children bear to their parents for nature is their schoolmaster 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 against it for it cuts off many occasions of gain Nature it self sometimes opposeth it because it is above nature and hence are the bands of naturall affection sometimes disunited The father shall be divided against the son Luk. 12.53 and the son against the father This our Saviour foretold should follow upon change of Religion So then neither vice nor gain nor nature plead for this love but the first ever and the other two often against it This love is a good affection to 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 stamped 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 another Amant mutuâ— pene antequam noverint Minut. Fael They loved one another before they well knew one another saith Cecilius the heathen man and wonders at it Yea they themselves admired at it So saith Minutius Faelix of himself and Octavius Crederes unam animam im duobus esse divisam Ibidem You would have thought that one soul had been divided between us two The Scripture testifie as much The multitude of them that beleeved were of one heart Act. 4.32 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 dissemble Joh. 13.35 By this shall all men know that ye are my disciples if ye have love one to another They have not this love that deride at piety and laugh at 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 Joh. 3.17 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 because 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. 2 Tim. 4.8 Paul but for all those that love the appearing of our Saviour Christ They that are guilty fear the coming of the Judge but they that are innocent fear it not They that are in their sins are afraid of the coming of our Saviour Christ to 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 Rev. 22.17 It is the voice of the Bride it is the voice of the Spirit in the Bride Come V. 20 It is the voice of the penman of the Apocalypse Come Lord Jesus V. 17 It should be the voice of every hearer Come This is the generall 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 humbled 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 belong to God that Christ would come to judgement so they were sure that he would but acknowledge them for his own Try then thy affection to the coming of Christ and if thou finde it willing doubt not of Gods favour 4. The care of keeping a good conscience is an undeniable prove of Gods love to us Justification cannot be parted from sanctification But sanctification 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 otherwise belong unto us This was St. Act. 24.16 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 Thess 4.7 For God hath not called us to uncleanness but unto holiness And therefore it is a true note of our calling They that have not this care cannot know they are elected They that have it need not at all to doubt of it These and other tokens may we learn out of the book of God and by experience seek to finde them in our selves So shall we come to be most certain in our old age when we have most need of assurance Senectus ipsa aetate sit doctior usu certior processu temporâ—s prudentior Ber. form hon vitae 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 combare against Satan to the end of our lives That which we strive for is no temporall but an eternall inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—lem Aley Admon â—d Gâ—ntes So saiâ—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 Give diligence to make your calling and election sure Which that we may do he gives us grace that hath elected us from eternity to eternal happiness and called us from misery to immortality to whom with the Son our Saviour and the holy Ghost our Comforter be all glory honour praise and dominion now and for evermore Amen FINIS ERRATA Pag. 1. line 13. chosed read chosen marg vol r. par vol. p. 4. l. 24. spake r. speak p. 5. l. 3. wishly r. wistly p. 8. marg chaix r. chair p. 9 l. 13 calany r. call any p. 17. l. 26. Thus r. Thus is p. 20. l. 28. passed r. pressed p. 28. l. 21. were r. we are p. 35. l. 11. no strive r. no strife l. 26. mon. r. man p. 36. marg end ser r. ser 3. p. 42. marg 11.13 r. Rom 11.33 p. 54. l 17. mystery r. ministery p. 72. adminested r. administed marg puricula r. pericula p. 86. marg affectionis r. affectibus p. 114. l. 6. should r. would p. 123. opoliones r. opiliones p. 124 l. 26. thoses r. those p. 126 l. 22. for so as r. for as p. 132. thing r. think l. 15 Adde in the margin Use 2. p. 161. l. 3. we are Gods building r. ye p. 170. l. 13. eternall r. internall p. 175. l. 12 consailes r. counsailes p. 178. amissi r. aversi p. 184. l. 12. treasures r. leasures p. 195. marg impediuntur r. ingrediuntur tenerint r. tenerent p. 199. end God favours r. Gods favour p. 201. l. 22. baets r. baites l 26. our rich r out rich p. 203. l. 14 mouth r. moth p 209. l. 4. tromented r. tormented l. 17. is it r. it is l. 27. vinepresse r. winepresse marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Catalogue of Books Printed for G. and H. Eversden and are to be sold at the Gray-bound in Pauls-church-yard AN Exposition of the whole book of the Canticles by John Robotham Preacher at Dover in Kent in 4º A tabernacle for the Sun or an Idea of Church discipline by John Rogers Minister at St. Thomas Apostles London in 4º The life of Sir Thomas More sometimes Lord Chancellor of England by J. H. Gent. in 8º The naturall mans case stated or an exact map of the little world Man in 17. Sermons by Mr. Christopher Love late Minister of Lawrence Jury London together with a Sermon preached at his funeral by Mr. Tho. Manton in 8º As also the Doctrine of Mortification with the Hearers duty by Mr. Christopher Love in 8º A Comment on the 11. first verses of the fourth Chapter of St. Matthew concerning Christs temptations by Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º A Comment on the first and second Chapters of Ruth by Mr. Tho. Fuller B.D. and Minister of Waltham Abbey in Essex in 8º The Lords prayer unclasped or a vindication of it against all Schismaticks and Hereticks by James Harwood B.D. in 8º The Mystery of the two witnesses unâ— vailed by John Robotham Minister 〈◊〉 Gods word in Dover in 8º The Christian Diurnal or dayly 〈◊〉 ties to be practised towards God 〈…〉 neighbours our selves by Anthony Mâ—â—â—â—gan D.D. in 12º Sion and Parnassus or divine Epigrams on severall texts of Scrpture bâ— J. H. Gent. in 8º
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 â—his world yet they are not often called â—o glory in the world to come The â—oor and simple have no cause to glory because though they be called to happinesse in heaven yet they are but foolish and mean persons here The former could not attain happinesse by â—heir wit The latter could not attain â—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 Vnus Deus est qui gratis et â—ocat praedestinatos et justificat vocatos et glorificat justificatos Fulg. de praed ad Mon. lib. 1. saith he alone is he that freely both cals such as are predestinate and justifieâ— such as are called and glorifies such as are justifyed All power of creatures is buâ— weaknesse that God may have all the glory who hath all the power For aâ— the same Father affirmes Fulnesse of poweâ— is to be found in none but in God alone Plena potestas quae est nisi sola divinitas Fulg. de pass Dom. ad Tral lib. 3. To draw this particular then to a generallâ— here the Spirit of God by the mouth oâ— St. Paul informes us that God by his providence so rules all things thaâ— 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 honouâ— at last This course God observes in thâ— particular promotions of particulaâ— persons He raiseth David from a sorâ— shepherd to a mighty King And David iâ— his generation exceedingly honourâ— God and promoted the cause of religâ— on God rent the ten tribes from Rehâ—boam and gave them to Jeroboam Aâ— though Jeroboam had no care to honouâ— God yet by this rent did God honouâ— his justice in plaguing Solomons idolatrâ— with the losse of many subjects upâ— his posterity fulfilling the curâ— threatned against idolaters in the seâ—ond Commandement in punishing the â—ins of the parents upon the children God raiseth Jehu and of a Captain in â—srael makes him King over Israel By this means God honours his name and â—ids Israel of two enemies Ahab and all â—is posterity and Baal and all his worâ—hippers Jehu at Gods command riddes â—hem all out of Israel Whatsoever be the means of our preferment all the glory of it belongs unto God As it is in â—ome mens peculiar preferments Luk. 12.24 so â—s it in common favours Consider the â—avens saith our blessed Saviour for they â—either sow nor reap which neither have store-â—ouse nor barn and God feedeth them Neiâ—her doth God feed the ravens alone but â—ll other creatures also Ps 104.27 28. as the Psalmist â—cknowledgeth These wait all upon â—hee that thou mayest give them their meat â—n due season That thou givest them they â—ather thou openest thine hand they are filâ—ed with good Though men will not â—cknowledge it yet their Corne and Wine and Oil Hos 2.8 their silver and gold are â—f God Neither is it otherwise in â—oliticall affaires God takes the main â—roke in all popular mutations unto himself The Egyptians must become subject to the Assyrians Isa 20.4 but the glory of iâ— 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 slaveâ— to the Caldeans but it is by Gods determination Jer. 34.2 Thus saith the Lord Behold 〈◊〉 will give this city into the hand of the Kinâ— of Babylon and he shall burn it with fire Lastly so it is in Ecclesiasticall occurrents The Arke of God must bâ— carryed into captivity but not becausâ— of the power of the enemies but because God gives it into their hands foâ— the sins of his people Psal 78.61 God delivered hiâ— strength into captivity and his glory into thâ— enemies hand The Arke must be broughâ— back again from the enemies but not bâ— the force of the Israelites For God send judgements on the Philistines 1 Sam. 6.9 and force them to send back the Arke and bâ— directing it into his own coasts with out a driver manifests his own poweâ— and glory So might the enemies sâ— that without Gods permission theâ— could not have taken the Arke beinâ— compelled by him to send it back againâ— Much more then in disposing of spiriâ— tuall graces and eternall favours dotâ— God procure everlasting glory to himself 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 honour to himself and in the Apostles â—anguage That no flesh may glory in his â—resence God can do what he list when he list without mans help against all mans power and wit It is all one to him whether he work with inâ—truments or without instruments It â—osts him never the more paines nor â—he worke is never a whit the more â—ifficult to his divine Majesty and Almighty power The glory therefore of â—ll good and glorious actions belongs â—ot to the instruments but unto God â—n warlike victories the Captain hath â—ot all the glory due to him because â—e cannot fight without Souldiers and Weapons But God can do that without means which he doth do by means He can convert men by the Ministry of the word and he can do it without So that all the glory of it must of neâ—essity be Gods It was not the diligence of Abrahams servant Gen. 24.7.27 nor the forecast of Abraham that brought Rebecea to Isaac â—ut Gods overruling hand and providence His Angell directs Abrahams servant to the place appointed Reason it is then that he should refer all things to his own honour that disposeth of all things at his own pleasure And so much the rather because no profit comes unto God out of his actions All the benefit of them is ours We may be made happier by them he cannot The greater glory therefore is due to him because all his works tend unto our benefit His love to us requires that he be glorifyed by us Nothing can be added to him to make him more happy What can be expected lesse theâ— 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 thâ— pride of all the world Vse 1 if it be well digested One man swels because of hiâ— honours Another is puft up with hiâ— wealth and possessions Another boasts oâ— his stock and pedegree and rips up the virtues of his predecessors that hath none of his own
earthly Apostleship Peter and Paul are elected to be Apostles in this world and Saints in a better This difference I mention by the way that such as are not elected to honourable imployments in Church or Common-wealth may not be discouraged they may be elected to eternall happinesse in heaven In the warres all that are chosen to be Souldiers are not chosen to be Captains In the Church all that are chosen to be Saints in the Churches are not chosen to be Angels of the Churches Revel 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Each Church hath many Saints yet but one Angell All that are chosen to be golden candlestickes are not chosen to be starres Revel 1.20 The builder among many stones chuseth one to be a corner stone Video etiam ex electis seligi aliquos ad aliquid majus atque praestantius sicut in militia cum tyrones electi fuerint ex his quoque cliguntur ad opus aliquod majus armorum Et cum eliguntur in Ecclesia qui fiantâ— praepositi non utique caeteri reprobantur cum omnes boni fideles electi merito nuncupentur Elâ—guntur in aedificio lapides angulares non reprobatis caeteris qui structurae partibus allis deputantur Eliguntur uvae ad vescendum nec reprobamus alias quas relinquimus ad bâ— bendum Aug. de civ Dei lib. 7. c. 1. but layes by many first not to shut them out of the building but to reserve them to a convenient place The bunch of grapes that is not pulled with the hand of the passenger to eat is not cast away by the Master of the Vineyard but kept to make wine to drink In Gods Vineyard many that are not preferd before may expect their preferment at the vintage Those that are not rulers of the Church may be members of the Church If the ear shall say 1 Cor. 12.16 Because I am not the eye I am not of the body is it therefore not of the body It often happens in the Church as it doth in the body 1 Cor. 12.23 that lesse honoured members have more abundant honour put upon them and finde it by experience in the end that election to eternall goes beyond all temporall honours But what have I to do with uncertain offices upon earth my thoughts must follow St. Peter and mount up to election that leads to everlasting happinesse Such an election there is and it is well for them that are elected that there is such an one how ere it goe with others Kings Princes Judges upon earth have offices and honours to bestow upon their favourites These they bestow upon whom they please they deny to whom they list and no man cals them to account for either Shall that liberty be denyed to God that is granted to Gods deputies upon earth Shall any man question God for giving or denying that sees men give and deny every day without a reason When I look upon the face of such as are elected I know not how to deny an election They are foolish they are mean they are feeble The world chuseth the wise and refuseth the foolish takes the great and puts by the mean accepts the strong regards not the weak Surely such as these could never be so highly advanced were it not for Gods chusing them before greater personages Where is their nobility Where is their dexterity of apprehension and deepnesse of understanding Where is their martiall fortitude and rare exploits of war They that have these are refused they that want these are received This cannot be without an absolute and free election Cast your eyes aside now a while look off Gods elect and view their children Compare Ishmael with Abraham Esau with Isaac Absalom and Ammon with David How unlike are these children to these parents If their parents bad got their free dome by their service they would have pleaded the custome of the City to make their children free Their children are partakers of their nature but not of their grace The purest wheat cast in the ground brings forth corn full of chaffe and darnell He that considers the corn mingled with trash and compares it with the pure seed cast into the ground must needs conclude the seed was not so clean by nature else would this have been so too but it was purifyed by the sowers labour In like sort he that sees the wickednesse of Absalom and compares it with the goodnesse of David will be forced to confesse that Davids good came not from Ishaies seed but from Gods election Lastly consider the corrupt estate of all men by nature and see if any man can come to God without election We are the best of us too much corrupted by nature to repent of our selves Gods choise therefore must make the difference Man is a creature that wanders from his Creatour Quid est homo Aberrans a creatâ—re creatura nisi creator ejus memor sit â—ius et eligat cum gratis et diligat gratis quia non potest eligere vel diligere nisi prius electus dâ—lâ—ctusque curetur qui caeâ—itate eligenda non cernit et languore diligenda fastidit Aug. de Temp. ser 223. unlesse his Creatour be mindfull of him and chuse him freely and love him freely because be can neither chuse nor love except he be first elected beloved and healed who by reason of his blindnesse discernes not what is to be chosen and by reason of his weaknesse loathes what is to be beloved Truely and deeply observed by St. Augustine Deo duce venitur ad Deum Pros de voc gent. l. 1. c. 24. Prosper sutably God must be his guide that comes to God I conclude the point with his authority that goes beyond both Augustines and Prospers John 6.44 No man can come to me except the Father which hath sent me draw him Marke this I beseech you you that scoffe and deride at election and at those whose greatest comfort is that they have the eternall testimony of Gods Spirit that they are elected Your scoffes may keep you from sanctification but cannot deprive them of their expectation This is their greatest comfort Take life and goods and all only let them quietly enjoy the perswasion of Gods election and they are well No marvail if men scoffe at election when they are taught a mock-election Many maintain anâ— election that is no election and teach a choise without choise What did it profit Saul to boast 1 Sam. 15.14 I have performed the commandement of God when the sheep and oxen open their mouthes and stop his What will it profit these men to cracke of election when they â—verthrow all absolute and free choise 〈◊〉 may be this charge is too loud to â—me out of my mouth it will sound â—tter in the words of Augustine and â—oid the imputation of novelty â—hose that acknowledge no other â—ection but out of works or faith â—reseen let them heare St. Augustines â—om You