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 Goâ— who hath called you unto his kingdomâ— and glory Great disproportion there iâ— betwixt darknesse and light Eph. 5.8 Ye werâ— sometimes darknesse but now are ye lighâ— in the Lord. No lesse difference between 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 to the Preaching of the Word or restrained from it And are not all these things worthy of admiration Vse 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 her self but neglect to take to peeces and view the severall parts of our divine vocation Vse 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 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 meannâ—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 1 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 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 2 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 3 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 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
examinandum All examination requires diligence Else will not that be found that we look for The Shepherd that hath lost but one sheep leaves ninty and nine in the wildernesse Luk. 15.4 and goes after that which is lost untill he finde it The woman that lost her peece of silver lights a candle V. 8. and sweeps the house and seeks diligently till she finde it The Judge that searcheth out a murder examines all the circumstances of the fact So must we ransacke all the powers and faculties of soul and body to finde out what God hath wrought in us and by us to assure us of our vocation The former reason required much reading to finde the notes of election in the Scriptures this requires many meditations to finde the same notes engraved by the Spirit of God in our own soules 3. Ad augendum To augment Diligence is required to encrease the graces of Gods Spirit in us when we have found them Without fuell the fire will decay rather then encrease Without food the strength of the body diminisheth Without the constant use of religious exercises the sense of Gods favour will be diminished in us The Sacraments the seales of Gods favour the one must be often thought upon the other often received The sight of his Evidences confirmes a man in his hope of the quiet possession of his Lands The right use of the Sacraments assures us of Gods favour As the Sacraments must be our food so Prayer must be our fuell to make the perswasion of Gods love to flame in us The more we seek Gods favour by fervent prayer the more will he assure us of it 4. To Act. Ad agendum Without action all the meditations in the world cannot assure us of Gods favour For whom God loves them doth he inspire with the fire of good affections which flames forth into good actions Now there are many impediments of good actions Some lets we meet withall abroad in the world Others we finde within in our own soules All these must be removed and this remove cannot be done without diligence Adde hereunto the manifold varieties of good actions to be done There are duties of Piety and duties of Sobriety duties of Equity and duties of Charity And can all these duties be done without diligence No certainly it is impossible Thus are we freed from Popish and Arminian cavils They exclaime against us for teaching that we may be assured of our election They call it a doctrine of security of liberty and of profanenesse They say we teach men to live as they list because they are sure of Gods favour We teach men with St. Peter that their election and calling to eternall happinesse may be certainly made known to themselves But we teach them withall as the Apostle doth in the text that it cannot be done without labour and diligence We demonstrate to them indeed that Gods favour cannot be lost for God sunchangeable This we acquaint them with for their comfort in the world But we shew them withall that the sense of Gods favour may be lost by negligence and then shall they live as uncomfortably as if they never had had it This we do for their caution against the temptations of Satan and provocations of the World Yea to make them the more carefull we tell them that the sense of Gods favour cannot be had nor being had cannot be kept without much labour and diâ—igence For the Devill hath many â—aetes to beguile us of this principall â—illar of our spirituall comfort and â—ively provocation to cheerfull obedience Theeves have not so many devices to cheat our rich men of their gold and silver as Satan hath to beâ—uile us of the feeling of Gods love Thus do we give to God his due and to Gods elect theirs Thus do wâ— maintain Gods constancy and keep Gods people from security Now let me urge every one thaâ— heares me according to the scope oâ— the text to be diligent to make hiâ— calling and election sure Whatsoeveâ— become of thee in the world make surâ— thy happinesse in another world Thiâ— cannot be done without pain and perill but this must be done else wiâ—â— thou never live with comfort Thoâ—â— hearest the Merchant discourse of thâ— many stormes he hath endured at seaâ— how often the sea beneath opened he mouth to devoure him how ofteâ— the heaven above frowned upon him as if it would give him over to thâ— fury of the seas how often the eartâ— denyed him the sight of her as if sâ—â— would never be trod upon more bâ— him how often the winds blew fierce ly upon him one crossing another as 〈◊〉 they contended whether should finâ— him And all this he endured for gaiâ— Thou hast read the Souldiers troubleâ— how he stands in sight of the enemy that seeks his ruine the bullets oâ— while whisk by his ear the swoâ— another while would shorten him by the head sometimes hunger bites him in the day and sometime cold strikes him in the night And all this he endures for gain Thou seest the Physitian toyle and endanger himself one while he visits the pox another while he trades in Spotted feavers yea sometimes he looks the Plague in the face And all this he endures for gain And wilt not thou endure any labour or run through any perils to be sure of heavenly treasures which no theef can steal which no mouth can corrupt which no fire can consume of which no death can disappoint thee Look upon the rich and great men of the world I mean not those humane Monsters inhumane Mahometans that leave not a brother alive for fear of injury But look on Christian and Religious people what care they have to make good their titles to settle their inheritances upon theirs And all this care is but for temporall riches Wilt not thou then be more carefull to settle thine interest to eternall glory If thou be quiet now yet the Devill will finde a time to trie thy Evidence and call thy title into question Sicknesse and death are times of weaknesse to thee wherein he like a subtill enemy displayes all his art and strength Provide thee arguments now that may uphold thy hope when thou art at the weakest Consider the misery of doubting persons at their death Think upon the anguish that their souls endure They apprehend God angry with them the Devill accusing them earth leaving them heaven refusing them hell clayming them soul and body parting friends weeping and themselves hopelesse going they know not whither What would they not give that they had made their election sure in the time of their strength or that they might be strong to do it yet Be thou warned by their folly Make thou all sure beforehand As worldly men get riches in health to cherish them in sicknesse and as the Bees get in Summer hony to feed on when stormes keep them within their hives so do thou in time of health get good grounds
Religion and religious persons This St. James acquaints us withall Do not rich men oppose you Jam. 2.6 7. and draw youâ— 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 Wheâ— Herod the King had heard these things heâ— was troubled and all Jerusalem with him And in the verse following he imployeâ— the chief Priests and Scribes to find ouâ— 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 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. 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 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 aique 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 oâ— lesse unto us Salvian counts pride the rich-mans inheritance Taceatur superbia et tumor tam pâ—â—uliare hoc divitem reâ—rum est ut â—liquid forsitan de turâ— suo 〈◊〉 pâ—â—ent pâ—â—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 iâ— 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 2 Delight and afford many pleasures to it which poor men cannot reach And the soul 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. 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 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 divesâ—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 hâ—minum red duntâ—sic divitiae curis suis vulnus animae infligunt et miseram â—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 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 Châ— p. 1. c. â—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. 5 Wickednesse Riches provoke the heart to many unlawfull things Without these sin wants her wings Drunkennesse Gluttony 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 The luxury and prodigality of rich men gives too plain an evidence of this truth So that we may boldly affirme with Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Câ—m Alâ—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 pâ—ssi let Qui uâ—t seâ—t ci honaâ— illi qut non uti tur â—ecâ—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 undique puricula innumerabiliâ—um dâ—liâ—â—â—rum et per licitâ—â— usus ad immoderâ—atos transiâ—ur excessus dum per curam salatis obrepitdelâ—ctatio voluntâ—â—is et non sufficit câ—nâ—upâ—sâ—emiae qued pâ—teâ—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. 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 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
Another brags oâ— his wit and wise projects and famous inventions Another is lifted up with his valour and the notable atchieveâ— ments and feats of war that his handâ— have accomplished Another triumphs â—n prosperity because of his magnaâ—imity and courage in adversity which â—e hath outworn by his patience and â—ast behind him All these are injuâ—ious to God They may boast as long â—s they will but God will lay their â—onour in the dust and set up the â—rophies of his honor in their confuâ—on Such as will not give glory to God shall finde none themselves in the â—nd God will take from them what â—hey arrogate to themselves and turn â—ll to his own praise The conclusion of all shall be this 〈◊〉 teacheth us which is the true reliâ—ion It must needs be that which aims â—ost at Gods honour and refers all to Gods glory It must needs be that reâ—gion that puls down all pride of man â—nd attributes all the good that is in â—an to God the giver It cannot be the â—ligion of the Church of Rome that attributes a great deal to mans merits It â—nnot be our new Pelagianisme or â—rminianisme that ascribes too much 〈◊〉 mans will and makes his eternall appinesse to hang upon the doubtfull â—nd slippery turning of his own incliâ—ation It must needs be ours which 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 GODS CHOISE AND MANS DILIGENCE IN WHICH Is explained the Doctrine of free Election and Vocation answerable to it Both of particular persons yet may be uncertain to them for a time And the way of making both certain upon Scripture grounds DISCOVERED Deliverd in divers SERMONS at Christs Church Canterbury By Francis Taylor B. D. And Preacher there LONDON Printed by E. C. for G. and H. Eversden at the Gray-hound in Pauls-church-yard 1654. To the HONOUABLE his reall Friend Collonel John Dixwell SAlvian one of the holiest of the ancient Writers tels us Liber est quispiam beneficiorum foenore non gravatus coguntur autem omnes ipsa conscientia sua ad repensationem vicissitudinis postquam esse coeperint debitores Contra Avarit lib. 4. Every man is free that is not bound to pay interest for benefits received but all are compelled even by their own conscience to requite benefits with the like after they once become debtours But like for like I cannot give What shall I then what can I lesse do then give a cordiall and verball acknowledgement where I cannot render a reall recompence I am encouraged by that of Heliodorus Gratitudo viro sapienti pulcherrimum munus multosque novi qui hoc donum tanquam thesaurum in animo reposuerunt Lib. Aethiopic altero Thankfulnesse is a most beautifull gift to a wise man and I have known many who have laid up this present in mind as a treasure True it is the greatest praise for favours received by men is due to God in whose hands are the hearts of men Yet though the fountain be most to be eyed the rivers are not to be slighted Davids care spurs me on to gratitude who acknowledges Jonathans love in his kindnesse to his posterity 2 Sam. 9.3 7. I should be very ungratefull then if I should not acknowledge your kindnesse not only to me and mine but also to many other godly Ministers in encouraging of us and them in the work of the Ministry Our concord in Canterbury in driving on the work of the Gospell though we differ about Government and our stout consent to maintain purity of Doctrine as it may be exemplary to other places so it is throughly known to you And I must acknowledge in the name of my fellow Labourers that while you were employed in the Honourable house of Parliament you were the main instrument of setling and paying our means I may say with Ennodius Lib. 1. Epist 7. Quamvis non in me ad florem venerit matura facundia et pressus onere gratiae solvendi â—eserar facultate comnitto tamen cymbam â—heam placido mari quia â—arum ab ingratitudine â—iffert muta gratitudo Although I have not atâ—ained to the height of loquence and am overâ—ressed with your kindâ—esse so that I want â—ower to requite yet I â—ave adventured to put â—ny slender boat into the â—alme sea considering â—hat a dumbe gratitude differs little from ingratitude I set before yoâ— Gods Choice and shaâ— pray to God to give yoâ— grace to use diligence to make your calling and election sure And so desiring you tâ— accept kindly of thâ— small token of love anâ— thankefulnesse I commend you to God anâ— to the word of his grace which is able to builâ— you up and to give yoâ— an inheritance among all â—hem which are sanctifyyed Act. 20.32 So prayâ—th he that is At yours Honours service in the Lord Francis Taylor 2 PET. 1.10 Give diligence to make your calling and election sure IT is an infallible rule in the Schooles dearly beloved in our best beloved Lord and Saviour â—at the end which is ever last in â—xecution is alwayes the first in inâ—ntion The happy end of this unhapâ—y life is the happinesse of a better â—ife This is the last this is the lasting â—â—licity of Gods elect This is the fiâ—all this is the perpetuall beatitude â—hat God hath chosen us to before the world that God hath called us to in be world that God will crown us â—ith after the world As it is the last 〈◊〉 Gods execution so let it be the first 〈◊〉 your intention 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 fooâ— is the Will it carries all the soul whiâ—ther it please The hands of the souâ— are the Affections these bring fortâ— as many severall actions in the life as the hands can shew artificiall operations in the world The great worlâ— is like the little world The varietâ— of mens naturall estates is an evidenâ— expression of their different spiritualâ— conditions The world may be mustreâ— in three rankes The vantguard consists of such as are poor this is a diâ—ease that most men complain of Thâ— main battail brings forth those thaâ— have riches but vex themselves as 〈◊〉 they had none and live in want thâ— might live in plenty The rerewaâ— holds those that are rich and knoâ— they are rich that live plentifull and bountifully according to their â—iches Such is the variety of mens severall conditions in the Church â—ome have no riches at all