A SERMON Preached at Paul's Cross the second Sunday in Mychaelmas term last. 1590.  
By Gervase Babington D. of Divinity.  
Not printed before this 23. of August. 1591.  
¶ Imprinted at London by Thomas Este, dwelling in Aldersgate street at the sign of the black Horse, and are there to be sold.   

¶ TO THE RIGHT worshipful Thomas Cranfield Master, Henry row, Barthelmew Barnes, and Nicholas Stains, wardens: and the rest of the right worshipful Society of the Mercery of the city of London.  
I Have ever accounted ingratitude (Right worshipful) to be not only the greatest but the ugliest monster in nature, according to that Ingratum si dixeris, omnia dixeris. Wondering at the most sort of men, which in this our age do live, that they so little regard of it, and not rather altogether shun & abhor it. But when I particularly muse of some, as of myself: I find, that either opportunity will not always serve, or ability in most doth want, to those that carry willing minds to show themselves mindful in words, or answerable in deeds. And concerning myself, which is now my drift & purpose, I have often feared least of divers hereof I should as guilty be noted, & of many to whom I have been greatly beholden, justly condemned. But of none more than of your worships and this right worshipful company, which to me and mine, for these many years, have been most bountiful Patrons, & in divers respects as loving and careful parents. Wherefore having gotten some fit occasion, I thought not to pretermit the same, but therein to show my mind and poor ability, wherein I may do your worships any service. I do here offer to your worships a small present, small I say in respect of answering any benefit received, but great & precious in regard of the matter therein contained. A Sermon preached at Paul's Cross, as the title showeth, by a learned, godly, & serious labourer in the Church of GOD, which being of the best generally liked, so of many earnestly desired. Amongst whom divers of my friends (by reason of my ancient acquaintance with the Preacher) did request me being thereto desirous of myself, to procure a copy of the same, affirming that it would for ever be a comfort to them, & one Sermon instead of many Sermons. Which I assaying to do, at the first found him very unwilling to grant, being before requested the like by certain of great account. Yet I presuming farther to press him, bearing myself bold upon long acquaintance & knowledge, with the remembrance of diverse other benefits which I had often and diverse ways received of him, presuming to argue and urge farther my suit, aleadging that I knew his mind was not only to profit the audience them present, but to do good to so many as conveniently he could, according to my experienced knowledge of him of long time. At length I obtained a Copy of him of his own hand writing, which I have caused to be Printed, not only for the benefit of your worships, & this right worshipful Company, to whom being diligently read, & often meditated upon, I doubt not but it will be fruitful, but also to so many as shall read or hear the same, which was the author's labour and purpose, and my poor endeavour and request. This I say I am bound to present your worships with all, hoping you will use the benefit therein contained by due consideration, and accept of my mind and duty which I own your worships, to whom as to the rest of this right worshipful company, I pray for the increase of our heavenly father's grace, with the still continuance of the same.  
Your worship's most bounden Richard Wilkinson.   

Things touched in this Sermon.  

COncerning the doctrine of our election  
The dislikers of it fol. 5  
Reasons why it ought to be taught. 6  
The evidence of the doctrine. 8  
The cause of election. 11  
The stability of it. 13  
The number certain. 15  
Knowledge of it in ourselves. 16  
The use and comfort of it. 17  
Cavils and objections against it answered. 23  
divers sorts of conmers to Christ. 33  
Pride outward in apparel. 35  
Pride inward in mind. fol. 38  
Over nice humility. 41  
Slippers from the ministery. ibid.  
A hollow heart to the state. fol. 42  
The judgement of God upon Traitors ever. ibid.  
Contention and Division in the church. 43  
Hollow reverence to Superiors. 50  
Titles used to minist. ibid.  
Church robbers. 53  
Comfort against our unworthiness. 59  
Against disdain. 61  
A pattern for judges, lawyers & governors. ibid.  
Certainty of our salvation. 62  
Yet how a child of God may be shaken. 64  
The story of master Robart Glover, Martyr. 65  
No presumption to believe the certainty of salvation. 67  
Constancy in good affection. 69  
Not easily to suspect whom we have trusted. ibid.  
Sectaries excom. 71    
john 6. 37. All that the Father giveth me, shall come unto me, & him that cometh to me, I cast not away. 
IN the verse before (right Honourable & beloved in the Lord all) we hear our Saviour Christ affirm of the Cape●naits, that they also amongst others, had seen him, but believed not. The reason is implied in these words, which I have read, because they were not given of the father. For all that the Father giveth me, saith our saviour in this text, cometh unto me and him that cometh to me I cast not away. So is this verse I say a reason of the former, & we plainly see it. Added of our saviour Christ in his most deep wisdom, to answer both then, and whilst the world endureth, for the unbelief of many, which contemn the Gospel, that it ought not, as it often is, be a stumbling block to any to make them mislike or doubt of God's truth, because many reject the same, & cannot be won to regard and follow it, as they ought? For they that so do, and continue, are not given to Christ of the Father, & being not given, they come not, it being an effect of that Fathers giving to come to the Son, as witnesseth our Saviour both in this place and else where, when he saith: He that is of God, heareth God's word, ye therefore hear 
john. 8. 47  them not, because ye are not of God. Again, But ye believe not, because ye are 
Iho. 10. 26.  not of my sheep. And thirdly: As many as were ordained to aeternal life, believed, 
Act. 13. 48.  as many as were ordained, with divers such places, all proving as I say, that to come to Christ by faith proceedeth as an effect from the father's giving of us to Christ by election.  
A doctrine, if ever necessary, now surely most necessary, when the fearful contempt of God's word, that ruleth in many, either is, or may be, a stumbling block to weak minds, that judge not persons by faith, but faith by persons, as Lactantius speaketh. Not knowing, or else not weighing this point of God's sacred truth, that they only believe which are 
a Act 13. 48  ordained, 
b John. 8. 47  which are of God, 
c Iho. 10. 26  which are sheep, to as this text speaketh, which are given to the Son by that Father. Which because many, yea the most part of men are not, therefore they believe not, neither embrace that thing, which in itself yet is worthy all love and following. Necessary I say to these weak ones, that they may learn not to fall away from goodness for this cause, and necessary to these unbelieving contemners, to awake them to look how this contempt taketh any root in them, least happily it be, by their rejection from God, because they are not of the number of them whom the Father hath given to his Son to be saved of him, and by him, and in him, in his judging day.  
Purposing then by the Lord's assistance and your godly patience to say something of this matter, let the order for me to speak, and you to hear be the self same, which the holy ghost directeth us unto in the text.  

First of the Father's giving.  
Secondly of their coming that are given.  
Thirdly of the entertainment with Christ, that they find, which being given do come. Non eijcio, I cast not away.   

1 Part.  
Concerning the first, to wit, the Father's giving, contained in these words, (all that the Father giveth me) a learned writer saith thus. Quos pater dedit praedestinatione, veniunt per fidem, & tales non eijcit Christus. Whom the Father giveth by predestination, those come to Christ by faith, and he casteth not away such comers. Making this giving of the father to be nothing else, 
The Father's giving is our election.  but his eternal election & appointment unto life of such as he will have saved in Christ and by Christ. And in deed so it is. Dat enim Christo pater, cum eligit in Christo tanquam in capite, in quo omnia membra salva erunt. The Father giveth to Christ when he electeth in Christ, as in the head in whom all the members shallbe saved. Proofs of scripture are the grounds of grounds to direct both my speech and your faith, & of those I could remember you of many, if it were needful. But the 17. of John shall suffice us for all, where it is said: I have declared thy name unto the men whom thou Gavest me, thine 
Ver. 6.  they were & thou Gavest them me. I pray not for the world, but for them whom thou 
Ver. 9  hast Given me. Holy Father keep them 
Ver. 11.  whom thou hast Given me. Them whom 
Ver. 12.  thou Gavest me, I have kept. Over & over repeating this word you see, & ever by the same noting God's election of his servants and children appointed to be saved. Therefore this exposition is plain not only by testimonies of interpreters, but by conference & witness of scriptures themselves.  
So then the doctrine of God's election is the first point that to day we are occasioned by this text to speak and hear of, it being meant by the word Giving, as I have showed.  
A doctrine as you well know, that both heretofore hath, and even yet still is of ignorant minds avoided as a dangerous doctrine, judged not fit to be spoken of, except it be in schools, and charged with many wicked inconveniences as flowing from the affirmation thereof. The Epistles of Prosper. and Hilari prefixed, before the books of Austen. De predestinatione sanctorum will justify what I say, in stead of many more, which might be brought. What others of later time, & especially Papists have both written and daily speak, would be to tedious to observe.  
Whatsoever they were, or are, old, or 〈◊〉▪ is most certain they consider not  

Either the duty of gods ministers & children.  
Or the great evidence of Scripture for this doctrine.  
Or the sweat use of it to many special purposes   
For all these do show, that the doctrine in no case is to be avoided, but both spoken and heard of, as occasion shall serve, to Gods great glory and his true servants sweet comfort.  
And first for our duty, think of it I 
Our duty bindeth us to consider this doctr.  pray you. Surely it is this. Ut arcana non investigare, ita revelata non occultare & supprimere. As not to search the secrets of God which are not revealed: so not to suppress and hide what is revealed. For so teacheth us Moses if you remember, when he saith, The secret things belong to the Lord our God, but the things revealed belong to us 
Deutro. 29. 29.  and to our children for ever, that we may do all the words of the law.  
Again it is our duty to estééme of the Lord and his word thus, that as he hath 
A second reason.  omitted nothing that is needful to be known so hath he laid down nothing, but what ought to be known and is most profitable. But he hath laid down this doctrine of our election, therefore necessary to be taught and looked into of all men.  
Thirdly, it is the duty of all faithful 
A third reason.  ministers to preach the gospel wholly to God's people and to deliver unto them even all the counsel of God: But this doctrine is a part of the contents of this book of God, therefore to be delivered to God's people as occasion shall serve, or else we do not our duties.  
And lest any man should distinguish of God's people, & say some be learned, some be unlearned, the one may be thus preached unto, but not the other, consider I pray you the words of our Saviour Christ, Go preach the gospel, Omni creaturae, To all creatures, evidently giving the simpler sort as good right to the whole doctrine of his word, as the better, and the unlearned as the learned. Which the faithful Apostle well knew when he said: I am a debtor 
Ro. 1. 14.  both to the Grecians and Barbarians, both to the wisemen and to the unwise.  
If any man will say: yet a care must be had of men's capacities, and of edification, I confess it willingly, and therefore have always added (as occasion serveth) that is, as shall be fit for the people, to whom we speak, going by degrees in all our doctrine, as may most profit, and ever soberly and carefully keeping within the limits of the word. But utterly to suppress and always to avoid any truth revealed in the book of God, or by name this truth of our election and predestination, I say it is not lawful, but the contrary a parcel of our bounden duty both to God, ourselves, and our brethren.  
In the second place, they consider as 
Evidence of Scripture.  little the evidence of scripture for this doctrine as they have done before our duties. For I may boldly say there is no one thing more plainly and fully testified in the word than this is, being often iterated and beaten upon in sundry places. That a thing often spoken of might at one time or other be duly marked and borne away. First, the doctrine, than the branches.  
The doctrine itself is laid down in 
First for the doctr.  this sort. That as the clay lieth before the potter to be used and handled, disposed of and form as shall please him: so were all men at the first before the Lord in his eternal counsel, to receive an end or use according to his will, to life or death, to honour or dishonour, to salvation or damnation, to heaven or hell. In which good pleasure of his (ever the rule of right) he hath disposed of some, one way, of some another. It being his glory in his house also, to have vessels of divers sorts and not all to one use. Of many scriptures some few shall serve. First the testimony of the Apostle who saith to the Romans. That whom he 
Ro. 8. 30.  hath predestinate them also he called, and whom he called them also he justified, and whom he justified, them also he glorified. Boldly avouching this doctrine which some make so dangerous with all the degrees & sequels of the same. In the 9 Chapter he 
Ro. 9 22. 23.  maketh express mention of Vessels of mercy prepared to glory, and vessels of wrath prepared to destruction. To the Ephesians 
Eph. 1.  he saith, He hath chosen us in him, he hath predestinate us to be adopted, etc. In the Gospel see often two sorts of men, one to 
Mat. 13. 11.  whom it is given to understand the secrets of the kingdom of Heaven, an other to whom it is not given, one sort to whom it shallbe said Come ye blessed, an other 
Math. 25.  sort to whom it shallbe said, Go ye cursed. Behold again saith old Simeon: This 
Luke. 2. 34  child is appointed for the fall and rising of many in Israel. Therefore two sorts there are in this counsel of God, one must rise & the other must fall, being so appointed. Esau and jacob, Peter and judas with the two thieves at the death of Christ, & many more, declare thus much in example to us. God hath loved, and God hath hated, God hath elected and God hath rejected, God hath saved & God hath cast away for ever. Still but in justice whatsoever he doth, without wrong to any all being his own.  
Now if any man will not stay here, but will search further, and ask a reason of this the Lords doing, why he rejecteth any, all being equal his workmanship and alike by nature, to these the wise and sober Apostle answereth no otherwise, but he willed because he willed. Noting thereby 
Ro. 9  that his will should content us, which he hath revealed, without any reason which is not revealed. And if it do not, then hear I pray you what Saint Austin saith to such curious inquirers: Tu homo expectas 
De verbis Apost. Ser. 20.  a me responsum, & ego quoqua homo sum. Itaquae ambo audiamus dicentem: O homo, tu quis es qui responsas deo, melior est fidelis ignorantia, quam temeraria scientia. Quaere merita, non invenies nisi paenam, O altitudo. Petrus negat, latro credit. O altitudo. Quaeris tu rationem, ego expavescam altitudinem. Tu ratiocinare, ego mirabor. Tu disputa, ego credam. Altitudinem video, ad profunditatem non pervenio. Paulus inscrutabilia vocat, tu vis scrutari, ille investigabiles vias eius, tu vestigas. Cui responsio ista 
De spir. & lit. cap. 34.  displicet, quaerat, doctiores, sed caveat, ne inveniat presumtores. Thou O man lookest for an answer of me, and I myself am also a man. Therefore both thou and I, let us hearken to him that saith: O man who art thou that disputest with God? Better far is faithful ignorance, then rash knowledge. Seek for merit, thou shalt find but punishment. O depth. Peter denieth, the thief believeth. O depth. Thou seekest a reason of this, I will tremble at the deepness. Thou reasonest, I will wonder. Thou disputest, I will believe. A depth I see, to the bottom I cannot come, Paul calleth them the unsearchable ways of God, & thou wilt search them. Whosoever is not satisfied with this answer, let him seek for one better learned than I am, but let him take heed that he find not a more presumer. Thus much may suffice for the doctrine itself that it is evident in the scripture.  
Concerning the branches of it, as evident 
The cause of election.  again is the word for the same, and first for the cause. It telleth us plainly that we are chosen according to his good will. His will I say and not our will or 
Ephese. 1. 5. Ver. 4.  yet work any manner of way. That we should be holy, saith the Apostle, not because we were holy, making our holiness an effect flowing from election, not election from, or for our holiness. With which Saint Austin agreed when he said: Pradestinatio est preparatio beneficiorum Dei. predestination is a preparation to all the benefits of God. I have obtained mercy 
1. Cor. 7. 25.  saith the Apostle to be faithful, not because I was faithful, or would be in time. Again to the Romans, There is a remnant 
Ro. 11. 5.  according to the election of grace, of grace, I say, and mark it, he saith not of merit, or for merit, for grace excludeth merit, as the Apostle plentifully proveth, Ro 4. And Saint Austin plainly confessed 
Ro. 4.  when he said, Gratia non est ullo modo, nisi sit gratuita omni modo. It is not grace any way except it be free every way. And again writing upon these words in john: Nisi pater traxerit, except the father dra●veth: Cur aijt traxerit & non duxerit? Ne ullam 
Aug. in Ihon. 6.  precedere nostram voluntatem au● meritum credamus. Why saith he except the father draw him and nor except the Father guide or lead him? Surely for fear we should think by so speaking that some will of ours or merit went before.  
3 Plain again is the scripture for the 
The stability of our election.  firmness and stability of this decree of God, as by many places might be showed. Writing unto Timothy the Apostle saith thus in plain words: The foundation of 
2. Tim. 2. 19  God remaineth sure, sure I say and mark it, having this seal, the Lord knoweth who be his. To the Romans he saith thus, The 
Ro. 11. 25.  gifts and calling of God are without repentance, that is without change or alteration. It may appear unto us also most evidently by this argument. If whatsoever 
A reason proving the stability of God's decree.  befalleth the wicked, still befalleth them to their damnation, béeting so by their great wickedness perverted, and whatsoever befalleth the godly still turneth to their good, then is the decree of God for the life of some, and death of other some, most stable and firm, but this is so, if you mark particulars, therefore the conclusion followeth. For particulars, name what you will, be it never so good, yet to them that be reprobates still it is a fall. The gospel of God, how sweet, how good, how profitable & yet to the wicked it is a savour 
2. Cor. 2 16.  of death unto death, and not a savour of life unto life. The long suffering of God, how gracious, how good, how worthy praise and thanks for ever. Yet unto the wicked 
Ro. 2. 4.  it is made an occasion to harden their hearts to presume in sinning, & to heap up more and more wrath against the day of wrath for body & soul. Christian liberty, what a blessed grace of God is it? Yet of the wicked 
Galat. 5. 13  it is turned into wantonness, & made an occasion of great offence. The Supper of the Lord, what a sweet Sacrament is it, full of comfort to the godly, to the increase of true faith in them, yet the wicked eat & drink it unworthily to their own damnation, 
1. Cor. 11.  and regard not as they ought the Lords body. What should I say? Is not Christ himself our dear and blessed Saviour good, and full of life and salvation to all that believe? Yet even this Lamb of 
1 Peter. 2. 8.  God, & son of the most high to these cursed castaways is a stone to stumble at & a rock of offence, they being disobedient and even ordained to this thing. Finally in a 
Tit. 1. 15.  word: unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are destled. Contrariwise 
Rom. 8.  to the godly which are pure, all things are pure, and even all things, all things, I say, work to the best to them that love God. Yea saith Austen Ipsa etiam peceata. The very sins & falls of the godly turn unto their good some way or other, though thereby they may not be emboldened to offend. Therefore we see how firm this decree of God is, the wicked cannot be saved turning all things to their woe, and the elect cannot finally be cast away, reaping through the assisting grace of God's spirit good from all things that befall them.  

* The number of the elect and knowledge of them in God. Luc. 12. 7.  For number and knowledge of God of these his elect and chosen, the scripture again is not silent, but telleth us thus much, that the hairs of our heads are numbered. Then certainly our persons. God 
2 Tim. 2. 19  knoweth who be his. Then certainly he knoweth the number, and the number is certain. Our names are written in the 
Luke. 10. 20. Iho. 10. 13.  book of life. Therefore we are known and the number is certain. He calleth his by their names therefore he knoweth them, both who they are and how many. With which proofs and many more that might be named Saint Austen joineth when he saith. Praedestinatorum ita certus est numerus ut eis nec addatur, nec minuatur. The number 
Aug. de Cor. &  of the elect is so certain, that neither addition can be made unto them nor diminution 
Gra. to. 3. cap. 12. 13.  from them.  
Lastly the word instructeth even us also 
Knowledge in us of the same.  to know and to believe this matter in perciculer of ourselves. For the Spirit shall rebuke the world of sin saith Saint John, because it believeth not, and what is 
Ihon. 16. 9  it to believe, but in my soul and conscience to be assured, that Christ died, not only for others, but even for me, and that by his death and passion, as well I myself, my poor body and soul shallbe saved, as any others? And what is this I pray you, but to believe that amongst others, & with others, & as well as others God hath chosen you to be an heir of his Kingdom? Want this faith in yourself, & the place I alleged saith the spirit shall rebuke you, and as many as want it, for sin because ye do not believe this. Therefore we are all bound you see even by the will of God to believe our particular election & predestination, & he that doubteth or waveretd must be rebuked, and is rebuked even of God's spirit for so doing. Why again should so much, and so many things be spoken of the 
The second reason.  mercy & goodness of God as is in the scripture, but that you & I, and all flesh should catch hold of it, and conclude out of the same, that to us particularly such & so ever God willbe. Look we then at the light of the word of God both for election, for the causes of the same, for the firmness & stability of it, for number & knowledge in God in ourselves, and see whether these mad men that cannot away with this doctrine of God's election, do not oppose themselves directly & plainly against the evidence of God's holy & sacred Scriptures, striving against the stream, and kicking against the prick to their fearful confusion if they lean not. The third & last thing which I said they oppose themselves against, is the sweet use of this holy doctrine which it yieldeth sundry ways to as many, as rightly with understanding meditate upon it. As first by confirming most 
The first use of this doctrine.  strongly this feeble faith of ours against despair when troubles & crosses do every way beset us, & as it were overwhelm us. For truly may it be said of the afflictions often of the godly as one said of an other matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one labour beg●● 〈◊〉 ●●her, one sorrow followeth an other, 〈◊〉 〈◊〉 ●iue godly in Christ 〈…〉, the troubles 
Luke. 12. 32.  〈…〉. But ●eare not little flock saith our Saviour Christ, for it is your Father's will to give you a kingdom, as if he should say whatsoever befalleth you bitter in this world, despair not, but comfort yourselves and souls with this that you are of the flock, that is elect & chosen for a kingdom which your father's will is without all fail to give you. Rejoice that your 
Luke. 10. 20.  names are written in the book of life, that is, stay yourselves upon your election ever & fear not. Who shall lay any thing to the 
Ro. 8. 33.  charge of Gods chosen? it is God that justifieth, who shall condemn? Who shall separate 
34.  us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, 
35.  or nakedness, or peril, or sword? No I am persuaded that neither death nor life, nor 
38.  Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height 
39  nor depth, nor any other creature shallbe able to separate us from the love of God which is in Christ jesus our lord Sed superatis omnibus pro cellis, tandem in portu etc. But all storms & waves of woe being passed over & well broken of, at last in the quiet haven of everlasting comfort I shall have my rest for ever & ever. In a word, how can a man despair of God's mercy in due time, that findeth his election in the mean time. Sweet therefore ever against final fear is this doctrine.  
Secondly, it cooleth and quencheth the 
Another use.  proud puff of sinful flesh, telling us that be we never so mighty, never so Honourable and high by place and calling in the world, yet we were made of the same mass and mould that the poorest man and most wretched caitiff to see to in the world was, we have stood before the potter no better matter than he, to receive a choice to such use and end as might please him. What difference is in us (if any be touching election) it hath come by mercy and not from merit, therefore no pride, but thanks, no disdain of any, but humility toward all, and ever in ourselves beautifieth & adorneth us most. He that glorieth, let him glory in the Lord, saith this doctrine of election. For favour in God is the fountain of our grace whatsoever it is that we rejoice in. Shall I hoist sail and look big upon others, when only by grace I am that I am? It may not be.  
Thirdly, it ●●réth our hearts with a feeling 
A third use.  of love in God towards us, that is sweeter than honey or the honey comb, and ●●●●eth our souls to love again, except we be dead, yea to love most earnest according to the mercy that we have tasted of. Some shadowing of it we may see in men, that stand all condemned justly for matter of trespass committed, and expect a sentence of bitter death accordingly. Let the Prince in this case release one, pardoning in mercy and giving life, when parity of trespass called for equal punishment: O how leapeth the heart of that released one, when be knoweth it, crying mercy mercy, O sweetest mercy how bound am I for this release. Can I love, can I think, can I honour ever condignly the fountain of this favour towards me? I cannot, I cannot, and therefore I will die with this O mercy above merit and hope of requited all in me. So it is in our election where only grace hath made the difference & saved us. The love is great we cannot but see it, & what is due we may not deny it If all love destre love again, God forbidden but such love 
Cupit omnis dilectio redamari.  should be ever thought of as the Lord enableth.  
Fourthly, it provoketh us to all good 
A fourth use.  works, we never think obediene to much that redounneth to the good liking of him that thus hath loved us. If men in this world shall stead us any way, how wish we, how will we, how care we, how seek we to do the thing that may content, & avoid the thing that may offend them? what comparison is there betwixt the love of men, and this love of God towards us before the world was made? Can then the knowledge and true regard of it be without fruit in our conversation? It cannot be.  
Fiftly, it stayeth us against offence that 
A fift use.  would grow by such as fall away, if this were not. For it telleth us some stand in show, and some stand in truth, some stand for time, and some stand for ever. If any had been of us saith the Apostle Ihon. They would 
1. Ihon.  have continued with us. Fear we not therefore when men start aside, but stand we fast whosoever shake, remembering well that all being not appointed to the end, they neither are appointed to the means.  
Lastly, most sweetly this doctrine of our 
The 6. use.  election profiteth unto patience, telling us, that no tyranny in this cursed world, no malice nor moods of mortal men, can, or shall ever prevail beyond the limits and lists of his counsel, that hath decreed their pitch. And therefore endure it, and endure it patiently, for he moderateth. This comforted the Apostles for their Lord & master in that notable place of the Acts, worthy reading a thousand times. O Lord say they against thy holy Son jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the Gentills and the people of Israel gathered themselves together. But what could 
Act. 4. 27. 28.  they do? Surely they have done nothing, but what thy hand and thy counsel had determined before to be done. This comfort our Saviour himself pleased to apply to himself against the cruel enemy lifting himself up, & vaunting as though he had all power of life & death against our Saviour. Thou couldst have no power against me saith he, except it were given thee from above. True in the head, and true in the members, ever to our great stay and comfort. These and such like are the fruits of this doctrine of our election. Which they never tasted, nor ever knew, that so wickedly condemn it. Let it suffice that we feel it to the praise of God & our comfort, and let them perish with their error, that so cast away a doctrine of such heavenly use, if they will not repent and be persuaded.  
Away then with those cursed Cavils that fly up & down against this doctrine. 
Cavils against  For it is holy, it is sweet, it is the Lords. 
God's predestination.  It maketh no man set all at six and seven as careless what he doth, saying if I be predestinate 
The first objection.  to be saved, I cannot be damned, and if I be appointed to death I cannot be saved. But contrariwise it maketh men rather careful to use means, as knowing that the decree of God taketh his effect by means. And therefore such as rightly understand this doctrine & carry in themselves a care not to speak profanely of any truth of God, howbeit they know that the decree of God standeth ever in itself unchangeable, and cannot be altered, yet look they not at that, but at the means that God hath appointed all men to use, either for the obtaining, or avoiding of any thing wished, or feared. And those means they use with all care and diligence, seeking the end by the way ordained, & not any way made reckless in the means by the end. As for example, that I may be plain. Rebecca knew that GOD had appointed her son jacob to live, & to be a greater man than Esau, because God himself had told her, that he would make two mighty nations of her two sons, & the elder should serve the younger, yet did she not conclude héreupon as these men do, that therefore it skilled not what she did when Esau threatened to kill jacob, for being appointed to live, he could not be killed. But contrariwise she most carefully devised, and most speedily used means to keep him from danger, by sending him away to her brother Laban till Esau his anger should be as waged. Knowing as I say that the decree of God did not prejudice means, but rather bind unto the same, as being to take his effect in time by the same. And so she ran not rashly to the counsel of GOD as these men do, but looked what her own duty was and used that. By which means her Sons both lived, and all came to pass 
Act 27.  well as God had decreed. Take an other example as plain as this. In the Acts of the Apostles we read that Paul and his company were in great danger upon that sea. In so much that they were feign to throw all their lading out, and in the end the ship burst in two. Before the extremity of the peril, God, that is ever careful to comfort his by his Angel, in that night foretold Paul of all that should happen, had him not fear, for he should escape, and for his sake all likewise that were with him which were in number 276. souls. Here was God's counsel known, his decree and purpose revealed, which Paul believed, and exhorted all them most firmly to be persuaded of. What now? Did Paul upon this conclude, as these men speak, why then it skills not what we do. For God having determined to save us, we cannot be drowned. No such matter, but leaving the decree of God, looketh straight at the means that must be used, the industry of the Mariners, who would have stolen 
ver. 30.  away, had not Paul prevented them & the strengthening of their bodies by taking some meat. Which being done, such as could swim threw themselves first into the Sea, that getting to land, they might help others, & the rest on boards and broken pieces of that ship came all safe to shore. Thus did means effect Godis purpose, and not God's purpose known of Paul, hinder the careful use of means in him or the company.  
A third example, if you will, let us add to these two, as pregnant to our purpose, as either of them. Our Saviour Christ himself in his youth was sought for by Herod 
Math. 2.  to have been slain. Yet God had appointed him to live and to effect the work of our redemption. So in respect of Gods decree it was not possible that Herod should hurt him, do what he could. What then? would God have this counsel of his a cause of security or neglect of means in joseph the reputed father of our Saviour? No. But his own self willeth him in a dream by his Angel to take Mary and the Child and to sly into Egypt, there tarrying till he should bring him word Which joseph did, & so by use of means preserved him, whom yet God had appointed to live from everlasting, do Herod & all the world what they could. Did Mary hinder joseph from using these means, saying to him, tush, do not we know what God hath aponinted this Child unto? Did not I hear what the Angel said to me when I conceived, what the Shepherds & wise men said when he was borne, what Simeon and 
Luke. 2. 51.  Anna said at my Purification (all which things Mary laid up in her heart saith the text) therefore let Herod do what he can, God's appointment must take place, & cannot be prevented by his malice, though we sit still and sly not at all. Did, I say, Marry thus reason, or thus hinder him? Nothing less. And therefore learn we ever by this example the true duty of God's children, & the right use of the doctrine of god's predestination. Surely it is this, that whatsoever the decree of God is, we ever pitch our own eyes upon the means that God hath appointed, knowing that as he hath appointed us to the end, so he hath prescribed away to come to the same by. If I willbe saved I must do this, if I will not be damned, I must avoid that. So you see did Rebecca, Paul, God himself for his Son Christ, and all that ever feared God, & understood this doctrine since the world began. So do we our own selves I do not doubt at this day, carefully working our salvation with fear & trembling by hearing the word, receiving the Sacraments, and following the course prescribed in the word to such as willbe saved. Making the determined counsel of God in predestinating us to life, whereof in our consciences we feel a sweet assurance, the end of this our obedience, a comfort against our imperfections when we cannot do the good that we would, and thereupon Satan seeks to terrify us, and in a word rather a chief cause to encourage us to the use of means, than any way to make us negligent in the course of good living. Let profane persons do what they will, and say what they list, as both works and words be unsanctified, yet thus both do & say the godly, whom we are to follow. If for the abusing of this doctrine by some, the doctrine itself must be rejected, then must the whole word itself be also prohibited, because that unto some it is a savour of death unto death, as often as it is either read or preached. But God forbidden. Let sin be sin in them that abuse it, and truth be free for them that will learn it. Vain then is this objection, I hope you see against god's predestination, that it maketh us careless what we do. Surely it maketh us most careful as I have showed. And let this suffite.  
Why but if I did nothing yet I should be saved, being appointed to be saved, and if I do never so well, yet I shallbe damned, being appointed thereunto.  
Be not deceived. Being appointed to be saved, it is not possible that you should do nothing. For aswell you are appointed to the means, as to the end, which appointment is effectual ever as examples have showed, & no example can be showed to the contrary. For as predestination hath followed upon love in God, so doth calling follow predestination, justification follow calling, & sanctification, which is this using of means that I speak of, follow justification. Till at the last we come to glorification. You know it is the Apostles chain to the Romans. 
Ro. 1. 〈◊〉.  Contrariwise if a man be appointed unto death and a reprobate, it is never possible that his deeds should be good in respect of himself but always there willbe some secret poison in them as was in judas care for the poor when he would have had the ointment sold, bear they never such a gloss to the eye of the world. And therefore that again is but an error that men shallbe damned do they never so well, being appointed thereunto.  
Well Sir, then may you say, this is also 
2. Objection.  that which maketh against this doctrine which you now handle, that it seemeth to justify or excuse the wicked, who are not able to do other wise than they do, being marked of God unto perdition, & therefore should not as it seemeth be punished, for that which they cannot choose but commit.  
Neither in this again let us be deceived. For to sin necessarily, and to sin constrainedly are two things, far differing one from an other. The reprobate they sin necessarily in respect of God's decree, but yet they sin not constreynedlie, or by force thereof at any time. For than might their punishment seem somewhat hard. But there is in them knowledge many times when they sin, will, delight, & anger if they be restrained or bridled any way, all which are testimonies against them of the justice of their punishment, fully convincing them in their consciences, and accusing them, & clering this doctrine of God's decree from being any compulsion to them to transgress ever. Let this cavil therefore also cease, and this holy doctrine stand still undefiled in our eyes.  
Thirdly, it is not so high, mystical, obscure 
The 3. objection. The doctrine of predestination is not to high. etc.  & hidden, if it be soberly entreated of and within the limits of the word, but that it may be understood with profit and comfort of a reverent mind. Witness hereof all that I have now said of the points & several members of this doctrine, so evident, and plain and easy, as we cannot desire a greater light. If any thing be obscure in it, or hard, yet may not that cause all the rest to be rejected, as Austen truly testified when he said: Numquid negandum quod apertum, quia comprehendi non potest quod occultum? Must we therefore deny what is plain and manifest, because we cannot comprehend what is hidden? Thus do we see the vanity of men's cavils against this sacred truth of God, and whatsoever else is brought of any man against it, falleth as these with the light of truth, when they are considered and compared with it. And let thus much suffice for the first point.   

The 2. part. Venit ad me. cometh unto me.  
Venire ad christum est christum fide amplecti, & locum dare veritati. To come unto Christ, is to embrace him by faith, & to give place to the truth, saith one. Quod dedit mihi pater, (scilicet) perpraedestinationem, venit ad me (. s.) per fidem. What the father hath given me (to wit) by predestination, that cometh unto me (by faith) saith an other, as we heard before in the beginning. Quid est, qui ad me venerit, nisiqui se mihi certa fide dederit. What is this, he that cometh unto me, but he that giveth himself unto me by assured faith, saith a third. By all which, and many more, that I could allege, we see the sense is thus much, as if our Saviour should have said, all that the father giveth me by his election to life, those come unto me by faith, that is, those lay hold of me, and embrace me by true believing in me, & testify that faith by fruits of the same daily, as God enableth. Which evidently confirmeth that which I said before, that the cause of election is in God, not in man. For here we see believing floweth from gods giving, and not gods giving from our believing. Therefore is true faith called Electorum fides, the faith of the elect, because it is in none but in them, & springeth ever from 
Tit. 1. 1.  this fountain. As many as were ordained to eternal life believed, saith the Apostle. Making ordaining first, and believing second. The like doth that golden chain testify 
Act. 13. 48. Ro. 8.  in the eight to the Romans, and many places more.  
See then (beloved) in these words given to us by the Lord Jesus our Saviour 
How to know whether we be the children of God, or no.  himself a sure token & a true way to know whether we be the children of God or no, and stand in a comfortable estate, if God should call us here-hence. Surely if we be come unto Christ by a true faith, working to holy life, then are we sure by Christ's own words, who is truth itself, that we are given by the Father, that is chosen and elected to eternal life, and cannot perish. And that the Lord would have us mark this and make a trial of ourselves by it, his very speech declareth. For he could have said as easily (every one that is elected is given unto me, as all that is given me cometh unto me,) but that by the former no light had broken out to us, whereas by the later we have a most plain sign. Look we then earnestly at this mark, & see if we be comers, & comers a right unto Christ. For judas came, and that with both lowly 
Deuers' sorts of comers to Christ.  & lovely behaviour out ward, but his drift was nought & no less than treason. In the 7. of John some came to Christ, but they came to entrap him. In this present chap. they came to Christ & that by slocks, but it was for lo●ues and not for love, as our saviour telleth them. The Capernaites also both came and saw as others did, but they believed not. Many amongst us come to Church, Sermons & Lectures as others, to the good comfort of men that see no more than what is without, but God knoweth secrets, & the end of all men's coming. Certain it is that every coming proveth not a giving of God, & therefore look we about 〈◊〉. It is no small duty of a Christian man & woman to be carefully hearted and sharply sighted, to see into themselves how they walk & live, and are like to die, when the tree falleth, & so shall lie, till the judging day. For the spirit often beateth upon this as a needful thing. Let us search 
Lamen. 3 40. 2. Cor. 13  & try our ways saith the Prophet jeremy. Prove yourselves whether you be in the faith or no, saith the Apostle, with many such like. Many have thought too well of themselves, and found it too late. Here is a direction before our eyes. If we be Gods, we are elected & so given to Christ as men that shall not perish but be saved in him & by him eternally. This election shall appear 
The degrees of our estate to be observed of us.  to us by coming to Christ, For all that the Father giveth, cometh to him, saith this text. This coming to Christ is by faith. What faith? By a true & lively faith. And how is that known? Ever by fruits as fire by heat. Here then is the point. Our fruits show our faith, our faith shows our coming to Christ, and our coming to Christ in this sort showeth our election by God to eternal life. Fruits than are all, which what they are this day in many of us that profess the gospel religiously, as men 〈◊〉 〈◊〉 before the majesty of God, & the burning brightness of his piercing eyes, let us all consider in the secret souls and consciences of us.  
May that fearful strange and monstrous 
Pride in apparel no proof that we are come to Christ.  pride in apparel that this day appeareth and eateth up this land, testify unto the soul of any man or woman delighted with it and in it, that they are come to Christ? did ever any in the world prove his election by this fruit? we know ●o. We think no, even as we sit now, and yet we fear not. Herod was royally robed, and dreadfully perished. The rich glutton with his costly purple & fine linen was a castaway. And had not vanity of apparel saith Gregory been a grievous sin: Nunquam sermo dei tam vigilanter exprimiret quod dives qui torquebatur 
Greg. ho. vlt. in ●uā.  apud inferos bysso & purpura indutus fuisset. Never would the word of God so carefully note, that this rich man tormented in hell was in his life time clothed with purple & fine linen. So saith he else where, if pride 
Hom. 6.  in apparel were not most sinful, never would Christ so have praised Ihons' meanness and plainness in apparel, or the Apostle have exhorted women to beware of broidered hair, etc. By the prophet Sophony the Lord saith. He will visit all those that 
Sopho. 1. 8  go in strange apparel: meaning the courtiers as the marginal note saith, which imitated other nations in their apparel. If the Lord threaten punishment, judge in a feeling heart how he liketh it. Saint jerom noteth an example of his punishment 
Hier. epist. ad Laetam.  in a noble woman in those days, who decking and painting up a young maid that was her Niece with Jewels in her hair and such like trimings, by and by had both her hands withered, and shortly after died, concluding upon it. Sic gemmas & pretiosissima ornamenta Christus defendit. So doth Christ defend precious stones end gay clothes. God forbidden all hands in these days, that are busied in such dressing of hair and hanging on of ornaments above that which is fit, should taste of such judgement, yet fear beloved, and think of this example in the midst of your deckings. For God may show his wrath if it please him in a moment. Cypryan saith profitably. Tormenta paucorum exempla sunt omnium. The punishment of one is an example for all. And with the wise it is so. Apparel saith the wise man showeth what manner of person 
Eccle. 19  one is, as doth also gesture, and laughter. Then vain apparel saith we are vain, 
Such as our apparel is such are we.  proud apparel, proud, wanton apparel, wanton etc. So that where we might happily seem at least to be good, virtuous, & honest if our apparel were modest, though in deed we were stark nought, by this means it cometh to pass that we cannot so much as seem to be good, or be once but imagined to be virtuous. For thy apparel saith the wise man which is subject to all men's eyes publisheth as with a trumpet that thou art as it is, prodigal as it is, proud as it is, wanton & garish as it is, vain as it is, & in a word stark nought as it is. And what a trumpet is this to bear about one? if we considered it. Surely if it be a 
A vain garment is like Westminster papers.  shame to wear a paper on my hat at westminster hall to declare what I have done, it is as reproachful to wear a vain garment on my back, to pull all men's eyes upon me to read in capital letters what a person I am. O that the God of heaven would so change 
Back papers & hat papers.  the hearts of men and women by his holy spirit, that these back papers, (I mean apparel in excess) might be as odious in our eyes and hearts, as those hat papers be at Westminster, without doubt, beloved, they do tell us foul tales of us in their kind, as those do. I could find in my heart to spend all the time against this sin, if I knew I should profit, but other things also being to be considered I will end this 
Note this well.  matter with that pretty speech of Philip of Macedon, who having appointed one to be a Judge, & hearing after that he used to die or colour his beard and hair, straight way displaced him, with this speech, that he which was not faithful in his hair, but used forgery and falsehood in it, to change it from his truth, was no way to be judged as a man that would be trusty in greater matters. A most notable hatred in a heathen man of that which Christians dote in, and will not be persuaded of. If this argument should be urged in our days, howsoever men escape, many women would be concluded worthy little trust. God work with us and so I leave it.  
May that inward root from whence 
Inward pride of mind no token of our coming to Christ.  this outward fruit most commonly floweth, to wit, an high stomach & proud mind, prove unto any man's conscience that he is come to Christ, & so consequently an elect. No, beloved, and therefore the Prophet David being desirous to approve himself unto the Lord as one of his, before all things purgeth himself from this, and saith: Lord I am not high minded, I have no proud looks. I do not exercise myself in matters that are to high for me etc. Making it as we all see, a filthy blot in any man that will belong to God, to be thus.  
Oh pride of mind, what hurt hast thou done and daily yet dost to man & women overcaried with thee? What downefals & breaknecks hast thou brought to many? Adam and Eve with all the world in them 
Examples of such as have fallen by pride of mind.  overthrown most fearfully by pride of mind. Absalon a king's son by birth, and for parsonage so goodly a man that the scripture saith there was not a blemish in him from the top of his head to the sole of his foot, yet so overcaried with inward conceit of himself that the earth refused any longer to bear him, the heavens abhorred utterly to receive him, and so he was hanged betwixt heaven and earth by the hair of his head, for a spectacle of God's wrath towards a lofty stomach, while the world endureth. Corah and his company overcaried with pride of mind against those whom God had exalted over them dreadfully perished, & out of the bowels of the earth, into which they sank, preach to all men this day to beware of pride, & of high stomachs, disliking their own places, coveting greater, envying of them that have than, & so in spite as malcontents opposing ourselves against them. Miriam, other wise a good woman had a little spice of this inward pride, and it made her prattle against her own brother. Which little busy brain against a superior even in so good a woman God could not, nor would not suffer, but by no less buffet than a loathsome leprosy bet it & chastised it in her. The great king Nebuchadnezzar swelled in his mind, 
Dan. 4. 28  when he said, Is not this great Babel that I have built by the might of my power, & for the honour of my majesty? and how did God endure it? Surely saith the text, while the word was in his mouth, a voice came from heaven & said his kingdom was departed from him, & he should live with the beasts of the field and eat grass with oxen till this pride were abated in him, etc. Read the place at large. Remember Haman, how the pride of his mind broke his neck. Read the pride of Tyrus in the prophet Ezekiel, and O London take heed betimes. 
Ezek. 28. 2  This is an arrow that flieth by day, which who so escapeth is graciously blessed. 
Psal. 91. 5  Why, but are all proud the meddle with high matters? God forbidden. For some men's callings & gifts warrant what other men's utterly deny them. And it is not meddling, but busy meddling above a calling, that noteth pride. Otherwise I have ever liked well of Ammonius speech, a scholar of Origens', 
Episcopi funct. fugient.  which he made to Euagrius, shunning to be a Bishop, when he was called to it. At tu multó gravius inquit peccasti quia linguam tibi ipsi excidisti, nec conferre eam ad dei gloriam pia predicatione evangelii illustrandam audes. But thou hast sinned much more grievously in cutting out thine own tongue & not daring to use it to the setting out of god's glory by holy preaching. Et ne tibi arrogare videaris gratia Dei non uteris. And lest thou shouldest seem to think well of thyself, thou wilt not use the gifts given thee of God. A golden speech, beloved, for many in these days to think of, noting a golden mean betwixt arrogancy and negligence. Yea, rubbing their consciences that whilst they 
Vt crescunt dona sic rationes donorum. Greg.  would seem to think reverently of the Ministry, defraud the church of their gifts, for the earth is cursed that rendereth not crop according to seed received.  
May an hollow heart to the present state 
A hollow heart to the state, no proof of our election.  saying as Esau did, The days of mourning will shortly come, for my father Isaac, & then will I kill my brother jacob, declare this coming? Nay, will hastening this day of mourning, which the Lord knoweth is like to be a day of blackness & darkness to this land in deed, & I warrant them, to themselves 
Remember Rodulphe absolved by Greg.  which wish it, as heavy as to any, though now they dream of a dry summer, through the false and subtle persuasions of hissing serpents in holes and corners, & by a judgement of God upon their understanding, may I say the hastening of this day by conspiracies and treasons, treacheries and practices, abhorred of all true Christians, prove unto any man's soul this coming that we speak of?  
Let the judgements of God answer for me, who hath ever yet wounded in wrath 
The judge meant of God ever upon traitors.  the hairy scalp of such cursed caitiffs, and being immutable in his justice, shall still find out such wickedness, and give them their portion of shame and confusion in this world with endless woe in that world to come. Which Lord we beseech thee in mercy towards us and this land, still do, and with 
A prayer.  hands & hearts lifted up to heaven, we thank thy majesty for thy great goodness in this behalf, craving in the precious blood of Jesus Christ, that the Soul of our Sovereign 
1. Sam. 25 29.  may still be bound in the bundle of life with thee her gracious God, and her & our enemies for thy gospels sake be evermore cast out, as out of the middle of a sling. Amen. Amen.  
May that most fearful division, bitterness 
Contention & division amongst brethren  and gall both in word & writing that hath now too long so spotted this famous Church of England, and many worthy men in it, prove unto any guilty causer of the same, his coming to Christ? Surely it doth not, Surely it cannot. And the God of might and power persuade it to us.  
What am I beloved that after so many worthy instruments in God's Church which both in this place and else where, have touched this grief, I should assay to cool and delay the heat of it? Surely I am no body, and therefore better for me to do as I have hitherto done, sit still in silence and wish that my head were full of water, and mine eyes a fountain of tears that I might weep day and night for this fault amongst us, them to say any thing of it. Yet since God is strong in weakness, and hath a blessing for every man's speech, seasoned with his truth according to his pleasure, I join my heart & tongue and soul to theirs that have herein persuaded, and with all the power of my spirit I beseech you brethren, with them high and low whatsoever you are, as the Apostle did that Philippians: If there be any 
Philip. 2  consolation in Christ, any comfort of love, any fellowship of the Spirit, any compassion and mercy, fulfil we the Apostles joy, being like minded having the same love, being of one accord and of one judgement, nothing being done through contention or vain glory, but that in meekness, of mind we may every man esteem others better than ourselves, etc. Think we of the words of our Saviour Christ, never to be forgotten of a Christian man, that Hereby we are to be discerned to be his disciples, if we love one an other. Hereby I say, hereby, If we love one an other. Lose this badge and lose our comfort, wear it, and show it, and as the Lord is God, we are his chosen. God is love, and he that dwelleth in love, dwelleth 
1. john. 4  in God and God in him. An unspeakable comfort to the man that hath love. God is not contention, malie 〈◊〉 therefore he that dwelleth in these dwelleth not in God, nor God in him. As unspeakable a terror where love is lacking if it were thought of. Blessed are the peace makers for 
Math. 5. 9  they shallbe called the children of God. Cursed then are the peace breakers, & bate makers, for they are not the children of God. What saith the Apostle to the Ephesians? So say I. Theridamas is one body, one spirit, one hope 
Ephes. 4. 4  of our calling, one Lord, one faith, one baptism, one God and father of all which is above all, and through all, and in us all. For his Blood that died for us, let all these ones, make us one, endeavouring to our dying day, to keep that unity of the spirit in the bond of peace. which there the Apostle inferreth. And I beseech you mark what virtues in that place are noted as necessary to this virtue, if ever we wish it.  

Humbleness of mind to bridle pride & contempt.  
Meekness moderating anger, & desire of revenge.  
Long suffering, to endure infirmities in brethren.  
And a supportation one of another through love to meet with summum eius, when we are wronged.   
These are the virtues that preserve concord, and are as chains and bracelets of gold to the possessors of them. Again, what strength and power to persuade every good mind, is in the similitude of members which the holy Ghost useth, you have often heard, & therefore I spare to stand upon it. Only 
Why we have two hands two eyes etc.  let me remember you what Xenophon speaketh with good consideration, to wit, that we have Oculos, manus, pedes, binos, ut coniuncti se adiwent, non impediant. Eyes, hands & feet, two of each, that joining & joined together one may be an help to the other. Sic decet fratres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So becometh it 
An emblem declaring the duty of brethren.  brethren to have hands, eyes, and feet one for an other. As the man that was blind carried the lame man on his back, and so lent him his legs, the lame man guided the blind man and so lent him his eyes. But against a brother we should neither have hands, eyes, feet, pen, paper, ink, tongue, heart, word, thought, nor any thing, if all were as it should be. O fearful 〈◊〉 beloved, if it were felt with trembling heart to fall into the offence of God: Why 〈◊〉 thou 
Psal. 50. 16  my words in thy mouth, etc. 〈◊〉 what hast thou to do with me, 〈◊〉 〈◊〉 
19  thee, as long as 〈…〉 to ●uell, and with thy tongue forgest deceit, 
20  as long as thou sittest and speakest against thy BROTHER and slandrest thy mother's 
Note.  son. When brethren therefore speak one against an other they are not reform as they should be, & the Lord will neither allow them to speak in his name, nor take them as believers in the same, if they continue, But will reprove them as the 
21  text saith, & setting before them these misdemeanours, will tear them in pieces and no 
22  man shall deliver them. How fearful again is that of Solomon, that six things the Lord hateth and the seventh his soul abhorreth. What is that seventh? even he 
Pro. 6. 19  that raiseth up contention amongst brethren. This man or woman, this person rich or poor, the Lord hateth, the Lord loatheth, and the very soul of the Lord abhorreth. A fearful speech.  
If any man tell me I lose my labour in persuading peace, as long as men keep the minds they have, that they must have this & that in the state altered or they will have no 〈◊〉. To this man I say as Austen said, 〈◊〉 dicitur glacialem niuem calulam esse 
Aug 2. dis. Fortunatum.  〈…〉 pacto quam dium nixest 〈…〉 etc. It is truly said that the congealed snow cannot be hat. For as long as it is snow, it cannot be hot. But that Snow may be dissolved & then that water that before was cold snow, may be heat, & become hot water. So men that wish some things and want, & by reason of that want still blow the coal of this grievous dissension amongst us, though while they retain such judgement resolutely, there be small hope of peace, yet may they by God's gracious working, see either some fault in matter wished, or in manner used to attain their wish, and so become otherwise inclined to peace then erst they were. God is able, and God is good, and therefore wishing but what God willeth, and my persuasion being but the Lord's message delivered to me in his word, I will not despair what so many good Christians join with me in begging at God's hands. I hope that of Solomon shall 〈◊〉 deep 〈◊〉, that It 
Pro. 20. 3  is a man's honour to cease from 〈◊〉, but every fool will be meddling 〈◊〉 the holy Ghost censureth to be fools, they are like to prove no less what soever they think of themselves. Have solt in yourselves saith the holy Ghostby and by joinest & Peace one with an other. For Sal 〈…〉 est 
Marc. 9 50.  virtutis donum, sed damnationis argumentum. Salt without peace is not a virtue, but an argument rather of damnation, said he truly that said it. Let us consider one an other, 
Heb. 10. 24  saith the Apostle, to provoke unto love and to good works, not forsaking the fellowship that we have among ourselves, as the manner 
O Note it.  of some is, but let us exhort one an other, & that so much the more because the day draweth near. I will conclude with Austen, and so trouble you no more in this matter: Si 
Aug. Ser. 186.  vultis vivere de Spiritu Sancto, tenete charitatem, amate veritatem, desiderate unitatem, ut perveniatis ad aeterminatem. If you will live according to the holy Spirit, then embrace love, make much of truth, and desire unity, that you may come to eternity. God in his sweet mercy give us unity.  
May reverence to superiors as hollow as ever was judas his to his master prove unto our souls that we are come to Christ by the father's giving? No, no, neither cap nor kiss, nor crouching courtesy without faithful honour within, can ever be testimony of true piety. And if seeming to reverence them both by gesture and title as judas did, cannot make me better than a judas, except there be truth within me, how much less may open, wayward and wilful withstanding, malicious and spiteful denying both of title and gesture yield my soul comfort in the day of feeling what all sin meriteth at the hand of God? I read quoted out of Chrisostome, a complaint which may 
annal eccles. Baronij pag. 576  fitly be thought of in our days. Vt diabolus, ita inquit, etiam, quilibet facit haereticus vehementissimus in tempore persecutionis. Loquens cum pontifice, nec eum vocat pontificem, nec archiepiscopum, nec Religiosissimum, nec sanctum. Sed quid? Reverentia tua, Sapientia tua, Prudentia tua, justitia tua, & nomina illi adducit communia, eius negans authoritatem. Diabolus hoc tunc fecit in deo. As the devil, so, saith he doth every earnest and vehement heretic when once he is touched or troubled for his fault. Speaking with the Bishop, he neither calleth him Bishop, nor Archbishop, nor most religious, nor holy. But what? Common names he giveth unto him as your Reverence, your wisdom, your Prudence, your justice, denying his authority. This than did the devil in God. Which whether some come very near unto in our days, or rather be not all out so good as this, I appeal to your knowledge, and say no more. Certainly beloved it is worthy marking, and may make us wise, seeing Satan to run over his old lessons again to such as will learn them at his hand. another man saith thus: Sicut rem ipsam: ita & in scribendo morem observare nostrarum partium ducimus esse. As we observe the matter of men's writings, so is it our part to observe the manner also. And what hath been the manner of reverencing men with titles in old time? Surely not sparingly, not grudgingly, but fully, largely & heartily. Ignatius who lived in the apost. time writing but to a Deacon useth all these titles, Honorato 
Epist. ●o ad Hiero.  a deo, exoptatissimo, ornatissimo, Christo spirituque pleno germano filio in fide & charitate, Diacono Christi, famulo dei. To the honoured of God, to the most Wished, most Excellent, full of Christ and the holy ghost, his true son in faith & love, the Deacon of Christ, the servant of God. And what was the custom then think we to men of higher place? I could easily show if it were my purpose. Quod aijt Paulus, Apostolus jesu Christi, tale mihi videtur quasi dixisset praefectus Praetorio Augusti Caesaris, magister exercitus Tyberij Imperatoris. That Paul entitleth himself an 
Ex Annalibus predict. loco predict.  Apostle of jesus Christ, saith Hierome, it seemeth to me as much as if he should have writ the chief ruler of Augustus Caesar's palace, or the master of the host of Tiberius' the Emperor. Meaning he thought y● one as great and honourable as the other, & as lawful for Ministers to have titles of honour to work reverence and submission to their places as for others. Which he insinuateth after whenhe saith he entitled himself thus highly: Vt lecturos nominis autoritate deterreret. That he might fear the readers with the authority of his name. Wherefore beloved let us never envy any man, nor for malice deny any man, what his place yieldeth unto him. Neither let us give it with hollow heart. For surely such heart towards men in place over us yieldeth no comfortable testimony unto our consciences that we are come unto Christ if we examine it. The Lord hath said, measure unto all men good measure heaped up and pressed down. And what we give we shall receive again in his promise. If we grudge other men what is due to their places, some shall rise up and requite us in our places, for God is just, and God is true, who hath vowed that as we measure to others we shall receive again good and bad.  
Neither may then beloved, pride outward, or pride inward, pride of body, or pride of mind, assure our hearts that we are come to Christ. No more can a false faith to the state we live in, nor that lamentable division amongst us as it is maintained this day, ne yet a hollow heart to superiors by grieving at either gesture or title due to them, do it.  
What should I say of one thing more, & 
Sacrilege no proof of our coming to Christ.  so pass away from this examination and that is a lusting, longing, coveting mind to have the spoil of Church and Church living ordained at the first, and to this day continued to the maintenance of learning and knowledge amongst us, may that prove unto him that hath it that he is the child of God & come unto Christ by the father's giving. Then would not God have visited with so strange a sight the Son of that notable church robber Belshazzar, making 
Dan. 5  even then and at the same hour the fingers of a man's hand write upon the wall of the palace where the king sat, that God had numbered his kingdom and finished it, weighed him in the balance and found him to light, divided the kingdom and given it to the Medes and Persians, even than I say and at the same hour when he was drinking with his Princes, wives and concubines in the vessels of gold & silver which were taken from the house of God. Hath 
Fear this judge meant you church robbers.  God no more hands in heaven nor earth at his commandment to write wrath against such in our days as itch to have not only the vessels of gold and silver if any poor ones be, but land and living, stone & timber, lead and iron and whatsoever remaineth at this day, a comfort to poor students that have spent their friends many a pound, and an encouragement to learning that was ever yet accounted a blessing in a kingdom? Beloved he hath hands thousands 
Sublatis studiorum pretijs, etiam studia pereunt. Corn. Tacit. Annal. 11 Mar. 6. 34  and ten thousands thousands, if once he begin. And if lack of living make lack of learning as all wise men know, it will in time, and lack of learning cause God's people to wander upon the mountains as sheep without an able shepherd: by a due consequence, surely he that had an aching heart to see such a sight in the gospel, will as verily as he is God make their hearts ache one day that are or shallbe sinful causers of the same. If he smote with so dreadful a judgement, Ananias and Saphyra his wife for withholding part of that church maintenance 
Act. 5.  which by themselves was given, will he endure for ever them that take what they never gave? No, No, and that shall they know when peradventure it will be too late to be sorry for it. Did these men see what myself have seen, and divers yet living with me, that can witness the same as well as I, what twitching torments of a wounded conscience, what hellish gripes of despairing fear never to see the face of God, but to perish for ever with reprobates and castaways, some have had for detaining or retaining but a small portion of such maintenance as now is thought the best cheat that can be caught, happily it would, nay assuredly it would, except hell and death had already taken possession, abate the lust and assuage the longing that they have to devour the encouragements of learning that yet remain unspoiled in this land. But what they have not seen in others, they may feel in themselves too soon and sharp, if nothing will persuade them. Thou art dead O Shunamit that intreatedst 
2. Kings. 4 10  thy husband to build for the prophet a chamber and to furnish it, but thy memory is blessed with God and man, & a witness shalt thou be in the day of judgement against pullers down of the houses built by men and women of devotion and piety for the prophets, and children of the prophets, to attain to learning in, till they were able to serve abroad. But I have else 
Preface to my book upon the come.  where at large laid down this fearful sin, and therefore I will refer any thither that pleaseth to consider further of it.  
Since then none of these fruits amongst us this day do prove unto our consciences 
Other sins amongst us.  that we are come to Christ, I trust you think, adultery and whoredom, swearing and forswearing, drunkenness & riot, oppression and cruelty, fraud & deceit in buying & selling, with such like, can much less do it. And these are the works that most we show forth. How then do we stand concerning our election, which is known by coming to Christ, and our coming to Christ, by faith, & faith by fruits? Certainly as yet such men as these, have but cold comfort.  
What then? Shall we say all such as are spotted with these vices are by and by 
Yet there is time to repentance.  reprobates? God forbidden. For my text doth not say, all that that father giveth me, is come unto me, but shall come unto me, to wit, in time. ●herfore what I have 〈◊〉 without 〈…〉 unto us 〈◊〉 comfort 〈…〉 of the same, as yet 〈◊〉 such 〈…〉. Which is cause enough to make us look about us and beware. For what true comfort may all the world yield me, if I find no steps of my election to life in me. Yet since the text is, as it is, that they shall come, not that they are come, see the sweetness of it and taste it and take it with you. It showeth thus much to us that there is yet mercy with God, and time to amend. Though hither to upon such fruits as these, neither you nor I nor any flesh living can ground any good estate like to ensue us in the world to come, but even the flat contrary, yet we may come to day all in time by true repentance, and showing forth hereafter fruits of a true and living faith, that faith shall show our coming to Christ, and that coming, the father's giving, and so hereafter we have comfort of that which as yet by that true sequel of this text we have not had. A fit opportunity were here them to persuade amendment to all estates, if the time were not too far spent. As yet turn and live. As yet turn and show that you were the Lords from everlasting, though straying & starting aside for a time and not thoroughly called. As yet brethren give diligence to 
2. Peter. 1. 10.  make your calling & election sure by good fruits. Even such as the Apostle there nameth. For if you do these things saith he, you shall never fall. There being by this means an entrance ministered unto you abundantly 
11.  unto the everlasting kingdom of our Lord and Saviour jesus Christ. This is comfort, that we may yet come, & let us not neglect it. So cease I further to move you in this matter, hoping no man to day hearing God's voice, will harden his heart, and persuading himself either that he is come when in deed he is not, or presuming that he may come when he will, though he do defer it, which in deed he cannot, before ever he do come perish & be damned.  
Lastly by this manner of speech (shall come) certainty of coming is noted first 
A comfort against despisers of reformation.  or last, though no time limited. A great comfort again to fathers for their unreformed children, to Pastors for their unreformed sheep, & to all men for their unruly friends whom they wish well unto, and yet cannot prevail by persuasion withal. Fear not, if they be Gods, first, or last, good counsel shall be followed, and they shall come, as this scripture saith. Till which time, endure their delay with hope. And though they offend greatly by provoking God so long, yet yield you God honour by believing his word, and expecting their calling according to the promise of the same in comfortable patience. And let thus much suffice of this second part. To wit, the coming of such as are given.   

The 3. part.  
The entertainment that such as come to Christ shall find with him, is laid down in these words Non eijcio, I cast not away. The words are plain, and therefore let us but consider the use of them, and so hast to an end.  
1 First then they contain a singular 
The first use. Comfort against un worthiness  comfort against the wring thought of our unworthiness, being in sense as if the Lord Jesus should say: fear not though base, though sinful, poor, and of no account in the eye, either of thyself, or others. For if thou comest to me, thou art welcome, notwithstanding these, and I never cast away him that cometh. True, beloved, true, and most true, blessed be his majesty for such goodness. Publicans and sinners, poor fishermen and despised Gentiles he hath entertained withal mercy & fafour as we know. Come unto me all ye that travel and are heavy laden, carrieth with it no exception of poverty or baseness, but reacheth out comfort to all comers be they never so many in the eyes of men, ego reficiam vos. I will refresh you. At what time soever a sinner repenteth himself from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord. Hath it any exception of unworthiness against any true repenter? If thy sins were as red as scarlet I will make them as white as snow, noteth it any casting away of any that is truly sorrowful? No, no. And therefore this speech is true, he that cometh to me I cast not away. David so dead by adultery and murder he cast not away, when repentance cried heartily Lord 
Psal. 51  forgive. Paul a most fierce Saul persecuting the saints of God was not cast away, when he came. Peter with his perjury & sinful denial was yet received when he came. Marry with her seven devils was not cast away. He that sorrowfully said Lord I believe (to wit as I am able) help my unbelief, found his sweet comfort notwithstanding imperfection. In a word, he that cometh unto me I cast not away, have all true comers to Christ found since the world was, and shall do till it end again. Heaven and earth passing, but not a jot of this word of God failing in truth & sweetness promised.  
2 An other sweet use of these words 
The second use. Comfort against disdain.  is this. Comfort against contempt in the world and disdain of proud ones. Thou comest to their houses, tables, and companies being poor & simple but a true fearer of God & his laws, and what entertainment hast thou? Surely this, thou art cast out and contemned. For either they cannot be merry whilst thou art in place, or the pride of their places seem nothing suitable to so silly a guest? Farewell they, & behold thy comfort here, Jesus Christ casteth thee not away if thou come to him, and therefore bless him, love him, and still more & more in all thy occasions resort to him, leaving those proud peacocks to the will of him that hateth them and their sinful contempt of their brethren, and his most dear servants.  
3 A third use is this to Magistrates & 
The third use. A pattern for governors  rulers, judges & governors unto whom come thousands with sorrow in their hearts, and little money peradventure in their purses. O cast them not away as near as you can without your comfort. Their spirits are troubled, their injuries be great, their skill but small to move your affections by any orderly tale. But this scripture is written? and let it move you and move you greatly that your Lord & master casteth none away that come to him. He in nature and you in office be gods of comfort to poor comers, the fewer you cast away the liker to him, and if you cast none away then likest of all. And what better pattern of liked life then Christ our Lord. O happy man that followeth him, & riding on horseback 
Be mercicifull as your heavenly Father is merciful.  casteth a comfortable eye down to him that walketh afoot by his side telling his case as panting and breathing & fear of some greater man to come and carry you from him, will give him leave. Yea O happy man I say again. For in earth such an one shallbe blessed, praised and prayed for and in heaven no more cast away, than he hath cast others, but received and comforted as he hath done others.  
4 Fourthly it most notably implieth 
The 4. use, to prove the certainty of our salvation.  the certainty and assurance of our salvation. For if the constancy of Christ's love to all that come unto him be such, that he never casteth any of them away, judge in your own self if once you find the assurance of your coming, whether your safety be not sealed in the word of God's truth, that you can no more perish, than he be untrue. Say this text then to many scriptures more that most comfortably deliver this doctrine to us. To the first Psalm which saith the man that is once come to Christ by a true belief in his name and a life, as God enableth, according to such faith, is like a tree planted by the water side 
Psal. 1  whose leaf shall never fade nor fall away, for want of moisture, never, never. To the two and thirty of jeremy where promise is made that the covenant with such as are come unto him shallbe everlasting, that he 
jere. 32. 40  will never turn away from them to do them good, but will put his fear in their hearts that they shall not departed from him. Which place Austen often urgeth, and setteth it as a wall of brass against doubt herein by any man. To the testimony in Matthew again, where it is said, they should 
Math. 24.  deceive the very elect, (if it were possible) if it were possible again I say, and ever remember it. To the tenth of John where our Saviour saith I will give my sheep 
Ihon. 10. 28.  (that is, such as our text to day calleth comers to him) eternal life, and they shall never perish, neither shall any pluck them out of my hands. With a number such places more, all proving and preaching this truth of God unto us, that once find in ourselves a true coming to Jesus Christ by faith and obedience, the two heads of all religion, and conclude a comfort more sweet than tongue can tell: our salvation is sure when this life is ended, for this text is plain with all else now named, He that cometh to me I never cast away. Shaken we may be & dangerously tempted, as God shall think good, but perish we cannot if these scriptures be true. Peter is a pattern what may befall us, and Peter is a proof of God's goodness toward us. Of whom Tertullian saith thus: Fidei robur concussum fuit, sed non excussum, mota fuit fides, sed non amota, caepit arescere, sed non exaruit, ore deum negavit, sed cord 
Note.  tenuit. The strength of his faith was shaken, but not shivered in pieces, moved it was, but not removed, it began to dry, but it withered not quite, with his mouth he denied God, but his heart did not fully, and finally let him go. Thus far may we fall (which yet God forlnd) and by the mercy that raised him, rise again. 〈…〉 tentatoris, vivit tamen radix. Well may the tempter cast down our leaves that declared us to live, and yet shall the root remain a live though it be not seen, saith Theophilact. foully fell David we all know, and felt a fearful change in his heart when he cried: O Lord Let me feel the comfort of thy Spirit again, yet finally forsaken he never was, 
Psal. 51.  nor cast away. Notable is the story of master Robert Glover in the Acts and Monuments 
The story of master Glover.  of our Church, to show how shrewdly a child of God may be shaken & humbled, & yet all well in time again. Master Glover, to my remembrance having received sentence to be burned for his faith, was in the prison after so bereft of all sweet comfort and feeling of the Spirit in his soul and inwards, that he seemed rather to himself as it were forsaken, then otherwise, of God and his grace. divers godly brethren to whom he made great lamentation for this his dullness, comforted him with gods promises, assuring him in the truth thereof, that it would be otherwise with him in due time, though thus it pleased God to humble him for a while happily, (as in deed it was) that it might be more sweet, when it come. Say what they all could, he received no taste of sweetness, but remained still all dull and heavy & dead in himself. The time of his death came, he thus void of comfort, a doleful and heavy case if we think of it. The brethren applied him still with their comfort, bade him not fear, for as sure as the Lord lived, who never forsaketh his in their most need, the Spirit would come again yet ere he died. And because they were most sure of it, grounding themselves upon God's promises which never fail, therefore they entreated him that when it came, he should give them a sign, or by some means or other make them acquainted with it, both for their comfort present, and instruction ever in the like trial. He promised that he would, and now see the wonderful work of God, being taken out of the prison and upon his way to the place where he must die, suddenly in the way came such a stream of sweetness into his heart, and such a power of the Spirit replenished his soul, that he cried with a loud voice: He is come, he is come, he is come. To the unspeakable comfort of the godly brethren, that had assured him thereof before, & the great wonder of them that knew not what be meant. Never being so heavy in the time of his humbling as now he was joyful after this his lightning. Tried therefore I say God's children may be, and seem as forsaken, but yet in the end it is not so, my text being true, as God is true: He that cometh to me I never cast away. Stand we therefore in the truth of God with assured comfort of our happy end when once we find we are truly come to Jesus Christ by the Father's giving. Eor whom the Lord 
John 13. 1 Hebr. 13. 8  loveth to the and he loveth & jesus Christ is yesterday & to day & the same for ever.  
But O presumption, presumption, cry 
To believe God is far from presumption.  some that never knew or else would not have that people of God to know what true piety meaneth. Papists I mean who in no case can abide this doctrine being a cutthroat to their purgatory, masses and satisfactory works all flowing from a fearful uncertainty what shall become of us, & devised by them to comfort this fearful thought with all. Alas beloved, is this presumption to give credit to God when he promiseth, yea again and again and twenty times promiseth? Make the case your own, and suppose that yourselves do promise a man, either ●aiment, or pleasure, or some thing or other, and the party resteth upon the truth of that word, assuring himself it shall never fail, but is as sealed with a thousand seals. Doth this man offend in presuming or rather yield you the credit that is due unto you, you meaning with all truth the performance of your word? So is this case, yea so much better as God exceedeth man in truth of meaning and power to perform what he promiseth. God saith I will not cast him away that cometh, or I do never cast him away. If I believe this ●o be true, do I presume, or perform my duty in giving credit to the Lord? Nay, is not the doubting of it a fearful dishonouring of God and detracting from his truth? Surely if a man should doubt one of your words you will make it and take it a wrong, and shall it be no wrong to doubt of God? Much more. Therefore let these sinful men delight in their own discomfort & the Lords disgrace, till God open their eyes, let you and me be of Austin's judgement in this matter: Non est ista superbia elati, sed c●●fessio non ingrati: This is not any pride of one puffed up, but a confession of one that is not unthankful.  
If any man think yet this doctrine of assurance will make men careless how they live, I have answered before this objection and showed, that is never so in them that are truly religious and truly taught, because they know God hath aswell appointed the way, as the end, that is holy life aswell as salvation in heaven. And Pietas quae finem novit, non est pietas: Piety that ceaseth was never piety.  
Lastly these words teach us constancy 
Constancy in God teacheth us to be constant one to an other.  in love and affection one towards an other as our Lord and Saviour is most constant towards all ●●at come to him. We are to fickle and tickle many of us, to day taking and to morrow forsaking, to day loving and to morrow loathing, without any cause in the world, other than our own natural corruption soon hot, soon cold. Such is not our God & Saviour we here see, who never rejecteth whom once he accepteth, never casteth away who once cometh to him. And what better pattern to frame ourselves unto, than such an one? Such was not Ruth, who answered her mother in law 
Ruth. 1. 16  that would have had her return, and said, Entreat me not to leave thee, nor to departed from thee. For whither thou goest I will go, where thou dwellest I will dwell, thy people shallbe my people, and thy God my God. Where thou diest, I will die, and there will I be buried. The Lord do so to me & more also, if ought but death depart thee and me. This was steadfastness worthy praise and an example for all to follow, that in this behalf will be worthy of praise. Such again was not trajan the Emperor of whom it is written that when Sura Licinius one whom he greatly trusted, was accused to him that he was not faithful, but practised treachery against him: trajan would not be induced to suspect his faith ●home long he had loved and duly tried, but in stead of that frown with the appurtenances which the accusers looked for, went to Sura his house unbidden & told him he would sup with him, called for Sura his barber & caused him to shave him, every way continued his received liking of a faithful falsely accused friend, to his great honour, Sura his great commfort, and the accusers great grief that saw it. This again was constancy worthy praise in a noble Emperor. A glass for all noble men and great men to look in, that the like virtue may win the like praise, and their poor, faithful, true friends & servants like comfort. The very same honour for constancy in his affection got Alexander the great in his life, and keepeth it yet to this day in the monuments of learning, for giving no credit to such as 
Yet said he well Tua cautio, O princeps, nostra cautio, est. Cic. pro Marcell.  accused Philip his physician that he meant to poison him being hired so to do by Darius. For the next physic he had need of, he caused the same Philip to make him a potion and taking the same with one hand delivered Philip the letter that accused him with the other, drinking of the potion without any stay or doubt either then or ever afterward. But what, should I trouble you with many of these examples, my text is in steed of ten thousands thousands of them, Jesus Christ our Saviour is constant & loveth to the end whom he once loveth, casting not away for malice of man or devil whom once he receiveth being come unto him. Think therefore of this, & let this reform our wavering wills, our tottering love, & unstable affections, together with that of Solomon, if 
Pro. 17. 17.  you will: Omni tempore diligit qui amicus est. He loveth ever that is a true friend. And let this suffice.  
I might note a true comfort in this constancy 
Sectaries excommunication.  of our Saviour against the blustering threats and thundering excommunications of Pope and papists, sectaries, and ●nabaptists, who shall never be able to hurt such as have the true comfort of their coming to Christ by a lively faith in their consciences. But the time is past. The God of heaven give this which hath been spoken his blessing that it may be a savour of life unto life to us, and never a savour of death unto death, to the praise of his name and our eternal comfort through Jesus Christ our Lord.  
Amen. Amen.