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

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

Rich men are often the greatest ene∣mies of Religion and religious persons. This St. James acquaints us withall, Do not rich men oppose you, * 1.1 and draw you•• before the judgment-seates? Do not they blaspheme that worthy name by the which yee are called? The rich Citizens of Jeru∣salem, the wise Scribes, the chief Priests, the noble King Herod, all oppose them∣selves against our blessed Saviour. So we are taught by the Evangelist, * 1.2 Whe•• Herod the King had heard these things, he•• was troubled and all Jerusalem with him, And in the verse following he imploye•• the chief Priests and Scribes to find ou•• the Messias that he may destroy him▪ So far were they from seeking salvation from him. This point that it may sink the deeper, we will take it 〈◊〉〈◊〉 pieces, and shew what impediments 〈◊〉〈◊〉 salvation

Are

• 1. Naturall wisdome,
• 2. Riches and Greatnesse,
• 3. Nobility and honour

First for knowledge and naturall wisdome. * 1.3 It puffes up those that have it. It is like boyles and swellings that grow upon the body, which make the bulk of the body the greater, but yeeld no benefit to the body at all. Thus knowledge often puffes up the mind, but doth not edifie it. And thus Am∣brose glosseth upon the text, they are called wise according to the flesh, be∣cause they are rather puffed up with the wisdome of the world, then truly learned. * 1.4 Now what little acquaintance God hath with these wise and proud persons our Saviour teacheth us, Thou hast hid these things from the wise and prudent. And that made Augustine to cry out, Behold, * 1.5 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 ne∣cessary things, they use it to dive into unnecessary questions. The grounds of Religion they despise, as common things fit for vulgar capacities, and ta∣ble-talke for shallow brains. Curious things they pry into, and such as neither God hath revealed, nor man can com∣prehend.

Thus while they spend their choisest thoughts, and chiefest times about needlesse niceties, like the men of Sodome while they seek the door, * 1.6 they lose their eyes. While they seek to be wiser then others, they lose the felicity that meaner wits through Gods grace attain unto. * 1.7 And as the men of Bethshemesh pry into the Arke, and lose their lives: so do these curious Masters dive into quiddities, while they lose their souls. Hence it is that none of these want their rare inventions, which they magnifie themselves, while other men laugh at them, as idle crot∣chets. 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 know∣ledge becomes the bane of many great Clerks, while simple men attain eternal happinesse.

Secondly, * 1.8 Riches and greatnesse prove the ruine of many.

1. 1 1.9 Because they lift up the soul. He that wants nothing, knows not what need he hath of God or Man. Now as the sense of want humbles the soul; so the contrary exalts and lifts it up.

The great man and rich, hath for his coyne the use and command of the best of Gods creatures for food and ap∣parell, 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. * 1.10 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 rich∣mans inheritance, * 1.11 as if poor men that were proud did him open wrong. To say nothing, quoth he, of pride and swel∣ling, wich is the rich mans peculiar king∣dome, 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 an∣tipathy, to come to the Kingdome of heaven.

2. Because riches delight the soul, 2 1.12 and afford many pleasures to it, which poor men cannot reach. And the soul

when it is delighted, growes secure, like Peter upon the mount, concluding, Master it is good to be here. * 1.13 Thus riches steal away the hearts of men from Religion. It is an hard thing for a man to passe from delights on earth to de∣lights in heaven.

3. 3 1.14 Because they fill the soul with cares, fears and griefs. The rich man vexeth himself with his own prospe∣rities. 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 peri∣shing. Every morning affords new cares. What shall I do with my mo∣ney? * 1.15 My barns are too little for my corne? Shall I turn Merchant? Every wind will make my heart ake. Pirates will get in a moment what I have la∣boured for many a year. Shall I buy Lands? I may spend half the price of the purchase in trying the title. Shall I put my money to use? Besides the unquietnesse my own conscience may

afford me, and the scandall of the Church, I may lose my principall while I study the Table of Interest. These are the rich mans cares and fears. The rich mans labour (saith Bernard) is in plotting inwardly, * 1.16 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 ca∣ring for heaven. The farme, * 1.17 the oxen must not be neglected, though the soul be famished and deprived of her part of the heavenly banquet. * 1.18 These are the thornes in the parable, that choak the good seed and make it unfruitfull. Whereupon Ludolphus elegantly, * 1.19 Riches are thornes, because as thornes with their prickles, tear the body, and wound it, and make it bloudy and filthy in the eyes of men: so riches with their cares wound the soul, and make it filthy in the sight of God. Yet many count it a pleasure to be under these thornes, and as soon as they begin to think of spirituall affaires, by and by thrust themselves into worldly cares

again. So great impediments are world∣ly riches to heavenly happinesse.

4. * 1.20 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 af∣ter, so many businesses to be ordered, that the Preacher may speak to poor folkes, * 1.21 that have little else to do: they are otherwise imployed. As the sheep rubbing against the thornes, leaves al∣wayes some of his wooll behind: so be that attends upon worldly cares, loseth many spi∣rituall comforts. Thus grow men rich in state by trading in the world, and poor in soul by neglecting to drive a more profitable trade, which tends to a better world.

5. 5 1.22 Riches provoke the heart to many unlawfull things. Without these sin wants her wings: Drunkennesse, Glut∣tony,

Wantonnesse, Pride, require a stocke to maintain them, for vices are more costly then virtues. Virtue ob∣serves 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, * 1.23 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, * 1.24 without over∣flowing 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 hurt∣full to us, as the same Father gravely elsewhere admonisheth, saying, * 1.25 These things are hinderers, not helpers, burdens they are, not aides. They are called goods, but indeed they prove the causes of eternall evills. Too many may lament this in themselves, which this good man compassionately bewailes in others.

The luxury and prodigality of rich men gives too plain an evidence of this truth. So that we may boldly affirme with Clemens, * 1.26 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 a∣misse, * 1.27 they are evill And how hard a thing it is to use them a right, appears by the dayly abuse of them, which ariseth out of naturall corruption, and carelesnesse. So are we judiciously in∣formed 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: * 1.28 for delights and pleasures creep into us under the title of care of our health: neither can those things suffice con∣cupiscence, that might give nature coment∣ment. 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 plea∣sures.

6. 6 1.29 Wealth hardens the heart in un∣lawfull courses, and keeps it in impeni∣tency. * 1.30 Poor men are with the prodigall child brought home sometimes by want. Sometimes the shame of the world affrights them, because they want means to hide their offences. Some∣times 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 threa∣ten ere they amend. If we seek by fair means to reclaime them, what care they for promised happinesse, who think they have attained present se∣licity? All these things considered we must needs conclude, that the wealth of the world, however it be in great request here, and of speciall use to

command such worldly comforts, as time and place afford, yet is it often∣times a great impediment to the seri∣ous seeking of the kingdome of hea∣ven.

Now for the third member of our division. * 1.31

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. * 1.32 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, be∣cause their friends and servants flat∣ter them, being either affraid to of∣fend them, or hoping to get by them.

Secondly, it makes them lyable to luxury. They do not conceive them∣selves subject to laws so much as o∣ther men. Their inbred corruption is the fire. Their wealth is the fuel, that

••akes it burn more fiercely. Their at∣••ndants are the bellowes that blow the ••re. Salvian complaines, * 1.33 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 inferi∣curs 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 per∣sons.

For 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 per∣sons that have power over others how forgetfull they are of law and right, how far they stretch their own power and greatnesse. Too much ho∣nour 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 coun∣trey about him: so great men easily forget their common originall, and trample inferiours under their feet. For fear of this Moses enjoynes the fu∣ture King of Israel, whosoever he should be, to write him out a copy of the law, and to read therein day∣ly, * 1.34 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 op∣pression, as Basil of Seleucia com∣ments upon the story of Herod, O the

••••••e fetches, saith he, of Satans fury! * 1.35 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

as certain logges which increase the fire i•• the torments of hell. * 1.36 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 de∣grees of Comparison. In the Positive, I may put the poor: in the Compara∣tive, the mean sort of men: in the Su∣perlative, 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 considera∣on 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.

Let 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 hap∣pyer. Lazarus envied not the rich man, for he was happyer himself. * 1.37 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, * 1.38 nei∣ther 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

the most part boundlesse. They think none happy but richmen and great men: and the more rich, the more hap∣py. This conceit makes them swallow an ocean of riches in their wishes. Let them learn for time to come to mode∣rate 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, * 1.39 Give me neither poverty nor riches, feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain.

Now for men of middle condition that are neither so rich as to give much, nor so poor as to aske, but have a con∣venient 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 con∣dition in the world. Let them look down upon poorer men, and behold the manifold wants which those poor souls and pined bodies dayly do in∣dure: 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

middle rank enjoy. Then let them look up ward, and number, if they can, the manifold cares that attend up∣on 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 La∣zarus tears on earth, * 1.40 and will give them of his joyes in heaven, if they serve him faithfully in their genera∣tions. Let them not henceforth praise the rich mans plenty: let them rather extoll their own security.

2. Let them rest contented and a∣bundantly 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.

Their journey requires more labour in rowing, yet they passe with lesse dan∣ger. While poor men are bewailing their wants to such as are images ra∣ther then men, that know not how to pity them; and rich men are num∣bring their Cattell, viewing their Lands, telling their Coyne: they may with quietnesse worke in their shops, or study in their closets, and often be∣tween 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 meditati∣ons mount up into heaven, where they may injoy felicity with eternity.

The greatest part of my perswasi∣ons are yet to come, for I have yet to do with the greatest men. What Rhe∣torick 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 com∣modities? 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, * 1.41 yet was she devoured with dogs? Shall

I shew them the wisdome of Achitephel, that could not keep him from hang∣ing himself? * 1.42 Shall 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 un∣moveable. The heathen men, as Ful∣gentius notes, called the Peacock Juno's bird who was esteemed the Goddesse of riches, * 1.43 because as the Peacocke while he stretcheth out his tail to shew the stars of it, adornes his fore part, but shewes the defor∣mity 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 offer∣ed him by Alexanders Embassadours as a present from their Master. And when

they pressed him to receive them, tel∣ling him that their Master sent them to him, because he conceived him to be a worthy man, * 1.44 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 Mot∣to, * 1.45 as Isidore delivers it, Crates sets Crates of Thebes at liberty: Or as Nonnus deli∣vers 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, * 1.46 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 main∣tain idle drones, but to make men wary in the use of their riches: For I think with Augustine, * 1.47 that Worldly riches are better humbly kept, then proudly cast away. For want of moderate use of them, ho∣nours and riches do many men harm. Which makes the same Father to ex∣claime, O cursed nobility, which through pride makes it selfe ignoble and base in the sight of God. * 1.48 And many men have suf∣fered many losses for their possessions as Isidore complaines, Riches have hur•• many, and having whetted the sword agains••

hem have fled into the power of their ene∣mies. But authority and kingly power, * 1.49 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, * 1.50 Surely thou hast set them in slippery placces. Edward I. was a re∣nowned Prince, he dyed at Borough upon the Sands, to shew how weak a foundation all worldly honour is built upon; * 1.51 as one of our best Hi∣storians collects. Riches, saith ano∣ther, 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

up: * 1.52 but let us rather fear the fall: it is not a matter of so great joy to have been at the top, as it is of terrour to fall from the top. The hurt of the fall remaines, when all the benefit of the rise is gone. Da∣mo••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 mu∣sick into the bargain: * 1.53 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 laugh∣ter. Such, saith Dionysius, is that life of mine, which thou deemest a plea∣sant life. O happy soul then, saith Leo, which runs through the days of herpilgrimage with chast shbriety, * 1.54 and abides not in these things through which of necessity she must walke: and as a guest ra∣ther 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 else∣where. We have undertaken, saith he,

a famous warfare, and a discipline of a great profession. * 1.55 The fol∣lowers 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 to∣wards 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, * 1.56 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 in∣forme you: If you should see two bladders, the one filled, * 1.57 the o∣ther blown up: there is 〈◊〉〈◊〉 both the same great∣nesse, 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.

Such is the dinerence between those that are rich in the World, and those that are rich in Grace. The former are blown up, the latter are filled: the former are soon turned upside down, the latter remain firme and unmovea∣ble. Be thou then so temperate in the midst of worldly riches, that thou mayst be much richer in grace and god∣linesse.

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 tempo∣rall, eternall felicity. God divides his gifts diversly, * 1.58 as Abraham did his sub∣stance: Isaac had the inheritance; others were sent away with gifts. Some there are that have their portion in this life only, * 1.59 as the rich man in the Gospell. Others that have it in the life to come only, as Lazarus. Other crosse children there are whom God disinherits, as poor men that are both wicked and wretched, that are neither happy here, nor hereafter. Others there are that are Gods darlings, that are both here rich and in heaven, as Abraham, and David, and many other. Pray then that thy riches here, may be no let to thy hap∣pinesse

hereafter. * 1.60 Do not with the prodigall child take thy estate here for thy whole portion, and then spend it, and become a companion for swine: but let these worldly comforts mount up thy thoughts to try Gods bounty a little further, and to become a begger of eternall happinesse: He that hath given the lesser, will give the greater if thou desire it. For God is as free of hea∣venly 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; * 1.61 when 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

well canst, and pray to God for help. In a word, do lesse, pray more. Art thou rich? thou art subject to the more temptations. Thou hast the more need of Gods help. Pray for it then the more often. It goes hard when wea∣kest 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 tem∣porall 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 ex∣cluded. Now followes the limita∣tion.

The Apostle doth not say, not any but, not many wise; rich and noble There are so few that the Scriptur••

sometimes cals them none. * 1.62 Thou hast ••idden these things, saith our blessed Sa∣••iour, from the wise and prudent, with∣out naming any exception. The wis∣dome of God, saith St. Paul, was ••nown to none of the Princes of this World. * 1.63 Yet must we not exclude all great men from the kingdome of hea∣ven, for the text doth not. The Scri∣pture 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, * 1.64 yet 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 King∣dome 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

their cause be discussed. God doth not so. His commiseration is not so great as to save all the poor: nor his au∣sterity 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 com∣monly 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 per∣sons under feet, by whose purses they are maintained.

Lastly, it might be a means to bring Gods good gifts and temporall bles∣sings into contempt: and to make men cast away their goods, that they might not damn their souls. Who would keep those treasures that must neces∣sarily bring him to eternall confusion?

Who would thank God for those riches that must needs keep him from heaven? Who would count that a blessing, that ••infallibly brings an everlasting curse upon him? No man in his right wits. Some have been so far from hurting themselves with their riches, that they have helped others. So far from encrea∣sing their pain in hell by the abuse of them, that they have through Gods mer∣cy increased their reward in heaven, by the right use of them. They have built houses for Gods worship. They have maintained Ministers. They have set∣led Schooles. They have founded Ho∣spitals. Many other good things have they done pleasing to God, and profi∣table 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 happi∣nesse, and ladders to clime by to a grea∣ter degree of glory.

[Ʋse.] The former meditation might drive rich men to their prayers: this may

urge them to the praising of God, that hath not clean refused them. Although he have given them a more 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 conse∣quence, and is not attained without hard labour and much diligence: worldly wealth cannot be gotten with looking about, much lesse can heaven∣ly, which is of far greater estimation. If there were no hope at all of ob∣taining heaven for great men, them needed they not labour for it. It is in∣vain to wash a Blackmore. But the difficulty of obtaining it, should not discourage, but incourage noble na∣tures to endevours beseeming so great happinesse. None but a mad man be∣siegeth a Town that cannot possibly

be taken. But if the town be hard to be taken, yet if it be rich, the warlike Governor will not give over the siege ••till he be Master of the Town: He knows that the labour is great, and ••he cost not small, but the 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 there∣of 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.

Gods choise is the true ground o•• our happinesse. Hence it is that in Scri∣pture they have that honourable title of Gods Elect. * 1.65 Shall 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. * 1.66 And this election hath obtaine•• that which Israel could not. The free dome of Gods election, and founda∣tion 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 refu∣sed: not for any thing in themselves for it was before the children had do•••• good or evill; * 1.67 but 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, * 1.68 saith 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 foun∣tain, 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

indeed, * 1.69 but it is but children of Gods wrath as well as others. This is our grea∣test 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 redempti∣on is the bloud of Christ. * 1.70 He 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

it to one soul and not to another, but because God hath chosen the one and not the other? This kind of proceeding doth much illustrate the glory of God. Had God chosen all, election had been a common favour: And common fa∣vours are lightly set by, when pecu∣liar priviledges are highly rated, as betokening more love in the giver, and bringing more profit to the re∣ceiver. 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 electi∣on, 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 e∣ternall happinesse.

[Answ.] I answer, That it cannot be injuri∣ous 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 e∣ternall 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.

Secondly, [Obj. 2] It is objected that this de∣rogates 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 happi∣nesse.

[Answ.] To this objection many solid an∣swers may be framed.

1. We say, that Gods mercy is suf∣ficiently 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: ano∣ther 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 re∣deemed again, unlesse God should a••••∣ter his resolution and change his de∣cree, which is impossible.

Lastly, why do not these objecto••

consider, 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, * 1.71 nor in the world to come? Well may Gods mer∣cy then be sufficiently shewed, though some be left for patterns of his ju∣stice.

[Obj. 3] Thirdly, We hear men objecting, that the means of salvation are made frustrate by this doctrine of Gods par∣ticular choise. And that it is in vain to preach the Gospell, if our salvati∣on 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 ano∣ther, 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?

Why do they not conclude, I shall re∣cover of my sicknesse, if God have so appointed; and what need I take Phy∣sick? Unlesse they think that he with∣out 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 Di∣vinity is but half satisfaction: We answer further, that our salvation de∣pends 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 suc∣cesse 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 do∣ctrine that maintains security, impie∣ty, lasciviousnesse; and overthrows prayer and watchfulnesse. For what

need he to pray, or watch, or forbear evill, that cannot but be saved, what∣soever 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. * 1.72 Paul in a like case reasons, that although God had promised him the lives of all that were with him in the ship, yet they could not be safe, if they let the ma∣riners go. Gods decrees may be com∣fortable 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 hu∣mour. For they cannot know it but by the testimony of Gods Spirit gi∣ven unto them. And the same Spirit which brings this comfortable as∣surance to them, makes them care∣full to please God; for he is a san∣ctifying,

as 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 free∣nesse 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 mer∣cy 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; * 1.73 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

Apostle therefore opposeth grace and works in this matter of choise, * 1.74 If it be of grace, it is no more of works; or else were grace no more grace: but if it be of works, it is no more grace; or else were work no more work. By this means therefore they 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 hap∣pinesse 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 ex∣pected, and might say, I separated my self, for God saw that I would beleeve•• when others would not, and there∣fore chose me. But St. Paul might well reply, Then did not God chuse thee nor separate thee, and therefore thou mayst

not expect the happinesse of Gods e∣lect. Seeing we have no power in our selves to beleeve, how can God fore∣see that we will do it, unlesse he deter∣mine to give us grace to do it? Rege∣neration doth not work upon our Un∣derstanding 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 belee∣ving.

[Ʋse 3] Thirdly, when we look for an ori∣ginall 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

cry out with St. Paul, God hath chosen. When he chose us, we were not, and therefore he could see no good in us. As soon as we had any being we were altogether corrupt, and therefore he could not foresee any good in us. What if we be able to give no reason of 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, * 1.75 quoth he, that there are some so inconsiderately presumptuous, and so proudly arrogant, that what the chief teacher of the Gentiles, who was nei∣ther taught of men, nor by man, but of God, confes∣seth to be far remote from, and high above the mea∣sure 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

after. 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, * 1.76 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, * 1.77 Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are, and were created. Otherwise we are

unworthy of our vocation, and de∣serve to be numbred among such as are refused, if we be unwilling to ac∣knowledge 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 hap∣pinesse 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 de∣scend 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, * 1.78 The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God: who dwelleth on high: Who hum∣bleth himself to behold the things that are in heaven and in the earth? He raiseth the poor ••ut of the dust: and lifteth the needy

out of the dunghill: That he may set him with Princes; even with the Princes of his people. Thus you have their 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 de∣serve, and therefore thinks no words sufficient to set out their meannesse. The foolish things of the world, that is, * 1.79 saith Haymo, Those whom great men and Philosophers esteemed fools. Philoso∣phers counted them fools: Great men counted them weak: Noble men coun∣ted them base and despised, yea and meer nothings: yet God makes choise of them. Those then whom God chuseth to prefer, are lightly the low∣est. So our Saviour confesseth to the praise of God, * 1.80 I thank thee O father Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. St. James confirmes it, and that with a proclamation, Hearken my beloved bre∣thren, * 1.81 hath not God chosen the poor of this

world, rich in faith, and heires of the King∣dome 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. * 1.82 We find at his Sermons not the Scribes nor the Pharisees, unlesse it be to en∣tangle him in his talke. There we find Joseph the Carpenter, and Mary his wife; Peter and Andrew, James and John fisher∣men, and others of this rank. One ground of Gods proceeding this way is ••o cross the world. His wisdom is coun∣ted foolishnesse by the world, and the wisdome of the world is foolishnesse to God: * 1.83 That 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 repu∣ation 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

there. They are rare spectacles tha•• are happy here and hereafter: and they are as rare that are miserable in both Abraham gives this sentence to stop the rich mans mouth in hell. * 1.84 Sonne remem∣ber, 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 unre∣garded in this world, lie closest with Lazarus in Abrahams bosome. A thir•• ground may be taken from civill po∣licy. 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 coun∣try, nor kindred, nor father, nor mo∣ther; 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

selves, no wealth to rely upon, no friends to trust unto, nor any comfort but what they must expect from his mercy. And these he chuseth. These will promote his kingdome, only that they may rise with it. As it is noted of Leo the first of that name of the Bishops of Rome (though o∣therwise a good man) that he moun∣ted up the sea of Rome to the skies, * 1.85 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 de∣stitute of all means of help and safety in themselves, his glory will be more manifested, then by the electing of fa∣mous men, who look for all felicity from themselves, and attribute all good things received from God, to their own wisdome, or their own deser∣vings. And therefore he makes choise of the weaker. These will not com∣mend themselves, or set out their own good parts, who have no wit to plot for preferment: no power nor wealth to make steps for a ladder to clime up upon: no nobility for which

they should be honoured. It is mani∣fest 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 par∣ticular reason can be given of Gods chusing one man rather then another, yet there may be many grounds of pre∣ferring the meaner before the mighty. For it doth much more set out the glory of God. Gods order is sweetly noted by Bernard, * 1.86 Gods Kingdome is granted in predestination: it is promised in vocation: it is shewed in justification: it is received in glorification. In predestina∣tion 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 ho∣nour in being glorifyed. They would have thought their condition some∣what

bettered, 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! * 1.87 When Christ did intend to teach mortall men a strange mat∣ter, and a new opinion, and an heavenly doctrine, and sought for fit dispen∣sers 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

to 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 say∣ing, 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 per∣swade 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. * 1.88 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 heaven∣ly happinesse. And therefore the same Father elsewhere brings in God as it were fitting upon his throne, and ma∣king

his choise out of all sorts of men standing before him. If I should chuse the Senatour, the Senatour would say, * 1.89 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 Empe∣rour, the Emperour would say, My power is chosen. If I should chuse the O∣ratour, the Oratour would say, My eloquence is chosen. If I should chuse the Philosopher, the Phi∣losopher 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 no∣thing: thou knowest nothing: follow thou me. I say thou poor Idiot, follow me. The same is delivered more briefly elsewhere by the same Writer, * 1.90 The Sena∣tour may glory in himself: so may the Oratour: so may the Emperour: but the poor fisherman can glory in none but in Christ.

[Ʋse 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. * 1.91 The four living wights in the Revelation are taken for the Ministers: and the four and twenty Elders for the people. The four living wights have between them four and twenty wings. The Minister must have a wing for every member of the Congregation. The shepherd is so far from neglecting the meanest sheep, that he puts no dif∣ference: 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

well 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 Ba∣ruch in his dumpes, * 1.92 Seekest 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 la∣bours 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, * 1.93 and give place to the rich, * 1.94 is 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 begin∣ning of our prayers, when we say, Our Father. Rich men, saith he, and Noble men according to the flesh are here

admonished, when they become Christians not to insult proudly o∣ver poor and mean per∣sons, * 1.95 because they say both to God with one breath, Our Father: which they cannot truly and religiously say, un∣lesse 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 sub∣jects, 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. * 1.96 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

exaltation absolutely considered re∣quires 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 good∣nesse towards her, because he had neg∣lected many greater: * 1.97 He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. Their poverty brings no profit unto God: but his election is very profitable to them. God hath kept the glory of his choise unto himself: but all the benefit of it he hath affor∣ded 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 be∣nefit, 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 Da∣vids

affection: When God had called him from following the Ewes with young to be King of Israel, see how he admires at it, * 1.98 Who 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 per∣swaded 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••

Augustine, Rich men, nor powerfull, * 1.99 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

men should be confounded when they shall see poor and ignorant men parta∣kers of eternall happinesse; and them∣selves deprived of all hope of that hap∣pinesse which they have long and stu∣diously 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, * 1.100 and the two an•• thirty Kings that were with him, b•• the servants of the Princes of the pro∣vinces. * 1.101 Thus a Serpent that creeps up∣on 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, * 1.102 whom 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, * 1.103 nor powe••

••f Kings could do; yea which was ne∣••er done before from the beginning of ••he world; * 1.104 they open the eyes of one ••orn blind. * 1.105 Thus 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. * 1.106 Thus 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. * 1.107 Thus the sound ••f Rams hornes blowes down the wals ••f Jericho. * 1.108 Thus 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. * 1.109 Thus Abraham a stranger on ••arth, a sojourner, and one that dwelt ••n tents, overthrows four Kings and ••heir Armies. * 1.110 Thus Joshua the ser∣••ant of Moses overthrows a multitude of Canaanitish Kings in a little space: and takes their strong cities and over∣runs

their 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 pro∣ceedings. He hath planted some qua∣lities 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 migh∣ty 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 con∣found great ones by mean, that can do it by dogs, * 1.111 and by filly vermin if he please. Herod in all his pride and roy∣alty cannot flie from silly wormes. These eate him alive, that use not to

••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

the sheep in the gutturs make the cat∣tell bring forth speckled sheep i•• abundance: * 1.112 and 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, * 1.113 a mad fellow estee∣med by the Captaines, whispering some∣thing 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 wor∣shippers 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••

purposeth to scourge Samson by those Philistims whom he had often conquered before, he takes his strength from him, * 1.114 and 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, * 1.115 and 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 swan∣like song, who was best acquainted with Gods courses, How should one, * 1.116 saith he, chase a thousand, and two put ten ••housand to flight, except their Rock had sold them, and the Lord had shut them up? Strange it is to see how weak great men ••••re, and how foolish wise men are, when God hath a purpose to confound them. He that gave them wit and strength, can take them both away, when they abuse them, and he in∣tends to bring some great judgment up∣on them to the utter desolation of

their estates, and destruction of their souls and bodies. And if God do none of all these, yet he hath many 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 conclu∣sion, and have sealed it with their un∣exspected ruin. * 1.117 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. * 1.118 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. * 1.119 Absalom the proud and rebellious son of David riding under an oak is hanged by the hair o•• the head: none of his followers offer••

to take him down, till Joab and his youngmen make an end of him. * 1.120 Ahab the wicked King of Israel, the bane of Naboth, and the usurper of his vineyard, is killed by an arrow shot by he knows not whom, coming from he knows not whence. So that his disguised ap∣parell 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 great∣nesse, the riches, the honour, the nobi∣lity 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 mur∣ther us: fire may begin within, and devour our lives and substance. The least creatures have some stinging qua∣lities,

whereby they are fitted to be ex∣ecutioners of Gods wrath against migh∣ty Princes. Great men thing them∣selves 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 atten∣dants. Let not them trust to their wals, nor to their wealth, nor to their power. God fears not their great∣nesse: 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 de∣spise the lowest among the sons of men. Some way or other there is where∣by 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

a 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. Other∣wise 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

and 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 ta∣ken away like Hezekiahs sore, * 1.121 with a lump of figs. This is Gods doing. Per∣adventure some great Goliah, * 1.122 challen∣geth 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 under∣standing. God looks for the honour of it, and that the safety of the Kingdome should be attributed to him. Perad∣venture 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

should 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 weak∣nesse 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 dif∣ficulties, 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 acci∣dents to overthrow our greatest ene∣mies. Their secretest plots are known to him. Their wisest designes he can overturn by foolish instruments to their greater confusion. Men meet with ma∣ny difficulties in closing with their ene∣mies. They fall short of them some∣times 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

great difficulty. Without this depen∣dence there is no fafety to be had in the world. There is no man so wise in his own conceit, but another may over∣reach 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 e∣state; 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 de∣livered in the conclusion of the text:

That no flesh should glory in his presence.

That they who glory in their power, or in their policy, may perceive their own 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 hap∣pinesse 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,

God, * 1.123 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. * 1.124 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••

threatned 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, * 1.125 so ••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, * 1.126 as the Psalmist ••cknowledgeth, These wait all upon ••hee, that thou mayest give them their meat ••n due season. That thou givest them, they ••ather: thou openest thine hand, they are fil∣••ed with good. Though men will not ••cknowledge it, yet their Corne, and Wine, and Oil, * 1.127 their 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 sub∣ject

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to the Assyrians, * 1.128 but the glory of i•• must not be given to their strength, for God himself hath foretold it, and appointed it. Jerusalem must be burned with fire, and the Citizens made slave•• to the Caldeans, but it is by Gods deter∣mination. * 1.129 Thus saith the Lord, Behold 〈◊〉〈◊〉 will give this city into the hand of the Kin•• of Babylon, and he shall burn it with fire.

Lastly, so it is in Ecclesiasticall oc∣currents. The Arke of God must b•• carryed into captivity, but not becaus•• of the power of the enemies, but be∣cause God gives it into their hands fo•• the sins of his people. * 1.130 God 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, * 1.131 and 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 him∣self,

as 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 ho∣nour 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, a∣gainst 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 Al∣mighty 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 with∣out 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, * 1.132 nor the forecast of Abraham, that brought Rebecea to Isaac, ••ut Gods overruling hand and provi∣dence. His Angell directs Abrahams ser∣vant

to the place appointed. Reason it is then that he should refer all things to his own honour, that disposeth of all things at his own pleasure. And so much the rather because no profit comes unto God out of his actions▪ All the benefit of them is ours. We may be made happier by them, he cannot. The greater glory therefore is due to him, because all his works tend unto our benefit. His love to us requires that he be 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 di∣gested. 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••

have 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 at∣tributes 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

subjects all to God, that reduceth every thing that good is, or comfortable to God, as the fountain. This religion suits best with St. Pauls words, and per∣mits no flesh to glory in Gods presence. In this Religion let us live; in this Re∣ligion let us die, that we may be found in the number of Gods chosen, and joyne his glory to our everlasting fe∣licity.

Amen.

Notes

• * 1.1

  Jam. 2.6, 7.
• * 1.2

  Mat. 2.3.
• * 1.3

  1 Cor. 8.1.
• * 1.4

  Mundi rationi∣bus instati magis quam eruditi sunt. Ambrose on the text. Mat. 11.25.
• * 1.5

  Austin said thus in a Sermon, Ecce ipsi idiotae rapiunt coelum, ubi nos sapientes in inserno mer∣gimur. Pierce Plowm. vision. Pass. 10.
• * 1.6

  Gen. 19.11.
• * 1.7

  1 Sam. 6.19.
• * 1.8

  Discommodi∣ties of Riches.
• 1 1.9

  Pride.
• * 1.10

  Omnibus nobis ut res dant sese, ita magni ai{que} humiles sumus. Ter. Hec.
• * 1.11

  Taceatur super∣bia et tumor, tam p••••uliare hoc divitem re∣••rum est, ut ••li∣quid forsitan de tur•• suo 〈◊〉〈◊〉 p••••ent p••••dere, 〈◊〉〈◊〉 hinc sila alius quic∣quam veluerit vendicare. Salv. de gub. Dei. lib. 7.
• 2 1.12

  Delight.
• * 1.13

  Mat. 17.4.
• 3 1.14

  Trouble.
• * 1.15

  Luk. 12.17.
• * 1.16

  Sudat pauper in opere for is, sed numquid minus anxie dives••nt us in ipsa sua cogita∣tione laborat? Bern. de obed. pat. et. sap.
• * 1.17

  Luk. 14.18, 19.
• * 1.18

  Mat. 13.22.
• * 1.19

  Divitiae spinae sunt, quia sicut spinae suis pun∣ctionibus corpus laniant, et cruentant, ac saedum in oculis h••minum red dunt••sic divitiae curis suis vul∣nus animae in∣fligunt, et mi∣seram ••coram oculis Dei faciunt. Ludolph. de vita Christ. Part. 1. c. 64.
• * 1.20

  Neglect.
• * 1.21

  Sicut ovis con∣versans inter spinas semper ibi de lana di∣mittit: sic va∣cans curis tem∣poralibus et mundo multa bona spiritualia amittit. Lud. de vit. Ch••. p. 1. c. ••4.
• 5 1.22

  Wickednesse.
• * 1.23

  Pierce Plowmans Vision. Pass. 10.
• * 1.24

  Facimus rem bonorum operum materiam tan∣tum esse vitio∣rum. Mutamus naturas rerum iniquitatibus nostris. Salv. de gub. Dei. l. 6.
• * 1.25

  Impediment a sunt haec, non ad∣jumenta, onera, non subsidia. Bona appellan∣tur, cum sint causae malorum aeternorum. contra avar. l. 2
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. C••m Al••x. liv. 2. cap. 3.
• * 1.27

  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.
• * 1.28

  Circumstant un∣di{que} puricula innumerabili••um d••li••••••rum, et per licit•••• usus ad immoder••atos transi••ur exces∣sus, 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.
• 6 1.29

  Hardnesse of heart.
• * 1.30

  Luk. 15.
• * 1.31

  The damage of Honour.
• * 1.32

  Carneades in Plut. Com. de adulat. et amico discern.
• * 1.33

  Servilibus vi∣tiis etiam nobi∣les polluuntur. Illa quae in ser∣vis peccata puni∣unt, ipsi quasi li∣cita commit∣tunt. Quotus n. quisque est con∣nubii sacra∣mentum conser∣vans? cui non demus ac fami∣lia sua scor tum sit? Salv. de gub. Dei. l. 4.
• * 1.34

  Dent. 17.20.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. Seleuc. in Hero∣••aden.
• * 1.36

  Honores n. sunt quasi quaedam ligna ad aug∣mentandum, ignem in futura po••na. Lud. de vit. Chr. p. 1. ••. 68, f. 5.
• * 1.37

  Sine domo, non sine Domino: sine veste, non sine fide: sine cibo, non sine Christo: canibus expositus, sed Angelorum soci∣us. Fulg. Ep. 2.
• * 1.38

  Ps. 37.1, 2, 3, 4.
• * 1.39

  Prov. 30.8, 9.
• * 1.40

  Luk. 16.
• * 1.41

  2 King. 9.34.
• * 1.42

  2 Sam. 17.23.
• * 1.43

  Junonis in tute∣lam ponum pa∣vum, quod om•• nis vitae peten∣tia petax in aspectum sui semper quaerat ornatus; sicut pavus stellarum caudae curva∣men concavans anterius faciem ornat, posterio∣ra{que} turpiter nudat. Fulg. Myth. l. 2. Fab. de Jun.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pel. l. 2. Ep. 146.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non. Synag. Histar. in Naz. Stel. 1.
• * 1.47

  Ʋilius terrena opulentia humi liter tenetur, quam superbe re••inquitur. Pros. Aug. sent. 319.
• * 1.48

  Mala nobilitas, quae se p••r su∣perbiam apud Deum reddit ignobilem. De Temp, ser. 127.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pel. l. 3. Ep. 154.
• * 1.50

  Psal. 73.18.
• * 1.51

  Dan. coll. Hist. Angl. p. 171. Hayw. 3. Nor. Kings p. 63.
• * 1.52

  Laetautur ad ascensum: ti∣meamus lap∣sum: non est tanti gaudii excelsa tenuisse, quanti terror is de exceisis ecci∣disse. Hicron. in Ezech. 4.
• * 1.53

  Val. Max. lib 6. et Polychr. l. 3. c. 21.
• * 1.54

  Brata mens, 〈…〉〈…〉 su••e tempora casta 〈…〉〈…〉, et in iis per quae necesse estream am∣bala••e, 〈◊〉〈◊〉 remanct, ut 〈◊〉〈◊〉 ma∣gis quem domira terrerorum, 〈◊〉〈◊〉 affections sit im••ixa humanis, 〈◊〉〈◊〉. promissionibus desit 〈◊〉〈◊〉. Leo. ser. 11. de qua••reg.
• * 1.55

  Magni nominis militiam, magnae professionis suscepimus disciplinam. Sectatores Christi a regia discedere via non licet, sed dignum est tempo∣ralibus non occupari ad aeterna tendentes. Leo ser. 2. de pass. Dom.
• * 1.56

  Dives in couse∣entia securior dermit, quam dives in purpu∣va. Aug. de Temp. ser. 212.
• * 1.57

  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.
• * 1.58

  Gen. 25.5, 6.
• * 1.59

  Luk. 16.
• * 1.60

  Luk. 15.
• * 1.61

  Jon. 1.
• * 1.62

  Mat. 11.25.
• * 1.63

  1 Cor. 2.8.
• * 1.64

  Joh. 3.32, 33.
• * 1.65

  Luk. 18.7. Rom. 8.33.
• * 1.66

  Rom. 11.5, 7.
• * 1.67

  Rom. 9.11.
• * 1.68

  Eph. 1.3, 4.
• * 1.69

  Eph. 2.3.
• * 1.70

  Joh. 1.29.
• * 1.71

  Mat. 12.32.
• * 1.72

  Act. 27.24, 31.
• * 1.73

  Non est amici, sed se amantis. De Consol.
• * 1.74

  Rom. 11.6.
• * 1.75

  Non ignoramus esse quesdam tam in∣consideratae praesumptionts et tam superbae arragantiae, ut quod praece∣puus Magister gentium, non ab ho∣mintbus, ne{que} per hominem, sed di∣vinitus cruditus supr a mensuram scientiae sitae longe et alt•••• remotum esse confessus est, audeam falsi n••mi∣nis temerare doctrina; et nihil ill••c occultum, nihil velint esse secretum, u•••• Apostolus ••••n quid sentiendum esset, aperuit, sed quid non serutan∣dum esset, estend••t. Pro••p. de voc. Gent. l. 1. c. 21.
• * 1.76

  Quae D••••s ac∣culia 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.
• * 1.77

  Revel. 4.11.
• * 1.78

  Psal. 113.4, 5, 6, 7, 8.
• * 1.79

  Stulta munde, i. quos potentes et Pholosophi stul∣tos aest mabat. Haymo in textum.
• * 1.80

  Mat. 1.25.
• * 1.81

  Jam. 5 5.
• * 1.82

  Mat. 11.5.
• * 1.83

  Luk. 16.15.
• * 1.84

  Luk. 16.25.
• * 1.85

  Rainolds and Hart.
• * 1.86

  Regnum Dei conceditur in praedestinatione: promit titur in vocatione osten∣ditur in justifi∣catione: percipi∣tur in glorifica∣tione. I•• prae∣dest. est gratia, in vocat. poten∣tia, in justaf. laetitia, in glo∣rif. ••loria. Be••n. de verb. lib. sap.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. in illud, Venite post me.
• * 1.88

  Dominus noster Jesus Christus volens super bo∣rum frangere cervices, non quaesivit per o∣ratorem piscato∣rem, sed de pis∣catore lucratus est imperato∣rem. Magnus Cyprianus ora∣tor; sed prius Petrus piscator, per quem postea crederet non so∣lum orator, sed et imperator. Aug. in John Tract 7.
• * 1.89

  Si eligerem Senatorem, diceret Sena∣tor, 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.
• * 1.90

  Potest Senator gloriari de semet∣ipso: potest Orator: potest Impe∣rator: non potest nisi de Christo Piscator. Aug. de. ver. Ap. ser. 27.
• * 1.91

  Revel. 4.8, 10.
• * 1.92

  Jer. 45.5.
• * 1.93

  Jam. 2.4.
• * 1.94

  Luk. 14.12, 13.
• * 1.95

  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 cog∣noscant. Aug. de serm. Dom. in Monte. l. 2. c. 8.
• * 1.96

  O gravis nimi∣rum et lugenda conditio! Pauper Beatitudinem emit m••ndicita∣te, dives supplictum facultate. Salv. contra avar. lib. 3.
• * 1.97

  Luk. 1.52, 53.
• * 1.98

  2 Sam. 7.18.
• * 1.99

  Non elegit divi∣tes Deus, non potentes, quibus verbi sui secreta committeret: sed aut opoliones, sicut Patriarchas et beatum Da∣vid, aut pisca∣tores, sicut bea∣tum Petrum, vel reliquos A∣postolos. Aug. de Temp. ser. 225.
• * 1.100

  1 King. 20.14, 16.
• * 1.101

  Gen. 3.1.
• * 1.102

  Num. 21.
• * 1.103

  Exod. 14.
• * 1.104

  Joh. 9.
• * 1.105

  Judg. 9.
• * 1.106

  1 Sam. 17.
• * 1.107

  Josh. 6.
• * 1.108

  Act. 4.16.
• * 1.109

  Gen. 14.
• * 1.110

  Josh. 12.
• * 1.111

  Act. 12.24.
• * 1.112

  Gen. 30.38, 39.
• * 1.113

  2 King. 9. & 10. chapt.
• * 1.114

  Judg. 16.
• * 1.115

  Josh. 2.11.
• * 1.116

  Deut. 32.30.
• * 1.117

  Bal. de vit. Pont. Rom.
• * 1.118

  Serres French Invent.
• * 1.119

  2 Sam. 18.
• * 1.120

  1 King. 22.
• * 1.121

  2 King. 20.7.
• * 1.122

  1 Sam. 17.
• * 1.123

  Ʋnus Deus est qui gratis et ••ocat praedesti∣natos, et justifi∣cat vocatos, et glorificat justi∣ficatos. Fulg. de praed. ad Mon. lib. 1.
• * 1.124

  Plena potestas quae est, nisi sola divinitas? Fulg. de pass. Dom. ad Tral. lib. 3.
• * 1.125

  Luk. 12.24.
• * 1.126

  Ps. 104.27, 28.
• * 1.127

  Hos. 2.8.
• * 1.128

  Isa 20.4.
• * 1.129

  Jer. 34.2.
• * 1.130

  Psal. 78.61.
• * 1.131

  1 Sam. 6.9.
• * 1.132

  Gen. 24.7.27.