Many of singular note haue fallen and neuer could returne againe 2. Kings 9 10. gifts of great note in the Church famous for worthy acts haue falne neuer returned againe as appeareth in couragious and valiant Iehu a captaine for the Lord of hostes against the house of Ahab who slew two kings Iehoram and Ahaziah of Iuda and Israell by him was Iezabel cast downe that cursed Queene and the dogs did eat her in the gates of Isreel hee ouerthrew Baall his Priests and temple he was zealous for the Lord and tooke Ionadab to bee a witnesse thereof with him So Demas Col. 4. 14. intertained the Gospell accompanied the Apostle in his afflictions saluted the Saincts and was famous in Churches Ioash long liued religiously he honoured 2. Kin. 12. godly Iehotada and was counselled by him he repaired the Temple and did many things worthy praise Iudas was a follower of Christ three yeares he preached Christ in his name cast out diuels Mat. 10. and was an Apostle one of the twelue chosen by Christ out of all the world yet was not Iehu his heart vpright but he embraced Ieroboams calues and fell from God and claue to his Idolatrie yet did Dâ—mas forsake the Gospell and entertained this present world and no meÌ„tion of his returne againe yet did Ioash fall to Idolatrie and cruelty ouerthrowing Gods worship and persecuting yea murthering his prophets without repeÌ„tance And lastly Iudas became a miserable miscreant a thiefe a traytor and in horrour of mind so desperat as after the fact being hopelesse of mercy he hanged himself Who readeth feareth not who heareth and trembles not we see our beginning is it easie thence to conclude our ending Doe wee see such so qualified so famous men to faâ—â— vtterly shal we presume of a better end without any such tokens of grace Vse By all this which hath beene said it Theâ— are deceiued that think assurance of saluation easily atteined is more then manifest that it is not easie to attaine assurance of saluation It is therefore altogether a fault in such as labor the least in this matter Of the world we feare to want heauen wee make no question of For the body here wee take care and doe vpon euery light occasion distrust fall to shifts in feare of want but for the soule wee make our selues sure that it is well albeit it doth want all the meanes of saluation and we our selues liue in our naturall corruption vnreformed What is this but carnall presumption it commeth from Sathans suggestion A motion from the diuine spirit it is not where this giueth hope of heauen there it moueth to goodnesse this teacheth that the assurance of things aboue after death is beyond reason and therefore more hard to bee attained then things belowe in this life present Many waies are here to make supply for the bodie in earthly things but one way for heauenly Men may bestow vpon thee for this time but God onely for the time to come Thine own labour here may procure thee maintenance and what thou canst not get other may giue thee but no man can redeeme a soule and giue life man must let that alone for euer here wee are led by sense but in the other by faith money can here purchase but onely mercy there man may deserue well of man but nothing can he merit of God We may be superiours amongst men and yet touching the future good of the soule may be worse then beasts Diues may fare deliciously euery day and yet bee so farre from assurance of life as that he is damned at his death All the world may we winne yet lose our owne soules Dauid can tell vs that hee neuer sawe the righteous forsakeÌ„ touching the things of this life but the wicked flourishing yet come to a fearefull end The way is brode and the gate wide that leadeth to destruction and many runne that way but the gate to heauen is straight and the passage narrow leading to life and many seeke it but fewe finde it many set foote in the way few go on any time and of these fewe some turne back againe and a very small number perseuere to the end Of the world wee are and the world will loue her owne but we are vncapable of grace and enemies to goodnes so as God in iustice abhorreth vs. In the world we may liue thogh we haue offended in many things keeping them secret from men and neuer make satisfaction but in an other wee cannot if but one sinne be vnrepented of and God not satisfied and the price of blood payed to redeeme vs by faith in Christ Here offences committed may bee pardoned by many the King not taking notice of them but there is no euill in the soule though neuer so secret but the King of heauen is acquainted with the same and a pardon must be procured from his owne person and by none but by his own sonne else that offendor shall vtterly be condemned and pay the punishment duely for euer according to the trespasse Therefore if all these things be well considered and the weight of the reasoÌ„s seriously weighed we may rather suppose our selues to be deluded by imagination to thinke the assurance of saluation to be so easily attayned then to be the settlednes of our iudgement from a grounded perswasion And thus much for the first lesson Doctrine The second lesson is this that yet there is in this life a true assurance of saluation in a certaine measure to euery one in time ordained to be saued else the Apostle Peter here would not haue exhorted vs to labour for this assurance which the Apostle S. Paule attayned also Rom. 8. 38 vnto in this life which hee publisheth not onely singularly in the behalfe of himselfe but plurally for the rest of all those whom God loueth in Christ Iesus Neither doe I say that it is that fulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith but a certaine measure nor at once but by little and little nor to euery professour but to such as are ordained to eternall life And this is effected by How to get assurance By meditation meditation inspiration sanctificatioÌ„ To haue assurance we must meditate of Gods inchangeablenes both in his owne nature Iam. 1. 17. as also in his gifts and calling which are without repentance Rom. 11. 29 we must think vpon Gods euerlasting decree without alteration of his promises made irreuocably with the manner of deliuery in the time present Ioh. 3. 36 He that beleeueth Ioh. 3. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sonne hath euerlasting life to take away doubting and to establish our harts in an assured possession thereof No lesse gaine ariseth by remembring the Lords couenant which hee maketh with his how it is a couenant euerlasting Ier. 32. 40 not for a time and with such as he maketh it he giueth them grace putteth his feare in their
and vrge them with such arguments least they should bee wanting in this duety For indeed men are loath to lay good things to heart and more loath to practise Wee are like Balaam heauen can we wish O that we might die the death of the righteous but wee would not liue their life Flesh seeketh after ease the way to life is strait we would not be as Lazarus here but like Diues fare deliciously euery day and yet like Lazarus looke for heauen at our ending Therefore it is needfull for ministers to vrge and to set vs on forward to follow our sluggish nature with reason vpon reason as so many goades pricking our consciences to cause vs to stirre our feete and so go on in the way of saluation Bare narrations to slowe dispositions are of no force And if words take place without waight of reason it is either the worke of faith which is rare or leuity of affection which is too common and to which agreeth well the prouerb Soone ripe soone rotteÌ„ A Iewish intertainment of Christ to day Hosannah to morrow Crucifie Let vs then say shew why that vnderstanding may be informed iudgement setled with reason Suspect the ground sandy where the house is built with sound of words a little storme will shake it and easily ouerthrow it Such as are won souÌ„dly as a diseased meÌ„ber perfectly healed will abide constant And thus much for the Coherence The words diuide themselues into The diuision of the Text. two generall parts 1. An exhortation wherein note 1. The ground of it in the word Wherefore 2 The parties exhorted Brethren 3 The matter of the exhortatioÌ„ in the words following Giue diligence to make your calling and election sure 2 A reason wherin is contained a promise wherein note 1 The condition thereof If yee doe these things 2 The thing promised in these words Ye shall neuer fall Doctrine Of these as the words lie in order But first it is not to bee omitted that the Apostle vsing in this verse a reason to enforce the embracing of vertue as is aforesaid doth not barely set it downe as the former but deliuereth it by way of exhortation which argueth the Apostles affection in speaking desiring that this reason might not onely bee vnderstoode but also embraced with affection For exhortations are to enflame the affection to make men zealous as doctrine is to make them iudicious both necessarie to feede the soule Vnderstanding without feruencie of affection is cold entertainment such growe sooner full of policie then pietie the best is luke-warmenes a burthen that God cannot beare but must needes spue them out of his mouth Vse for either the Lord or Baal And if affection be alone it is but folly running into schisme or superstition Therefore must men be vrged to affect that which is taught Doctrine But in that the Apostle is so earnest in this reason that they may get assurance of saluation he commendeth vnto vs the waight of this argument chiefly of all other to bee affected And indeede if wee consider that without assurance wee are altogether comfortlesse who would not hereby be moued to embrace vertue and exercise himselfe therein Without assurance though we haue possession of the best good wee are not in perfect ioy Vncertainty of contâ—nuance of happinesse in a happy estate maketh the same lesse comfortable the minde often charged with feare of too sodaine an end No man hireth but hee seeketh to know a certaine terme and hee that hath a Lease for many yeares would also make it his owne by purchase for better assurance Assurance is a salue to cure feare it is a stay in wauering and distrust the best safety against desperation that dreadfull soules miserie Vse Therefore let it moue vs to be vertuous that so wee may get assurance For assurance of Land wee will be at cost to pay money for certaine gaine wee do trauell farre to bee sure of promotion wee will serue long euen hard Masters in drudgery great men not without slauerie And is a vertuous life a seruice to the Almightie the father of mercy nothing worth is it so loathsom or irksome that we cannot indure it to haue assurance of heauen the gaine of Glory and the honour of Angels with Christ for euer Oh! hearken and consider the one and the other What is the assurance of all the world without hope of heauen The bodies blisse caryon the soules death damnation Now to the words Wherefore that is because vnles you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraphrase explaining the word for to raise the doctrine haue these vertues you shall be but idle professors fruitlesse blinde vnthankfull to God and without any assurance of saluation therefore giue diligence to liue vertuously and to make your calling election sure It is a word shewing how that which followeth doth depend on that which goeth before from which we learne That the discommodities The doctrine of the want of these vertues and the good insuing by them should make vs seeke to be endued with them To auoid danger bodily and to get Reasons to inforce it aduantage to our selues in earthly commodities wee are moued to seeke after those things by which wee may escape losse and gaine some good Men studie to become learned men labour for friends they trauel for riches and seeke for promotion onely for that the benefite of them is so much for mans welfare and the want thereof held so greatly hurtfull as without them men are but iudged miserable and yet learning and friends riches and honour are nothing at all either so auaileable to make him happy that hath them as hee that hath grace or so miserable that wanteth them as hee which is without grace Holy vertues are a pledge of Gods loue the fruits of the spirit the hand writing The benefit of verâ—he benefit of vertues heauenly graces what they â—re of God in our hearts witnessing his loue and confirming his couenant with vs. They be so many staies from slyding in slippery prosperity so many potions purging out vices so many pull-backs from vanity and so many comforts in aduersitie They be marks of Gods children and pleasant flowers to decke vp sweetely our Temples the dwelling of the holy Ghost What comparison betweene humane learning and heauenly vertues betweene riches of the world and this wealth of the soule betweene these friends here and Gods good fauour between earthly greatnes spirituall grace none at all And is there any equality in the losse nothing lesse A man that hath grace and vertue may be and is happy though he want learning riches honour and friends But enioy all these without grace see the ende Hamans honour occasioned his hanging Absoloms beautie was his bane the young mans wealth held him from Christ Achitophels learning and wisedome was his destruction and all this came to passe through want of grace and these heauenly vertues To
hearts that they neuer depart from him Ier. 32. 40. Lastly we may establish our thoghts vpon the ground of a mans saluation The foundation of God remaineth sure his 2. Tim. 2 19. free mercie in Christ Iesus chusing some to euerlasting life no inducement in maÌ„ before we haue being our end is appointed nothing good foreseene in vs mouing God no way in vs is there cause at all of our happines but begun froÌ„ Gods free good pleasure and established in Christ out of whom wee may not suppose any least thing that may be beneficiall to worke mans saluation or to procure good to vs which is not freely giuen of God and obtained by Christ alone without any respect of vs at all Whence a penitent sinner may thus coÌ„fortably reason Gods I was before I had my beeing in my beeing by corruption of nature hee found me his enemy yet did he not hate me but shewed his mercie vnto me he ordained me before the world that caused him in time to bring me into the world my sinnes did not hinder the passage of mercy because in Christ he would be satisfied for mee I will therefore surely conclude that God remaining one in mercie Christ Iesus alway wel-pleasing to his father the cause of my saluation beeing stil one and the same I will not doubt damnation for falles of infirmity when as Gods mercie and Christes merit preuented the same in mine obstinate standing in rebellion Thus by meditation may wee strengthen and settle our selues in assurance to be saued Praise the Lord. It pleaseth God to afford his childreÌ„ By diuine inspiration more in musing on heauenly comforts then when mens thoughts are bestowed vpon other things he aydeth them with his spirit who openeth our eies to see the secrets of the kingdome of God and to know the things that are giuen vs of God 1 Cor. 2. 12. Rom. 8. 10. who giueth testimony to our spirit that we are the children of God which witnes also is true and not lying as Iohn saith This is the spirit of adoption by which we are sealed and the earnest which he giueth when he taketh vs to be his Haue I then the spirit of Christ I am Christs and in him there is no coÌ„demnation Rom. 8. 1. Now least we be misled by Satans delusion and take it for the holy spirits inspiration By sanctification How to know the perswasion of Gos spirit from Sathans delusion see Rom. 〈◊〉 2. 5. 11. 15. 16. there is a third thing to be added that is sanctification For if we haue the spirit of God we are led by it wee walke not after the flesh but sauour the things of the spirit which quickneth our mortall bodies by it wee doe mortifie the deedes of the flesh by it we are without feare and dare come to God cry Abba father this spirit helpeth our infirmities in prayer it maketh request for vs with sighes that cannot be expressed This is the witnessing of Gods spirit with our spirit it is not a bare motion but a true perswasion from the effectuall graces which it worketh in vs causing vs to liue in newnesse of life This spirit witnesseth not to our spirit if it bee adulterous nor to our drunken spirit nor to our sweating lying blasphemous and rayling spirit nor to our prophane and mocking spirit if such we be that we are the sonnes of God no no for our conscience telleth vs that such are the sonnes of the Diuel and all perswasion of saluation is but Sathans deceiueable delusions to secure vs in sin The holie spirit will not say wee are coheires with Christ certaine of heauen whilst we walke on in wickednes hee teacheth in the scripture the contrarie and sheweth that there is no peace Esai 57. 21. Psal 9. 17. Mat. 25. to the wicked they shall go into hell and all the workers of inâ—quity Vse Therefore let vs not think otherwise but it is the spirit of Sathan and not the holy Ghost that worketh an imagination of any certaintie of salâ—ation whilst wee liue vnsanctified in our thoughts vnchanged in our speech and vnreformed in our conuersation We see that assurnace may bee had by the foresaid meanes it must make vs striue by these means for it which if we obtaine O blessed are we saluation is come vnto vs the comfort of all comforts Through this assuraÌ„ce thogh we fall we rise againe and doubt not of The benefits which arise vnto vs by hauing assurance mercie when we repent We ioy to heate of death because we are perswaded to be with Christ which is best of all we feare not man that onely can kill the bodie for that our soules are in safety This maketh vs desire to bee taken from hence and to be dissolued This maketh vs loue and long after the comming of the Lord Iesus saying how long Lord wheÌ„ Lord O come Lord Iesus come quickly Reue. 6. 10. 22. 20. This to conclude freeth vs froÌ„ all dread of any euil that may befall vs from the rigour of the law it caÌ„not condemne vs if it do Christ Iesus acquiteth vs froÌ„ terror of conscience it dare not accuse vs if it do Christ will speak for vs froÌ„ deaths sting dead stroke it hath not right to rule ouer vs if it do it s but a while Christ hath got the victory froÌ„ the fierce wrath of the Iudge in the last day when he shal be before vs Angels on one hand diuels on an other about vs the world burning in millionâ— of thousaÌ„ds conscience accusing crying out to the mountains to couer them hell gaping ready to deuoure all to whome Christ shall say Go ye cursed with the Diuell his angels Math. 25 But what terrour can this be to the penitent assured of life none at all The Diuels cannot daunt vs the repentant hath his pardon Angels will not disclaime vs they here haue waited vpon vs God will acknowledge vs we haue his spirit the assurance of his loue And can the Iudge Iesus Christ condemne vs who is our sauiour and hath by his death acquited vs Lastly we are freed from the horrour of hell where Diuels damned ghosts bee where paine is endless the place darknesse the persons punished with fire and brimstone remedilesse their noise is hydeous weeping and wayling for time lost and not recouerable howling lamentably crying for time present and paines intollerable they gnash with their teeth one vpon an other their conscience accusing coÌ„ntinually tormenting They languish with paine wishing to die but they shall remaine and euer bee though liuelesâ—e that their torment may be endless Sithen assurance of saluation here deliuereth vs from the dread of these things what cause haue wee to vse all meanes to get so great and vnspeakable a good Oh let vs then meditate seriously pray for the spirit ardently and liue here conscionably that wee may bee therefore certaine of our saluation and
gluttonie which who-so doth shall not inherite life In the second of Timothie 3. 2. 3. 4. 5. are reckoned vp nineteene sorts of the 2. Tim. 3. 2. 3 4. 5. Niâ—eteene sorts of vngodly wicked and vngodly who will rise vp in the last daies when times shall be perillous louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankfull vnholy without naturall affection truce breakers false accusers intemperate fierce no louers at all of them which are good traytors headie hye minded louers of pleasures more then louers of God hauing a shewe of godlinesse but haue denyed the power thereof from whom such as truly professe Christ must turne away In the Reuelations 21. 8. there are eight sortes threatned with the second death and Reu. 21. 8. Eight sorts to be tormented in the lake which burneth with fire and brimstone Fearefull vnbeleeuing abhominable murtherers whoremongers sorcerers idolaters and lyers The spirit saith Reuelations 21. 20 None defiled shall enter into heauen But our sauiour in Mark. 7. 21. Mark 7. 21 22. are 14. 22. whereto ad Math. 15. 19 telleth vs of foureteene euils which defile a man Euill thoughts adulteries fornications murthers thefts couetousness wickedness deceipts vncleannesse a wicked eie backbiting pride foolishnes false testimonies and slaunders And therefore such shall not inherit the kingdome of God and of Christ These six be the chiefest places Sixtie and od distinct sins mentioned in six places in all the newe testament setting forth so many particular vicious persons hate ful sinnes wherein albeit in some the same be againe repeated yet in all there be distinct and seuerall in number three score and odde besides other sinnes mentioned in seuerall places elsewhere which without repenting of and forsaking depriue men of life and saluation If any of vs yet blesse our selues in our hearts hearing so plainly these things then consider what the Lord saith to such Deut. 29. 20. Great and fierce is the wrath of God against such a one Maâ—ke and coÌ„sider thou that readest presume not First he saith plainly that he will not be mercifull vnto him secondly that his wrath and his iealousie shall smoke against that man thirdly that euery curse written in the booke shall light vpon him as if the curses in the former chapter mentioned aboue forty and three were too few to plague such a presumptuous Catiffe but all the curses in the booke must light vpon him and lastly the Lord will roote out his name from vnder heauen and separate him vnto euil out of all the tribes of Israel What is this but to depriue him of the coÌ„munion of saincts and to pronounce sentence of damnation against him in the last day O therfore thou that hearest consider as some that haue heard it If Gods truth herein may be taken for truth with thee if the anger of God may preuaile to feare thee if the fierce-wrath of God may terrifie thee if all the curses in Gods booke denounced may worke any dread in thee hope not vainly of mercy whilst thou liuest vnrepentant of any sinne let not conceipt of pardon make thee put farre from thee the euil day for surely else in one sinne thou shalt bee punished and thine end confusion marke vnderstand and pray Ye doe The condition is if wee doe Doctrine these things not heare learne professe them doing is that which hath with God approbation after our deedes shall we be rewarded Rom. 2. 6. Math. 16. 27. 2. Cor. 5. 10. Math. 25. 35. 42. Vse Therfore let vs hope well if we be doers here is approued the reading in the exhortation make your calling and election sure by good vvorkes for the reason of assurance here is from deedes If ye doe these things that is If ye shew the fruits of these eight Christian vertues in good works ye shall neuer fall This is seriously to be noted for that most thinke to haue eternall life and yet are no doers of these things but vpon false euidences claime a right in that which without good workes they shall neuer enioy For as assurance here is vpon condition that we be doers so there is nothing otherwise approued though wee doe bring in many things to perswade Eighteene deceiue able euideÌ„ces which men presume to clame heauen by without good workes vs otherwise 1 Thou art baptised what then Neither circumcision auaileth any thing nor vncircumcision but the keeping of the commandements 1. Cor. 7. 19 but a nevv creature Gal. 6. 15. 2 Thou art a hearer what of this Not the hearers but the doers of the Lavv shall be iustified Rom 2. 13. He that heareth doeth not is a foole Math. 7. 26 deceiueth himselfe â—ames 1. 22. Thou knovvest the vvil of God neuer a whit better without obedience thou shalt be beateÌ„ vvith many stripes Luke 12. 47. thou increasest thy sinne Ia. 4. 17. and the scripture saith Hee that saith hee knoweth me keepeth not my coÌ„mandemeÌ„ts is a lyer there is no truth in him Thou beleeuest so do the diuels and more also they feare treÌ„ble which thou dost not so art worse then a diuell but if thou hast faith shew it by thy works Iam. 2. 8 els its dead and thou a dry tree for the fire Thou louest God then hearken This is the loue of God that we keepe his coÌ„mandements 1. Ioh. 5. 3. Thou hopest yet well but without cause at all for he that hath this hope in him purgeth himself as he is pure 1. Iohn 3. 3 Thou fearest God then thou must ad with Eccle. 12. 12. Salomon to it feare God keep his coÌ„mandements for they are neuer separated Thou dost profess Christ the Lord so did the diuels but Not euery one that saith vnto me Lord lord shal enter inâ—o the kingdome of Mat. 7. 21 heauen but he that doth the wil of my father which is in heaueÌ„ Thou canst preach a souÌ„ding brasse tinkling Cymball without workes many will say in the day of the Lord that they haue prophecied and cast out diuels yet as workers of iniquitie God will reiect them send them packing with diuels Mat. 7. 23. Thou vsest to pray but where no practise is there is but hypocrisie Let euery one that calleth on the name of Christ depart from iniquitie 2. Tim. 3. 19 else may we call but God will not heare vs. Isai 1. 15. Thou happily dost fast but it is no fast that God requireth without obedience Isa 58. 6. 7. Thou commest orderly to the Church more of fashion then of sincerity without doing Gods will God requireth it not at thine hands to treade in his courts whilst thou liuest vnreformed â—â—ai 1. 12. Thou makest the house of God a denne of theeues Ier. 7. 10 11. Thou payest duely tithes and offerings and obseruest the appointed daies to keepe them holy Without subiection to Gods will and commandement he is wearied with theÌ„ he cannot suffer
them and to thy selfe they are iniquity Isa 1. 13. Thou hast often good motions and flashes making thee wish well to thy selfe so had did Balam that wicked wisard Thou hast more then so Thou canst be moued to weepe now and then so could Saule 1. Sam. 24. 17 and Esau found no place to repentance though hee sought the blessing with teares Heb. 12 17. Thou canst bow at the name of Iesus and often be made sad by the word and canst in countenance and gesture carry thy selfe religiously So Diuels did fall downe and worship Christ Felix he at the word trembled and Ahab humbled himselfe before the Lord. 1. King 21 27. 29. Scribes and Pharises looked sad and were in shew full of grauitie holiness Iudas did shewe reuerence to Christ and said Haile master yet Diuels are damned spirits Felix a heathen miscreant Ahab an accursed Idolater who had sold himselfe to worke wickedly in the sight of the Lord Scribes and Pharisees notorious hypocrites and sworne enemies of Christ and Iudas was a diuell and a traytor And therfore it s not bowing nor becking nor lookeing sowrely vpon the matter neither any gesture or fawning fashions that can without holy obedience make men perswade themselues truly of their happynesse Thou dost speake vvell of God and his ministers praise them and commend them as they deserue So did the Herodians commend Christ with most high commendations Mark 12. 14. so as they could not speake better So did the Pythonist so commend Act. 16. Paule and Barnabas as no man can say more of the worthiest seruants of God nor more truly yet the one sorte Christ his enemies and the other possessed with a diuell Good words then cannot go away with it wee may like Sermons now and then wee may commend the preachers of Gods word and yet be out of the state of grace to conclude Thou musest of thy good meaning though thou dost amisse but remember Vzza had 2. Sā 6. 7. no ill meaning To saue the arke from falling yet against Gods word for which it cost him his life Meane well but let the word rule thee and liue thereafter and then doubt not to finde peace for euer Vse This I haue vrged thus much first to pull downe the presumption of common and time seruing protestants and secondly against the Papists who doe say we allow not good workes but do make our religion a religion of liberty of faith without workes Doing The word is in the time present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Exod. 3. to shew that onely present doers may looke for a blessing God is I am not I was or wil be so must wee all bee now that which wee ought to be Psal 15 the question pronounced in the first verse Lord who shall dwel in thy tabernacle Psal 15. who shall rest in thy holy hill the answere is made in the time present he that walketh worketh speaketh to shew that such as is in the verse 5 shall neuer be moued This serues to reproue two sortes of Vse of reproofe against backslyders persons first such as haue done wel men of the time past but haue falne away frō that which they were these are hopeless of heauen except they returne againe because they haue lost that which shold giue them assurance Well doing also for that the scripture saith that such can looke for nothing but vengeance Heb. 6. 10. Therefore if we haue left off either in whole or in part let vs returne to our first loue else wee shall neuer be able to Reue. 2 5 answere it for what do wee dislike that maketh vs not either at all religious or not so much as we haue ben the Author Nothing in religion should cause vs to leaue it that is God the euerliuing God matter that is Iesus Christ verity holiness vertue maner that is in spirit truth the end that is Gods glory our eternal sasafety wee therefore haue no cause from religion it selfe to leaue it but the cause must be found to be either the diuell as in Iudas or in the world as in Demas or the cursed corruption of our flesh as in Salomon that hath drawne vs away from God to the Diuell from heauen to the earth from the spirit to the flesh a madde and miserable exchange neither let any of vs dreame to bee better for that we haue beene except wee be as we ought For the righteousness of Eze. 33. 12 the righteous shall not deliuer him in the day of his transgression They that forsake the Ier. 17. 13 Lord shall bee confounded they that depart from him shall be vvritten in the earth Dogs are such as returne to their vomit 2. Pet. 2. and swine to wallow againe in the mire It will not serue Iudas turne to say I was an Apostle no◠Demas that he was a disciple nor Iehu that hee had a zeale for the Lord God of hoasts nor Ioash that he was a good king for a time for then would Sathan shuffle in amongst the rest hope to haue a share might say Lord let me haue entrance for I was an Angell in heauen and so neuer were any of them Brethren know this If our lamps light goe out before the bridegroome come wee may call the gates being shut but the Lord will say Go ye cursed I know you not Therefore let Heb. 3. 12. vs take heede brethrē least at any time there be in any of vs an euell heart of infidelity to depart from the liuing God Second sort are such as be all for the time to come who haue not yet attained Reproofe to such as deferre off their amēdement to well doing liuing in hope for hereafter youth dreaming to see olde age and then thinke they it is time enough to repent as if it were not said Remember thy creatour in the daies of thy Eccles 12. 1. youth while the euill daies come not nor the yeares approache wherin thou shalt say I haue no pleasure in them May we giue the first of our life and best of our yeares to the seruice of Sathan and thinke wee that God will receiue vs in old age when sin hath forsaken vs and not we it old persons suppose to liue yet longer and so deferre off till the last gaspe when the generall sūmoner hath called them vppon their death bed but late and constrayned repentance is seldome true Our time is not when we will but when God doth call heare we must when he Pro◠1. 28 speaketh or else hee will not hearken when we pray The first and best is his due the last worst of vs he iustly may reiect our yielding to his will by his word is voluntarie subiection which he accepteth but to his wil by his work is constrained obedience for feare of destruction which he little regardeth God indeede receiued to mercie the thiefe in the last
houre this caÌ„not be denyed but yet one onely though there were two one that a true penitent sinner may not despaire but one that vngodly wilfull traÌ„gressours may not presume Many cannot heare the threats of the Law for feare of desperation yet can they willingly run on in sin so perish by presumption By this many millions of thousands haue fallen headlong downe into hell remember what Christ said of Luke 17. 27 28. Sodom the old world but the Scripture mentioneth few that haue gone to destruction by desperation Cain Sauâ—e Achitophel Iudas Dost thou hope to speede as did the good thiefe and why rather dost thou not feare to be like the bad thiefe they both were in one case had the like punishment Christ betweene them and death before theÌ„ nay the worse thiefe had the good thieues rebuke admonition to warne him of his wickedness and to cease to sin yet he had no grace to repent Meanes wil not preuaile in the latter end where God vouch safeth not the gift to amend If thou dost perswade thy selfe that God wil giue thee grace then to repent thou art deceiued if now hee offer grace and thou refuse it At what time so-euer a sinner doth repent from the bottome of his heart at that time will GOD freely forgiue but that time is not when we lift God is not at our beck but the time is at his call To day if ye will heare Heb. 3. Psal 95. his voice harden not your harts to day if we be not ready wee shall be lesse apt to morrowe the longer we continue in sinne the older it is and the more strength it getteth It is not as other things the older the weaker but daily it groweth stronger If we say we can repent when we wil that is not in our power and if it be then if thou dost not repent now and can thou encreasest sin by wilfull transgression and so makest more iust thy deserued damnation Therfore let vs now amend not deferre Conclusion off till he eafter when at death there is no remedie but either to heauen or to hell to God or to the diuell in which case men hardly or neuer finde that coÌ„fort which presumptuously they haue expâ—cted but doe dye as they haue liued in sinne without sense or taste of ioies euerlasting prepared onely for the righteous for Hee that beleeueth in Iohn 3. 36 the sonne hath euerlasting life but he that obeyeth not the sonne hath not life but the wrath of God abideth vpon him These things that is which before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath mentioned Men do many things some the inuentions of their owne braine some the custome of forefathers some one thing some another but not these things that is which the word teacheth Men do but not what they should doe the perfect rule of righteousnes from which we may not decline to the right hand or to the left neither adding thereto nor taking there from for if wee doe we keepe not our standing we lose our comfort and wander without our guide we know not whither some wholy as Apostaâ—ates some in part persisting obstinately as hereticks some against loue as schismaticks and most as lawlesse for our liues like prophane Esaus will despise our birthrights and sell heauen soules health conscience comfort the words of eternal life for a mease of pottage euen for our momentanie pleasures lusts and liking in this life Many there are which will doe this Men doe some things but not all things thing and that thing these singularly but not these things plurally when a maÌ„ desirous of the assurance of saluation must be studious of euery vertue which helpeth thereunto It is the nature of vertue to loue vertue whence it is that one vertuous man imitateth an other wherein one seeth another to go before him any way One two or few vertues cannot liue where other vertues are either hated or not sought after one dependeth vpon another as links in a chaine and cannot be sundred we may not be like Agryppa almost a Christian for almost is not a Christian neither content our selues with many things as Herod though with gladness whilst we nourish some sinne and be infected but with one notorious vice God will haue all of vs or none of vs though Sathan desireth but any least part he wel knowing that where he hath any thing at all God will haue there nothing at all He that breaketh one of the least of these commandements shal be the least in the Mat. 5. kingdome of God Iames saith He that Iames. 2. breaketh one is guilty of all and one vice is enough to ouerthrowâ—s though wee haue some vertues one sinne of couetousness ouerthrew Iudas the desire of a bribe got Gehezi the leprosie Sampson his lust lost him his strength and eies Caines enuie made him so to sinne as hee became accursed Ismaels mocking cast him forth Esaus prophanenesse lost him his birth-right Ely his indulgency was his breaknecke Michols deryding spirit made her barren and Ananias for hypocrisie was a spectacle of iudgement to others Herod albeit he doe many things yet will haue his Herodias his beloued sinne still for enioying whereof wee are content to leaue other vices I Wee will leaue any sin to keepe our beloued sin will saith the boone companion doe any thing and let me bee but drunke And I saith the carnall caitiffe and let mee but satisfie my lust bee wanton liue in dalliance and commit filthynesse And I saith the couetous man and let mee gaine goods and wealth And I saith the proud man and yield me honour little knowing that such a maister-sinne is not without his many attendants It ruleth but the other haue their power to which the miserable is also in bondage vnwittingly for we must know that no one vice wil be singled out from his fellowes but if one get head other haue gone before as harbengers and other waite and followe after as Assistants one breedeth an other and one nourisheth an other continuallie Examples hereof not onely in the wicked who heape sinne vpon sinne as Ioash murther to his Idolatrie Iudas treason to his couetousnesse but euen in the falles of the faithfull children of GOD Dauid his lying in the bed and gazing idlely abroad bred his lust lust adulterie and adultery murther Therefore such as suppose to walke with a partie coloured coate betweene vertue and vice or rather with some vertues and some vices these men yet know not that vertue will dwell alone as God or vice alone they are contraries they neuer can accord in one where vertues are carelesly neglected there no one vertue hath full possession and where any one sinne beareth sway there viciousnesse is Lord master Therefore let vs not doe this or that The meere ciuill honest man is no commendable ChristiaÌ„ vertue for so may we sinisterly but endeuour to doe