Gods glory in mans happiness, with the freeness of his grace in electing us together with many Arminian objections answered / by Francis Taylor ...

Brethren.

There are in the Scriptures divers kinds of Brethren mentioned.

First, there are Brethren in the flesh. These are not only such as are borne immediately of the same parents, but all our kindred also. Thus Abraham and Lot are styled, * 1.1 Let there be no strife be∣tween me and thee, for we are Brethren. So the kinsfolkes of our Saviour Christ are called, * 1.2 Thy Brethren stand without desiring to speak with thee.

Secondly, there are Brethren in evill: * 1.3 Such were Simeon and Levi; who are cal∣led Brethen not because they were born of the same parents, but because they conspired in the same wicked act, to wit, in murdering the Shechemites.

Thirdly, there are Brethren in office: And so Ahab and Benhadad are Bre∣then. Is Benhadad yet alive? * 1.4 saith Ahab, he is my Brother; meaning that he was not his servant (though he were overcome by him, and the messengers to flatter Ahab called him so) but a King as free as himself, and by office Ahabs brother. So do Kings yet in their Letters call other Kings Brethren.

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

Fiftly, in Spirit: Such are Christs Disciples, * 1.5 All yee are Brethren. The same title is elsewhere given to them by the beloved Apostle, * 1.6 We ought, saith he, to lay down our life for the Brethren. By St. Pauls doctrine then in the text, all the members of the true Church ought to account one another for Brethren. Thus are they called by the same Apostle, * 1.7 All the Brethren which are with me. Thus are they saluted by him in the end of the Second Epistle to the Corinthians, * 1.8 Finally Brethren farewell. This spirituall fraternity, because it is so frequently mentioned in the Scri∣ptures, requires of us so much the more labour in explication of it.

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

To wit

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

And first for the proof of it. 1 1.9 This new affinity is proved many wayes. We have the same Mother: and who knows not that they that come out of the same wombe are Brethren? The Church of God is the Mother of us all, a better Mother then the ancient Jerusa∣lem: so the Apostle tels us, * 1.10 Jerusalem which is above is free, which is the Mother of us all. As we have the same Church for our Mother, so have we the same God for our Father: * 1.11 God hath begotten us againe unto a lively hope. So that we are not half Brothers by the Mothers side alone, but Brethren in the strictest sort, ha∣ving the same Father, and the same Mo∣ther. Our diet and allowance prove us to be Brethren, we all sit at our Fa∣thers table; as Josephs brethren did at his, They sat before him, * 1.12 the first born ac∣cording to his birthright, and the youngest according to his youth. Servants use to at∣tend at their Masters table, children are admitted to sit down. So is it with us, God disposeth of us as of Brethren among our selves, and children to him. He gives us the same spirituall food in the Word and Sacraments. Lastly, the portion that we have in our Fathers possessions shews us to be Brethren. It

fares with us, not as with Country Gentlemen, whose Lands goe to their eldest Sons, and the rest are left poor enough, though they be children of the same Parents. But we are used like the children of Citizens, who all have a share of their Fathers goods. Our te∣nure is the freest tenure: not like those that were brought in by the Conquerour, but rather answerable to the titles that men had in England, before the Conquest; or that which yet they use in Kent; * 1.13 we all hold in Gavell kind, every one hath a share in his Fa∣thers Lands. So then our portion shews that we are Brethren, every one shall have a share in his Fathers kingdome. Heaven is a common possession prepa∣red for all the children of the King of heaven. * 1.14 Thus is the kindred proved. Let us now proceed to the Originall of it.

This fraternity hath a fourfold be∣ginning. 2 1.15

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

The one is by regeneration; God

hath renewed his image in us. * 1.16 And as Adam was the Son of God at first, be∣cause God had marked him for his own, and stamped his image on him: so are we made to be Gods own when he renews his image in us. Then do we put on the new man which after God is created in righteousnesse and true holinesse; * 1.17 and ha∣ving put on this image of God, God takes us for his own.

The other right is by adoption, God chuseth us for his own: * 1.18 God sent his Son, that we might receive the adoption of sons. We were unworthy servants, * 1.19 nay which is more, we were perverse enemies; but now we are the adopted sons of God. Rich men use to take the children of poor men for their own, and to bestow an inheritance on them, whose parents can leave them none: So God chuseth us that by nature have no inheritance to expect but his wrath, and makes us his children and the heirs of glory. As children begotten by the same parents are counted Brethren, so are they that are adopted by the same parties.

2. In regard of our selves we are the children of God by faith, and so Brethren by consequence among our

selves; * 1.20 As many as received Christ, to them gave he power to become the Sons of God, even to them that beleeve on his name. For faith puts us into Christ, it knits and unites us to him, and through him it makes us Gods children and brethren one to another. * 1.21 And surely the first be∣gotten fruit among many brethren, saith Bernard, who was the only begotten before, will out of question call them into part of the inheritance, whom he hath called to partici∣pate of the adoption. For if we be Brethren we are coheirs. Thus do we begin to be Gods children by faith in Christ in re∣gard of our own selves.

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

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

The extent of our Spirituall kin∣dred offers it self next to our conside∣ration. 3 1.22 It doth not extend it self to matrimonall cases. Spirituall kindred is no impediment to marriage. They are the kindred of our flesh that no man must come near by the Law of God. * 1.23 There is a question among the Papists, whe∣ther spirituall kindred be an impedi∣ment to marriage; that is, whether God-fathers, god-mothers, and their god-children may be married one to ano∣ther. If such persons may not marry

because of that spirituall kindred that is between them; then Christians must all marry Heathen wives, for they are all of this spirituall kindred, all Brothers and Sisters in Christ. So then, spirituall kindred doth not hinder marriage, nay it furthers it, for we are commanded to marry only in the Lord. * 1.24 The nearer the kindred of the flesh is, the more unlawfull is the mar∣riage: the nearer the spirituall frater∣nity is, the marriage is the more com∣mendable. Moreover, this spirituall affinity extends not it self to heredi∣tary cases: if a Brother dye without children, his brother requires his in∣heritance as heir at the common Law. But it is not so in this fraternity of the Spirit. One cannot expect anothers inheritance: it must goe to the heirs according to the flesh. So much our Blessed Saviour teacheth us, when he shews, that his Kingdome is not of this world, and though men look for ho∣nour or wealth from the favour or kindred of Princes, yet it must not be so with us. * 1.25 Our spirituall kindred af∣fords us no such priviledge. Our Sa∣viour Christ himself, the top of this kindred, would not divide inheritances

between brethren, but left it as a work for worldly Judges. Spirituall kindred then hath nothing to do with temporal inheritances. But it extends it self first to conjunction of spirits and hearts; so St. Luke testifies that the primitive Christians were affected, * 1.26 The multitude of them that beleeved, were of one heart, and of one soul. Such were they in the dayes of the persecution. They were of one heart at liberty, of one minde in prison, of one soul in the fire. Ceci∣lius the Heathen man pleading against the Christians, and speaking of their troubles, mentions the affection that they bare to one another at first sight, yea though they never met but in pri∣son, * 1.27 They love one another before they well know one another. And Minutius Felix gives a compleat pattern of this af∣fection in himself and Octavius, * 1.28 He that had known us, would easily bee drawn to beleeve, that we had but one minde divided in two bodies: * 1.29 such is the strength and force of this spirituall fraternity.

Furthermore, this kindred extends it self to the communication of all good things spirituall and temporall, to the good and comfort of one another. He that is wise thinks himself bound to

advise such as are simple; and he that is rich thinks himself tyed to relieve such as be poor. Brotherly love is not forgetfull to entertain strangers: * 1.30 It remem∣bers them that are in bonds and in adversi∣ty. * 1.31 We are Brethren, saith Tertullian, in regard of outward substance, which among you doth well-nigh break all fraternity: we that are joyned in minde and soul, make no question at all of communicating of our goods to one another. So free were the former Christians of their purses to them whom they had first set up in their hearts, that they would not suf∣fer such to want as suffered persecuti∣on for the cause of Christ, although they did not formerly know them.

The last thing is the continuance of this spirituall kindred. * 1.32 And herein it excels all other kindred. The kindred of the flesh ceaseth when the flesh dy∣eth. It hath nothing to do in heaven. It had his beginning from marriage. But in heaven they neither marry nor give in marriage, * 1.33 but are like the Angels of God. Death then ends carnall con∣sanguinity. It stretcheth no further then this life. Whereas spirituall kin∣dred is not dissolved by death, but per∣fected. It is begun in grace here, it

is consummated in glory hereafter. Earthly affinity ends with the earth, but heavenly kindred lasts for ever and ever.

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

against the common enemy, and when they had done, they slew one another within the wals. We all speak against Turks, Jews, and Papists, yet we carry not the affection of Brethren one to another. And what wonder is it, if they that are not acquainted with the nature, scoffe at the name of Brethren?

[Ʋse 2] Secondly, it condemnes the ambiti∣on of this age. When one looks askew upon another, we forget that we are Brethren. * 1.34 It is a precept that concerns Kings, * 1.35 their hearts must not be lifted up above their Brethren. Great is their power on earth, yet are they Brethren in Religion, and must remem∣ber that others may be as great as they in heaven. The rich man must not be proud, because he releeves others, but remember that they are his Brethren: Let the rich man, saith Augustine, be humble; let him more rejoyce that he is a Christian man, then that he is a rich man. Let him not be puft up: let him not lift up him∣self: let him have an eye to his poor Bro∣ther: let him not think scorne to be called the poor mans Brother. For let him be as rich as he can, yet Christ is richer, who would have them to be his Brethren, for

whom he shed his bloud. It is too much to insult over an enemy, but too too much ambitiously to triumph over a Brother, whose honour should be ac∣counted our reputation, whose disgrace should be esteemed our proper infamy.

[Ʋse 3] Thirdly, it cryes down all unchristi∣an contention among Christians. Our case is Abrahams case. He yeelds to his nephew Lot for avoiding of quarrels, Let there be no strive, I pray thee, * 1.36 between me and thee, for we be Brethren. Yet we rather justifie the proverb, then follow Abraham. * 1.37 For as with naturall Bre∣thren, so with us, Brethren seldome agree. Whence come so many suites about syllables, about words and trifles, but that we forget that we are Brethren? Contention may become enemies ra∣ther then Brethren, though indeed it become no man.

[Ʋse 4] Fourthly, the covetousness of Christi∣ans is likewise reproved. * 1.38 It becomes not Brethren to oppresse one another, that they may inrich themselves. The just and wise mon, saith Lactantius, doth wrong to no man. For he knows that all they who are brought forth by the same God and in the same condition, are joyned together by the right of fraternity. It is an unnaturall

cruelty for one Brother to oppresse an∣other. Helpin••, not hindering, beseemeth Brethren.

[Ʋse 5] Fifthly, here are we taught commise∣ration and relieving the necessities of our Brethren. But we with the Priest and the Levite passe by another way when our brethren are in misery, * 1.39 and leave pity for the Samaritane. We know not how to pity others, but all our compassion terminates in our selves. When will he have pity on his brethren, * 1.40 who by his own good will knows not how to pity any body but himself? saith Ber∣nard. The Divine should pity other mens afflicted consciences, as he would pity his own. The Lawyers should be as tender over other mens causes, as if they were their own; and plead with as much earnestness in other mens suites, as if their own inheri∣tance lay at the stake. * 1.41 The Physitian should have a fellow-feeling of other mens pains, and cure their diseases with as much tendernesse, as he would cure his own: For we are brethren. To our brethren among whom we live we owe both counsell and help by the very right of bro∣therhood and humane society: this was Ber∣nards judgment. In our Brethren we

have the image of God to behold. Hast thou thou seen thy Brother? saith Clemens, * 1.42 thou hast seen thy God. And would any man suffer his God to want? Our Saviour presseth us to compassion with this argument, * 1.43 In as much as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Brethren we are then in Christ, and Christ accounts what pity we shew to others, to be shewed to himself. And what stronger incouragement can any man have to commiseration?

[Ʋse 6] Sixtly, we must seek for the glory of our family, and for the prosperous estate of the Church of God, because we are Brethren. This was Davids af∣fection to Sion, * 1.44 For my brethren and companions sake, I will now say, Peace be within thee. By this means the house of Austria grew to their greatnesse. They did all with joynt forces seek to main∣tain the glory of their house. So must we. The Magistrate must remember that his subjects are his Brethren, and may be right dear and precious in the sight of God; and so must guide them in a pleasing and cheerfull fashion. The Ministers must not be flatterers of great men to sooth them in their op∣pressing

of meaner persons: but stu∣dious of Gods glory, and seek for the publick benefit of the Church. The people must be obedient to the Ma∣gistrate, as to one of their own race set up by God for the raising of the whole house. They must also be per∣swaded by the Minister, as by an elder Brother appointed by the Lord, for the instruction of the whole hous∣hold. They that throw stones in at the windowes strike at the master of the family. They that oppose supe∣riours Ecclesiasticall or Politicall, strike at God himself, who hath com∣mitted their authority to them. They seek not the good of the family, but the ruine of it, while they goe about to disjoynt it.

[Ʋse 7] Sevently, false Brethren come here to be arraigned, who seek for the title of Brethren, but carry not themselves like to Brethren. Some there are that are false to their Father, as the Papists, who boast of the Church and triumph in their Mothers title, but are idola∣trous, and dishonour their Father. Others are false to their Mother, as they of the Separation, who boast of God their Father, but cast the foulest

aspersions they can upon the Church their Mother, wherein they were be∣gotten to God, even themselves being Judges: yet since they have forsaken and reviled her. Others are false to their Brethren, as Hypocrites, who bear a great shew of zeal to God, and love to the Church, but seek underhand to pull down the forwardest of their bre∣thren. Such were the Pharisees, who see∣med zealous to the people: but sought underhand to pull down Christ and his Apostles. St. Paul concludes with these as with the most perilous of all his perils, * 1.45 I have been in perils among false Brethren. Such the Church of God hath ever had upon earth, and will have ever till it come in hea∣ven.

[Ʋse 8] Lastly, although we must love our Brethren according to the flesh, yet our greatest affection must be reser∣ved for our spirituall Brethren. All Davids delight was in the Saints: these he accounts the excellent of the earth. * 1.46 This Brotherhood will last when the other will decay. These we shall finde faithfull upon earth. These we shall have for companions in heaven. Greater and better is that fra∣ternity,

saith Austin, * 1.47 which we have in Christ, then that which we have in bloud. The latter carries only some bodily resem∣blance: the former shews forth consent of heart and minde. The latter sometime is at enmity with it selfe: but the former is peaceable without intermission. The latter divides things that are common to them with emulation: the former communicates with gratulation. The latter often despiseth bre∣thren, and refuseth their society: the for∣mer often admits the stanger. To conclude the point. Brethren in religion are to be preferred before Brethren in bloud, kindred in spirit, before kindred in flesh. A lasting consanguinity is to be prized above a vanishing: an e∣ternall affinity far above a tempo∣rary.

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

Two things;

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

St. Pauls exhortation is contained in these words, For look upon your calling.

Wherein our eyes must first be cast up∣on the coherence; Gods foolishnesse is wiser then men; for men chuse the greatest, but God chuseth the meanest. Where we may see plainly that

Gods wayes are contrary to our wayes.

So much the Lord teacheth us by his Prophet, * 1.48 For my thoughts are not your thoughts, neither are your wayes my wayes, saith the Lord. For as the heavens are higher then the earth, so are my wayes higher then your wayes, and my thoughts then your thoughts. This the Lord made good in the choise of David before all his elder brethren, contrary to the expectation of Samuel himself, whose errour in preferring Eliab, God cor∣rects, and tels him, * 1.49 The Lord seeth not as man seeth; for man looketh on the out∣ward appearance, but the Lord looketh on the heart. The Apostles some of them were poor fishermen, and followed Christ, looking at no further end, but the salvation of their own souls: But Gods wayes are above theirs. He hath a further reach then they could aime at: an higher strain then they could aspire unto. His purpose is to

make mean fishermen great Apostles: * 1.50 and those that would have been fully satisfyed with the salvation of their own souls, to be the means to save many thousand more. Thus are they made the pillars of the Church, and the fillers of heaven, who before were aboundantly satisfyed if they might but fill their nets with fish, and their souls with grace. This one example were sufficient to make every one of us to cry out with St. Paul, O the depth of the riches, * 1.51 both of the wisdome and knowledge of God! how unsearcheable are his judgments and his wayes past finding out! Gods wisdome doth infinitely exceed ours. There is a greater dispro∣protion between them, then between a fountain that never dryes up, and a standing pool whose waters are dryed up by the heat of Summer, and fail when there is most need of them. The wisest men have need of the coun∣sailes of others, and therefore Kings have their privy Councels. One mans head, though it were Solomons could not reach to all occurrents of State: If it could, yet must it have much time to plot and to consider which is the best way to bring things to

passe. Angels themselves doubtlesse ac∣complish not Gods will without some kinde of meditations. But Gods wisdome goes beyond Men and Angels. He needs no counsaile of others to direct him, nor no meditations of his own to fish one thing out of another. His wisdome is alwayes ready. No∣thing can happen so difficult, but he knows what to do without coun∣sail or study. For he knew before what would be done, and had de∣termined what he would bring out of it. Look now upon a wise man, and see what difference is between his wayes, and the wayes of a fool: He tunrnes and winds the fool which way he please. He overrules him in his own actions. What the fool intends for his own credit, he turnes to his discredit. Yet he knows not certain∣ly what the fool intends. Only out of his wisdome he guesseth by words and gestures. No marvell then if God who knows all our purposes be∣fore we know them our selves, can turn our actions to other ends then we entend, nay to contrary ones. For as his wisdome and ours, so his wayes and ours have an infinite dispropor∣tion,

and are further distant then the highest heaven from the center of the earth. Gods power also goes far be∣yond ours. Men may be potent: God is omnipotent. Their power is but weaknesse compared unto his. God doth what he will: Men do what they can. When they have done what they can, God goes on with the work. He begins where they end, and turnes all to a new end which they never drea∣med of. He subverteth the wayes of men by his power when he please: but all the world cannot hinder him in his purposes. The greatest power that men have, is but a rivulet let out of the Ocean of Gods omnipotency. How often hath he clean altered the course of things? How often hath he crossed the undaunted expectations of the proudest of the sons of men? He hath sent deliverance when naturall reason hath set nothing but destructi∣on before mens eyes. He hath defeated proud Tyrants, who in their own hopes and hearts have undoubtedly eaten up, and swallowed down his people like bread. Thus doth God as it were play with the great affaires of the world. He brings light out of

darknesse; darknesse out of light. He raiseth such as think themselves ruined, and ruins them that think themselves firmly rooted. Our ends are reeds: he shakes them when he please. His ends are cedars: we cannot reach to the top, nor dive to the bot∣tome of them. His power and wis∣dome do conspire to shew strong men their weakness, and wise men their folly by chocking their actions in the blade. Gods wayes differ from ours, because they are secret, and unknown unto us. He gives his Commandements to men, but reveals not his ends and purposes to them. His revealed will we have in his word to direct us; his secret purpose concerning the event of all things he locks up in heaven, and keeps the key himself. Men that use the counsaile of others, are often disap∣pointed of their ends, because their plots are revealed by them whose heads they were forced to make use of. But no man knows Gods ends, that he may reveal them. He knows ours, and can disappoint them. We know not his, and therefore must submit unto them: for we cannot (if we would) prevent them. A Mine may

be prevented by a Countermine, if it be known or suspected. Otherwise no man knows how to work under∣ground to disappoint it. Gods works are like Mines. No man knows where he works, what he intends, nor how to crosse it. Yet he knows how to countermine the secretest of our acti∣ons, because all things are open to him.

To conclude, the event in all Gods actions, answers to the intent. He ne∣ver was, nor can be disappointed. It is far otherwise with us. Other things arise out of our actions then we in∣tended. Many evill things and cros∣ses happen which we could not pre∣vent: many good things betide us which we could not expect, because the successe of our actions is unknown unto us. We judge of the successe of our courses by likelihoods, God only knows certainly what will be the e∣vent. We deal altogether by guesses, God proceeds out of a certain pre∣science. No wonder then if his wayes be contrary to ours, and his coun∣sailes do exceed ours, to the disap∣pointing of our hopes, and the curing of our fears. This have I pressed

••he more, because in the greatest occasions of our life it is very use∣full. Many things happen to us besides our expectation, not out of any worldly reason, but out of Gods ••erruling hand, who aimes at deeper ••nds.

[Ʋse 1] First, from hence then we learn a lesson of patience. When our actions ••e crossed, and evill happens to us where we expected good, we must look up to God, and acknowledge that his ••nds have gone beyond ours. It is ••r such as doubt of, or deny Gods ••rovidence, to fret when their hopes ••re frustrated, who think they are ••ossed by their enemies or by some ••ance. But we that know Gods wayes ••o be contrary to ours, must not be ••und resisters of God. Gamaliel wisely ••dvises the Pharisees, when they were ••oubled to see that religion grow ••hich they would fain have sup∣••ressed, to rest quiet, For, saith he, 〈◊〉〈◊〉 it be of God, ye cannot overthrow it, * 1.52 lest apply ye be found even to fight against ••ed. A hard lesson it is for men to ••est satisfyed when their ends are ••rossed. Achitophel forsakes David, and leaves to Absolom, that he may be the

Oracle of Israel, and King and State guided by him. When he sees his counsail neglected, and Hushai's fol∣lowed, all his wisdome cannot satis∣fie him, * 1.53 He puts his houshold in order, and hangs himself. Cato the embleme of morality, yet had so proud an heart, that when he saw his ends crossed, and himself likely to become subject to Cesar, he kils himself. They that aime most at their own ends, leave no stone unrowled, that may help to accomplish them. But God sets himself against them, and puls down their ends to set up his. They never look up to see who crosseth them, but in a passionate dis∣content turne Achitophels, and for want of other, prove their own executio∣ners. Religion teacheth us to attri∣bute all to Gods providence. It shews that his purposes often differ infinite∣ly from ours. It perswades us that his drifts must stand, and therefore ours cannot. Upon these sure grounds it brings us to patience in the greatest•• crosses. We breed children for com∣fort, and they prove crosses. We trade for profit, and our trading undoes us. This is marvailous in our eyes, yet we bear it patiently, because it is the Lords doing.

[Ʋse 2] Secondly, from hence we learn a lesson of temperance and watchful∣nesse. The world comes upon men sometimes before they be aware. In∣heritances, Merchandise and Treasure, fals upon us unlookt for, and some∣times when we are asleep. This we must acknowledge to be Gods work, whose power goes beyond ours: who wakes for us when we sleep. But to what end God doth it, that passeth our capacity. Some men are suddainly ex∣alted, that they may have the greater fall. Thus God professeth that he dealt with Pharaoh, * 1.54 And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. The highest Towers have the greatest fals. Low shrubs outstand the fury of the winds, when tall and aged Okes are tumbled down. Gods hand lights heavy upon the greatest oftentimes, when the meanest escape. Great ones act a part in the Tragedy of Gods an∣ger, when mean men are but specta∣tours. Mighty ones fall with their own weight. Gods lightnings light upon the hardest things, and passe by the softer. David in the height of

his prosperity, * 1.55 upon Gods turning away his face, is troubled. He that lifts up, can pull down. God keeps the reins of our prosperity in his own hand; he lets them out, and puls them in at his own pleasure. If therefore unexpected prosperity fall upon us, let us be sober and temperate in the use of all worldly comforts, lest God do but fatten us like the Oxe to de∣struction, and make us an high ex∣ample of his mercy, that he may make us a deep president of his power and justice.

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

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

Notes

• * 1.1

  Gen. 13.8.
• * 1.2

  Mat. 12.47.
• * 1.3

  Gen. 49.5, 6. & 34.25.
• * 1.4

  1 King. 20.32.
• * 1.5

  Mat. 23.8.
• * 1.6

  Joh. 3.16.
• * 1.7

  Gal. 1.2.
• * 1.8

  •• Cor. 13.11.
• 1 1.9

  Proof of Spiritual kin∣dred.
• * 1.10

  Gal. 4.26.
• * 1.11

  1 Pet. 1.3.
• * 1.12

  Gen. 43.33.
• * 1.13

  Gavel kind. quasi Give all kin. Lambart. Per∣ambul. of Kent.
• * 1.14

  Rom. 8.12, 16, 17.
• 2 1.15

  Originall.
• * 1.16

  Col. 3.10.
• * 1.17

  Eph. 4.24.
• * 1.18

  Gal. 4.5.
• * 1.19

  Digne fratres habentur qui unum patrem Deum agnove∣runt, qui unum spiritum bi∣berunt sancti∣tatis, qui de uno utero ignorantiae ejusdem ad unam lucem ex∣piraverunt ve∣ritatis. Tert. Apol. c. 39.
• * 1.20

  Joh. 1.12.
• * 1.21

  Fructus quidem primogenitus in multis fratribus qui unigenitus erat, adsciscet cos fine dubio in haereditatem, quos vocavit in adoptionem. Si enim fratres et cohaeredes. Ber. de annunciat. Domini.
• 3 1.22

  Extent.
• * 1.23

  Levit. 18.6.
• * 1.24

  Cor. 7 39.
• * 1.25

  Mat. 20.26. Luk. 12.13, 14.
• * 1.26

  Act. 4.32.
• * 1.27

  Amant mutuo pene antequam noverint. Min. Fael. Octav.
• * 1.28

  Crederes unam mentem in duo∣bus esse divisam. Ibid.
• * 1.29

  Dilectionis ope∣ratio notam nobis inurit penes quosdam; vide, inquiunt, ut invicem se diligant•• Tert. Apol. c. 39.
• * 1.30

  Heb. 13.1, 2, 3.
• * 1.31

  Exsubstantia fa∣miliari fratres sumus, quae pe∣nes vos fere di∣rimit fraterni∣tatem. Quia animo anima{que} miscemur, nihil de rei communi∣one dubitamus. Tert. Apol. c. 39.
• * 1.32

  4. Continu∣ance.
• * 1.33

  Mat. 22.30.
• * 1.34

  Deut. 17.20.
• * 1.35

  Sit dives humi∣lis: plus gaude∣at, quia Christi∣anus est, quam quia dives est. Non infletur: non extollatur: attendat paupe∣rem fratrem: non dedignetur frater pauperis appellari.

  Quantumcun{que} enim dives est, ditior est Chri∣stus, qui fratres suos voluit esse pro quibus san∣guinem fudit. Aug. de Temp. ser. 212.
• * 1.36

  Gen. 13.8.
• * 1.37

  Fratrum quo{que} gratia rara est. Ovid Met.
• * 1.38

  Justus ac sapi∣ens nemini in∣juriam facit. Scit enim cun∣ctos ab eodem Deo, et eadem conditione gene∣ratos jure fra∣ternitatis esse conjunctos. Lact. l. 5. c. 23.
• * 1.39

  Luk. 10.31.
• * 1.40

  Quando compa∣t••etur frat••••, qui in propria vo∣luntate nes•••••• compati ni si sibi? Ber. de res. Dom. ser. 2.
• * 1.41

  Fratribus no∣stris inter quos vivimus, ipso jure fraterni∣tatiset societatis humanae, consi∣••i•• sumus et auxilii debito∣res. Ber. de advent. Domi. ••er.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Str. l. 1.
• * 1.43

  Mat. 25.40.
• * 1.44

  Psal. 122.8,
• * 1.45

  2 Cor. 11.26.
• * 1.46

  Psal. 16.3.
• * 1.47

  Major et melior est fraternitas Christi, quam sanguinis. San∣guinis enim fra∣ternitas, simili∣tudinem tan∣tummodo corpo∣ris resert: Christi autem fraternitas una∣nimitatem cor∣dis animae{que} de∣inonstrat. Illa interdum sibi mimica est, Christi antem fraternitas sine intermissione pacifica est. Illa inter se commu∣nia cum aemula∣tione dividet: haec etiam cum gratulatione communicat. Illa in consortio saepe despicit germa∣nos: haec assumit frequenter alie∣num. Aug de verb. Apost. ser. 25.
• * 1.48

  Isa. 55.8, 9.
• * 1.49

  1 Sam. 16.7,
• * 1.50

  Joh. 1.40, 41. Mat. 4.19.
• * 1.51

  Rom. 11.13.
• * 1.52

  Act. 5.39.
• * 1.53

  2 Sam. 17.23.
• * 1.54

  Exod. 9.16.
• * 1.55

  Psal. 30.6, 7.