The Lord knoweth them that â—re his Men may alter Rom. 11.29 but the gifts and â—alling of God are without repentance God â—annot be deceived nor his decrees canâ—ot be changed Yet to us both our â—lection and vocation may be uncertain and they that have both may â—oubt whether they have either of â—oth Yea they may be brought so â—ow that they may affirme that they â—ave neither This a Prophet may be â—rought to What could Jonah think â—f himself when he was buried alive 〈◊〉 such a Sepulcher as never man lived 〈◊〉 before Let him speak himself and â—eclare his own fears Then I said Joh. 2.4 I am â—â—st out of thy sight Nay a King and a â—rophet too may be brought to this â—oubtfull condition and cry out with â—avid Psal 13.1 How long wilt thou forget me O â—ord for ever how long wilt thou hide thy â—â—ce from me Election is a secret actiâ—n of God before the world was â—ade which we can know only by â—ertain consequences delivered to us 〈◊〉 the book of God Now it is an easie â—â—ing to doubt where a thing is to be â—â—ched from far by consequences and â—â—mes not immediately into our knowledge Thus the eye that can well distinguish an object hard at hand iâ— easily mistaken in remoter things Anâ— what things more remote either in tiâ—â— or in dignity then Gods sure anâ— glorious election and our uncertaiâ— and low apprehension The Sun caâ— not be looked upon unlesse a clouâ— come between Names written in God secret book cannot be read by the that owe them but with the spectacles of consequences afforded to 〈◊〉 in the book that God hath sâ— open for us Vocation is a work 〈◊〉 Gods Spirit in our own hearts neerâ— home yet may we well be deceivâ— in the apprehension of it because it an inward work and mans heart 〈◊〉 very deceitfull It will not only dâ—ceive others but him also that owâ— it The Physicians are often deceivâ— in internall diseases for all their aâ—â— Yea the patient himself that feeles thâ— pain yet cannot tell what is the diâ—ease if it be within Thus is it oftâ—â— in mans soul His heart is so deceitful that he cannot easily gather whether 〈◊〉 be effectually called or no. There such a resemblance between commâ—â— graces that accompany illuminatioâ— and speciall ones that attend upâ—â— regeneration that many are deceived â—istaking the one for the other The â—â—prehension of our vocation is a sepaâ—â—ble fruit of it It may sometimes be â—arted from it The trees bear not apâ—â—es all the year The shadow followes â—ot the sun except it shine cleer Neither â—th our apprehension follow Gods â—vour but where it doth most maniâ—â—stly reveal it self These doubts of â—ur calling proceed sometimes from â—norance because we rightly underâ—â—and not Gods mark or his seal that â—â—e sets upon those whom he hath effectually called Sometimes negligence 〈◊〉 the cause and God for our neglect â—f him neglects us We withhold from â—od the publick or private service â—â—at we owe to him and he hides the â—â—ght of his countenance from us â—ometimes they come from pride and â—hen we are lifted up with those gifts â—e have God withdraws his hand â—om giving more The father when â—e sees his son proud of his fine â—othes bestowes no more upon him â—ut lets him wear them to rags that â—e may humble him So doth God â—ith us gives us over to doubt of his â—â—vour when we grow proud of his gifts Sometimes presumption bringâ— this mischief upon us When we presume to sin against God he like 〈◊〉 wise father changeth his countenance upon us though he take not away his love quite from us There is a timâ— for parents to hide their affection when the shewing of it may make their children worse So is it high time for God to withhold the declaration of his affection when his children grow bold to offend him This first cals for thankfulnesse oâ— them that have a well grounded perswasion of their choise and calling Upon these the favour of God shineâ— like the Sun and enlightens their soules It is not so well with all menâ— nay it is not so well with all godly men Many hang down their heads foâ— sorrow because they stand in doubt oâ— Gods favour They have no comforâ— in praying no contentment in hearing no satisfaction in receiving no joy iâ— living And all because they wanâ— that which you have the sweet sense oâ— the love of God in Christ If we havâ— with them felt but the force of God indignation and the hellish tortureâ— of a distressed conscience we would â—hen be heartily thankfull to God for â—he heavenly comforts of a pacifyed minde that fully assures us that God â—oves us Nothing more comfortable â—an happen to us in this world and therefore nothing should more provoke us to thankfulnesse unto God The more joy we receive from any of Gods gifts the more praise we owe to God the giver Secondly It teacheth them watchfulnesse lest by their carelesnesse the precious perswasion of Gods love be â—ost for a time Though God cannot change his love into hatred yet he can hide his face from you in anger Then may you sigh with others and weep â—nd mourn for the want of that comfort which now ye enjoy Yet may you sigh and weep in vain for a long time for this is a favour that is not easily recovered Psal 51. Davids bones are broken before they do rejoyce again after God humbled him for his treble wickedness All men are careful to keep their treasures They hide their silver they lock up their gold from the eyes of beholders that it may not be pilferd from them This is our greatest treasure Lose the sense of Gods love and lose all Without this we do not enjoy our own happinesse Our best actions afford no matter of consolation to us Our least sins afford matther enough to dash our greatest comforts All the contentments of the world are not able to appease the pangs of our distressed minds Nay heavenly blisse which we may have hereafter affords no comfort to us here because we think God is angry with us and will never bestow it upon us Take heed then of all occasions that may alienate Gods face from you Thus have I brought you as low as I can now must I lead you up again by the hand to the sense and fruition of your election and vocation 5. Our election and vocation may be made certain to us All doubts and scruples may be removed out of our hearts and we may come to be assured that we are chosen and called by God Thus are the Galatians taught Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts crying Abba Father And what is that but Gods proclamation to our soules that he hath chosen us This was good doctrine at Rome also Rom. 8.16 The Spirit it self beareth witnesse with our spirit that
is true that children baptized are our brethren because they belong to Gods covenant yet they are in a degree below such as are admitted to the Lords table as a child that sucks though he be a brother yet doth not enjoy the comfort of his being so till he come to the use of reason The Lords Supper at least declares us to be Brethren one to another if it do not make us to be so Hence it is called a Communion because there all true beleevers do truly communicate of the body and bloud of Christ The extent of our Spirituall kindred offers it self next to our consideration 3 Extent It doth not extend it self to matrimonall cases Spirituall kindred is no impediment to marriage They are the kindred of our flesh that no man must come near by the Law of God Levit. 18.6 There is a question among the Papists whether spirituall kindred be an impediment to marriage that is whether God-fathers god-mothers and their god-children may be married one to another If such persons may not marry because of that spirituall kindred that is between them then Christians must all marry Heathen wives for they are all of this spirituall kindred all Brothers and Sisters in Christ So then spirituall kindred doth not hinder marriage nay it furthers it for we are commanded to marry only in the Lord. Cor. 7 39. The nearer the kindred of the flesh is the more unlawfull is the marriage the nearer the spirituall fraternity is the marriage is the more commendable Moreover this spirituall affinity extends not it self to hereditary cases if a Brother dye without children his brother requires his inheritance as heir at the common Law But it is not so in this fraternity of the Spirit One cannot expect anothers inheritance it must goe to the heirs according to the flesh So much our Blessed Saviour teacheth us when he shews that his Kingdome is not of this world and though men look for honour or wealth from the favour or kindred of Princes yet it must not be so with us Mat. 20.26 Luk. 12.13 14. Our spirituall kindred affords us no such priviledge Our Saviour Christ himself the top of this kindred would not divide inheritances between brethren but left it as a work for worldly Judges Spirituall kindred then hath nothing to do with temporal inheritances But it extends it self first to conjunction of spirits and hearts so St. Luke testifies that the primitive Christians were affected Act. 4.32 The multitude of them that beleeved were of one heart and of one soul Such were they in the dayes of the persecution They were of one heart at liberty of one minde in prison of one soul in the fire Cecilius the Heathen man pleading against the Christians and speaking of their troubles mentions the affection that they bare to one another at first sight yea though they never met but in prison Amant mutuo pene antequam noverint Min. Fael Octav. They love one another before they well know one another And Minutius Felix gives a compleat pattern of this affection in himself and Octavius Crederes unam mentem in duobus esse divisam Ibid. He that had known us would easily bee drawn to beleeve that we had but one minde divided in two bodies Dilectionis operatio notam nobis inurit penes quosdam vide inquiunt ut invicem se diligantâ— Tert. Apol. c. 39. such is the strength and force of this spirituall fraternity Furthermore this kindred extends it self to the communication of all good things spirituall and temporall to the good and comfort of one another He that is wise thinks himself bound to advise such as are simple and he that is rich thinks himself tyed to relieve such as be poor Brotherly love is not forgetfull to entertain strangers Heb. 13.1 2 3. It remembers them that are in bonds and in adversity Exsubstantia familiari fratres sumus quae penes vos fere dirimit fraternitatem Quia animo animaque miscemur nihil de rei communione dubitamus Tert. Apol. c. 39. We are Brethren saith Tertullian in regard of outward substance which among you doth well-nigh break all fraternity we that are joyned in minde and soul make no question at all of communicating of our goods to one another So free were the former Christians of their purses to them whom they had first set up in their hearts that they would not suffer such to want as suffered persecution for the cause of Christ although they did not formerly know them The last thing is the continuance of this spirituall kindred 4. Continuance And herein it excels all other kindred The kindred of the flesh ceaseth when the flesh dyeth It hath nothing to do in heaven It had his beginning from marriage But in heaven they neither marry nor give in marriage Mat. 22.30 but are like the Angels of God Death then ends carnall consanguinity It stretcheth no further then this life Whereas spirituall kindred is not dissolved by death but perfected It is begun in grace here it is consummated in glory hereafter Earthly affinity ends with the earth but heavenly kindred lasts for ever and ever Vse 1 How far are they from any true title to this spirituall kindred that divide the very name of Brethren We have lost the thing and the name grows odious St. Paul himself if he were alive should passe under the reprochfull name of one of the Brethren That word which in his mouth sounded out honour and affection now sounds in the mouth of profane persons hatred and infamy Indeed we do not carry our selves like Brethren Every man lives to himselfe no man to his Brother The world is grown to that passe that they are counted the wisest men who by privy strains of inbred policy are able to circumvent their Brethren with least observation and to accomplish their own ends to the infinite prejudice of others with the closest conveyances All which shews that we count not our selves to be Brethren in our hearts what ever we professe in our mouths It is with us as it was with the Jews when the Romans besieged Jerusalem They fought together against the common enemy and when they had done they slew one another within the wals We all speak against Turks Jews and Papists yet we carry not the affection of Brethren one to another And what wonder is it if they that are not acquainted with the nature scoffe at the name of Brethren Vse 2 Secondly it condemnes the ambition of this age When one looks askew upon another we forget that we are Brethren Deut. 17.20 It is a precept that concerns Kings Sit dives humilis plus gaudeat quia Christianus est quam quia dives est Non infletur non extollatur attendat pauperem fratrem non dedignetur frater pauperis appellari Quantumcunque enim dives est ditior est Christus qui fratres suos voluit esse
Act. 27.24 31. 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 mariners go Gods decrees may be comfortable to us if we can by any means come to know that God hath determined good unto us But Gods laws not his degrees are the rule of our lives Was David wicked because he was sure of a Kingdome Or St. Paul carelesse because he was sure that a Crown was laid up for him in the heavens 2. We say that such as know that God hath chosen them are freed from this base disposition and carelesse humour For they cannot know it but by the testimony of Gods Spirit given unto them And the same Spirit which brings this comfortable assurance to them makes them carefull to please God for he is a sanctifying as well as a comforting Spirit Vse 1 This point then first condemnes the doctrine taught by some of the Papists for many of them maintain the freenesse of Gods choise who suppose that God did chuse because he fore saw out merits Though we had nothing in us then yet God knew what we would have in us and what service we would do him in after times and in expectation thereof he chose uâ— But this is to derogate from Gods mercy in our election That which the Heathen man speaks of such as mourn too much for the losse of their friends and use to reckon up the comforts they had by them to increase their sorrow for the want of them Non est amici sed se amantis De Consol This is not the part saith he of a friend but of one that loves himself The same may be said of such a choise It is not the choise of a friend but of a self-lover To chuse a wise a loving an able servant before an unfit one is not properly to chuse but to take one chosen by his own fitnesse before Look how much there is in or may be hoped of from the person elected so much lesse is the grace and favour of the Electour The Apostle therefore opposeth grace and works in this matter of choise Rom. 11.6 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 Vse 2 Secondly it condemnes the doctrine of the Lutherans who make Gods choise to depend upon the foresight of our faith and so by consequence our happinesse to depend upon the use of our own will But this is not to chuse neither but to declare who have made themselves fit to be chosen This is not to put a difference between man and man but to see who would distinguish themselves If St. Paul should aske again Who hath separated thee by this opinion the beleever might answer faâ— otherwise then St. Paul expected and might say I separated my self for God saw that I would beleeveâ— when others would not and therefore chose me But St. Paul might well reply Then did not God chuse thee nor separate thee and therefore thou mayst not expect the happinesse of Gods elect Seeing we have no power in our selves to beleeve how can God foresee that we will do it unlesse he determine to give us grace to do it Regeneration doth not work upon our Understanding only to shew us what we are to do but upon our Will also and principally to too alter and reform it which which it is done our affections are altered withall and we have not a power to beleeve put into us but do actually beleeve So that here is no room at all for faith foreseen There are two beggers that want means to live Who can soresee that one will build an Hospitall and the other will not unlesse he determine to give him means to do it So neither can there be any foresight of faith in us who are destitute of all power of beleeving Vse 3 Thirdly when we look for an originall of our happinesse it teacheth us not to fasten our eyes upon our selves nor upon any thing in our selves neither upon our noblenesse of birth nor riches of our estate nor the wisdome of our minde nor any thing else in us or at chieved by us but to 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 Non ignoramus esse quesdam tam inconsideratae praesumptionts et tam superbae arragantiae ut quod praecepuus Magister gentium non ab homintbus neque per hominem sed divinitus cruditus supr a mensuram scientiae sitae longe et altâ—â— remotum esse confessus est audeam falsi nâ—minis temerare doctrina et nihil illâ—c occultum nihil velint esse secretum uâ—â— Apostolus â—â—n quid sentiendum esset aperuit sed quid non serutandum esset estendâ—t Proâ—p de voc Gent. l. 1. c. 21. quoth he that there are some so inconsiderately presumptuous and so proudly arrogant that what the chief teacher of the Gentiles who was neither taught of men nor by man but of God confesseth to be far remote from and high above the measure of his knowledg they dare rashly to style a false Dectrine and would have nothing hiddâ—n nor nothing secret there where the Apâ—stle did not lay open what was to be beleevâ—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 Quae Dâ—â—s acculia esse volu it non sunt sor utanda quae aurem manifesta fecit non sunt neganda ne et in illis illicite curiosi et in istis damnabiliter inveniamu ingrati Prosp de voc Gent. l. 1. c. 21. are not to be dived into yet those things which he hath made manifest are not to be denyed lest we
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