Gods Glory in Mans Happiness, Tract 1 · Part 27

Gods Glory in Mans Happiness · Tract 1 · Part 27

p. 64The naturall good things of ſoul, body and eſtate prove more often impediments to ſalvation, then furtherances.

Rich men are often the greateſt enemies of Religion and religious perſons. This St. James acquaints us withall, Do not rich men oppoſe you, Jam. 2.6, 7.Jas 2:6Jas 2:7and draw you… before the judgment-ſeates? Do not they blaſpheme that worthy name by the which yee are called? The rich Citizens of Jeruſalem, the wiſe Scribes, the chief Prieſts, the noble King Herod, all oppoſe themſelves againſt our bleſſed Saviour. So we are taught by the Evangeliſt, Mat. 2.3.Matt 2:3Whe… Herod the King had heard theſe things, he… was troubled and all Jeruſalem with him, And in the verſe following he imploye… the chief Prieſts and Scribes to find ou… the Meſſias that he may deſtroy him▪ So far were they from ſeeking ſalvation from him. This point that it may ſink the deeper, we will take it … pieces, and ſhew what impediments … ſalvation

Are

1. Naturall wiſdome,

2. Riches and Greatneſſe,

3. Nobility and honour

p. 65Firſt for knowledge and naturall wiſdome. 1 Cor. 8.1.1 Cor 8:1It puffes up thoſe that have it. It is like boyles and ſwellings that grow upon the body, which make the bulk of the body the greater, but yeeld no benefit to the body at all. Thus knowledge often puffes up the mind, but doth not edifie it. And thus Ambroſe gloſſeth upon the text, they are called wiſe according to the fleſh, becauſe they are rather puffed up with the wiſdome of the world, then truly learned. Mundi rationibus inſtati magis quam eruditi ſunt. Ambroſe on the text. Mat. 11.25.Matt 11:25Now what little acquaintance God hath with theſe wiſe and proud perſons our Saviour teacheth us, Thou haſt hid theſe things from the wiſe and prudent. And that made Auguſtine to cry out, Behold, Auſtin ſaid thus in a Sermon, Ecce ipſi idiotae rapiunt coelum, ubi nos ſapientes in inſerno mergimur. Pierce Plowm. viſion. Paſſ. 10.the very idiots ſnatch the kingdome of heaven, while we wiſe men are overwhelmed in hell fire. Neither doth knowledge make men proud only, but alſo curious. That excellent naturall capacity that God hath given them to enquire after neceſſary things, they uſe it to dive into unneceſſary queſtions. The grounds of Religion they deſpiſe, as common things fit for vulgar capacities, and table-talke for ſhallow brains. Curious things they pry into, and ſuch as neither God hath revealed, nor man can comprehend. p. 66Thus while they ſpend their choiſeſt thoughts, and chiefeſt times about needleſſe niceties, like the men of Sodome while they ſeek the door, Gen. 19.11.Gen 19:11they loſe their eyes. While they ſeek to be wiſer then others, they loſe the felicity that meaner wits through Gods grace attain unto. 1 Sam. 6.19.1 Sam 6:19And as the men of Bethſhemeſh pry into the Arke, and loſe their lives: ſo do theſe curious Maſters dive into quiddities, while they loſe their ſouls. Hence it is that none of theſe want their rare inventions, which they magnifie themſelves, while other men laugh at them, as idle crotchets. They do te upon thoſe opinions that meaner men upon better grounds explode, and like Lucifer ſink down into hell, while their thoughts mount up above heaven. By theſe means knowledge becomes the bane of many great Clerks, while ſimple men attain eternal happineſſe.

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

1. 11Pride.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. p. 67The great man and rich, hath for his coyne the uſe and command of the beſt of Gods creatures for food and apparell, and other neceſſary uſes. Yea men like himſelf, and choiſe ones too, are fain to attend upon him. This lifts up his heart within him, and ſo hinders him from the care of ſaving his poor and miſerable ſoul. Omnibus nobis ut res dant ſeſe, ita magni ai que humiles ſumus. Ter. Hec.The Heathen man could ſay, that our minds ebbe and flow with our means, and we grow higher or lower in our own conceits, as riches offer themſelves more o… leſſe unto us. Salvian counts pride the richmans inheritance, Taceatur ſuperbia et tumor, tam p…uliare hoc divitem re…rum eſt, ut …liquid forſitan de tur… ſuo … p…ent p…dere, … hinc ſila alius quicquam veluerit vendicare. Salv. de gub. Dei. lib. 7.as if poor men that were proud did him open wrong. To ſay nothing, quoth he, of pride and ſwelling, wich is the rich mans peculiar kingdome, ſo that perhaps they would imagine, that they had loſt ſome part of their own right, if any man elſe ſhould challenge any part thereof from them. So hard a thing is i… for a rich man to be humble, and much harder for a proud man, between whom and his Creator there is ſuch an antipathy, to come to the Kingdome of heaven.

2. Becauſe riches delight the ſoul, 22Delight.and afford many pleaſures to it, which poor men cannot reach. And the ſoul p. 68when it is delighted, growes ſecure, like Peter upon the mount, concluding, Maſter it is good to be here. Mat. 17.4.Matt 17:4Thus riches ſteal away the hearts of men from Religion. It is an hard thing for a man to paſſe from delights on earth to delights in heaven.

3. 33Trouble.Becauſe they fill the ſoul with cares, fears and griefs. The rich man vexeth himſelf with his own proſperities. He is more dejected oftentimes with fear of loſſe, then comforted with poſſeſſion of plentifull means. They are like paſſengers in a ſhip in the midſt of a ſtorm; when the wind blows ſtiffe upon them, they are hardly able to keep the hatches: So do fears and cares blow ſo ſtiffely on the ſoul, that every moment it is in danger of periſhing. Every morning affords new cares. What ſhall I do with my money? Luk. 12.17.Luke 12:17My barns are too little for my corne? Shall I turn Merchant? Every wind will make my heart ake. Pirates will get in a moment what I have laboured for many a year. Shall I buy Lands? I may ſpend half the price of the purchaſe in trying the title. Shall I put my money to uſe? Beſides the unquietneſſe my own conſcience may p. 69afford me, and the ſcandall of the Church, I may loſe my principall while I ſtudy the Table of Intereſt. Theſe are the rich mans cares and fears. The rich mans labour (ſaith Bernard) is in plotting inwardly, Sudat pauper in opere for is, ſed numquid minus anxie dives…nt us in ipſa ſua cogitatione laborat? Bern. de obed. pat. et. ſap.while the poor man ſweats in labouring outwardly. One ſweats in body, the other in minde. One toyles to get to ſupply his wants, the other toyles and cares to diſpoſe of his goods to the beſt advantage. Theſe cares keep the rich man from caring for heaven. The farme, Luk. 14.18, 19.Luke 14:18Luke 14:19the oxen muſt not be neglected, though the ſoul be famiſhed and deprived of her part of the heavenly banquet. Mat. 13.22.Matt 13:22Theſe are the thornes in the parable, that choak the good ſeed and make it unfruitfull. Whereupon Ludolphus elegantly, Divitiae ſpinae ſunt, quia ſicut ſpinae ſuis punctionibus corpus laniant, et cruentant, ac ſaedum in oculis h…minum red dunt…ſic divitiae curis ſuis vulnus animae infligunt, et miſeram …coram oculis Dei faciunt. Ludolph. de vita Chriſt. Part. 1. c. 64.Riches are thornes, becauſe as thornes with their prickles, tear the body, and wound it, and make it bloudy and filthy in the eyes of men: ſo riches with their cares wound the ſoul, and make it filthy in the ſight of God. Yet many count it a pleaſure to be under theſe thornes, and as ſoon as they begin to think of ſpirituall affaires, by and by thruſt themſelves into worldly cares p. 70again. So great impediments are worldly riches to heavenly happineſſe.

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

5. 55Wickedneſſe.Riches provoke the heart to many unlawfull things. Without theſe ſin wants her wings: Drunkenneſſe, Gluttony, p. 71Wantonneſſe, Pride, require a ſtocke to maintain them, for vices are more coſtly then virtues. Virtue obſerves a mean, but vice knows none. They do enlarge our skore, and make our reckoning the greater at the day of judgment. Seldome do ſervants run in arrears with their Maſters, Pierce Plowmans Viſion. Paſſ. 10.but Stewards often. The former is betruſted only with their work; the latter with their goods. So rich men run further into Gods books then poor. Thus ſtrangely do we alter the nature of things, and make goods evills. We know not how to enjoy the comfort of a plentifull eſtate, Facimus rem bonorum operum materiam tantum eſſe vitiorum. Mutamus naturas rerum iniquitatibus noſtris. Salv. de gub. Dei. l. 6.without overflowing and running into wickedneſſe. We make, ſaith Salvian, the ſubſtance of good things to be only matter of vices. By our iniquities we alter the very nature of the things themſelves. So thoſe things that are good in themſelves prove hurtfull to us, as the ſame Father gravely elſewhere admoniſheth, ſaying, Impediment a ſunt haec, non adjumenta, onera, non ſubſidia. Bona appellantur, cum ſint cauſae malorum aeternorum. contra avar. l. 2Theſe things are hinderers, not helpers, burdens they are, not aides. They are called goods, but indeed they prove the cauſes of eternall evills. Too many may lament this in themſelves, which this good man compaſſionately bewailes in others. p. 72The luxury and prodigality of rich men gives too plain an evidence of this truth. So that we may boldly affirme with Clemens, foreign. C…m Al…x. liv. 2. cap. 3.Riches ill adminiſted are the magazine of miſchief The heathen man could informe us, that Riches are even as the minde of him that poſſeſſeth them. To him that knows how to uſe them, they are good: to him that uſeth them amiſſe, Haec per inde ſant ut Illius animus, qut ea p…ſſi let. Qui u…t ſe…t, ci hona… illi qut non uti tur …ec…e, mala. Ter. Heaut. Act. 1. Sc. 2.Acts 1they are evill And how hard a thing it is to uſe them a right, appears by the dayly abuſe of them, which ariſeth out of naturall corruption, and careleſneſſe. So are we judiciouſly informed by I eo, There compaſſe us about on every ſide dangers of innumerable ſinnes, and we paſſe through the lawfull uſe of things to immoderate exceſſe: Circumſtant undi que puricula innumerabili…um d…li…rum, et per licit… uſus ad immoder…atos tranſi…ur exceſſus, dum per curam ſalatis obrepitdel…ctatio volunt…is, et non ſufficit c…n…up…ſ…emiae, qued p…te…t ſatis eſſe naturae. Leo de quadrag. ſer. 11.for delights and pleaſures creep into us under the title of care of our health: neither can thoſe things ſuffice concupiſcence, that might give nature comentment. So eaſie a thing is it to paſſe from uſe to abuſe. So hard a thing to moderate the ſailes of our affections, when the winds of riches drive us to the quick-ſands of unlawfull pleaſures.

p. 736. 66Hardneſſe of heart.Wealth hardens the heart in unlawfull courſes, and keeps it in impenitency. Luk. 15.Luke 15Poor men are with the prodigall child brought home ſometimes by want. Sometimes the ſhame of the world affrights them, becauſe they want means to hide their offences. Sometimes the execution of good laws drives them from evill. But rich men know how to prevent all theſe means of reclaiming. They can for coyne make other men father their Baſtards, and ſtop the wheel of execution, that good laws may not bruiſe them. The threatnings of Gods law that breake poor mens hearts, do but harden rich mens; as the ſun-beams which ſoften the wax do nevertheleſſe make the clay harder. We threaten death, and they live. We threaten poverty, and they are rich. We threaten want, and they abound. Long enough may we threaten ere they amend. If we ſeek by fair means to reclaime them, what care they for promiſed happineſſe, who think they have attained preſent ſelicity? All theſe things conſidered we muſt needs conclude, that the wealth of the world, however it be in great requeſt here, and of ſpeciall uſe to p. 74command ſuch worldly comforts, as time and place afford, yet is it oftentimes a great impediment to the ſerious ſeeking of the kingdome of heaven.

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

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

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

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

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

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

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

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

The mouths of the poor are ever open againſt the rich. The conſideraon of their own wants, and comparing them with the aboundance of other men makes them foul-mouthed, becauſe they want grace as well as money. p. 79Let theſe envious complaints ceaſe. What if rich men have the wind always proſperous? yet have they it ſo violent withall, that it oftner overturnes them in the ſea, then brings them ſafe into the haven. Envy them not then, but labour to be richer in grace then they are in wealth. So mayeſt thou be happyer. Lazarus envied not the rich man, for he was happyer himſelf. Sine domo, non ſine Domino: ſine veſte, non ſine fide: ſine cibo, non ſine Chriſto: canibus expoſitus, ſed Angelorum ſocius. Fulg. Ep. 2.He was bouſe-leſſe, ſaith Fulgentius, but not Lord…eſſe: without apparell, not without faith: …e wanted food, but wanted not Chriſt to feed upon: he was expoſed to the dogs while he lived, but received for a companion of Angels when he dyed. Conſider well their troubles and dangers with their riches, and the happineſſe that thou mayeſt have without them, and then, Fret not thy ſelf becauſe of evill doers, Pſ. 37.1, 2, 3, 4.Ps 37:1Ps 37:2Ps 37:3Ps 37:4neither be thou envious againſt the workers of iniquity. For they ſhall ſoon be cut down like the graſſe, and wither as the green herbe. But do thou truſt in the Lord, and do good: ſo ſhalt thou dwell in the Land, and verily thou ſhalt be fed. Delight thy ſelf alſo in the Lord, and he ſhall give thee the deſires of thine heart.

Secondly, as poor mens thoughts are often envious, ſo their defires are for p. 80the moſt part boundleſſe. They think none happy but richmen and great men: and the more rich, the more happy. This conceit makes them ſwallow an ocean of riches in their wiſhes. Let them learn for time to come to moderate their deſires of thoſe things that may prove great impediments to the ſaving of their ſouls. Let them pray with Agur the ſon of Jakeh, Prov. 30.8, 9.Prov 30:8Prov 30:9Give me neither poverty nor riches, feed me with food convenient for me; leſt I be full and deny thee, and ſay, Who is the Lord? or lest I be poor and ſteal, and take the name of my God in vain.

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

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

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

The greateſt part of my perſwaſions are yet to come, for I have yet to do with the greateſt men. What Rhetorick ſhall I uſe to perſwade theſe men? Shall I tell them that Bees have ſtings as well as honey? That riches have diſcommodities as well as commodities? How carefull and cautelous had they need to be in the uſe of them, that they may not exclude them from greater riches? Shall I tell them that Jezabel was the daughter of a King, 2 King. 9.34.2 Kgs 9:34yet was ſhe devoured with dogs? Shall p. 83I ſhew them the wiſdome of Achitephel, that could not keep him from hanging himſelf? 2 Sam. 17.23.2 Sam 17:23Shall I ſet before them the rich man, Luk. 16. in his gorgeous apparell and dainty fare, and then bring him in groning and lamenting in hell torments? Their worldly cares dead heavenly affections within them. The common tenet is, that while the heavens move, the earth ſtands ſtill. Copernicus made the earth to move, and the heavens to ſtand ſtill. But never any man made both moveable. Rich men are often of Copernicus ſect: the earths motion in them, makes heavenly affections unmoveable. The heathen men, as Fulgentius notes, called the Peacock Juno's bird who was eſteemed the Goddeſſe of riches, Junonis in tutelam ponum pavum, quod om… nis vitae petentia petax in aſpectum ſui ſemper quaerat ornatus; ſicut pavus ſtellarum caudae curvamen concavans anterius faciem ornat, poſteriora que turpiter nudat. Fulg. Myth. l. 2. Fab. de Jun.becauſe as the Peacocke while he ſtretcheth out his tail to ſhew the ſtars of it, adornes his fore part, but ſhewes the deformity of his naked back-parts: So do rich men while they ſet out their bravery, lay open their infirmities. The wiſer ſort of men among the heathen were ſo well acquainted with this, that ſome of them refuſed great treaſures offered; as Phocion, who refuſed the talents offered him by Alexanders Embaſſadours as a preſent from their Maſter. And when p. 84they preſſed him to receive them, telling him that their Maſter ſent them to him, becauſe he conceived him to be a worthy man, foreign. Iſid. Pel. l. 2. Ep. 146.he anſwered, If he thinke ſo of me, let him ſuffer me both to ſeem and to be ſo. Others when they had riches, gave them away: as Crates who gave his goods to the Senate with this Motto, foreign. 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, foreign. Non. Synag. Hiſtar. in Naz. Stel. 1.that the goods of Crates may not overcome Crates. I ſpeak not this to bring in Monkery, or to perſwade men to give away their goods to maintain idle drones, but to make men wary in the uſe of their riches: For I think with Auguſtine, Ʋilius terrena opulentia humi liter tenetur, quam ſuperbe re…inquitur. Proſ. Aug. ſent. 319.that Worldly riches are better humbly kept, then proudly caſt away. For want of moderate uſe of them, honours and riches do many men harm. Which makes the ſame Father to exclaime, O curſed nobility, which through pride makes it ſelfe ignoble and baſe in the ſight of God. Mala nobilitas, quae ſe p…r ſuperbiam apud Deum reddit ignobilem. De Temp, ſer. 127.And many men have ſuffered many loſſes for their poſſeſſions as Iſidore complaines, Riches have hur… many, and having whetted the ſword againſ… p. 85hem have fled into the power of their enemies. But authority and kingly power, foreign. Iſid. Pel. l. 3. Ep. 154.that all men contend for, hath often deprived the owner not only of a happy life, but even of life it ſelf. They that paſſe over the Humber when the Sea comes in, ſeldome ſee the ſhore. They that in tempeſtuons ſeaſons paſſe over the Iriſh Seas ſeldome eſcape. So rich men are ſo puzled with the thorny cares of wealth, that they ſeldome attain to the true treaſure. I know, the fault is not in the riches, but in the mens ill uſing of them, yet I take it to be a difficult thing to do otherwiſe, and ſay with the Pſalmiſt, Pſal. 73.18.Ps 73:18Surely thou haſt ſet them in ſlippery placces. Edward I. was a renowned Prince, he dyed at Borough upon the Sands, to ſhew how weak a foundation all worldly honour is built upon; Dan. coll. Hiſt. Angl. p. 171. Hayw. 3. Nor. Kings p. 63.as one of our beſt Hiſtorians collects. Riches, ſaith another, are like hangmen: they hide mens faces with a covering, that they may not ſee their own end, and then they hang them. The mounting up to honour is very pleaſing, but the downfall is terrible. We are …ver-joyed, ſaith J…rom when we mount p. 86up: Laetautur ad aſcenſum: timeamus lapſum: non eſt tanti gaudii excelſa tenuiſſe, quanti terror is de exceiſis eccidiſſe. Hicron. in Ezech. 4.Ezek 4but let us rather fear the fall: it is not a matter of ſo great joy to have been at the top, as it is of terrour to fall from the top. The hurt of the fall remaines, when all the benefit of the riſe is gone. Damo…les commended the condition of Dionyſius the tyrant of Sicily. To ſhew him his errour Dionyſius invites him to a plentifull feaſt ſets his ſervants to attend on him, and gives him muſick into the bargain: Val. Max. lib 6. et Polychr. l. 3. c. 21.but he had cauſed a ſharpe ſword to hang over his head by a horſchair; which made Damocles for fear to forbear both meat and laughter. Such, ſaith Dionyſius, is that life of mine, which thou deemeſt a pleaſant life. O happy ſoul then, ſaith Leo, which runs through the days of herpilgrimage with chaſt ſhbriety, Brata mens, … ſu…e tempora caſta …, et in iis per quae neceſſe eſtream ambala…e, … remanct, ut … magis quem domira terrerorum, … affections ſit im…ixa humanis, …. promiſſionibus deſit …. Leo. ſer. 11. de qua…reg.and abides not in theſe things through which of neceſſity ſhe muſt walke: and as a gueſt rather then a Miſtreſſe of earthly things, neither leanes upon mans afflictions, nor falls ſhort of Gods pronuſes. The reaſon is truly delivered by the ſame Author elſewhere. We have undertaken, ſaith he, p. 87a famous warfare, and a diſcipline of a great profeſſion. Magni nominis militiam, magnae profeſſionis ſuſcepimus diſciplinam. Sectatores Chriſti a regia diſcedere via non licet, ſed dignum eſt temporalibus non occupari ad aeterna tendentes. Leo ſer. 2. de paſſ. Dom.The followers of Chriſt may not depart out of the Kings highway. For it beſeems not them to be taken up with temporall affaires by the way, that travail towards eternall happineſſe. If we be rich in our eſtates, let us carry our ſelves ſo moderately, that we may be rich in our ſoules to. Let us take one pill of St. Auſtins preſcription, Dives in couſeentia ſecurior dermit, quam dives in purpuva. Aug. de Temp. ſer. 212.He that is rich in conſcience, ſaith he, ſleeps more ſoundly, then he that is richly clothed in purple. There are ſome whom the Apoſtle cals rich in this World, 1 Tim. 6. and ſome rich to another World. Would you know the difference? Let the ſame holy man informe you: If you ſhould ſee two bladders, the one filled, Ʋtres duos ſi vide…s; ugum plenum, alterum inplatum: in utro que cadem eſt magnitud…; ſed non in utro que cadem pl…nitudo. St attend…s, fallerts: ſi app…ndis, invenies. Qui plenus eſt, difficile …: qui infiatus eſt, … Ibid.the other blown up: there is … both the ſame greatneſſe, but there is not in both the ſame fulneſſe. If thou book upon them, thou mayeſt be deceived: but if thou weigh them, thou ſhalt eaſily finde the difference. The full blad…er is hardly moved: but the blown bladder is quickly t…ſſed away. p. 88Such is the dinerence between thoſe that are rich in the World, and thoſe that are rich in Grace. The former are blown up, the latter are filled: the former are ſoon turned upſide down, the latter remain firme and unmoveable. Be thou then ſo temperate in the midſt of worldly riches, that thou mayſt be much richer in grace and godlineſſe.

Another leſſon here is for rich men, not to content themſelves with their worldly proſperity: but to be earneſt ſuiters to God to add to their temporall, eternall felicity. God divides his gifts diverſly, Gen. 25.5, 6.Gen 25:5Gen 25:6as 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.Luke 16as the rich man in the Goſpell. Others that have it in the life to come only, as Lazarus. Other croſſe children there are whom God diſinherits, as poor men that are both wicked and wretched, that are neither happy here, nor hereafter. Others there are that are Gods darlings, that are both here rich and in heaven, as Abraham, and David, and many other. Pray then that thy riches here, may be no let to thy happineſſe p. 89hereafter. Luk. 15.Luke 15Do not with the prodigall child take thy eſtate here for thy whole portion, and then ſpend it, and become a companion for ſwine: but let theſe worldly comforts mount up thy thoughts to try Gods bounty a little further, and to become a begger of eternall happineſſe: He that hath given the leſſer, will give the greater if thou deſire it. For God is as free of heavenly as of earthly comforts, if men would ſeek them as earneſtly.

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

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

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

The Apoſtle doth not ſay, not any but, not many wiſe; rich and noble There are ſo few that the Scriptur… p. 91ſometimes cals them none. Mat. 11.25.Matt 11:25Thou haſt …idden theſe things, ſaith our bleſſed Sa…iour, from the wiſe and prudent, without naming any exception. The wiſdome of God, ſaith St. Paul, was …nown to none of the Princes of this World. 1 Cor. 2.8.1 Cor 2:8Yet muſt we not exclude all great men from the kingdome of heaven, for the text doth not. The Scripture ſometimes ſpeaks in generall, though it ſpeak not of all, but of the moſt part. So John the Baptiſt accuſeth all, No man received his teſtimony, Joh. 3.32, 33.John 3:32John 3:33yet in the next verſe mentions ſome receivers, He that hath received his teſtimony hath ſet to his ſeal, that God is true.

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

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

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

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

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

Firſt, ſets out their Election. And

Secondly, the end of it.

In their Election, note,

1. The Electour.

2. The Elected.

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

p. 96Gods choiſe is the true ground o… our happineſſe. Hence it is that in Scripture they have that honourable title of Gods Elect. Luk. 18.7. Rom. 8.33.Luke 18:7Rom 8:33Shall not God avenge his own Elect? Who ſhall lay any thing to the charge of Gods Elect? When the Jewe… were caſt out, and the Gentiles received in their room, yet was there among the Jews a remnant according to the election of grace. Rom. 11.5, 7.Rom 11:5Rom 11:7And this election hath obtaine… that which Iſrael could not. The free dome of Gods election, and foundation of mans felicity, appears in Ja… and Eſau, born of the ſame parents lying in the ſame womb, at the ſan… time, yet one received, the other refuſed: not for any thing in themſelves for it was before the children had do… good or evill; Rom. 9.11.Rom 9:11but for Gods choiſe, th… the purpoſe of God according to election mig… ſtand. God hath indued us with a… ſpirituall bleſſings in heavenly thing in Chriſt, Eph. 1.3, 4.Eph 1:3Eph 1:4ſaith the Apoſtle: but it is according as he had elected us. So th… every where the beginning of our ha… pineſſe is aſcribed to the ſame fountain, even to Gods choiſe alone an… to nothing beſides. For our caſe a… and condition in nature is alike. I… Adam we are all dead. We are children p. 97indeed, Eph. 2.3.Eph 2:3but it is but children of Gods wrath as well as others. This is our greateſt title in Gods ſight, whatſoever titles elſe we be born to in the world. At Gods beck we eſcape or periſh. His mercy may ſave us: his juſtice may condemn us. What happineſſe then can we look for, but from his election? The price of our redemption is the bloud of Chriſt. Joh. 1.29.John 1:29He is Gods Lamb, that muſt take away the Worlds ſin. Him God would not give for the Angels that were falne. Him he did give for men that had offended him. What is the reaſon why Men are more happy then Angels? Why Chriſt dyes for Men, not for Angels? Gods choiſe. And is not that the reaſon why one man rather then another ſhall be ſaved by his death? Queſtionleſſe it is ſo. When Chriſt is dead for us, how comes the merit of his paſſion to be applyed to us? We are dead in ſins, and cannot ſtretch out our hand to take it, nor open our mouth to feed on it. As men in a trance muſt have their mouths opened, and hot water put in by others: ſo muſt we have Chriſts paſſion applyed unto us by Gods Spirit. And how comes Gods Spirit to apply p. 98it to one ſoul and not to another, but becauſe God hath choſen the one and not the other? This kind of proceeding doth much illuſtrate the glory of God. Had God choſen all, election had been a common favour: And common favours are lightly ſet by, when peculiar priviledges are highly rated, as betokening more love in the giver, and bringing more profit to the receiver. If there were any thing in thoſe whom God chuſeth, more then in others, the choiſe would not tend ſo much to Gods glory as to Mans. The honour would not be the Electors, but theirs that are elected. But that favour that proceeds from pure election, redounds altogether to the glory of the Electour. Thus is Gods glory moſt promoted by the freeneſſe of his own choiſe.

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

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

p. 99Anſw. I anſwer, That it cannot be injurious to any, becauſe God is moſt free. If a King may receive what ſervant he will, and refuſe whom he pleaſe; raiſe whom he liſt, and neglect whom he pleaſe; ſhall God be held injurious becauſe he neglects thoſe whom he was not bound to receive? We ga…her one flower, and neglect another. We chuſe one friend, and refuſe ano…hers friendſhip, as we pleaſe our ſelves. Yet are we more obliged to our …ellow creatures, then our Creator can …e to us. God then is bountifull to ſuch …s he receives, but cannot be injurious …o ſuch as he refuſeth.

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

p. 100Secondly, Obj. 2 It is objected that this derogates infinitely from Gods mercy, which would be far more glorious if it were extended to all men, and if all had been choſen to eternall happineſſe.

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

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

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

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

Laſtly, why do not theſe objecto… p. 101conſider, that if this reaſon taken from the extending of Gods mercy to the uttermoſt bounds were good, they muſt be forced with Origen to bring in the Devils too into heaven, to leave hell empty, and to make our Saviour falſe of his word: who affirmeth expreſſely, that there are ſome ſins which ſhall not be forgiven, neither in this world, Mat. 12.32.Matt 12:32nor in the world to come? Well may Gods mercy then be ſufficiently ſhewed, though ſome be left for patterns of his juſtice.

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

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

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

Anſw. We anſwer, 1. That we muſt pray and watch as much as if our choiſe were uncertain to us: So St. Act. 27.24, 31.Acts 27:24Acts 27:31Paul in a like caſe reaſons, that although God had promiſed him the lives of all that were with him in the ſhip, yet they could not be ſafe, if they let the mariners go. Gods decrees may be comfortable to us, if we can by any means come to know, that God hath determined good unto us. But Gods laws, not his degrees are the rule of our lives. Was David wicked, becauſe he was ſure of a Kingdome? Or St. Paul careleſſe, becauſe he was ſure that a Crown was laid up for him in the heavens?

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

Ʋſe 1 This point then firſt condemnes the doctrine taught by ſome of the Papiſts, (for many of them maintain the freeneſſe of Gods choiſe) who ſuppoſe that God did chuſe becauſe he fore ſaw out merits. Though we had nothing in us then, yet God knew what we would have in us, and what ſervice we would do him in after times, and in expectation thereof he choſe u…. But this is to derogate from Gods mercy in our election. That which the Heathen man ſpeaks of ſuch as mourn too much for the loſſe of their friends, and uſe to reckon up the comforts they had by them to increaſe their ſorrow for the want of them; Non eſt amici, ſed ſe amantis. De Conſol.This is not the part, ſaith he, of a friend, but of one that loves himſelf: The ſame may be ſaid of ſuch a choiſe. It is not the choiſe of a friend, but of a ſelf-lover. To chuſe a wiſe, a loving, an able ſervant before an unfit one, is not properly to chuſe, but to take one choſen by his own fitneſſe before. Look how much there is in, or may be hoped of from the perſon elected, ſo much leſſe is the grace and favour of the Electour. The p. 105Apoſtle therefore oppoſeth grace and works in this matter of choiſe, Rom. 11.6.Rom 11:6If it be of grace, it is no more of works; or elſe were grace no more grace: but if it be of works, it is no more grace; or elſe were work no more work. By this means therefore they overthrow Gods grace and Gods choiſe at once, while they ſeek to give a reaſon of it, and to eſtabliſh mans works.

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

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

Ʋſe 4 Fourthly, we are taught here to whom to aſcribe the glory of our glory and happineſſe; namely, to God that hath choſen us to it. It becomes us to ſay with the four and twenty Elders, Revel. 4.11.Rev 4:11Thou 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 p. 109unworthy of our vocation, and deſerve to be numbred among ſuch as are refuſed, if we be unwilling to acknowledge the liberality of Almighty God in chuſing us. So great was this favour, and ſo little was there in us to move God to do it, that no thanks ſhould be thought too much, that either our hearts could invent, or our tongues utter. It is fit in our prayſes not to begin at the concluſion with the happineſſe we hope for, nor at the middle with the comforts of ſoul and body we have here, but at the beginning of all comforts, which is placed in Gods free choiſe. Thus may we rightly deſcend to the reſt, when we have begun at the firſt and chiefeſt.

We have mounted up on high to find the Elector, and now we muſt dive as low to find the elected. The chuſer is not ſo great, but the choſen are as mean. Hitherto I may fitly apply that of the Pſalmiſt, Pſal. 113.4, 5, 6, 7, 8.Ps 113:4Ps 113:5Ps 113:6Ps 113:7Ps 113:8The 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 p. 110out of the dunghill: That he may ſet him with Princes; even with the Princes of his people. Thus you have their meanneſſe in the words of the Pſalmiſt: take it now in the words of the Apoſtle. The fooliſh things of the world, the weak things of the world, the baſe things of the world, and things which are deſpiſed, yea and things which are not. The Apoſtle would not have any man to be miſtaken in them, nor to think better of them then they did deſerve, and therefore thinks no words ſufficient to ſet out their meanneſſe. The fooliſh things of the world, that is, Stulta munde, i. quos potentes et Pholoſophi ſtultos aeſt mabat. Haymo in textum.ſaith Haymo, Thoſe whom great men and Philoſophers eſteemed fools. Philoſophers counted them fools: Great men counted them weak: Noble men counted them baſe and deſpiſed, yea and meer nothings: yet God makes choiſe of them. Thoſe then whom God chuſeth to prefer, are lightly the loweſt. So our Saviour confeſſeth to the praiſe of God, Mat. 1.25.Matt 1:25I thank thee O father Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. St. James confirmes it, and that with a proclamation, Hearken my beloved brethren, Jam. 5 5.Jas 5:5hath not God choſen the poor of this p. 111world, rich in faith, and heires of the Kingdome which he hath promiſed to them that love him? The auditours of our Saviour Chriſt were for the moſt part poor: The poor have the Goſpell preached unto them. Mat. 11.5.Matt 11:5We find at his Sermons not the Scribes nor the Phariſees, unleſſe it be to entangle him in his talke. There we find Joſeph the Carpenter, and Mary his wife; Peter and Andrew, James and John fiſhermen, and others of this rank. One ground of Gods proceeding this way is …o croſs the world. His wiſdom is counted fooliſhneſſe by the world, and the wiſdome of the world is fooliſhneſſe to God: Luk. 16.15.Luke 16:15That which is highly eſteemed a…ongst men is abomination in the ſight of God. Wiſe, Rich, Noble perſonages …re deep in the worlds books, but leaſt …n Gods. On the contrary, thoſe which are leaſt in the worlds account, …s the fooliſh, the poor, the meaneſt …en; theſe are often in greateſt repuation with God. Another ground is kind of equity, which though God …e not alwayes tied unto, yet for the …oſt part he doth obſerve. Such as …re miſerable in this world, are made …appy in another world. And ſuch as …e happy here, are made miſerable p. 112there. They are rare ſpectacles tha… are happy here and hereafter: and they are as rare that are miſerable in both Abraham gives this ſentence to ſtop the rich mans mouth in hell. Luk. 16.25.Luke 16:25Sonne remember, that thou in thy life time receivedſt the good things, and likewiſe Lazarous ev… things, but now he is comforted, and th… art tormented. The birds that hide their heads in the winter, ſing moſt merrily in the Summer: ſo thoſe that through poverty and meanneſſe lie hid and unregarded in this world, lie cloſeſt with Lazarus in Abrahams boſome. A thir… ground may be taken from civill policy. Princes uſe to raiſe the loweſt that they may depend upon the… alone, by whom they are raiſed, an… be faithfull to them. So the grea… Turke hath his officers, that in a… coaſts of his dominions take up hopeful young children, and bring them up t… make Janizaries to attend upon him Theſe he ſuppoſeth muſt be faithful to him, becauſe they know no country, nor kindred, nor father, nor mother; but all their welfare depend upon his favour. So may God we… expect faithfulneſſe from mean men… that have no wiſdome to ſhift for them p. 113ſelves, no wealth to rely upon, no friends to truſt unto, nor any comfort but what they muſt expect from his mercy. And theſe he chuſeth. Theſe will promote his kingdome, only that they may riſe with it. As it is noted of Leo the firſt of that name of the Biſhops of Rome (though otherwiſe a good man) that he mounted up the ſea of Rome to the skies, Rainolds and Hart.that himſelf might riſe up with it. The laſt ground of this choiſe of the meaneſt may be Gods glory, which is much illuſtrated by the promotion of mean perſons. God knows that by the choiſe of baſe men, who are deſtitute of all means of help and ſafety in themſelves, his glory will be more manifeſted, then by the electing of famous men, who look for all felicity from themſelves, and attribute all good things received from God, to their own wiſdome, or their own deſervings. And therefore he makes choiſe of the weaker. Theſe will not commend themſelves, or ſet out their own good parts, who have no wit to plot for preferment: no power nor wealth to make ſteps for a ladder to clime up upon: no nobility for which p. 114they ſhould be honoured. It is manifeſt both to themſelves and others from whence their glory comes: namely from Gods liberality in electing them. If God ſhould ſet his minde upon great men, they ſhould not ſubmit to many mean offices that God cals them unto. Their ſpirits are too great. But mean men have not ſuch high ſpirits nurſed within them: but are more eaſily humbled. So that no particular reaſon can be given of Gods chuſing one man rather then another, yet there may be many grounds of preferring the meaner before the mighty. For it doth much more ſet out the glory of God. Gods order is ſweetly noted by Bernard, Regnum Dei conceditur in praedeſtinatione: promit titur in vocatione oſtenditur in juſtificatione: percipitur in glorificatione. I… praedeſt. eſt gratia, in vocat. potentia, in juſtaf. laetitia, in glorif. …loria. Be…n. de verb. lib. ſap.Gods Kingdome is granted in predeſtination: it is promiſed in vocation: it is ſhewed in juſtification: it is received in glorification. In predeſtination there is grace, in vocation power, in juſtification joy, in glorification glory. But if God had choſen the great ones, he had not ſhewed ſo much grace in chuſing, nor power in calling, neither had they received ſo much joy in being juſtifyed, nor ſo great addition of honour in being glorifyed. They would have thought their condition ſomewhat p. 115bettered, but not clean altered. The mean therefore are Gods choiſe. So ſaith Baſill of the Apoſtles who were ſent to publiſh Gods choiſe, and to call ſuch as he had choſen. O counſail truly high and wiſdome immortall! foreign. Baſil. Sel. in illud, Venite poſt me.When Christ did intend to teach mortall men a ſtrange matter, and a new opinion, and an heavenly doctrine, and ſought for fit diſpenſers of ſuch inſtructions, he deſpiſed the Cities, he made no reckning of po…ular states, he refuſed the governours of Kingdomes, be deteſted the power of …ich men, he hated the …loquence of oratours, he wiſhed not for the tongues of Philoſophers: he paſſed …hrough the nations, and …either choſe their war…ke preparations, nor the …exterity of their hands, …or the ſwiftneſſe of their …eet. But why do I reckon …p humane helpes? Suf…ering the ranks of Angels p. 116to enjoy a perpetuall reſt, he goes about the havens and rivers and ſhores, determining to take from thence miniſters of his heavenly doctrine, and ſtanding by exhorted them ſaying, Follow me and I will make you fiſhers of men. I come, ſaith he, to fiſh for you: I ſeek for fiſhermen, not for Princes: I perſwade mariners, not Potentates. Thus God made the great ones of the world, that afterwards ſhould be converted, indebted to poor and ſimple men, by whoſe Miniſtry God brings them to the knowledge of his truth, which they by all their greatneſſe and wiſdome could not attain unto. Dominus noster Jeſus Chriſtus volens ſuper borum frangere cervices, non quaeſivit per oratorem piſcatorem, ſed de piſcatore lucratus eſt imperatorem. Magnus Cyprianus orator; ſed prius Petrus piſcator, per quem poſtea crederet non ſolum orator, ſed et imperator. Aug. in John Tract 7.And this St. Auguſtine wonders at, Our Lord Jeſus Chriſt, ſaith he being willing to pull down the pride of highminded men, did not ſeek the fiſherman by the Oratour, but gained the Emperour by the fiſherman. Cyprian was a great oratour: but Peter was firſt a fiſherman, by whoſe meanes afterwards might beleeve not only the Oratour, but alſo the Emperour. That which is true of the choiſe of theſe men to their Apoſtleſhip, is as true of Gods choiſe of men to heavenly happineſſe. And therefore the ſame Father elſewhere brings in God as it were fitting upon his throne, and making p. 117his choiſe out of all ſorts of men ſtanding before him. If I ſhould chuſe the Senatour, the Senatour would ſay, Si eligerem Senatorem, diceret Senator, dignitas mea electa eſt. Si eligerem divitem, diceret dives, opulentia mea electa eſt. Si eligerem imperatorem, diceret imperator, potentia mea electa eſt. Si eligerem oratorem, diceret orator, cloquentia mea electa eſt. Si eligerem Philoſophum, diceret Philoſophus, ſapientia mea electa eſt. Interim differantur ſuperbi iſti. Da mihi prius iſtum piſcatorem. Veni tu pauper, ſequere me. Nihil habes: nihil noſti: ſequere me. Idiota pauper, ſequere me. Aug. de verb. Dom. ſer. 59.My dignity is choſen. If I ſhould chuſe the rich man, the rich man would ſay, My wealth is choſen. If I ſhould chuſe the Emperour, the Emperour would ſay, My power is choſen. If I ſhould chuſe the Oratour, the Oratour would ſay, My eloquence is choſen. If I ſhould chuſe the Philoſopher, the Philoſopher would ſay, My wiſdome is choſen. Put theſe proud ones aſide a little. Give me that ſame fiſherman firſt. Come thou poor man, follow thou me. Thou haſt nothing: thou knoweſt nothing: follow thou me. I ſay thou poor Idiot, follow me. The ſame is delivered more briefly elſewhere by the ſame Writer, Poteſt Senator gloriari de ſemetipſo: poteſt Orator: poteſt Imperator: non poteſt niſi de Chriſto Piſcator. Aug. de. ver. Ap. ſer. 27.The Senatour may glory in himſelf: ſo may the Oratour: ſo may the Emperour: but the poor fiſherman can glory in none but in Chriſt.

p. 118Ʋſe 1 Thus you ſee Gods choiſe: now how uſefull this may be to us appears in many particulars.

Firſt, It concernes the Miniſters, and teacheth them not to be ſervile to great men. Adulation becomes not them: Flatery ſhould be far from them. God reſpecteth the poor moſt. Their ſafety is not to be neglected, whom God cares f…r. Gods Miniſters muſt not regard earth more then heaven. Worldly pompe muſt not affect them. The meaneſt in their charge muſt be tended by them, as well as the greateſt. Revel. 4.8, 10.Rev 4:8Rev 4:10The four living wights in the Revelation are taken for the Miniſters: and the four and twenty Elders for the people. The four living wights have between them four and twenty wings. The Miniſter muſt have a wing for every member of the Congregation. The ſhepherd is ſo far from neglecting the meaneſt ſheep, that he puts no difference: nay, he is moſt tender over the ſick and weak. So muſt the Miniſters bend their labours that way where there is moſt hope of ſucceſſe, even to the meaneſt among whom God hath moſt choiſe. Hope of preferments and by-ends, may tempt the Miniſters as p. 119well as other men to look after great men: but piety teacheth them not to neglect the meaneſt. To ſuch I may give counſail, as Jeremiah did to Baruch in his dumpes, Jer. 45.5.Jer 45:5Seekeſt thou great things for thy ſelf? Seek them not. Gods Miniſters muſt be like God himſelf: no reſpecters of perſons. Where they may exſpect moſt fruit, there they muſt be moſt painfull. So ſhall their labours not be ſpent in vain, but much comfort will ariſe out of them.

Ʋſe 2 Secondly, It cals upon great men not to condemn mean ones. They may have a greater patrimony in heaven then richer men, yea paradventure then thoſe that condemn them. It ſavours too much of pride to object poverty to any man. To ſet by the poor, Jam. 2.4.Jas 2:4and give place to the rich, Luk. 14.12, 13.Luke 14:12Luke 14:13is to be partiall in our ſelves, and to be judges of evill thoughts. He that will be recompenſed in the reſurrection of the juſt, when he makes a feaſt, muſt not invite the rich, but the poor. Theſe are our brethren, as Auguſtine obſerves, even by our own profeſſion in the beginning of our prayers, when we ſay, Our Father. Rich men, ſaith he, and Noble men according to the fleſh are here p. 120admoniſhed, when they become Chriſtians not to inſult proudly over poor and mean perſons, Admonentur hic divites, vel genere nobiles ſecundum ſeculum, cum Chriſtiani facti fuerint non ſuperbire adverſus pauperes et ignobiles, quoniam ſimul dicunt Deo, Pa…er noſter; qu…d non poſſunt vere ac pie dicere, niſi ſe fratres eſſe cognoſcant. Aug. de ſerm. Dom. in Monte. l. 2. c. 8.becauſe they ſay both to God with one breath, Our Father: which they cannot truly and religiouſly ſay, unleſſe they acknowledge themſelves to be Brethren. Thoſe whom God hath choſen, and advanced, men muſt not contemne. Such as are bred of poor parents, when they are preferred by the favour of Princes, are not contemned by ſubjects, but as highly honoured, as if they had been nobly born. Neither muſt we contemne thoſe whom God prefers, how mean ſo ever they be in birth or in condition. They may be greater in Gods bookes then we. O gravis nimirum et lugenda conditio! Pauper Beatitudinem emit m…ndicitate, dives ſupplictum facultate. Salv. contra avar. lib. 3.O heavy and lamentable condition! ſaith Salvian. Poor Lazarus purchaſed happineſſe by his beggerlineſſe: the rich man procured puniſhment by his riches.

Ʋſe 3 Thirdly, It cals upon mean men for great thankfulneſſe. Their ſpirituall p. 121exaltation abſolutely conſidered requires as much: but much more being compared with the rejection of them that are rich. This made the Virgin Mary the more affected with Gods goodneſſe towards her, becauſe he had neglected many greater: Luk. 1.52, 53.Luke 1:52Luke 1:53He hath put down the mighty from their ſeats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath ſent empty away. Their poverty brings no profit unto God: but his election is very profitable to them. God hath kept the glory of his choiſe unto himſelf: but all the benefit of it he hath afforded to them. They have no reaſon to envy him this glory, from whence comes ſo great riches unto themſelves. The honour of a peaceable government belongs unto a King: but the profit of it is divided amongſt the ſubjects. They were utterly unworthy of the benefit, if they ſhould deny their Prince the glory of it. Our benefit which comes to us by Gods choiſe, is far greater then any temporall priviledges or commodities, and therefore we are worthy of the ſevereſt cenſure, if we grudge God the glory of it. See Davids p. 122affection: When God had called him from following the Ewes with young to be King of Iſrael, ſee how he admires at it, 2 Sam. 7.18.2 Sam 7:18Who am I O Lord God? and what is my houſe, that thou haſt brough… me hitherto? He thought no praiſe too great for God that made a Shepherd … King. What praiſe then ſhould w… think too great for God, that hath made ſilly ſinners glorious Saints? Ou… hearts, our tongues, and all we hav… are too little to acknowledge ſo great … kindneſſe.

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

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

The end is ſet out largely by the …poſtle. To confound the wiſe. To con…und the things which are mighty. To bring … nought things that are. How can it be …therwiſe but that rich men and wiſe p. 124men ſhould be confounded when they ſhall ſee poor and ignorant men partakers of eternall happineſſe; and themſelves deprived of all hope of that happineſſe which they have long and ſtudiouſly ſought after? Hence are w… taught that by means of the loweſt o… men God uſeth to overthrow the powe… and wiſdome of the greateſt. Go… did confound the power and wit o… Pharaoh and all Egypt by lice and ſuc… other vermin, as the ten plagues … Egypt can teſtifie. He confounds th… army of Benhadad, 1 King. 20.14, 16.1 Kgs 20:141 Kgs 20:16and the two an… thirty Kings that were with him, b… the ſervants of the Princes of the provinces. Gen. 3.1.Gen 3:1Thus a Serpent that creeps upon the ground deprives Adam and al… his poſterity of all their happineſſ… Which had been utterly loſt, if Go… had not ſent the ſeed of the woma… to break the head of the Serpent. Thu… Serpents kill and ſlay the hoſte … Iſrael, Num. 21.Num 21whom the enemies could no… hurt. Thus a braſen ſerpent heal… thoſes that were ſtung, whom all th… Phyſicians art could not cure. Thu… Moſes rod divides the furious ſe… Thus ſpittle and clay do that whic… neither skill of Surgeons, Exod. 14.Exod 14nor powe… p. 125…f Kings could do; yea which was ne…er done before from the beginning of …he world; Joh. 9.John 9they open the eyes of one …orn blind. Judg. 9.Judg 9Thus a poor woman ſpeeds …bimelech a mighty King, and ſends …im going with a peece of a milſtone, …hom armed Souldiers feared to come …eer. 1 Sam. 17.1 Sam 17Thus a ſtone flung out of a ſling …y the hand of a youth kils Goliath …he Champion of the Philiſtims, and …he terrour of Iſrael. Joſh. 6.Josh 6Thus the ſound …f Rams hornes blowes down the wals …f Jericho. Act. 4.16.Acts 4:16Thus poor fiſhermen make …hief Prieſts and Scribes almoſt at their …vits end by their own confeſſion, ſo …hat they know not what to do. Thus Moſes a poor ſheep-keeper troubles Pharaoh and all the Kingdome of Egypt: …nd brings out Iſrael in deſpight of Pharaoh and all the power of Egypt. A glorious work wrought by a mean man, which a great Army could not have done. This was the finger of God. Gen. 14.Gen 14Thus Abraham a ſtranger on …arth, a ſojourner, and one that dwelt …n tents, overthrows four Kings and …heir Armies. Joſh. 12.Josh 12Thus Joſhua the ſer…ant of Moſes overthrows a multitude of Canaanitiſh Kings in a little ſpace: and takes their ſtrong cities and overruns p. 126their countries, and gives them to the people of God in poſſeſſion. So eaſily doth God expell the Idols and Idolaters out of Canaan, that none but God himſelf might be ſerved in the holy Land.

Gods preparations are like his proceedings. He hath planted ſome qualities in the meaneſt which do exceed the ſtrength of the greateſt. Theſe he hath planted for rods to ſcourge the greateſt withal and the proudeſt. A little vermin carries a ſting to kill a mighty man withall. He need but touch him, and he dies. A little arrow a great way off murders a hugh ſtagge: and there is no flying from it. He may flie from men, from dogs, from horſes, but not from death. His wound runs with him. In many things the brute beaſts goe beyond reaſonable men. Whoſe ſight can reach ſo far as the Eagles? Whoſe noſe ſo far ſo as the bloud-hounds? No wonder if God ſcourge wiſe men by fools, and confound great ones by mean, that can do it by dogs, Act. 12.24.Acts 12:24and by filly vermin if he pleaſe. Herod in all his pride and royalty cannot flie from ſilly wormes. Theſe eate him alive, that uſe not to p. 127…evour others till they die. Where are …ow his Phyſicians? Where are his Chirurgeons? Where are his men of …ar? Can none of theſe by skill nor …rce drive away a few wormes from …e carkaſe of a King? So it ſeems. …or Herod muſt be a quick coarſe. Where is mans nobility? where is is policy? where is his greatneſſe, …at cannot free him from thoſe crea…ures that mans foot could conſume … a minute, if it could come at …em?

But beſides the naturall and imbred …alities of weak creatures, when …od purpoſes to make uſe of the mea…eſt to confound the greateſt, he can …creaſe their naturall quality mira…louſly. As the corn that goes ſingle in… the earth comes forth with a happy …d plentifull increaſe: ſo the qualities … meaneſt men, yea of meaneſt crea…res, of molehils are made mountains, …hen God hath ſome great work to … by them. Thus by way of bleſſing, …hen God purpoſeth to reward Jacob … his hard ſervice, and to tranſlate …bans cattell with his children to …obs poſſeſſion, how ſlight a matter …th it? A few pilled rods caſt before p. 128the ſheep in the gutturs make the cattell bring forth ſpeckled ſheep i… abundance: Gen. 30.38, 39.Gen 30:38Gen 30:39and by virtue of a forme… contract made Laban poor and Jacob rich. Nature peradventure might have done ſomething, working upon the phantaſie of the Cattell, but God… bleſſing ſtrangely increaſeth the powe… of nature and Jacobs portion. And thu… by way of curſing, 2 King. 9. & 10. chapt.2 Kgs 9a mad fellow eſteemed by the Captaines, whiſpering ſomething in the ears of Jehu procures a… ſtrange alteration in the Kingdome o… Iſrael, as the depoſing of Joram, the death of Jeſabell, the ſlaughter of ſeventy o… Ahabs ſons, and all his kindred, th… murther of two and forty of Ahaziah… brethren, the deſtruction of all the worſhippers of Baal, and the rooting o… Baal out of Iſrael. It was much tha… an uproare ſhould riſe on ſo light … ground: but almoſt incredible to find… ſo many alterations.

Beſides the naturall and encreaſe… gifts of the meaneſt creatures, whe… God hath a purpoſe to pull down th… ſtrength and pride of great ones, h… leſſens their force, and puls down thei… ſpirits, that they may eaſily be tro… under foot of the weakeſt. When Go… p. 129purpoſeth to ſcourge Samſon by thoſe Philiſtims whom he had often conquered before, he takes his ſtrength from him, Judg. 16.Judg 16and then Samſon becomes a prey to his enemies. His wit was overcome by a filly woman, and his ſtrength by thoſe that had been conquered by it. The men of Jericho that had ſtrong wals to encloſe them from the Iſraelites, yet when they had heard of the great things that God had done for them in the Countries about, their hearts melted, Joſh. 2.11.Josh 2:11and there remained not any more courage in any man. God diſmayes the men of Jericho, that the Iſraelites may have the more eaſie victory. That this is Gods doing appears by Moſes ſwanlike ſong, who was beſt acquainted with Gods courſes, How ſhould one, Deut. 32.30.Deut 32:30ſaith he, chaſe a thouſand, and two put ten …houſand to flight, except their Rock had ſold them, and the Lord had ſhut them up? Strange it is to ſee how weak great men …re, and how fooliſh wiſe men are, when God hath a purpoſe to confound them. He that gave them wit and ſtrength, can take them both away, when they abuſe them, and he intends to bring ſome great judgment upon them to the utter deſolation of p. 130their eſtates, and deſtruction of their ſouls and bodies. And if God do none of all theſe, yet he hath many ſuddain accidents at command to inflict upon men in the midſt of their jollity, which neither their wiſdome can foreſee, nor their power prevent. And this is done lightly by the meaneſt of the creatures. The Popes themſelves that inſult ſo proudly over Kings and Princes, have had wofull experience of this concluſion, and have ſealed it with their unexſpected ruin. Bal. de vit. Pont. Rom.Pope Adrian IV. was killed with a flie which got in his throat. None of the Phyſicians could get it out again. So a ſmall flie makes an end of a great Pope. Serres French Invent.Ʋrban VI. ſcap't no better, who in his malice had tyed up ſome of his Cardinals in ſacks, and caſt them into the ſea to feed fiſhes. This tyrannous Pope catcht a… fall off his mule, as ſhe ſtumbled in the ſtreet, and took his deaths wound, whereof he dyed within 27. dayes. So little an occaſion as the trip of a mul… layes the glory of an inſolent Pope upon the ground. 2 Sam. 18.2 Sam 18Abſalom the proud and rebellious ſon of David riding under an oak is hanged by the hair o… the head: none of his followers offer… p. 131to take him down, till Joab and his youngmen make an end of him. 1 King. 22.1 Kgs 22Ahab the wicked King of Iſrael, the bane of Naboth, and the uſurper of his vineyard, is killed by an arrow ſhot by he knows not whom, coming from he knows not whence. So that his diſguiſed apparell though it ſaved him from the ſword of the Syrians, yet it could not ſave him from an arrow ſhot by one that little dreamed of killing of a King.

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

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

Ʋſe 3 Thirdly, It teacheth all men to give glory to God, when they ſee great men p. 134and wiſe confounded by ſuch as are of no reputation. Or when they finde great impediments removed and taken out of the way by little things, and ſuch as men make no account of. Peradventure ſome great diſeaſe that threatens not only pain and grief, but death it ſelf to the whole body, is taken away like Hezekiahs ſore, 2 King. 20.7.2 Kgs 20:7with a lump of figs. This is Gods doing. Peradventure ſome great Goliah, 1 Sam. 17.1 Sam 17challengeth and terrifyeth the whole hoaſt of Iſrael; and ſome David contemned by him, overthrows him. Let God have the glory of it. Peradventure ſome evill members in a Kingdome great in eſtate and policy, ſeek the ruin of it: and God prevents their deſignes by the means of men of low degree, and far beneath them both in eſtate, and underſtanding. God looks for the honour of it, and that the ſafety of the Kingdome ſhould be attributed to him. Peradventure in the Church ſome great Clerks may prove great hereticks or Schiſmaticks; and raiſe factions and diviſions, which may indanger the Church it ſelf. If God by others of meaner learning and parts, overthrow their hereſies, reaſon good that God p. 135ſhould have all the glory. God doth often make choiſe of weak inſtruments to work by, that he may be known to be the author of the good work, and that his power may appear in the weakneſſe of the inſtrument, and the homage and honour of every glorious action may be attributed unto him who is the King of glory.

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

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

p. 137That they who glory in their power, or in their policy, may perceive their own weakneſſe, and may be driven to acknowledge, that without God they have nothing, they can do nothing, when they ſee the Kingdome of heaven opened by God to weak and ſimple per…ons, and ſhut againſt them. Neither …oth the Apoſtle ſay, That theſe great …nes may not glory in his preſence; but, …hat no fleſh may. And ſurely by this means all glorying is excluded from all men in the world. The great and wiſe ones have no cauſe to glory, becauſe though they have great portions in …his world, yet they are not often called …o glory in the world to come. The …oor and ſimple have no cauſe to glory, becauſe though they be called to happineſſe in heaven, yet they are but fooliſh and mean perſons here. The former could not attain happineſſe by …heir wit. The latter could not attain …o it of themſelves for lack of forecaſt. Thus is all occaſion of boaſting in the fight of God taken from all fleſh, and all the glory of our happineſs left for God, by whoſe grace alone, and not by any thing in us we are brought to eternall ſelicity. So are we taught by Fulgentius, p. 138God, Ʋnus Deus est qui gratis et …ocat praedeſtinatos, et juſtificat vocatos, et glorificat juſtificatos. Fulg. de praed. ad Mon. lib. 1.ſaith he, alone is he that freely both cals ſuch as are predeſtinate, and juſtifie… ſuch as are called, and glorifies ſuch as are juſtifyed. All power of creatures is bu… weakneſſe, that God may have all the glory who hath all the power. For a… the ſame Father affirmes, Fulneſſe of powe… is to be found in none but in God alone. Plena poteſtas quae eſt, niſi ſola divinitas? Fulg. de paſſ. Dom. ad Tral. lib. 3.To draw this particular then to a generall… here the Spirit of God by the mouth o… St. Paul informes us, that God by his providence ſo rules all things, tha… the glory of all in the end ſhall return … God.

He is the firſt mover of all, and there fore will move all to his own honou… at laſt. This courſe God obſerves in th… particular promotions of particula… perſons. He raiſeth David from a ſor… ſhepherd to a mighty King. And David i… his generation exceedingly honour… God, and promoted the cauſe of relig… on. God rent the ten tribes from Reh… boam, and gave them to Jeroboam. A… though Jeroboam had no care to honou… God, yet by this rent did God honou… his juſtice in plaguing Solomons idolatr… with the loſſe of many ſubjects up… his poſterity, fulfilling the cur… p. 139threatned againſt idolaters in the ſe…ond Commandement in puniſhing the …ins of the parents upon the children. God raiſeth Jehu, and of a Captain in …ſrael, makes him King over Iſrael. By this means God honours his name, and …ids Iſrael of two enemies, Ahab and all …is poſterity, and Baal and all his wor…hippers. Jehu at Gods command riddes …hem all out of Iſrael. Whatſoever be the means of our preferment, all the glory of it belongs unto God. As it is in …ome mens peculiar preferments, Luk. 12.24.Luke 12:24ſo …s it in common favours. Conſider the …avens, ſaith our bleſſed Saviour, for they …either ſow nor reap, which neither have ſtore…ouſe nor barn, and God feedeth them. Nei…her doth God feed the ravens alone, but …ll other creatures alſo, Pſ. 104.27, 28.Ps 104:27Ps 104:28as the Pſalmiſt …cknowledgeth, Theſe wait all upon …hee, that thou mayeſt give them their meat …n due ſeaſon. That thou giveſt them, they …ather: thou openeſt thine hand, they are fil…ed with good. Though men will not …cknowledge it, yet their Corne, and Wine, and Oil, Hoſ. 2.8.Hos 2:8their ſilver and gold are …f God. Neither is it otherwiſe in …oliticall affaires. God takes the main …roke in all popular mutations unto himſelf. The Egyptians muſt become ſubject p. 138duplicate page p. 139duplicate page p. 140to the Aſſyrians, Iſa 20.4.Isa 20:4but the glory of i… muſt not be given to their ſtrength, for God himſelf hath foretold it, and appointed it. Jeruſalem muſt be burned with fire, and the Citizens made ſlave… to the Caldeans, but it is by Gods determination. Jer. 34.2.Jer 34:2Thus ſaith the Lord, Behold … will give this city into the hand of the Kin… of Babylon, and he ſhall burn it with fire.

Laſtly, ſo it is in Eccleſiaſticall occurrents. The Arke of God muſt b… carryed into captivity, but not becauſ… of the power of the enemies, but becauſe God gives it into their hands fo… the ſins of his people. Pſal. 78.61.Ps 78:61God delivered hi… ſtrength into captivity, and his glory into th… enemies hand. The Arke muſt be brough… back again from the enemies, but not b… the force of the Iſraelites. For God ſend judgements on the Philiſtines, 1 Sam. 6.9.1 Sam 6:9and force them to ſend back the Arke, and b… directing it into his own coaſts with out a driver, manifeſts his own powe… and glory. So might the enemies ſ… that without Gods permiſſion the… could not have taken the Arke bein… compelled by him to ſend it back again… Much more then in diſpoſing of ſpiri… tuall graces and eternall favours dot… God procure everlaſting glory to himſelf, p. 141as well as perpetuall felicity to his choſen. And therefore doth he chuſe the meaneſt, not only to confound the mighty, but alſo to bring all the honour to himſelf, and in the Apoſtles …anguage, That no fleſh may glory in his …reſence. God can do what he liſt, when he liſt, without mans help, againſt all mans power and wit. It is all one to him whether he work with in…truments, or without inſtruments. It …oſts him never the more paines: nor …he worke is never a whit the more …ifficult to his divine Majeſty and Almighty power. The glory therefore of …ll good and glorious actions belongs …ot to the inſtruments, but unto God. …n warlike victories the Captain hath …ot all the glory due to him, becauſe …e cannot fight without Souldiers and Weapons. But God can do that without means, which he doth do by means. He can convert men by the Miniſtry of the word: and he can do it without. So that all the glory of it muſt of ne…eſſity be Gods. It was not the diligence of Abrahams ſervant, Gen. 24.7.27.Gen 24:7Gen 24:27nor the forecaſt of Abraham, that brought Rebecea to Iſaac, …ut Gods overruling hand and providence. His Angell directs Abrahams ſervant p. 142to the place appointed. Reaſon it is then that he ſhould refer all things to his own honour, that diſpoſeth of all things at his own pleaſure. And ſo much the rather becauſe no profit comes unto God out of his actions▪ All the benefit of them is ours. We may be made happier by them, he cannot. The greater glory therefore is due to him, becauſe all his works tend unto our benefit. His love to us requires that he be glorifyed by us. Nothing can be added to him to make him more happy. What can be expected leſſe the… but that that happineſſe and perfection which he hath already, be declared and manifeſted ſome way or other in all the courſes of his creatures?

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

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

Amen.

GODS CHOISE AND MANS DILIGENCE: IN WHICH Is explained the Doctrine of free Election, and Vocation anſwerable to it. Both of particular perſons: yet may be uncertain to them for a time. And the way of making both certain upon Scripture grounds DISCOVERED. Deliverd in divers SERMONS at Chriſts Church Canterbury. By Francis Taylor, B. D. And Preacher there.

LONDON, Printed by E. C. for G. and H. Everſden at the Gray-hound in Pauls-church-yard, 1654.