GOD'S GLORY IN Man's Happiness: WITH The freeness of his Grace in ELECTING us. TOGETHER WITH Many Arminian objections ANSWERED. By Francis Taylor, B. D. Preacher at Christ's Church Canterbury.  
LONDON, Printed by E. C. for G. and H. Eversden at the Greyhound in Pauls-church-yard, 1654.   

The Analysis, or Resolution of the Text.  
In the Words note 

1. The Coherence, For.  
2. The matter, and therein. 

1 S. Paul's compellation, Brethren.  
2 His application in which 

1 His exhortation Look upon your calling.  
2 Gods vocation wherein observe 

1 The persons called, set out 

1 Negatively, by 

Their condition wise according to the flesh, great, noble.  
The limitation of it, not many.    
2 Affirmatively, wherein see 

God's thoise, and note 

1 The chooser God.  
2 The chosen The foolish, weak, base things of the world, and things despised yea and things that are not.    
The end of it, To confound and bring to naught the wise, the mighty, and things that are.      
2 The impulsive cause, That no flesh should glory in his presence.           

To the HONOURABLE his real Friend Mr. Walter Strickland, one of the Council to his Highness the Lord Protector.  
LUdovicus Vives reports of the Stork, Ciconiae hic mos est, ut unum e pullis relinquat ei domui, qua est nidulata: The Stork useth to leave one of her young ones to the house where she builds her nest: Symbol. 86. A pattern of thankfulness for kindness received. And Symbol. 81. Accipe oculatus; Receive kindnesses with thine eye. Though the giver should not much eye them, lest he should seem to upbraid the receiver, yet should the receiver often view them, that he may be mindful of the giver: yet most receivers are blind in this kind. Nihil citius senescit, quam gratia. Nothing grows old sooner than a good turn. Other crimes (saith an Historian) may be hid with many colours; ingratitude not with any. It was so hateful to the Egyptians, that they used to make Eunuches of ungrateful persons, that no posterity of there's might remain. Barnab. Rich. descript. of Ireland, Chap. 6. The Earth we tread on upbraids them,  

Inquit amicus ager Domino; sere, plurima reddam:  
Si been mi facias, memini tibi reddere grates.   

The friendly field the Lord bespeaks,  
Sow, I will render store:  
If good you do me, thanks I will  
Remember to restore.  
Aulus Septimius Severus.   
Bethinking myself how to rid me of this crime of ingratitude, and finding nothing worthy of your Noble favour to me and mine, in assisting us mere strangers to you in procuring the payment of our public stipends: I remember what Thales (called by Julian, Sapientum facile princeps, one granted generally to be the principal of the wise men, Paneg. 2. in Eusebiam Imp.) answered to one that asked him, How great a reward he should give him for what he had learnned of him? If thou wilt (saith be) confess, that thou hast learned of me, thou hast paid me. I hope to find the same courteous mind in you, that confession shall be accepted for satisfaction. I present you with God's glory in Man's happiness. The Lord make you a great instrument of his glory, and the good of his Church, in all your public employments, and in the end, remember you with the favour that he bears unto his people, and visit you with his salvation; that you may see the good of his chosen, that you may rejoice in the gladness of his Nation, that you may glory with his inheritance, Psalm 106.4, 5. So prayeth he that is  
At your Honour's service in the Lord, Francis Taylor.   
1 COR. 1.26, 27, 28, 29. 
For ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.  
But God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty:  
And base things of the world, and things which are despised, hath God choosed, yea and things which are not, to bring to nought things that are,  
That no flesh should glory in his presence.  
ERasmus the greatest clerk of his age, 
Aeternum illud naturae miraculum Desiderius Erasmus. Eras. vita vol.  styled by his followers the miracle of nature, left us no greater monument of his wisdom then that small book which he wrote in commendation of folly. The wise Apostle of the Gentiles brought up at the feet of Gamaliel; nay more, inspired by the Spirit of God, in this present Chapter commends unto us many kinds of foolishness. 
Vers. 21.  First, there is the foolishness of Preaching; and no wonder if Preaching be counted foolishness, for what do we preach but Christ crucified? 
V 23.  and behold the foolishness of the Cross of Christ also in the judgement of the learned Grecians. Nay, he stays not at the foolishness of the Cross of Christ, but goes forward to the foolishness of God, 
V 25.  if the world may be judge, that hath appointed remission of sins by the Cross of Christ to be preached to the world. Lastly, if God be counted foolish that will have it preached, 
V 27.  they that will be believe it must pass for fools, and there ye have the foolishness of believers.  
The preaching of the Cross of Christ is esteemed foolishness in the judgement of the flesh. For what can seem more foolish then to look for eternal life from a man, a dying man, a man crucified among Thiefs, a man (as his adversaries judge) not able to save himself from temporal death, and much less able to give us eternal life, Let him now, say they, 
Mat. 27.42.  come down off the Cross, and we will believe in him. It seems a foolish thing for an unarmed Minister in a Pulpit to lay down laws for Princes and for people, to prescribe the way to heaven, who hath no sword to compel them to obedience, that come to hear him, but is subject to their sury if they do resist him. Neither is it strange that the Ministers are counted fools, where God himself that employs them, is accused of foolishness. Yet the comfort is, that The foolishness of God is wiser than men. 
V 25.  That is to say, where God shows least wisdom in any of his works (for God forbidden any should blasphemously imagine any folly to be in God) in those very actions he shows more understanding, than the wisest men do in the choiseft of all their works. The least Fly doth more commend the wisdom of the Maker, than the most curious picture of the greatest Elephant. But if ye desire a choice pattern, take God's choice for a pattern; there ye have it. The world esteems them fools whom God hath called, but God's wisdom appeared more in the choice of these fools, then if he had chosen the wisest of the world. For by this means the glory of his choice is not eclipsed, but shines through all the world unto the infinite and eternal praise of God. And thrrefore the Apostle knits this unto the former, For ye see your calling.  
Not to trouble your patience with any longer coherence, I proceed to the exposition of the words.  

Ye see.  
Some read it indicatively, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ye see; others imparetively, See, or look upon your calling. They that read it the first way, may urge these reasons:  
First, the coherence; it seems scarce to be good English, For look upon your calling.  
Secondly, it seems more fully to prove what the Apostle intended, to read it, For ye see your calling; that is to say, ye know the truth of what I spoke already, and have had experience of God's wisdom in choosing you before many wiser men, and therefore I need not to prove it to you. But the other reading is more consonant to the Original and native signification of the Greek word; which is not barely to see, but to fix one's eye upon a thing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or to look wishly upon it, and with consideration. Now for the Apostle to say, ye do view or look well upon your calling, peradventure might be more than was true of many of them, for no doubt but there were divers amongst them that did not throughly consider of it: It therefore may seem more fitting to bid them to do so, then to presume they did so already. And this latter reading the Syriack translation followeth, reading it thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For my brethren look upon your calling also. Neither is the speech incongruous, but very emphatical, and very fit for the Apostles purpose. As if the Apostle should have said, If ye doubt whether the foolishness of God be wiser than men, I will not send you abroad to look for an example to prove it, only I advise you to look inward into your own condition, and see if God have not sufficiently proved it in calling you to the hope of eternal life, when he neglected many wiser men. For thus hath God so provided for your good, that he hath not failed his own glory. Poor men are most glad of riches, and most thankful for them.  
But what is it that the Apostle would have the Corinthians to view?   

Calling. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Whereby he puts them in mind, that there was nothing bred in them by nature, nor gotten by art or labour, that could advance them to this high honour, but they had it only from Gods calling them.  
Next observe whose calling he bids them look into: not other men's, but their own.   

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

Brethren. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fratres uterini.   
This name of kindness qualifies the former example, and makes the Corinthians to take it kindly and to hearken to what else the Apostle should say to them, because it came from a brotherly affection and unfeigned love. For what stricter name of familiarity could the Apostle have bestowed upon them then this of Brethren?  
Now what manner of calling is this which the Apostle calls upon them to consider of?   

How what not many wise men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The Syrian translation adds, Among you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  well expressing the Apostles meaning, as if he should have said unto them, Consider yourselves and consider them that daily join themselves unto you; 
Que vous n' estes point beaucoup de sages selon le chaix Gall. Transl. That ye are not many wise according to the flesh.  you shall find that few men noted for learning join themselves unto you, but many of mean capacity are daily added to your number.  
And lest the Apostle should seem to discommend wisdom, he qualifies the matter in the next words.   

After the flesh. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
That is, such wisdom as is pleasing to the flesh, or rather such as is born and bred in the flesh, or gotten by the strength of natural wit and by our own labour, as Philosophy, and other natural Sciences, and artificial inventions. Yet the Apostle doth not say not any of these wise men, but not many, for though God more freequently call the simpler sort of men, yet doth he not wholly pass by the wiser, but sometimes makes use of them also. Else had St. Paul been in a worse condition than the Corinthians to whom he writes. So that as they stand for examples of ignorant men called, so he stands for a pattern of a learned man reclaimed.  
If the Kingdom of heaven cannot be taken by craft, yet peradventure flesh and blood will imagine it to be like the kingdoms of the earth that are often carried by the sword. That we may think that force hath no stroke in this business, the Apostle proceeds:   

Not many mighty. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum.   
Meaning such as are able to do more than other men are; for so the Greek word imports. God's wisdom is too great to be overreached, and his power too mighty to be compelled to calany, and that he shows by his common calling, in that for the most part he sides with the weakest.  
Further it may be thought, that Noble men may by their birth make some challenge to God's kingdom, because they are born of greater parents and to greater means than other men. To prevent this conceit it follows in the text:   

Not many noble. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Not many that are born of a good stock, as the Greek word signifies, or of a great kindred, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the Syriack translation reads it. They may be borne to great possessions upon the earth, but not to the kingdom of heaven, unless they be twice born as well as meaner men. 
Joh. 3.3.  And that happiness falls not upon many of them, unless the text be mistaken.  
The wise God then that hath refused these; whom hath he chosen? Hath he refused all? Or will he choose the worst when he hath put by the best? Surely God is as wonderful in his choosing as in his refusing. He hath not refused the chief to rid his hands of all, or to discourage the meanest to come unto him. But rather to make way for the meanest, and in them for his own glory, hath God put by the greatest. See his choice.   

But the foolish things. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The Apostle altars 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 scarce 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 choice 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 choice of worldly wise men. It hath its name from ornament and neatness in the Greek and in the Latin. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. ornatus et mundus. Mundus, Lat. orbis et purus.  As in the heavens then there are bright stars as well as dark clouds, and in the earth there are sweet flowers, as well as noisome weeds; so questionless in the world there are wise men as well as fools. God's choice therefore is the more admirable because he chooseth not foolish men for lack of wise, but rather than the wise, that not they but he might have the greatest honout.  
But who hath made this choice, this strange choice the Apostle here mentions?   

God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And no marvel, for it is not like the choice of men. If a man were to choose, he would take a wise friend rather than a foolish, a powerful favourite, rather than a weak one, a wife of a honourable stock, rather than of a mean. God who is wiser than all men doth otherwise: they choose like men, he chooseth like a God: they make choice of such as may be helpful to them; he makes choice of such as he may be helpful 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 chooseth some foolish men, and omits many wiser than they.  
The choosing which the Apostle here speaks of, may be taken for God's eternal choice 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 than for his electing before time, and then the Apostle confounds calling and choosing, and takes them for one and the same thing; even for a work of God's Spirit in our souls, bringing mean men to true faith in Christ, which many greater never attain unto for all their greatness.  
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 show their faces, when they shall see very idiots learn the way to true felicity, which they having studiously sought after, and spent many hours in disputing; about the chiefest good, could yet never attain unto with all the wisdom 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 subtlety, and robs the proud of all their glory.  
Thus then hath God chosen the foolish rather than 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 shows us the vanity of all worldly power and force, when those that are mightiest are through his overruling 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 follows,   

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 predecessors, nor no pedigrees 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 scarce 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 express their meanness, the Apostle adds:   

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 express their former baseness, except he should put them quite out of the world, and saith of them,   

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

To bring to nought. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
This is somewhat more than confounding, or making ashamed. He doth it to bring them to desperation in themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddo●  to make them give over working and studying, for so the word imports. And what can wise men do less, and great and noble, but cast away all their natural and carnal studies and labours and privileges, and despair of attaining heaven by them, when they see foolish, weak and mean persons attain to God's favour without them? Thus the word used elsewhere by the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rom. 3.31.  Do we their make void the Law, or idle, through faith? God forbidden; that is, we do not take away the operation of the Law, when we preach faith in Christ, but leave it a work still fit for it. So in the text, by choosing base men, God makes idle the labours and prerogatives of great men, even in their own account, which when they perceive, they either give over all seeking for heaven, or see themselves forced to seek it another way. But who are they whom God intends to confound by calling these contemptible people?   

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

That no flesh should glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
That is, that no man should boast himself of his wisdom, his power, or his honour. He saith not, no man, but no flesh; that he may show us what little cause we have to be proud or to boast, that are but flesh. Mortal we are and corruptible; our worse part is here put for the whole man, that we may not be lifted up. Thus when we with the Peacock spread our feathers, the Apostle gives us just cause to look down to our black feet. The wisest are but flesh as well as the foolishest of the sons of men: the greatest as well as the weakest: the noblest as well as the basest. Thus the Prophet pulls down that confidence which the Jews put in the horses of Egypt; Their horses are flesh and not spirit. 
Isa. 31.3.  And so the Apostle warns us by the weakness of our nature, not to glory in ourselves.  
Another Argument to keep us low the Apostle takes from God's greatness opposed to our weakness in the last words.   

In his presence. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Great men must remember that they are in God's presence, and comparing their weakness with his power they have little reason to be lifted up, but much to be humbled. The word may be passed a little further; Before him, that is, over against him, or in opposition to him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur parietes domus, qui sunt e regione januae, vel, ad utrumque ejus latus. Hom. ll. θ et Od. χ.  And so the phrase in the first Commandment may well be understood, Thou shalt have no other Gods before me, that is, over against me, or to set in opposition against me. We must not then advance our own good parts and set them in opposition to God, as if our happiness came from ourselves, and not from him. This were to set God on the one side, and ourselves on the other; to derogate from God, that we may attribute to much to ourselves. And this is the final reason why God chooseth the meanest and basest, passing by the greatest that all may give him the glory of their salvation, and not rob him of it to magnify themselves.  
Thus ye see the sense of the words, as if the Apostle should have said, God hath showed his wisdom wonderfully in his choice. Ye Corinthians are lively patterns of it; ye see how few wise, or mighty, or noble personages; how many simple, feeble, and base men in the world's account, daily join themselves to your Congregation. This cannot come to pass without God's wonderful work, who by this means humbles the great men of the world by preferring the meanest before them: and gives cause to all flesh to see their own weakness, that they may not set themselves in opposition to God, nor glory in their prerogatives; but give to God the whole glory of all their felicity. And thus the text justifies the title, and shows us what we must drive at in all this discourse, God's glory in Man's happiness.  
Now that we may the more orderly proceed in the handling of the words, we may well observe Two parts, 

1. St. Paul's Compellation.  
2. St Paul's Application.    
In the first he bestows a loving title upon his beloved Corinthians;  
In the second he produceth them for patterns of God's favour in choosing mean persons before great ones.  
The title our Apostle bestows upon them is a very loving and amiable title.   

Brethren.  
There are in the Scriptures divers kinds of Brethren mentioned.  
First, there are Brethren in the flesh. These are not only such as are borne immediately of the same parents, but all our kindred also. Thus Abraham and Lot are styled, 
Gen. 13.8.  Let there be no strife between me and thee, for we are Brethren. So the kinsfolks of our Saviour Christ are called, 
Mat. 12.47.  Thy Brethren stand without desiring to speak with thee.  
Secondly, there are Brethren in evil: 
Gen. 49.5, 6. & 34.25.  Such were Simeon and Levi; who are called Brethrens not because they were born of the same parents, but because they conspired in the same wicked act, to wit, in murdering the Shechemites.  
Thirdly, there are Brethren in office: And so Ahab and Benhadad are Brethrens. Is Benhadad yet alive? 
1 King. 20.32.  saith Ahab, he is my Brother; meaning that he was not his servant (though he were overcome by him, and the messengers to flatter Ahab called him so) but a King as free as himself, and by office Ahabs' brother. So do Kings yet in their Letters call other King's Brethren.  
Fourthly, there are Brethren in friendship, 2 Sam. 1.29.  
Fiftly, in Spirit: Such are Christ's Disciples, 
Mat. 23.8.  All ye are Brethren. The same title is elsewhere given to them by the beloved Apostle, 
Joh. 3.16.  We ought, saith he, to lay down our life for the Brethren. By St. Paul's doctrine then in the text, all the members of the true Church ought to account one another for Brethren. Thus are they called by the same Apostle, 
Gal. 1.2.  All the Brethren which are with me. Thus are they saluted by him in the end of the Second Epistle to the Corinthians, 
● Cor. 13.11.  Finally Brethren farewell. This spiritual fraternity, because it is so frequently mentioned in the Scriptures, requires of us so much the more labour in explication of it.  
In the prosecution of this Spiritual and Christian fraternity, four things I have to commend to your serious meditations:  
To wit 

1. The proof of it.  
2. The Original.  
3. The Extent.  
4. The Continuance.    
And first for the proof of it. 
1 Proof of Spiritual kindred.  This new affinity is proved many ways. We have the same Mother: and who knows not that they that come out of the same womb are Brethren? The Church of God is the Mother of us all, a better Mother than the ancient Jerusalem: so the Apostle tells us, 
Gal. 4.26.  Jerusalem which is above is free, which is the Mother of us all. As we have the same Church for our Mother, so have we the same God for our Father: 
1 Pet. 1.3.  God hath begotten us again unto a lively hope. So that we are not half Brothers by the Mother's side alone, but Brethren in the strictest sort, having the same Father, and the same Mother. Our diet and allowance prove us to be Brethren, we all sit at our Father's table; as joseph's brethren did at his, They sat before him, 
Gen. 43.33.  the first born according to his birthright, and the youngest according to his youth. Servants use to attend at their Master's table, children are admitted to sit down. So is it with us, God disposeth of us as of Brethren among ourselves, and children to him. He gives us the same spiritual food in the Word and Sacraments. Lastly, the portion that we have in our Father's possessions shows us to be Brethren. It fares with us, not as with Country Gentlemen, whose Lands go to their eldest Sons, and the rest are left poor enough, though they be children of the same Parents. But we are used like the children of Citizens, who all have a share of their Father's goods. Our tenure is the freest tenure: not like those that were brought in by the Conqueror, but rather answerable to the titles that men had in England, before the Conquest; or that which yet they use in Kent; 
Gavel kind. quasi Give all kin. Lambart. Perambul. of Kent.  we all hold in Gavell kind, every one hath a share in his Father's Lands. So then our portion shows that we are Brethren, every one shall have a share in his Father's kingdom. Heaven is a common possession prepared for all the children of the King of heaven. 
Rom. 8.12, 16, 17.  Thus is the kindred proved. Let us now proceed to the Original of it.  
This fraternity hath a fourfold beginning. 
2 Original.   
1. In regard of God our Father. Look what title we have to be the Sons of God, the same title makes us Brethren. Now we are Gods children by a double right.  
The one is by regeneration; God hath renewed his image in us. 
Col. 3.10.  And as Adam was the Son of God at first, because God had marked him for his own, and stamped his image on him: so are we made to be Gods own when he renews his image in us. Then do we put on the new man which after God is created in righteousness and true holiness; 
Eph. 4.24.  and having put on this image of God, God takes us for his own.  
The other right is by adoption, God chooseth us for his own: 
Gal. 4.5.  God sent his Son, that we might receive the adoption of sons. We were unworthy servants, 
Digne fratres habentur qui unum patrem Deum agnoverunt, qui unum spiritum biberunt sanctitatis, qui de uno utero ignorantiae ejusdem ad unam lucem expiraverunt veritatis. Tert. Apol. c. 39  nay which is more, we were perverse enemies; but now we are the adopted sons of God. Rich men use to take the children of poor men for their own, and to bestow an inheritance on them, whose parents can leave them none: So God chooseth us that by nature have no inheritance to expect but his wrath, and makes us his children and the heirs of glory. As children begotten by the same parents are counted Brethren, so are they that are adopted by the same parties.  
2. In regard of ourselves we are the children of God by faith, and so Brethren by consequence among our selves; 
Joh. 1.12.  As many as received Christ, to them gave he power to become the Sons of God, even to them that believe on his name. For faith puts us into Christ, it knits and unites us to him, and through him it makes us Gods children and brethren one to another. 
Fructus quidem primogenitus in multis fratribus qui unigenitus erat, adsciscet eos fine dubio in haereditatem, quos vocavit in adoptionem. Si enim fratres et cohaeredes. Ber. de annunciat. Domini.  And surely the first begotten fruit among many brethren, saith Bernard, who was the only begotten before, will out of question call them into part of the inheritance, whom he hath called to participate of the adoption. For if we be Brethren we are coheirs. Thus do we begin to be God's children by faith in Christ in regard of our own selves.  
3. We become Brethren in regard of those without the Church, in that by one Baptism, Eph. 4.5. wherein all without distinction of sex or state partake, 1 Cor. 12.13. being a type of the new birth, Joh. 3.3. Tit. 3.5. were declared to have been bred and born within the pale of the Church, in that family whereof God the Father is paterfamilias, Eph. 3.14, 15. and have therefore as his children, his livery put on us, and his mark set upon us, Gal. 3.26, 27. Whereby we are to be distinguished from Jews, Turks and Infidels.  
4. We are completely Brethren in regard of other members of the Church, when we are first admitted to the Lords table. It is true that children baptised are our brethren, because they belong to God's 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 Lord's 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 believers do truly communicate of the body and blood of Christ.  
The extent of our Spiritual kindred offers itself next to our consideration. 
3 Extent.  It doth not extend itself to matrimonall cases. Spiritual 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 spiritual kindred be an impediment to marriage; that is, whether Godfathers, godmothers, and their god-childrens may be married one to another. If such persons may not marry because of that spiritual kindred that is between them; then Christians must all marry Heathen wives, for they are all of this spiritual kindred, all Brothers and Sisters in Christ. So then, spiritual 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 unlawful is the marriage: the nearer the spiritual fraternity is, the marriage is the more commendable. Moreover, this spiritual affinity extends not itself to hereditary cases: if a Brother die 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 another's inheritance: it must go to the heirs according to the flesh. So much our Blessed Saviour teacheth us, when he shows, that his Kingdom 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 spiritual kindred affords us no such privilege. Our Saviour Christ himself, the top of this kindred, would not divide inheritances between brethren, but left it as a work for worldly Judges. Spiritual kindred than hath nothing to do with temporal inheritances. But it extends itself 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 believed, were of one heart, and of one soul. Such were they in the days of the persecution. They were of one heart at liberty, of one mind 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 bore to one another at first sight, yea though they never met but in prison, 
Amant mutuo pene antequam noverint. Min. Fael. Octau.  They love one another before they well know one another. And Minutius Felix gives a complete pattern of this affection in himself and Octavius, 
Crederes unam mentem in duobus esse divisam. Ibid.  He that had known us, would easily be drawn to believe, that we had but one mind divided in two bodies: 
Dilectionis operatio notam nobis inurit penes quosdam; vide, inquiunt, ut invicem se diligant● Tert. Apol. c. 39  such is the strength and force of this spiritual fraternity.  
Furthermore, this kindred extends itself to the communication of all good things spiritual and temporal, 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 tied to relieve such as be poor. Brotherly love is not forgetful 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 joined in mind 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 spiritual 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 carnal consanguinity. It stretcheth no further than this life. Whereas spiritual 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.  
Use 1 How far are they from any true title to this spiritual 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 pass under the reproachful 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 ourselves like Brethren. Every man lives to himself, no man to his Brother. The world is grown to that pass, 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 shows that we count not ourselves to be Brethren in our hearts, what ever we profess 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 walls. 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, scoff at the name of Brethren?  
Use 2 Secondly, it condemns 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, 

Sat 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 pro quibus sanguinem fudit. Aug. de Temp. ser. 212.   their hearts must not be lifted up above their Brethren. Great is their power on earth, yet are they Brethren in Religion, and must remember that others may be as great as they in heaven. The rich man must not be proud, because he relieves others, but remember that they are his Brethren: Let the rich man, saith Augustine, be humble; let him more rejoice that he is a Christian man, then that he is a rich man. Let him not be puffed up: let him not lift up himself: let him have an eye to his poor Brother: let him not think scorn to be called the poor man's Brother. For let him be as rich as he can, yet Christ is richer, who would have them to be his Brethren, for whom he shed his blood. It is too much to insult over an enemy, but too too much ambitiously to triumph over a Brother, whose honour should be accounted our reputation, whose disgrace should be esteemed our proper infamy.  
Use 3 Thirdly, it cries down all unchristian contention among Christians. Our case is Abraham's case. He yields to his nephew Lot for avoiding of quarrels, Let there be not strive, I pray thee, 
Gen. 13.8.  between me and thee, for we be Brethren. Yet we rather justify the proverb, then follow Abraham. 
Fratrum quoque gratia rara est. Ovid Met.  For as with natural Brethren, so with us, Brethren seldom agree. Whence come so many suits about syllables, about words and trifles, but that we forget that we are Brethren? Contention may become enemies rather than Brethren, though indeed it become not man.  
Use 4 Fourthly, the covetousness of Christians is likewise reproved. 
Justus ac sapiens nemini injuriam facit. Scit enim cunctos ab eodem Deo, et eadem conditione generatos jure fraternitatis esse conjunctos. Lact. l. 5. c. 23.  It becomes not Brethren to oppress one another, that they may enrich themselves. The just and wise mon, saith Lactantius, doth wrong to no man. For he knows that all they who are brought forth by the same God and in the same condition, are joined together by the right of fraternity. It is an unnatural cruelty for one Brother to oppress another. Helping, not hindering, beseemeth Brethren.  
Use 5 Fifthly, here are we taught commiseration and relieving the necessities of our Brethren. But we with the Priest and the Levite pass by another way when our brethren are in misery, 
Luk. 10.31.  and leave pity for the Samaritane. We know not how to pity others, but all our compassion terminates in ourselves. When will he have pity on his brethren, 
Quando compat●etur frat●●, qui in propria voluntate nes●●● compati ni si sibi? Ber. de res. Dom. ser. 2.  who by his own good will knows not how to pity any body but himself? saith Bernard. The Divine should pity other men's afflicted consciences, as he would pity his own. The Lawyers should be as tender over other men's causes, as if they were their own; and plead with as much earnestness in other men's suits, as if their own inheritance lay at the stake. 
Fratribus nostris inter quos vivimus, ipso jure fraternitatiset societatis humanae, consi●i● sumus et auxilii debitores. Ber. de advent. Domi. ●er.  The Physician should have a fellow-feeling of other men's pains, and cure their diseases with as much tenderness, as he would cure his own: For we are brethren. To our brethren among whom we live we own both counsel and help by the very right of brotherhood and humane society: this was Bernard's judgement. In our Brethren we have the image of God to behold. Hast thou thou seen thy Brother? saith Clemens, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Str. l. 1.  thou hast seen thy God. And would any man suffer his God to want? Our Saviour presseth us to compassion with this argument, 
Mat. 25.40.  In as much as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Brethren we are then in Christ, and Christ accounts what pity we show to others, to be showed to himself. And what stronger encouragement can any man have to commiseration?  
Use 6 Sixtly, we must seek for the glory of our family, and for the prosperous estate of the Church of God, because we are Brethren. This was David's affection to Zion, 
Psal. 122.8,  For my brethren and companions sake, I will now say, Peace be within thee. By this means the house of Austria grew to their greatness. They did all with joint forces seek to maintain the glory of their house. So must we. The Magistrate must remember that his subjects are his Brethren, and may be right dear and precious in the sight of God; and so must guide them in a pleasing and cheerful fashion. The Ministers must not be flatterers of great men to soothe them in their oppressing of meaner persons: but studious of God's glory, and seek for the public benefit of the Church. The people must be obedient to the Magistrate, as to one of their own race set up by God for the raising of the whole house. They must also be persuaded by the Minister, as by an elder Brother appointed by the Lord, for the instruction of the whole household. They that throw stones in at the windows strike at the master of the family. They that oppose superiors Ecclesiastical or Political, strike at God himself, who hath committed their authority to them. They seek not the good of the family, but the ruin of it, while they go about to disjoint it.  
Use 7 Sevently, false Brethren come here to be arraigned, who seek for the title of Brethren, but carry not themselves like to Brethren. Some there are that are false to their Father, as the Papists, who boast of the Church and triumph in their Mother's title, but are idolatrous, and dishonour their Father. Others are false to their Mother, as they of the Separation, who boast of God their Father, but cast the foulest aspersions they can upon the Church their Mother, wherein they were begotten to God, even themselves being Judges: yet since they have forsaken and reviled her. Others are false to their Brethren, as Hypocrites, who bear a great show of zeal to God, and love to the Church, but seek underhand to pull down the forwardest of their brethren. Such were the Pharisees, who seemed zealous to the people: but sought underhand to pull down Christ and his Apostles. St. Paul concludes with these as with the most perilous of all his perils, 
2 Cor. 11.26.  I have been in perils among false Brethren. Such the Church of God hath ever had upon earth, and will have ever till it come in heaven.  
Use 8 Lastly, although we must love our Brethren according to the flesh, yet our greatest affection must be reserved for our spiritual Brethren. All David's delight was in the Saints: these he accounts the excellent of the earth. 
Psal. 16.3.  This Brotherhood will last when the other will decay. These we shall find faithful 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 communicate. 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 blood. The latter carries only some bodily resemblance: the former shows forth consent of heart and mind. The latter sometime is at enmity with itself: 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 blood, kindred in spirit, before kindred in flesh. A lasting consanguinity is to be prized above a vanishing: an eternal affinity far above a temporary.  
Thus have I done with St. Paul's compellation: And now I come to St. Paul's application. Wherein I observe  
Two things; 

1. Paul's exhortation.  
2. God's vocation.    
St. Paul's exhortation is contained in these words, For look upon your calling. Wherein our eyes must first be cast upon the coherence; God's foolishness is wiser than men; for men choose the greatest, but God chooseth the meanest. Where we may see plainly that God's ways are contrary to our ways.  
So much the Lord teacheth us by his Prophet, 
Isa. 55.8, 9  For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts then your thoughts. This the Lord made good in the choice of David before all his elder brethren, contrary to the expectation of Samuel himself, whose error in preferring Eliab, God corrects, and tells him, 
1 Sam. 16.7,  The Lord seethe not as man seethe; 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 God's ways are above theirs. He hath a further reach than they could aim at: an higher strain than 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 satisfied 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 abundantly satisfied 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 wisdom and knowledge of God how unsearchable are his judgements and his ways past finding out! God's wisdom doth infinitely exceed ours. There is a greater disproprotion between them, then between a fountain that never dries up, and a standing pool whose waters are dried up by the heat of Summer, and fail when there is most need of them. The wisest men have need of the counsels of others, and therefore Kings have their privy Counsels. One man's head, though it were solomon's 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 pass. Angels themselves doubtless accomplish not Gods will without some kind of meditations. But God's wisdom goes beyond Men and Angels. He needs no counsel of others to direct him, nor no meditations of his own to fish one thing out of another. His wisdom is always ready. Nothing can happen so difficult, but he knows what to do without counsel 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 ways, and the ways 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 turns to his discredit. Yet he knows not certainly what the fool intends. Only out of his wisdom he guesseth by words and gestures. No marvel then if God who knows all our purposes before we know them ourselves, can turn our actions to other ends than we intend, nay to contrary ones. For as his wisdom and ours, so his ways and ours have an infinite disproportion, and are further distant than the highest heaven from the centre of the earth. God's power also goes far beyond ours. Men may be potent: God is omnipotent. Their power is but weakness 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 gins where they end, and turns all to a new end which they never dreamt of. He subverteth the ways 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 God's 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 natural reason hath set nothing but destruction before men's 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 affairs of the world. He brings light out of darkness; darkness 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 bottom of them. His power and wisdom do conspire to show strong men their weakness, and wise men their folly by chocking their actions in the blade. God's ways differ from ours, because they are secret, and unknown unto us. He gives his Commandments 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 counsel of others, are often disappointed of their ends, because their plots are revealed by them whose heads they were forced to make use of. But no man knows God's ends, that he may reveal them. He knows ours, and can disappoint them. We know not his, and therefore must submit unto them: for we cannot (if we would) prevent them. A Mine may be prevented by a Countermine, if it be known or suspected. Otherwise no man knows how to work underground to disappoint it. God's works are like Mines. No man knows where he works, what he intends, nor how to cross it. Yet he knows how to countermine the secretest of our actions, because all things are open to him.  
To conclude, the event in all God's actions, answers to the intent. He never was, nor can be disappointed. It is far otherwise with us. Other things arise out of our actions then we intended. Many evil things and crosses happen which we could not prevent: many good things betid us which we could not expect, because the success of our actions is unknown unto us. We judge of the success of our courses by likelihoods, God only knows certainly what will be the event. We deal altogether by guesses, God proceeds out of a certain prescience. No wonder then if his ways be contrary to ours, and his counsels do exceed ours, to the disappointing of our hopes, and the curing of our fears. This have I pressed ●he more, because in the greatest occasions of our life it is very useful. Many things happen to us besides our expectation, not out of any worldly reason, but out of God's ●erruling hand, who aims at deeper ●nds.  
Use 1 First, from hence then we learn a lesson of patience. When our actions ●e crossed, and evil happens to us where we expected good, we must look up to God, and acknowledge that his ●nds have gone beyond ours. It is ●r such as doubt of, or deny God's providence, to fret when their hopes ●re frustrated, who think they are ●ossed by their enemies or by some ●ance. But we that know Gods ways ●o be contrary to ours, must not be ●und resisters of God. Gamaliel wisely advices the Pharisees, when they were doubled to see that religion grow ●hich they would fain have suppressed, to rest quiet, For, saith he, 〈◊〉 it be of God, ye cannot overthrow it, 
Act. 5.39.  lest apply ye be found even to fight against ●ed. A hard lesson it is for men to ●est satisfied when their ends are crossed. Achitophel forsakes David, and leaves to Absolom, that he may be the Oracle of Israel, and King and State guided by him. When he sees his counsel neglected, and Hushai's followed, all his wisdom cannot satisfy him, 
2 Sam. 17.23.  He putteth his household in order, and hangs himself. Cato the emblem of morality, yet had so proud an heart, that when he saw his ends crossed, and himself likely to become subject to Cesar, he kills himself. They that aim most at their own ends, leave no stone unrowled, that may help to accomplish them. But God sets himself against them, and pulls down their ends to set up his. They never look up to see who crosseth them, but in a passionate discontent turn Achitophel's, and for want of other, prove their own executioners. Religion teacheth us to attribute all to God's providence. It shows that his purposes often differ infinitely from ours. It persuades us that his drifts must stand, and therefore ours cannot. Upon these sure grounds it brings us to patience in the greatest crosses. We breed children for comfort, and they prove crosses. We trade for profit, and our trading undoes us. This is marvelous in our eyes, yet we bear it patiently, because it is the Lords doing.  
Use 2 Secondly, from hence we learn a lesson of temperance and watchfulness. The world comes upon men sometimes before they be ware. Inheritances, Merchandise and Treasure, falls upon us unlooked for, and sometimes when we are asleep. This we must acknowledge to be God's work, whose power goes beyond ours: who wakes for us when we sleep. But to what end God doth it, that passeth our capacity. Some men are suddenly exalted, that they may have the greater fall. Thus God professeth that he dealt with Pharaoh, 
Exod. 9.16.  And in very deed for this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth. The highest Towers have the greatest falls. Low shrubs outstand the fury of the winds, when tall and aged Oaks are tumbled down. God's hand lights heavy upon the greatest oftentimes, when the meanest escape. Great ones act a part in the Tragedy of God's anger, when mean men are but spectators. Mighty ones fall with their own weight. God's lightnings light upon the hardest things, and pass by the softer. David in the height of his prosperity, 
Psal. 30.6, 7.  upon Gods turning away his face, is troubled. He that lifts up, can pull down. God keeps the reins of our prosperity in his own hand; he lets them out, and pulls them in at his own pleasure. If therefore unexpected prosperity fall upon us, let us be sober and temperate in the use of all worldly comforts, lest God do but fatten us like the Ox to destruction, and make us an high example of his mercy, that he may make us a deep precedent of his power and justice.  
Thus have I done with the coherence, and come to fasten my meditations upon the matter observable.  
It is not their riches, nor their wisdom, nor any thing in themselves that the Apostle bids them look upon, but their calling.   

God's calling of his servants is worth observing and looking into.  
It is reckoned by the Apostle as a special privilege even in Rome, and greater than the freedom of the City, Among whom, 
Rom. 1.6.  saith he, ye also are the called of Jesus Christ. It is St. Paul's wish, that God would give to the Ephesians the Spirit of wisdom, and enlighten the eyes of their understanding, that they might know what is the hope of his calling, 
Eph. 1.18.  and what the riches of the glory of his inheritance in the Saints. Worth inspection is this heavenly calling, were it but for God's sake, who is the caller. His works contain far more within them, than the outside promises. Nutshells are but trifles, yet the kernels give contentment to the eater. Oistershels are cast to the dunghill, yet the fish is meat for curious palates. Many men have but little-promising countenances, that have deep-reaching understandings. The ceremonies of the Law are but trifles to look upon, yet were there deep mysteries contained ●nder them. Men judge of works not ●o much by the outside, as by the fame ●f the workman. Books are often sold upon the Author's credit. God's works ●re of such a value, as whatsoever they promise at first sight, we are sure much good matter is to be observed in them, ●nd from them. Now we are not cal●ed by any mortal Prince, but by the immortal God, whose ends are often ●r different from mortal men's.  
Our calling is the more considerable because of our former misery, out of which Gods calling delivers us. So David's 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.  jacob's two bands were the greater riches, because with his staff 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 servile 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 righteousness. This promotion of ours calls for the more inspection, because of the high honour and great riches we are called unto. What greater honour then to be God's children? What greater riches than the inheritance of the kingdom of heaven? 
1 Thess. 2.12.  Walk worthy of Go● who hath called you unto his kingdoms and glory. Great disproportion there i● betwixt darkness and light, 
Eph. 5.8.  Ye wer● sometimes darkness, but now are ye light in the Lord. No less 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 spiritual honours and treasures go beyond temporal, the soul beyond the body, immortal possessions beyond mortal; 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 calls us by, and that is his word. Great is the power of God's word, and worthy to be looked 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 darkness. Yet hath God's word a very different operation in calling of sinners. The same Sermon reclaims one, and offends another. One man obeys 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 God's Spirit joined to the Preaching of the Word, or restrained from it. And are not all these things worthy of admiration?  
Use 1 A sort of secure persons come here to be censured, who slight God's choice and calling. They never look into the worth nor the price of it. Yet are they wonderful 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 daily call men by the mystery of the Word, yet do they never look into the worth of that heavenly calling. Hence it comes to pass that this spiritual 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 loss, are embraced in hope of gain, because men enriously pry into every hole where worldly profit may hid herself, but neglect to take to pieces and view the several parts of our divine vocation.  
Use 2 Yet let their carelessness make us the more careful. Let their negligence make us the more diligent in searching the mysteries of our calling. Let us look into all the parts of it. This is the way to make us thankful 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 calls us, remember his greatness. 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 ineffectualness of them upon others. So shall we find the total 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. Paul's exhortation, offers itself to our meditation. He bids them not look upon other men's 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 mind their former meanness.  
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 persecutor, 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 remembering our low estate.   
First, 
1 Thankfulness.  it breeds thankfulness to God that hath preferred them. As for general favours that are common to us and others, they do not so much affect us, much less make us thankful 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 baseness, first affects us with joy, and then stirs us up to thankfulness towards God.  
Secondly, 
2 Admiration of God's providence.  it breeds admiration of God's 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 God's providence to our cogitations, so much as those that are wrought in ourselves. God's providence then, which though it work many strange things for others, and it may be more strange than it works for us, is slighted and neglected by us, by calling to mind our former lowness 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 knew what want meant: that were nobly borne and richly provided for by their parents. But to him that hath been in a Sea of wants and tempests of troubles before, though he have had a calm of plenty between, these second storms are far more portable then to the other freshwater Soldiers.  
Fourthly, 
4 Sobriety.  it produceth sobriety in them. They have learned by experience, what it is to want flesh and food, and apparel, and other comforts; and therefore will not abuse God's gifts and blessings, lest God take them away, and reduce them to their former necessities.  
Fifthly, 
5 Humility.  it makes them humble to remember how low they have been before either in their spiritual or temporal condition. They that always have been rich, or great, or civilly good, are easily puffed up. But such as have tasted of poverty, or been scandalous in their courses, are more easily humbled. Thus Abraham humbles himself before God by calling to mind his beginning, dust and ashes. Whereupon Basil of Seleucia infers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Seleuc. Orat. 28.  There might you have seen an unusual thing, a tongue made of earth talking of heavenly things. When Abraham set it as a preface before his speech, I am dust and ashes, than did he by the acknowledgement of his nature most of all exceed the bounds of nature in worth and dignity. So also Moses, Abraham's successor in manners, being made more honourable by his conference with God, cast down himself as a vile person, saying, I am slow of speech and of a slow tongue. For look, how much he pulls down high-mindnednesse, so much doth he draw grace unto himself: and the power of humility is the measure of increasing grace.  
How great the benefit is that ariseth out of the remembrance of our former condition, 
Magnus esse 〈◊〉 a minimo incipe. Cogitas magnam fabricam construere celst●udinis? de functarnemo prius cogita humi●itat●s. De verb. Dom. ser. 10.  and how great a furtherance it is to true humility, Augustine very well understood, and therefore prescribes it as the roadway to exaltation: Wouldst thou be great? saith he, begin at the least. Dost thou intent to build a great frame and an high one? think first of the foundation of humility. Now of all thoughts that can come into a man's mind, there is nothing more fit to humble him, than the remembrance of his low estate before God exalted him.  
Sixtly, 
6 Charity.  it works in us Charity to those that are in a mean condition. They that have never felt poverty themselves, know not how to pity others. Such as were never afflicted in mind themselves, esteem light of other men's pangs. But they that have been low, know how to commiserate such as are mean, though they be now advanced.  
Use 1 The first concerns all true Christians in general: they have been limbs of Satan, now they are members of Christ. Think often what ye have been. A Christian must have two spiritual eyes: one of memory, to look backward to what he hath been; the other of providence, to look forward to what he may be. The former will make him humble; the latter will make him wary. The profit of this looking backward will appear in his prayers, and in his praises. In his prayers, for it will force him to call upon God in an humble and lowly manner, and to say with the prodigal, 
Luk. 15.21.  I am no more worthy to be called thy Son. In his praises it will make him ever to slight his own, and to magnify God's goodness, saying with Jacob, I am not worthy of the least of all thy mercies and of all the truth which thou hast showed unto thy servant. 
Gen. 32.10.  It is a special work of grace, to make a man humble that hath grace. Nature would teach him to be puffed up and to contemn all others, that are beneath him, yea to condemn them for reprobates and naturalists; but grace teacheth him to remember what he was of himself, and what he is, it tells him, comes of God's grace. His own meanness than must humble him, but God's goodness must not make him proud.  
Use 2 Secondly, it concerns such Christians in particular as have been raised from poverty to great means and honour. It calls upon them to be mindful of their former penury. The dung that yields a noisome savour to the nose, being laid upon the ground, makes it fruitful: So doth the remembrance of men's former poverty bring forth many good fruits of humility and liberality in them, although it be displeasing to the pride of nature. Meekness and lowliness of heart become Godly men, though they grow great in the world. 
Pius in eo quod mitis est, nulla adversitate frangitur: in eo autem quod humilis est, nulla prosperitate, vel gloria elevatur. Aug. ad frat. in eremo. ser. 16.  A godly man, saith Augustine, because he is meek, is broken by no adversity: and because he is humble, he is not lifted up by any prosperity of glory. It is no shame for the greatest in the world to remember that they have been mean. It is profitable to remember it, but very prejudicial to forget it.  
Use 3 Thirdly, let not such as are oblivious, be offended if God's ministers put them in mind sometimes of their low and forgotten condition. St. Paul puts the Corinthians in mind of what they had been, after they were washed. Having spoken before of Thiefs, and Covetous and Drunkards, and the like, he addeth, 
1 Cor. 6 11.  And such were some of you. The Colossians he admonisheth more largely, For these things sake cometh the wrath of God on the children of disobedience, 
Col. 3.6, 7.  in the which ye also walked sometime, when ye lived in them. But most largely of all he rubs up the memory of the Ephesians; Remember that ye being in times passed Gentiles in the flesh, 
Eph. 2.11, 12.  who are called uncircumcision by that which is called circumcision in the flestirmade by hands, That at that time ye ●●ere without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. And have not we as much need to be put in mind of it as they? Let us then hear and ●ear it with patience.  
Thus much for St. Paul's exhortation.  
Now follows God's vocation. In which we are to note:  
1. The persons called or chosen.  
2. The impulsive cause.  
The persons are described two ways.  
First, Negatively.  
Secondly, Affirmatively.  
Negatively in these words. How that ●●t many wise men after the flesh, not many mighty, not many noble are called. In which words observe,  
1. The condition excluded.  
2. The limitation.  
For the condition of men that are excluded, they are called wise according to the flesh, mighty and noble.   

The natural good things of soul, body and estate prove more often impediments to salvation, than furtherances.  
Rich men are often the greatest enemies of Religion and religious persons. This St. James acquaints us withal, Do not rich men oppose you, 
Jam. 2.6, 7.  and draw you● before the judgment-seates? Do not they blaspheme that worthy name by the which ye are called? The rich Citizens of Jerusalem, the wise Scribes, the chief Priests, the noble King Herod, all oppose themselves against our blessed Saviour. So we are taught by the Evangelist, 
Mat. 2.3.  Whe● Herod the King had heard these things, he● was troubled and all Jerusalem with him, And in the verse following he imploye● the chief Priests and Scribes to find ou● the Messiah 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 show what impediments 〈◊〉 salvation  
Are 

1. Natural wisdom,  
2. Riches and Greatness,  
3. Nobility and honour    
First for knowledge and natural wisdom. 
1 Cor. 8.1.  It puffes up those that have it. It is like boils and swell that grow upon the body, which make the bulk of the body the greater, but yield no benefit to the body at all. Thus knowledge often puffes up the mind, but doth not edify it. And thus Ambrose glosseth upon the text, they are called wise according to the flesh, because they are rather puffed up with the wisdom 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 kingdom of heaven, while we wise men are overwhelmed in hell fire. Neither doth knowledge make men proud only, but also curious. That excellent natural capacity that God hath given them to inquire 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 tabletalk for shallow brains. Curious things they pry into, and such as neither God hath revealed, nor man can comprehend. Thus while they spend their choicest thoughts, and chiefest times about needless niceties, like the men of Sodom while they seek the door, 
Gen. 19.11.  they lose their eyes. While they seek to be wiser than others, they lose the felicity that meaner wits through God's grace attain unto. 
1 Sam. 6.19.  And as the men of Bethshemesh pry into the Ark, 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 magnify 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 happiness.  
Secondly, 
Discommodities of Riches.  Riches and greatness prove the ruin 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 coin the use and command of the best of God's creatures for food and apparel, and other necessary uses. Yea men like himself, and choice 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 ebb and flow with our means, and we grow higher or lower in our own conceits, as riches offer themselves more o● less unto us. Salvian counts pride the rich-man's inheritance, 
Taceatur superbia et tumour, tam p●●uliare hoc divitem re●rum est, ut ●liquid forsitan de tur● suo 〈◊〉 p●●ent p●●dere, 〈◊〉 hinc sila alius quicquam veluerit vendicare. Salu. 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, which is the rich man's peculiar kingdom, so that perhaps they would imagine, that they had lost some part of their own right, if any man else should challenge any part thereof from them. So hard a thing is i● for a rich man to be humble, and much harder for a proud man, between whom and his Creator there is such an antipathy, to come to the Kingdom 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, grows 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 pass 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 loss, then comforted with possession of plentiful means. They are like passengers in a ship in the midst of a storm; when the wind blows stiff upon them, they are hardly able to keep the hatches: So do fears and cares blow so stiffly 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 corn? Shall I turn Merchant? Every wind will make my heart ache. 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 unquietness my own conscience may afford me, and the scandal of the Church, I may lose my principal while I study the Table of Interest. These are the rich man's cares and fears. The rich man's labour (saith Bernard) is in plotting inwardly, 
Sudat pauper in opere for is, sed numquid minus anxie dives●nt us in ipsa sua cogitatione laborat? Bern. de obed. pat. et. sap.  while the poor man sweats in labouring outwardly. One sweats in body, the other in mind. One toils to get to supply his wants, the other toils and cares to dispose of his goods to the best advantage. These cares keep the rich man from caring for heaven. The farm, 
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 thorns in the parable, that choke the good seed and make it unfruitful. Whereupon Ludolphus elegantly, 
Divitiae spinae sunt, quia sicut spinae suis punctionibus corpus laniant, et cruentant, ac saedum in oculis h●minum red dunt●sic divitiae curis suis vulnus animae infligunt, et miseram ●coram oculis Dei faciunt. Ludolph. de vita Christ. Part. 1. c. 64.  Riches are thorns, because as thorns with their prickles, tear the body, and wound it, and make it bloody 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 thorns, and as soon as they begin to think of spiritual affairs, by and by thrust themselves into worldly cares again. So great impediments are worldly riches to heavenly happiness.  
4. 
Neglect.  Riches make men neglect and slight the means of salvation. What cares he for prayer, or for hearing God's 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 traveller. So many accounts are to be taken, so many reckon to be cast up, so many servants to be looked after, so many businesses to be ordered, that the Preacher may speak to poor folks, 
Sicut ovis conversans inter spinas semper ibi de lana dimittit: sic vacans curis temporalibus et mundo multa bona spiritualia amittit. Lud. de vit. Ch●. p. 1. c. ●4.  that have little else to do: they are otherwise employed. As the sheep rubbing against the thorns, leaves always some of his wool behind: so be that attends upon worldly cares, loseth many spiritual 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 Wickedness.  Riches provoke the heart to many unlawful things. Without these sin wants her wings: Drunkenness, Gluttony, Wantonness, Pride, require a stock to maintain them, for vices are more costly than virtues. Virtue observes a mean, but vice knows none. They do enlarge our score, and make our reckoning the greater at the day of judgement. Seldom do servants run in arrears with their Masters, 
Pierce Ploughman's 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 God's books then poor. Thus strangely do we alter the nature of things, and make goods evils. We know not how to enjoy the comfort of a plentiful estate, 
Facimus rem bonorum operum materiam tantum esse vitiorum. Mutamus naturas rerum iniquitatibus nostris. Salu. de gub. Dei. l. 6.  without overflowing and running into wickedness. We make, saith Salvian, the substance of good things to be only matter of vices. By our iniquities we altar the very nature of the things themselves. So those things that are good in themselves prove hurtful 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 eternal evils. Too many may lament this in themselves, which this good man compassionately bewails in others. The luxury and prodigality of rich men gives too plain an evidence of this truth. So that we may boldly affirm with Clemens, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C●m Al●x. liv. 2. cap. 3.  Riches ill administered are the magazine of mischief The heathen man could inform us, that Riches are even as the mind of him that possesseth them. To him that knows how to use them, they are good: to him that useth them amiss, 
Haec per inde sant ut Illius animus, qut ea p●ssi let. Qui u●t se●t, ci hona● illi qut non uti tur ●ec●e, mala. Ter. Heaut. Act. 1. Sc. 2.  they are evil And how hard a thing it is to use them a right, appears by the daily abuse of them, which ariseth out of natural corruption, and carelessness. So are we judiciously informed by I eo, There compass us about on every side dangers of innumerable sins, and we pass through the lawful use of things to immoderate excess: 
Circumstant undique puricula innumerabili●um d●li●●●rum, et per licit●● usus ad immoder●atos transi●ur excessus, dum per curam salatis obrepitdel●ctatio volunt●●is, et non sufficit c●n●up●s●emiae, qued p●te●t satis esse naturae. Leo de quadrag. ser. 11.  for delights and pleasures creep into us under the title of care of our health: neither can those things suffice concupiscence, that might give nature comentment. So easy a thing is it to pass from use to abuse. So hard a thing to moderate the sails of our affections, when the winds of riches drive us to the quicksands of unlawful pleasures.  
6. 
6 Hardness of heart.  Wealth hardens the heart in unlawful courses, and keeps it in impenitency. 
Luk. 15.  Poor men are with the prodigal child brought home sometimes by want. Sometimes the shame of the world affrights them, because they want means to hid their offences. Sometimes the execution of good laws drives them from evil. But rich men know how to prevent all these means of reclaiming. They can for coin make other men father their Bastards, and stop the wheel of execution, that good laws may not bruise them. The threaten of God's law that break poor men's hearts, do but harden rich men's; as the sunbeams which soften the wax do nevertheless 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 reclaim them, what care they for promised happiness, 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 special use to command such worldly comforts, as time and place afford, yet is it oftentimes a great impediment to the serious seeking of the kingdom 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 lays them open to much flattery. As the Crows flutter about carrion, where there is hope of food, so flatterers prove good trenchermen at great men's tables. 
Carneades in Plut. Com. de adulat. et amico discern.  The Philosopher being demanded the reason, why great men's sons learn nothing so well as to ride, answered, because the horse would not flatter. If they cannot ride well, they must fall. Other things they cannot learn so well, because their friends and servants flatter them, being either afraid to offend them, or hoping to get by them.  
Secondly, it makes them liable to luxury. They do not conceive themselves subject to laws so much as other men. Their inbred corruption is the fire. Their wealth is the fuel, that ●akes it burn more fiercely. Their at●ndants are the bellows that blow the ●re. Salvian complains, 
Servilibus vitiis etiam nobiles polluuntur. Illa quae in servis peccata puniunt, ipsi quasi licita committunt. Quotus n. quisque est connubii sacramentum conservans? cui non demus ac familia sua scor tum sit? Salu. de gub. Dei. l. 4.  that Noble ●r sonages were polluted with servile vices. ●nd that, Those vices which they punished 〈◊〉 their servants, themselves committed as awful things. Who is there among them, ●ith he, that keeps his promise in marriage? Who is there whose house serves not for a ●rumpet to him?  
Thirdly, it makes them impatient. They are greater than other men, and ●herefore know not how to bear crosses ●hat come from God. They consider what men own them, but they consider not what they own to God. And much less can they bear rebukes from men; no not from God's Minister's. Their greatness makes them so ●lind, that they cannot see their own errors, and so deaf, that they cannot ●ear others with patience reveal them, although they seek not to disgrace nor destroy them, but to amend and save their souls. They think that infericurs should be silent, and suffer their superiors quietly to go to hell, and say nothing to the contrary.  
Fourthly, honour and greatness often breeds oppression of meaner persons. For great men look not upon a superior law of God or Man, nor upon a future account, but upon their present power, and the weakness of their neighbours. This we may see in wars, in robberies, in covetous persons that have power over others how forgetful they are of law and right, how far they stretch their own power and greatness. Too much honour or greatness put upon one man, proves often hurtful to a whole nation as in the body the overflowing of one humour endangers the life itself, and threatens the ruin of the whole. He that is on the top of an hill, forgets how he came up, and overlooks all the country about him: so great men easily forget their common original, and trample inferiors under their feet. For fear of this Moses enjoins the future King of Israel, whosoever he should be, to write him out a copy of the law, and to read therein daily, 
Dent. 17.20.  That his heart be not not lifted up above his brethren. Great men that are Covetous or Luxurious, no bands of nature can keep them from oppression, as Basil of Seleucia comments upon the story of Herod, O the ●●●e fetches, saith he, of Satan's fury! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. Seleuc. in Hero●aden.  He ●akes the King his executioner upon John. ●●e saw indeed that Herod was a Lord of ●●en, but a slave of passions. He saw the ●●ing a servant of intemperance, and a Ruler ●●deed in the show of his power, but overruled by the weakness of his soul. Look ●●ell upon the sleight of the Devil, how he ●●aws him from slighter errors to impiety. ●irst he makes him a violatour of his Bro●ers bed, that he may from the pit of adultery make him venture upon the slaughter of ●ohn the Baptist. Now this mischief in time ●eing bred up grew into all licentiousness. He ●akes his brother's wife his own, while the bro●er lives and looks on, using the authority ●f his royal power for an helper to his intempe●ency, while he couples his lawless purpose ●ith his inbred boldness.  
This hurt doth honour and greatness often bring to a man: it makes ●his score of oppression to be much the ●onger. For honours, saith Ludolphus, are as certain logs which increase the fire i● the torments of hell. 
Honours' n. sunt quasi quaedam ligna ad augmentandum, ignem in futura po●na. Lud. de vit. Chr. p. 1. ●. 68, f. 5.  So that although wit, honour, and riches be God's goo● gifts, and might be so used that they might further our salvation, yet such i● the strength of corruption within us, that they prove great impediments to grace, and often shut up the gates o● heaven against us, and increase our otherwise deserved condemnation.  
To bring home all that hath bee● spoken in this point. I must divide the sons of men into several stations, as God hath divided them in their means. I may rank them all in the three degrees of Comparison. In the Positive, I may put the poor: in the Comparative, the mean sort of men: in the Superlative, the rich. Some lessons o● profit I may hence read to them all, and as the order of the division requireth, I will begin with the poor, because as they have least, so I have least to say to them.  
The mouths of the poor are ever open against the rich. The consideraon of their own wants, and comparing them with the abundance of other men makes them foulmouthed, because they want grace as well as money. Let these envious complaints cease. What if rich men have the wind always prosperous? yet have they it so violent withal, that it oftener overturnes them in the sea, then brings them safe into the haven. Envy them not then, but labour to be richer in grace than they are in wealth. So mayest thou be happier. Lazarus envied not the rich man, for he was happier himself. 
Sine domo, non sine Domino: sine veste, non sine fide: sine cibo, non sine Christo: canibus expositus, sed Angelorum socius. Fulg. Ep. 2.  He was bouse-lesse, saith Fulgentius, but not Lord●esse: without apparel, not without faith: ●e wanted food, but wanted not Christ to feed upon: he was exposed to the dogs while he lived, but received for a companion of Angels when he died. Consider well their troubles and dangers with their riches, and the happiness that thou mayest have without them, and then, Fret not thyself because of evil doers, 
Ps. 37.1, 2, 3, 4.  neither be thou envious against the workers of iniquity. For they shall soon be cut down like the grass, and whither as the green herb. But do thou trust in the Lord, and do good: so shalt thou dwell in the Land, and verily thou shalt be fed. Delight thyself also in the Lord, and he shall give thee the desires of thine heart.  
Secondly, as poor men's thoughts are often envious, so their desires are for the most part boundless. They think none happy but rich-men and great men: and the more rich, the more happy. This conceit makes them swallow an ocean of riches in their wishes. Let them learn for time to come to moderate their desires of those things that may prove great impediments to the saving of their souls. Let them pray with Agur the son of Jakeh, 
Prov. 30.8, 9  Give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain.  
Now for men of middle condition that are neither so rich as to give much, nor so poor as to ask, but have a convenient portion to bring them through the world; Here is for them:  
1. A lesson of Thankfulness to God, who hath placed them in the safest condition in the world. Let them look down upon poorer men, and behold the manifold wants which those poor souls and pined bodies daily do endure: They want apparel and fire in the Winter, meat and drink in the Summer, houses to dwell in, beds to lie on, and what not? All which men of middle rank enjoy. Then let them look up ward, and number, if they can, the manifold cares that attend upon rich men in the world. They are afraid of all men, friends and foes, acquaintance and strangers, yea of wives and children, lest they should embeazle their estate, or diminish their treasures. Their losses fetch more tears from their eyes, than their wealth brings smiles into their faces. All which fears and griefs men of middle condition are free from and exempted. Then let them lift up their heart with their hands unto God that hath freed them from the rich man's cares and fears on earth, and from his sighs and groans in hell: And yet hath exempted them from Lazarus tears on earth, 
Luk. 16.  and will give them of his joys in heaven, if they serve him faithfully in their generations. Let them not henceforth praise the rich man's plenty: let them rather extol their own security.  
2. Let them rest contented and abundantly satisfied with their own condition. As they have not the tide of the world flowing in abundantly upon them, so they have not the winds of penury blowing stiffly against them. Their journey requires more labour in rowing, yet they pass with less danger. While poor men are bewailing their wants to such as are images rather than men, that know not how to pity them; and rich men are numbering their Cattles, viewing their Lands, telling their Coin: they may with quietness work in their shops, or study in their closerts, and often between while commend themselves and their labours to God's benediction. There is no happier state on earth for them to envy. If they will aspire, let them in their meditations mount up into heaven, where they may enjoy felicity with eternity.  
The greatest part of my persuasions are yet to come, for I have yet to do with the greatest men. What Rhetoric shall I use to persuade these men? Shall I tell them that Bees have stings as well as honey? That riches have discommodities as well as commodities? How careful and cautelous had they need to be in the use of them, that they may not exclude them from greater riches? Shall I tell them that Jezabel was the daughter of a King, 
2 King. 9.34.  yet was she devoured with dogs? Shall I show them the wisdom of Achitephel, that could not keep him from hanging himself? 
2 Sam. 17.23.  Shall I set before them the rich man, Luk. 16. in his gorgeous apparel and dainty fare, and then bring him in groaning and lamenting in hell torments? Their worldly cares dead heavenly affections within them. The common tenet is, that while the heavens move, the earth stands still. Copernicus' made the earth to move, and the heavens to stand still. But never any man made both movable. Rich men are often of Copernicus' sect: the earth's motion in them, makes heavenly affections unmoveable. The heathen men, as Fulgentius notes, called the Peacock Juno's bird who was esteemed the Goddess of riches, 
Junonis in tutelam ponum pavum, quod om● nis vitae petentia petax in aspectum sui semper quaerat ornatus; sicut pavus stellarum caudae curvamen concavans anterius faciem ornat, posterioraque turpiter nudat. Fulg. Myth. l. 2. Fab. de Jun.  because as the Peacock while he stretcheth out his tail to show the stars of it, adorns his fore part, but shows the deformity of his naked backparts: So do rich men while they set out their bravery, lay open their infirmities. The wiser sort of men among the heathen were so well acquainted with this, that some of them refused great treasures offered; as Photion, who refused the talents offered him by Alexander's Ambassadors as a present from their Master. And when they pressed him to receive them, telling him that their Master sent them to him, because he conceived him to be a worthy man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. l. 2. Ep. 146.  he answered, If he think so of me, let him suffer me both to seem and to be so. Others when they had riches, gave them away: as Crates who gave his goods to the Senate with this Motto, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  as Isidore delivers it, Crates sets Crates of Thebes at liberty: Or as Nonnus delivers it better, alluding to the name of Crates in the Greek (which the English phrase will not bear) Crates sets the goods of Crates at liberty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non. Synag. Histar. in Naz. Stel. 1.  that the goods of Crates may not overcome Crates. I speak not this to bring in Monkery, or to persuade men to give away their goods to maintain idle drones, but to make men wary in the use of their riches: For I think with Augustine, 
Vilius terrena opulentia humi liter tenetur, quam superbe re●inquitur. Pros. Aug. sent. 319.  that Worldly riches are better humbly kept, then proudly cast away. For want of moderate use of them, honours and riches do many men harm. Which makes the same Father to exclaim, O cursed nobility, which through pride makes itself ignoble and base in the sight of God. 
Mala nobilitas, quae se p●r superbiam apud Deum reddit ignobilem. De Temp, ser. 127.  And many men have suffered many losses for their possessions as Isidore complains, Riches have hur● many, and having whetted the sword against hem have fled into the power of their enemies. But authority and kingly power, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. l. 3. Ep. 154.  that all men contend for, hath often deprived the owner not only of a happy life, but even of life itself. They that pass over the Humber when the Sea comes in, seldom see the shore. They that in tempestuons seasons pass over the Irish Seas seldom escape. So rich men are so puzzled with the thorny cares of wealth, that they seldom attain to the true treasure. I know, the fault is not in the riches, but in the men's ill using of them, yet I take it to be a difficult thing to do otherwise, and say with the Psalmist, 
Psal. 73.18.  Surely thou hast set them in slippery placces. Edward I. was a renowned Prince, he died at Borough upon the Sands, to show 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 hid men's 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 overjoyed, saith J●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 terror to fall from the top. The hurt of the fall remains, when all the benefit of the rise is gone. Damo●les commended the condition of Dionysius the tyrant of Sicily. To show him his error Dionysius invites him to a plentiful feast sets his servants to attend on him, and gives him music into the bargain: 
Val. Max. lib 6. et Polychr. l. 3. c. 21.  but he had caused a sharp 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 chaste shbriety, 
Brata mens, 〈…〉 su●e tempora casta 〈…〉, et in iis per quae necesse estream ambala●e, 〈◊〉 remanct, ut 〈◊〉 magis quem domira terrerorum, 〈◊〉 affections sit im●ixa humanis, 〈◊〉. promissionibus desit 〈◊〉. Leo. ser. 11. de qua●reg.  and abides not in these things through which of necessity she must walk: and as a guest rather than a Mistress of earthly things, neither leans upon man's afflictions, nor falls short of God's 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 departed out of the King's highway. For it beseems not them to be taken up with temporal affairs by the way, that travail towards eternal happiness. If we be rich in our estates, let us carry ourselves so moderately, that we may be rich in our souls to. Let us take one pill of St. Augustine's 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 sound, than he that is richly clothed in purple. There are some whom the Apostle calls rich in this World, 1 Tim. 6. and some rich to another World. Would you know the difference? Let the same holy man inform you: If you should see two bladders, the one filled, 
Vtres duos si vide●s; ugum plenum, alterum inplatum: in utroque cadem est magnitude; sed non in utroque cadem pl●nitudo. St attend●s, fallerts: si app●ndis, invenies. Qui plenus est, difficile 〈…〉: qui infiatus est, 〈…〉 Ibid.  the other blown up: there is 〈◊〉 both the same greatness, but there is not in both the same fullness. If thou book upon them, thou mayest be deceived: but if thou weigh them, thou shalt easily find the difference. The full bladder is hardly moved: but the blown bladder is quickly t●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 firm and unmoveable. Be thou then so temperate in the midst of worldly riches, that thou mayst be much richer in grace and godliness.  
Another lesson here is for rich men, not to content themselves with their worldly prosperity: but to be earnest suitors to God to add to their temporal, eternal felicity. God divides his gifts diversely, 
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 Gospel. Others that have it in the life to come only, as Lazarus. Other cross 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 happiness hereafter. 
Luk. 15.  Do not with the prodigal 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 God's bounty a little further, and to become a beggar of eternal happiness: 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 employments and secular cares, that I have no vacation to pray for heavenly happiness.  
Sol. Hast thou no time to pray? Hast thou ●o time to eat? Every day affords ●ew businesses: yet every day affords a ●inner and a supper time: might it not ●s well afford time for a morning ●nd an evening prayer? Look upon Jonahs' mariners; 
Jon. 1.  when the tempest ●as upon them, they cast out the goods ●ut of the ship, and every man prays ●his God. Go thou and do likewise. ● the ship of thy trading be too heavily loaden to the danger of thy soul, ●ghten it of as many wares as thou well canst, and pray to God for help. In a word, do less, pray more. Art thou rich? thou art subject to the more temptations. Thou hast the more need of God's 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 than thou art. Seek God's help against them. Art thou wise? Satan is too subtle for thee. Thou hadst need to pray to God to keep thee out of the Devil's slavery. Earthly felicity cannot last always: it will bring a miserable end, if men build upon it. The conclusion of temporal felicity without God's favour is eternal infelicity. Prayer is the● means to procure God's favour. Se● all businesses then apart, and pray daily to God, that thy happiness may no● end with thy life, but thy death may be a passage from a transitory to a lasting felicity.  
Thus much of the condition excluded. Now follows the limitation.  
The Apostle doth not say, not any but, not many wise; rich and noble There are so few that the Scripture sometimes calls them none. 
Mat. 11.25.  Thou hast ●idden these things, saith our blessed Saviour, from the wise and prudent, without naming any exception. The wisdom of God, saith St. Paul, was known to none of the Princes of this World. 
1 Cor. 2.8.  Yet must we not exclude all great men from the kingdom of heaven, for the text doth not. The Scripture sometimes speaks in general, though it speak not of all, but of the most part. So John the Baptist accuseth all, No man received his testimony, 
Joh. 3.32, 33.  yet in the next verse mentions some receivers, He that hath received his testimony hath set to his seal, that God is true.  
The sum is, that rich men are not wholly excluded from the Kingdom of heaven. Else where should we look for Abraham the father of the faithful? Where for Isaac the son of the promise? Where for Israel that prevailed with God? Where for David a man after Gods own heart? All these were rich in this world, yet never any good man questioned their happiness in a better world. God is no accepter of persons. All men naturally pity the poor, whether their cause be right ●or wrong; and condemn the rich ere their cause be discussed. God doth not so. His commiseration is not so great as to save all the poor: nor his austerity so great as to condemn all the rich. Though he be a friend to the poor, yet is he not an enemy to the rich. Though the poor more commonly find his ear open, yet is he not hard to be entreated by the rich and wealthy. It were the way to make rich men despair, if God had rejected them. Who should receive them to favour whom God had refused? Who can make them happy, whom God had devoted to eternal misery? Without God's favour there is no salvation. It is a hard thing for rich men to be saved, yet is it possible to God. It were the way to make poor men to insult, and almesmen ingratefully to despise their benefactous, and to trample their persons under feet, by whose purses they are maintained.  
Lastly, it might be a means to bring Gods good gifts and temporal blessings into contempt: and to make men cast away their goods, that they might not damn their souls. Who would keep those treasures that must necessarily bring him to eternal confusion? Who would thank God for those riches that must needs keep him from heaven? Who would count that a blessing, that ●infallibly brings an everlasting curse upon him? No man in his right wits. Some have been so far from hurting themselves with their riches, that they have helped others. So far from increasing their pain in hell by the abuse of them, that they have through God's mercy increased their reward in heaven, by the right use of them. They have built houses for God's worship. They have maintained Ministers. They have settled Schools. They have founded Hospitals. Many other good things have they done pleasing to God, and profitable to the world. They have sown their seed liberally in this world, and received a plentiful harvest in the Kingdom of heaven: They have not laid up treasures upon earth, but sent them before to heaven. Shall I say that these men's riches are perished with them? God forbidden. They were rather wings to mount them toward happiness, and ladders to climb by to a greater degree of glory.  
Use. The former meditation might drive rich men to their prayers: this may urge them to the praising of God, that hath not clean refused them. Although he have given them a more liberal portion than others upon earth, yet hath he not deprived them of all hope of the Kingdom of heaven. Those great men that have been good, have been very thankful to God, because they have perceived Gods special love to them in their double portion. But it sufficeth them not to acknowledge God's bounty to them, unless they make use of it. Their earthly portion must not satisfy them, nor make them negligent in seeking after an heavenly. Salvation is a matter of great consequence, and is not attained without hard labour and much diligence: worldly wealth cannot be gotten with looking about, much less can heavenly, which is of far greater estimation. If there were no hope at all of obtaining heaven for great men, them needed they not labour for it. It is invain to wash a Blackmore. But the difficulty of obtaining it, should not discourage, but encourage noble natures to endeavours beseeming so great happiness. None but a mad man besiegeth a Town that cannot possibly be taken. But if the town be hard to be taken, yet if it be rich, the warlike Governor will not give over the siege ●till he be Master of the Town: He knows that the labour is great, and ●he cost not small, but the spoils will pay for all. So should great men ●eckon for heaven. It will cost them more pains than poorer men to attain ●o it, but the glory and happiness thereof will make a full amends. Let them ●hen pursue it with courage, and they ●hall not miss of it.  
So fare have we waded in the Negative description of Gods called ●nes.  
Now it is time to come to the Affirmative. Wherein the Apostle,  
First, sets out their Election. And  
Secondly, the end of it.  
In their Election, note,  
1. The elector.  
2. The Elected.  
The elector is God, But God hath ●osen. Where the Apostle informeth us ●at Man's salvation depends upon God's Election.  
God's choice is the true ground o● our happiness. Hence it is that in Scripture they have that honourable title of Gods Elect. 
Luk. 18.7. Rom. 8.33.  Shall not God avenge his own Elect? Who shall lay any thing to the charge of God's Elect? When the Jewe● were cast out, and the Gentiles received in their room, yet was there among the Jews a remnant according to the election of grace. 
Rom. 11.5, 7.  And this election hath obtaine● that which Israel could not. The free doom of God's election, and foundation of man's felicity, appears in Ja●● and Esau, born of the same parents lying in the same womb, at the san● time, yet one received, the other refused: not for any thing in themselves for it was before the children had do●● good or evil; 
Rom. 9.11.  but for God's choice, th● the purpose of God according to election mig●stand. God hath endued us with a● spiritual blessings in heavenly thing in Christ, 
Eph. 1.3, 4.  saith the Apostle: but it is according as he had elected us. So th● every where the beginning of our ha● pinnace is ascribed to the same fountain, even to God's choice alone an● to nothing besides. For our case a●● and condition in nature is alike. I● Adam we are all dead. We are children indeed, 
Eph. 2.3.  but it is but children of God's wrath as well as others. This is our greatest title in God's sight, whatsoever titles else we be born to in the world. At God's beck we escape or perish. His mercy may save us: his justice may condemn us. What happiness then can we look for, but from his election? The price of our redemption is the blood of Christ. 
Joh. 1.29.  He is God's Lamb, that must take away the World's sin. Him God would not give for the Angels that were fall'n. Him he did give for men that had offended him. What is the reason why Men are more happy than Angels? Why Christ dies for Men, not for Angels? God's choice. And is not that the reason why one man rather than another shall be saved by his death? Questionless it is so. When Christ is dead for us, how comes the merit of his passion to be applied to us? We are dead in sins, and cannot stretch out our hand to take it, nor open our mouth to feed on it. As men in a trance must have their mouths opened, and hot water put in by others: so must we have Christ's passion applied unto us by God's Spirit. And how comes God's Spirit to apply it to one soul and not to another, but because God hath chosen the one and not the other? This kind of proceeding doth much illustrate the glory of God. Had God chosen all, election had been a common favour: And common favours are lightly set by, when peculiar privileges are highly rated, as betokening more love in the giver, and bringing more profit to the receiver. If there were any thing in those whom God chooseth, more than in others, the choice would not tend so much to God's glory as to Mans. The honour would not be the Electors, but theirs that are elected. But that favour that proceeds from pure election, redounds altogether to the glory of the elector. Thus is God's glory most promoted by the freeness of his own choice.  
But why should this free choice of God offend the sons of men? What means the lowing of the Oxen and the bleating of the Sheep? Many things are objected against God's liberty showed in his choice.  
Obj. 1 First, it is muttered that this choice is injurious to such as are rejected, who by this means are made uncapable of eternal happiness.  
Answ. I answer, That it cannot be injurious to any, because God is most free. If a King may receive what servant he will, and refuse whom he please; raise whom he list, and neglect whom he please; shall God be held injurious because he neglects those whom he was not bound to receive? We gather one flower, and neglect another. We choose one friend, and refuse another's friendship, as we please ourselves. Yet are we more obliged to our ●ellow creatures, than our Creator can ●e to us. God then is bountiful to such ●s he receives, but cannot be injurious ●o such as he refuseth.  
Furthermore, God considers both corrupt in Adam, fall'n from their integrity, and liable to his wrath, and eternal condemnation; so that he might ●●stly have rejected both; and how ●●en can he do wrong in rejecting one? When Pharaohs servants had both deserved death, what wrong could he 〈◊〉 to him that was hanged in pardoning his fellow? A malefactor hath no ●use to complain of his deserved punishment whatsoever favour be showed others. It is free for God to show mercy, 〈◊〉 execute justice.  
Secondly, Obj. 2 It is objected that this derogates infinitely from God's mercy, which would be far more glorious if it were extended to all men, and if all had been chosen to eternal happiness.  
Answ. To this objection many solid answers may be framed.  
1. We say, that God's mercy is sufficiently showed in saving those whom he chooseth. He might in justice have condemned all men, and therefore it was abundant mercy in him to choose any to eternal happiness.  
2. We say further, that if God should have had pity upon all, and taken all, it had been no election at all. He that refuseth none, chooseth none. It is one thing to pick and choose: another thing to take all, and put by none.  
3. We say God is just as well a merciful. Now if God should have elected all, he had lost the occasion o● showing his justice upon the son's o● men, which could never have been redeemed again, unless God should a●●ter his resolution and change his decree, which is impossible.  
Lastly, why do not these objector consider, that if this reason taken from the extending of God's mercy to the uttermost bounds were good, they must be forced with Origen to bring in the Devils too into heaven, to leave hell empty, and to make our Saviour false of his word: who affirmeth expressly, that there are some sins which shall not be forgiven, neither in this world, 
Mat. 12.32.  nor in the world to come? Well may God's mercy then be sufficiently showed, though some be left for patterns of his justice.  
Obj. 3 Thirdly, We hear men objecting, that the means of salvation are made frustrate by this doctrine of God's particular choice. And that it is in vain to preach the Gospel, if our salvation depend upon God's election: for as much as it will be unprofitable to the most, who are refused.  
Answ. To drive out one nail with another, we ask why men do not reason so in temporal things? Why do they not say, I shall be rich if God have so determined: what need I labour? And if it be otherwise determined, I labour in vain? Why do they not say, I shall live long, if God have so decreed, and not otherwise? What need I eat? Why do they not conclude, I shall recover of my sickness, if God have so appointed; and what need I take Physic? Unless they think that he without whose providence not a sparrow falls to the ground, take no care what becomes of men's lives or estates. Yet because this stopping of gaps in Divinity is but half satisfaction: We answer further, that our salvation depends primarily upon God's choice, but not upon it alone. God that hath chosen us, hath kept his counsel to himself, but hath appointed certain subordinate means to bring us to the assurance of our salvation. Even as in our temporal states God doth not acquaint us who shall be rich, and who shall be poor, but appoints us to labour, and to commit the success to him: so for our souls, God keeps his determinations to himself, but wils us to use the means, and to commit the event to him, not doubting of his favour, if we be not failing to ourselves.  
Obj. 4 Fourthly, This is said to be a doctrine that maintains security, impiety, lasciviousness; and overthrows prayer and watchfulness. For what need he to pray, or watch, or forbear evil, that cannot but be saved, whatsoever he do, because he is chosen to eternal life?  
Answ. We answer, 1. That we must pray and watch as much as if our choice were uncertain to us: So St. 
Act. 27.24, 31.  Paul in a like case reasons, that although God had promised him the lives of all that were with him in the ship, yet they could not be safe, if they let the mariners go. God's decrees may be comfortable to us, if we can by any means come to know, that God hath determined good unto us. But God's laws, not his degrees are the rule of our lives. Was David wicked, because he was sure of a Kingdom? Or St. Paul careless, because he was sure that a Crown was laid up for him in the heavens?  
2. We say, that such as know that God hath chosen them are freed from this base disposition and careless humour. For they cannot know it but by the testimony of God's Spirit given unto them. And the same Spirit which brings this comfortable assurance to them, makes them careful to please God; for he is a sanctifying, as well as a comforting Spirit.  
Use 1 This point than first condemns the doctrine taught by some of the Papists, (for many of them maintain the freeness of God's choice) who suppose that God did choose because he fore saw out merits. Though we had nothing in us then, yet God knew what we would have in us, and what service we would do him in after times, and in expectation thereof he chose u●. But this is to derogate from God's mercy in our election. That which the Heathen man speaks of such as mourn too much for the loss of their friends, and use to reckon up the comforts they had by them to increase their sorrow for the want of them; 
Non est amici, sed se amantis. De Consol.  This is not the part, saith he, of a friend, but of one that loves himself: The same may be said of such a choice. It is not the choice of a friend, but of a self-lover. To choose a wise, a loving, an able servant before an unfit one, is not properly to choose, but to take one chosen by his own fitness before. Look how much there is in, or may be hoped of from the person elected, so much less is the grace and favour of the elector. The Apostle therefore opposeth grace and works in this matter of choice, 
Rom. 11.6.  If it be of grace, it is no more of works; or else were grace no more grace: but if it be of works, it is no more grace; or else were work no more work. By this means therefore they overthrew God's grace and God's choice at once, while they seek to give a reason of it, and to establish man's works.  
Use 2 Secondly, it condemns the doctrine of the Lutherans, who make God's choice to depend upon the foresight of our faith, and so by consequence our happiness to depend upon the use of our own will. But this is not to choose neither, but to declare who have made themselves fit to be chosen. This is not to put a difference between man and man, but to see who would distinguish themselves. If St. Paul should ask again, Who hath separated thee, by this opinion; the believer might answer fa● otherwise then St. Paul expected, and might say, I separated myself, for God saw that I would beleeve● when others would not, and therefore chose me. But St. Paul might well reply, Then did not God choose thee nor separate thee, and therefore thou mayst not expect the happiness of Gods elect. Seeing we have no power in ourselves to believe, how can God foresee that we will do it, unless he determine to give us grace to do it? Regeneration doth not work upon our Understanding only to show us what we are to do, but upon our Will also, and principally to, too alter and reform it; which which it is done, our affections are altered withal, and we have not a power to believe put into us, but do actually believe. So that here is no room at all for faith foreseen. There are two beggars that want means to live. Who can soresee that one will build an Hospital, and the other will not, unless he determine to give him means to do it? So neither can there be any foresight of faith in us, who are destitute of all power of believing.  
Use 3 Thirdly, when we look for an original of our happiness, it teacheth us not to fasten our eyes upon ourselves, nor upon any thing in ourselves, neither upon our nobleness of birth, nor riches of our estate, nor the wisdom of our mind, nor any thing else in us, or at chieved by us; but to cry out with St. Paul, God hath chosen. When he chose us, we were not, and therefore he could see no good in us. As soon as we had any being we were altogether corrupt, and therefore he could not foresee any good in us. What if we be able to give no reason of God's choice? No more could St. Paul that had been rapt up into the third heaven. And shall we think ourselves wiser than St. Paul? So may we come within the censure that Prosper gives of some of his time, We are not ignorant, 
Non ignoramus esse quesdam tam inconsideratae praesumptionts et tam superbae arragantiae, ut quod praecepuus Magister gentium, non ab homintbus, neque per hominem, sed divinitus cruditus supr a mensuram scientiae sitae longe et alt●● remotum esse confessus est, audeam falsi n●minis temerare doctrina; et nihil ill●c occultum, nihil velint esse secretum, u●● Apostolus ●●n quid sentiendum esset, aperuit, sed quid non serutandum esset, estend●t. Prop. de voc. Gent. l. 1. c. 21.  quoth he, that there are some so inconsiderately presumptuous, and so proudly arrogant, that what the chief teacher of the Gentiles, who was neither taught of men, nor by man, but of God, confesseth to be far remote from, and high above the measure of his knowledge, they dare rashly to style a false doctrine: and would have nothing hidden, nor nothing secret there, where the Apostle did not lay open what was to be beleev●d by us, but shown us what was not to be sought after. Though we cannot then give a reason of God's choice, yet it becomes us not to deny it, nor the freeness of it, because there are many things true, which yet we cannot understand: so that the reason may appear to be not want of truth in the things, but want of capacity in us, or of revelation from God. Yea things may be true of which no reason can be given, and so may God's choice of one, and not another. Sweetly doth the Father conclude, Those things which God would have to be hidden, 
Quae D●●s acculia esse volu it, non sunt sor utanda; quae aurem manifesta fecit, non sunt neganda: ne et in illis illicite curiosi, et in istis damnabiliter inveniamu ingrati. Prosp. de voc. Gent. l. 1. c. 21.  are not to be dived into: yet those things which he hath made manifest are not to be denied, lest we be found in the former unlawfully curious, and in the latter damnably ungrateful.  
Use 4 Fourthly, we are taught here to whom to ascribe the glory of our glory and happiness; 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 numbered among such as are refused, if we be unwilling to acknowledge the liberality of Almighty God in choosing 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 praises not to begin at the conclusion with the happiness 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 choice. 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 chooser is not so great, but the chosen are as mean. Hitherto I may fitly apply that of the Psalmist, 
Psal. 113.4, 5, 6, 7, 8.  The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God: who dwelleth on high: Who humbleth himself to behold the things that are in heaven and in the earth? He raiseth the poor ●ut of the dust: and lifteth the needy out of the dunghill: That he may set him with Princes; even with the Princes of his people. Thus you have their meanness 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 meanness. 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 mere nothings: yet God makes choice of them. Those then whom God chooseth 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 confirms it, and that with a proclamation, Harken my beloved brethren, 
Jam. 5 5.  hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom which he hath promised to them that love him? The auditors of our Saviour Christ were for the most part poor: The poor have the Gospel preached unto them. 
Mat. 11.5.  We find at his Sermons not the Scribes nor the Pharisees, unless it be to entangle him in his talk. There we find Joseph the Carpenter, and Mary his wife; Peter and Andrew, James and John fishermen, and others of this rank. One ground of Gods proceeding this way is ●o cross the world. His wisdom is counted foolishness by the world, and the wisdom of the world is foolishness to God: 
Luk. 16.15.  That which is highly esteemed a●ongst men is abomination in the sight of God. Wise, Rich, Noble personages ●re deep in the world's books, but least ●n Gods. On the contrary, those which are least in the world's account, ●s the foolish, the poor, the meanest ●en; these are often in greatest repuation with God. Another ground is kind of equity, which though God ●e not always tied unto, yet for the ●ost part he doth observe. Such as ●re miserable in this world, are made ●appy in another world. And such as ●e happy here, are made miserable there. They are rare spectacles tha● are happy here and hereafter: and they are as rare that are miserable in both Abraham gives this sentence to stop the rich man's mouth in hell. 
Luk. 16.25.  Son remember, that thou in thy life time receivedst the good things, and likewise Lazarous ev●● things, but now he is comforted, and th●● art tormented. The birds that hid their heads in the winter, sing most merrily in the Summer: so those that through poverty and meanness lie hid and unregarded in this world, lie closest with Lazarus in Abraham's bosom. A thir● ground may be taken from civil policy. Prince's use to raise the lowest that they may depend upon the● alone, by whom they are raised, an● be faithful to them. So the grea● Turk hath his officers, that in a● coasts of his dominions take up hopeful young children, and bring them up t● make Janissaries to attend upon him These he supposeth must be faithful to him, because they know no country, nor kindred, nor father, nor mother; but all their welfare depend upon his favour. So may God we● expect faithfulness from mean men● that have no wisdom 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 chooseth. These will promote his kingdom, 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 choice of the meanest may be God's glory, which is much illustrated by the promotion of mean persons. God knows that by the choice 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 wisdom, or their own deservings. And therefore he makes choice 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 climb 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 God's liberality in electing them. If God should set his mind upon great men, they should not submit to many mean offices that God calls them unto. Their spirits are too great. But mean men have not such high spirits nursed within them: but are more easily humbled. So that no particular reason can be given of Gods choosing one man rather than another, yet there may be many grounds of preferring the meaner before the mighty. For it doth much more set out the glory of God. God's order is sweetly noted by Bernard, 
Regnum Dei conceditur in praedestinatione: promit titur in vocatione ostenditur in justificatione: percipitur in glorificatione. I● praedest. est gratia, in vocat. potentia, in justaf. laetitia, in glorif. ●loria. Be●n. de verb. lib. sap.  God's Kingdom is granted in predestination: it is promised in vocation: it is showed in justification: it is received in glorification. In predestination there is grace, in vocation power, in justification joy, in glorification glory. But if God had chosen the great ones, he had not showed so much grace in choosing, nor power in calling, neither had they received so much joy in being justified, nor so great addition of honour in being glorified. They would have thought their condition somewhat bettered, but not clean altered. The mean therefore are God's choice. So saith Basill of the Apostles who were sent to publish God's choice, and to call such as he had chosen. O counsel truly high and wisdom immortal! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. in illud, Venite post me.  When Christ did intent to teach mortal men a strange matter, and a new opinion, and an heavenly doctrine, and sought for fit dispensers of such instructions, he despised the Cities, he made no reckoning of popular states, he refused the governor's of Kingdoms, be detested the power of ●ich men, he hated the eloquence of orators, he wished not for the tongues of Philosophers: he passed through the nations, and ●either chose their warnke preparations, nor the dexterity of their hands, ●or the swiftness of their ●eet. But why do I reckon ●p humane helps? Suffering the ranks of Angels to enjoy a perpetual rest, he goes about the havens and rivers and shores, determining to take from thence ministers of his heavenly doctrine, and standing by exhorted them saying, Fellow me and I will make you fishers of men. I come, saith he, to fish for you: I seek for fishermen, not for Princes: I persuade mariners, not Potentates. Thus God made the great ones of the world, that afterwards should be converted, indebted to poor and simple men, by whose Ministry God brings them to the knowledge of his truth, which they by all their greatness and wisdom could not attain unto. 
Dominus noster Jesus Christus volens super borum frangere cervices, non quaesivit per oratorem piscatorem, sed de piscatore lucratus est imperatorem. Magnus Cyprianus orator; sed prius Petrus piscator, per quem postea crederet non solum orator, sed et imperator. Aug. in John Tract 7.  And this St. Augustine wonders at, Our Lord Jesus Christ, saith he being willing to pull down the pride of highminded men, did not seek the fisherman by the Orator, but gained the Emperor by the fisherman. Cyprian was a great orator: but Peter was first a fisherman, by whose means afterwards might believe not only the Orator, but also the Emperor. That which is true of the choice of these men to their Apostleship, is as true of God's choice of men to heavenly happiness. And therefore the same Father elsewhere brings in God as it were fitting upon his throne, and making his choice out of all sorts of men standing before him. If I should choose the Senator, the Senator would say, 
Si eligerem Senatorem, diceret Senator, dignitas mea electa est. Si eligerem divitem, diceret dives, opulentia mea electa est. Si eligerem imperatorem, diceret imperator, potentia mea electa est. Si eligerem oratorem, diceret orator, cloquentia mea electa est. Si eligerem Philosophum, diceret Philosophus, sapientia mea electa est. Interim differantur superbi isti. Da mihi prius istum piscatorem. Veni tu pauper, sequere me. Nihil habes: nihil nosti: sequere me. Idiota pauper, sequere me. Aug. de verb. Dom. ser. 59  My dignity is chosen. If I should choose the rich man, the rich man would say, My wealth is chosen. If I should choose the Emperor, the Emperor would say, My power is chosen. If I should choose the Orator, the Orator would say, My eloquence is chosen. If I should choose the Philosopher, the Philosopher would say, My wisdom is chosen. Put these proud ones aside a little. Give me that same fisherman first. Come thou poor man, follow thou me. Thou hast nothing: thou knowest nothing: follow thou me. I say thou poor Idiot, follow me. The same is delivered more briefly elsewhere by the same Writer, 
Potest Senator gloriari de semetipso: potest Orator: potest Imperator: non potest nisi de Christo Piscator. Aug. de. ver. Ap. ser. 27.  The Senator may glory in himself: so may the Orator: so may the Emperor: but the poor fisherman can glory in none but in Christ.  
Use 1 Thus you see God's choice: now how useful this may be to us appears in many particulars.  
First, It concerns the Ministers, and teacheth them not to be servile to great men. Adulation becomes not them: Flatery should be far from them. God respecteth the poor most. Their safety is not to be neglected, whom God cares f●r. God's Ministers must not regard earth more than heaven. Worldly pomp must not affect them. The meanest in their charge must be tended by them, as well as the greatest. 
Revel. 4.8, 10.  The four living wights in the Revelation are taken for the Ministers: and the four and twenty Elders for the people. The four living wights have between them four and twenty wings. The Minister must have a wing for every member of the Congregation. The shepherd is so far from neglecting the meanest sheep, that he puts no difference: nay, he is most tender over the sick and weak. So must the Ministers bend their labours that way where there is most hope of success, even to the meanest among whom God hath most choice. Hope of preferments and by-ends, may tempt the Ministers as well as other men to look after great men: but piety teacheth them not to neglect the meanest. To such I may give counsel, as Jeremiah did to Baruch in his dumps, 
Jer. 45.5.  Seekest thou great things for thyself? Seek them not. God's Ministers must be like God himself: no respecters of persons. Where they may expect most fruit, there they must be most painful. So shall their labours not be spent in vain, but much comfort will arise out of them.  
Use 2 Secondly, It calls upon great men not to condemn mean ones. They may have a greater patrimony in heaven then richer men, yea paradventure then those that condemn them. It savours too much of pride to object poverty to any man. To set by the poor, 
Jam. 2.4.  and give place to the rich, 
Luk. 14.12, 13.  is to be partial in ourselves, and to be judges of evil thoughts. He that will be recompensed in the resurrection of the just, when he makes a feast, must not invite the rich, but the poor. These are our brethren, as Augustine observes, even by our own profession in the beginning of our prayers, when we say, Our Father. Rich men, saith he, and Noble men according to the flesh are here admonished, when they become Christians not to insult proudly over poor and mean persons, 
Admonentur hic divites, vel genere nobiles secundum seculum, cum Christiani facti fuerint non superbire adversus pauperes et ignobiles, quoniam simul dicunt Deo, Pa●er noster; qu●d non possunt vere ac pie dicere, nisi se fratres esse cognoscant. Aug. de serm. Dom. in Monte. l. 2. c. 8.  because they say both to God with one breath, Our Father: which they cannot truly and religiously say, unless they acknowledge themselves to be Brethren. Those whom God hath chosen, and advanced, men must not contemn. Such as are bred of poor parents, when they are preferred by the favour of Princes, are not contemned by subjects, but as highly honoured, as if they had been nobly born. Neither must we contemn those whom God prefers, how mean so ever they be in birth or in condition. They may be greater in Gods books than we. 
O gravis nimirum et lugenda conditio! Pauper Beatitudinem emit m●ndicitate, dives supplictum facultate. Salu. contra avar. lib. 3.  O heavy and lamentable condition! saith Salvian. Poor Lazarus purchased happiness by his beggarliness: the rich man procured punishment by his riches.  
Use 3 Thirdly, It calls upon mean men for great thankfulness. Their spiritual exaltation absolutely considered requires as much: but much more being compared with the rejection of them that are rich. This made the Virgin Mary the more affected with God's goodness towards her, because he had neglected many greater: 
Luk. 1.52, 53.  He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. Their poverty brings no profit unto God: but his election is very profitable to them. God hath kept the glory of his choice unto himself: but all the benefit of it he hath afforded to them. They have no reason to envy him this glory, from whence comes so great riches unto themselves. The honour of a peaceable government belongs unto a King: but the profit of it is divided amongst the subjects. They were utterly unworthy of the benefit, if they should deny their Prince the glory of it. Our benefit which comes to us by God's choice, is far greater than any temporal privileges or commodities, and therefore we are worthy of the severest censure, if we grudge God the glory of it. See David's affection: When God had called him from following the Ewes with young to be King of Israel, see how he admires at it, 
2 Sam. 7.18.  Who am I O Lord God? and what is my house, that thou hast brought me hitherto? He thought no praise too great for God that made a Shepherd 〈◊〉 King. What praise then should w● think too great for God, that hath made silly sinners glorious Saints? Ou● hearts, our tongues, and all we hav● are too little to acknowledge so great 〈◊〉 kindness.  
Use 4 Lastly, all men are here to be persuaded to respect foolish men 〈◊〉 mean persons, and poor men. T● provide all things needful for them because they are not able to provide for themselves. These are they who● the world sets lightly by: yet the● are they, that are oftentimes deer● to God then richer men. They ma● want worldly comforts more than w● do, but in heaven they may lo● for as great a portion as we, as b●ing heirs of the same promises. L● us then further their comforts, an● join with God for the easing of the sorrows. God did n●t choose, sai● Augustine, Rich men, nor powerful, 
Non elegit divites Deus, non potentes, quibus verbi sui secreta committeret: sed aut opoliones, sicut Patriarchas et beatum David, aut piscatores, sicut beatum Petrum, vel reliquos Apostolos. Aug. de Temp. ser. 225.  to com●it the secrets of his word unto them; but ●ither shepherds, as the Patriarches and happy David, or fishermen, as blessed Peter, and he rest of the Apostles: These men God ●ade of mean ones great in grace: ●nd not only means of good to the age's wherein they lived, but of com●ort to future ages. We far the bet●er for such things as God revealed un●o them. We know not how much ●ood the poor among us may do, both ●o the present and future ages. They ●ave often rich gifts of mind that are ●oor in purse. The Magistracy and ministry can show many worthy ●ghts that came out of Cottages. It becomes us then to make much of the ●oor, because God picks most out ●f these, and much good may come ●y them, both to us and to others. ●nd thus much for the election of God's ●osen ones.  
Now follows the end that God aims ●in such an election.  
The end is set out largely by the apostle. To confound the wise. To con●und the things which are mighty. To bring 〈◊〉 nought things that are. How can it be otherwise but that rich men and wise men should be confounded when they shall see poor and ignorant men partakers of eternal happiness; and themselves deprived of all hope of that happiness which they have long and studiously sought after? Hence are w● taught that by means of the lowest o● men God useth to overthrow the powe● and wisdom of the greatest. Go● did confound the power and wit o● Pharaoh and all Egypt by louse and suc● other vermin, as the ten plagues 〈◊〉 Egypt can testify. He confounds th● army of Benhadad, 
1 King. 20.14, 16.  and the two an● thirty Kings that were with him, b● the servants of the Princes of the provinces. 
Gen. 3.1.  Thus a Serpent that creeps upon the ground deprives Adam and al● his posterity of all their happiness Which had been utterly lost, if Go● had not sent the seed of the woma● to break the head of the Serpent. Thu● Serpents kill and slay the host 〈◊〉 Israel, 
Num. 21.  whom the enemies could no● hurt. Thus a brazen serpent heal● thoses that were stung, whom all th● Physicians art could not cure. Thu● Moses rod divides the furious se● Thus spittle and clay do that whic● neither skill of Surgeons, 
Exod. 14.  nor powe● ●f Kings could do; yea which was ne●er done before from the beginning of ●he world; 
Joh. 9  they open the eyes of one ●orn blind. 
Judg. 9  Thus a poor woman speeds ●bimelech a mighty King, and sends ●im going with a piece of a millstone, ●hom armed Soldiers feared to come ●eer. 
1 Sam. 17.  Thus a stone fling out of a sling ●y the hand of a youth kills Goliath ●he Champion of the Philistims, and ●he terror of Israel. 
Josh. 6.  Thus the sound ●f Rams horns blows down the walls ●f Jericho. 
Act. 4.16.  Thus poor fishermen make ●hief Priests and Scribes almost at their wits end by their own confession, so ●hat they know not what to do. Thus Moses a poor sheep-keeper troubles Pharaoh and all the Kingdom of Egypt: ●nd brings out Israel in despite of Pharaoh and all the power of Egypt. A glorious work wrought by a mean man, which a great Army could not have done. This was the finger of God. 
Gen. 14.  Thus Abraham a stranger on ●arth, a sojourner, and one that dwelled ●n tents, overthrows four Kings and ●heir Armies. 
Josh. 12.  Thus Joshua the ser●ant of Moses overthrows a multitude of Canaanitish Kings in a little space: and takes their strong cities and overruns their countries, and gives them to the people of God in possession. So easily doth God expel the Idols and Idolaters out of Canaan, that none but God himself might be served in the holy Land.  
God's preparations are like his proceed. He hath planted some qualities in the meanest which do exceed the strength of the greatest. These he hath planted for rods to scourge the greatest withal and the proudest. A little vermin carries a sting to kill a mighty man withal. He need but touch him, and he dies. A little arrow a great way off murders a hugh stag: and there is no flying from it. He may fly from men, from dogs, from horses, but not from death. His wound runs with him. In many things the brute beasts go beyond reasonable men. Whose sight can reach so far as the Eagles? Whose nose so far so as the bloodhounds? No wonder if God scourge wise men by fools, and confound great ones by mean, that can do it by dogs, 
Act. 12.24.  and by  vermin if he please. Herod in all his pride and royalty cannot fly from silly worms. These eat him alive, that use not to ●evour others till they die. Where are ●ow his Physicians? Where are his Surgeons? Where are his men of ●ar? Can none of these by skill nor ●rce drive away a few worms from ●●e carcase of a King? So it seems. ●or Herod must be a quick coarse. Where is man's nobility? where is is policy? where is his greatness, ●●at cannot free him from those crea●ures that man's foot could consume 〈◊〉 a minute, if it could come at ●●em?  
But besides the natural and imbred ●alities of weak creatures, when ●od purposes to make use of the meanest to confound the greatest, he can ●crease their natural quality mira●lously. As the corn that goes single in 〈◊〉 the earth comes forth with a happy ●●d plentiful increase: so the qualities 〈◊〉 meanest men, yea of meanest crea●●res, of molehills are made mountains, ●hen God hath some great work to 〈◊〉 by them. Thus by way of blessing, ●hen God purposeth to reward Jacob 〈◊〉 his hard service, and to translate ●●bans cattles with his children to ●●●obs possession, how slight a matter ●●th it? A few peeled rods cast before the sheep in the gutturs make the cattles bring forth speckled sheep i● abundance: 
Gen. 30.38, 39  and by virtue of a forme● contract made Laban poor and Jacob rich. Nature peradventure might have done something, working upon the fantasy of the Cattles, but God● blessing strangely increaseth the powe● of nature and jacob's portion. And thu● by way of cursing, 
2 King. 9 & 10. chapped.  a mad fellow esteemed by the Captains, whispering something in the ears of Jehu procures a● strange alteration in the Kingdom o● Israel, as the deposing of Joram, the death of Jesabell, the slaughter of seventy o● Ahabs sons, and all his kindred, th● murder of two and forty of Ahaziah● brethren, the destruction of all the worshippers of Baal, and the rooting o● Baal out of Israel. It was much tha● an uproar should rise on so light 〈◊〉 ground: but almost incredible to find● so many alterations.  
Besides the natural and encrease● gifts of the meanest creatures, whe● God hath a purpose to pull down th● strength and pride of great ones, h● lessens their force, and pulls down thei● spirits, that they may easily be tro● under foot of the weakest. When Go● purposeth to scourge Samson by those Philistims whom he had often conquered before, he takes his strength from him, 
Judg. 16.  and then Samson becomes a prey to his enemies. His wit was overcome by a  woman, and his strength by those that had been conquered by it. The men of Jericho that had strong walls to enclose them from the Israelites, yet when they had heard of the great things that God had done for them in the Countries about, their hearts melted, 
Josh. 2.11.  and there remained not any more courage in any man. God dismays the men of Jericho, that the Israelites may have the more easy victory. That this is God's doing appears by Moses swanlike song, who was best acquainted with God's courses, How should one, 
Deut. 32.30.  saith he, chase a thousand, and two put ten ●housand to flight, except their Rock had sold them, and the Lord had shut them up? Strange it is to see how weak great men ●●re, and how foolish wise men are, when God hath a purpose to confound them. He that gave them wit and strength, can take them both away, when they abuse them, and he intends to bring some great judgement upon them to the utter desolation of their estates, and destruction of their souls and bodies. And if God do none of all these, yet he hath many sudden accidents at command to inflict upon men in the midst of their jollity, which neither their wisdom can foresee, nor their power prevent. And this is done lightly by the meanest of the creatures. The Popes themselves that insult so proudly over Kings and Princes, have had woeful experience of this conclusion, and have sealed it with their unexpected ruin. 
Bal. de vit. Pont. Rom.  Pope Adrian iv was killed with a fly which got in his throat. None of the Physicians could get it out again. So a small fly makes an end of a great Pope. 
Serres French Invent.  urban VI scap't no better, who in his malice had tied up some of his Cardinals in sacks, and cast them into the sea to feed fishes. This tyrannous Pope catcht a● fall off his mule, as she stumbled in the street, and took his death's wound, whereof he died within 27. days. So little an occasion as the trip of a mul● lays the glory of an insolent Pope upon the ground. 
2 Sam. 18.  Absalon the proud and rebellious son of David riding under an oak is hanged by the hair o● the head: none of his followers offer● to take him down, till Joab and his young men make an end of him. 
1 King. 22.  Ahab the wicked King of Israel, the bane of Naboth, and the usurper of his vineyard, is killed by an arrow shot by he knows not whom, coming from he knows not whence. So that his disguised apparel though it saved him from the sword of the Syrians, yet it could not save him from an arrow shot by one that little dreamt of killing of a King.  
Use 1 Thus we see that God confounds the wisdom, the power, the greatness, the riches, the honour, the nobility of the greatest men upon earth by some small and contemptible means, to pull down the pride of the sons of men. Hence then may we read to the greatest a lecture of vigilancy, and a caveat to take heed of security. No place so secret that can hid from God's judgements. No time so quiet and free from commotions, that can secure us against a thousand evil accidents. In the night when we lie quiet in our beds, thiefs may break in, and murder us: fire may begin within, and devour our lives and substance. The least creatures have some stinging qualities, whereby they are fitted to be executioners of God's wrath against mighty Princes. Great men thing themselves safe in their palaces. But how soon can God set fire on them? They think no man dare make known their secret sins, nor reveal their hidden wickednesses. But often doth God bring their works of darkness to light by the meanest of their servants, and the most contemptible of their attendants. Let not them trust to their walls, nor to their wealth, nor to their power. God fears not their greatness: and he can stir up mean men to courage, so that they shall not fear the frowns of the mighty, but shall lay open their secret crimes unto the world, when God will come into the lists and execute judgement upon the mighty.  
Use 2 Secondly, Great men are here taught not to contemn mean ones, nor to despise the lowest among the sons of men. Some way or other there is whereby the least things may work sorrow to the greatest. Flies, and frogs, and lice disturb Pharaoh the mighty King of Egypt, and come into his bedchamber without the King's leave, but sent by a greater and a divine authority. No shift had Pharaoh to rid his Kingdom, nor himself from these encumbrances. And indeed there is no shift that great men have to avoid the fury of mean things but by turning away the anger of the most high God, who is Lord of hosts, and in his displeasure serves himself of the lowest things to pull down the greatest men. For as in a clock or a jack, the first wheel moving moves all the rest; and if it stand still, the rest move not: so in the world, if God stir not against us, the creatures are quiet; but if he once pitch his tents, and set himself in battle array against us, than all the creatures, even the least, are up in arms, ready placed in their ranks to confound those whom God determines to ruin. But if they be once truly reconciled to God, then need not the least to fear the power of the greatest: much less need the greatest to fear any mischief from the least. Otherwise the least Bee hath a sting to anger a King; and the poorest must not be set light, for by them can God confound the mighty.  
Use 3 Thirdly, It teacheth all men to give glory to God, when they see great men and wise confounded by such as are of no reputation. Or when they find great impediments removed and taken out of the way by little things, and such as men make no account of. Peradventure some great disease that threatens not only pain and grief, but death itself to the whole body, is taken away like Hezekiahs' sore, 
2 King. 20.7.  with a lump of figs. This is God's doing. Peradventure some great Goliath, 
1 Sam. 17.  challengeth and terrifyeth the whole host of Israel; and some David contemned by him, overthrows him. Let God have the glory of it. Peradventure some evil members in a Kingdom great in estate and policy, seek the ruin of it: and God prevents their designs by the means of men of low degree, and far beneath them both in estate, and understanding. God looks for the honour of it, and that the safety of the Kingdom should be attributed to him. Peradventure in the Church some great Clerks may prove great heretics or Schismatics; and raise factions and divisions, which may endanger the Church itself. If God by others of meaner learning and parts, overthrew their heresies, reason good that God should have all the glory. God doth often make choice of weak instruments to work by, that he may be known to be the author of the good work, and that his power may appear in the weakness of the instrument, and the homage and honour of every glorious action may be attributed unto him who is the King of glory.  
Use 4 Lastly, hence may we learn in all difficulties, especially such as the policy or might of our adversaries plunge us into, to depend upon God, through whose providence great ones are brought low by mean instruments. No means are ever wanting unto God, who can make means: and such means as we look not for, even the smallest accidents to overthrow our greatest enemies. Their secretest plots are known to him. Their wisest designs he can overturn by foolish instruments to their greater confusion. Men meet with many difficulties in closing with their enemies. They fall short of them sometimes in power, sometimes in policy. God is omniscient, and omnipotent. Where he undertakes the work, all is easy. It proceeds with facility, which otherwise would prove a work of great difficulty. Without this dependence there is no safety to be had in the world. There is no man so wise in his own conceit, but another may overreach him. There is none so great, but another may prove greater than he. But suppose a man that were every way both the wisest and the greatest in the world, yet were he far from a sure estate; because he falls infinitely short of God's wisdom and strength, who can put matter enough into such weak and simple ones, as he skorns to look upon, utterly to overthrow all his prosperity. Happy is he then, whether great or small, wife or foolish, that depends on God alone, for he shall be safe in the fall of the mighty ones.  
Hitherto we have passed through the the sea of God's election: now we are to come to the haven of God's glory. We have heard the persons largely described, and find them for the most part to be the meanest. Now let us touch upon the impulsive cause, which might move God to make choice of such, as it is delivered in the conclusion of the text: That no flesh should glory in his presence.  
That they who glory in their power, or in their policy, may perceive their own weakness, and may be driven to acknowledge, that without God they have nothing, they can do nothing, when they see the Kingdom of heaven opened by God to weak and simple person's, and shut against them. Neither ●oth the Apostle say, That these great ●nes may not glory in his presence; but, ●hat no flesh may. And surely by this means all glorying is excluded from all men in the world. The great and wise ones have no cause to glory, because though they have great portions in ●his world, yet they are not often called ●o glory in the world to come. The ●oor and simple have no cause to glory, because though they be called to happiness in heaven, yet they are but foolish and mean persons here. The former could not attain happiness by ●heir wit. The latter could not attain ●o it of themselves for lack of forecast. Thus is all occasion of boasting in the fight of God taken from all flesh, and all the glory of our happiness left for God, by whose grace alone, and not by any thing in us we are brought to eternal selicity. So are we taught by Fulgentius, God, 
Vnus Deus est qui gratis et ●ocat praedestinatos, et justificat vocatos, et glorificat justificatos. Fulg. de praed. ad Mon. lib. 1.  saith he, alone is he that freely both calls such as are predestinate, and justifie● such as are called, and glorifies such as are justified. All power of creatures is bu● weakness, that God may have all the glory who hath all the power. For a● the same Father affirms, Fullness of powe● is to be found in none but in God alone. 
Plena potestas quae est, nisi sola divinitas? Fulg. de pass. Dom. ad Tral. lib. 3.  To draw this particular then to a generally here the Spirit of God by the mouth o● St. Paul informs us, that God by his providence so rules all things, tha● the glory of all in the end shall return 〈◊〉 God.  
He is the first mover of all, and there fore will move all to his own honour at last. This course God observes in th● particular promotions of particular persons. He raiseth David from a sor● shepherd to a mighty King. And David i● his generation exceedingly honour God, and promoted the cause of relig● on. God rend the ten tribes from Reh●boam, and gave them to Jeroboam. A● though Jeroboam had no care to honour God, yet by this rent did God honour his justice in plaguing Solomon's idolatry with the loss of many subjects up● his posterity, fulfilling the cur● threatened against idolaters in the se●ond Commandment in punishing the ●ins of the parents upon the children. God raiseth Jehu, and of a Captain in israel, makes him King over Israel. By this means God honours his name, and ●ids Israel of two enemies, Ahab and all ●is posterity, and Baal and all his wor●hippers. Jehu at God's command rids ●hem all out of Israel. Whatsoever be the means of our preferment, all the glory of it belongs unto God. As it is in ●ome men's peculiar preferments, 
Luk. 12.24.  so ●s it in common favours. Consider the ●avens, saith our blessed Saviour, for they ●either sow nor reap, which neither have storehouse nor barn, and God feedeth them. Nei●her doth God feed the ravens alone, but ●ll other creatures also, 
Ps. 104.27, 28.  as the Psalmist ●cknowledgeth, These wait all upon ●hee, that thou mayest give them their meat ●n due season. That thou givest them, they ●ather: thou openest thine hand, they are fil●ed with good. Though men will not acknowledge it, yet their Corn, and Wine, and Oil, 
Hos. 2.8.  their silver and gold are ●f God. Neither is it otherwise in political affairs. God takes the main ●roke in all popular mutations unto himself. The Egyptians must become subject to the Assyrians, 
Isa 20.4.  but the glory of i● must not be given to their strength, for God himself hath foretold it, and appointed it. Jerusalem must be burned with fire, and the Citizens made slave● to the Chaldeans, but it is by God's determination. 
Jer. 34.2.  Thus saith the Lord, Behold 〈◊〉 will give this city into the hand of the Kin● of Babylon, and he shall burn it with fire.  
Lastly, so it is in Ecclesiastical occurrents. The Ark of God must b● carried into captivity, but not because of the power of the enemies, but because God gives it into their hands fo● the sins of his people. 
Psal. 78.61.  God delivered hi● strength into captivity, and his glory into th● enemies hand. The Ark must be brought back again from the enemies, but not b● the force of the Israelites. For God send judgements on the Philistines, 
1 Sam. 6.9.  and force them to send back the Ark, and b● directing it into his own coasts with out a driver, manifests his own powe● and glory. So might the enemy's s● that without God's permission the● could not have taken the Ark bein● compelled by him to send it back against Much more than in disposing of spiri● tuall graces and eternal favours dot● God procure everlasting glory to himself, as well as perpetual felicity to his chosen. And therefore doth he choose the meanest, not only to confound the mighty, but also to bring all the honour to himself, and in the Apostles language, That no flesh may glory in his presence. God can do what he list, when he list, without man's help, against all man's power and wit. It is all one to him whether he work with instruments, or without instruments. It ●osts him never the more pains: nor ●he work is never a whit the more difficult to his divine Majesty and Almighty power. The glory therefore of ●ll good and glorious actions belongs ●ot to the instruments, but unto God. ●n warlike victories the Captain hath ●ot all the glory due to him, because ●e cannot fight without Soldiers and Weapons. But God can do that without means, which he doth do by means. He can convert men by the Ministry of the word: and he can do it without. So that all the glory of it must of necessity be Gods. It was not the diligence of Abraham's servant, 
Gen. 24.7.27.  nor the forecast of Abraham, that brought Rebecea to Isaac, ●ut God's overruling hand and providence. His Angel directs Abraham's servant to the place appointed. Reason it is then that he should refer all things to his own honour, that disposeth of all things at his own pleasure. And so much the rather because no profit comes unto God out of his actions▪ All the benefit of them is ours. We may be made happier by them, he cannot. The greater glory therefore is due to him, because all his works tend unto our benefit. His love to us requires that he be glorified by us. Nothing can be added to him to make him more happy. What can be expected less the● but that that happiness and perfection which he hath already, be declared and manifested some way or other in all the courses of his creatures?  
This meditation pulls down th● pride of all the world, Use 1 if it be well digested. One man swells because of hi● honours. Another is puffed up with hi● wealth and possessions. Another boasts o● his stock and pedigree, and rips up the virtues of his predecessors that hath none of his own. Another brags o● his wit and wise projects, and famous inventions. Another is lifted up with his valour, and the notable atchieve●ments and feats of war, that his hand● have accomplished. Another triumphs ●n prosperity, because of his magnanimity and courage in adversity, which ●e hath outworn by his patience and ●ast behind him. All these are injurious to God. They may boast as long ●s they will, but God will lay their ●onour in the dust, and set up the trophies of his honour in their confu●on. Such as will not give glory to God, shall find none themselves in the ●nd. God will take from them what ●hey arrogate to themselves, and turn ●ll to his own praise.  
The conclusion of all shall be this, 〈◊〉 teacheth us which is the true religion. It must needs be that which aims ●ost at Gods honour, and refers all to God's glory. It must needs be that re●gion, that pulls down all pride of man, ●nd attributes all the good that is in ●an to God the giver. It cannot be the ●ligion of the Church of Rome, that attributes a great deal to man's merits. It ●nnot be our new Pelagianism, or arminianism, that ascribes too much 〈◊〉 man's will, and makes his eternal appinesse to hang upon the doubtful ●nd slippery turning of his own inclination. 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. Paul's words, and permits no flesh to glory in God's 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 join his glory to our everlasting felicity.  
Amen.    

GOD'S CHOICE AND MAN'S 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. Delivered in divers SERMONS at Christ's Church Canterbury. By Francis Taylor, B. D. And Preacher there.  
LONDON, Printed by E. C. for G. and H. Eversden at the Greyhound in Pauls-church-yard, 1654.   

To the HONOVABLE his real Friend Colonel John Dixwell.  
SAlvian one of the holiest of the ancient Writers, tells 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 debtors. But like for like I cannot give: What shall I then, what can I less do, then give a cordial and verbal acknowledgement, where I cannot render a real recompense? 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. Thankfulness is a most beautiful 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. David's care spurs me on to gratitude, who acknowledges Jonathans' love in his kindness to his posterity, 2 Sam. 9.3, 7. I should be very ungrateful then, if I should not acknowledge your kindness 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 Gospel, 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 settling 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 ●eserar facultate; comnitto tamen cymbam ●heam placido mari; quia ●arum ab ingratitudine ●iffert muta gratitudo. Although I have not attained to the height of loquence, and am overpressed with your kindness, so that I want ●ower to requite; yet I ●ave adventured to put ●ny slender boat into the ●alme sea; considering, ●hat a dumb gratitude differs little from ingratitude. I set before yo● God's Choice, and sha● pray to God to give yo● grace to use diligence to make your calling and election sure.  
And so desiring you t● accept kindly of th● small token of love an● thankfulness, I commend you to God, an● to the word of his grace which is able to buil● you up, and to give yo● an inheritance among all ●hem which are sanctifyyed, Act. 20.32. So prayeth he that is  
At yours Honour's 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 Schools (dearly beloved in our best beloved Lord and Saviour) ●at the end which is ever last in execution, is always the first in in●ntion. The happy end of this unhappy life, is the happiness of a better ●ife. This is the last, this is the lasting ●●licity of Gods elect. This is the final, this is the perpetual beatitude, ●hat God hath chosen us to before the world, that God hath called us to in be world, that God will crown us ●ith after the world. As it is the last 〈◊〉 God's 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 external ornaments of the body are lively pictures of the internal endowments of the soul. The eye of the soul is the Understanding: it guide all the faculties of the soul. The foo● is the Will: it carries all the soul whi●ther it please. The hands of the sou● are the Affections: these bring fort● as many several actions in the life as the hands can show artificial operations in the world. The great worl● is like the little world. The variety of men's natural estates is an evident expression of their different spiritual conditions. The world may be mustered in three ranks. The vanguard consists of such as are poor: this is a disease that most men complain of. Th● main battle brings forth those tha● have riches, but vex themselves as 〈◊〉 they had none, and live in want, th● might live in plenty. The rerewa● holds those that are rich, and kno● they are rich, that live plentiful and bountifully according to their ●iches. Such is the variety of men's several conditions in the Church. ●ome have no riches at all, but are pretched and miserable, poor and blind, 
Revel. 3.17.  and ●aked, mere lukewarm Laodiceans, time-serving formal Hypocrites. These ●re born in fin, and live in sin, and die 〈◊〉 fin. The riches of God's grace they ●ave not share of, they are but baptised Simon Magusses. 
Act. 8.21.  They have neither part ●or lot in this matter: for their heart is not ●ight in the sight of God. Others have spiritual treasure, but they know it ●ot. They vex themselves for want of apprehending that favour which they ●ave. They live as uncomfortably in ●he midst of grace, as covetous men in ●he midst of riches. These say with ●saph, Hath God forgotten to be gracious? 
Psal. 77.9.  ●ath he in anger shut up his tender mercies? These pray with David, 
Psal. 51.8.  Make me to ●ear joy and gladness: that the bones ●hich thou hast broken may rejoice. Others have the riches of God's grace, and ●now they have it. These are full of ●by, as well as grace, examples of cheerfulness and carefulness, patterns ●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 u●dwell in safety. These ride in triumphs over all worldly things with St. Paul, We are persuaded, 
Rom. 8.38, 39  that neither death, n●● life, nor Angels, nor principalities, n● powers, nor things present, nor things t● come, nor height, nor depth, nor any other creature shall be able to separate us from th● love of God, which is in Christ Jesus ou● Lord.  
The first condition is miserable.  
The second is uncomfortable.  
The third is admirable.  
To those of the first condition, I say no more, but let them pray to be delivered out of their unhappiness.  
Those of the third sort I advise to praise God for their happiness.  
But those of the second estate whos● comfort is the scope of these meditations, I must endeavour to perswad● to the fruition of spiritual contentedness. Set before your eyes some worldly Nabal, whose inheritance is called in question. See how he plots in hi● mind, goes to the Scriveners, consult with the Lawyers, spends his money wastes his time to amend those error that have tainted his Evidences. Suppose in me you hear St. Peter exhorting you to use the same diligence to assure your eternal inheritance.  
We are Gods labourers, 
Cor. 3.9.  we are God's building.  
The builder first lays a foundation: then raises the walls, and lastly secures the whole building against all tempests with a roof. So must I lay a foundation in explication, build up the walls 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 slothful. The weight of the matter requiring haste commands diligence. The cure of spiritual distractions is ●ot to be deferred. No time is to be neglected, when the rents of the soul ●re to be repaired. Scruples of conscience must be suddenly removed. They are not worth house room. 〈◊〉 green wound is easily healed, but ●ime alone is sufficient to make it in●urable. Those scruples that at first ●ight have been easily blasted, in promise of time may grow to such a flame, that no water can quench them. Health increaseth by labour, but wounds and sickness grow by idleness. Haste therefore and diligence are requisite, where pangs of conscience are to be removed.   

To make your calling.  
Calling puts us in mind, how w● come by all our happiness. We a●● born miserable, our preferment come from heaven. Judges are men by birth● and Judges by calling: men from their parents, Judges from thei● prince. So we have our natural part from our parents, our spiritual grace from God.   

And election.  
This word not only notes an accepting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but also a picking or choosing of some out of the midst of others 〈◊〉 the same nature. So the gardener pick one flower to smell to, and leave many as good. So the Gentleman walking in his orchyard gathers o●● apple to eat, and leaves many growing on the same tree. So God freely pick● out some vessels for honour, and leaves others of the same stamp in that earthly and miserable state wherein he found them.   

Sure.  
Make it firm or established. The house that totters must be ripped up and repaired, till it stand fast against all winds. So must the soul that wavers be established with God's 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 Devil 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 work 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 several chambers within this spacious building for the profit and the comfort of your souls. This beautiful tree affords unto us these fruitful 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 joins them, Shall not God avenge his own elect? 
Luk. 18.7.  St. Paul follows his Master's 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 eternal 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 Devil? The Thessalonians are ordained to heavenly glory, not to earthly Apostleship. Peter and Paul are elected to be Apostles in this world, and Saints in a better. This difference I mention by the way, that such as are not elected to honourable employments in Church or Commonwealth, may not be discouraged; they may be elected to eternal happiness in heaven. In the wars all that are chosen to be Soldiers, are not chosen to be Captains. In the Church, all that are chosen to be Saints in the Churches, are not chosen to be Angels of the Churches. 
Revel. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Each Church hath many Saints, yet but one Angel. All that are chosen to be golden candlesticks, are not chosen to be stars. 
Revel. 1.20.  The builder among many stones chooseth one to be a corner stone, 
Video etiam ex electis seligi aliquos ad aliquid majus atque praestantius, sicut in militia cum tyrones electi fuerint, ex his quoque cliguntur ad opus aliquod majus armorum. Et cum eliguntur in Ecclesia, qui fiant● praepositi, non utique caeteri reprobantur, cum omnes boni fideles electi merito nuncupentur. El●guntur in aedificio lapides angulares, non reprobatis caeteris qui structurae partibus allis deputantur. Eliguntur uvae ad vescendum, nec reprobamus alias, quas relinquimus ad b● bendum. Aug. de civ. Dei. lib. 7. c. 1.  but lays by many first, not to shut them out of the building, but to reserve them to a convenient place. The bunch of grapes that is not pulled with the hand of the passenger to eat, is not cast away by the Master of the Vineyard, but kept to make wine to drink. In God's Vineyard many that are not preferred before, may expect their preferment at the vintage.  
Those that are not rulers of the Church, may be members of the Church: If the ear shall say, 
1 Cor. 12.16.  Because I am not the eye, I am not of the body, is it therefore not of the body? It often happens in the Church, as it doth in the body, 
1 Cor. 12.23.  that less honoured members have more abundant honour put upon them, and find it by experience in the end, that election to eternal goes beyond all temporal honours.  
But what have I to do with uncertain offices upon earth, my thoughts must follow St. Peter, and mount up to election, that leads to everlasting happiness. Such an election there is, and it is well for them that are elected, that there is such an one, how ere it go with others. Kings, Princes, Judges upon earth, have offices and honours to bestow upon their favourites. These they bestow upon whom they please, they deny to whom they list, and no man calls them to account for either. Shall that liberty be denied to God, that is granted to God's deputies upon earth? Shall any man question God for giving or denying, that sees men give and deny every day without a reason? When I look upon the face of such as are elected, I know not how to deny an election. They are foolish, they are mean, they are feeble. The world chooseth the wise, and refuseth the foolish, takes the great, and puts by the mean, accepts the strong, regards not the weak. Surely such as these could never be so highly advanced, were it not for Gods choosing them before greater personages. Where is their nobility? Where is their dexterity of apprehension, and deepness of understanding? Where is their martial fortitude, and rare exploits of war? They that have these are refused: they that want these are received. This cannot be without an absolute and free election. Cast your eyes aside now a while: look off Gods elect, and view their children. Compare Ishmael with Abraham, Esau with Isaac, Absalon and Ammon with David. How unlike are these children to these parents? If their parents bade got their free doom by their service, they would have pleaded the custom of the City to make their children free. Their children are partakers of their nature, but not of their grace. The purest wheat cast in the ground brings forth corn full of chaff and darnel. He that considers the corn mingled with trash, and compares it with the pure seed cast into the ground, must needs conclude, the seed was not so clean by nature, (else would this have been so too) but it was purified by the sowers labour. In like sort he that sees the wickedness of Absalon, and compares it with the goodness of David, will be forced to confess that David's good came not from Ishaies' seed, but from God's election.  
Lastly, consider the corrupt estate of all men by nature, and see if any man can come to God without election. We are the best of us too much corrupted by nature to repent of ourselves. God's choice therefore must make the difference. Man is a creature that wanders from his Creator, 
Quid est homo? Aberrans a creature creatura: nisi creator ejus memor sit ●ius: et eligat cum gratis, et diligat gratis: quia non potest eligere vel diligere, nisi prius electus d●l●ctusque curetur, qui cae●itate eligenda non cernit, et languore diligenda fastidit. Aug. de Temp. ser. 223.  unless his Creator be mindful of him, and choose him freely, and love him freely, because be can neither choose nor love, except he be first elected, beloved and healed, who by reason of his blindness discerns not what is to be chosen, and by reason of his weakness loathes what is to be beloved. Truly and deeply observed by St. Augustine. 
Deo duce venitur ad Deum. Pros. de. voc. gent. l. 1. c. 24.  Prosper. suitably, God must be his guide that comes to God. I conclude the point with his authority, that goes beyond both Augustine's and Prospers, 
John. 6.44.  No man can come to me, except the Father which hath sent me, draw him.  
Mark this I beseech you, you that scoff and deride at election, and at those whose greatest comfort is, that they have the eternal testimony of God's Spirit, that they are elected. Your scoffs may keep you from sanctification, but cannot deprive them of their expectation. This is their greatest comfort. Take life and goods and all, only let them quietly enjoy the persuasion of God's election, and they are well. No marvel if men scoff at election, when they are taught a mock-election. Many maintain an● election, that is no election, and teach a choice without choice. What did it profit Saul to boast, 
1 Sam. 15.14.  I have performed the commandment of God, when the sheep and oxen open their mouths and stop his? What will it profit these men to crack of election, when they overthrew all absolute and free choice? 〈◊〉 may be this charge is too loud to ●me out of my mouth, it will sound ●tter in the words of Augustine, and ●oid the imputation of novelty. ●hose that acknowledge no other ●ection but out of works or faith ●reseen, let them hear St. Augustines ●om, You have not chosen me, saith our ●viour) but I have ●●sen you. 
Non vos me elegistis, inquit, sed ego vos ●legi. Quid ergo eramus, nisi iniqui, et perditi? Neque enim jam credideramus in eum: ut eligeret nos. Nam si jam credentes elegit, electos elegit. Cur ergo diceret, Non vos me elegistis, nisi quia miscricordia ejus praevenit n●s? Hic certe vacat vana illorum ratiocinatio, qui praescientiam Dei defendunt contra gratiam Dei: et ideo dicunt nos electos ante mundi constitutionem, quia praescivit nos Deas futuros bonos, non se ipsum nos facturum bonos. Non h●c dicit, qui dicit, Non vos me elegistis, quoniam si propterea nos elegisset, quia bonos futuros esse nos praesciverat, simul etiam praescisset, quod eum nos fuiss●mus prius el●cturi. Aug. in Joh. tract. 86.  What were 〈◊〉 when we were chosen, 〈◊〉 wicked and casta●es? For we had not 〈◊〉 believed in him, that 〈◊〉 should choose us. For ●e chose believers, he ●se such as were chosen ●ore. Why should he ●n say, You have not ●sen me, but because his ●ey prevented us? This ●ly overthrows the vain ●soning of such, as de●d the foreknowledge of ●d against the grace of ●d, and say, God hath ●efore chosen us before the creation of the ●ld, because he knew beforehard that we ●ld be good, not because he would make us good. He saith not so, that saith, Ye ha● not chosen me, because if he had therefore chosen us, because he foreknew, that 〈◊〉 would be good, he would withal have fore known, that we would have chosen h● first. 
Et paulo post. Audi ingrate, ingrate audi. Non vos me elegistis, sed ego elegi vos. Non est ut dicas, ideo electus sum quia jam credebam. Si enim credebas in cum jam elegeras eum. Sed audi. Non vos me elegistis.  And not far after, Harken O i● grateful person, O ingrateful person hearken. Ye have not chosen me, but I ho● chosen you. There is no reason for thee 〈◊〉 say, I was therefore chosen, because I d● believe before. For if thou didst believe 〈◊〉 him first, thou hadst first chosen him. B● hear, ye have not chosen me. So that i● St. Augustine's judgement an election o● of faith or works foreseen is either 〈◊〉 election or a self election. And the that teach it, give occasion to profane persons to scoff at Go● election. Let Gods elect not on● not be discouraged by scoffers, n● daunted by false teachers, but let the acknowledge a divine election, as t● foundation of all their holiness' a● happiness.  
What were you before God cho● you, but unholy, unhappy? Wh● would ye have been yet, if God h● not chosen you, but what you w● before? Let Augustine answer th● question, What shall we then say, wh● ●●e hear, Ye have not chosen me, 
Quid ergo dicturi sumus audiendo, non vos me elegistis, nisi quia mali eramus, et electi sumus, ut boni per gratiam nos eligentis essemus? Aug. in Joh. tract. 86.  but that ●e were evil, but are elected, that we ●ight be good through his grace that hath ●lected us? In all the Scripture there 〈◊〉 no higher action than God's election. Acknowledge this therefore for ●he fountain, from whence spring the too pleasant streams of grace and glory. ●nd thus much for the first and top ●ranch of this most glorious tree. We ●ave climbed up to the highest, now let ●s go downward by degrees, slowly ●nd safely for fear of falling.   

2. There is a vocation depending upon this election, and answerable to it.  
That vocation depends upon election, and goes hand in hand with it, ●t. Paul instructs the Romans, 
Rom. 8.30.  Whom he ●d predestinate, them he also called. He ●●viseth the Corinthians not to marvel 〈◊〉 the meanness of such as were called, ●r they are the very same that were ●re-elected. 
1 Cor. 1.26, 27.  Ye see that God hath ●lled foolish and mean persons to be ●irs of glory, because he had chosen ●ch before he made the world. We ●e called to faith, and what is that, ●●t the faith of Gods elect? 
Tit. 1.1.  St. Augustine observes that in the beginning of bot● St. Paul's Epistles to Timothy, there is 〈◊〉 Trinity of blessings, not found so linked in the beginning of many other 〈◊〉 the Canonical Epistles, 
Id verbum interposuit, quo plane a peritur atque ostenditur non meritis operum priorum, sed secundum misericordiam Dei nobis dari spiritum sanctum. Aug. expos. epist. ad Rom. inchoatae. lib. 1.  Grace, merey and peace. The Apostle, (saith he) 〈◊〉 Mercy between Grace, and Peace, that 〈◊〉 might plainly show that the Spirit of Go● is given us, not for the merits of our for● mer works, but according to God's mercy And indeed what can come between God's grace of election, and our pea● of justification, so fitly, as God's mer● in our vocation? Before we mentioned a twofold election, now we must mention a twofold vocation:  
The one outward, in the Ministry 〈◊〉 the Word.  
The other inward, in the operatic of God's Spirit.  
The former depends not up● election. Many called, few chosen, Mat. 2 16. There are some so called that 〈◊〉 not elected, 
Mat. 13.47, 48.  as Judas and Simon Madge The net takes many things, that af● are cast away at shore. The Gospel's c● many outwardly that after perish et●nally. 
Jud. v. 5.  Moses word brought many 〈◊〉 of Egypt, that fell short of Canaan, a● perished in the wilderness. The into knall vocation is the subject I am now ●to treat of, and that always depends upon eternal election. For vocation is nothing else but the execution of election. Grace is ordained to be given by the one, and grace is actually given by the other. 
Rom. 9.13.  The purpose of God according to election is perfected by God that calleth. This made Augustine to call predestination an hidden vocation. 
Aug. lib. 83. quest.  And we may as well call vocation a manifest election. God's consails eternally precede the execution, and the execution follows in time just according to the precedent determination. The persons called must needs be the same that were elected. Otherwise God's counsel may be deluded; and his conclusions may be altered. Yea the determinations of God before the world must be subject to the actions of men in the world. If they please his purpose shall stand; if they please not, it shall be altered. Thus shall God's omnipotency stoop to man's infirmity, and man's mutability overrule God's immutability.  
Here may we behold the downfall of natural preparations, and meritorious dispositions consisting of the good use of natural endowments, whereby our calling should be furthered, and without which it cannot, as some think, be attained. Our vocation depends upon God's election, not upon our preparations. How was Paul disposed and affected, 
Act. 9  when Christ calls him? How doth he use the strength of natural principles, and the great knowledge of the Law? Doth he not notwithstanding all these carry a bloody mind against Christ members at that very time, when the head calls him to be a member? Had not Paul's calling depended on God's choice at that time, for any will or inclination of his own, he had never been called. The scope of the Apostle Rom. 9 
Aug. ad Simplic. lib. 1.  is to be noted, which was, that no man might glory of their well deserving works, which the Jews were wont to boast of. The Jews were better prepared then the Gentiles by the Law. Yet were the Gentiles called in more abundance, because a greater number of them were elected. St. Paul gives us an example of two brethren Jacob and Esau born of the same parents, lying together in the same womb, born at the same birth, 
Aug. ad Simplic. lib. 1.  that we might not dream of any different preparations of their own, or divers dispositions of their parents at several times: Yet is one of these brethren effectually called, the other not. The Apostle gives the reason, 
Rom. 9.11.  because God had elected the one and not the other, and his election produceth jacob's calling. So that our vocation depends not on our preparation, but on God's election.  
Here also the confidence of God's servants finds an anchor to rest upon. If our vocation depend not upon our actions, but upon God's election, then will it stand firm. Our enemies may as soon alter the course of God's election, as deprive us of the benefits of our vocation. This made St. Paul presently after the doctrine of election and vocation so pathetically to exclaim, 
Rom. 8.31.  What shall we say to these things? If God be for us, who can be against us? Take Augustine's comment upon St. Paul's exclamation, and see now sweetly it sounds, God is for us in predestinating us: God is for us in calling us: God is for us in justifying us: God is for us in glorifying us. If God be thus for us, 
Deus pro nobis, ut praedestimaret nos: Deus pro nobis, ut vocaret nos: Deus pro nobis, ut justificaret nos: Deus pro nobis, ut glorificaret nos. Si Deus pro nobis, quis contra nos? Praedestinavit antequam essemus: vocavit, cum amissi essemus: justificavit, cum peccatores essemus: glorificavit, cum mortales essemus. Si Deus pro nobis, quis contra nos? Praedestinatis a Deo, vocatis, justificatis, glorificatis qui vult adversari, paret se, si potest, bellare adversus Deum. Vbi enim audivimus, Si Deus pro nobis, quis contra nos, nisi qui Deum vincit, non laedit nos. Et quis est, qui vincit omnipotentem? Aug. de verbis Apost. ser. 16.  who can be against us? He hath predestinated us, before we were: He hath called us, when we were averse from him: He hath justified us, when we were sinners: He hath glorified us, when we were mortal. If God be thus for us, who can be against us? He that will be an adversary to them, whom God hath predestinated, called, justified, glorified, let him prepare himself, if he be able, to fight against God. For seeing we have heard, If God be for us, who can be against us? no man can hurt us, but he that can overcome God. And who can overcome the Almighty? Wicked men may hurt themselves, but not hurt us, unless they can prevail against God. They do, with Saul, but kick against the pricks. Let the madman kick never so fiercely against them, he doth but hurt his own feet. The opposition of wicked men doth but further their own damnation, not interrupt our vocation, unless they can annihilate God's election.  
The time requires now, that we should come from generals to particulars. What good can election or vocation do to us, unless we have a part therein? Thus are we come down one step lower to the appropriation of God's election and vocation.   

3. This election and vocation are both of particular persons.  
It is your calling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The calling and election of you.  it is your election, therefore study to make it sure. Election and vocation are not in general of some qualities in men, or of some conditions of men, but of some particular persons. St. Paul tells his Thessalonians, that all men have not faith. 
2 Thess. 3.2.  Timothy is more fully inftructed in this mystery, that he may instruct others in it, 
2 Tim. 2.19, 20.  The Lord knoweth them that are his. The similitude of a great house illustrates it, that hath vessels of honour and dishonour within the same walls: so in God's house, his Church, there are vessels of mercy, and vessels of anger. There are chosen Israelites, and refused Israelites. 
Rom. 11.7.  The election hath obtained it, and the rest were blinded. In one verse there are the elect, and the rest: the elect obtaining righteousness, the rest missing it. Election is delivered as the cause why they obtained it, for the Apostle saith not, the elected, but the election, noting that they obtained righteousness not by their own disposition, but by God's election. 
Rom. 9.11, 13.  In Rebeccas womb at one time there was an elected and a rejected brother. 
Luk. 17.34, 35, 36.  No marvel if at that day two men shall be in the field, the one taken, and the other left: No marvel if two women be grinding at the mill, the one taken and the other left: No marvel if of two lying in one bed, one be taken and another left; when of two unborn lying in one womb, that never saw the light of this world, one may be taken and another left. Election necessarily requires a separation and distinction to be made where there was no difference before. He that takes all, chooseth none. We call not the gathering of fruit an election, but a collection, because all is taken and nothing left. So that a common or general election is a contradiction. If it be general, it is no election. If it be an election, it cannot be general. Vocation also useth to be particular. Men have their several callings. All are not Nobles. Every man is not called to be a Judge. Our Saviour himself refuseth to divide an inheritance. Who made me a Judge? 
Luk. 12.14.  All are not teachers. Some are called to these several honours, not all. So in spiritual preferments, some are called to be the sons of God; others are left the children of Satan, subject to that misery, they have brought on their own souls.  
There are a sont of moderatours in the world, that go about to reconcile the business between God, and such as scoff at his particular election and vocation. These say that God hath not primarily chosen any particular persons, but hath chosen faith, or good works, and by consequence those whom he foresees these in, those he chooseth. On the other side he hath rejected infidelity and wickedness, and those whom he foresees these things in finally, those he refuseth. In a word, he hath chosen the means, and not the persons to the means. To these we may say as Job to his friends, 
Job 13.7.  Will you speak wickedly for God, and talk deceitfully for him? These deprive God of that boasting, that St. Paul useth to his Corinthians, 
2 Cor. 12.14.  I seek not yours, but you. The Scripture contradicts this opinion in direct words. 
Rom. 9.11.  God's election is not of works. And lest any man should reply, yet it may be of faith, the Apostle saith not, but of faith; No, he speaks thus, Not of works, but of him that calleth. He proves it by an undeniable example. Jacob had no more faith nor works than Esau in the same womb; yet God's election lays hold on the one, and leaves the other. The end is always determined before the means. Men are first appointed to live, and then to eat: First to be saved, then to believe and to do good works. 
Eph. 1.4.5.  God hath chosen us that we should be holy, having first predestinated us to the adoption of children. Election is the root, 
Aims. Coron. collat. Heg. part. 1 cap. 12.  faith is the tree, sanctification is the fruit, both which come out of the root. So then election is of particular persons, not of means. Some there are that Christ never knew, never approved of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 7.23. Phil. 4 3. Luk. 10.20.  and doubtless they are they whom God never chose. All women's names are not in the book of life: some are. The seventy disciples what singular cause of joy had they that their names were written in the book of life, if all men's names be there? 
Rom. 8.29, 30.  Why doth St. Paul extol so highly the privileges of the elect, if there be no particular election? 
1 Thess. 1.4.  Why doth he puff up his Thessalonians with vain hope of I know not what acry preferment above others in being the Elect of God, if God have no particular choice?  
Let us leave the opposites to true election, and turn our speech to Gods chosen. Great is the pre-eminence, much is their comfort they may gather from these two sweet flowers of particular election, and singular vocation. 
1 Pet. 2.9.  They are Gods peculiar people, a chosen generation, a royal priesthood. God hath chosen them and refused others: he hath called them out of the midst of others. They are his, he is theirs. This is the triumph of the Church, My beloved is mine, 
Caut. 2.16.  and I am his. Upon which place Bernard elegantly, Behold what a pure heart, and an unfeigned faith, and a good conscience dare say! His care is for me, 
O quid audet cor purum, et conscientia bona, et fides non ficta! Mihi, inquit, intendit. Itane huic intenta est Majestas illa, cui gubernatio pari●er, et administrato universitatis incumbit? et cura seculorum ad sola transfertur neg●tia (imo etia) amoris et desiderii bujus? ●ta plane. Ipsa est enim ecclesia electo 'em, d● quibus Apost lus, 2 Tim. 2. Omnia inquit, propter electos. Et cui dubium, quod gratia et misericordia Dei sit in sanctos ejus, et ●espectus in electos illius? Ergo providentiam caeteris creaturis non negamus, curam sponsa vendicat sib●. Ber. in Cant. ser. 68  saith she. Is it so indeed? Is that Majesty careful of her, upon whose shoulders the government and administration of the whole world lies? And is the care of all ages transferred only to the businesses (or rather to the treasures) of love and desire of this woman? It is even so. For this very woman is the congregation of the elect, of whom the Apostle speaks, 2 Tim. 2. All things, saith he, are for the elect. And who doubts, that God's grace and mercy is to his Saints, and his respect unto his elect? We do not then deny his providence to the rest of the creatures, but his care the spouse challengeth to herself. Let other men object unto you the meanness of your birth. Bid them go pull Lazarus out of Abraham's bosom. If they cast the wickedness of your former lives like dirt in your faces, turn them over to St. Paul. Let him tell them from heaven, I was a bloody persecutor, now I am a glorious Saint. You are not Gods children by your parent's nobility, nor by your own virtues, but by God's peculiar election and particular vocation. He hath a special right to you: you have a peculiar interest in him. Make good the honour of your vocation, as Jertullian did the glory of your creation against all gainsayers. To what purpose is it now, saith he, 
Quid nunc facit ad infuscandam originem carnis nomen terrae ventilare, ut sordentis, ut jacentis elementi? Cum et si alia materia excudendo homini competisset, artificis fastigium recogitari oporteret, qui illam et eligend● dignam judicasset, et tractando fecisset. Tert. de Res. Christ. cap. 6.  for the defiling of the original of our flesh, to east upon it the name of earth, as of a base, as of a contemptible element? Seeing although there had been other matter fit to have framed man of, yet we ought to think upon the Majesty of the workman, who by choosing earth had judged it worthy to frame man of, and by handling it had made it worthy. So may you answer your accusers. Though we have been base, though we have been vile, yet God hath counted us fit for glory in electing us, and hath made us fit by calling us. 
* Datum est esse aliquid origine g●nerosius, demutatione felicius. Nam et aurum terra, quia de terra: hactenus tamen terra: ex quo aurum, long alia materia splendidior atque nob lior de 〈…〉 matrice. Tert. Ibid.  Many things grow better than their original by a change. What is gold a first but earth? It is taken out of th● the earth. Yet after it is gold, no ma● calls it earth. It is a more noble and glorious matter then the base earth, out o● which it was taken. So it is with you● God that changeth earth into gold, hath changed you into Saints. Never therefore part with your interest in God for the scoffs of all the world.  
We have descended from election t● vocation, from vocation to the particularnesse of both.  
Now must we go one step lowe● yet to the uncertainty of both, tha● may be in such as are both elected an● called, and then we shall mount u● back again to the apprehension an● assurance of both unto our own souls.   

4. Both election and vocation may be uncertain to them, that have interest i● both.  
We confess that in regard of God our election and vocation are always certain. 
2 Tim. 2.19.  The foundation of the Lord is sur● always, but that is, to the Lord, a● i● followeth, The Lord knoweth them that ●re his. Men may alter, 
Rom. 11.29.  but the gifts and ●alling of God are without repentance. God cannot be deceived, nor his decrees cannot be changed. Yet to us both our ●lection and vocation may be uncertain, and they that have both may doubt, whether they have either of ●oth. Yea they may be brought so ●ow, that they may affirm, that they ●ave neither. This a Prophet may be ●rought to. What could Jonah think ●f himself when he was buried alive, 〈◊〉 such a Sepulchre, as never man lived 〈◊〉 before? Let him speak himself, and ●eclare his own fears, Then I said, 
Joh. 2.4.  I am ●●st out of thy sight. Nay, a King and a prophet too may be brought to this doubtful condition, and cry out with ●avid, 
Psal. 13.1.  How long wilt thou forget me (O ●ord) for ever? how long wilt thou hid thy ●●ce from me? Election is a secret action of God before the world was ●ade, which we can know only by ●ertain consequences delivered to us 〈◊〉 the book of God. Now it is an easy ●●ing to doubt, where a thing is to be ●●ched from far by consequences, and ●●mes not immediately into our knowledge. Thus the eye that can well distinguish an object hard at hand, i● easily mistaken in remoter things. An● what things more remote either in ti●● or in dignity, than God's sure an● glorious election and our uncertain and low apprehension? The Sun ca● not be looked upon, unless a clou● come between. Names written in God secret book cannot be read by the that own them, but with the spectacles of consequences afforded to 〈◊〉 in the book that God hath s● open for us. Vocation is a work 〈◊〉 God's Spirit in our own hearts near home: yet may we well be deceiv● in the apprehension of it, because it an inward work, and man's heart 〈◊〉 very deceitful. It will not only deceive others, but him also that ow● it. The Physicians are often deceiv● in internal diseases for all their a●● Yea the patiented himself, that feels th● pain, yet cannot tell what is the disease, if it be within. Thus is it oft●● in man's soul. His heart is so deceitful that he cannot easily gather whether 〈◊〉 be effectually called or no. There such a resemblance between comm●● graces, that accompany illumination and special ones that attend up●● regeneration, that many are deceived, mistaking the one for the other. The ●●prehension of our vocation is a separable fruit of it. It may sometimes be ●arted from it. The trees bear not ap●●es all the year. The shadow follows ●ot the sun, except it shine clear. Neither ●th our apprehension follow God's avour, but where it doth most manifestly reveal itself. These doubts of ●ur calling proceed sometimes from ●norance, because we rightly understand not God's mark or his seal, that ●●e sets upon those whom he hath effectually called. Sometimes negligence 〈◊〉 the cause, and God for our neglect ●f him neglects us. We withhold from ●od the public or private service, ●●at we owe to him, and he hides the ●●ght of his countenance from us. sometimes they come from pride, and ●hen we are lifted up with those gifts ●e have, God withdraws his hand ●om giving more. The father when ●e sees his son proud of his fine ●othes, bestows no more upon him, ●ut lets him wear them to rags, that ●e may humble him. So doth God ●ith us, gives us over to doubt of his ●●vour, when we grow proud of his gifts. Sometimes presumption brings 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 tim● for parents to hid their affection when the showing 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 calls for thankfulness o● them, that have a well grounded persuasion of their choice and calling. Upon these the favour of God shine● like the Sun, and enlightens their souls. It is not so well with all men● nay it is not so well with all godly men. Many hang down their heads fo● sorrow, because they stand in doubt o● God's favour. They have no comfort in praying, no contentment in hearing no satisfaction in receiving, no joy i● living. And all because they wan● that which you have, the sweet sense o● the love of God in Christ. If we hav● with them felt but the force of God indignation, and the hellish torture● of a distressed conscience, we would ●hen be hearty thankful to God for ●he heavenly comforts of a pacified mind, that fully assures us, that God ●oves us. Nothing more comfortable ●an happen to us in this world, and therefore nothing should more provoke us to thankfulness unto God. The more joy we receive from any of God's gifts, the more praise we own to God the giver.  
Secondly, It teacheth them watchfulness, lest by their carelessness the precious persuasion of Gods love be ●ost for a time. Though God cannot change his love into hatred, yet he can hid his face from you in anger. Then may you sigh with others, and weep, ●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.  David's bones are broken before they do rejoice again, after God humbled him for his triple wickedness. All men are careful to keep their treasures. They hid their silver, they lock up their gold from the eyes of beholders, that it may not be pilfered from them. This is our greatest treasure. Lose the sense of God's love, and lose all. Without this we do not enjoy our own happiness. 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 bliss, 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 God's 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 God's proclamation to our souls, that he hath chosen us. This was good doctrine at Rome also, 
Rom. 8.16.  The Spirit itself beareth witness with our spirit, that we are the children of God. St. Peter's coherence intimates so much unto us, that there is away to put all out of question. He told us before of a chain of grace tokens of salvation. Wherefore the rather (saith he) give diligence to make your calling and election sure. As if the Apostle should have said, I would not persuade you to this diligence to make your election sure, if I did not know, there were certain and infallible tokens of election, whereby it may be known: but now seeing there are such certain notes, though otherwise you might be negligent; yet let me now persuade you the rather to diligence in making your election sure. Next the Apostles command in the text to make it sure, shows that there is a way for such as have grace, to be assured of it. The Apostle writes by the Spirit of God, to whom all Spirits ought to be subject. He urgeth it also as a matter very necessary for our own profit and comfort. Doubtless then there is a way to secure it. Add unto this the promises of God elsewhere made by the mouth of our blessed Saviour, 
Mat. 7.7.  Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. Now what have we more need to ask, than the confirmation of our eternal election? What have we more reason to seek for, than the persuasion of our internal vocation? What have we more to knock at heaven gates for, then assurance to be let in there, when we are shut out here? So that God's promise assures us a way to make our calling sure.  
Lastly, consider the examples of those that have attained to this assurance. Take St. 
2 Tim. 4.8.  Paul for one, Hencefore there is laid up for me a crown of righteousness. But St. Paul was an Apostle, had been rapt up into the third heaven, and might very well know by revelation, what would become of him. So were not they whom St. John writes unto, and yet they knew their own happy condition also, 
1 Joh. 4.13.  We know that we dwell in him, and he in us. And presently after, 
V 16.  We have known and believed the love that God hath to us. And in the Chapter before, 
1 Joh. 3.14.  We know that we have passed from death to life. St. John joins the rest with him in this assurance. 
Heb. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That have salvation; or, are joined to it.  The Hebrews had in them things that accompany salvation, and could not be divided from it. Take the testimony of Macarius also, They that are anointed with the spiritual oil of gladness have received a sign of that incorruptible Kingdom, to wit, 
Qui spirituali exuliationis oleo uncti sunt, signum regni illius incorruptibilis recepere, sc: spiritum sanctum arrhabonem. Secretarti sunt regis coelestis, ac freti siducia Omnipotentis palatium ejus unpred●untur (abi sunt angeli et spiritus sanctorum) quamvis adhuc sint in hoc nundo. Licet enim integram haereditatem sibi in illo seculo praeparatam nondum adierint, certissimi tamen sunt ex arrhabone, quem modo receperunt, ac si jam coronati essent, et regni clavem tenerint. Macar. Hom. 17.  God's Spirit for an earnest. They are the Secretaries of the heavenly King, and relying confidently upon the Almighty, they enter into his palace (where the Angels and the Spirits of holy men are) although they be yet in this world. For although they be not yet come to the entire inheritance, which is prepared for them in that world, yet they are most sure of it by that pledge, which they have newly received, as sure as if they were already crowned, and had the key of the Kingdom in their own possession.  
I will conclude the point with the testimony of an Emperor: Constantine in his oration to the Fathers assembled in the Council of Nice, as Gelasius reporteth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gelas. Act. council. Nic. lib. 2. cap. 7.  speaks thus, The hope of the happiness to come we do not only expect, but as it were in some sort, we have it hear already. Worthily spoken and as became a Christian Emperor.  
Woe then to the careless worldling, who seeks to make sure the possession of his lands, and goes to the Assurance office for his goods at Sea, he hides his wealth, and carefully lays up his treasure, that it may not be stolen, but takes no care at all to assure his election or calling to eternal happiness. If they could not be made certain, he were to be excused; but seeing there is a way to do it, his negligence is inexcusable. He hath preferred his wealth before his soul, earth before heaven, gold before God, misery before happiness. He must expect Simon Magus doom, Thy money perish with thee. 
Act 8.20.  He hath neglected his soul while he lives, and God will refuse it when he dies.  
The great mercy of God to us here also appears. We had deserved eternal condemnation. It had been abundant mercy in God to bring us to heaven, though we had gone through a kind● of hell here. We had been happy in the end, though we had been miserable in the way. But God hath been pleased to give us not only heaven after this life, but the assurance of it in this life: Thus are we happy here under the certain hope of happiness hereafter. Our joys are begun in this world, that will be perfected, but never be ended in the world to come. Praise God then for thy happiness begun on earth, till thou enjoy thy endless happiness in heaven.  
We must now ascend one step higher to the means to assure us of our election and vocation, and then we are at the highest, till we come to heaven.   

6. The way to make our calling and election sure is by diligence.  
It is no easy labour to assure so great happiness. There is need of much diligence to settle us in a full persuasion of our election and vocation. 
Heb. 6.11.  We desire that every one of you do show the same diligence to the full assurance of hope unto the end. There is no growth in any art or science without great diligence, and growth is our study, and the end of our labour. So in the conclusion of this Epistle, 
2 Pet. 3.17, 18.  Beware ye fall not from your own steadfastness, but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.    

There is need of diligence.  
1. 
To know.  Ad sciendum. For the signs of election are many, and are not easily known. Much diligence must be used to understand the Scriptures, where these tokens are scattered. None of them can be spared, though they be many, because we have many temptations to unsettle us. A ruinous house the more props it hath, the faster it stands. The more notes of election the soul understands, the better it holds out against Satan's wiles.  
2. 
To examine.  Ad examinandum. All examination requires diligence. Else will not that be found that we look for. The Shepherd that hath lost but one sheep, leaves ninty and nine in the wilderness, 
Luk. 15.4.  and goes after that which is lost, until he find it. The woman that lost her piece of silver lights a candle, 
V 8.  and sweeps the house, and seeks diligently till she find it. The Judge that searcheth out a murder, examines all the circumstances of the fact. So must we ransack all the powers and faculties of soul and body to find out what God hath wrought in us and by us, to assure us of our vocation. The former reason required much reading, to find the notes of election in the Scriptures; this requires many meditations to find the same notes engraved by the Spirit of God in our own souls.  
3. Ad augendum. 
To augment.  Diligence is required to increase the graces of God's Spirit in us, when we have found them. Without fuel the fire will decay rather than increase. Without food the strength of the body diminisheth. Without the constant use of religious exercises the sense of God's favour will be diminished in us. The Sacraments the seals of God's favour, the one must be often thought upon, the other often received. The sight of his Evidences confirms a man in his hope of the quiet possession of his Lands. The right use of the Sacraments assures us of God's favour. As the Sacraments must be our food, so Prayer must be our fuel to make the persuasion of God's love to flame in us. The more we seek God's 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 God's 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 withal abroad in the world. Others we find within in our own souls. All these must be removed: and this remove cannot be done without diligence. Add 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 exclaim against us for teaching, that we may be assured of our election. They call it a doctrine of security, of liberty, and of profaneness. They say we teach men to live as they list, because they are sure of God's favour. We teach men with St. Peter, that their election and calling to eternal happiness may be certainly made known to themselves. But we teach them withal, as the Apostle doth in the text, that it cannot be done without labour and diligence. We demonstrate to them indeed, that God's favour cannot be lost, for God sunchangeable. This we acquaint them with for their comfort in the world. But we show them withal, that the sense of God's 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 careful, we tell them, that the sense of God's favour cannot be had, nor being had cannot be kept without much labour and diligence. For the Devil hath many ●aetes to beguile us of this principal ●illar of our spiritual comfort, and ●ively provocation to cheerful obedience. Thiefs have not so many devices to cheat our rich men of their gold and silver, as Satan hath to beguile us of the feeling of God's love. Thus do we give to God his due, and to Gods elect theirs. Thus do w● maintain God's constancy, and keep God's people from security.  
Now let me urge every one tha● hears me, according to the scope o● the text, to be diligent to make hi● calling and election sure. Whatsoever become of thee in the world, make sur● thy happiness in another world. Thi● cannot be done without pain and peril, but this must be done, else wi●● thou never live with comfort. Tho●● hearest the Merchant discourse of th● many storms he hath endured at sea● how often the sea beneath opened he mouth to devour him: how ofte● the heaven above frowned upon him as if it would give him over to th● fury of the seas: how often the earth denied him the sight of her, as if s●● would never be trod upon more b● him: how often the winds blew fierce  upon him, one crossing another, as 〈◊〉 they contended whether should fin● him. And all this he endured for gai● Thou hast read the Soldier's trouble● how he stands in sight of the enemy that seeks his ruin: the bullets o● while whisk by his ear: the swo● 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 Physician toil and endanger himself: one while he visits the pox, another while he trade's in Spotted fevers, 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 thief 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, inhuman 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 temporal riches. Wilt not thou then be more careful to settle thine interest to eternal glory? If thou be quiet now, yet the Devil will find a time to try thy Evidence, and call thy title into question. Sickness and death are times of weakness to thee, wherein he like a subtle enemy displays 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 Devil accusing them, earth leaving them, heaven refusing them, hell claiming them, soul and body parting, friends weeping, and themselves hopeless, 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 sickness: and as the Bees get in Summer honey to feed on, when storms keep them within their hives: so do thou in time of health get good grounds of the assurance of God's favour that may uphold thee within against outward afflictions and spiritual temptations, when thou art set, as it were, between heaven and earth. So mayest thou live in joy, die in peace, rise in perfection, reign in happiness.  
Me thinks the worldly man should say now, Sir, you have pleaded our cause well, and persuaded us to mind our own happiness. Be pleased to guide us. The well is deep, 
Job. 4.11.  and we have nothing to draw withal. Whence then shall we have this living water? God's election is so high that we cannot reach it; and our vocation is so secret, that we can hardly discern it.  
I answer in the words of Lactantius, It is an absurd thing to go about to overthrow that which is certain, 
Absurdum est ex incerto certum velle subvertere, cum promptius sit de certis incerta firmare. Lact. de ira Dei. c. 5.  by that which is uncertain, seeing it is more easy to confirm uncertain things by those that are certain. God goes downward from the causes to the effects, we must go upward from the effects to the causes. The web that God hath weaved, we must unweave. He goes from election downward, we must go from regeneration upward. Thus shall God and we meet in the middle way. We must prove ourselves to be called, and he will acknowledge us to be elected. When his spirit and ours meet, 
Rom. 8.16.  then is there good testimony that we are the sons of God.  
The work we have to do is twofold:  
First, to get title to God's love.  
Secondly, to get assurance, that we have a title.  
The first is done by action.  
The second is done by examination.   

The actions (among many other) are principally four.  
1. The shortening of worldly business, so much as may be without injury to our calling, or neglecting any necessary duty thereunto belonging. Oxen, and farms, 
Luk. 14.18, 19, 20, 21.  and household businesses are the three impediments that make heaven empty, unless the the poor and blind, the halt and maimed, that cannot follow the world, come to help fill it. 
Mat. 13.22.  The cares of the world are the thorns, that choke the good seed of the word, that it cannot be fruitful. So foolish are we, that while with much care and labour we go about to make those things certain, which are most uncertain; we make those things uncertain, which might be made most certain. He that hath two irons ●n the fire at once, spoils one, while ●e attends the other. Heaven and earth are too great, and too far distant to be cooped up in one breast. They that study Divinity, or Law, or Physic in the Universities, they take no care for their diet, much less for worldly businesses, they leave this care unto their friends. We that look for a portion in heaven, must free our souls so much as may be, from the cares of the world. Although these cares did ●ot bring with them occasions of many evils, yet it is sufficient that they deprive us of many opportunities of seeking the salvation of our own souls. He dies though more slowly, that is starved, and he can but die that is poisoned. He goes to hell that lives in gross sin, and he doth no less that follows his business, and neglects the salvation of his soul. Do less then for the world, and do more for thine own soul.  
2. Moderation in the use of worldly pleasures is very needful for him, that will make his calling sure. Pleasures are Sirens, they entice the Passengers to security, that they may overturn the boat. While we are sure of these, we look after no other comforts. They that live in pleasures are dead to the world. They neglect their business: they lose opportunities to enlarge their estates: their shops are not acquainted with them: their servants want a Master: their children lack a Father: their wives have los● their husbands: and they have los● themselves. They are much more dead to the world to come. They that waste their temporal patrimony, while they follow their pleasures, how will they seek to settle their eternal inheritance? The want of contentment in the world makes a man to seek for satisfaction in a better world, but the enjoying o● pleasures here, makes him negligent of seeking perpetual joys. If the wings of the fowl be never so nimble, yet birdlime keeps it from mounting upward, and makes it tumble on the ground: So the quickest spirits being glued to delights of the world, wallow in them, and never fly up in their affections toward heaven. Religion is not a recreation to be used at spare times, nor recreation is not Religion to be pursued upon all occasions with eagerness. God will answer such, as Abraham doth the rich man, 
Luk. 16.25.  Remember that thou in thy life time receivedst thy good things, now must thou be tromented.  
All things must be done in their seasons. Occasions are not to be lost, because they cannot be redeemed. He that makes not his election sure here, shall not be happy with Gods elect hereafter. Let me press this with Isidorus arguments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. lib. 3. Epist. 60.  He that betrayeth the opportunity of doing things, shall never receive the profit of them. For can any approve of the husbandman, who, when is it time to blow and sow, that he may after receive a plentiful ●rop, is lazy and idle, and ●its still at his door? Who can like of the vine-dresser, who, when he may dress his vine, that ●e may have it full of ●apes, and a plentiful ●mepresse, lays snares for the labours of other men? Lastly who can like of that Mariner, who, when the wind serves him fitly to make a very gainful voyage, tarries in the haven, and tumbles in the taverns? Surely no body. Seeing these things are so, who can approve of that Christian, who requires to be crowned in the time of the battle? The affairs of this world are occasions of skirmishes, not of crowns: but those of the world to come afford honours and rewards. Wherefore let us not betray the commodious occasion of things, lest otherwise we be vexed with unprofitable repentance in the life to come. The seasons must not be confounded. Spring is not harvest. The wind that carries a man out of his country, will not bring him home again. God affords us abundance of pleasures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. lib. 2. Epist. 179.  but it is in another world. Here he expects labour and pains of us. So saith the same Father, The reward of our labours is no● to be had here: but here are the skirmishes, and hereafter the rewards. Let no● men than seek for rest, and pleasure of mind in the time of wars, nor confound th● seasons.  
Let us then be content with ou● labours here, and so much pleasure, a● may enable us to go through with them and when we have made our election sure, expect fullness of pleasure hereafter.  
3. Repentance is necessary, before a man can have interest to God's favour, and much more, before he can know his interest. The eye that is full of dust can never see well, till it be cleansed. The soul that is full of sin, can never discern it own condition, till repentance empty it. A man cannot believe in Christ for remission of his sins, unless he repent of them. Much less can he persuade himself, that he doth believe. When we endeavour to assure our election, we combat with Satan for eternal happiness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid Pelus. lib. 2. Epist. 161.  The beginning of the Olympian combats was the putting off of their garments. If we go to strive with Satan and put not off the rags of our sins, we shall be derided by others, foiled by Satan, and not only lose the crown we strive for, but also be led away to eternal torments. Justification differs from sanctification, yet is it a work of our sanctification to discern our justification. The unregenerate man is not justified, and therefore cannot see that that is not. The more full than our sanctification is, the plainer is the sense and more comfortable the apprehension of our justification. Neither is this to be done at first only, when we turn from wicked ways to Godliness, but continually in the whole course of our lives. The true reason why the consciences of many men are not clear, is because they are foul; they are not peaceable, 
Psal. 51.1.  because they are not pure. David's pangs of conscience are after he had gone into Bathsheba. The love of some principal corruption keeps many from the sweet fruition of God's favourable countenance. Ransack thy soul daily, and cleanse away the filth of sin throughly by repentance, and the guilt of it will not look so grimly upon thee to affright thy conscience.  
4. Faith or full confidence in Jesus Christ alone is needful to be had, without which there can be no assurance of our election. Between the top and bottom of the Ladder there are certain steps to climb. Between election and justification there must come faith in Jesus Christ. If the sick man forsake all the world, and leave the counsel of all his friends, and cast himself into the hands of some one Physician, he will not fail him, if he have any spark of humanity in him, because his life lies in his hands. Neither will our Saviour fail them, that being soul-sick forsake their own merits, and all mediations of Saints and Angels, despair of salvation by any other, and trust in him only for it. He knows not their life, but their soul lies in his hands alone to save it or condemn it. He that came to seek the lost sheep, will not refuse the returning one. Two blind men by the way side cry out to our Saviour for help. The people rebuke them. They cry out the more. Our Saviour is so pleased with these loud echoes of two confident souls, that he calls them, gives them their choice, offers them any courtesy, 
Mat. 20.32.  What will ye, that I shall do unto you? Much more will he be affected with a troubled soul, that rests on him alone for eternal life. Our fathers trusted in thee: 
Psal. 22.4.5.  they trusted, and thou didst deliver them. They cried unto thee, and were delivered: they trusted in thee, and were not confounded. The house built upon the rock is free from fall, no storm can overthrow it, 
Mat. 7.24.  but sandy foundations are easily overturned. 
Mat. 16.18.  Souls built by confidence upon Christ, the gates of hell cannot overcome, but the light foundations of the power and merits of mere, though excellent creatures, uphold no soul in the time of an heavy temptation. Christ is the surest anchor, that upholds the souls of men in the sea of this world against all waves of temptations whatsoever. 
Rom. 5.1, 5.  This faith never sails him that hath it, for it hath that hope at command, that maketh not ashamed.  
Thus have I shown you the way to the title.  
Now for the assurance of the title.  
The title is gotten by action, the knowledge of this title is gotten by examination. The principal notes of Gods elect must be known. And by them must we search out our own condition. Because I will not be so long, I will insist but on a few.  
1. The love of God in us, is a sure token of the love of God to us. God scorns to be indebted to any man for his love. His affection ever goes before ours: 
1 Joh. 4.19.  We love him, because he first loved us. I cannot certainly and infallibly tell, whether another love me, but I can certainly tell, whether I love another or no. His love to me is in his heart, which I know not: My love to him is in my heart, which I know, and no creature else. Then may I know, that God loves me, if I know that I love him.  
But it may be objected, My heart is deceitful, and I may be deceived by it. I may think I love God, when I do not. Who lives, and thinks not he loves God, if he hear of God? Tell me therefore some sure notes of the love of God in me.  
I answer, The best way to know our love to God, is by the properties of love.  
First, those whom we love, we often think upon, our thoughts fasten on them when we are awake, our dreams run on them when we are asleep. How precious are the thoughts of thee unto me O God, how great is the sum of them? 
Ps. 139.17, 18.  If I should count them, they are more in number then the sand: when I am awake, I am still with thee. Behold David's love to God, sleeping and waking his mind runs upon him. There needs no arguments to bring them to our remembance whom we love. We neglect ourselves to think upon them. A man in love wastes his spirits, 
Animus ubi amat, non ubi animat.  vexes his mind, neglects his meat, regards not his business, his mind still feeds on that he loves. When men love that they should not, there is more need of a bridle to keep them from thinking of it, then of spurs to urge them to it. Try thy love of God by this. If thou think not often of God, thou lovest him not. If thou canst not satisfy thyself with profits, pleasures, friends and other worldly objects, but thou must turn other businesses aside, that thou mayest daily think of God, than thou lovest him.  
Secondly, those whom we love, we will by no means be persuaded to offend. No bands are so strong as love. Sooner will the servant offend his Master, the son his father, the wife her husband, the subject his prince, than a friend him whom he truly loves. Friendship binds faster than any authority. 
1 Sam, 20. Gen. 39  Jonathan will offend his father rather than his David. Joseph will offend his Mistress that dotes on him, rather than his God. Try thy love to God by this. If thou canst easily sin without any great sense or sorrow, thou lovest not God. But if thou hadst rather offend all the world than God, than thou lovest him:  
Thirdly, Those whom we love, we do any thing to please. Nothing can be so hard, but a friend will adventure on it, if he know that his friend require it, or perceive that it will be pleasing to him. The Merchant will not run through so many storms for gain, as a friend for love. If thou be ready to do any thing that God requires of thee, though it be never so cross to thy perverse nature, than thou lovest God. 
Gen. 22.  God acknowledges Abraham's love to him, because he was ready to kill his son at God's command. If Abraham had loved himself more than God, he would have kept his son, and not given him to God, he would have thought with himself, Will no meaner sacrifice serve God then my Son? Will none of my cattles, nor my substance serve the turn? But Abraham reason's not with flesh and blood, his love to God is greater than his love to his son. And that it might appear so, God put him in mind of his love to his son, Take thy son whom thou lovest, that his love to God might appear to be greater: Accordingly Abraham shows it, and God from heaven pronounceth it to be greater. If thou wilt know thy love to God, be as ready to obey him.  
Fourthly, Those whom we love we can bear any thing that comes from them. We can endure their reproofs, and in some cases their corrections. The child can be contented to be struck by the father, that would not take a blow of another. The friend can bear a sharp reproof of a friend, that cannot bear an harsh word from an enemy. The wife can bear with the waspishness of her sick beloved husband, and the husband can bear with the infirmities of his well beloved wife. Thus David shown his love to God in his weakness, 
Psal. 39 9  I was dumb, I opened not my mouth because thou didst it. If thou fret at troubles, and look not at God, whom they come from, where is thy love to God? But if thou acknowledge his hand, and be therefore patiented, than thou lovest God.  
Fiftly, Those we love, we are most willing to endure any thing for. We are content to suffer for their sakes any inconveniences. 
Gen. 29.20.  Jacob endured a tedious service for Bachel; and it seemed but a few days, to him, because he loved her. Thus St. Paul loved Christ. He fears not the troubles foretold by Agabus. He regards not the passionate speeches, nor affectionate tears of his friends. He loves Christ more than either them, or himself. 
Act. 21.13.  What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. Hast thou St. Paul's affection to die in the cause of God, if the times should require it? then out of question thou lovest him.  
Sixtly, Those whom we love, we acquaint with out miseries, lay open our griefs to them, count it some ease to discharge some of our sorrows into their bosoms, their counsel we ask, and from them we look for help. So Haman beginning to fall before Morde●● goes to his wife, 
Esther 6.13.  and his friends to bemoan himself and to ask counsel. Jehoshaphat opposed by his enemies, 
2 Chr. 20.12.  to whom comes he to complain? to none but to God. 
2 King. 19.14, 15.  To whom comes Hezekiah to complain against Rabshaketh and Sennacherib? to none but unto God. To whom went David to complain of the bitter words of Cush the Benjamite? to none but unto God. O Lord my God, 
Psal. 7.1.  in thee do I put my trust, save me from all them that persecute me, and deliver me. Affliction shows men whom they put their trust in. A very easy friend will serve in posperity. If so soon as adversity come upon thee, thou run presently to God, and lay open all thy grief to him expecting relief only from him, then certainly thou lovest him.  
Sevently, Those whom we love, we take any small token wonderful kindly from them, whereas we not only slight, but refuse and suspect far greater gifts, if they come from enemies. The Jews refused the proffered service of their enemies for the building of God's Temple. 
Ezra 4.2, 3.  God cares not for cain's sacrifice, because he cares not for Cain. But a sheep or lamb from Abel, whom he loves, pleaseth the great God of heaven and earth. 
Gen. 4.4.  The Lord had respect unto Abel, and to his offering. A pin from a friend is more esteemed, than a pound from an enemy. He that is thankful to God for his meat, for his rest, for every comfort, that God gives him, he loves God. He that eats, and drinks, and labours, and sleeps, and never looks up to God, he loves him not at all.  
Eightly and lastly, those we love having been long absent from them, how do we long to go home unto them? How glad is the husband at the East Indies, when he may return to his dear wife, his beloved country, and his ancient friends? Me thinks I see Jacob triumphing at the sight of joseph's chariots sent to carry him into Egypt, It is enough, Joseph my son is yet alive: 
Gen. 45.28.  I will go and see him before I die. He that loves God, will be glad to go to God. There is his home, there is his best friend. What though death be terrible for the present, yet the end is pleasing. St. Paul wishes for it, I desire to departed, 
Phil. 1.23.  and to be with Christ. What can better testify thy affection to God, than thy earnest desire to be for ever with God? If by these notes well weighed, it may appear, that thou love God, than needest thou make no question of God's affection towards thee.  
2. The love that we bear to God's children is a sure token of God's love to us. The contrary is delivered as a note of the children of the Devil. 
1 Joh. 3.10.  He that loveth not his brother, is not of God, but the child of the Devil. The possession of this brotherly love is made an undeniable note of the heirs of glory, and so plain a note, that they themselves may perceive it in their own consciences. 
1 Joh. 3.14.  We know that we have passed from death to life, because we love the brethren: he that loveth not his brother, abideth in death. 
1 Joh. 4.7.  And again, Every one that loveth, is born of God: spoken of the love of the brethren, as appears by the beginning of the verse, Beloved, let us love one another. This love is not that affection, that drunkards bear one to another, because they are brethren in evil. It is not that affection that Merchants bear one to another, which hath gain for the father, and hope of more for the mother. It is not that affection which children bear to their parents, for nature is their schoolmaster, and chains of natural 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 evil. Cain cries out against it, for it cuts off many occasions of gain. Nature itself sometimes opposeth it, because it is above nature, and hence are the bands of natural 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 God's children, because they are Gods. None of the former reasons persuades us to it, but only the goodness 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 bore one to another. 
Amant mutu●, pene antequam noverint. Minut. Fael.  They loved one another before they well knew one another, saith Cecilius the heathen man, and wonders at it. Yea they themselves admired at it. So saith Minutius Faelix of himself and Octavius, 
Crederes unam animam im duobus esse divisam. Ibidem.  You would have thought that one soul had been divided between us two. The Scripture testify as much, The multitude of them that believed, were of one heart, 
Act. 4.32.  and of one soul. It not only makes it a mark that we ourselves 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 austereness of life. That do not love men for their goodness, but hate them. Neither have they this love, that suffer better men than themselves to perish for want of means, 
1 Joh. 3.17.  and have plenty and yet relieve them not. Who so hath this world's good, and seethe 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, merely because they are good, they love God, and God loves them.  
3. An earnest desire of the coming of Christ to judgement is a good token of Gods elect. There is a crown of righteousness 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 judgement. But they that are reconciled to God through the blood 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 general 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 repent and humbled themselves, that they may give up their account with more comfort. Even they that doubt of God's 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 find it willing, doubt not of God's favour.  
4. The care of keeping a good conscience is an undeniable prove of God's love to us. Justification cannot be parted from sanctification. But sanctification is more easily perceived, than 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, than those that do otherwise belong unto us. This was St. 
Act. 24.16.  Paul's exercise, Herein do I exercise myself, 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 find them in ourselves. So shall we come to be most certain in our old age, when we have most need of assurance. 
Senectus ipsa aetate sit doctior usu certior, processu tempor●s prudentior. Ber. form. hon. vitae.  Old age itself is made more learned by age, more certain by use, more prudent in process 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 temporal but an eternal inheritance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●lem. Aley. Admon. ●d G●ntes.  So says Clemens Alexandrinus, It is no small matter that ye strive for, it is no less than 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 marks,   

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. choosed, read chosen. marg. vol, r. par. vol. p. 4. l. 24. spoke, 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. ministry. p. 72. adminested, r. administered. 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 Add in the margin, Use 2. p. 161. l. 3. we are God's building, r. ye. p. 170. l. 13. eternal, r. internal. p. 175. l. 12 consailes, r. counsels p. 178. amissi, r. aversi. p. 184. l. 12. treasures, r. leisures. p. 195. marg. impediuntur, r. ingrediuntur. tenerint, r. tenerent. p. 199. end God favours, r. God's favour. p. 201. l. 22. baets, r. baits. 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. winepress. 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 Roger's 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 natural man's case stated, or an exact map of the little world Man, in 17. Sermons by Mr. Christopher Love, late Minister of Laurence 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 Christ's 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 Lord's prayer unclasped, or a vindication of it against all Schismatics and Heretics, by James Harwood B.D. in 8ᵒ  
The Mystery of the two witnesses un● vailed, by John Robotham Minister 〈◊〉 God's word in Dover, in 8ᵒ  
The Christian Diurnal, or daily 〈◊〉 ties to be practised towards God, 〈…〉 neighbour's, ourselves, by Anthony M●●●●gan, D.D. in 12ᵒ  
Zion and Parnassus, or divine Epigrams on several texts of scripture, b● J. H. Gent. in 8ᵒ