reproue such as vse no diligence this way yea as thinke it to be curiositie and nicenesse for anie man to giue diligence to make his calling and election sure And the sinne of such is the greater because they will vse all diligence to get riches to obtaine their lusts to haue their wills and the like but they haue no diligence to spare for God or for their owne saluation I exhort such to repent of their former negligence this way and to redeeme the time with double diligence for hereafter Secondly let euerie man and woman stirre vp themselues to this diligence viz. to make their calling and election sure It is worth all our paines for what can be more sweet to the soule then to be fully perswaded of Gods fauour Neglect not such a comfort Thirdly considering that full assurance is not attained ordinarily but by great diligence therefore let such as haue obtained it more easily try their assurance whether it be sound or no. And if they finde it to be sound let them be more thankefull to God who hath giuen that freely vnto them without their owne labour which he giueth not vnto many others but with much striuing and industrie Wherefore the rather These words haue respect to that in the latter end of this tenth verse where it is said For if ye do these things yee shall neuer fall The point to be obserued is this Doctrine It is the part and duty of euerie Christian the rather to be diligent to make his calling and election sure because
this is a meanes to preuent falling away But some man may say How is full assurance of election and calling a meanes to preuent falling away I answer Because it is ioyned with many preseruatiue graces as with faith and the like Secondly because such is the sweetnesse of full assurance that whosoeuer hath it he would not part with it againe for anie pleasure or profit whereby he is tempted to fall away Thus assurance is a strong preseruatiue against backesliding But wherein standeth the force of this Argument which the holie Ghost vseth to perswade euerie man to make his calling and election sure For is it such a great matter to fall away that we should the rather giue diligence to make our calling and election sure to preuent it Surely yes it is a sore matter and grieuous for anie to backeslide or to play the apostate If anie man draw backe saith God my soule shall haue no pleasure in him Hebrews 10.38 Yea it had bene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holie commandement giuen vnto them 2. Pet. 2.21 And the reason that backesliding is so fearefull is manifest first because it frustrateth or maketh vaine all former good beginnings for the righteousnesse of backsliders shall not once be mentioned Ezech. 18.24 Secondly because it giueth a stronger possession vnto the diuell then euer he had before he re-enters with seuen diuels worse then himselfe Mat. 12.45 Thirdly because it maketh a man or woman more like vnto dogges and swine then Christians The dog is returned to his vomit c. 2. Pet. 2. Vse This serueth to shew the reason or cause why so many fall off at these daies it is because they neuer were diligent to make their calling and election sure If they had laboured for assurance their assurance would haue preuented their fall They should haue stood by faith whereas now they beare the price of their follie For if ye do these things Or as it is in the originall Doing these things ye shall neuer fall Now in that the Apostle doth seeme to intimate that our standing is conditionall and that it dependeth in some sort vpon our owne endeuours Quest therefore the question may be this viz. Whether the childe of God elected before all worlds redeemed with the bloud of Christ and truly and effectually called may euer totally and finally fall out of his election redemption and vocation and so become reprobate and be damned and whether his standing depend mainly vpon his owne endeuours Answ We do not deny but that hypocrites which seeme to be the children of God and are not and seeme to haue sauing grace but haue not may finally and totally fall from that which seemeth to haue bene in them in former times as we see in the examples of Saul and Iudas and Demas and many others And the reason of their fall is first because they beganne in hypocrisie and that profession which is begunne in hypocrisie will commonly end in apostacie Secondly because they neuer receiued the truth or embraced profession for it selfe or in the loue of it but meerly for carnall ends as for profit or a great name or to please others and the like And that profession which is vndertaken for such causes must needes ceasse when the causes of it ceasse Thirdly because they were neuer any practisers of the word of God They alwayes built vpon the sandie foundation of an outward profession making no conscience of sound practise and therefore when the raine descended and the flouds came and the windes blew and beat vpon them they fell c. Matth. 7.26.27 Againe we do not denie but that the verie children of God may fall in some measure from some degree of that grace which they haue had in former times They may fall into great errors of iudgement as we see in the holie Galatians which were ready to embrace another gospel yea which were remoued to another gospel Galat 1.6 Secondly they may fall from their first loue in some degree Reuelat. 2.4.5 Thirdly they may fall into grosse sinne as we see in Dauid and Peter and many other Fourthly they may fall from the sence and feeling of Gods grace and they may come to thinke themselues to be reprobates and cast-awaies to be vtterly depriued of grace and the like The reasons of which downe-falls in Gods children are diuers first want or neglect of powerfull meanes What was the reason of the fall of the Galatians but Paules absence Secondly idlenesse for how came Dauid to fall so grossely but in that he was found idle 2. Sam. 11. Thirdly bad companie For how came Peter to denie his Maister but by being amongst the high priests seruants Math. 26. Fourthly naturall infirmitie we being too prone to feare men and so to be discouraged by their threats and persecutions or to please them and so to yeeld vnto them in all things or to follow their guise or example These and such like are causes of the fall of Gods children from some degrees of grace But that Gods children once elected redeemed and effectually called should vtterly and finally fall we constantly denie it and that for these reasons first because God hath expresly promised that he will make with his seruants an euerlasting Couenant and that he will not turne from them to do them good but that he will put his feare in their hearts that they may not depart from him Ieremy 32.40 Now Gods promises are infallible Secondly because our marriage with Christ is an euerlasting marriage I will betroth thee vnto me for euer Hosea 2.19 Now that which is for euer shall neuer haue end Thirdly because the Father is stronger then all and none can plucke vs out of his hand Iohn 10.28 Fourthly because God will neuer cast away anie whom he knew before Rom. 11.12 If any shall obiect that in Exodus 32 33 If anie shall sinne against me or whosoeuer sinneth against me him will I blot out of my booke I answer The Lord speaketh there figuratiuely and to our capacities and his meaning is that he wil manifest rebels not to be written in his booke that whereas they seemed to be the elect people of God by outward prerogatiues and externall profession now the Lord will demonstrate them to be of the Synagogue of Satan This must needes be the meaning of the holie Ghost in that place For where he speaketh particularly concerning Gods decrees he shewes that they are immutable that they are like the mighty mountains which stand fast for euer Psal 33.11 Pro. 19.21 The counsell of the Lord shall stand For the second part of the question to wit Whether a childe of God stand mainly by his owne endeuours or not because it is said If yee do these things yee shall neuer fall I answer He that made vs without vs will not saue vs without vs. We must worke out our saluation
tooke Gen. 32.40 The drought consumed him by day and the frost by night and the sleepe departed from his eyes Thus the good woman spoken of in Prou. 31. was a true Christian and behold she seeketh wooll and flaxe and worketh willingly with her hands yea she riseth whilst it is night and eateth not the bread of idlenesse Pro. 31.13.15.27 Thus Paul was a Christian Minister and he laboured more aboundantly then they all 1. Cor. 15.10 A Christian hath a double calling to follow First his generall calling as he is a Christian Secondly his particular calling as he followeth this or that trade of life and this double calling will not suffer him to be idle he may haply want worke in his particular calling at some times but he can neuer want worke in his generall calling he shall haue enough to do to worke out his saluation though he worke day and night therefore a true Christian cannot be an idle person Obiection But some possibly may obiect that in 2. Thes 3.11 I heare saith Paul that there be some which walke disorderly amongst you and worke not at all Answer Such indeede were amongst the Thessalonians but they were not of them Or secondly we deny not but a true childe of God may for a time be ouertaken with idlenesse as he may be ouertaken with other sinnes but idlenesse doth not raigne in him Vse This serues to discouer many to be no true Christians as first many of our gentry which follow no calling but spend their precious time idly and scandalously Secondly our common beggers which cast off all labour and liue by begging Thirdly vsurers which cast off their lawfull callings and liue by vsury Fourthly stage-players and cheators and drunkards and harlots with many others which follow no lawfull imployment These are no true Christians as appeareth by their idlenesse Secondly this may serue to excite vs to auoide idlenesse as we desire to approue our selues true Christians let vs alwayes be found either in our generall or particular calling and that for these reasons First because idlenesse is one of the very sinnes of Sodom Ezek. 16.49 Secondly because it is the breeder of other sinnes 1. Tim 5.13 Thirdly because it bringeth pouerty by a iust iudgement of God Pro. 24.34 And lastly because it bringeth damnation as appeareth by the foolish virgins which were found sleeping Math. 25. Nor vnfruitfull The best Greek copies reade it thus though there be some bookes which reade it otherwise The lesson hence to be learned is this viz. that Doctrine as a true sanctified Christian is no idle person so he is not barren vnfruitful He is like a tree planted by the riuers of waters which bringeth forth fruit in due season Psal 1. yea such as are planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruit in old age Psal 92.13.14 And the wisedome which is from aboue is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits Iam. 3.17 Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich liberality 2. Cor. 8.2 The like may be said of Iob in his 31. chapter and of Cornelius Acts. 10.1.2 and of Dorcas Acts 9.39 and of Zacchaus Luke 19.8 and of the poore widdow which cast in all her liuing into Gods treasury Mar. 12.34 and of the good women which followed Christ from Galile ministring vnto him Mat. 27.55 Reason And indeede it cannot be but a true Christian must be fruitfull First because Christ is his roote Rom. 11.18 Secondly because God the Father is his planter Esay 5.2 Vse This may serue to discouer many that make shew of religion not to be true sanctified Christians because they are barren and vnfruitfull their vnfruitfulnesse argueth their vnsoundnesse but let all such remember the barren fig-tree which Christ cursed and let them tremble Secondly It may serue to excite euery one of vs to fruitfulnesse Let vs bring forth fruits worthy of repentance Math. 3.8 Let vs haue our fruit vnto holinesse Rom. 6.22 Let vs be filled with the fruits of righteousnes Phil. 1.11 Let vs offer the sacrifice of prayse to God continually that is the fruit of our lips giuing thanks to his Name Heb. 13.15 And to distribute or communicate let vs not forget for with such sacrifices God is well pleased Heb. 13.16 They make you Whence obserue and note that Doctrine grace in the childe of God is the cause of painfulnesse and fruitfulnesse Of painfulnesse thus Paul was besides himselfe as it were in the seruency and labour of his ministery because the loue of Christ constraineth him 2. Cor. 5.14 Thus Noah moued with feare prepared the Arke Heb. 11.7 Thus Ieremiah was constrained to preach by that fire of grace which was within Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene heard being moued by the Spirit of God within them Acts 4.20 And this puts a difference between the painfulnesse of worldlings of Christians Worldlings are moued to painfulnesse for greedinesse of gaine or the like but Christians by the motion of grace become painfull the one sort are moued by an outward cause the other by an inward Secondly as grace is the cause of painfulnesse in the childe of God so it is of fruitfulnesse For what moued Rahab to receiue the Spies and to hide them from the rage of their enemies but faith Heb. 11.31 What moued the good Samaritane to take care of the wounded man Luke 10.33 but his inward compassion What moueth the good man to lend Psal 112.5 but mercie and louing fauour And this also serues to put difference betwixt a true Christian and an hypocrite For an hypocrite doth all for an outward cause to wit to be seene of men but a true Christian doth that which he doth in sinceritie and by the inward motion of grace In the knowledge of our Lord Iesus Christ The knowledge of Christ consists mainly in those things first in knowing him to be very God secondly to be very man thirdly to be God and man in one person fourthly to be the second person in the Trinitie equall to the Father fiftly to be conceiued by the holy Ghost borne of the virgin Mary and so as followeth of him in the Creed sixtly to know him to be the true Messiah to be the onely Sauiour to be a King to rule ouer vs a Priest to offer Sacrifice for vs and a Prophet to instruct vs seuenthly to know him experimentally to know the working of his Spirit the vertue of his death buriall resurrection ascension mediation and the like This is the chiefe knowledge of all others as the Apostle acknowledgeth Philip. 3.8 yea it is eternall life Iohn 17.3 And Paul himselfe desired to know nothing but Iesus Christ and him crucified 1. Corint 2.2 Yea if a man knew