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

The actions (among many other) are prin∣cipally four.

1. The shortning of worldly busi∣ness, so much as may be without injury to our calling, or neglecting any neces∣sary duty thereunto belonging. Oxen, and farmes, * 1.1 and houshold businesses are the three impediments that make heaven empty, unlesse the the poor and blind, the halt and maimed, that can∣not follow the world, come to helpe fill it. * 1.2 The cares of the world are the thornes, that choke the good seed of the word, that it cannot be fruit∣full. So foolish are we, that while with much care and labour we goe about to make those things certain, which are most uncertain; we make those

things uncertain, which might be made most certain. He that hath two irons ••n the fire at once, spoyles one, while ••e attends the other. Heaven and earth are too great, and too far distant to be cooped up in one brest. They that study Divinity, or Law, or Physick in the Universities, they take no care for their diet, much lesse for worldly businesses, they leave this care unto their friends. We that look for a portion in heaven, must free our souls so much as may be, from the cares of the world. Although these cares did ••ot bring with them occasions of many evils, yet it is sufficient that they de∣prive us of many opportunities of seeking the salvation of our own souls. He dies though more slowly, that is starved, and he can but die that is poyso∣ned. He goes to hell that lives in grosse sin, and he doth no lesse that followes his businesse, and neglects the salvation of his soul. Do lesse then for the world, and do more for thine own soul.

2. Moderation in the use of worldly pleasures is very needfull for him, that will make his calling sure. Plea∣sures are Syrens, they intice the Pas∣sengers to security, that they may over∣turn

the boat. While we are sure of these, we look after no other comforts. They that live in pleasures are dead to the world. They neglect their bu∣sinesse: they lose opportunities to enlarge their estates: their shops are not acquainted with them: their ser∣vants want a Master: their children lack a Father: their wives have los•• their husbands: and they have los•• themselves. They are much more dead to the world to come. They that waste their temporall patrimony, while they follow their pleasures, how will they seek to settle their eternall inheritance? The want of contentment in the world makes a man to seek for satisfaction in a better world, but the enjoying o•• pleasures here, makes him negligent of seeking perpetuall joyes. If the wings of the fowl be never so nimble, yet birdlime keeps it from mounting upward, and makes it tumble on the ground: So the quickest spirits being glued to delights of the world, wal∣low in them, and never flie up in their affections toward heaven. Religion is not a recreation to be used at spare times, nor recreation is not Religion to be pursued upon all occasions with

eagernesse. God will answer such, as Abraham doth the rich man, * 1.3 Remember that thou in thy life time receivedst thy good things, now must thou be tromented.

All things must be done in their seasons. Occasions are not to be lost, because they cannot be redeemed. He that makes not his election sure here, shal not be happy with Gods elect here∣after. Let me presse this with Isidorus ar∣guments, * 1.4 He that be∣trayeth the opportunity of doing things, shall never receive the profit of them. For can any approve of the husbandman, who, when is it time to plow and sow, that he may af∣ter receive a plentifull ••rop, is lasie and idle, and ••its still at his door? Who can like of the vine∣dresser, who, when he may dresse his vine, that ••e may have it full of ••apes, and a plentifull ••mepresse, lays snares for the labours of other men? Lastly who can like of that Mariner, who, when

the winde serves him fitly to make a very gainfull voyage, tarries in the haven, and tumbles in the taverns? Surely no body. Seeing these things are so, who can approve of that Christian, who requires to be crowned in the time of the battell? The affaires of this world are occasions of skirmishes, not of crownes: but those of the world to come af∣ford honours and rewards. Wherfore let us not betray the commodious occasion of things, lest otherwise we be vexed with unprofitable repentance in the life to come. The seasons must not be confounded. Spring is not harvest. The wind that carries a man out of his country, will not bring him home again. God affords us abundance of pleasures, * 1.5 but it is in another world. Here he expects labour and paines of us. So saith the same Father, The reward of our labours is no•• to be had here: but here are the skirmi∣shes, and hereafter the rewards. Let no•• men then seek for rest, and pleasure of mind in the time of warres, nor confound th•• seasons.

Let us then be content with ou•• labours here, and so much pleasure, a•• may enable us to go through with them and when we have made our election

sure, expect fulnesse of pleasure here∣after.

3. Repentance is necessary, before a man can have interest to Gods favour, and much more, before he can know his interest. The eye that is full of dust can never see well, till it be cleansed. The soul that is full of sin, can never discerne it own condition, till repen∣tance empty it. A man cannot beleeve in Christ for remission of his sins, un∣lesse he repent of them. Much lesse can he perswade himself, that he doth be∣leeve. When we endeavour to assure our election, we combat with Satan for eternall happinesse. * 1.6 The beginning of the Olympian combates was the putting off of their garments. If we goe to strive with Satan and put not off the rags of our sins, we shall be deri∣ded by others, foyled by Satan, and not only lose the crown we strive for, but also be led away to eternall tor∣ments. Justification differs from san∣ctification, yet is it a work of our sanctification to discerne our justifica∣tion. The unregenerate man is not justifyed, and therefore cannot see that that is not. The more full then our sanctification is, the plainer is the

sense and more comfortable the ap∣prehension of our justification. Neither is this to be done at first only, when we turn from wicked wayes to God∣linesse, but continually in the whole course of our lives. The true reason why the consciences of many men are not clear, is because they are foul; they are not peaceable, * 1.7 because they are not pure. Davids pangs of conscience are after he had gone into Bathsheba. The love of some principall corruption keeps ma∣ny from the sweet fruition of Gods favourable coutenance. Ransacke thy soul dayly, and cleanse away the filth of sinne throughly by repentance, and the guilt of it will not look so grim∣ly upon thee to affright thy conscience.

4. Faith or full confidence in Jesus Christ alone is needfull to be had, without which there can be no assu∣rance of our election. Between the top and bottom of the Ladder there are certain steps to clime. Between electi∣on and justification there must come faith in Jesus Christ. If the sick man forsake all the world, and leave the counsail of all his friends, and cast him∣self into the hands of some one Phy∣sitian, he will not fail him, if he have

any spark of humanity in him, because his life lies in his hands. Neither will our Saviour fail them, that being soul∣sick forsake their own merits, and all mediations of Saints and An∣gels, despaire of salvation by any other, and trust in him only for it. He knows not their life, but their soul lies in his hands alone to save it or condemn it. He that came to seek the lost sheep, will not refuse the returning one. Two blind men by the way side cry out to our Saviour for help. The people re∣buke them. They cry out the more. Our Saviour is so pleased with these loud echoes of two confident souls, that he cals them, gives them their choise, offers them any curtesie, * 1.8 What will ye, that I shall do unto you? Much more will he be affected with a trou∣bled soul, that rests on him alone for eternall life. Our fathers trusted in thee: * 1.9 they trusted, and thou didst deliver them. They cryed unto thee, and were delivered: they trusted in thee, and were not confounded. The house built upon the rock is free from fall, no storm can overthrow it, * 1.10 but sandy foundations are easily over∣turned. * 1.11 Souls built by confidence up∣on Christ, the gates of hell cannot

overcome, but the light foundations of the power and merits of mere, though excellent creatures, uphold no soul in the time of an heavy tempta∣tion. Christ is the surest anchor, that upholds the souls of men in the sea of this world against all waves of temptations whatsoever. * 1.12 This faith never sailes him that hath it, for it hath that hope at command, that ma∣keth not ashamed.

Thus have I shewed you the way to the title.

Now for the assurance of the title.

The title is gotten by action, the knowledge of this title is gotten by examination. The principall notes of Gods elect must be known. And by them must we search out our own con∣dition. Because I will not be so long, I will insist but on a few.

1. The love of God in us, is a sure token of the love of God to us. God scornes to be endebted to any man for his love. His affection ever goes before ours: * 1.13 We love him, because he first loved us. I cannot certainly and infallibly tell, whether another love me, but I can certainly tell, whether I love ano∣ther

or no. His love to me is in his heart, which I know not: My love to him is in my heart, which I know, and no creature else. Then may I know, that God loves me, if I know that I love him.

But it may be objected, My heart is deceitfull, and I may be deceived by it. I may think I love God, when I do not. Who lives, and thinks not he loves God, if he hear of God? Tell me therefore some sure notes of the love of God in me.

I answer, The best way to know our love to God, is by the properties of love.

First, those whom we love, we often think upon, our thoughts fasten on them when we are awake, our dreams run on them when we are asleep. How precious are the thoughts of thee unto me O God, how great is the summe of them? * 1.14 If I should count them, they are more in number then the sand: when I am awake, I am still with thee. Behold Davids love to God, sleeping and waking his minde runs upon him. There needs no argu∣ments to bring them to our remem∣bance whom we love. We neglect our selves to think upon them. A man

in love wasts his spirits, * 1.15 vexes his minde, neglects his meat, regards not his businesse, his minde still feeds on that he loves. When men love that they should not, there is more need of a bridle to keep them from thinking of it, then of spurres to urge them to it. Try thy love of God by this. If thou thinke not often of God, thou lovest him not. If thou canst not satisfie thy self with profits, pleasures, friends and other worldly objects, but thou must turn other businesses aside, that thou mayest dayly think of God, then thou lovest him.

Secondly, those whom we love, we wil by no means be perswaded to offend. No bands are so strong as love. Sooner will the servant offend his Master, the son his father, the wife her hus∣band, the subiect his prince, then a friend him whom he truely loves. Friendship binds faster then any au∣thority. * 1.16 Jonathan will offend his fa∣ther rather then his David. Joseph will offend his Mistris that dotes on him, rather then his God. Try thy love to God by this. If thou canst easily sin without any great sense or sorrow, thou lovest not God. But if thou hadst

rather offend all the world then God, then thou lovest him:

Thirdly, Those whom we love, we do any thing to please. Nothing can be so hard, but a friend will adventure on it, if he know that his friend require it, or perceive that it will be pleasing to him. The Merchant will not run through so many stormes for gain, as a friend for love. If thou be ready to do any thing that God requires of thee, though it be never so crosse to thy perverse nature, then thou lovest God. * 1.17 God acknowledges Abrahams love to him, because he was ready to kil his son at Gods command. If Abraham had loved himself more then God, he would have kept his son, and not given him to God, he would have thought with himself, Will no meaner sacrifice serve God then my Son? Will none of my cattell, nor my substance serve the turn? But Abraham reasons not with flesh and bloud, his love to God is greater then his love to his son. And that it might ap∣pear so, God put him in minde of his love to his son, Take thy son whom thou lovest, that his love to God might appear to be greater: Accordingly Abraham shews it, and God from hea∣ven

pronounceth it to be greater. If thou wilt know thy love to God, be as ready to obey him.

Fourthly, Those whom we love we can bear any thing that comes from them. We can endure their reproofs, and in some cases their corrections. The child can be contented to be struck by the father, that would not take a blow of another. The friend can bear a sharp reproof of a friend, that cannot bear an harsh word from an enemy. The wife can bear with the waspishnesse of her sick beloved hus∣band, and the husband can bear with the infirmities of his well beloved wife. Thus David shewed his love to God in his weaknesse, * 1.18 I was dumbe, I opened not my mouth because thou didst it. If thou fret at troubles, and look not at God, whom they come from, where is thy love to God? But if thou ac∣knowledge his hand, and be therefore patient, then thou lovest God.

Fiftly, Those we love, we are most willing to endure any thing for. We are content to suffer for their sakes any inconveniences. * 1.19 Jacob endured a tedious service for Bachel; and it seemed but a few dayes, to him, because he

loved her. Thus St. Paul loved Christ. He fears not the troubles foretold by Agabus. He regards not the passionate speeches, nor affectionate tears of his friends. He loves Christ more then either them, or himself. * 1.20 What mean ye to weep, and to break mine heart? for I am ready not to be bound only, but also to dye at Jerusalem for the name of the Lord Jesus. Hast thou St. Pauls affection to die in the cause of God, if the times should require it? then out of question thou lovest him.

Sixtly, Those whom we love, we acquaint with out miseries, lay open our griefes to them, count it some ease to discharge some of our sorrowes into their bosomes, their counsail we aske, and from them we look for help. So Haman beginning to fall before Morde∣•••• goes to his wife, * 1.21 and his friends to bemone himself and to aske counsail. Jehoshaphat opposed by his enemies, * 1.22 to whom comes he to complain? to none but to God. * 1.23 To whom comes Heze∣kiah to complain against Rabshaketh and Sennacherib? to none but unto God. To whom went David to complaine of the bitter words of Cush the Ben∣jamite? to none but unto God. O Lord

my God, * 1.24 in thee doe I put my trust, save me from all them that persecute me, and deli∣ver me. Affliction shews men whom they put their trust in. A very easie friend will serve in posperity. If so soon as adversity come upon thee, thou run presently to God, and lay open all thy grief to him expecting relief only from him, then certainly thou lovest him.

Sevently, Those whom we love, we take any small token wonderfull kindly from them, whereas we not only slight, but refuse and suspect far greater gifts, if they come from ene∣mies. The Jewes refused the proffered service of their enemies for the build∣ing of Gods Temple. * 1.25 God cares not for Cains sacrifice, because he cares not for Cain. But a sheep or lamb from Abel, whom he loves, pleaseth the great God of heaven and earth. * 1.26 The Lord had respect unto Abel, and to his offering. A pin from a friend is more esteemed, then a pound from an enemy. He that is thankfull to God for his meat, for his rest, for every comfort, that God gives him, he loves God. He that eats, and drinks, and labours, and sleeps, and never looks up to God, he loves him not at all.

Eightly and lastly, those we love having been long absent from them, how do we long to go home unto them? How glad is the husband at the East Indies, when he may return to his dear wife, his beloved country, and his ancient friends? Me thinks I see Jacob triumphing at the sight of Josephs charriots sent to carry him into Egypt, It is enough, Joseph my son is yet alive: * 1.27 I will go and see him before I die. He that loves God, will be glad to goe to God. There is his home, there is his best friend. What though death be terrible for the present, yet the end is pleasing. St. Paul wishes for it, I desire to depart, * 1.28 and to be with Christ. What can better testifie thy affection to God, then thy earnest desire to be for ever with God? If by these notes well weighed, it may ap∣pear, that thou love God, then needest thou make no question of Gods af∣fection towards thee.

2. The love that we bear to Gods children is a sure token of Gods love to us. The contrary is delivered as a note of the children of the Devill. * 1.29 He that loveth not his brother, is not of God, but the child of the Devill. The possession of this brotherly love is made

an undenyable note of the heires of glory, and so plain a note, that they themselves may perceive it in their own consciences. * 1.30 We know that we have passed from death to life, because we love the brethren: he that loveth not his brother, abideth in death. * 1.31 And again, Every one that loveth, is born of God: spoken of the love of the brethren, as appeares by the beginning of the verse, Beloved, let us love one another. This love is not that affection, that drunkards bear one to another, because they are brethren in evill. It is not that affection that Merchants bear one to another, which hath gain for the father, and hope of more for the mother. It is not that affection which children bear to their parents, for nature is their school∣master, and chains of naturall affection are the bands of it. This love comes not from vice, or gain, or nature. Nay all these plead against it. Vice opposeth it mainly, for it opposeth all fellowship in evill. Cain cries out a∣gainst it, for it cuts off many occasions of gain. Nature it self sometimes op∣poseth it, because it is above nature, and hence are the bands of naturall affection sometimes disunited. The fa∣ther

shall be divided against the son, * 1.32 and the son against the father. This our Saviour foretold should follow upon change of Religion. So then neither vice, nor gain, nor nature plead for this love, but the first ever, and the other two often against it. This love is a good affection to Gods children, because they are Gods. None of the former reasons perswades us to it, but only the goodnesse that is in them. The image of God is graven in them. And they that love God, love those images of him that himself hath stamp∣ed, and the liker they are to God, the more they love them. The heathen did admire at that affection, that the persecuted Christians bare one to ano∣ther. * 1.33 They loved one another before they well knew one another, saith Cecilius the heathen man, and wonders at it. Yea they themselves admired at it. So saith Minutius Faelix of himself and Octavius, * 1.34 You would have thought that one soul had been divided between us two. The Scri∣pture testifie as much, The multitude of them that beleeved, were of one heart, * 1.35 and of one soul. It not only makes it a mark that we our selves may discern, but also, that others may know by, that

we belong to God, if we do not dissem∣ble. * 1.36 By this shall all men know that ye are my disciples, if ye have love one to another. They have not this love, that deride at piety and laugh at austerenesse of life. That do not love men for their goodnesse, but hate them. Neither have they this love, that suffer better men then themselves to perish for want of means, * 1.37 and have plenty and yet relieve them not. Who so hath this worlds good, and seeth his brother hath need and shutteth up his bowels of compassion from him, how dwelleth the love of of God in him? These are not called by God. But such as love them that are good, meerly be∣cause they are good, they love God, and God loves them.

3. An earnest desire of the coming of Christ to judgment is a good token of Gods elect. There is a crown of righteousnesse laid up not only for St. * 1.38 Paul, but for all those, that love the appearing of our Saviour Christ. They that are guilty fear the coming of the Judge, but they that are innocent, fear it not. They that are in their sins, are afraid of the coming of our Saviour Christ to judgment. But they that are reconciled to God through the bloud

of Christ, wish for it, that they may be freed from sin and misery. * 1.39 It is the voice of the Bride, it is the voice of the Spirit in the Bride, Come. * 1.40It is the voice of the penman of the Apocalypse, Come Lord Jesus. * 1.41It should be the voice of every hearer, Come. This is the ge∣nerall voice of all Gods elect, although at some particular time they could wish, that Christ would not come yet. As when they are overcome with some temptation, they could wish, that he might not come at that moment of time, till they have repented and hum∣bled themselves, that they may give up their account with more comfort. Even they that doubt of Gods favour would give all they have if they be∣long to God, that Christ would come to judgement, so they were sure, that he would but acknowledge them for his own. Try then thy affection to the coming of Christ, and if thou finde it willing, doubt not of Gods favour.

4. The care of keeping a good con∣science is an undeniable prove of Gods love to us. Justification cannot be parted from sanctification. But sancti∣fication is more easily perceived, then justification, and by it is justification

apprehended. Sanctification is a work of God in us: justification is a work of God concerning us. Now we do more easily perceive those things, that are wrought in us, then those that do o∣therwise belong unto us. This was St. * 1.42 Pauls exercise, Herein do I exercise my self, to have always a conscience void of offence towards God, and towards men. This is that God requires of us. * 1.43 For God hath not cal∣led us to uncleanness, but unto holiness. And therefore it is a true note of our calling. They that have not this care, cannot know they are elected. They that have it, need not at all to doubt of it.

These and other tokens may we learn out of the book of God, and by expe∣rience seek to finde them in our selves. So shall we come to be most certain in our old age, when we have most need of assurance. * 1.44 Old age it self is made more learned by age, more certain by use, more prudent in processe of time, saith Bernard. Let us go forward to fight in this com∣bare against Satan to the end of our lives. That which we strive for is no temporall but an eternall inheritance. * 1.45 So sai••h Clemens Alexandrinus, It is no small matter that ye strive for, it is no lesse then immortality. Let us not then suffer Satan

to wring our evidences out of our hand, but rather according to the sweet counsel of the blessed Apostle in the words of my text, by these and other markes,

Notes

• * 1.1

  Luk. 14.18, 19, 20, 21.
• * 1.2

  Mat. 13.22.
• * 1.3

  Luk. 16.25.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 3. Epist. 60.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 2. Epist. 179.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid Pelus. lib. 2. Epist. 161.
• * 1.7

  Psal. 51.1.
• * 1.8

  Mat. 20.32.
• * 1.9

  Psal. 22.4.5.
• * 1.10

  Mat. 7.24.
• * 1.11

  Mat. 16.18.
• * 1.12

  Rom. 5.1, 5.
• * 1.13

  1 Joh. 4.19.
• * 1.14

  Ps. 139.17, 18.
• * 1.15

  Animus ubi amat, non ubi animat.
• * 1.16

  1 Sam, 20. Gen. 39.
• * 1.17

  Gen. 22.
• * 1.18

  Psal. 39 9.
• * 1.19

  Gen. 29.20.
• * 1.20

  Act. 21.13.
• * 1.21

  Esther 6.13.
• * 1.22

  2 Chr. 20.12.
• * 1.23

  2 King. 19.14, 15.
• * 1.24

  Psal. 7.1.
• * 1.25

  Ezra 4.2, 3.
• * 1.26

  Gen. 4.4.
• * 1.27

  Gen. 45.28.
• * 1.28

  Phil. 1.23.
• * 1.29

  1 Joh. 3.10.
• * 1.30

  1 Joh. 3.14.
• * 1.31

  1 Joh. 4.7.
• * 1.32

  Luk. 12.53.
• * 1.33

  Amant mutu••, pene antequam noverint. Minut. Fael.
• * 1.34

  Crederes unam animam im duobus esse di∣visam. Ibidem.
• * 1.35

  Act. 4.32.
• * 1.36

  Joh. 13.35.
• * 1.37

  1 Joh. 3.17.
• * 1.38

  2 Tim. 4.8.
• * 1.39

  Rev. 22.17.
• * 1.40

  V.20.
• * 1.41

  V.17.
• * 1.42

  Act. 24.16.
• * 1.43

  1 Thess. 4.7.
• * 1.44

  Senectus ipsa aetate sit doctior usu certior, pro∣cessu tempor••s prudentior. Ber. form. hon. vitae.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••lem. Aley. Admon. ••d G••ntes.