Yee see.

Some read it indicatively, [...]. Yee see; others imparetively, See, or look upon your calling. They that read it the first way, may urge these reasons:

First, the coherence; it seems scarse to be good English, For look upon your calling.

Secondly, it seems more fully to prove what the Apostle intended, to read it, For yee see your calling; that is to say, yee know the truth of what I spake already, and have had experience of Gods wisdome in choosing you be­fore many wiser men, and therefore I need not to prove it to you. But the other reading is more consonant to the Originall and native signification of [Page 5]the Greek word; which is not barely to see, but to fixe ones eye upon a thing, [...]. or to look wishly upon it, and with consideration. Now for the Apostle to say, yee do view or look well upon your cal­ling, peradventure might be more then was true of many of them, for no doubt but there were divers amongst them that did not throughly consider of it: It therefore may seem more fitting to bid them to do so, then to presume they did so already. And this latter reading the Syriack translation fol­loweth, reading it thus, [...] For my bre­thren look upon your calling also. Neither is the speech incongruous, but very emphaticall, and very fit for the Apostles purpose. As if the Apostle should have said, If yee doubt whe­ther the foolishness of God be wiser then men, I will not send you abroad to look for an example to prove it, only I advise you to look inward into your own condition, and see if God have not sufficiently proved it in calling you to the hope of eternall life, when he neglected many wiser men. For thus hath God so provided for your good, that he hath not failed his owne glory. Poor men are [Page 6]most glad of riches, and most thankfull for them.

But what is it that the Apostle would have the Corinthians to view?

Calling. [...]

Whereby he puts them in mind, that there was nothing bred in them by nature, nor gotten by art or labour, that could advance them to this high honour, but they had it only from Gods calling them.

Next observe whose calling he bids them look into: not other mens, but their own.

Your calling. [...]

But what doth the Apostle mean? Doth he call his beloved Corinthians fools? Had he no other example in the world of simple men called to be Saints but the Corinthians to whom he writes? Surely he did it not to discre­dit them, but to credit God that had called them. They could not so well tell what God had done for others, as what he had done for themselves. The Apostle therefore puls down them that he may set up God. The Apostles were despised by the Philosophers, [Page 7]and the Corinthians by the Gentiles a­mong whom they lived. Yet had both the Apostles and Corinthians ob­tained that which neither the Phi­losophers nor Princes of the Gentiles could attain unto, to be called of God.

Consider next what title the Apostle gives them.

Brethren. [...] et [...], i. e. [...], Fratres uterini.

This name of kindness qualifies the former example, and makes the Corin­thians to take it kindly and to hearken to what else the Apostle should say to them, because it came from a brotherly affection and unfaigned love. For what stricter name of familiarity could the Apostle have bestowed upon them then this of Brethren?

Now what manner of calling is this which the Apostle cals upon them to consider of?

How what not many wise men. [...].

The Syrian translation addes, A­mong you, [...]: well expressing the Apostles meaning, as if he should have said unto them, Consider your selves and [Page 8]consider them that dayly joyne them­selves unto you; Que vous n' estes point beau­coup de sages selon le chaix Gall. Transl. That ye are not many wise according to the flesh. you shall finde that few men noted for learning joyne themselves unto you, but many of mean capacity are dayly added to your number.

And lest the Apostle should seem to discommend wisdome, he qualifies the matter in the next words.

After the flesh. [...].

That is, such wisdome as is pleasing to the flesh, or rather such as is born and bred in the flesh, or gotten by the strength of naturall wit and by our own labour, as Philosophy, and other naturall Sciences, and artificiall in­ventions. Yet the Apostle doth not say not any of these wise men, but not many, for though God more freequent­ly call the simpler sort of men, yet doth he not wholly passe by the wiser, but sometimes makes use of them also. Else had St. Paul been in a worse con­dition then the Corinthians to whom he writes. So that as they stand for ex­amples of ignorant men called, so he stands for a patterne of a learned man reclaimed.

If the Kingdome of heaven cannot [Page 9]be taken by craft, yet peradventure flesh and bloud will imagine it to be like the kingdomes of the earth that are often carried by the sword. That we may think that force hath no stroke in this businesse, the Apostle pro­ceeds:

Not many mighty. [...] a [...] possum.

Meaning such as are able to do more then other men are; for so the Greek word imports. Gods wisdome is too great to be overreached, and his power too mighty to be compelled to calany, and that he shews by his common cal­ling, in that for the most part he sides with the weakest.

Further it may be thought, that Noble men may by their birth make some challenge to Gods kingdome, be­cause they are born of greater parents and to greater means then other men. To prevent this conceit it followes in the text:

Not many noble. [...].

Not many that are born of a good stock, as the Greek word signifies, or of a great kindred, [...] as the Syriack tran­slation reads it. They may be borne to [Page 10]great possessions upon the earth, but not to the kingdome of heaven, unlesse they be twice born as well as meaner men. Joh. 3.3. And that happinesse fals not up­on many of them, unlesse the text be mistaken.

The wise God then that hath refu­sed these; whom hath he chosen? Hath he refused all? Or will he chuse the worst when he hath put by the best? Surely God is as wonderfull in his choosing as in his refusing. He hath not refused the chief to rid his hands of all, or to discourage the meanest to come unto him. But rather to make way for the meanest, and in them for his own glory, hath God put by the greatest. See his choise.

But the foolish things. [...].

The Apostle alters his phrase, he saith not the foolish men of the world, but the foolish things, that is, the most foolish men and such as are scarse esteemed men sometimes, because of their simplicity. [...], non vide­re; vel a [...] et [...] non cura vel nulla provi­dentia, Etymol. Men that the world will not vouchsafe to look upon, or men that have no manner of forecast to provide such an honourable condi­tion for themselves by their foresight [Page 11]and providence. And therefore must needs have it cast upon them by the providence of God. So low doth God descend in his choise among the sons of men, that he may advance his own honour.

Peradventure may some man say, God chose the foolish things, because there were no wiser to choose. The Apostle stops this gap in the next word,

Of the world. [...].

No doubt but the world had choise of worldly wise men. It hath its name from ornament and neatness in the Greek and in the Latine. [...], Gr. ornatus et mundus. Mundus, Lat. orbis et purus. As in the heavens then there are bright starres as well as darke clouds, and in the earth there are sweet flowers, as well as noysome weeds; so questionlesse in the world there are wise men as well as fools. Gods choise therefore is the more admirable because he chuseth not foolish men for lacke of wise, but ra­ther then the wise, that not they but he might have the greatest honout.

But who hath made this choise, this strange choise the Apostle here mentions?

God. [...].

And no marvail, for it is not like the choise of men. If a man were to chuse, he would take a wise friend ra­ther then a foolish, a powerfull fa­vourite, rather then a weak one, a wife of a honourable stock, rather then of a mean. God who is wiser then all men doth otherwise: they chuse like men, he chuseth like a God: they make choise of such as may be helpfull to them; he makes choise of such as he may be helpefull to, and not they to him.

The next thing considerable is the action of God.

Hath chosen. [...].

God is in the world as in his orchyard, he gathereth one apple of a tree and leaveth the rest; or as in his garden, where he crops one flower and leaves the rest where he found them. So God chuseth some foolish men, and omits many wiser then they.

The chusing which the Apostle here speaks of, may be taken for Gods eternall choise before the world was made. And then the Apostle gives [...] [Page 13]a reason why God calls not the wise, but the foolish for the most part, be­cause he had chosen them from all e­ternity. And God is no changeling. It may be taken also for Gods selecting in time, rather then for his electing be­fore time, and then the Apostle con­founds calling and chusing, and takes them for one and the same thing; even for a work of Gods Spirit in our souls, bringing mean men to true faith in Christ, which many greater ne­ver attain unto for all their great­nesse.

Come we now to the end why God prefers the foolish before the wise,

To confound. [...].

The Greek word signifies to make a man ashamed by putting some dis­grace upon him, so that he blush or hold down his head for shame. And well may wise men be ashamed to shew their faces, when they shall see very idiots learn the way to true felicity, which they having studiously sought after, and spent many houres in dispu­ting; about the chiefest good, could yet never attain unto with all the wisdome [Page 14]and learning the world could afford them.

The persons confounded come next into our consideration.

The wise. [...].

It were no great wonder for God to confound a fool by a wise man. It were strange to confound one wise man by another. It were stranger to con­found one fool by another. But it is strangest of all to confound a wise man by a fool. In the former, men have some share in the commendation: in the latter all the praise must needs be Gods. For there is nothing in fools to procure it, but there is much in wise men to hinder it. Thus God takes the wise in their subtilty, and robs the proud of all their glory.

Thus then hath God chosen the foolish rather then the wise. But he hath refused the mighty as well as the prudent.

Whom hath he chosen in their room?

And God hath chosen the weak things of the world. [...] et [...] non possum.

Those that are able to do least. God hath chosen. So the word signifies such as are of no force or can do no­thing, to wit, in comparison of such as God hath refused.

To what end God hath chosen these weakest ones, the Apostle de­clares unto us in the words fol­lowing.

To confound the things which are mighty. [...].

Hereby God shewes us the vanity of all worldly power and force, when those that are mightiest are through his over-ruling hand confounded and brought low by such as are weakest, and have most need of strength to do it.

We see how ill the wise and mighty speed, fares it any better with the noble? no surely, for as God hath rejected many of them, so he hath chosen base and mean men [...] their room, for so it followes,

Ad base things of the world hath God chosen. [...] sine genere.

That is, such men as are bred of so mean a stock, that there are no Chroni­cles of their predecessours, nor no pede­grees to be found for them upon record; for it is the fashion of the world to keep account of the genealogies of Princes and Noblemen: but other meaner men scarse know any thing of their prede­cessors.

These men then whom God chooseth in the room of nobles are men without stock, that is, such whose genealogies are not observed. [...] Or, as the Syriack Testament reads it, whose kindred is small or of no reckoning in the world. That he may the better expresse their meannesse, the Apostle addes:

And things which are despised. [...].

Such men as go for nobody in the world, and are despised, as esteemed wor­thy of no account. Nay that he may bring them as low as may be, he pro­ceeds further, as if no words were suf­ficient to expresse their former baseness, except he should put them quite out of the world, and saith of them,

Yea and things which are not. [...].

Men that are so mean and so vile, that they are as much slighted in the world as if they had no being at all, nor never had any. Behold how low a foundation God hath laid to raise so high a building. See how deep he digs in the earth to finde out heires for the kingdome of heaven. And why doth God make choise of these things that are not? The words following give an answer,

To bring to nought. [...].

This is somewhat more then con­founding, or making ashamed. He doth it to bring them to desperation in themselves, [...] reddo [...] to make them give over working and studying, for so the word imports. And what can wise men do lesse, and great and noble, but cast away all their naturall and carnall studies and labours and priviledges, and de­spaire of attaining heaven by them, when they see foolish, weak and mean persons attain to Gods favour with­out them? Thus the word used else­where [Page 18]by the Apostle, [...], &c. Rom. 3.31. Do we their make void the Law, or idle, through faith? God forbid; that is, we do not take away the operation of the Law, when we preach faith in Christ, but leave it a work still fit for it. So in the text, by chusing base men, God makes idle the labours and prerogatives of great men, even in their own account, which when they perceive, they either give over all seeking for heaven, or see them­selves forced to seek it another way. But who are they whom God intends to confound by calling these contem­ptible people?

Things that are. [...].

By things that are, the Apostle means things that are in price in the world, and greatest estimation. Things of no reckning in the Scripture phrase are called things that are not: and such as are of greatest account, are called the things that are. 1 Joh. 2.16. So St. John reckons the lust of the flesh, the lust of the eyes, and the pride of life to be all that is in the World; meaning, all that is in greatest account amongst wordly men. St. Paul then by Gods bringing to nought [Page 19]things that are by things that are not, intends his overthrowing the vain hopes of men of greatest reckning, by such as are accountlesse in the world. Now to what end and purpose is all this, say the great ones of the world? Wherefore doth God refuse us to chuse such as these be? Doth he envie at our prosperity? Or is he like to the men of this world, that compassi­onate the poor, whether their cause be right or wrong? Surely no, saith our Apostle, God doth not envie your greatnesse, for he need not fear any e­vill you can do unto him; neither doth he want any thing that he need be beholding to your greatnesse to pro­cure. He doth it not on the other side out of too much pity to the poor, as if he respected their persons because they are poor, but the main reason that moves him to his choise is his own glory.

That no flesh should glory. [...].

That is, that no man should boast himself of his wisdome, his power, or his honour. He saith not, no man, but no flesh; that he may shew us what little cause we have to be proud or [Page 20]to boast, that are but flesh. Mortall we are and corruptible; our worser part is here put for the whole man, that we may not be lifted up. Thus when we with the Peacock spread our feathers, the Apostle gives us just cause to look down to our black feet. The wisest are but flesh as well as the foolishest of the sons of men: the greatest as well as the weakest: the noblest as well as the basest. Thus the Prophet puls down that confidence which the Jewes put in the horses of Egypt; Their horses are flesh and not spirit. Isa. 31.3. And so the Apostle warns us by the weakness of our nature, not to glory in our selves.

Another Argument to keep us low the Apostle takes from Gods greatness opposed to our weakness in the last words.

In his presence. [...].

Great men must remember that they are in Gods presence, and compa­ring their weakness with his power they have little reason to be lifted up, but much to be humbled. The word may be passed a little further; Before [Page 21]him, that is, over against him, or in opposition to him. [...] dicun­tur parietes do­mus, qui sunt e regione januae, vel, ad utrum (que) ejus latus. Hom. ll. θ et Od. χ. And so the phrase in the first Commandement may well be understood, Thou shalt have no other Gods before me, that is, over against me, or to set in opposition against me. We must not then advance our own good parts and set them in oppositi­on to God, as if our happiness came from our selves, and not from him. This were to set God on the one side, and our selves on the other; to dero­gate from God, that we may attribute to much to our selves. And this is the finall reason why God chuseth the meanest and basest, passing by the greatest that all may give him the glory of their salvation, and not rob him of it to magnifie themselves.

Thus ye see the sense of the words, as if the Apostle should have said, God hath shewed his wisdome wonderfully in his choise. Ye Corinthians are lively patterns of it; ye see how few wise, or mighty, or noble personages; how many simple, feeble, and base men in the worlds account, dayly joyn them­selves to your Congregation. This cannot come to passe without Gods wonderfull work, who by this means [Page 22]humbles the great men of the world by preferring the meanest before them: and gives cause to all flesh to see their own weaknesse, that they may not set themselves in opposition to God, nor glory in their prerogatives; but give to God the whole glory of all their felicity. And thus the text justifies the title, and shews us what we must drive at in all this discourse, Gods glory in Mans happiness.

Now that we may the more orderly proceed in the handling of the words, we may well observe Two parts,

• 1. St. Pauls Compellation.
• 2. St Pauls Application.

In the first he bestowes a loving title upon his beloved Corinthians;

In the second he produceth them for patterns of Gods favour in chusing mean persons before great ones.

The title our Apostle bestowes upon them is a very loving and amiable title.

Brethren.

There are in the Scriptures divers kinds of Brethren mentioned.

First, there are Brethren in the flesh. These are not only such as are borne immediately of the same parents, but all our kindred also. Thus Abraham and Lot are styled, Gen. 13.8. Let there be no strife be­tween me and thee, for we are Brethren. So the kinsfolkes of our Saviour Christ are called, Mat. 12.47. Thy Brethren stand without desiring to speak with thee.

Secondly, there are Brethren in evill: Gen. 49.5, 6. & 34.25. Such were Simeon and Levi; who are cal­led Brethen not because they were born of the same parents, but because they conspired in the same wicked act, to wit, in murdering the Shechemites.

Thirdly, there are Brethren in office: And so Ahab and Benhadad are Bre­then. Is Benhadad yet alive? 1 King. 20.32. saith Ahab, he is my Brother; meaning that he was not his servant (though he were overcome by him, and the messengers to flatter Ahab called him so) but a King as free as himself, and by office Ahabs brother. So do Kings yet in their Letters call other Kings Brethren.

Fourthly, there are Brethren in friendship, 2 Sam. 1.29.

Fiftly, in Spirit: Such are Christs Disciples, Mat. 23.8. All yee are Brethren. The same title is elsewhere given to them by the beloved Apostle, Joh. 3.16. We ought, saith he, to lay down our life for the Brethren. By St. Pauls doctrine then in the text, all the members of the true Church ought to account one another for Brethren. Thus are they called by the same Apostle, Gal. 1.2. All the Brethren which are with me. Thus are they saluted by him in the end of the Second Epistle to the Corinthians, [...] Cor. 13.11. Finally Brethren farewell. This spirituall fraternity, because it is so frequently mentioned in the Scri­ptures, requires of us so much the more labour in explication of it.

In the prosecution of this Spiritu­all and Christian fraternity, foure things I have to commend to your serious meditations:

To wit

• 1. The proof of it.
• 2. The Originall.
• 3. The Extent.
• 4. The Continuance.

And first for the proof of it. Proof of Spiritual kin­dred. This new affinity is proved many wayes. We have the same Mother: and who knows not that they that come out of the same wombe are Brethren? The Church of God is the Mother of us all, a better Mother then the ancient Jerusa­lem: so the Apostle tels us, Gal. 4.26. Jerusalem which is above is free, which is the Mother of us all. As we have the same Church for our Mother, so have we the same God for our Father: 1 Pet. 1.3. God hath begotten us againe unto a lively hope. So that we are not half Brothers by the Mothers side alone, but Brethren in the strictest sort, ha­ving the same Father, and the same Mo­ther. Our diet and allowance prove us to be Brethren, we all sit at our Fa­thers table; as Josephs brethren did at his, They sat before him, Gen. 43.33. the first born ac­cording to his birthright, and the youngest according to his youth. Servants use to at­tend at their Masters table, children are admitted to sit down. So is it with us, God disposeth of us as of Brethren among our selves, and children to him. He gives us the same spirituall food in the Word and Sacraments. Lastly, the portion that we have in our Fathers possessions shews us to be Brethren. It [Page 26]fares with us, not as with Country Gentlemen, whose Lands goe to their eldest Sons, and the rest are left poor enough, though they be children of the same Parents. But we are used like the children of Citizens, who all have a share of their Fathers goods. Our te­nure is the freest tenure: not like those that were brought in by the Conquerour, but rather answerable to the titles that men had in England, before the Conquest; or that which yet they use in Kent; Gavel kind. quasi Give all kin. Lambart. Per­ambul. of Kent. we all hold in Gavell kind, every one hath a share in his Fa­thers Lands. So then our portion shews that we are Brethren, every one shall have a share in his Fathers kingdome. Heaven is a common possession prepa­red for all the children of the King of heaven. Rom. 8.12, 16, 17. Thus is the kindred proved. Let us now proceed to the Originall of it.

This fraternity hath a fourfold be­ginning. Originall.

1. In regard of God our Father. Look what title we have to be the Sons of God, the same title makes us Brethren. Now we are Gods children by a double right.

The one is by regeneration; God [Page 27]hath renewed his image in us. Col. 3.10. And as Adam was the Son of God at first, be­cause God had marked him for his own, and stamped his image on him: so are we made to be Gods own when he renews his image in us. Then do we put on the new man which after God is created in righteousnesse and true holinesse; Eph. 4.24. and ha­ving put on this image of God, God takes us for his own.

The other right is by adoption, God chuseth us for his own: Gal. 4.5. God sent his Son, that we might receive the adoption of sons. We were unworthy servants, Digne fratres habentur qui unum patrem Deum agnove­runt, qui unum spiritum bi­berunt sancti­tatis, qui de uno utero ignorantiae ejusdem ad unam lucem ex­piraverunt ve­ritatis. Tert. Apol. c. 39. nay which is more, we were perverse enemies; but now we are the adopted sons of God. Rich men use to take the children of poor men for their own, and to bestow an inheritance on them, whose parents can leave them none: So God chuseth us that by nature have no inheritance to expect but his wrath, and makes us his children and the heirs of glory. As children begotten by the same parents are counted Brethren, so are they that are adopted by the same parties.

2. In regard of our selves we are the children of God by faith, and so Brethren by consequence among our [Page 28]selves; Joh. 1.12. As many as received Christ, to them gave he power to become the Sons of God, even to them that beleeve on his name. For faith puts us into Christ, it knits and unites us to him, and through him it makes us Gods children and brethren one to another. Fructus quidem primogenitus in multis fratribus qui unigenitus erat, adsciscet cos fine dubio in haereditatem, quos vocavit in adoptionem. Si enim fratres et cohaeredes. Ber. de annunciat. Domini. And surely the first be­gotten fruit among many brethren, saith Bernard, who was the only begotten before, will out of question call them into part of the inheritance, whom he hath called to partici­pate of the adoption. For if we be Brethren we are coheirs. Thus do we begin to be Gods children by faith in Christ in re­gard of our own selves.

3. We become Brethren in regard of those without the Church, in that by one Baptisme, Eph. 4.5. wherein all without distinction of sex or state partake, 1 Cor. 12.13. being a type of the new birth, Joh. 3.3. Tit. 3.5. were declared to have been bred and born within the pale of the Church, in that family whereof God the Father is paterfamilias, Eph. 3.14, 15. and have therefore as his children, his livery put on us, and his marke set upon us, Gal. 3.26, 27. Whereby we are to be di­stinguished from Jewes, Turkes and In­fidels.

4. We are compleatly Brethren in regard of other members of the Church, when we are first admitted to the Lords table. It is true that children baptized are our brethren, because they belong to Gods covenant, yet they are in a de­gree below such as are admitted to the Lords table; as a child that sucks, though he be a brother, yet doth not enjoy the comfort of his being so, till he come to the use of reason. The Lords Supper at least declares us to be Brethren one to another, if it do not make us to be so. Hence it is called a Communion, because there all true beleevers do truly com­municate of the body and bloud of Christ.

The extent of our Spirituall kin­dred offers it self next to our conside­ration. Extent. It doth not extend it self to matrimonall cases. Spirituall kindred is no impediment to marriage. They are the kindred of our flesh that no man must come near by the Law of God. Levit. 18.6. There is a question among the Papists, whe­ther spirituall kindred be an impedi­ment to marriage; that is, whether God-fathers, god-mothers, and their god-children may be married one to ano­ther. If such persons may not marry [Page 30]because of that spirituall kindred that is between them; then Christians must all marry Heathen wives, for they are all of this spirituall kindred, all Brothers and Sisters in Christ. So then, spirituall kindred doth not hinder marriage, nay it furthers it, for we are commanded to marry only in the Lord. Cor. 7 39. The nearer the kindred of the flesh is, the more unlawfull is the mar­riage: the nearer the spirituall frater­nity is, the marriage is the more com­mendable. Moreover, this spirituall affinity extends not it self to heredi­tary cases: if a Brother dye without children, his brother requires his in­heritance as heir at the common Law. But it is not so in this fraternity of the Spirit. One cannot expect anothers inheritance: it must goe to the heirs according to the flesh. So much our Blessed Saviour teacheth us, when he shews, that his Kingdome is not of this world, and though men look for ho­nour or wealth from the favour or kindred of Princes, yet it must not be so with us. Mat. 20.26. Luk. 12.13, 14. Our spirituall kindred af­fords us no such priviledge. Our Sa­viour Christ himself, the top of this kindred, would not divide inheritances [Page 31]between brethren, but left it as a work for worldly Judges. Spirituall kindred then hath nothing to do with temporal inheritances. But it extends it self first to conjunction of spirits and hearts; so St. Luke testifies that the primitive Christians were affected, Act. 4.32. The multitude of them that beleeved, were of one heart, and of one soul. Such were they in the dayes of the persecution. They were of one heart at liberty, of one minde in prison, of one soul in the fire. Ceci­lius the Heathen man pleading against the Christians, and speaking of their troubles, mentions the affection that they bare to one another at first sight, yea though they never met but in pri­son, Amant mutuo pene antequam noverint. Min. Fael. Octav. They love one another before they well know one another. And Minutius Felix gives a compleat pattern of this af­fection in himself and Octavius, Crederes unam mentem in duo­bus esse divisam. Ibid. He that had known us, would easily bee drawn to beleeve, that we had but one minde divided in two bodies: Dilectionis ope­ratio notam nobis inurit penes quosdam; vide, inquiunt, ut invicem se diligant [...] Tert. Apol. c. 39. such is the strength and force of this spirituall fraternity.

Furthermore, this kindred extends it self to the communication of all good things spirituall and temporall, to the good and comfort of one another. He that is wise thinks himself bound to [Page 32]advise such as are simple; and he that is rich thinks himself tyed to relieve such as be poor. Brotherly love is not forgetfull to entertain strangers: Heb. 13.1, 2, 3. It remem­bers them that are in bonds and in adversi­ty. Exsubstantia fa­miliari fratres sumus, quae pe­nes vos fere di­rimit fraterni­tatem. Quia animo anima (que) miscemur, nihil de rei communi­one dubitamus. Tert. Apol. c. 39. We are Brethren, saith Tertullian, in regard of outward substance, which among you doth well-nigh break all fraternity: we that are joyned in minde and soul, make no question at all of communicating of our goods to one another. So free were the former Christians of their purses to them whom they had first set up in their hearts, that they would not suf­fer such to want as suffered persecuti­on for the cause of Christ, although they did not formerly know them.

The last thing is the continuance of this spirituall kindred. 4. Continu­ance. And herein it excels all other kindred. The kindred of the flesh ceaseth when the flesh dy­eth. It hath nothing to do in heaven. It had his beginning from marriage. But in heaven they neither marry nor give in marriage, Mat. 22.30. but are like the Angels of God. Death then ends carnall con­sanguinity. It stretcheth no further then this life. Whereas spirituall kin­dred is not dissolved by death, but per­fected. It is begun in grace here, it [Page 33]is consummated in glory hereafter. Earthly affinity ends with the earth, but heavenly kindred lasts for ever and ever.

Ʋse 1 How far are they from any true title to this spirituall kindred that divide the very name of Brethren? We have lost the thing, and the name grows odious. St. Paul himself, if he were alive, should passe under the reproch­full name of one of the Brethren. That word which in his mouth sounded out honour and affection, now sounds in the mouth of profane persons hatred and infamy. Indeed we do not carry our selves like Brethren. Every man lives to himselfe, no man to his Brother. The world is grown to that passe, that they are counted the wisest men, who by privy strains of inbred policy are able to circumvent their Brethren with least observation, and to accomplish their own ends to the infinite prejudice of others with the closest conveyances. All which shews that we count not our selves to be Brethren in our hearts, what ever we professe in our mouths. It is with us as it was with the Jews when the Romans besieged Jerusalem, They fought toge­ther [Page 34]against the common enemy, and when they had done, they slew one another within the wals. We all speak against Turks, Jews, and Papists, yet we carry not the affection of Brethren one to another. And what wonder is it, if they that are not acquainted with the nature, scoffe at the name of Brethren?

Ʋse 2 Secondly, it condemnes the ambiti­on of this age. When one looks askew upon another, we forget that we are Brethren. Deut. 17.20. It is a precept that concerns Kings, Sit dives humi­lis: plus gaude­at, quia Christi­anus est, quam quia dives est. Non infletur: non extollatur: attendat paupe­rem fratrem: non dedignetur frater pauperis appellari. Quantumcun (que) enim dives est, ditior est Chri­stus, qui fratres suos voluit esse pro quibus san­guinem fudit. Aug. de Temp. ser. 212. their hearts must not be lifted up above their Brethren. Great is their power on earth, yet are they Brethren in Religion, and must remem­ber that others may be as great as they in heaven. The rich man must not be proud, because he releeves others, but remember that they are his Brethren: Let the rich man, saith Augustine, be humble; let him more rejoyce that he is a Christian man, then that he is a rich man. Let him not be puft up: let him not lift up him­self: let him have an eye to his poor Bro­ther: let him not think scorne to be called the poor mans Brother. For let him be as rich as he can, yet Christ is richer, who would have them to be his Brethren, for [Page 35]whom he shed his bloud. It is too much to insult over an enemy, but too too much ambitiously to triumph over a Brother, whose honour should be ac­counted our reputation, whose disgrace should be esteemed our proper infamy.

Ʋse 3 Thirdly, it cryes down all unchristi­an contention among Christians. Our case is Abrahams case. He yeelds to his nephew Lot for avoiding of quarrels, Let there be no strive, I pray thee, Gen. 13.8. between me and thee, for we be Brethren. Yet we rather justifie the proverb, then follow Abraham. Fratrum quo (que) gratia rara est. Ovid Met. For as with naturall Bre­thren, so with us, Brethren seldome agree. Whence come so many suites about syllables, about words and trifles, but that we forget that we are Brethren? Contention may become enemies ra­ther then Brethren, though indeed it become no man.

Ʋse 4 Fourthly, the covetousness of Christi­ans is likewise reproved. Justus ac sapi­ens nemini in­juriam facit. Scit enim cun­ctos ab eodem Deo, et eadem conditione gene­ratos jure fra­ternitatis esse conjunctos. Lact. l. 5. c. 23. It becomes not Brethren to oppresse one another, that they may inrich themselves. The just and wise mon, saith Lactantius, doth wrong to no man. For he knows that all they who are brought forth by the same God and in the same condition, are joyned together by the right of fraternity. It is an unnaturall [Page 36]cruelty for one Brother to oppresse an­other. Helpin [...], not hindering, beseemeth Brethren.

Ʋse 5 Fifthly, here are we taught commise­ration and relieving the necessities of our Brethren. But we with the Priest and the Levite passe by another way when our brethren are in misery, Luk. 10.31. and leave pity for the Samaritane. We know not how to pity others, but all our compassion terminates in our selves. When will he have pity on his brethren, Quando compa­t [...]etur frat [...], qui in propria vo­luntate nes [...] compati ni si sibi? Ber. de res. Dom. ser. 2. who by his own good will knows not how to pity any body but himself? saith Ber­nard. The Divine should pity other mens afflicted consciences, as he would pity his own. The Lawyers should be as tender over other mens causes, as if they were their own; and plead with as much earnestness in other mens suites, as if their own inheri­tance lay at the stake. Fratribus no­stris inter quos vivimus, ipso jure fraterni­tatiset societatis humanae, consi­ [...]i [...] sumus et auxilii debito­res. Ber. de advent. Domi. [...]er. The Physitian should have a fellow-feeling of other mens pains, and cure their diseases with as much tendernesse, as he would cure his own: For we are brethren. To our brethren among whom we live we owe both counsell and help by the very right of bro­therhood and humane society: this was Ber­nards judgment. In our Brethren we [Page 37]have the image of God to behold. Hast thou thou seen thy Brother? saith Clemens, [...]. Clem. Alex. Str. l. 1. thou hast seen thy God. And would any man suffer his God to want? Our Saviour presseth us to compassion with this argument, Mat. 25.40. In as much as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Brethren we are then in Christ, and Christ accounts what pity we shew to others, to be shewed to himself. And what stronger incouragement can any man have to commiseration?

Ʋse 6 Sixtly, we must seek for the glory of our family, and for the prosperous estate of the Church of God, because we are Brethren. This was Davids af­fection to Sion, Psal. 122.8, For my brethren and companions sake, I will now say, Peace be within thee. By this means the house of Austria grew to their greatnesse. They did all with joynt forces seek to main­tain the glory of their house. So must we. The Magistrate must remember that his subjects are his Brethren, and may be right dear and precious in the sight of God; and so must guide them in a pleasing and cheerfull fashion. The Ministers must not be flatterers of great men to sooth them in their op­pressing [Page 38]of meaner persons: but stu­dious of Gods glory, and seek for the publick benefit of the Church. The people must be obedient to the Ma­gistrate, as to one of their own race set up by God for the raising of the whole house. They must also be per­swaded by the Minister, as by an elder Brother appointed by the Lord, for the instruction of the whole hous­hold. They that throw stones in at the windowes strike at the master of the family. They that oppose supe­riours Ecclesiasticall or Politicall, strike at God himself, who hath com­mitted their authority to them. They seek not the good of the family, but the ruine of it, while they goe about to disjoynt it.

Ʋse 7 Sevently, false Brethren come here to be arraigned, who seek for the title of Brethren, but carry not themselves like to Brethren. Some there are that are false to their Father, as the Papists, who boast of the Church and triumph in their Mothers title, but are idola­trous, and dishonour their Father. Others are false to their Mother, as they of the Separation, who boast of God their Father, but cast the foulest [Page 39]aspersions they can upon the Church their Mother, wherein they were be­gotten to God, even themselves being Judges: yet since they have forsaken and reviled her. Others are false to their Brethren, as Hypocrites, who bear a great shew of zeal to God, and love to the Church, but seek underhand to pull down the forwardest of their bre­thren. Such were the Pharisees, who see­med zealous to the people: but sought underhand to pull down Christ and his Apostles. St. Paul concludes with these as with the most perilous of all his perils, 2 Cor. 11.26. I have been in perils among false Brethren. Such the Church of God hath ever had upon earth, and will have ever till it come in hea­ven.

Ʋse 8 Lastly, although we must love our Brethren according to the flesh, yet our greatest affection must be reser­ved for our spirituall Brethren. All Davids delight was in the Saints: these he accounts the excellent of the earth. Psal. 16.3. This Brotherhood will last when the other will decay. These we shall finde faithfull upon earth. These we shall have for companions in heaven. Greater and better is that fra­ternity, [Page 40]saith Austin, Major et melior est fraternitas Christi, quam sanguinis. San­guinis enim fra­ternitas, simili­tudinem tan­tummodo corpo­ris resert: Christi autem fraternitas una­nimitatem cor­dis animae (que) de­inonstrat. Illa interdum sibi mimica est, Christi antem fraternitas sine intermissione pacifica est. Illa inter se commu­nia cum aemula­tione dividet: haec etiam cum gratulatione communicat. Illa in consortio saepe despicit germa­nos: haec assumit frequenter alie­num. Aug de verb. Apost. ser. 25. which we have in Christ, then that which we have in bloud. The latter carries only some bodily resem­blance: the former shews forth consent of heart and minde. The latter sometime is at enmity with it selfe: but the former is peaceable without intermission. The latter divides things that are common to them with emulation: the former communicates with gratulation. The latter often despiseth bre­thren, and refuseth their society: the for­mer often admits the stanger. To conclude the point. Brethren in religion are to be preferred before Brethren in bloud, kindred in spirit, before kindred in flesh. A lasting consanguinity is to be prized above a vanishing: an e­ternall affinity far above a tempo­rary.

Thus have I done with St. Pauls compellation: And now I come to St. Pauls application. Wherein I ob­serve

Two things;

• 1. Pauls exhortation.
• 2. Gods vocation.

St. Pauls exhortation is contained in these words, For look upon your calling. [Page 41]Wherein our eyes must first be cast up­on the coherence; Gods foolishnesse is wiser then men; for men chuse the greatest, but God chuseth the meanest. Where we may see plainly that ‘Gods wayes are contrary to our wayes.’

So much the Lord teacheth us by his Prophet, Isa. 55.8, 9. For my thoughts are not your thoughts, neither are your wayes my wayes, saith the Lord. For as the heavens are higher then the earth, so are my wayes higher then your wayes, and my thoughts then your thoughts. This the Lord made good in the choise of David before all his elder brethren, contrary to the expectation of Samuel himself, whose errour in preferring Eliab, God cor­rects, and tels him, 1 Sam. 16.7, The Lord seeth not as man seeth; for man looketh on the out­ward appearance, but the Lord looketh on the heart. The Apostles some of them were poor fishermen, and followed Christ, looking at no further end, but the salvation of their own souls: But Gods wayes are above theirs. He hath a further reach then they could aime at: an higher strain then they could aspire unto. His purpose is to [Page 42]make mean fishermen great Apostles: Joh. 1.40, 41. Mat. 4.19. and those that would have been fully satisfyed with the salvation of their own souls, to be the means to save many thousand more. Thus are they made the pillars of the Church, and the fillers of heaven, who before were aboundantly satisfyed if they might but fill their nets with fish, and their souls with grace. This one example were sufficient to make every one of us to cry out with St. Paul, O the depth of the riches, Rom. 11.13. both of the wisdome and knowledge of God! how unsearcheable are his judgments and his wayes past finding out! Gods wisdome doth infinitely exceed ours. There is a greater dispro­protion between them, then between a fountain that never dryes up, and a standing pool whose waters are dryed up by the heat of Summer, and fail when there is most need of them. The wisest men have need of the coun­sailes of others, and therefore Kings have their privy Councels. One mans head, though it were Solomons could not reach to all occurrents of State: If it could, yet must it have much time to plot and to consider which is the best way to bring things to [Page 43]passe. Angels themselves doubtlesse ac­complish not Gods will without some kinde of meditations. But Gods wisdome goes beyond Men and Angels. He needs no counsaile of others to direct him, nor no meditations of his own to fish one thing out of another. His wisdome is alwayes ready. No­thing can happen so difficult, but he knows what to do without coun­sail or study. For he knew before what would be done, and had de­termined what he would bring out of it. Look now upon a wise man, and see what difference is between his wayes, and the wayes of a fool: He tunrnes and winds the fool which way he please. He overrules him in his own actions. What the fool intends for his own credit, he turnes to his discredit. Yet he knows not certain­ly what the fool intends. Only out of his wisdome he guesseth by words and gestures. No marvell then if God who knows all our purposes be­fore we know them our selves, can turn our actions to other ends then we entend, nay to contrary ones. For as his wisdome and ours, so his wayes and ours have an infinite dispropor­tion, [Page 44]and are further distant then the highest heaven from the center of the earth. Gods power also goes far be­yond ours. Men may be potent: God is omnipotent. Their power is but weaknesse compared unto his. God doth what he will: Men do what they can. When they have done what they can, God goes on with the work. He begins where they end, and turnes all to a new end which they never drea­med of. He subverteth the wayes of men by his power when he please: but all the world cannot hinder him in his purposes. The greatest power that men have, is but a rivulet let out of the Ocean of Gods omnipotency. How often hath he clean altered the course of things? How often hath he crossed the undaunted expectations of the proudest of the sons of men? He hath sent deliverance when naturall reason hath set nothing but destructi­on before mens eyes. He hath defeated proud Tyrants, who in their own hopes and hearts have undoubtedly eaten up, and swallowed down his people like bread. Thus doth God as it were play with the great affaires of the world. He brings light out of [Page 45]darknesse; darknesse out of light. He raiseth such as think themselves ruined, and ruins them that think themselves firmly rooted. Our ends are reeds: he shakes them when he please. His ends are cedars: we cannot reach to the top, nor dive to the bot­tome of them. His power and wis­dome do conspire to shew strong men their weakness, and wise men their folly by chocking their actions in the blade. Gods wayes differ from ours, because they are secret, and unknown unto us. He gives his Commandements to men, but reveals not his ends and purposes to them. His revealed will we have in his word to direct us; his secret purpose concerning the event of all things he locks up in heaven, and keeps the key himself. Men that use the counsaile of others, are often disap­pointed of their ends, because their plots are revealed by them whose heads they were forced to make use of. But no man knows Gods ends, that he may reveal them. He knows ours, and can disappoint them. We know not his, and therefore must submit unto them: for we cannot (if we would) prevent them. A Mine may [Page 46]be prevented by a Countermine, if it be known or suspected. Otherwise no man knows how to work under­ground to disappoint it. Gods works are like Mines. No man knows where he works, what he intends, nor how to crosse it. Yet he knows how to countermine the secretest of our acti­ons, because all things are open to him.

To conclude, the event in all Gods actions, answers to the intent. He ne­ver was, nor can be disappointed. It is far otherwise with us. Other things arise out of our actions then we in­tended. Many evill things and cros­ses happen which we could not pre­vent: many good things betide us which we could not expect, because the successe of our actions is unknown unto us. We judge of the successe of our courses by likelihoods, God only knows certainly what will be the e­vent. We deal altogether by guesses, God proceeds out of a certain pre­science. No wonder then if his wayes be contrary to ours, and his coun­sailes do exceed ours, to the disap­pointing of our hopes, and the curing of our fears. This have I pressed [Page 47] [...]he more, because in the greatest occasions of our life it is very use­full. Many things happen to us besides our expectation, not out of any worldly reason, but out of Gods [...]erruling hand, who aimes at deeper [...]nds.

Ʋse 1 First, from hence then we learn a lesson of patience. When our actions [...]e crossed, and evill happens to us where we expected good, we must look up to God, and acknowledge that his [...]nds have gone beyond ours. It is [...]r such as doubt of, or deny Gods [...]rovidence, to fret when their hopes [...]re frustrated, who think they are [...]ossed by their enemies or by some [...]ance. But we that know Gods wayes [...]o be contrary to ours, must not be [...]und resisters of God. Gamaliel wisely [...]dvises the Pharisees, when they were [...]oubled to see that religion grow [...]hich they would fain have sup­ [...]ressed, to rest quiet, For, saith he, [...] it be of God, ye cannot overthrow it, Act. 5.39. lest apply ye be found even to fight against [...]ed. A hard lesson it is for men to [...]est satisfyed when their ends are [...]rossed. Achitophel forsakes David, and leaves to Absolom, that he may be the [Page 48]Oracle of Israel, and King and State guided by him. When he sees his counsail neglected, and Hushai's fol­lowed, all his wisdome cannot satis­fie him, 2 Sam. 17.23. He puts his houshold in order, and hangs himself. Cato the embleme of morality, yet had so proud an heart, that when he saw his ends crossed, and himself likely to become subject to Cesar, he kils himself. They that aime most at their own ends, leave no stone unrowled, that may help to accomplish them. But God sets himself against them, and puls down their ends to set up his. They never look up to see who crosseth them, but in a passionate dis­content turne Achitophels, and for want of other, prove their own executio­ners. Religion teacheth us to attri­bute all to Gods providence. It shews that his purposes often differ infinite­ly from ours. It perswades us that his drifts must stand, and therefore ours cannot. Upon these sure grounds it brings us to patience in the greatest [...] crosses. We breed children for com­fort, and they prove crosses. We trade for profit, and our trading undoes us. This is marvailous in our eyes, yet we bear it patiently, because it is the Lords doing.

Ʋse 2 Secondly, from hence we learn a lesson of temperance and watchful­nesse. The world comes upon men sometimes before they be aware. In­heritances, Merchandise and Treasure, fals upon us unlookt for, and some­times when we are asleep. This we must acknowledge to be Gods work, whose power goes beyond ours: who wakes for us when we sleep. But to what end God doth it, that passeth our capacity. Some men are suddainly ex­alted, that they may have the greater fall. Thus God professeth that he dealt with Pharaoh, Exod. 9.16. And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. The highest Towers have the greatest fals. Low shrubs outstand the fury of the winds, when tall and aged Okes are tumbled down. Gods hand lights heavy upon the greatest oftentimes, when the meanest escape. Great ones act a part in the Tragedy of Gods an­ger, when mean men are but specta­tours. Mighty ones fall with their own weight. Gods lightnings light upon the hardest things, and passe by the softer. David in the height of [Page 50]his prosperity, Psal. 30.6, 7. upon Gods turning away his face, is troubled. He that lifts up, can pull down. God keeps the reins of our prosperity in his own hand; he lets them out, and puls them in at his own pleasure. If therefore unexpected prosperity fall upon us, let us be sober and temperate in the use of all worldly comforts, lest God do but fatten us like the Oxe to de­struction, and make us an high ex­ample of his mercy, that he may make us a deep president of his power and justice.

Thus have I done with the coherence, and come to fasten my meditations up­on the matter observable.

It is not their riches, nor their wis­dome, nor any thing in themselves that the Apostle bids them look upon, but their calling.

Gods calling of his servants is worth observing and looking into.

It is reckoned by the Apostle as a speciall priviledge even in Rome, and greater then the freedome of the City, Among whom, Rom. 1.6. saith he, yee also are the called of Jesus Christ. It is St. Pauls wish, [Page 51]that God would give to the Ephesians the Spirit of wisdome, and enlighten the eyes of their understanding, that they might know what is the hope of his calling, Eph. 1.18. and what the riches of the glory of his inheritance in the Saints. Worth in­spection is this heavenly calling, were it but for Gods sake, who is the cal­ler. His works contain far more with­in them, then the outside promises. Nutshels are but trifles, yet the kernels give contentment to the eater. Oister­shels are cast to the dunghill, yet the fish is meat for curious palats. Many men have but little-promising coun­tenances, that have deep-reaching un­derstandings. The ceremonies of the Law are but trifles to look upon, yet were there deep mysteries contained [...]nder them. Men judge of works not [...]o much by the outside, as by the fame [...]f the workman. Books are often sold upon the Authors credit. Gods works [...]re of such a value, as whatsoever they promise at first sight, we are sure much good matter is to be observed in them, [...]nd from them. Now we are not cal­ [...]ed by any mortall Prince, but by the [...]mmortall God, whose ends are often [...]r different from mortall mens.

Our calling is the more considerable because of our former misery, out of which Gods calling delivers us. So Davids preferment was the greater when he was made a King, because he was taken from following the Ewes with young. Psal. 78.70, 71, 72. Gen. 32.10. Jacobs two bands were the greater riches, because with his staffe only he went over Jordan. The mercy of the caller is the greater, because of the misery the called did endure before. Our condition was obscure before; now it is famous. It was servil before; now it is free. It was full of impiety formerly; but now God hath plan­ted piety in us. It was loaden with impiety at first; yet now our hearts are set upon equity and righteousnesse. This promotion of ours cals for the more inspection, because of the high honour and great riches we are cal­led unto. What greater honour then to be Gods children? What greater riches then the inheritance of the king­dome of heaven? 1 Thess. 2.12. Walke worthy of Go [...] who hath called you unto his kingdom [...] and glory. Great disproportion there i [...] betwixt darknesse and light, Eph. 5.8. Ye wer [...] sometimes darknesse, but now are ye ligh [...] in the Lord. No lesse difference between [Page 53]life and death, 1 Joh. 3.14. Yet we know that we have passed from death to life. Every man is willing to understand his own ho­nours. And we count them but bad husbands that dive not into their own Estates, and are ignorant of their own Possessions. Look then how far spirituall honours and treasures goe beyond temporall, the soul beyond the body, immortall possessions beyond mortall; so much the more reason have we to pry carefully into our vocation, and all the circumstances of it, and dependences upon it. Lastly, consider we the way which God cals us by, and that is his word. Great is the power of Gods word, and wor­thy to be lookt into. By it God made the world, and all the creatures in it. By it he brought all things out of nothing. By it he brought light out of darknesse. Yet hath Gods word a very different operation in calling of sinners. The same Sermon reclaimes one, and offends another. One man obeyes it, and another resists. This diversity of operation proceeds not out of the diversity of the soil, for we are all naturally corrupted. But it comes from the assistance of Gods Spirit joyned [Page 54]to the Preaching of the Word, or restrained from it. And are not all these things worthy of admira­tion?

Ʋse 1 A sort of secure persons come here to be censured, who slight Gods choise and calling. They never look into the worth nor the price of it. Yet are they wonderfull curious in obser­vation of earthly things. They fully understand what belongs to their in­heritances. There is no corner of their offices unsearched. If new honours be bestowed upon them, they know quickly how to take state upon them. But although God dayly call men by the mystery of the Word, yet do they never look into the worth of that hea­venly calling. Hence it comes to passe that this spirituall honour is slighted. This is the cause why the means of salvation is neglected; because men never look into the worth of our vocation. Yet in the mean while worldly studies are embraced: all means of gain and new projects, are attended. Yea such as often end in losse, are embraced in hope of gaine, because men enriously pry into every hole where worldly profit may hide [Page 55]her self, but neglect to take to peeces and view the severall parts of our di­vine vocation.

Ʋse 2 Yet let their carelesnesse make us the more carefull. Let their negli­gence make us the more diligent in searching the mysteries of our calling. Let us looke into all the parts of it. This is the way to make us thankfull to God that hath called us. This is the way to make us profitable to men that are not yet called. Let us when we look up to God that cals us, re­member his greatnesse. Let us when we look downward to the misery out of which he hath called us, remember the depth of it. Let us when we look forward to the honour unto which he hath called us, ponder upon the height of it. Let us when we look backward upon the means whereby he hath called us, consider the ineffe­ctualnesse of them upon others. So shall we finde the totall sum to be this, That the highest God hath called us out of the lowest degree of misery to the greatest step of glory out of his own grace and free mercy.

One thing more ere we leave St. Pauls exhortation, offers it self to our me­ditation. [Page 56]He bids them not look upon other mens calling, but their own; Look upon your calling. Remember how mean ye were once, and how misera­ble, whom God by his calling hath now made so high and glorious.

Such as be exalted by God must often call to minde their former meann [...]sse.

Such a meditation it was that made David a King to cry out, Who am I O Lord God, 2 Sam. 7.18. and what is my house, that thou hast brought me hitherto? And St. Paul a glorious Apostle remembers himself, and leaves it written for o­thers to read, that he had been a blas­phemer, 1 Tim. 1.13. a persecutour, and injurious. A low meditation for an high Apostle, yet very profitable to himself, and ex­emplary to others.

Many and great are the commodi­ties that arise to the highest of men from such low meditations as these. Benefits of re­membring our low estate.

First, Thankful­nesse. it breeds thankfulnesse to God that hath preferd them. As for generall favours that are common to us and others, they do not so much affect us, much lesse make us thank­full to God, as those peculiar mercies [Page 57]which are proper to us, and which o­thers have no share in. Thus the re­membrance of our own particular basenesse, first affects us with joy, and then stirs us up to thankfulnesse to­wards God.

Secondly, Admiration of Gods pro­vidence. it breeds admiration of Gods providence in us, who raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; Psal. 113.7, 8. that he may set him with Princes; even with the Princes of his people. The changes that are wrought in others, do not commend Gods providence to our cogitations, so much as those that are wrought in our selves. Gods providence then, which though it work many strange things for others, and it may be more strange then it works for us, is sligh­ted and neglected by us, by calling to minde our former lownesse is high­ly wondered at by us and admi­red.

Thirdly, Patience. it brings forth patience in all adversities, that can happen unto us. There can nothing happen to such as are exalted from a low to an high estate, but the same or the like they have had experience of before. If poverty fall upon them, they have [Page 58]been poor before. If want trouble them, they have been in want before. Experience makes a man better able to bear any calamity. These things may be strange to such as never knew what want meant: that were nobly borne and richly provided for by their parents. But to him that hath been in a Sea of wants and tempests of troubles before, though he have had a calme of plenty between, these second stormes are far more portable then to the other freshwater Souldiers.

Fourthly, Sobriety. it produceth sobriety in them. They have learned by experi­ence, what it is to want flesh and food, and apparell, and other comforts; and therefore will not abuse Gods gifts and blessings, lest God take them away, and reduce them to their former necessities.

Fifthly, Humility. it makes them humble to remember how low they have been before either in their spiritual or tem­poral condition. They that always have been rich, or great, or civilly good, are easily puffed up. But such as have tasted of poverty, or been scanda­lous in their courses, are more easily humbled. Thus Abraham humbles him­self before God by calling to minde [Page 59]his beginning, dust and ashes. Where­upon Basil of Seleucia infers, [...]. Basil. Seleuc. Orat. 28. There might you have seen an unusuall thing, a tongue made of earth talking of heavenly things. When Abraham set it as a preface before his speach, I am dust and ashes, then did he by the acknowledgment of his na­ture most of all exceed the bounds of nature in worth and dignity. So also Moses, A­brahams successour in manners, being made more honourable by his conference with God, cast downe himself as a vile person, saying, I am slow of speach and of a slow tongue. For look, how much he puls down high-mindnednesse, so much doth he draw grace unto himselfe: and the power of humility is the measure of encreasing grace.

How great the benefit is that ariseth out of the remembrance of our for­mer condition, Magnus esse [...] a minimo incipe. Cogitas magnam fabri­cam construere celst [...]udinis? de functarnemo pri­us cogita humi­ [...]itat [...]s. De verb. Dom. ser. 10. and how great a furthe­rance it is to true humility, Augustine very well understood, and therefore prescribes it as the road-way to exalta­tion: Wouldest thou be great? saith he, begin at the least. Dost thou intend to build [Page 60]a great frame and an high one? think first of the foundation of humility. Now of all thoughts that can come into a mans minde, there is nothing more fit to humble him, then the remembrance of his low estate before God exalted him.

Sixtly, Charity. it workes in us Charity to those that are in a mean condition. They that have never felt poverty themselves, know not how to pity others. Such as were never afflicted in minde themselves, esteem light of other mens pangs. But they that have been low, know how to commiserate such as are mean, though they be now ad­vanced.

Ʋse 1 The first concernes all true Christi­ans in generall: they have been limbs of Satan, now they are members of Christ. Think often what ye have been. A Christian must have two spiri­tuall eyes: one of memory, to look backward to what he hath been; the other of providence, to look forward to what he may be. The former will make him humble; the latter will make him wary. The profit of this looking backward will appear in his prayers, and in his prayses. In his prayers, for it will force him to call [Page 61]upon God in an humble and lowly manner, and to say with the prodi­gall, Luk. 15.21. I am no more worthy to be called thy Son. In his prayses it will make him ever to slight his own, and to magni­fie Gods goodnesse, saying with Jacob, I am not worthy of the least of all thy mer­cies and of all the truth which thou hast shewed unto thy servant. Gen. 32.10. It is a speciall worke of grace, to make a man humble that hath grace. Nature would teach him to be puffed up and to contemne all others, that are beneath him, yea to condemne them for reprobates and naturalists; but grace teacheth him to remember what he was of himself, and what he is, it tels him, comes of Gods grace. His own meannesse then must humble him, but Gods goodnesse must not make him proud.

Ʋse 2 Secondly, it concernes such Christi­ans in particular as have been raised from poverty to great meanes and honour. It cals upon them to be mind­full of their former penury. The dung that yeelds a noysome savour to the nose, being laid upon the ground, makes it fruitfull: So doth the re­membrance of mens former poverty bring forth many good fruits of hu­mility [Page 62]and liberality in them, although it be displeasing to the pride of na­ture. Meeknesse and lowlinesse of heart become Godly men, though they grow great in the world. Pius in eo quod mitis est, nulla adversitate frangitur: in eo autem quod humilis est, nulla prosperi­tate, vel gloria elevatur. Aug. ad frat. in eremo. ser. 16. A godly man, saith Augustine, because he is meek, is broken by no adversity: and because he is humble, he is not lifted up by any prosperity of glory. It is no shame for the greatest in the world to remember that they have been mean. It is profitable to remem­ber it, but very prejudiciall to for­get it.

Ʋse 3 Thirdly, let not such as are oblivi­ous, be offended if Gods ministers put them in minde sometimes of their low and forgotten condition. St. Paul puts the Corinthians in mind of what they had been, after they were washed. Having spoken before of Theeves, and Covetous and Drunkards, and the like, he addeth, 1 Cor. 6 11. And such were some of you. The Colossians he admonisheth more largely, For these things sake cometh the wrath of God on the children of disobedience, Col. 3.6, 7. in the which ye also walked sometime, when ye lived in them. But most largely of all he rubs up the memory of the Ephesians; Remem­ber that ye being in times passed Gentiles in the flesh, Eph. 2.11, 12. who are called uncircumcision by [Page 63]that which is called circumcision in the flestirmade by hands, That at that time ye [...]ere without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. And have not we as much need to be put in mind of it as they? Let us then hear and [...]ear it with patience.

Thus much for St. Pauls exhor­tation.

Now followes Gods vocation. In which we are to note:

1. The persons called or cho­sen.

2. The impulsive cause.

The persons are described two wayes.

First, Negatively.

Secondly, Affirmatively.

Negatively in these words. How that [...]t many wise men after the flesh, not many mighty, not many noble are called. In which words observe,

1. The condition excluded.

2. The limitation.

For the condition of men that are excluded, they are called wise according to the flesh, mighty and noble.

The naturall good things of soul, body and estate prove more often impediments to salvation, then furtherances.

Rich men are often the greatest ene­mies of Religion and religious persons. This St. James acquaints us withall, Do not rich men oppose you, Jam. 2.6, 7. and draw you [...] before the judgment-seates? Do not they blaspheme that worthy name by the which yee are called? The rich Citizens of Jeru­salem, the wise Scribes, the chief Priests, the noble King Herod, all oppose them­selves against our blessed Saviour. So we are taught by the Evangelist, Mat. 2.3. Whe [...] Herod the King had heard these things, he [...] was troubled and all Jerusalem with him, And in the verse following he imploye [...] the chief Priests and Scribes to find ou [...] the Messias that he may destroy him▪ So far were they from seeking salvation from him. This point that it may sink the deeper, we will take it [...] pieces, and shew what impediments [...] salvation

Are

• 1. Naturall wisdome,
• 2. Riches and Greatnesse,
• 3. Nobility and honour

First for knowledge and naturall wisdome. 1 Cor. 8.1. It puffes up those that have it. It is like boyles and swellings that grow upon the body, which make the bulk of the body the greater, but yeeld no benefit to the body at all. Thus knowledge often puffes up the mind, but doth not edifie it. And thus Am­brose glosseth upon the text, they are called wise according to the flesh, be­cause they are rather puffed up with the wisdome of the world, then truly learned. Mundi rationi­bus instati magis quam eruditi sunt. Ambrose on the text. Mat. 11.25. Now what little acquaintance God hath with these wise and proud persons our Saviour teacheth us, Thou hast hid these things from the wise and prudent. And that made Augustine to cry out, Behold, Austin said thus in a Sermon, Ecce ipsi idiotae rapiunt coelum, ubi nos sapientes in inserno mer­gimur. Pierce Plowm. vision. Pass. 10. the very idiots snatch the kingdome of heaven, while we wise men are overwhelmed in hell fire. Neither doth knowledge make men proud only, but also curious. That excellent naturall capacity that God hath given them to enquire after ne­cessary things, they use it to dive into unnecessary questions. The grounds of Religion they despise, as common things fit for vulgar capacities, and ta­ble-talke for shallow brains. Curious things they pry into, and such as neither God hath revealed, nor man can com­prehend. [Page 66]Thus while they spend their choisest thoughts, and chiefest times about needlesse niceties, like the men of Sodome while they seek the door, Gen. 19.11. they lose their eyes. While they seek to be wiser then others, they lose the felicity that meaner wits through Gods grace attain unto. 1 Sam. 6.19. And as the men of Bethshemesh pry into the Arke, and lose their lives: so do these curious Masters dive into quiddities, while they lose their souls. Hence it is that none of these want their rare inventions, which they magnifie themselves, while other men laugh at them, as idle crot­chets. They do te upon those opinions that meaner men upon better grounds explode, and like Lucifer sink down into hell, while their thoughts mount up above heaven. By these means know­ledge becomes the bane of many great Clerks, while simple men attain eternal happinesse.

Secondly, Discommodi­ties of Riches. Riches and greatnesse prove the ruine of many.

1. Pride. Because they lift up the soul. He that wants nothing, knows not what need he hath of God or Man. Now as the sense of want humbles the soul; so the contrary exalts and lifts it up. [Page 67]The great man and rich, hath for his coyne the use and command of the best of Gods creatures for food and ap­parell, and other necessary uses. Yea men like himself, and choise ones too, are fain to attend upon him. This lifts up his heart within him, and so hinders him from the care of saving his poor and miserable soul. Omnibus nobis ut res dant sese, ita magni ai (que) humiles sumus. Ter. Hec. The Heathen man could say, that our minds ebbe and flow with our means, and we grow higher or lower in our own conceits, as riches offer themselves more o [...] lesse unto us. Salvian counts pride the rich­mans inheritance, Taceatur super­bia et tumor, tam p [...]uliare hoc divitem re­ [...]rum est, ut [...]li­quid forsitan de tur [...] suo [...] p [...]ent p [...]dere, [...] hinc sila alius quic­quam veluerit vendicare. Salv. de gub. Dei. lib. 7. as if poor men that were proud did him open wrong. To say nothing, quoth he, of pride and swel­ling, wich is the rich mans peculiar king­dome, so that perhaps they would imagine, that they had lost some part of their own right, if any man else should challenge any part thereof from them. So hard a thing is i [...] for a rich man to be humble, and much harder for a proud man, between whom and his Creator there is such an an­tipathy, to come to the Kingdome of heaven.

2. Because riches delight the soul, Delight. and afford many pleasures to it, which poor men cannot reach. And the soul [Page 68]when it is delighted, growes secure, like Peter upon the mount, concluding, Master it is good to be here. Mat. 17.4. Thus riches steal away the hearts of men from Religion. It is an hard thing for a man to passe from delights on earth to de­lights in heaven.

3. Trouble. Because they fill the soul with cares, fears and griefs. The rich man vexeth himself with his own prospe­rities. He is more dejected oftentimes with fear of losse, then comforted with possession of plentifull means. They are like passengers in a ship in the midst of a storm; when the wind blows stiffe upon them, they are hardly able to keep the hatches: So do fears and cares blow so stiffely on the soul, that every moment it is in danger of peri­shing. Every morning affords new cares. What shall I do with my mo­ney? Luk. 12.17. My barns are too little for my corne? Shall I turn Merchant? Every wind will make my heart ake. Pirates will get in a moment what I have la­boured for many a year. Shall I buy Lands? I may spend half the price of the purchase in trying the title. Shall I put my money to use? Besides the unquietnesse my own conscience may [Page 69]afford me, and the scandall of the Church, I may lose my principall while I study the Table of Interest. These are the rich mans cares and fears. The rich mans labour (saith Bernard) is in plotting inwardly, Sudat pauper in opere for is, sed numquid minus anxie dives [...]nt us in ipsa sua cogita­tione laborat? Bern. de obed. pat. et. sap. while the poor man sweats in labouring outwardly. One sweats in body, the other in minde. One toyles to get to supply his wants, the other toyles and cares to dispose of his goods to the best advantage. These cares keep the rich man from ca­ring for heaven. The farme, Luk. 14.18, 19. the oxen must not be neglected, though the soul be famished and deprived of her part of the heavenly banquet. Mat. 13.22. These are the thornes in the parable, that choak the good seed and make it unfruitfull. Whereupon Ludolphus elegantly, Divitiae spinae sunt, quia sicut spinae suis pun­ctionibus corpus laniant, et cruentant, ac saedum in oculis h [...]minum red dunt [...]sic divitiae curis suis vul­nus animae in­fligunt, et mi­seram [...]coram oculis Dei faciunt. Ludolph. de vita Christ. Part. 1. c. 64. Riches are thornes, because as thornes with their prickles, tear the body, and wound it, and make it bloudy and filthy in the eyes of men: so riches with their cares wound the soul, and make it filthy in the sight of God. Yet many count it a pleasure to be under these thornes, and as soon as they begin to think of spirituall affaires, by and by thrust themselves into worldly cares [Page 70]again. So great impediments are world­ly riches to heavenly happinesse.

4. Neglect. Riches make men neglect and slight the meanes of salvation. What cares he for prayer, or for hearing Gods word, that hath his God in his purse? What care takes he for his soul, that hath his body so pampered that he knows not what belongs to inward or outward necessities? Or if some slight thought of another world run through his mind, yet it passeth away like a travailer. So many accounts are to be taken, so many reckonings to be cast up, so many servants to be lookt af­ter, so many businesses to be ordered, that the Preacher may speak to poor folkes, Sicut ovis con­versans inter spinas semper ibi de lana di­mittit: sic va­cans curis tem­poralibus et mundo multa bona spiritualia amittit. Lud. de vit. Ch [...]. p. 1. c. [...]4. that have little else to do: they are otherwise imployed. As the sheep rubbing against the thornes, leaves al­wayes some of his wooll behind: so be that attends upon worldly cares, loseth many spi­rituall comforts. Thus grow men rich in state by trading in the world, and poor in soul by neglecting to drive a more profitable trade, which tends to a better world.

5. Wickednesse. Riches provoke the heart to many unlawfull things. Without these sin wants her wings: Drunkennesse, Glut­tony, [Page 71]Wantonnesse, Pride, require a stocke to maintain them, for vices are more costly then virtues. Virtue ob­serves a mean, but vice knows none. They do enlarge our skore, and make our reckoning the greater at the day of judgment. Seldome do servants run in arrears with their Masters, Pierce Plowmans Vision. Pass. 10. but Stewards often. The former is betrusted only with their work; the latter with their goods. So rich men run further into Gods books then poor. Thus strangely do we alter the nature of things, and make goods evills. We know not how to enjoy the comfort of a plentifull estate, Facimus rem bonorum operum materiam tan­tum esse vitio­rum. Mutamus naturas rerum iniquitatibus nostris. Salv. de gub. Dei. l. 6. without over­flowing and running into wickednesse. We make, saith Salvian, the substance of good things to be only matter of vices. By our iniquities we alter the very nature of the things themselves. So those things that are good in themselves prove hurt­full to us, as the same Father gravely elsewhere admonisheth, saying, Impediment a sunt haec, non ad­jumenta, onera, non subsidia. Bona appellan­tur, cum sint causae malorum aeternorum. contra avar. l. 2 These things are hinderers, not helpers, burdens they are, not aides. They are called goods, but indeed they prove the causes of eternall evills. Too many may lament this in themselves, which this good man compassionately bewailes in others. [Page 72]The luxury and prodigality of rich men gives too plain an evidence of this truth. So that we may boldly affirme with Clemens, [...]. C [...]m Al [...]x. liv. 2. cap. 3. Riches ill administed are the magazine of mischief The heathen man could informe us, that Riches are even as the minde of him that possesseth them. To him that knows how to use them, they are good: to him that useth them a­misse, Haec per inde sant ut Illius animus, qut ea p [...]ssi let. Qui u [...]t se [...]t, ci hona [...] illi qut non uti tur [...]ec [...]e, mala. Ter. Heaut. Act. 1. Sc. 2. they are evill And how hard a thing it is to use them a right, appears by the dayly abuse of them, which ariseth out of naturall corruption, and carelesnesse. So are we judiciously in­formed by I eo, There compasse us about on every side dangers of innumerable sinnes, and we passe through the lawfull use of things to immoderate excesse: Circumstant un­di (que) puricula innumerabili [...]um d [...]li [...]rum, et per licit [...] usus ad immoder [...]atos transi [...]ur exces­sus, dum per curam salatis obrepitdel [...]ctatio volunt [...]is, et non sufficit c [...]n­ [...]up [...]s [...]emiae, qued p [...]te [...]t satis esse naturae. Leo de quadrag. ser. 11. for delights and pleasures creep into us under the title of care of our health: neither can those things suffice con­cupiscence, that might give nature coment­ment. So easie a thing is it to passe from use to abuse. So hard a thing to moderate the sailes of our affections, when the winds of riches drive us to the quick-sands of unlawfull plea­sures.

6. Hardnesse of heart. Wealth hardens the heart in un­lawfull courses, and keeps it in impeni­tency. Luk. 15. Poor men are with the prodigall child brought home sometimes by want. Sometimes the shame of the world affrights them, because they want means to hide their offences. Some­times the execution of good laws drives them from evill. But rich men know how to prevent all these means of reclaiming. They can for coyne make other men father their Bastards, and stop the wheel of execution, that good laws may not bruise them. The threatnings of Gods law that breake poor mens hearts, do but harden rich mens; as the sun-beams which soften the wax do neverthelesse make the clay harder. We threaten death, and they live. We threaten poverty, and they are rich. We threaten want, and they abound. Long enough may we threa­ten ere they amend. If we seek by fair means to reclaime them, what care they for promised happinesse, who think they have attained present se­licity? All these things considered we must needs conclude, that the wealth of the world, however it be in great request here, and of speciall use to [Page 74]command such worldly comforts, as time and place afford, yet is it often­times a great impediment to the seri­ous seeking of the kingdome of hea­ven.

Now for the third member of our division. The damage of Honour.

Nobility and honours are no little lets and pul-backs in the paths of piety.

First, it layes them open to much flattery. As the Crowes flutter about carrion, where there is hope of food, so flatterers prove good trenchermen at great mens tables. Carneades in Plut. Com. de adulat. et amico discern. The Philosopher being demanded the reason, why great mens sons learne nothing so well as to ride, answered, because the horse would not flatter. If they cannot ride well, they must fall. Other things they cannot learn so well, be­cause their friends and servants flat­ter them, being either affraid to of­fend them, or hoping to get by them.

Secondly, it makes them lyable to luxury. They do not conceive them­selves subject to laws so much as o­ther men. Their inbred corruption is the fire. Their wealth is the fuel, that [Page 75] [...]akes it burn more fiercely. Their at­ [...]ndants are the bellowes that blow the [...]re. Salvian complaines, Servilibus vi­tiis etiam nobi­les polluuntur. Illa quae in ser­vis peccata puni­unt, ipsi quasi li­cita commit­tunt. Quotus n. quisque est con­nubii sacra­mentum conser­vans? cui non demus ac fami­lia sua scor tum sit? Salv. de gub. Dei. l. 4. that Noble [...]r sonages were polluted with servile vices. [...]nd that, Those vices which they punished [...] their servants, themselves committed as [...]wfull things. Who is there among them, [...]ith he, that keeps his promise in marriage? Who is there whose house serves not for a [...]rumpet to him?

Thirdly, it makes them impatient. They are greater then other men, and [...]herefore know not how to bear crosses [...]hat come from God. They consider what men owe them, but they consider not what they owe to God. And much lesse can they bear rebukes from men; no not from Gods Mini­ [...]ters. Their greatnesse makes them so [...]lind, that they cannot see their own [...]rrours, and so deaf, that they cannot [...]ear others with patience reveal them, although they seek not to disgrace nor destroy them, but to amend and save their souls. They think that inferi­curs should be silent, and suffer their superiours quietly to goe to hell, and say nothing to the contrary.

Fourthly, honour and greatnesse often breeds oppression of meaner per­sons. [Page 76]For great men look not upon a superiour law of God or Man, nor upon a future account, but upon their present power, and the weaknesse of their neighbours. This we may see in warres, in robberies, in covetous per­sons that have power over others how forgetfull they are of law and right, how far they stretch their own power and greatnesse. Too much ho­nour or greatnesse put upon one man, proves often hurtfull to a whole nation as in the body the overflowing of one humour endangers the life it self, and threatens the ruine of the whole. He that is on the top of an hill, forgets how he came up, and overlooks all the coun­trey about him: so great men easily forget their common originall, and trample inferiours under their feet. For fear of this Moses enjoynes the fu­ture King of Israel, whosoever he should be, to write him out a copy of the law, and to read therein day­ly, Dent. 17.20. That his heart be not not lifted up above his brethren. Great men that are Covetous or Luxurious, no bands of nature can keep them from op­pression, as Basil of Seleucia com­ments upon the story of Herod, O the [Page 77] [...]e fetches, saith he, of Satans fury! [...]. Bas. Seleuc. in Hero­ [...]aden. He [...]akes the King his executioner upon John. [...]e saw indeed that Herod was a Lord of [...]en, but a slave of passions. He saw the [...]ing a servant of intemperance, and a Ruler [...]deed in the shew of his power, but over­ [...]led by the weaknesse of his soul. Look [...]ell upon the sleight of the Devill, how he [...]aws him from slighter errours to impiety. [...]irst he makes him a violatour of his Bro­ [...]ers bed, that he may from the pit of adul­ [...]y make him venture upon the slaughter of [...]ohn the Baptist. Now this mischief in time [...]eing bred up grew into all licentiousnesse. He [...]akes his brothers wife his own, while the bro­ [...]er lives and looks on, using the authority [...]f his royal power for an helper to his intempe­ [...]ency, while he couples his lawlesse purpose [...]ith his inbred boldnesse.

This hurt doth honour and great­ [...]nesse often bring to a man: it makes [...]his skore of oppression to be much the [...]onger. For honours, saith Ludolphus, are [Page 78]as certain logges which increase the fire i [...] the torments of hell. Honores n. sunt quasi quaedam ligna ad aug­mentandum, ignem in futura po [...]na. Lud. de vit. Chr. p. 1. [...]. 68, f. 5. So that althoug [...] wit, honour, and riches be Gods goo [...] gifts, and might be so used that they might further our salvation, yet such i [...] the strength of corruption within us, that they prove great impediments to grace, and often shut up the gates o [...] heaven against us, and increase our otherwise deserved condemnation.

To bring home all that hath bee [...] spoken in this point. I must divide the sonnes of men into severall stations, as God hath divided them in their means. I may ranke them all in the three de­grees of Comparison. In the Positive, I may put the poor: in the Compara­tive, the mean sort of men: in the Su­perlative, the rich. Some lessons o [...] profit I may hence read to them all, and as the order of the division requireth, I will begin with the poor, because as they have least, so I have least to say to them.

The mouths of the poor are ever open against the rich. The considera­on of their own wants, and comparing them with the aboundance of other men makes them foul-mouthed, because they want grace as well as money. [Page 79]Let these envious complaints cease. What if rich men have the wind always prosperous? yet have they it so violent withall, that it oftner overturnes them in the sea, then brings them safe into the haven. Envy them not then, but labour to be richer in grace then they are in wealth. So mayest thou be hap­pyer. Lazarus envied not the rich man, for he was happyer himself. Sine domo, non sine Domino: sine veste, non sine fide: sine cibo, non sine Christo: canibus expositus, sed Angelorum soci­us. Fulg. Ep. 2. He was bouse-lesse, saith Fulgentius, but not Lord­ [...]esse: without apparell, not without faith: [...]e wanted food, but wanted not Christ to feed upon: he was exposed to the dogs while he lived, but received for a companion of Angels when he dyed. Consider well their troubles and dangers with their riches, and the happinesse that thou mayest have without them, and then, Fret not thy self because of evill doers, Ps. 37.1, 2, 3, 4. nei­ther be thou envious against the workers of iniquity. For they shall soon be cut down like the grasse, and wither as the green herbe. But do thou trust in the Lord, and do good: so shalt thou dwell in the Land, and verily thou shalt be fed. Delight thy self also in the Lord, and he shall give thee the desires of thine heart.

Secondly, as poor mens thoughts are often envious, so their defires are for [Page 80]the most part boundlesse. They think none happy but richmen and great men: and the more rich, the more hap­py. This conceit makes them swallow an ocean of riches in their wishes. Let them learn for time to come to mode­rate their desires of those things that may prove great impediments to the saving of their souls. Let them pray with Agur the son of Jakeh, Prov. 30.8, 9. Give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain.

Now for men of middle condition that are neither so rich as to give much, nor so poor as to aske, but have a con­venient portion to bring them through the world; Here is for them:

1. A lesson of Thankfulnesse to God, who hath placed them in the safest con­dition in the world. Let them look down upon poorer men, and behold the manifold wants which those poor souls and pined bodies dayly do in­dure: They want apparell and fire in the Winter, meat and drink in the Summer, houses to dwell in, beds to lie on, and what not? All which men of [Page 81]middle rank enjoy. Then let them look up ward, and number, if they can, the manifold cares that attend up­on rich men in the world. They are affraid of all men, friends and foes, acquaintance and strangers, yea of wives and children, lest they should embeazle their estate, or diminish their treasures. Their losses fetch more tears from their eyes, then their wealth brings smiles into their faces. All which fears and griefes men of middle condition are free from and exempted. Then let them lift up their heart with their hands unto God that hath freed them from the rich mans cares and fears on earth, and from his sighs and grones in hell: And yet hath exempted them from La­zarus tears on earth, Luk. 16. and will give them of his joyes in heaven, if they serve him faithfully in their genera­tions. Let them not henceforth praise the rich mans plenty: let them rather extoll their own security.

2. Let them rest contented and a­bundantly satisfyed with their own condition. As they have not the tide of the world flowing in abundantly upon them, so they have not the winds of penury blowing stiffely against them. [Page 82]Their journey requires more labour in rowing, yet they passe with lesse dan­ger. While poor men are bewailing their wants to such as are images ra­ther then men, that know not how to pity them; and rich men are num­bring their Cattell, viewing their Lands, telling their Coyne: they may with quietnesse worke in their shops, or study in their closets, and often be­tween while commend themselves and their labours to Gods benediction. There is no happyer state on earth for them to envy. If they will aspire, let them in their meditati­ons mount up into heaven, where they may injoy felicity with eternity.

The greatest part of my perswasi­ons are yet to come, for I have yet to do with the greatest men. What Rhe­torick shall I use to perswade these men? Shall I tell them that Bees have stings as well as honey? That riches have discommodities as well as com­modities? How carefull and cautelous had they need to be in the use of them, that they may not exclude them from greater riches? Shall I tell them that Jezabel was the daughter of a King, 2 King. 9.34. yet was she devoured with dogs? Shall [Page 83]I shew them the wisdome of Achitephel, that could not keep him from hang­ing himself? 2 Sam. 17.23. Shall I set before them the rich man, Luk. 16. in his gorgeous apparell and dainty fare, and then bring him in groning and lamenting in hell torments? Their worldly cares dead heavenly affections within them. The common tenet is, that while the heavens move, the earth stands still. Copernicus made the earth to move, and the heavens to stand still. But never any man made both moveable. Rich men are often of Copernicus sect: the earths motion in them, makes heavenly affections un­moveable. The heathen men, as Ful­gentius notes, called the Peacock Juno's bird who was esteemed the Goddesse of riches, Junonis in tute­lam ponum pa­vum, quod om [...] nis vitae peten­tia petax in aspectum sui semper quaerat ornatus; sicut pavus stellarum caudae curva­men concavans anterius faciem ornat, posterio­ra (que) turpiter nudat. Fulg. Myth. l. 2. Fab. de Jun. because as the Peacocke while he stretcheth out his tail to shew the stars of it, adornes his fore part, but shewes the defor­mity of his naked back-parts: So do rich men while they set out their bravery, lay open their infirmities. The wiser sort of men among the heathen were so well acquainted with this, that some of them refused great treasures offered; as Phocion, who refused the talents offer­ed him by Alexanders Embassadours as a present from their Master. And when [Page 84]they pressed him to receive them, tel­ling him that their Master sent them to him, because he conceived him to be a worthy man, [...]. Isid. Pel. l. 2. Ep. 146. he answered, If he thinke so of me, let him suffer me both to seem and to be so. Others when they had riches, gave them away: as Crates who gave his goods to the Senate with this Mot­to, [...]. Ibid. as Isidore delivers it, Crates sets Crates of Thebes at liberty: Or as Nonnus deli­vers it better, alluding to the name of Crates in the Greek (which the English phrase will not bear) Crates sets the goods of Crates at liberty, [...]. Non. Synag. Histar. in Naz. Stel. 1. that the goods of Crates may not overcome Crates. I speak not this to bring in Monkery, or to perswade men to give away their goods to main­tain idle drones, but to make men wary in the use of their riches: For I think with Augustine, Ʋilius terrena opulentia humi liter tenetur, quam superbe re [...]inquitur. Pros. Aug. sent. 319. that Worldly riches are better humbly kept, then proudly cast away. For want of moderate use of them, ho­nours and riches do many men harm. Which makes the same Father to ex­claime, O cursed nobility, which through pride makes it selfe ignoble and base in the sight of God. Mala nobilitas, quae se p [...]r su­perbiam apud Deum reddit ignobilem. De Temp, ser. 127. And many men have suf­fered many losses for their possessions as Isidore complaines, Riches have hur [...] many, and having whetted the sword agains [...] [Page 85]hem have fled into the power of their ene­mies. But authority and kingly power, [...]. Isid. Pel. l. 3. Ep. 154. that all men contend for, hath often deprived the owner not only of a happy life, but even of life it self. They that passe over the Humber when the Sea comes in, seldome see the shore. They that in tempestuons seasons passe over the Irish Seas seldome escape. So rich men are so puzled with the thorny cares of wealth, that they seldome attain to the true treasure. I know, the fault is not in the riches, but in the mens ill using of them, yet I take it to be a difficult thing to do otherwise, and say with the Psalmist, Psal. 73.18. Surely thou hast set them in slippery placces. Edward I. was a re­nowned Prince, he dyed at Borough upon the Sands, to shew how weak a foundation all worldly honour is built upon; Dan. coll. Hist. Angl. p. 171. Hayw. 3. Nor. Kings p. 63. as one of our best Hi­storians collects. Riches, saith ano­ther, are like hangmen: they hide mens faces with a covering, that they may not see their own end, and then they hang them. The mounting up to honour is very pleasing, but the downfall is terrible. We are [...]ver-joyed, saith J [...]rom when we mount [Page 86]up: Laetautur ad ascensum: ti­meamus lap­sum: non est tanti gaudii excelsa tenuisse, quanti terror is de exceisis ecci­disse. Hicron. in Ezech. 4. but let us rather fear the fall: it is not a matter of so great joy to have been at the top, as it is of terrour to fall from the top. The hurt of the fall remaines, when all the benefit of the rise is gone. Da­mo [...]les commended the condition of Dionysius the tyrant of Sicily. To shew him his errour Dionysius invites him to a plentifull feast sets his servants to attend on him, and gives him mu­sick into the bargain: Val. Max. lib 6. et Polychr. l. 3. c. 21. but he had caused a sharpe sword to hang over his head by a horschair; which made Damocles for fear to forbear both meat and laugh­ter. Such, saith Dionysius, is that life of mine, which thou deemest a plea­sant life. O happy soul then, saith Leo, which runs through the days of herpilgrimage with chast shbriety, Brata mens, [...] su [...]e tempora casta [...], et in iis per quae necesse estream am­bala [...]e, [...] remanct, ut [...] ma­gis quem domira terrerorum, [...] affections sit im [...]ixa humanis, [...]. promissionibus desit [...]. Leo. ser. 11. de qua [...]reg. and abides not in these things through which of necessity she must walke: and as a guest ra­ther then a Mistresse of earthly things, neither leanes upon mans afflictions, nor falls short of Gods pronuses. The reason is truly delivered by the same Author else­where. We have undertaken, saith he, [Page 87] a famous warfare, and a discipline of a great profession. Magni nominis militiam, magnae professionis suscepimus disciplinam. Sectatores Christi a regia discedere via non licet, sed dignum est tempo­ralibus non occupari ad aeterna tendentes. Leo ser. 2. de pass. Dom. The fol­lowers of Christ may not depart out of the Kings highway. For it beseems not them to be taken up with temporall affaires by the way, that travail to­wards eternall happinesse. If we be rich in our estates, let us carry our selves so moderately, that we may be rich in our soules to. Let us take one pill of St. Austins prescription, Dives in couse­entia securior dermit, quam dives in purpu­va. Aug. de Temp. ser. 212. He that is rich in conscience, saith he, sleeps more soundly, then he that is richly clothed in purple. There are some whom the Apostle cals rich in this World, 1 Tim. 6. and some rich to another World. Would you know the difference? Let the same holy man in­forme you: If you should see two bladders, the one filled, Ʋtres duos si vide [...]s; ugum plenum, alterum inplatum: in utro (que) cadem est magnitud [...]; sed non in utro (que) cadem pl [...]nitudo. St attend [...]s, fallerts: si app [...]ndis, invenies. Qui plenus est, difficile [...]: qui infiatus est, [...] Ibid. the o­ther blown up: there is [...] both the same great­nesse, but there is not in both the same fulnesse. If thou book upon them, thou mayest be deceived: but if thou weigh them, thou shalt easily finde the difference. The full blad [...]er is hardly moved: but the blown bladder is quickly t [...]ssed away. [Page 88]Such is the dinerence between those that are rich in the World, and those that are rich in Grace. The former are blown up, the latter are filled: the former are soon turned upside down, the latter remain firme and unmovea­ble. Be thou then so temperate in the midst of worldly riches, that thou mayst be much richer in grace and god­linesse.

Another lesson here is for rich men, not to content themselves with their worldly prosperity: but to be earnest suiters to God to add to their tempo­rall, eternall felicity. God divides his gifts diversly, Gen. 25.5, 6. as Abraham did his sub­stance: Isaac had the inheritance; others were sent away with gifts. Some there are that have their portion in this life only, Luk. 16. as the rich man in the Gospell. Others that have it in the life to come only, as Lazarus. Other crosse children there are whom God disinherits, as poor men that are both wicked and wretched, that are neither happy here, nor hereafter. Others there are that are Gods darlings, that are both here rich and in heaven, as Abraham, and David, and many other. Pray then that thy riches here, may be no let to thy hap­pinesse [Page 89]hereafter. Luk. 15. Do not with the prodigall child take thy estate here for thy whole portion, and then spend it, and become a companion for swine: but let these worldly comforts mount up thy thoughts to try Gods bounty a little further, and to become a begger of eternall happinesse: He that hath given the lesser, will give the greater if thou desire it. For God is as free of hea­venly as of earthly comforts, if men would seek them as earnestly.

Object. But, saith the rich man, I have no time to pray. I have so many worldly imployments and secular cares, that I have no vacation to pray for heavenly happinesse.

Sol. Hast thou no time to pray? Hast thou [...]o time to eat? Every day affords [...]ew businesses: yet every day affords a [...]inner and a supper time: might it not [...]s well afford time for a morning [...]nd an evening prayer? Look upon Jonahs mariners; Jon. 1. when the tempest [...]as upon them, they cast out the goods [...]ut of the ship, and every man prayes [...]his God. Go thou and do likewise. [...] the ship of thy trading be too heavi­ [...]y loaden to the danger of thy soul, [...]ghten it of as many wares as thou [Page 90]well canst, and pray to God for help. In a word, do lesse, pray more. Art thou rich? thou art subject to the more temptations. Thou hast the more need of Gods help. Pray for it then the more often. It goes hard when wea­kest folk take fewest cordials. Art thou great? God is greater: yea, and thine enemies may be greater then thou art. Seek Gods help against them. Art thou wise? Satan is too subtill for thee. Thou hadst need to pray to God to keep thee out of the Devils slavery. Earthly felicity cannot last alwayes: it will bring a miserable end, if men build upon it. The conclusion of tem­porall felicity without Gods favour is eternall infelicity. Prayer is the [...] means to procure Gods favour. Se [...] all businesses then apart, and pray dayly to God, that thy happinesse may no [...] end with thy life, but thy death may be a passage from a transitory to a lasting felicity.

Thus much of the condition ex­cluded. Now followes the limita­tion.

The Apostle doth not say, not any but, not many wise; rich and noble There are so few that the Scriptur [...] [Page 91]sometimes cals them none. Mat. 11.25. Thou hast [...]idden these things, saith our blessed Sa­ [...]iour, from the wise and prudent, with­out naming any exception. The wis­dome of God, saith St. Paul, was [...]nown to none of the Princes of this World. 1 Cor. 2.8. Yet must we not exclude all great men from the kingdome of hea­ven, for the text doth not. The Scri­pture sometimes speaks in generall, though it speak not of all, but of the most part. So John the Baptist accuseth all, No man received his testimony, Joh. 3.32, 33. yet in the next verse mentions some receivers, He that hath received his testimony hath set to his seal, that God is true.

The summe is, that rich men are not wholly excluded from the King­dome of heaven. Else where should we look for Abraham the father of the faithfull? Where for Isaac the son of the promise? Where for Israel that prevailed with God? Where for David a man after Gods own heart? All these were rich in this world, yet never any good man questioned their happinesse in a better world. God is no accepter of persons. All men naturally pity the poor, whether their cause be right [...]or wrong; and condemn the rich ere [Page 92]their cause be discussed. God doth not so. His commiseration is not so great as to save all the poor: nor his au­sterity so great as to condemn all the rich. Though he be a friend to the poor, yet is he not an enemy to the rich. Though the poor more com­monly finde his ear open, yet is he not hard to be entreated by the rich and wealthy. It were the way to make rich men despaire, if God had rejected them. Who should receive them to favour whom God had refused? Who can make them happy, whom God had devoted to eternall misery? Without Gods favour there is no salvation. It is a hard thing for rich men to be saved, yet is it possible to God. It were the way to make poor men to insult, and almesmen ingratefully to despise their benefactous, and to trample their per­sons under feet, by whose purses they are maintained.

Lastly, it might be a means to bring Gods good gifts and temporall bles­sings into contempt: and to make men cast away their goods, that they might not damn their souls. Who would keep those treasures that must neces­sarily bring him to eternall confusion? [Page 93]Who would thank God for those riches that must needs keep him from heaven? Who would count that a blessing, that [...]infallibly brings an everlasting curse upon him? No man in his right wits. Some have been so far from hurting themselves with their riches, that they have helped others. So far from encrea­sing their pain in hell by the abuse of them, that they have through Gods mer­cy increased their reward in heaven, by the right use of them. They have built houses for Gods worship. They have maintained Ministers. They have set­led Schooles. They have founded Ho­spitals. Many other good things have they done pleasing to God, and profi­table to the world. They have sowne their seed liberally in this world, and received a plentifull harvest in the Kingdome of heaven: They have not laid up treasures upon earth, but sent them before to heaven. Shall I say that these mens riches are perished with them? God forbid. They were rather wings to mount them toward happi­nesse, and ladders to clime by to a grea­ter degree of glory.

Ʋse. The former meditation might drive rich men to their prayers: this may [Page 94]urge them to the praising of God, that hath not clean refused them. Although he have given them a more liberall portion then others upon earth, yet hath he not deprived them of all hope of the Kingdome of heaven. Those great men that have been good, have been very thankfull to God, because they have perceived Gods speciall love to them in their double portion. But it sufficeth them not to acknowledge Gods bounty to them, unlesse they make use of it. Their earthly portion must not satisfy them, nor make them negligent in seeking after an heavenly. Salvation is a matter of great conse­quence, and is not attained without hard labour and much diligence: worldly wealth cannot be gotten with looking about, much lesse can heaven­ly, which is of far greater estimation. If there were no hope at all of ob­taining heaven for great men, them needed they not labour for it. It is in­vain to wash a Blackmore. But the difficulty of obtaining it, should not discourage, but incourage noble na­tures to endevours beseeming so great happinesse. None but a mad man be­siegeth a Town that cannot possibly [Page 95]be taken. But if the town be hard to be taken, yet if it be rich, the warlike Governor will not give over the siege [...]till he be Master of the Town: He knows that the labour is great, and [...]he cost not small, but the spoyles will pay for all. So should great men [...]eckon for heaven. It will cost them more pains then poorer men to attain [...]o it, but the glory and happiness there­of will make a full amends. Let them [...]hen pursue it with courage, and they [...]hall not misse of it.

So farre have we waded in the Negative description of Gods called [...]nes.

Now it is time to come to the Affir­ [...]ative. Wherein the Apostle,

First, sets out their Election. And

Secondly, the end of it.

In their Election, note,

1. The Electour.

2. The Elected.

The Electour is God, But God hath [...]osen. Where the Apostle informeth us [...]at ‘Mans salvation depends upon Gods Election.’

Gods choise is the true ground o [...] our happinesse. Hence it is that in Scri­pture they have that honourable title of Gods Elect. Luk. 18.7. Rom. 8.33. Shall not God avenge his own Elect? Who shall lay any thing to the charge of Gods Elect? When the Jewe [...] were cast out, and the Gentiles received in their room, yet was there among the Jews a remnant according to the election of grace. Rom. 11.5, 7. And this election hath obtaine [...] that which Israel could not. The free dome of Gods election, and founda­tion of mans felicity, appears in Ja [...] and Esau, born of the same parents lying in the same womb, at the san [...] time, yet one received, the other refu­sed: not for any thing in themselves for it was before the children had do [...] good or evill; Rom. 9.11. but for Gods choise, th [...] the purpose of God according to election mig [...] ­stand. God hath indued us with a [...] spirituall blessings in heavenly thing in Christ, Eph. 1.3, 4. saith the Apostle: but it is according as he had elected us. So th [...] every where the beginning of our ha [...] pinesse is ascribed to the same foun­tain, even to Gods choise alone an [...] to nothing besides. For our case a [...] and condition in nature is alike. I [...] Adam we are all dead. We are children [Page 97]indeed, Eph. 2.3. but it is but children of Gods wrath as well as others. This is our grea­test title in Gods sight, whatsoever titles else we be born to in the world. At Gods beck we escape or perish. His mercy may save us: his justice may condemn us. What happinesse then can we look for, but from his election? The price of our redempti­on is the bloud of Christ. Joh. 1.29. He is Gods Lamb, that must take away the Worlds sin. Him God would not give for the Angels that were falne. Him he did give for men that had offended him. What is the reason why Men are more happy then Angels? Why Christ dyes for Men, not for Angels? Gods choise. And is not that the reason why one man rather then another shall be saved by his death? Questionlesse it is so. When Christ is dead for us, how comes the merit of his passion to be applyed to us? We are dead in sins, and cannot stretch out our hand to take it, nor open our mouth to feed on it. As men in a trance must have their mouths opened, and hot water put in by others: so must we have Christs passion applyed unto us by Gods Spirit. And how comes Gods Spirit to apply [Page 98]it to one soul and not to another, but because God hath chosen the one and not the other? This kind of proceeding doth much illustrate the glory of God. Had God chosen all, election had been a common favour: And common fa­vours are lightly set by, when pecu­liar priviledges are highly rated, as betokening more love in the giver, and bringing more profit to the re­ceiver. If there were any thing in those whom God chuseth, more then in others, the choise would not tend so much to Gods glory as to Mans. The honour would not be the Electors, but theirs that are elected. But that favour that proceeds from pure electi­on, redounds altogether to the glory of the Electour. Thus is Gods glory most promoted by the freenesse of his own choise.

But why should this free choise of God offend the sons of men? What means the lowing of the Oxen and the bleating of the Sheep? Many things are objected against Gods liberty shewed in his choise.

Obj. 1 First, it is muttered that this choise is injurious to such as are rejected, who by this means are made uncapeable of e­ternall happinesse.

Answ. I answer, That it cannot be injuri­ous to any, because God is most free. If a King may receive what servant he will, and refuse whom he please; raise whom he list, and neglect whom he please; shall God be held injurious because he neglects those whom he was not bound to receive? We ga­ [...]her one flower, and neglect another. We chuse one friend, and refuse ano­ [...]hers friendship, as we please our selves. Yet are we more obliged to our [...]ellow creatures, then our Creator can [...]e to us. God then is bountifull to such [...]s he receives, but cannot be injurious [...]o such as he refuseth.

Furthermore, God considers both [...]orrupt in Adam, falne from their in­ [...]egrity, and lyable to his wrath, and e­ternall condemnation; so that he might [...]stly have rejected both; and how [...]en can he do wrong in rejecting one? When Pharaohs servants had both de­ [...]erved death, what wrong could he [...] to him that was hanged in pardo­ [...]ing his fellow? A malefactor hath no [...]use to complain of his deserved pu­ [...]shment whatsoever favour be shewed [...]thers. It is free for God to shew mercy, [...] execute justice.

Secondly, Obj. 2 It is objected that this de­rogates infinitely from Gods mercy, which would be far more glorious if it were extended to all men, and if all had been chosen to eternall happi­nesse.

Answ. To this objection many solid an­swers may be framed.

1. We say, that Gods mercy is suf­ficiently shewed in saving those whom he chuseth. He might in justice have condemned all men, and therefore it was abundant mercy in him to chuse any to eternall happinesse.

2. We say further, that if God should have had pity upon all, and taken all, it had been no election at all. He that refuseth none, chuseth none. It is one thing to pick and chuse: ano­ther thing to take all, and put by none.

3. We say God is just as well a mercifull. Now if God should have elected all, he had lost the occasion o [...] shewing his justice upon the sons o [...] men, which could never have been re­deemed again, unlesse God should a [...] ­ter his resolution and change his de­cree, which is impossible.

Lastly, why do not these objecto [...] [Page 101]consider, that if this reason taken from the extending of Gods mercy to the uttermost bounds were good, they must be forced with Origen to bring in the Devils too into heaven, to leave hell empty, and to make our Saviour false of his word: who affirmeth expressely, that there are some sins which shall not be forgiven, neither in this world, Mat. 12.32. nor in the world to come? Well may Gods mer­cy then be sufficiently shewed, though some be left for patterns of his ju­stice.

Obj. 3 Thirdly, We hear men objecting, that the means of salvation are made frustrate by this doctrine of Gods par­ticular choise. And that it is in vain to preach the Gospell, if our salvati­on depend upon Gods election: for as much as it will be unprofitable to the most, who are refused.

Answ. To drive out one nail with ano­ther, we aske why men do not reason so in temporall things? Why do they not say, I shall be rich if God have so determined: what need I labour? And if it be otherwise determined, I labour in vain? Why do they not say, I shall live long, if God have so decreed, and not otherwise? What need I eat? [Page 102]Why do they not conclude, I shall re­cover of my sicknesse, if God have so appointed; and what need I take Phy­sick? Unlesse they think that he with­out whose providence not a sparrow fals to the ground, take no care what becomes of mens lives or estates. Yet because this stopping of gaps in Di­vinity is but half satisfaction: We answer further, that our salvation de­pends primarily upon Gods choise, but not upon it alone. God that hath chosen us, hath kept his counsail to himself, but hath appointed certain subordinate means to bring us to the assurance of our salvation. Even as in our temporall states God doth not acquaint us who shall be rich, and who shall be poor, but appoints us to labour, and to commit the suc­cesse to him: so for our souls, God keeps his determinations to himself, but wils us to use the means, and to commit the event to him, not doubting of his favour, if we be not failing to our selves.

Obj. 4 Fourthly, This is said to be a do­ctrine that maintains security, impie­ty, lasciviousnesse; and overthrows prayer and watchfulnesse. For what [Page 103]need he to pray, or watch, or forbear evill, that cannot but be saved, what­soever he do, because he is chosen to eternall life?

Answ. We answer, 1. That we must pray and watch as much as if our choise were uncertain to us: So St. Act. 27.24, 31. Paul in a like case reasons, that although God had promised him the lives of all that were with him in the ship, yet they could not be safe, if they let the ma­riners go. Gods decrees may be com­fortable to us, if we can by any means come to know, that God hath determined good unto us. But Gods laws, not his degrees are the rule of our lives. Was David wicked, because he was sure of a Kingdome? Or St. Paul carelesse, because he was sure that a Crown was laid up for him in the heavens?

2. We say, that such as know that God hath chosen them are freed from this base disposition and carelesse hu­mour. For they cannot know it but by the testimony of Gods Spirit gi­ven unto them. And the same Spirit which brings this comfortable as­surance to them, makes them care­full to please God; for he is a san­ctifying, [Page 104]as well as a comforting Spirit.

Ʋse 1 This point then first condemnes the doctrine taught by some of the Papists, (for many of them maintain the free­nesse of Gods choise) who suppose that God did chuse because he fore saw out merits. Though we had nothing in us then, yet God knew what we would have in us, and what service we would do him in after times, and in expectation thereof he chose u [...]. But this is to derogate from Gods mer­cy in our election. That which the Heathen man speaks of such as mourn too much for the losse of their friends, and use to reckon up the comforts they had by them to increase their sorrow for the want of them; Non est amici, sed se amantis. De Consol. This is not the part, saith he, of a friend, but of one that loves himself: The same may be said of such a choise. It is not the choise of a friend, but of a self-lover. To chuse a wise, a loving, an able servant before an unfit one, is not properly to chuse, but to take one chosen by his own fitnesse before. Look how much there is in, or may be hoped of from the person elected, so much lesse is the grace and favour of the Electour. The [Page 105]Apostle therefore opposeth grace and works in this matter of choise, Rom. 11.6. If it be of grace, it is no more of works; or else were grace no more grace: but if it be of works, it is no more grace; or else were work no more work. By this means therefore they overthrow Gods grace and Gods choise at once, while they seek to give a reason of it, and to establish mans works.

Ʋse 2 Secondly, it condemnes the doctrine of the Lutherans, who make Gods choise to depend upon the foresight of our faith, and so by consequence our hap­pinesse to depend upon the use of our own will. But this is not to chuse neither, but to declare who have made themselves fit to be chosen. This is not to put a difference between man and man, but to see who would distinguish themselves. If St. Paul should aske again, Who hath separated thee, by this opinion; the beleever might answer fa [...] otherwise then St. Paul ex­pected, and might say, I separated my self, for God saw that I would beleeve [...] when others would not, and there­fore chose me. But St. Paul might well reply, Then did not God chuse thee nor separate thee, and therefore thou mayst [Page 106]not expect the happinesse of Gods e­lect. Seeing we have no power in our selves to beleeve, how can God fore­see that we will do it, unlesse he deter­mine to give us grace to do it? Rege­neration doth not work upon our Un­derstanding only to shew us what we are to do, but upon our Will also, and principally to, too alter and reform it; which which it is done, our affections are altered withall, and we have not a power to beleeve put into us, but do actually beleeve. So that here is no room at all for faith foreseen. There are two beggers that want means to live. Who can soresee that one will build an Hospitall, and the other will not, unlesse he determine to give him means to do it? So neither can there be any foresight of faith in us, who are destitute of all power of belee­ving.

Ʋse 3 Thirdly, when we look for an ori­ginall of our happinesse, it teacheth us not to fasten our eyes upon our selves, nor upon any thing in our selves, neither upon our noblenesse of birth, nor riches of our estate, nor the wisdome of our minde, nor any thing else in us, or at chieved by us; but to [Page 107]cry out with St. Paul, God hath chosen. When he chose us, we were not, and therefore he could see no good in us. As soon as we had any being we were altogether corrupt, and therefore he could not foresee any good in us. What if we be able to give no reason of Gods choise? No more could St. Paul that had been rapt up into the third heaven. And shall we think our selves wiser then St. Paul? So may we come within the censure that Prosper gives of some of his time, We are not ignorant, Non ignoramus esse quesdam tam in­consideratae praesumptionts et tam superbae arragantiae, ut quod praece­puus Magister gentium, non ab ho­mintbus, ne (que) per hominem, sed di­vinitus cruditus supr a mensuram scientiae sitae longe et alt [...] remotum esse confessus est, audeam falsi n [...]mi­nis temerare doctrina; et nihil ill [...]c occultum, nihil velint esse secretum, u [...] Apostolus [...]n quid sentiendum esset, aperuit, sed quid non serutan­dum esset, estend [...]t. Pro [...]p. de voc. Gent. l. 1. c. 21. quoth he, that there are some so inconsiderately presumptuous, and so proudly arrogant, that what the chief teacher of the Gentiles, who was nei­ther taught of men, nor by man, but of God, confes­seth to be far remote from, and high above the mea­sure of his knowledg, they dare rashly to style a false Dectrine: and would have nothing hidd [...]n, nor nothing secret there, where the Ap [...]stle did not lay open what was to be beleev [...]d by us, but shewed us what was not to be sought [Page 108]after. Though we cannot then give a reason of Gods choise, yet it becomes us not to deny it, nor the freenesse of it, because there are many things true, which yet we cannot understand: so that the reason may appear to be not want of truth in the things, but want of capacity in us, or of revelation from God. Yea things may be true of which no reason can be given, and so may Gods choise of one, and not another. Sweetly doth the Father conclude, Those things which God would have to be hidden, Quae D [...]s ac­culia esse volu it, non sunt sor utanda; quae aurem manifesta fecit, non sunt neganda: ne et in illis illicite curiosi, et in istis damnabiliter inveniamu ingrati. Prosp. de voc. Gent. l. 1. c. 21. are not to be dived into: yet those things which he hath made manifest are not to be denyed, lest we be found in the former unlawfully curious, and in the latter damnably ungratefull.

Ʋse 4 Fourthly, we are taught here to whom to ascribe the glory of our glory and happinesse; namely, to God that hath chosen us to it. It becomes us to say with the four and twenty Elders, Revel. 4.11. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are, and were created. Otherwise we are [Page 109]unworthy of our vocation, and de­serve to be numbred among such as are refused, if we be unwilling to ac­knowledge the liberality of Almighty God in chusing us. So great was this favour, and so little was there in us to move God to do it, that no thanks should be thought too much, that either our hearts could invent, or our tongues utter. It is fit in our prayses not to begin at the conclusion with the hap­pinesse we hope for, nor at the middle with the comforts of soul and body we have here, but at the beginning of all comforts, which is placed in Gods free choise. Thus may we rightly de­scend to the rest, when we have begun at the first and chiefest.

We have mounted up on high to find the Elector, and now we must dive as low to find the elected. The chuser is not so great, but the chosen are as mean. Hitherto I may fitly apply that of the Psalmist, Psal. 113.4, 5, 6, 7, 8. The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God: who dwelleth on high: Who hum­bleth himself to behold the things that are in heaven and in the earth? He raiseth the poor [...]ut of the dust: and lifteth the needy [Page 110]out of the dunghill: That he may set him with Princes; even with the Princes of his people. Thus you have their meannesse in the words of the Psalmist: take it now in the words of the Apostle. The foolish things of the world, the weak things of the world, the base things of the world, and things which are despised, yea and things which are not. The Apostle would not have any man to be mistaken in them, nor to think better of them then they did de­serve, and therefore thinks no words sufficient to set out their meannesse. The foolish things of the world, that is, Stulta munde, i. quos potentes et Pholosophi stul­tos aest mabat. Haymo in textum. saith Haymo, Those whom great men and Philosophers esteemed fools. Philoso­phers counted them fools: Great men counted them weak: Noble men coun­ted them base and despised, yea and meer nothings: yet God makes choise of them. Those then whom God chuseth to prefer, are lightly the low­est. So our Saviour confesseth to the praise of God, Mat. 1.25. I thank thee O father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. St. James confirmes it, and that with a proclamation, Hearken my beloved bre­thren, Jam. 5 5. hath not God chosen the poor of this [Page 111]world, rich in faith, and heires of the King­dome which he hath promised to them that love him? The auditours of our Saviour Christ were for the most part poor: The poor have the Gospell preached unto them. Mat. 11.5. We find at his Sermons not the Scribes nor the Pharisees, unlesse it be to en­tangle him in his talke. There we find Joseph the Carpenter, and Mary his wife; Peter and Andrew, James and John fisher­men, and others of this rank. One ground of Gods proceeding this way is [...]o cross the world. His wisdom is coun­ted foolishnesse by the world, and the wisdome of the world is foolishnesse to God: Luk. 16.15. That which is highly esteemed a­ [...]ongst men is abomination in the sight of God. Wise, Rich, Noble personages [...]re deep in the worlds books, but least [...]n Gods. On the contrary, those which are least in the worlds account, [...]s the foolish, the poor, the meanest [...]en; these are often in greatest repu­ation with God. Another ground is kind of equity, which though God [...]e not alwayes tied unto, yet for the [...]ost part he doth observe. Such as [...]re miserable in this world, are made [...]appy in another world. And such as [...]e happy here, are made miserable [Page 112]there. They are rare spectacles tha [...] are happy here and hereafter: and they are as rare that are miserable in both Abraham gives this sentence to stop the rich mans mouth in hell. Luk. 16.25. Sonne remem­ber, that thou in thy life time receivedst the good things, and likewise Lazarous ev [...] things, but now he is comforted, and th [...] art tormented. The birds that hide their heads in the winter, sing most merrily in the Summer: so those that through poverty and meannesse lie hid and unre­garded in this world, lie closest with Lazarus in Abrahams bosome. A thir [...] ground may be taken from civill po­licy. Princes use to raise the lowest that they may depend upon the [...] alone, by whom they are raised, an [...] be faithfull to them. So the grea [...] Turke hath his officers, that in a [...] coasts of his dominions take up hopeful young children, and bring them up t [...] make Janizaries to attend upon him These he supposeth must be faithful to him, because they know no coun­try, nor kindred, nor father, nor mo­ther; but all their welfare depend upon his favour. So may God we [...] expect faithfulnesse from mean men [...] that have no wisdome to shift for them [Page 113]selves, no wealth to rely upon, no friends to trust unto, nor any comfort but what they must expect from his mercy. And these he chuseth. These will promote his kingdome, only that they may rise with it. As it is noted of Leo the first of that name of the Bishops of Rome (though o­therwise a good man) that he moun­ted up the sea of Rome to the skies, Rainolds and Hart. that himself might rise up with it. The last ground of this choise of the meanest may be Gods glory, which is much illustrated by the promotion of mean persons. God knows that by the choise of base men, who are de­stitute of all means of help and safety in themselves, his glory will be more manifested, then by the electing of fa­mous men, who look for all felicity from themselves, and attribute all good things received from God, to their own wisdome, or their own deser­vings. And therefore he makes choise of the weaker. These will not com­mend themselves, or set out their own good parts, who have no wit to plot for preferment: no power nor wealth to make steps for a ladder to clime up upon: no nobility for which [Page 114]they should be honoured. It is mani­fest both to themselves and others from whence their glory comes: namely from Gods liberality in electing them. If God should set his minde upon great men, they should not submit to many mean offices that God cals them unto. Their spirits are too great. But mean men have not such high spirits nursed within them: but are more easily humbled. So that no par­ticular reason can be given of Gods chusing one man rather then another, yet there may be many grounds of pre­ferring the meaner before the mighty. For it doth much more set out the glory of God. Gods order is sweetly noted by Bernard, Regnum Dei conceditur in praedestinatione: promit titur in vocatione osten­ditur in justifi­catione: percipi­tur in glorifica­tione. I [...] prae­dest. est gratia, in vocat. poten­tia, in justaf. laetitia, in glo­rif. [...]loria. Be [...]n. de verb. lib. sap. Gods Kingdome is granted in predestination: it is promised in vocation: it is shewed in justification: it is received in glorification. In predestina­tion there is grace, in vocation power, in justification joy, in glorification glory. But if God had chosen the great ones, he had not shewed so much grace in chusing, nor power in calling, neither had they received so much joy in being justifyed, nor so great addition of ho­nour in being glorifyed. They would have thought their condition some­what [Page 115]bettered, but not clean altered. The mean therefore are Gods choise. So saith Basill of the Apostles who were sent to publish Gods choise, and to call such as he had chosen. O counsail truly high and wisdome immortall! [...]. Basil. Sel. in illud, Venite post me. When Christ did intend to teach mortall men a strange mat­ter, and a new opinion, and an heavenly doctrine, and sought for fit dispen­sers of such instructions, he despised the Cities, he made no reckning of po­ [...]ular states, he refused the governours of Kingdomes, be detested the power of [...]ich men, he hated the [...]loquence of oratours, he wished not for the tongues of Philosophers: he passed [...]hrough the nations, and [...]either chose their war­ [...]ke preparations, nor the [...]exterity of their hands, [...]or the swiftnesse of their [...]eet. But why do I reckon [...]p humane helpes? Suf­ [...]ering the ranks of Angels [Page 116]to enjoy a perpetuall rest, he goes about the havens and rivers and shores, determining to take from thence ministers of his heavenly doctrine, and standing by exhorted them say­ing, Follow me and I will make you fishers of men. I come, saith he, to fish for you: I seek for fishermen, not for Princes: I per­swade mariners, not Potentates. Thus God made the great ones of the world, that afterwards should be converted, indebted to poor and simple men, by whose Ministry God brings them to the knowledge of his truth, which they by all their greatnesse and wisdome could not attain unto. Dominus noster Jesus Christus volens super bo­rum frangere cervices, non quaesivit per o­ratorem piscato­rem, sed de pis­catore lucratus est imperato­rem. Magnus Cyprianus ora­tor; sed prius Petrus piscator, per quem postea crederet non so­lum orator, sed et imperator. Aug. in John Tract 7. And this St. Augustine wonders at, Our Lord Jesus Christ, saith he being willing to pull down the pride of highminded men, did not seek the fisherman by the Oratour, but gained the Emperour by the fisherman. Cyprian was a great oratour: but Peter was first a fisherman, by whose meanes afterwards might beleeve not only the Oratour, but also the Emperour. That which is true of the choise of these men to their Apostleship, is as true of Gods choise of men to heaven­ly happinesse. And therefore the same Father elsewhere brings in God as it were fitting upon his throne, and ma­king [Page 117]his choise out of all sorts of men standing before him. If I should chuse the Senatour, the Senatour would say, Si eligerem Senatorem, diceret Sena­tor, dignitas mea electa est. Si eligerem divitem, diceret dives, opulentia mea electa est. Si eligerem imperatorem, diceret imperator, potentia mea electa est. Si eligerem oratorem, diceret orator, cloquentia mea electa est. Si eligerem Philosophum, diceret Philosophus, sapientia mea electa est. Interim differantur superbi isti. Da mihi prius istum piscatorem. Veni tu pauper, sequere me. Nihil habes: nihil nosti: sequere me. Idiota pauper, sequere me. Aug. de verb. Dom. ser. 59. My dignity is chosen. If I should chuse the rich man, the rich man would say, My wealth is chosen. If I should chuse the Empe­rour, the Emperour would say, My power is chosen. If I should chuse the O­ratour, the Oratour would say, My eloquence is chosen. If I should chuse the Philosopher, the Phi­losopher would say, My wisdome is chosen. Put these proud ones aside a little. Give me that same fisherman first. Come thou poor man, follow thou me. Thou hast no­thing: thou knowest nothing: follow thou me. I say thou poor Idiot, follow me. The same is delivered more briefly elsewhere by the same Writer, Potest Senator gloriari de semet­ipso: potest Orator: potest Impe­rator: non potest nisi de Christo Piscator. Aug. de. ver. Ap. ser. 27. The Sena­tour may glory in himself: so may the Oratour: so may the Emperour: but the poor fisherman can glory in none but in Christ.

Ʋse 1 Thus you see Gods choise: now how usefull this may be to us appears in many particulars.

First, It concernes the Ministers, and teacheth them not to be servile to great men. Adulation becomes not them: Flatery should be far from them. God respecteth the poor most. Their safety is not to be neglected, whom God cares f [...]r. Gods Ministers must not regard earth more then heaven. Worldly pompe must not affect them. The meanest in their charge must be tended by them, as well as the greatest. Revel. 4.8, 10. The four living wights in the Revelation are taken for the Ministers: and the four and twenty Elders for the people. The four living wights have between them four and twenty wings. The Minister must have a wing for every member of the Congregation. The shepherd is so far from neglecting the meanest sheep, that he puts no dif­ference: nay, he is most tender over the sick and weak. So must the Ministers bend their labours that way where there is most hope of successe, even to the meanest among whom God hath most choise. Hope of preferments and by-ends, may tempt the Ministers as [Page 119]well as other men to look after great men: but piety teacheth them not to neglect the meanest. To such I may give counsail, as Jeremiah did to Ba­ruch in his dumpes, Jer. 45.5. Seekest thou great things for thy self? Seek them not. Gods Ministers must be like God himself: no respecters of persons. Where they may exspect most fruit, there they must be most painfull. So shall their la­bours not be spent in vain, but much comfort will arise out of them.

Ʋse 2 Secondly, It cals upon great men not to condemn mean ones. They may have a greater patrimony in heaven then richer men, yea paradventure then those that condemn them. It savours too much of pride to object poverty to any man. To set by the poor, Jam. 2.4. and give place to the rich, Luk. 14.12, 13. is to be partiall in our selves, and to be judges of evill thoughts. He that will be recompensed in the resurrection of the just, when he makes a feast, must not invite the rich, but the poor. These are our brethren, as Augustine observes, even by our own profession in the begin­ning of our prayers, when we say, Our Father. Rich men, saith he, and Noble men according to the flesh are here [Page 120]admonished, when they become Christians not to insult proudly o­ver poor and mean per­sons, Admonentur hic divites, vel genere nobiles secundum seculum, cum Christiani facti fuerint non superbire adversus pauperes et ignobiles, quoniam simul dicunt Deo, Pa [...]er noster; qu [...]d non possunt vere ac pie dicere, nisi se fratres esse cog­noscant. Aug. de serm. Dom. in Monte. l. 2. c. 8. because they say both to God with one breath, Our Father: which they cannot truly and religiously say, un­lesse they acknowledge themselves to be Brethren. Those whom God hath chosen, and advanced, men must not contemne. Such as are bred of poor parents, when they are preferred by the favour of Princes, are not contemned by sub­jects, but as highly honoured, as if they had been nobly born. Neither must we contemne those whom God prefers, how mean so ever they be in birth or in condition. They may be greater in Gods bookes then we. O gravis nimi­rum et lugenda conditio! Pauper Beatitudinem emit m [...]ndicita­te, dives supplictum facultate. Salv. contra avar. lib. 3. O heavy and lamentable condition! saith Salvian. Poor Lazarus purchased happinesse by his beggerlinesse: the rich man procured punishment by his riches.

Ʋse 3 Thirdly, It cals upon mean men for great thankfulnesse. Their spirituall [Page 121]exaltation absolutely considered re­quires as much: but much more being compared with the rejection of them that are rich. This made the Virgin Mary the more affected with Gods good­nesse towards her, because he had neg­lected many greater: Luk. 1.52, 53. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. Their poverty brings no profit unto God: but his election is very profitable to them. God hath kept the glory of his choise unto himself: but all the benefit of it he hath affor­ded to them. They have no reason to envy him this glory, from whence comes so great riches unto themselves. The honour of a peaceable government belongs unto a King: but the profit of it is divided amongst the subjects. They were utterly unworthy of the be­nefit, if they should deny their Prince the glory of it. Our benefit which comes to us by Gods choise, is far greater then any temporall priviledges or commodities, and therefore we are worthy of the severest censure, if we grudge God the glory of it. See Da­vids [Page 122]affection: When God had called him from following the Ewes with young to be King of Israel, see how he admires at it, 2 Sam. 7.18. Who am I O Lord God? and what is my house, that thou hast brough [...] me hitherto? He thought no praise too great for God that made a Shepherd [...] King. What praise then should w [...] think too great for God, that hath made silly sinners glorious Saints? Ou [...] hearts, our tongues, and all we hav [...] are too little to acknowledge so great [...] kindnesse.

Ʋse 4 Lastly, all men are here to be per­swaded to respect foolish men [...] mean persons, and poor men. T [...] provide all things needfull for them because they are not able to provid [...] for themselves. These are they who [...] the world sets lightly by: yet the [...] are they, that are oftentimes deer [...] to God then richer men. They ma [...] want worldly comforts more then w [...] do, but in heaven they may lo [...] for as great a portion as we, as b [...] ­ing heirs of the same promises. L [...] us then further their comforts, an [...] joyne with God for the easing of the sorrows. God did n [...]t chuse, sai [...] [Page 123] Augustine, Rich men, nor powerfull, Non elegit divi­tes Deus, non potentes, quibus verbi sui secreta committeret: sed aut opoliones, sicut Patriarchas et beatum Da­vid, aut pisca­tores, sicut bea­tum Petrum, vel reliquos A­postolos. Aug. de Temp. ser. 225. to com­ [...]it the secrets of his word unto them; but [...]ither shepherds, as the Patriarchs and happy David, or fishermen, as blessed Peter, and he rest of the Apostles: These men God [...]ade of mean ones great in grace: [...]nd not only means of good to the [...]ges wherein they lived, but of com­ [...]ort to future ages. We fare the bet­ [...]er for such things as God revealed un­ [...]o them. We know not how much [...]ood the poor among us may do, both [...]o the present and future ages. They [...]ave often rich gifts of mind that are [...]oor in purse. The Magistracy and [...]inistery can shew many worthy [...]ghts that came out of Cottages. It [...]ecomes us then to make much of the [...]oor, because God picks most out [...]f these, and much good may come [...]y them, both to us and to others. [...]nd thus much for the election of Gods [...]osen ones.

Now followes the end that God aims [...]in such an election.

The end is set out largely by the [...]postle. To confound the wise. To con­ [...]und the things which are mighty. To bring [...] nought things that are. How can it be [...]therwise but that rich men and wise [Page 124]men should be confounded when they shall see poor and ignorant men parta­kers of eternall happinesse; and them­selves deprived of all hope of that hap­pinesse which they have long and stu­diously sought after? Hence are w [...] taught that by means of the lowest o [...] men God useth to overthrow the powe [...] and wisdome of the greatest. Go [...] did confound the power and wit o [...] Pharaoh and all Egypt by lice and suc [...] other vermin, as the ten plagues [...] Egypt can testifie. He confounds th [...] army of Benhadad, 1 King. 20.14, 16. and the two an [...] thirty Kings that were with him, b [...] the servants of the Princes of the pro­vinces. Gen. 3.1. Thus a Serpent that creeps up­on the ground deprives Adam and al [...] his posterity of all their happiness [...] Which had been utterly lost, if Go [...] had not sent the seed of the woma [...] to break the head of the Serpent. Thu [...] Serpents kill and slay the hoste [...] Israel, Num. 21. whom the enemies could no [...] hurt. Thus a brasen serpent heal [...] thoses that were stung, whom all th [...] Physicians art could not cure. Thu [...] Moses rod divides the furious se [...] Thus spittle and clay do that whic [...] neither skill of Surgeons, Exod. 14. nor powe [...] [Page 125] [...]f Kings could do; yea which was ne­ [...]er done before from the beginning of [...]he world; Joh. 9. they open the eyes of one [...]orn blind. Judg. 9. Thus a poor woman speeds [...]bimelech a mighty King, and sends [...]im going with a peece of a milstone, [...]hom armed Souldiers feared to come [...]eer. 1 Sam. 17. Thus a stone flung out of a sling [...]y the hand of a youth kils Goliath [...]he Champion of the Philistims, and [...]he terrour of Israel. Josh. 6. Thus the sound [...]f Rams hornes blowes down the wals [...]f Jericho. Act. 4.16. Thus poor fishermen make [...]hief Priests and Scribes almost at their [...]vits end by their own confession, so [...]hat they know not what to do. Thus Moses a poor sheep-keeper troubles Pharaoh and all the Kingdome of Egypt: [...]nd brings out Israel in despight of Pharaoh and all the power of Egypt. A glorious work wrought by a mean man, which a great Army could not have done. This was the finger of God. Gen. 14. Thus Abraham a stranger on [...]arth, a sojourner, and one that dwelt [...]n tents, overthrows four Kings and [...]heir Armies. Josh. 12. Thus Joshua the ser­ [...]ant of Moses overthrows a multitude of Canaanitish Kings in a little space: and takes their strong cities and over­runs [Page 126]their countries, and gives them to the people of God in possession. So easily doth God expell the Idols and Idolaters out of Canaan, that none but God himself might be served in the holy Land.

Gods preparations are like his pro­ceedings. He hath planted some qua­lities in the meanest which do exceed the strength of the greatest. These he hath planted for rods to scourge the greatest withal and the proudest. A little vermin carries a sting to kill a migh­ty man withall. He need but touch him, and he dies. A little arrow a great way off murders a hugh stagge: and there is no flying from it. He may flie from men, from dogs, from horses, but not from death. His wound runs with him. In many things the brute beasts goe beyond reasonable men. Whose sight can reach so far as the Eagles? Whose nose so far so as the bloud-hounds? No wonder if God scourge wise men by fools, and con­found great ones by mean, that can do it by dogs, Act. 12.24. and by filly vermin if he please. Herod in all his pride and roy­alty cannot flie from silly wormes. These eate him alive, that use not to [Page 127] [...]evour others till they die. Where are [...]ow his Physicians? Where are his Chirurgeons? Where are his men of [...]ar? Can none of these by skill nor [...]rce drive away a few wormes from [...]e carkase of a King? So it seems. [...]or Herod must be a quick coarse. Where is mans nobility? where is is policy? where is his greatnesse, [...]at cannot free him from those crea­ [...]ures that mans foot could consume [...] a minute, if it could come at [...]em?

But besides the naturall and imbred [...]alities of weak creatures, when [...]od purposes to make use of the mea­ [...]est to confound the greatest, he can [...]crease their naturall quality mira­ [...]lously. As the corn that goes single in­ [...] the earth comes forth with a happy [...]d plentifull increase: so the qualities [...] meanest men, yea of meanest crea­ [...]res, of molehils are made mountains, [...]hen God hath some great work to [...] by them. Thus by way of blessing, [...]hen God purposeth to reward Jacob [...] his hard service, and to translate [...]bans cattell with his children to [...]obs possession, how slight a matter [...]th it? A few pilled rods cast before [Page 128]the sheep in the gutturs make the cat­tell bring forth speckled sheep i [...] abundance: Gen. 30.38, 39. and by virtue of a forme [...] contract made Laban poor and Jacob rich. Nature peradventure might have done something, working upon the phantasie of the Cattell, but God [...] blessing strangely increaseth the powe [...] of nature and Jacobs portion. And thu [...] by way of cursing, 2 King. 9. & 10. chapt. a mad fellow estee­med by the Captaines, whispering some­thing in the ears of Jehu procures a [...] strange alteration in the Kingdome o [...] Israel, as the deposing of Joram, the death of Jesabell, the slaughter of seventy o [...] Ahabs sons, and all his kindred, th [...] murther of two and forty of Ahaziah [...] brethren, the destruction of all the wor­shippers of Baal, and the rooting o [...] Baal out of Israel. It was much tha [...] an uproare should rise on so light [...] ground: but almost incredible to find [...] so many alterations.

Besides the naturall and encrease [...] gifts of the meanest creatures, whe [...] God hath a purpose to pull down th [...] strength and pride of great ones, h [...] lessens their force, and puls down thei [...] spirits, that they may easily be tro [...] under foot of the weakest. When Go [...] [Page 129]purposeth to scourge Samson by those Philistims whom he had often conquered before, he takes his strength from him, Judg. 16. and then Samson becomes a prey to his enemies. His wit was overcome by a filly woman, and his strength by those that had been conquered by it. The men of Jericho that had strong wals to enclose them from the Israelites, yet when they had heard of the great things that God had done for them in the Countries about, their hearts melted, Josh. 2.11. and there remained not any more courage in any man. God dismayes the men of Jericho, that the Israelites may have the more easie victory. That this is Gods doing appears by Moses swan­like song, who was best acquainted with Gods courses, How should one, Deut. 32.30. saith he, chase a thousand, and two put ten [...]housand to flight, except their Rock had sold them, and the Lord had shut them up? Strange it is to see how weak great men [...]re, and how foolish wise men are, when God hath a purpose to confound them. He that gave them wit and strength, can take them both away, when they abuse them, and he in­tends to bring some great judgment up­on them to the utter desolation of [Page 130]their estates, and destruction of their souls and bodies. And if God do none of all these, yet he hath many suddain accidents at command to inflict upon men in the midst of their jollity, which neither their wisdome can foresee, nor their power prevent. And this is done lightly by the meanest of the creatures. The Popes themselves that insult so proudly over Kings and Princes, have had wofull experience of this conclu­sion, and have sealed it with their un­exspected ruin. Bal. de vit. Pont. Rom. Pope Adrian IV. was killed with a flie which got in his throat. None of the Physicians could get it out again. So a small flie makes an end of a great Pope. Serres French Invent. Ʋrban VI. scap't no better, who in his malice had tyed up some of his Cardinals in sacks, and cast them into the sea to feed fishes. This tyrannous Pope catcht a [...] fall off his mule, as she stumbled in the street, and took his deaths wound, whereof he dyed within 27. dayes. So little an occasion as the trip of a mul [...] layes the glory of an insolent Pope upon the ground. 2 Sam. 18. Absalom the proud and rebellious son of David riding under an oak is hanged by the hair o [...] the head: none of his followers offer [...] [Page 131]to take him down, till Joab and his youngmen make an end of him. 1 King. 22. Ahab the wicked King of Israel, the bane of Naboth, and the usurper of his vineyard, is killed by an arrow shot by he knows not whom, coming from he knows not whence. So that his disguised ap­parell though it saved him from the sword of the Syrians, yet it could not save him from an arrow shot by one that little dreamed of killing of a King.

Ʋse 1 Thus we see that God confounds the wisdome, the power, the great­nesse, the riches, the honour, the nobi­lity of the greatest men upon earth by some small and contemptible means, to pull down the pride of the sons of men. Hence then may we read to the greatest a lecture of vigilancy, and a caveat to take heed of security. No place so secret that can hide from Gods judgments. No time so quiet and free from commotions, that can secure us against a thousand evill accidents. In the night when we lie quiet in our beds, theeves may break in, and mur­ther us: fire may begin within, and devour our lives and substance. The least creatures have some stinging qua­lities, [Page 132]whereby they are fitted to be ex­ecutioners of Gods wrath against migh­ty Princes. Great men thing them­selves safe in their palaces. But how soon can God set fire on them? They think no man dare make known their secret sins, nor reveal their hidden wickednesses. But often doth God bring their works of darknesse to light by the meanest of their servants, and the most contemptible of their atten­dants. Let not them trust to their wals, nor to their wealth, nor to their power. God fears not their great­nesse: and he can stir up mean men to courage, so that they shall not fear the frowns of the mighty, but shall lay open their secret crimes unto the world, when God will come into the lists and execute judgement upon the mighty.

Ʋse 2 Secondly, Great men are here taught not to contemn mean ones, nor to de­spise the lowest among the sons of men. Some way or other there is where­by the least things may work sorrow to the greatest. Flies, and frogs, and lice disturbe Pharaoh the mighty King of Egypt, and come into his bed-chambe [...] without the Kings leave, but sent by [Page 133]a greater and a divine authority. No shift had Pharaoh to rid his Kingdome, nor himself from these incombrances. And indeed there is no shift that great men have to avoid the fury of mean things but by turning away the anger of the most high God, who is Lord of hosts, and in his displeasure serves himself of the lowest things to pull down the greatest men. For as in a clock or a jack, the first wheel moving moves all the rest; and if it stand still, the rest move not: so in the world, if God stir not against us, the creatures are quiet; but if he once pitch his tents, and set himself in battell array against us, then all the creatures, even the least, are up in armes, ready placed in their ranks to confound those whom God determines to ruine. But if they be once truly reconciled to God, then need not the least to fear the power of the greatest: much lesse need the greatest to fear any mischief from the least. Other­wise the least Bee hath a sting to anger a King; and the poorest must not be set light, for by them can God confound the mighty.

Ʋse 3 Thirdly, It teacheth all men to give glory to God, when they see great men [Page 134]and wise confounded by such as are of no reputation. Or when they finde great impediments removed and taken out of the way by little things, and such as men make no account of. Peradventure some great disease that threatens not only pain and grief, but death it self to the whole body, is ta­ken away like Hezekiahs sore, 2 King. 20.7. with a lump of figs. This is Gods doing. Per­adventure some great Goliah, 1 Sam. 17. challen­geth and terrifyeth the whole hoast of Israel; and some David contemned by him, overthrows him. Let God have the glory of it. Peradventure some evill members in a Kingdome great in estate and policy, seek the ruin of it: and God prevents their designes by the means of men of low degree, and far beneath them both in estate, and under­standing. God looks for the honour of it, and that the safety of the Kingdome should be attributed to him. Perad­venture in the Church some great Clerks may prove great hereticks or Schismaticks; and raise factions and divisions, which may indanger the Church it self. If God by others of meaner learning and parts, overthrow their heresies, reason good that God [Page 135]should have all the glory. God doth often make choise of weak instruments to work by, that he may be known to be the author of the good work, and that his power may appear in the weak­nesse of the instrument, and the homage and honour of every glorious action may be attributed unto him who is the King of glory.

Ʋse 4 Lastly, hence may we learn in all dif­ficulties, especially such as the policy or might of our adversaries plunge us into, to depend upon God, through whose providence great ones are brought low by mean instruments. No means are ever wanting unto God, who can make means: and such means as we look not for, even the smallest acci­dents to overthrow our greatest ene­mies. Their secretest plots are known to him. Their wisest designes he can overturn by foolish instruments to their greater confusion. Men meet with ma­ny difficulties in closing with their ene­mies. They fall short of them some­times in power, sometimes in policy. God is omniscient, and omnipotent. Where he undertakes the work, all is easie. It proceeds with facility, which otherwise would prove a work of [Page 136]great difficulty. Without this depen­dence there is no fafety to be had in the world. There is no man so wise in his own conceit, but another may over­reach him. There is none so great, but another may prove greater then he. But suppose a man that were every way both the wisest and the greatest in the world, yet were he far from a sure e­state; because he fals infinitely short of Gods wisdome and strength, who can put matter enough into such weak and simple ones, as he skorns to look upon, utterly to overthrow all his prosperity. Happy is he then, whether great or small, wife or foolish, that depends on God alone, for he shall be safe in the fall of the mighty ones.

Hitherto we have passed through the the sea of Gods election: now we are to come to the haven of Gods glory. We have heard the persons largly described, and finde them for the most part to be the meanest. Now let us touch upon the impulsive cause, which might move God to make choise of such, as it is de­livered in the conclusion of the text: ‘That no flesh should glory in his presence.’

That they who glory in their power, or in their policy, may perceive their own weaknesse, and may be driven to acknowledge, that without God they have nothing, they can do nothing, when they see the Kingdome of heaven opened by God to weak and simple per­ [...]ons, and shut against them. Neither [...]oth the Apostle say, That these great [...]nes may not glory in his presence; but, [...]hat no flesh may. And surely by this means all glorying is excluded from all men in the world. The great and wise ones have no cause to glory, because though they have great portions in [...]his world, yet they are not often called [...]o glory in the world to come. The [...]oor and simple have no cause to glory, because though they be called to hap­pinesse in heaven, yet they are but foolish and mean persons here. The former could not attain happinesse by [...]heir wit. The latter could not attain [...]o it of themselves for lack of forecast. Thus is all occasion of boasting in the fight of God taken from all flesh, and all the glory of our happiness left for God, by whose grace alone, and not by any thing in us we are brought to eternall selicity. So are we taught by Fulgentius, [Page 138]God, Ʋnus Deus est qui gratis et [...]ocat praedesti­natos, et justifi­cat vocatos, et glorificat justi­ficatos. Fulg. de praed. ad Mon. lib. 1. saith he, alone is he that freely both cals such as are predestinate, and justifie [...] such as are called, and glorifies such as are justifyed. All power of creatures is bu [...] weaknesse, that God may have all the glory who hath all the power. For a [...] the same Father affirmes, Fulnesse of powe [...] is to be found in none but in God alone. Plena potestas quae est, nisi sola divinitas? Fulg. de pass. Dom. ad Tral. lib. 3. To draw this particular then to a generall [...] here the Spirit of God by the mouth o [...] St. Paul informes us, that ‘God by his providence so rules all things, tha [...] the glory of all in the end shall return [...] God.’

He is the first mover of all, and there fore will move all to his own honou [...] at last. This course God observes in th [...] particular promotions of particula [...] persons. He raiseth David from a sor [...] shepherd to a mighty King. And David i [...] his generation exceedingly honour [...] God, and promoted the cause of relig [...] on. God rent the ten tribes from Reh [...] ­boam, and gave them to Jeroboam. A [...] though Jeroboam had no care to honou [...] God, yet by this rent did God honou [...] his justice in plaguing Solomons idolatr [...] with the losse of many subjects up [...] his posterity, fulfilling the cur [...] [Page 139]threatned against idolaters in the se­ [...]ond Commandement in punishing the [...]ins of the parents upon the children. God raiseth Jehu, and of a Captain in [...]srael, makes him King over Israel. By this means God honours his name, and [...]ids Israel of two enemies, Ahab and all [...]is posterity, and Baal and all his wor­ [...]hippers. Jehu at Gods command riddes [...]hem all out of Israel. Whatsoever be the means of our preferment, all the glory of it belongs unto God. As it is in [...]ome mens peculiar preferments, Luk. 12.24. so [...]s it in common favours. Consider the [...]avens, saith our blessed Saviour, for they [...]either sow nor reap, which neither have store­ [...]ouse nor barn, and God feedeth them. Nei­ [...]her doth God feed the ravens alone, but [...]ll other creatures also, Ps. 104.27, 28. as the Psalmist [...]cknowledgeth, These wait all upon [...]hee, that thou mayest give them their meat [...]n due season. That thou givest them, they [...]ather: thou openest thine hand, they are fil­ [...]ed with good. Though men will not [...]cknowledge it, yet their Corne, and Wine, and Oil, Hos. 2.8. their silver and gold are [...]f God. Neither is it otherwise in [...]oliticall affaires. God takes the main [...]roke in all popular mutations unto himself. The Egyptians must become sub­ject [Page 138] [...] [Page 139] [...] [Page 140]to the Assyrians, Isa 20.4. but the glory of i [...] must not be given to their strength, for God himself hath foretold it, and appointed it. Jerusalem must be burned with fire, and the Citizens made slave [...] to the Caldeans, but it is by Gods deter­mination. Jer. 34.2. Thus saith the Lord, Behold [...] will give this city into the hand of the Kin [...] of Babylon, and he shall burn it with fire.

Lastly, so it is in Ecclesiasticall oc­currents. The Arke of God must b [...] carryed into captivity, but not becaus [...] of the power of the enemies, but be­cause God gives it into their hands fo [...] the sins of his people. Psal. 78.61. God delivered hi [...] strength into captivity, and his glory into th [...] enemies hand. The Arke must be brough [...] back again from the enemies, but not b [...] the force of the Israelites. For God send judgements on the Philistines, 1 Sam. 6.9. and force them to send back the Arke, and b [...] directing it into his own coasts with out a driver, manifests his own powe [...] and glory. So might the enemies s [...] that without Gods permission the [...] could not have taken the Arke bein [...] compelled by him to send it back again [...] Much more then in disposing of spiri [...] tuall graces and eternall favours dot [...] God procure everlasting glory to him­self, [Page 141]as well as perpetuall felicity to his chosen. And therefore doth he chuse the meanest, not only to confound the mighty, but also to bring all the ho­nour to himself, and in the Apostles [...]anguage, That no flesh may glory in his [...]resence. God can do what he list, when he list, without mans help, a­gainst all mans power and wit. It is all one to him whether he work with in­ [...]truments, or without instruments. It [...]osts him never the more paines: nor [...]he worke is never a whit the more [...]ifficult to his divine Majesty and Al­mighty power. The glory therefore of [...]ll good and glorious actions belongs [...]ot to the instruments, but unto God. [...]n warlike victories the Captain hath [...]ot all the glory due to him, because [...]e cannot fight without Souldiers and Weapons. But God can do that with­out means, which he doth do by means. He can convert men by the Ministry of the word: and he can do it without. So that all the glory of it must of ne­ [...]essity be Gods. It was not the diligence of Abrahams servant, Gen. 24.7.27. nor the forecast of Abraham, that brought Rebecea to Isaac, [...]ut Gods overruling hand and provi­dence. His Angell directs Abrahams ser­vant [Page 142]to the place appointed. Reason it is then that he should refer all things to his own honour, that disposeth of all things at his own pleasure. And so much the rather because no profit comes unto God out of his actions▪ All the benefit of them is ours. We may be made happier by them, he cannot. The greater glory therefore is due to him, because all his works tend unto our benefit. His love to us requires that he be glorifyed by us. Nothing can be added to him to make him more happy. What can be expected lesse the [...] but that that happinesse and perfection which he hath already, be declared and manifested some way or other in all the courses of his creatures?

This meditation puls down th [...] pride of all the world, Ʋse 1 if it be well di­gested. One man swels because of hi [...] honours. Another is puft up with hi [...] wealth and possessions. Another boasts o [...] his stock and pedegree, and rips up the virtues of his predecessors that hath none of his own. Another brags o [...] his wit and wise projects, and famous inventions. Another is lifted up with his valour, and the notable atchieve [...] ments and feats of war, that his hand [...] [Page 143]have accomplished. Another triumphs [...]n prosperity, because of his magna­ [...]imity and courage in adversity, which [...]e hath outworn by his patience and [...]ast behind him. All these are inju­ [...]ious to God. They may boast as long [...]s they will, but God will lay their [...]onour in the dust, and set up the [...]rophies of his honor in their confu­ [...]on. Such as will not give glory to God, shall finde none themselves in the [...]nd. God will take from them what [...]hey arrogate to themselves, and turn [...]ll to his own praise.

The conclusion of all shall be this, [...] teacheth us which is the true reli­ [...]ion. It must needs be that which aims [...]ost at Gods honour, and refers all to Gods glory. It must needs be that re­ [...]gion, that puls down all pride of man, [...]nd attributes all the good that is in [...]an to God the giver. It cannot be the [...]ligion of the Church of Rome, that at­tributes a great deal to mans merits. It [...]nnot be our new Pelagianisme, or [...]rminianisme, that ascribes too much [...] mans will, and makes his eternall appinesse to hang upon the doubtfull [...]nd slippery turning of his own incli­ [...]ation. It must needs be ours, which [Page 144]subjects all to God, that reduceth every thing that good is, or comfortable to God, as the fountain. This religion suits best with St. Pauls words, and per­mits no flesh to glory in Gods presence. In this Religion let us live; in this Re­ligion let us die, that we may be found in the number of Gods chosen, and joyne his glory to our everlasting fe­licity.

Amen.

Give diligence to make your calling and election sure.

In this little world the Isle of Man the externall ornaments of the body are lively pictures of the internall in­dowments of the soul. The eye of the soul is the Understanding: it guide all the faculties of the soul. The foo [...] is the Will: it carries all the soul whi [...] ­ther it please. The hands of the sou [...] are the Affections: these bring fort [...] as many severall actions in the life as the hands can shew artificiall ope­rations in the world. The great worl [...] is like the little world. The variet [...] of mens naturall estates is an eviden [...] expression of their different spiritual [...] conditions. The world may be mustre [...] in three rankes. The vantguard con­sists of such as are poor: this is a di [...] ­ease that most men complain of. Th [...] main battail brings forth those tha [...] have riches, but vex themselves as [...] they had none, and live in want, th [...] might live in plenty. The rerewa [...] holds those that are rich, and kno [...] they are rich, that live plentifull [Page 159]and bountifully according to their [...]iches. Such is the variety of mens severall conditions in the Church. [...]ome have no riches at all, but are pretched and miserable, poor and blind, Revel. 3.17. and [...]aked, meer luke-warme Laodiceans, [...]ime-serving formall Hypocrites. These [...]re born in fin, and live in sin, and die [...] fin. The riches of Gods grace they [...]ave no share of, they are but baptized Simon Magusses. Act. 8.21. They have neither part [...]or lot in this matter: for their heart is not [...]ight in the sight of God. Others have [...]pirituall treasure, but they know it [...]ot. They vex themselves for want of [...]pprehending that favour which they [...]ave. They live as uncomfortably in [...]he midst of grace, as covetous men in [...]he midst of riches. These say with [...]saph, Hath God forgotten to be gracious? Psal. 77.9. [...]ath he in anger shut up his tender mercies? These pray with David, Psal. 51.8. Make me to [...]ear joy and gladnesse: that the bones [...]hich thou hast broken may rejoyce. Others have the riches of Gods grace, and [...]now they have it. These are full of [...]by, as well as grace, examples of [...]heerfulnesse and carefulnesse, patterns [...]f piety and alacrity. These sing with David, Psal. 4.8. We will both lay us down in peace [Page 160]and sleep: for thou Lord only makest u [...] ­dwell in safety. These ride in triumph [...] over all worldly things with St. Paul, We are perswad [...]d, Rom. 8.38, 39. that neither death, n [...] life, nor Angels, nor principalities, n [...] powers, nor things present, nor things t [...] come, nor height, nor depth, nor any othe [...] creature shall be able to separate us from th [...] love of God, which is in Christ Jesus ou [...] Lord.

The first condition is miserable.

The second is uncomfortable.

The third is admirable.

To those of the first condition, I say no more, but let them pray to be de­livered out of their unhappinesse.

Those of the third sort I advise to praise God for their happinesse.

But those of the second estate whos [...] comfort is the scope of these medita­tions, I must endevour to perswad [...] to the fruition of spirituall contented­nesse. Set before your eyes some world­ly Nabal, whose inheritance is called in question. See how he plots in hi [...] mind, goes to the Scriveners, consult with the Lawyers, spends his money wasts his time to amend those errour that have tainted his Evidences. Sup­pose in me you hear St. Peter exhor­ting [Page 161]you to use the same diligence to assure your eternall inheritance.

We are Gods labourers, Cor. 3.9. we are Gods building.

The builder first layes a foundation: then raises the walles, and lastly se­cures the whole building against all tempests with a roof. So must I lay a foundation in explication, build up the wals with observation, and secure all with application.

Use diligence.

The Greek word is originally de­rived from a word that signifies to make haste. [...]. Diligence is neither slow nor slothfull. The weight of the mat­ter requiring hast commands diligence. The cure of spirituall distractions is [...]ot to be deferred. No time is to be [...]eglected, when the rents of the soul [...]re to be repaired. Scruples of con­ [...]cience must be suddainly removed. They are not worth house room. [...] green wound is easily healed, but [...]ime alone is sufficient to make it in­ [...]urable. Those scruples that at first [...]ight have been easily blasted, in pro­ [...]sse of time may grow to such a flame, [Page 162]that no water can quench them. Health encreaseth by labour, but wounds and sicknesse grow by idlenesse. Haste there­fore and diligence are requisite, where pangs of conscience are to be re­moved.

To make your calling.

Calling puts us in minde, how w [...] come by all our happinesse. We a [...] born miserable, our preferment come from heaven. Judges are men by birth [...] and Judges by calling: men from their parents, Judges from thei [...] prince. So we have our naturall part from our parents, our spirituall grace from God.

And election.

This word not only notes an ac­cepting, [...]. but also a picking or chusin [...] of some out of the midst of others [...] the same nature. So the gardner pick one flower to smell to, and leave many as good. So the Gentlema [...] walking in his orchyard gathers o [...] apple to eat, and leaves many growin [...] on the same tree. So God freely pick [...] [Page 163]out some vessels for honour, and leaves others of the same stampe in that earth­ly and miserable state wherein he found them.

Sure.

Make it firme or established. The house that totters must be ript up and repaired, till it stand fast against all winds. So must the soul that wavers be established with Gods promises a­gainst all assaults of Satan. There must be no room left for doubting in time to come.

Let us now paraphrase a little the words of St. Peter. Imagine you heard him speaking thus, I know you are men as well as Christians. You have many worldly cares for this life, but let your greatest care be for the life to come. The Devill will set fiercely up­on your vocation, and plant his grea­test Ordinance against your election. Neglect you no opportunity to make up the breaches, that Satan may not reenter. Leave not the worke begun, till it be finished. Leave no place for doubting God hath elected you and called you to grace and glory. Labour [Page 164]to assure your title to the end. And thus much for exposition.

The builder that hath reared up his house without, comes after to look within, and proportions it unto divers rooms for the pleasure of the beholder, and the profit of the dweller. So must I lead you from the outside of my text to view the severall chambers within this spatious building for the profit and the comfort of your souls. This beautifull tree affords unto us these fruitfull branches for heavenly medi­tations.

1. That there is an election.

2. That there is a vocation de­pending upon it, and answerable to it.

3. That this election and vocation are of particular persons.

4. That both of them may be un­certain to them, that have interest in both.

5. That they may be made certain.

6. That the way to make them cer­tain is by diligence.

Who would not then use all dili­gence to make his calling and election sure?

For the first.

There is need of diligence.

1. To know. Ad sciendum. For the signes of election are many, and are not easily known. Much diligence must be used to understand the Scriptures, where these tokens are scattered. None of them can be spared, though they be many, because we have many temptations to unsettle us. A ruinous house the more props it hath, the faster it stands. The more notes of election the soul under­stands, the better it holds out against Satans wiles.

2. To examine. Ad examinandum. All examinati­on requires diligence. Else will not that be found that we look for. The Shepherd that hath lost but one sheep, leaves ninty and nine in the wildernesse, Luk. 15.4. and goes after that which is lost, untill he finde it. The woman that lost her peece of silver lights a candle, V. 8. and sweeps the house, and seeks diligently till she finde it. The Judge that searcheth out a murder, ex­amines [Page 199]all the circumstances of the fact. So must we ransacke all the powers and faculties of soul and body to finde out what God hath wrought in us and by us, to assure us of our vocation. The former reason required much read­ing, to finde the notes of election in the Scriptures; this requires many meditations to finde the same notes en­graved by the Spirit of God in our own soules.

3. Ad augendum. To augment. Diligence is requi­red to encrease the graces of Gods Spi­rit in us, when we have found them. Without fuell the fire will decay ra­ther then encrease. Without food the strength of the body diminisheth. With­out the constant use of religious exer­cises the sense of Gods favour will be diminished in us. The Sacraments the seales of Gods favour, the one must be often thought upon, the other often re­ceived. The sight of his Evidences con­firmes a man in his hope of the quiet possession of his Lands. The right use of the Sacraments assures us of Gods favour. As the Sacraments must be our food, so Prayer must be our fuell to make the perswasion of Gods love to flame in us. The more we seek Gods [Page 200]favour by fervent prayer, the more will he assure us of it.

4. To Act. Ad agendum. Without action all the meditations in the world cannot assure us of Gods favour. For whom God loves, them doth he inspire with the fire of good affections which flames forth into good actions. Now there are many impediments of good actions. Some lets we meet withall abroad in the world. Others we finde within in our own soules. All these must be re­moved: and this remove cannot be done without diligence. Adde here­unto the manifold varieties of good actions to be done. There are duties of Piety, and duties of Sobriety, du­ties of Equity, and duties of Charity. And can all these duties be done with­out diligence? No certainly, it is im­possible.

Thus are we freed from Popish and Arminian cavils. They exclaime against us for teaching, that we may be assured of our election. They call it a doctrine of security, of liberty, and of profane­nesse. They say we teach men to live as they list, because they are sure of Gods favour. We teach men with St. Peter, that their election and cal­ling [Page 201]to eternall happinesse may be cer­tainly made known to themselves. But we teach them withall, as the A­postle doth in the text, that it cannot be done without labour and diligence. We demonstrate to them indeed, that Gods favour cannot be lost, for God sunchangeable. This we acquaint them with for their comfort in the world. But we shew them withall, that the sense of Gods favour may be lost by negligence, and then shall they live as uncomfortably as if they never had had it. This we do for their caution against the temptations of Satan and provocations of the World. Yea to make them the more carefull, we tell them, that the sense of Gods favour cannot be had, nor being had cannot be kept without much labour and di­ [...]igence. For the Devill hath many [...]aetes to beguile us of this principall [...]illar of our spirituall comfort, and [...]ively provocation to cheerfull obedi­ence. Theeves have not so many de­vices to cheat our rich men of their gold and silver, as Satan hath to be­ [...]uile us of the feeling of Gods love. Thus do we give to God his due, [Page 202]and to Gods elect theirs. Thus do w [...] maintain Gods constancy, and keep Gods people from security.

Now let me urge every one tha [...] heares me, according to the scope o [...] the text, to be diligent to make hi [...] calling and election sure. Whatsoeve [...] become of thee in the world, make sur [...] thy happinesse in another world. Thi [...] cannot be done without pain and pe­rill, but this must be done, else wi [...] thou never live with comfort. Tho [...] hearest the Merchant discourse of th [...] many stormes he hath endured at sea [...] how often the sea beneath opened he mouth to devoure him: how ofte [...] the heaven above frowned upon him as if it would give him over to th [...] fury of the seas: how often the eart [...] denyed him the sight of her, as if s [...] would never be trod upon more b [...] him: how often the winds blew fierce ly upon him, one crossing another, as [...] they contended whether should fin [...] him. And all this he endured for gai [...] Thou hast read the Souldiers trouble [...] how he stands in sight of the enemy that seeks his ruine: the bullets o [...] while whisk by his ear: the swo [...] [Page 203]another while would shorten him by the head: sometimes hunger bites him in the day, and sometime cold strikes him in the night. And all this he en­dures for gain. Thou seest the Physi­tian toyle and endanger himself: one while he visits the pox, another while he trades in Spotted feavers, yea some­times he looks the Plague in the face. And all this he endures for gain. And wilt not thou endure any labour, or run through any perils to be sure of heavenly treasures, which no theef can steal, which no mouth can corrupt, which no fire can consume, of which no death can disappoint thee?

Look upon the rich and great men of the world. I mean not those humane Monsters, inhumane Mahometans, that leave not a brother alive for fear of in­jury. But look on Christian and Re­ligious people, what care they have to make good their titles, to settle their inheritances upon theirs. And all this care is but for temporall riches. Wilt not thou then be more carefull to settle thine interest to eternall glory? If thou be quiet now, yet the Devill will finde a time to trie thy Evidence, and call thy title into question. Sicknesse [Page 204]and death are times of weaknesse to thee, wherein he like a subtill enemy displayes all his art and strength. Pro­vide thee arguments now, that may up­hold thy hope when thou art at the weakest. Consider the misery of doubt­ing persons at their death. Think up­on the anguish that their souls endure. They apprehend God angry with them, the Devill accusing them, earth leaving them, heaven refusing them, hell clayming them, soul and body parting, friends weeping, and them­selves hopelesse, going they know not whither. What would they not give that they had made their election sure in the time of their strength, or that they might be strong to do it yet? Be thou warned by their folly. Make thou all sure beforehand. As worldly men get riches in health to cherish them in sicknesse: and as the Bees get in Summer hony to feed on, when stormes keep them within their hives: so do thou in time of health get good grounds of the assurance of Gods fa­vour that may uphold thee within against outward afflictions and spi­rituall temptations, when thou art set, as it were, between heaven and [Page 205]earth. So mayest thou live in joy, die in peace, rise in perfection, reign in happinesse.

Me thinks the worldly man should say now, Sir, you have pleaded our cause well, and perswaded us to minde our own happinesse. Be pleased to guide us. The well is deep, Job. 4.11. and we have nothing to draw withall. Whence then shall we have this living water? Gods election is so high that we cannot reach it; and our vocati­on is so secret, that we can hardly di­scerne it.

I answer in the words of Lactantius, It is an absurd thing to go about to over­throw that which is certain, Absurdum est ex incerto cer­tum velle subvertere, cum promptius sit de certis incerta fir­mare. Lact. de ira Dei. c. 5. by that which is uncertain, seeing it is more easie to con­firme uncertain things by those that are certain. God goes downward from the causes to the effects, we must go up­ward from the effects to the causes. The web that God hath weaved, we must unweave. He goes from election downward, we must go from regene­ration upward. Thus shall God and we meet in the middle way. We must prove our selves to be called, and he will acknowledge us to be elected. When his spirit and ours meet, Rom. 8.16. then [Page 206]is there good testimony that we are the sons of God.

The work we have to do is two­fold:

First, to get title to Gods love.

Secondly, to get assurance, that we have a title.

The first is done by action.

The second is done by examina­tion.

The actions (among many other) are prin­cipally four.

1. The shortning of worldly busi­ness, so much as may be without injury to our calling, or neglecting any neces­sary duty thereunto belonging. Oxen, and farmes, Luk. 14.18, 19, 20, 21. and houshold businesses are the three impediments that make heaven empty, unlesse the the poor and blind, the halt and maimed, that can­not follow the world, come to helpe fill it. Mat. 13.22. The cares of the world are the thornes, that choke the good seed of the word, that it cannot be fruit­full. So foolish are we, that while with much care and labour we goe about to make those things certain, which are most uncertain; we make those [Page 207]things uncertain, which might be made most certain. He that hath two irons [...]n the fire at once, spoyles one, while [...]e attends the other. Heaven and earth are too great, and too far distant to be cooped up in one brest. They that study Divinity, or Law, or Physick in the Universities, they take no care for their diet, much lesse for worldly businesses, they leave this care unto their friends. We that look for a portion in heaven, must free our souls so much as may be, from the cares of the world. Although these cares did [...]ot bring with them occasions of many evils, yet it is sufficient that they de­prive us of many opportunities of seeking the salvation of our own souls. He dies though more slowly, that is starved, and he can but die that is poyso­ned. He goes to hell that lives in grosse sin, and he doth no lesse that followes his businesse, and neglects the salvation of his soul. Do lesse then for the world, and do more for thine own soul.

2. Moderation in the use of worldly pleasures is very needfull for him, that will make his calling sure. Plea­sures are Syrens, they intice the Pas­sengers to security, that they may over­turn [Page 208]the boat. While we are sure of these, we look after no other comforts. They that live in pleasures are dead to the world. They neglect their bu­sinesse: they lose opportunities to enlarge their estates: their shops are not acquainted with them: their ser­vants want a Master: their children lack a Father: their wives have los [...] their husbands: and they have los [...] themselves. They are much more dead to the world to come. They that waste their temporall patrimony, while they follow their pleasures, how will they seek to settle their eternall inheritance? The want of contentment in the world makes a man to seek for satisfaction in a better world, but the enjoying o [...] pleasures here, makes him negligent of seeking perpetuall joyes. If the wings of the fowl be never so nimble, yet birdlime keeps it from mounting upward, and makes it tumble on the ground: So the quickest spirits being glued to delights of the world, wal­low in them, and never flie up in their affections toward heaven. Religion is not a recreation to be used at spare times, nor recreation is not Religion to be pursued upon all occasions with [Page 209]eagernesse. God will answer such, as Abraham doth the rich man, Luk. 16.25. Remember that thou in thy life time receivedst thy good things, now must thou be tromented.

All things must be done in their seasons. Occasions are not to be lost, because they cannot be redeemed. He that makes not his election sure here, shal not be happy with Gods elect here­after. Let me presse this with Isidorus ar­guments, [...]. Isid. Pelus. lib. 3. Epist. 60. He that be­trayeth the opportunity of doing things, shall never receive the profit of them. For can any approve of the husbandman, who, when is it time to plow and sow, that he may af­ter receive a plentifull [...]rop, is lasie and idle, and [...]its still at his door? Who can like of the vine­dresser, who, when he may dresse his vine, that [...]e may have it full of [...]apes, and a plentifull [...]mepresse, lays snares for the labours of other men? Lastly who can like of that Mariner, who, when [Page 210]the winde serves him fitly to make a very gainfull voyage, tarries in the haven, and tumbles in the taverns? Surely no body. Seeing these things are so, who can approve of that Christian, who requires to be crowned in the time of the battell? The affaires of this world are occasions of skirmishes, not of crownes: but those of the world to come af­ford honours and rewards. Wherfore let us not betray the commodious occasion of things, lest otherwise we be vexed with unprofitable repentance in the life to come. The seasons must not be confounded. Spring is not harvest. The wind that carries a man out of his country, will not bring him home again. God affords us abundance of pleasures, [...]. Isid. Pelus. lib. 2. Epist. 179. but it is in another world. Here he expects labour and paines of us. So saith the same Father, The reward of our labours is no [...] to be had here: but here are the skirmi­shes, and hereafter the rewards. Let no [...] men then seek for rest, and pleasure of mind in the time of warres, nor confound th [...] seasons.

Let us then be content with ou [...] labours here, and so much pleasure, a [...] may enable us to go through with them and when we have made our election [Page 211]sure, expect fulnesse of pleasure here­after.

3. Repentance is necessary, before a man can have interest to Gods favour, and much more, before he can know his interest. The eye that is full of dust can never see well, till it be cleansed. The soul that is full of sin, can never discerne it own condition, till repen­tance empty it. A man cannot beleeve in Christ for remission of his sins, un­lesse he repent of them. Much lesse can he perswade himself, that he doth be­leeve. When we endeavour to assure our election, we combat with Satan for eternall happinesse. [...]. Isid Pelus. lib. 2. Epist. 161. The beginning of the Olympian combates was the putting off of their garments. If we goe to strive with Satan and put not off the rags of our sins, we shall be deri­ded by others, foyled by Satan, and not only lose the crown we strive for, but also be led away to eternall tor­ments. Justification differs from san­ctification, yet is it a work of our sanctification to discerne our justifica­tion. The unregenerate man is not justifyed, and therefore cannot see that that is not. The more full then our sanctification is, the plainer is the [Page 212]sense and more comfortable the ap­prehension of our justification. Neither is this to be done at first only, when we turn from wicked wayes to God­linesse, but continually in the whole course of our lives. The true reason why the consciences of many men are not clear, is because they are foul; they are not peaceable, Psal. 51.1. because they are not pure. Davids pangs of conscience are after he had gone into Bathsheba. The love of some principall corruption keeps ma­ny from the sweet fruition of Gods favourable coutenance. Ransacke thy soul dayly, and cleanse away the filth of sinne throughly by repentance, and the guilt of it will not look so grim­ly upon thee to affright thy conscience.

4. Faith or full confidence in Jesus Christ alone is needfull to be had, without which there can be no assu­rance of our election. Between the top and bottom of the Ladder there are certain steps to clime. Between electi­on and justification there must come faith in Jesus Christ. If the sick man forsake all the world, and leave the counsail of all his friends, and cast him­self into the hands of some one Phy­sitian, he will not fail him, if he have [Page 213]any spark of humanity in him, because his life lies in his hands. Neither will our Saviour fail them, that being soul­sick forsake their own merits, and all mediations of Saints and An­gels, despaire of salvation by any other, and trust in him only for it. He knows not their life, but their soul lies in his hands alone to save it or condemn it. He that came to seek the lost sheep, will not refuse the returning one. Two blind men by the way side cry out to our Saviour for help. The people re­buke them. They cry out the more. Our Saviour is so pleased with these loud echoes of two confident souls, that he cals them, gives them their choise, offers them any curtesie, Mat. 20.32. What will ye, that I shall do unto you? Much more will he be affected with a trou­bled soul, that rests on him alone for eternall life. Our fathers trusted in thee: Psal. 22.4.5. they trusted, and thou didst deliver them. They cryed unto thee, and were delivered: they trusted in thee, and were not confounded. The house built upon the rock is free from fall, no storm can overthrow it, Mat. 7.24. but sandy foundations are easily over­turned. Mat. 16.18. Souls built by confidence up­on Christ, the gates of hell cannot [Page 214]overcome, but the light foundations of the power and merits of mere, though excellent creatures, uphold no soul in the time of an heavy tempta­tion. Christ is the surest anchor, that upholds the souls of men in the sea of this world against all waves of temptations whatsoever. Rom. 5.1, 5. This faith never sailes him that hath it, for it hath that hope at command, that ma­keth not ashamed.

Thus have I shewed you the way to the title.

Now for the assurance of the title.

The title is gotten by action, the knowledge of this title is gotten by examination. The principall notes of Gods elect must be known. And by them must we search out our own con­dition. Because I will not be so long, I will insist but on a few.

1. The love of God in us, is a sure token of the love of God to us. God scornes to be endebted to any man for his love. His affection ever goes before ours: 1 Joh. 4.19. We love him, because he first loved us. I cannot certainly and infallibly tell, whether another love me, but I can certainly tell, whether I love ano­ther [Page 215]or no. His love to me is in his heart, which I know not: My love to him is in my heart, which I know, and no creature else. Then may I know, that God loves me, if I know that I love him.

But it may be objected, My heart is deceitfull, and I may be deceived by it. I may think I love God, when I do not. Who lives, and thinks not he loves God, if he hear of God? Tell me therefore some sure notes of the love of God in me.

I answer, The best way to know our love to God, is by the properties of love.

First, those whom we love, we often think upon, our thoughts fasten on them when we are awake, our dreams run on them when we are asleep. How precious are the thoughts of thee unto me O God, how great is the summe of them? Ps. 139.17, 18. If I should count them, they are more in number then the sand: when I am awake, I am still with thee. Behold Davids love to God, sleeping and waking his minde runs upon him. There needs no argu­ments to bring them to our remem­bance whom we love. We neglect our selves to think upon them. A man [Page 216]in love wasts his spirits, Animus ubi amat, non ubi animat. vexes his minde, neglects his meat, regards not his businesse, his minde still feeds on that he loves. When men love that they should not, there is more need of a bridle to keep them from thinking of it, then of spurres to urge them to it. Try thy love of God by this. If thou thinke not often of God, thou lovest him not. If thou canst not satisfie thy self with profits, pleasures, friends and other worldly objects, but thou must turn other businesses aside, that thou mayest dayly think of God, then thou lovest him.

Secondly, those whom we love, we wil by no means be perswaded to offend. No bands are so strong as love. Sooner will the servant offend his Master, the son his father, the wife her hus­band, the subiect his prince, then a friend him whom he truely loves. Friendship binds faster then any au­thority. 1 Sam, 20. Gen. 39. Jonathan will offend his fa­ther rather then his David. Joseph will offend his Mistris that dotes on him, rather then his God. Try thy love to God by this. If thou canst easily sin without any great sense or sorrow, thou lovest not God. But if thou hadst [Page 217]rather offend all the world then God, then thou lovest him:

Thirdly, Those whom we love, we do any thing to please. Nothing can be so hard, but a friend will adventure on it, if he know that his friend require it, or perceive that it will be pleasing to him. The Merchant will not run through so many stormes for gain, as a friend for love. If thou be ready to do any thing that God requires of thee, though it be never so crosse to thy perverse nature, then thou lovest God. Gen. 22. God acknowledges Abrahams love to him, because he was ready to kil his son at Gods command. If Abraham had loved himself more then God, he would have kept his son, and not given him to God, he would have thought with himself, Will no meaner sacrifice serve God then my Son? Will none of my cattell, nor my substance serve the turn? But Abraham reasons not with flesh and bloud, his love to God is greater then his love to his son. And that it might ap­pear so, God put him in minde of his love to his son, Take thy son whom thou lovest, that his love to God might appear to be greater: Accordingly Abraham shews it, and God from hea­ven [Page 218]pronounceth it to be greater. If thou wilt know thy love to God, be as ready to obey him.

Fourthly, Those whom we love we can bear any thing that comes from them. We can endure their reproofs, and in some cases their corrections. The child can be contented to be struck by the father, that would not take a blow of another. The friend can bear a sharp reproof of a friend, that cannot bear an harsh word from an enemy. The wife can bear with the waspishnesse of her sick beloved hus­band, and the husband can bear with the infirmities of his well beloved wife. Thus David shewed his love to God in his weaknesse, Psal. 39 9. I was dumbe, I opened not my mouth because thou didst it. If thou fret at troubles, and look not at God, whom they come from, where is thy love to God? But if thou ac­knowledge his hand, and be therefore patient, then thou lovest God.

Fiftly, Those we love, we are most willing to endure any thing for. We are content to suffer for their sakes any inconveniences. Gen. 29.20. Jacob endured a tedious service for Bachel; and it seemed but a few dayes, to him, because he [Page 219]loved her. Thus St. Paul loved Christ. He fears not the troubles foretold by Agabus. He regards not the passionate speeches, nor affectionate tears of his friends. He loves Christ more then either them, or himself. Act. 21.13. What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to dye at Jerusalem for the name of the Lord Jesus. Hast thou St. Pauls affection to die in the cause of God, if the times should require it? then out of question thou lovest him.

Sixtly, Those whom we love, we acquaint with out miseries, lay open our griefes to them, count it some ease to discharge some of our sorrowes into their bosomes, their counsail we aske, and from them we look for help. So Haman beginning to fall before Morde­ [...] goes to his wife, Esther 6.13. and his friends to bemone himself and to aske counsail. Jehoshaphat opposed by his enemies, 2 Chr. 20.12. to whom comes he to complain? to none but to God. 2 King. 19.14, 15. To whom comes Heze­kiah to complain against Rabshaketh and Sennacherib? to none but unto God. To whom went David to complaine of the bitter words of Cush the Ben­jamite? to none but unto God. O Lord [Page 220]my God, Psal. 7.1. in thee doe I put my trust, save me from all them that persecute me, and deli­ver me. Affliction shews men whom they put their trust in. A very easie friend will serve in posperity. If so soon as adversity come upon thee, thou run presently to God, and lay open all thy grief to him expecting relief only from him, then certainly thou lovest him.

Sevently, Those whom we love, we take any small token wonderfull kindly from them, whereas we not only slight, but refuse and suspect far greater gifts, if they come from ene­mies. The Jewes refused the proffered service of their enemies for the build­ing of Gods Temple. Ezra 4.2, 3. God cares not for Cains sacrifice, because he cares not for Cain. But a sheep or lamb from Abel, whom he loves, pleaseth the great God of heaven and earth. Gen. 4.4. The Lord had respect unto Abel, and to his offering. A pin from a friend is more esteemed, then a pound from an enemy. He that is thankfull to God for his meat, for his rest, for every comfort, that God gives him, he loves God. He that eats, and drinks, and labours, and sleeps, and never looks up to God, he loves him not at all.

Eightly and lastly, those we love having been long absent from them, how do we long to go home unto them? How glad is the husband at the East Indies, when he may return to his dear wife, his beloved country, and his ancient friends? Me thinks I see Jacob triumphing at the sight of Josephs charriots sent to carry him into Egypt, It is enough, Joseph my son is yet alive: Gen. 45.28. I will go and see him before I die. He that loves God, will be glad to goe to God. There is his home, there is his best friend. What though death be terrible for the present, yet the end is pleasing. St. Paul wishes for it, I desire to depart, Phil. 1.23. and to be with Christ. What can better testifie thy affection to God, then thy earnest desire to be for ever with God? If by these notes well weighed, it may ap­pear, that thou love God, then needest thou make no question of Gods af­fection towards thee.

2. The love that we bear to Gods children is a sure token of Gods love to us. The contrary is delivered as a note of the children of the Devill. 1 Joh. 3.10. He that loveth not his brother, is not of God, but the child of the Devill. The possession of this brotherly love is made [Page 222]an undenyable note of the heires of glory, and so plain a note, that they themselves may perceive it in their own consciences. 1 Joh. 3.14. We know that we have passed from death to life, because we love the brethren: he that loveth not his brother, abideth in death. 1 Joh. 4.7. And again, Every one that loveth, is born of God: spoken of the love of the brethren, as appeares by the beginning of the verse, Beloved, let us love one another. This love is not that affection, that drunkards bear one to another, because they are brethren in evill. It is not that affection that Merchants bear one to another, which hath gain for the father, and hope of more for the mother. It is not that affection which children bear to their parents, for nature is their school­master, and chains of naturall affection are the bands of it. This love comes not from vice, or gain, or nature. Nay all these plead against it. Vice opposeth it mainly, for it opposeth all fellowship in evill. Cain cries out a­gainst it, for it cuts off many occasions of gain. Nature it self sometimes op­poseth it, because it is above nature, and hence are the bands of naturall affection sometimes disunited. The fa­ther [Page 223]shall be divided against the son, Luk. 12.53. and the son against the father. This our Saviour foretold should follow upon change of Religion. So then neither vice, nor gain, nor nature plead for this love, but the first ever, and the other two often against it. This love is a good affection to Gods children, because they are Gods. None of the former reasons perswades us to it, but only the goodnesse that is in them. The image of God is graven in them. And they that love God, love those images of him that himself hath stamp­ed, and the liker they are to God, the more they love them. The heathen did admire at that affection, that the persecuted Christians bare one to ano­ther. Amant mutu [...], pene antequam noverint. Minut. Fael. They loved one another before they well knew one another, saith Cecilius the heathen man, and wonders at it. Yea they themselves admired at it. So saith Minutius Faelix of himself and Octavius, Crederes unam animam im duobus esse di­visam. Ibidem. You would have thought that one soul had been divided between us two. The Scri­pture testifie as much, The multitude of them that beleeved, were of one heart, Act. 4.32. and of one soul. It not only makes it a mark that we our selves may discern, but also, that others may know by, that [Page 224]we belong to God, if we do not dissem­ble. Joh. 13.35. By this shall all men know that ye are my disciples, if ye have love one to another. They have not this love, that deride at piety and laugh at austerenesse of life. That do not love men for their goodnesse, but hate them. Neither have they this love, that suffer better men then themselves to perish for want of means, 1 Joh. 3.17. and have plenty and yet relieve them not. Who so hath this worlds good, and seeth his brother hath need and shutteth up his bowels of compassion from him, how dwelleth the love of of God in him? These are not called by God. But such as love them that are good, meerly be­cause they are good, they love God, and God loves them.

3. An earnest desire of the coming of Christ to judgment is a good token of Gods elect. There is a crown of righteousnesse laid up not only for St. 2 Tim. 4.8. Paul, but for all those, that love the appearing of our Saviour Christ. They that are guilty fear the coming of the Judge, but they that are innocent, fear it not. They that are in their sins, are afraid of the coming of our Saviour Christ to judgment. But they that are reconciled to God through the bloud [Page 225]of Christ, wish for it, that they may be freed from sin and misery. Rev. 22.17. It is the voice of the Bride, it is the voice of the Spirit in the Bride, Come. V.20.It is the voice of the penman of the Apocalypse, Come Lord Jesus. V.17.It should be the voice of every hearer, Come. This is the ge­nerall voice of all Gods elect, although at some particular time they could wish, that Christ would not come yet. As when they are overcome with some temptation, they could wish, that he might not come at that moment of time, till they have repented and hum­bled themselves, that they may give up their account with more comfort. Even they that doubt of Gods favour would give all they have if they be­long to God, that Christ would come to judgement, so they were sure, that he would but acknowledge them for his own. Try then thy affection to the coming of Christ, and if thou finde it willing, doubt not of Gods favour.

4. The care of keeping a good con­science is an undeniable prove of Gods love to us. Justification cannot be parted from sanctification. But sancti­fication is more easily perceived, then justification, and by it is justification [Page 226]apprehended. Sanctification is a work of God in us: justification is a work of God concerning us. Now we do more easily perceive those things, that are wrought in us, then those that do o­therwise belong unto us. This was St. Act. 24.16. Pauls exercise, Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men. This is that God requires of us. 1 Thess. 4.7. For God hath not cal­led us to uncleanness, but unto holiness. And therefore it is a true note of our calling. They that have not this care, cannot know they are elected. They that have it, need not at all to doubt of it.

These and other tokens may we learn out of the book of God, and by expe­rience seek to finde them in our selves. So shall we come to be most certain in our old age, when we have most need of assurance. Senectus ipsa aetate sit doctior usu certior, pro­cessu tempor [...]s prudentior. Ber. form. hon. vitae. Old age it self is made more learned by age, more certain by use, more prudent in processe of time, saith Bernard. Let us go forward to fight in this com­bare against Satan to the end of our lives. That which we strive for is no temporall but an eternall inheritance. [...]. [...]lem. Aley. Admon. [...]d G [...]ntes. So sai [...]h Clemens Alexandrinus, It is no small matter that ye strive for, it is no lesse then immortality. Let us not then suffer Satan [Page 227]to wring our evidences out of our hand, but rather according to the sweet counsel of the blessed Apostle in the words of my text, by these and other markes,

Give diligence to make your calling and election sure.

Which that we may do, he gives us grace that hath elected us from eternity to eternal happiness, and called us from misery to immortality, to whom with the Son our Saviour, and the holy Ghost our Comforter, be all glory, ho­nour, praise, and dominion now and for evermore, Amen.