Doctrine.

leeue: for the iuft shall liue by faith,that is, shall obtaine eternall life by faith, Romans 1.17. For of that life the holy Ghost speaketh in that place. Fourthly, we must endeuour to keepe the Commandements, Mathew 19.17. Fiftly, if we would receiue the crowne of life, we muft be faithfull to the death, Reuel.2.1o. Thus much for this point.

And godlineffe. The word in the originall fignifieth the right worship of God, part being put for the whole. But certainely, by godlineffe, we are to vnderstand the fame as is vnderstood by Vertue in the words following, to wit, all grace and goodneffe; but efpecially,holineffe.

Now concerning this grace, firft let vs obferue the motiues which should moue vs to labour for it,and they are these first, because we are commanded of God to labour for it, as in 1. Timothy 6.11. But thou a man of God, flie these things, and follow after righteousnesse, godlineffe, faith, loue, patience, meekneffe,&c.

Secondly, because it is a figne of election, Pfalme 4.3. But know,that God hath chofen to himself a godly man. Thirdly, because it is profitable for all things, and hath the promises of this life prefent, and of that which is to come, 1.Tim.4.8.

Fourthly, because it is great gaine,being ioyned with contentment, I.Tim.6.6.

Now the means to attaine godlineffe,are these : first, we must haue a care to keep the Sabbath day holy. Profaneneffe vpon the Sabbath, is the cause of profaneneffe all the weeke after.

Secondly, we must be carefull of priuate duties, as of prayer, reading, meditating, and the like;and that euery day in the weeke.

Thirdly,

Thirdly, we must conuerfe with fuch as are godlie. Much increase of godlineffe is obtained by Chriftian focietie

Fourthly,we must be content to part with our finncs; yea our especiall finnes reigning: finnes and godlineffe can neuer stand together.

Fiftly, we must be practisers of the will of God, and not hearers onely. Practife is the very life of godlineffe. 2.Timothy 3.5.

Laftly, if any defire to trie themfelues, whether they be godly or no,let them examine themelues by the fiue fore-named rules: for the practife or not practife of the rules, is a figne, either of our godlineffe, or profaneneffe. By them it will appeare what we are.

By the knowledge of him. What it is to know God aright, we heard before:and how knowledge is the means of increase in grace.

which hath called us vnto glory & vertue. Some reade the words thus; which hath called vs by glory and ver. tue; vnderstanding by glorie and vertue, the glorious and vertuous worke of God himfelfe, in the conuerting and fauing of a finner. And howfoeuer this fence might ftand well with the conftruction of the Greeke Text,yet it doth not well agree to the fcope of the holie Ghost. For the fcope is not to fhew, by what we are called, but, vnto what we are called:fo that I embrace this reading, who hath called us to glorie and vertue. And if any hall obiect, that the word in the originall fignifieth by glory and vertue, Ianfwer, the word originall may fignifie, by, or to as the fame word is vfed in Rom.6.4. where it is faid, that Chrift was raised from the dead, by the glorie of the Father or, as it may be better rendred, to

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Doctrine.

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Doctrine,

the glorie of God the Father.

Which hath called us unto glorie and vertue. Where from the coniunction of these two together,we may obferue, that glorie and vertue are twinnes, which go together, the one cannot be had without the other. He that will attaine glorie, muft haue vertue; and he that hath attained true vertue,he shall be sure to obtaine glorie. For the proofe hereof I referre you to that in Pfalme 84. 11. For the Lord God is a Sunne and shield: the Lord will giue grace and glory. Where note,that the Lord giues not grace without glorie, nor glory without grace: but vnto whom he imparts the one, to them alfo he giues the other. The like we reade in Acts 28. 32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you vp,and to giue you an inheritance amongst all them which are fanctified. Where we must also note,vnto whom this heauenly inheritance of glorie is giuen; namely, to fuch as are fanЄtified, or to fuch as haue vertue.

Which sheweth how farre they are deceiued, which thinke to attaine glorie without vertue. But let fuch remember, God hath ioyned thefe two together; they must take both, or refuse both. Yea, let them seriously confider that in Hebrews 12. 14. That without holineffe no man shall see the Lord.

Secondly, it may ferue for the comfort of the godly. Let them affure themfelues, that the fame God which hath giuen them vertue,will alfo giue them glorie. These two, vertue and glorie fhall neuer be feparated.

Called. Whence note, That no man may vfurpe glory and vertue: None can attaine vnto them, but he that is called vnto them by God. The Corinthians did not v

furpe

furpe fanctitie, but they were called to be Saints, 1.Co-| rinthians 1. 2. And the Theffallonians did not vfnrpe faluation, but they were called to Gods Kingdome, and glorie. 1.The/.2.12.

Yea, for the attaining of glory and vertue, there is required, not an outward calling onely, but an inward, euen that effectuall calling, whereby we are translated out of darkneffe into his maruellous light.1.Pet.2.9.

Realon.

And the reafon is manifeft, to wit, because grace and glorie, they cannot be attained by humane power, as is cleare out of Luke 13.24. Many fhall feeke to enter, and shal not be able:therfore these things cannot be vfurped. Now, if any fhall obiect, that in the dayes of Ioha Obiection, Baptift, the violent tooke the kingdome by force, Mat. 11. my answer is, That violence doth not neceffarily imply vfurpation; a man may be violent in his calling, as Iacob was in his wraftling with God, Genefis 32. The violent took the kingdome by force, but they were fuch as were called to the kingdome. The Ifraelites tooke the Land of Canaan by force; but they had a calling fo to do.

The vfe of the point is; First, to fhew the neceffitie víc. of effectuall calling. Vnleffe we be first effectually called, we can neither attaine glorie nor vertue. Secondly, it fheweth what a blessed thing it is to be truly called. If we be called effectually, we may lay hold both of glorie and vertue without vfurpation.

Called to glory and vertue. Whence we may note,that Doctrine. the calling of a Chriftian is an honourable calling: they are called to glory and vertue. For this cause the blessed Apostle nameth it an high calling in Philipp.3.14.

And in cedit muft needs be an high calling; first,be

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cause thereby we are called to be the children of God. 1.

Lohn 3.1.

Secondly, thereby we are called to the fellowship of Chrift.i.Corinth.1.9.

Thirdly, therby we are called to be Kings and Priefts. Reuel.1.6.

Fourthly, thereby we are called to be Saints here. 1. Corinth.1.2.

Fiftly, thereby we are called to be heires of the vnfpeakeable ioyes of heauen. Rom.8.17.

And therefore the calling of a Chriftian, is the most honourable calling in the world.

Which ferueth to manifeft the follie of fuch which defpife fanctified Chriftians. Many proud worldlings are lifted vp, and exalt themselues aboue poore Chriftians, because they haue borne all offices which fome Christians haue not. But vnderstand ye vnwife amongst the people; the poorest Christian hath a more honorable calling then your felues. You haue borne office on the earth, but a true Chriftian is fet in heauenly places in Chrift, Ephef.1.4. His calling is worth ten thousand of yours; yea indeed yours is not worthie to be compared to it.

Secondly, this should be a motiue vnto all Chriftians, to walke worthie this holie calling, as the Apoftle alfo exhorteth, 1.Theff.2.12. Otherwife, it were better that a mill-ftone were hanged about our neckes, and that we were caft into the bottome of the Sea,then that we should pollute this holie calling.

whereby. Some render it, in as much : but I rather subscribe vnto their judgement which reade the Text thus, whereby, or by which things; for they haue re

ference