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 Gen. 22. 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 appear 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 heaven 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 husband and the husband can bear with the infirmities of his well beloved wife Thus David shewed his love to God in his weaknesse Psal 39 9. 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 acknowledge 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 Gen. 29.20 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 Act. 21.13 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 Mordeâ—â— goes to his wife Esther 6.13 and his friends to bemone himself and to aske counsail Jehoshaphat opposed by his enemies 2 Chr. 20.12 to whom comes he to complain to none but to God 2 King 19.14 15. To whom comes Hezekiah to complain against Rabshaketh and Sennacherib to none but unto God To whom went David to complaine of the bitter words of Cush the Benjamite to none but unto God O Lord my God Psal 7.1 in thee doe I put my trust save me from all them that persecute me and deliver 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 enemies The Jewes refused the proffered service of their enemies for the building of Gods Temple Ezra 4.2 3. 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 Gen. 4.4 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 Gen. 45.28 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 Phil. 1.23 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 appear that thou love God then needest thou make no question of Gods affection 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 Joh. 3.10 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 Joh. 3.14 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 Joh. 4.7 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 schoolmaster 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 against it for it cuts off many occasions of gain Nature it self sometimes opposeth it because it is above nature and hence are the bands of naturall affection sometimes disunited The father shall be divided against the son Luk. 12.53 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 stamped 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 another Amant mutuâ— pene antequam noverint Minut. Fael 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 Crederes unam animam im duobus esse divisam Ibidem You would have thought that one soul had been divided between us two The Scripture testifie as much The multitude of them that beleeved were of one heart Act. 4.32 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 dissemble Joh. 13.35 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 Joh. 3.17 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 because 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. 2 Tim. 4.8 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 Rev. 22.17 It is the voice of the Bride it is the voice of the Spirit in the Bride Come V. 20 It is the voice of the penman of the Apocalypse Come Lord Jesus V. 17 It should be the voice of every hearer Come This is the generall 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 humbled 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 belong 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 conscience is an undeniable prove of Gods love to us Justification cannot be parted from sanctification But sanctification 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 otherwise belong unto us This was St. Act. 24.16 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 Thess 4.7 For God hath not called 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 experience 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 Senectus ipsa aetate sit doctior usu certior processu temporâ—s prudentior Ber. form hon vitae 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 combare against Satan to the end of our lives That which we strive for is no temporall but an eternall inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lem Aley Admon â—d Gâ—ntes So saiâ—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 honour praise and dominion now and for evermore Amen FINIS ERRATA Pag. 1. line 13. chosed read chosen marg vol r. par vol. p. 4. l. 24. spake r. speak p. 5. l. 3. wishly r. wistly p. 8. marg chaix r. chair p. 9 l. 13 calany r. call any p. 17. l. 26. Thus r. Thus is p. 20. l. 28. passed r. pressed p. 28. l. 21. were r. we are p. 35. l. 11. no strive r. no strife l. 26. mon. r. man p. 36. marg end ser r. ser 3. p. 42. marg 11.13 r. Rom 11.33 p. 54. l 17. mystery r. ministery p. 72. adminested r. administed marg puricula r. pericula p. 86. marg affectionis r. affectibus p. 114. l. 6. should r. would p. 123. opoliones r. opiliones p. 124 l. 26. thoses r. those p. 126 l. 22. for so as r. for as p. 132. thing r. think l. 15 Adde in the margin Use 2. p. 161. l. 3. we are Gods building r. ye p. 170. l. 13. eternall r. internall p. 175. l. 12 consailes r. counsailes p. 178. amissi r. aversi p. 184. l. 12. treasures r. leasures p. 195. marg impediuntur r. ingrediuntur tenerint r. tenerent p. 199. end God favours r. Gods favour p. 201. l. 22. baets r. baites l 26. our rich r out rich p. 203. l. 14 mouth r. moth p 209. l. 4. tromented r. tormented l. 17. is it r. it is l. 27. vinepresse r. winepresse marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Catalogue of Books Printed for G. and H. Eversden and are to be sold at the Gray-bound in Pauls-church-yard AN Exposition of the whole book of the Canticles by John Robotham Preacher at Dover in Kent in 4º A tabernacle for the Sun or an Idea of Church discipline by John Rogers Minister at St. Thomas Apostles London in 4º The life of Sir Thomas More sometimes Lord Chancellor of England by J. H. Gent. in 8º The naturall mans case stated or an exact map of the little world Man in 17. Sermons by Mr. Christopher Love late Minister of Lawrence Jury London together with a Sermon preached at his funeral by Mr. Tho. Manton in 8º As also the Doctrine of Mortification with the Hearers duty by Mr. Christopher Love in 8º A Comment on the 11. first verses of the fourth Chapter of St. Matthew concerning Christs temptations by Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º A Comment on the first and second Chapters of Ruth by Mr. Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º The Lords prayer unclasped or a vindication of it against all Schismaticks and Hereticks by James Harwood B.D. in 8º The Mystery of the two witnesses unâ— vailed by John Robotham Minister 〈◊〉 Gods word in Dover in 8º The Christian Diurnal or dayly 〈◊〉 ties to be practised towards God 〈…〉 neighbours our selves by Anthony Mâ—â—â—â—gan D.D. in 12º Sion and Parnassus or divine Epigrams on severall texts of Scrpture bâ— J. H. Gent. in 8º
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 repentance empty it A man cannot beleeve in Christ for remission of his sins unlesse he repent of them Much lesse can he perswade himself that he doth beleeve When we endeavour to assure our election we combat with Satan for eternall happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus lib. 2. Epist 161. 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 derided by others foyled by Satan and not only lose the crown we strive for but also be led away to eternall torments Justification differs from sanctification yet is it a work of our sanctification to discerne our justification 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 apprehension of our justification Neither is this to be done at first only when we turn from wicked wayes to Godlinesse 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 Psal 51.1 because they are not pure Davids pangs of conscience are after he had gone into Bathsheba The love of some principall corruption keeps many 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 grimly 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 assurance of our election Between the top and bottom of the Ladder there are certain steps to clime Between election 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 himself into the hands of some one Physitian 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 Angels 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 rebuke 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 Mat. 20.32 What will ye that I shall do unto you Much more will he be affected with a troubled soul that rests on him alone for eternall life Our father 's trusted in thee Psal 22.4.5 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 Mat. 7.24 but sandy foundations are easily overturned Mat. 16.18 Souls built by confidence upon 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 temptation Christ is the surest anchor that upholds the souls of men in the sea of this world against all waves of temptations whatsoever Rom. 5.1 5. This faith never sailes him that hath it for it hath that hope at command that maketh 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 condition 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 Joh. 4.19 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 another 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 Ps 139.17 18. 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 arguments to bring them to our remembance whom we love We neglect our selves to think upon them A man in love wasts his spirits Animus ubi amat non ubi animat 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 husband the subiect his prince then a friend him whom he truely loves Friendship binds faster then any authority 1 Sam 20. Gen. 39. Jonathan will offend his father 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
unto the former For ye see your calling Not to trouble your patience with any longer coherence I proceed to the exposition of the words Yee see Some read it indicatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee see others imparetively See or look upon your calling They that read it the first way may urge these reasons First the coherence it seems scarse to be good English For look upon your calling Secondly it seems more fully to prove what the Apostle intended to read it For yee see your calling that is to say yee know the truth of what I spake already and have had experience of Gods wisdome in choosing you before many wiser men and therefore I need not to prove it to you But the other reading is more consonant to the Originall and native signification of the Greek word which is not barely to see but to fixe ones eye upon a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to look wishly upon it and with consideration Now for the Apostle to say yee do view or look well upon your calling peradventure might be more then was true of many of them for no doubt but there were divers amongst them that did not throughly consider of it It therefore may seem more fitting to bid them to do so then to presume they did so already And this latter reading the Syriack translation followeth reading it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my brethren look upon your calling also Neither is the speech incongruous but very emphaticall and very fit for the Apostles purpose As if the Apostle should have said If yee doubt whether the foolishness of God be wiser then men I will not send you abroad to look for an example to prove it only I advise you to look inward into your own condition and see if God have not sufficiently proved it in calling you to the hope of eternall life when he neglected many wiser men For thus hath God so provided for your good that he hath not failed his owne glory Poor men are most glad of riches and most thankfull for them But what is it that the Apostle would have the Corinthians to view Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereby he puts them in mind that there was nothing bred in them by nature nor gotten by art or labour that could advance them to this high honour but they had it only from Gods calling them Next observe whose calling he bids them look into not other mens but their own Your calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what doth the Apostle mean Doth he call his beloved Corinthians fools Had he no other example in the world of simple men called to be Saints but the Corinthians to whom he writes Surely he did it not to discredit them but to credit God that had called them They could not so well tell what God had done for others as what he had done for themselves The Apostle therefore puls down them that he may set up God The Apostles were despised by the Philosophers and the Corinthians by the Gentiles among whom they lived Yet had both the Apostles and Corinthians obtained that which neither the Philosophers nor Princes of the Gentiles could attain unto to be called of God Consider next what title the Apostle gives them Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fratres uterini This name of kindness qualifies the former example and makes the Corinthians to take it kindly and to hearken to what else the Apostle should say to them because it came from a brotherly affection and unfaigned love For what stricter name of familiarity could the Apostle have bestowed upon them then this of Brethren Now what manner of calling is this which the Apostle cals upon them to consider of How what not many wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syrian translation addes Among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well expressing the Apostles meaning as if he should have said unto them Consider your selves and consider them that dayly joyne themselves unto you Que vous n' estes point beaucoup de sages selon le chaix Gall. Transl That ye are not many wise according to the flesh you shall finde that few men noted for learning joyne themselves unto you but many of mean capacity are dayly added to your number And lest the Apostle should seem to discommend wisdome he qualifies the matter in the next words After the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is such wisdome as is pleasing to the flesh or rather such as is born and bred in the flesh or gotten by the strength of naturall wit and by our own labour as Philosophy and other naturall Sciences and artificiall inventions Yet the Apostle doth not say not any of these wise men but not many for though God more freequently call the simpler sort of men yet doth he not wholly passe by the wiser but sometimes makes use of them also Else had St. Paul been in a worse condition then the Corinthians to whom he writes So that as they stand for examples of ignorant men called so he stands for a patterne of a learned man reclaimed If the Kingdome of heaven cannot be taken by craft yet peradventure flesh and bloud will imagine it to be like the kingdomes of the earth that are often carried by the sword That we may think that force hath no stroke in this businesse the Apostle proceeds Not many mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum Meaning such as are able to do more then other men are for so the Greek word imports Gods wisdome is too great to be overreached and his power too mighty to be compelled to calany and that he shews by his common calling in that for the most part he sides with the weakest Further it may be thought that Noble men may by their birth make some challenge to Gods kingdome because they are born of greater parents and to greater means then other men To prevent this conceit it followes in the text Not many noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not many that are born of a good stock as the Greek word signifies or of a great kindred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriack translation reads it They may be borne to great possessions upon the earth but not to the kingdome of heaven unlesse they be twice born as well as meaner men Joh. 3.3 And that happinesse fals not upon many of them unlesse the text be mistaken The wise God then that hath refused these whom hath he chosen Hath he refused all Or will he chuse the worst when he hath put by the best Surely God is as wonderfull in his choosing as in his refusing He hath not refused the chief to rid his hands of all or to discourage the meanest to come unto him But rather to make way for the meanest and in them for his own
examinandum All examination 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 Luk. 15.4 and goes after that which is lost untill he finde it The woman that lost her peece of silver lights a candle V. 8. and sweeps the house and seeks diligently till she finde it The Judge that searcheth out a murder examines 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 reading to finde the notes of election in the Scriptures this requires many meditations to finde the same notes engraved by the Spirit of God in our own soules 3. Ad augendum To augment Diligence is required to encrease the graces of Gods Spirit in us when we have found them Without fuell the fire will decay rather then encrease Without food the strength of the body diminisheth Without the constant use of religious exercises 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 received The sight of his Evidences confirmes 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. To Act. 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 removed and this remove cannot be done without diligence Adde hereunto the manifold varieties of good actions to be done There are duties of Piety and duties of Sobriety duties of Equity and duties of Charity And can all these duties be done without diligence No certainly it is impossible 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 profanenesse 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 calling to eternall happinesse may be certainly made known to themselves But we teach them withall as the Apostle 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 diâ—igence For the Devill hath many â—aetes to beguile us of this principall â—illar of our spirituall comfort and â—ively provocation to cheerfull obedience Theeves have not so many devices to cheat our rich men of their gold and silver as Satan hath to beâ—uile us of the feeling of Gods love Thus do we give to God his due and to Gods elect theirs Thus do wâ— maintain Gods constancy and keep Gods people from security Now let me urge every one thaâ— heares me according to the scope oâ— the text to be diligent to make hiâ— calling and election sure Whatsoeveâ— become of thee in the world make surâ— thy happinesse in another world Thiâ— cannot be done without pain and perill but this must be done else wiâ—â— thou never live with comfort Thoâ—â— hearest the Merchant discourse of thâ— many stormes he hath endured at seaâ— how often the sea beneath opened he mouth to devoure him how ofteâ— the heaven above frowned upon him as if it would give him over to thâ— fury of the seas how often the eartâ— denyed him the sight of her as if sâ—â— would never be trod upon more bâ— him how often the winds blew fierce ly upon him one crossing another as 〈◊〉 they contended whether should finâ— him And all this he endured for gaiâ— Thou hast read the Souldiers troubleâ— how he stands in sight of the enemy that seeks his ruine the bullets oâ— while whisk by his ear the swoâ— 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 endures for gain Thou seest the Physitian toyle and endanger himself one while he visits the pox another while he trades in Spotted feavers yea sometimes 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 injury But look on Christian and Religious 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 Provide thee arguments now that may uphold thy hope when thou art at the weakest Consider the misery of doubting persons at their death Think upon 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 themselves 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