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 3 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 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 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 diligantâ— 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 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 animaque 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 is consummated in glory hereafter Earthly affinity ends with the earth but heavenly kindred lasts for ever and ever Vse 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 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 Vse 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 Quantumcunque enim dives est ditior est Christus qui fratres suos voluit esse
The Lord knoweth them that â—re his Men may alter Rom. 11.29 but the gifts and â—alling of God are without repentance God â—annot be deceived nor his decrees canâ—ot be changed Yet to us both our â—lection and vocation may be uncertain and they that have both may â—oubt whether they have either of â—oth Yea they may be brought so â—ow that they may affirme that they â—ave neither This a Prophet may be â—rought to What could Jonah think â—f himself when he was buried alive 〈◊〉 such a Sepulcher as never man lived 〈◊〉 before Let him speak himself and â—eclare his own fears Then I said Joh. 2.4 I am â—â—st out of thy sight Nay a King and a â—rophet too may be brought to this â—oubtfull condition and cry out with â—avid Psal 13.1 How long wilt thou forget me O â—ord for ever how long wilt thou hide thy â—â—ce from me Election is a secret actiâ—n of God before the world was â—ade which we can know only by â—ertain consequences delivered to us 〈◊〉 the book of God Now it is an easie â—â—ing to doubt where a thing is to be â—â—ched from far by consequences and â—â—mes not immediately into our knowledge Thus the eye that can well distinguish an object hard at hand iâ— easily mistaken in remoter things Anâ— what things more remote either in tiâ—â— or in dignity then Gods sure anâ— glorious election and our uncertaiâ— and low apprehension The Sun caâ— not be looked upon unlesse a clouâ— come between Names written in God secret book cannot be read by the that owe them but with the spectacles of consequences afforded to 〈◊〉 in the book that God hath sâ— open for us Vocation is a work 〈◊〉 Gods Spirit in our own hearts neerâ— home yet may we well be deceivâ— in the apprehension of it because it an inward work and mans heart 〈◊〉 very deceitfull It will not only dâ—ceive others but him also that owâ— it The Physicians are often deceivâ— in internall diseases for all their aâ—â— Yea the patient himself that feeles thâ— pain yet cannot tell what is the diâ—ease if it be within Thus is it oftâ—â— in mans soul His heart is so deceitful that he cannot easily gather whether 〈◊〉 be effectually called or no. There such a resemblance between commâ—â— graces that accompany illuminatioâ— and speciall ones that attend upâ—â— regeneration that many are deceived â—istaking the one for the other The â—â—prehension of our vocation is a sepaâ—â—ble fruit of it It may sometimes be â—arted from it The trees bear not apâ—â—es all the year The shadow followes â—ot the sun except it shine cleer Neither â—th our apprehension follow Gods â—vour but where it doth most maniâ—â—stly reveal it self These doubts of â—ur calling proceed sometimes from â—norance because we rightly underâ—â—and not Gods mark or his seal that â—â—e sets upon those whom he hath effectually called Sometimes negligence 〈◊〉 the cause and God for our neglect â—f him neglects us We withhold from â—od the publick or private service â—â—at we owe to him and he hides the â—â—ght of his countenance from us â—ometimes they come from pride and â—hen we are lifted up with those gifts â—e have God withdraws his hand â—om giving more The father when â—e sees his son proud of his fine â—othes bestowes no more upon him â—ut lets him wear them to rags that â—e may humble him So doth God â—ith us gives us over to doubt of his â—â—vour when we grow proud of his gifts Sometimes presumption bringâ— this mischief upon us When we presume to sin against God he like 〈◊〉 wise father changeth his countenance upon us though he take not away his love quite from us There is a timâ— for parents to hide their affection when the shewing of it may make their children worse So is it high time for God to withhold the declaration of his affection when his children grow bold to offend him This first cals for thankfulnesse oâ— them that have a well grounded perswasion of their choise and calling Upon these the favour of God shineâ— like the Sun and enlightens their soules It is not so well with all menâ— nay it is not so well with all godly men Many hang down their heads foâ— sorrow because they stand in doubt oâ— Gods favour They have no comforâ— in praying no contentment in hearing no satisfaction in receiving no joy iâ— living And all because they wanâ— that which you have the sweet sense oâ— the love of God in Christ If we havâ— with them felt but the force of God indignation and the hellish tortureâ— of a distressed conscience we would â—hen be heartily thankfull to God for â—he heavenly comforts of a pacifyed minde that fully assures us that God â—oves us Nothing more comfortable â—an happen to us in this world and therefore nothing should more provoke us to thankfulnesse unto God The more joy we receive from any of Gods gifts the more praise we owe to God the giver Secondly It teacheth them watchfulnesse lest by their carelesnesse the precious perswasion of Gods love be â—ost for a time Though God cannot change his love into hatred yet he can hide his face from you in anger Then may you sigh with others and weep â—nd mourn for the want of that comfort which now ye enjoy Yet may you sigh and weep in vain for a long time for this is a favour that is not easily recovered Psal 51. Davids bones are broken before they do rejoyce again after God humbled him for his treble wickedness All men are careful to keep their treasures They hide their silver they lock up their gold from the eyes of beholders that it may not be pilferd from them This is our greatest treasure Lose the sense of Gods love and lose all Without this we do not enjoy our own happinesse Our best actions afford no matter of consolation to us Our least sins afford matther enough to dash our greatest comforts All the contentments of the world are not able to appease the pangs of our distressed minds Nay heavenly blisse which we may have hereafter affords no comfort to us here because we think God is angry with us and will never bestow it upon us Take heed then of all occasions that may alienate Gods face from you Thus have I brought you as low as I can now must I lead you up again by the hand to the sense and fruition of your election and vocation 5. Our election and vocation may be made certain to us All doubts and scruples may be removed out of our hearts and we may come to be assured that we are chosen and called by God Thus are the Galatians taught Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts crying Abba Father And what is that but Gods proclamation to our soules that he hath chosen us This was good doctrine at Rome also Rom. 8.16 The Spirit it self beareth witnesse with our spirit that
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 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 〈◊〉 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 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
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 saith Austin Major et melior est fraternitas Christi quam sanguinis Sanguinis enim fraternitas similitudinem tantummodo corporis resert Christi autem fraternitas unanimitatem cordis animaeque 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 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 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 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 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 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
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
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.
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 â—ver-joyed saith Jâ—rom when we mount 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 Damoâ—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 〈…〉 suâ—e tempora casta 〈…〉 et in iis per quae necesse estream ambalaâ—e 〈◊〉 remanct ut 〈◊〉 magis quem domira terrerorum 〈◊〉 affections sit imâ—ixa humanis 〈◊〉 promissionibus desit 〈◊〉 Leo. ser 11. de quaâ—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 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 Vtres duos si videâ—s ugum plenum alterum inplatum in utroque cadem est magnitudâ— sed non in utroque cadem plâ—nitudo St attendâ—s fallerts si appâ—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 bladâ—er is hardly moved but the blown bladder is quickly tâ—ssed away 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 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 â—o time to eat Every day affords â—ew businesses yet every day affords a â—inner and a supper time might it not â—s well afford time for a morning â—nd an evening prayer Look upon Jonahs mariners Jon. 1. when the tempest â—as upon them they cast out the goods â—ut of the ship and every man prayes â—his God Go thou and do likewise â— the ship of thy trading be too heaviâ—y loaden to the danger of thy soul â—ghten it of as many wares as thou 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 theâ— means to procure Gods favour Seâ— all businesses then apart and pray dayly to God that thy happinesse may noâ— end with thy life but thy death may
be found in the former unlawfully curious and in the latter damnably ungratefull Vse 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 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 â—ut of the dust and lifteth the needy 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 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 â—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 aâ—ongst men is abomination in the sight of God Wise Rich Noble personages â—re deep in the worlds books but least â—n Gods On the contrary those which are least in the worlds account â—s the foolish the poor the meanest â—en these are often in greatest repuation with God Another ground is kind of equity which though God â—e not alwayes tied unto yet for the â—ost part he doth observe Such as â—re miserable in this world are made â—appy in another world And such as â—e happy here are made miserable there They are rare spectacles thaâ— 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 evâ—â— things but now he is comforted and thâ—â— 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 thirâ— ground may be taken from civill policy Princes use to raise the lowest that they may depend upon theâ— alone by whom they are raised anâ— be faithfull to them So the greaâ— Turke hath his officers that in aâ— coasts of his dominions take up hopeful young children and bring them up tâ— 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 weâ— expect faithfulnesse from mean menâ— that have no wisdome to shift for them 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 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
but are pretched and miserable poor and blind Revel 3.17 and â—aked meer luke-warme Laodiceans â—ime-serving formall Hypocrites These â—re born in fin and live in sin and die 〈◊〉 fin The riches of Gods grace they â—ave no share of they are but baptized Simon Magusses Act. 8.21 They have neither part â—or lot in this matter for their heart is not â—ight in the sight of God Others have â—pirituall treasure but they know it â—ot They vex themselves for want of â—pprehending that favour which they â—ave They live as uncomfortably in â—he midst of grace as covetous men in â—he midst of riches These say with â—saph Hath God forgotten to be gracious Psal 77.9 â—ath he in anger shut up his tender mercies These pray with David Psal 51.8 Make me to â—ear joy and gladnesse that the bones â—hich thou hast broken may rejoyce Others have the riches of Gods grace and â—now they have it These are full of â—by as well as grace examples of â—heerfulnesse and carefulnesse patterns â—f piety and alacrity These sing with David Psal 4.8 We will both lay us down in peace and sleep for thou Lord only makest uâ—dwell in safety These ride in triumphâ— over all worldly things with St. Paul We are perswadâ—d Rom. 8.38 39. that neither death nâ—â— life nor Angels nor principalities nâ— powers nor things present nor things tâ— come nor height nor depth nor any otheâ— creature shall be able to separate us from thâ— love of God which is in Christ Jesus ouâ— 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 whosâ— comfort is the scope of these meditations I must endevour to perswadâ— to the fruition of spirituall contentednesse Set before your eyes some worldly Nabal whose inheritance is called in question See how he plots in hiâ— 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 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 â—ot to be deferred No time is to be â—eglected when the rents of the soul â—re to be repaired Scruples of conâ—cience must be suddainly removed They are not worth house room 〈◊〉 green wound is easily healed but â—ime alone is sufficient to make it inâ—urable Those scruples that at first â—ight have been easily blasted in proâ—â—sse of time may grow to such a flame 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 wâ— come by all our happinesse We aâ—â— born miserable our preferment come from heaven Judges are men by birthâ— and Judges by calling men from their parents Judges from theiâ— 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 chusinâ— 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 Gentlemaâ— walking in his orchyard gathers oâ—â— apple to eat and leaves many growinâ— on the same tree So God freely pickâ— 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 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 an election The Scripture mentions the elected and the Elector hand in hand in many places Our Saviour Christ joynes them Shall not God avenge his own elect Luk. 18.7 St. Paul followes his Masters steps Who shall lay any thing to the charge of Gods elect Rom. 8.33 The like testimony he gives the Thessalonians as well as the Romans Knowing brethren beloved your election of God 1 Thess 1.4 The book of God affords unto us a twofold divine election Some God chooseth to glorious offices in this world some to eternall glory in the world to come Judas was chosen to be an Apostle on earth but not to be a Saint in heaven Christ puts him into the one but shuts him out of the other Have not I chosen twelve of you Joh. 6.70 1 Thess 1.4 and one of you is a Devill The Thessalonians are ordained to heavenly glory not to
children bear to their parents for nature is their schoolmaster and chains of naturall affection are the bands of it This love comes not from vice or gain or nature Nay all these plead against it Vice opposeth it mainly for it opposeth all fellowship in evill Cain cries out against it for it cuts off many occasions of gain Nature it self sometimes opposeth it because it is above nature and hence are the bands of naturall affection sometimes disunited The father shall be divided against the son Luk. 12.53 and the son against the father This our Saviour foretold should follow upon change of Religion So then neither vice nor gain nor nature plead for this love but the first ever and the other two often against it This love is a good affection to Gods children because they are Gods None of the former reasons perswades us to it but only the goodnesse that is in them The image of God is graven in them And they that love God love those images of him that himself hath stamped and the liker they are to God the more they love them The heathen did admire at that affection that the persecuted Christians bare one to another Amant mutuâ— pene antequam noverint Minut. Fael They loved one another before they well knew one another saith Cecilius the heathen man and wonders at it Yea they themselves admired at it So saith Minutius Faelix of himself and Octavius Crederes unam animam im duobus esse divisam Ibidem You would have thought that one soul had been divided between us two The Scripture testifie as much The multitude of them that beleeved were of one heart Act. 4.32 and of one soul It not only makes it a mark that we our selves may discern but also that others may know by that we belong to God if we do not dissemble Joh. 13.35 By this shall all men know that ye are my disciples if ye have love one to another They have not this love that deride at piety and laugh at austerenesse of life That do not love men for their goodnesse but hate them Neither have they this love that suffer better men then themselves to perish for want of means 1 Joh. 3.17 and have plenty and yet relieve them not Who so hath this worlds good and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of of God in him These are not called by God But such as love them that are good meerly because they are good they love God and God loves them 3. An earnest desire of the coming of Christ to judgment is a good token of Gods elect There is a crown of righteousnesse laid up not only for St. 2 Tim. 4.8 Paul but for all those that love the appearing of our Saviour Christ They that are guilty fear the coming of the Judge but they that are innocent fear it not They that are in their sins are afraid of the coming of our Saviour Christ to judgment But they that are reconciled to God through the bloud of Christ wish for it that they may be freed from sin and misery Rev. 22.17 It is the voice of the Bride it is the voice of the Spirit in the Bride Come V. 20 It is the voice of the penman of the Apocalypse Come Lord Jesus V. 17 It should be the voice of every hearer Come This is the generall voice of all Gods elect although at some particular time they could wish that Christ would not come yet As when they are overcome with some temptation they could wish that he might not come at that moment of time till they have repented and humbled themselves that they may give up their account with more comfort Even they that doubt of Gods favour would give all they have if they belong to God that Christ would come to judgement so they were sure that he would but acknowledge them for his own Try then thy affection to the coming of Christ and if thou finde it willing doubt not of Gods favour 4. The care of keeping a good conscience is an undeniable prove of Gods love to us Justification cannot be parted from sanctification But sanctification is more easily perceived then justification and by it is justification apprehended Sanctification is a work of God in us justification is a work of God concerning us Now we do more easily perceive those things that are wrought in us then those that do otherwise belong unto us This was St. Act. 24.16 Pauls exercise Herein do I exercise my self to have always a conscience void of offence towards God and towards men This is that God requires of us 1 Thess 4.7 For God hath not called us to uncleanness but unto holiness And therefore it is a true note of our calling They that have not this care cannot know they are elected They that have it need not at all to doubt of it These and other tokens may we learn out of the book of God and by experience seek to finde them in our selves So shall we come to be most certain in our old age when we have most need of assurance Senectus ipsa aetate sit doctior usu certior processu temporâ—s prudentior Ber. form hon vitae Old age it self is made more learned by age more certain by use more prudent in processe of time saith Bernard Let us go forward to fight in this combare against Satan to the end of our lives That which we strive for is no temporall but an eternall inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lem Aley Admon â—d Gâ—ntes So saiâ—h Clemens Alexandrinus It is no small matter that ye strive for it is no lesse then immortality Let us not then suffer Satan to wring our evidences out of our hand but rather according to the sweet counsel of the blessed Apostle in the words of my text by these and other markes Give diligence to make your calling and election sure Which that we may do he gives us grace that hath elected us from eternity to eternal happiness and called us from misery to immortality to whom with the Son our Saviour and the holy Ghost our Comforter be all glory honour praise and dominion now and for evermore Amen FINIS ERRATA Pag. 1. line 13. chosed read chosen marg vol r. par vol. p. 4. l. 24. spake r. speak p. 5. l. 3. wishly r. wistly p. 8. marg chaix r. chair p. 9 l. 13 calany r. call any p. 17. l. 26. Thus r. Thus is p. 20. l. 28. passed r. pressed p. 28. l. 21. were r. we are p. 35. l. 11. no strive r. no strife l. 26. mon. r. man p. 36. marg end ser r. ser 3. p. 42. marg 11.13 r. Rom 11.33 p. 54. l 17. mystery r. ministery p. 72. adminested r. administed marg puricula r. pericula p. 86. marg affectionis r. affectibus p. 114. l. 6. should r. would p. 123. opoliones r. opiliones p. 124 l. 26. thoses r. those p. 126 l. 22. for so as r. for as p. 132. thing r. think l. 15 Adde in the margin Use 2. p. 161. l. 3. we are Gods building r. ye p. 170. l. 13. eternall r. internall p. 175. l. 12 consailes r. counsailes p. 178. amissi r. aversi p. 184. l. 12. treasures r. leasures p. 195. marg impediuntur r. ingrediuntur tenerint r. tenerent p. 199. end God favours r. Gods favour p. 201. l. 22. baets r. baites l 26. our rich r out rich p. 203. l. 14 mouth r. moth p 209. l. 4. tromented r. tormented l. 17. is it r. it is l. 27. vinepresse r. winepresse marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Catalogue of Books Printed for G. and H. Eversden and are to be sold at the Gray-bound in Pauls-church-yard AN Exposition of the whole book of the Canticles by John Robotham Preacher at Dover in Kent in 4º A tabernacle for the Sun or an Idea of Church discipline by John Rogers Minister at St. Thomas Apostles London in 4º The life of Sir Thomas More sometimes Lord Chancellor of England by J. H. Gent. in 8º The naturall mans case stated or an exact map of the little world Man in 17. Sermons by Mr. Christopher Love late Minister of Lawrence Jury London together with a Sermon preached at his funeral by Mr. Tho. Manton in 8º As also the Doctrine of Mortification with the Hearers duty by Mr. Christopher Love in 8º A Comment on the 11. first verses of the fourth Chapter of St. Matthew concerning Christs temptations by Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º A Comment on the first and second Chapters of Ruth by Mr. Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º The Lords prayer unclasped or a vindication of it against all Schismaticks and Hereticks by James Harwood B.D. in 8º The Mystery of the two witnesses unâ— vailed by John Robotham Minister 〈◊〉 Gods word in Dover in 8º The Christian Diurnal or dayly 〈◊〉 ties to be practised towards God 〈…〉 neighbours our selves by Anthony Mâ—â—â—â—gan D.D. in 12º Sion and Parnassus or divine Epigrams on severall texts of Scrpture bâ— J. H. Gent. in 8º