GODS GLORY IN Mans Happiness WITH The freeness of his Grace in ELECTING us TOGETHER WITH Many Arminian objections ANSWERED By Francis Taylor B. D. Preacher at Christs Church Canterbury LONDON Printed by E. C. for G. and H. Eversden at the Gray-hound in Pauls-church-yard 1654. The Analysis or Resolution of the Text. In the Words note 1. The Coherence For. 2. The matter and therein 1 S. Pauls compellation Brethren 2 His application in which 1 His exhortation Look upon your calling 2 Gods vocation wherein observe 1 The persons called set out 1 Negatively by Their condition wise according to the flesh great noble The limitation of it not many 2 Affirmatively wherein see Gods thoise and note 1 The chuser God 2 The chosen The foolish weake base things of the world and things despised yea and things that are not The end of it To confound and bring to naught the wise the mighty and things that are 2 The impulsive cause That no flesâ— should glory in his presence To the HONOURABLE his reall Friend Mr. Walter Strickland one of the Councel to his Highnesse the Lord Protector LUdovicus Vives reports of the Storke Ciconiae hic mos est ut unum e pullis relinquat ei domui qua est nidulata The Storke useth to leave one of her young ones to the house where she builds her nest Symbol 86. A pattern of thankefulness for kindness received And Symbol 81. Accipe oculatus Receive kindnesses with thine eye Though the giver should not much eye them lest he should seem to upbraide the receiver yet should the receiver often view them that he may be mindeful of the giver yet most receivers are blind in this kind Nihil citius senescit quam gratia Nothing grows old sooner then a good turn Other crimes saith an Historian may be hid with many colours ingratitude not with any It was so hateful to the Egyptians that they used to make Eunuchs of ungrateful persons that no posterity of thers might remain Barnab Rich. descript of Ireland Chap. 6. The Earth wee tread on upbraids them Inquit amicus ager Domino sere plurima reddam Si bene mi facias memini tibi reddere grates The friendly field the Lord bespeaks Sow I will render store If good you do me thanks I will Remember to restore Aulus Septimius Severus Bethinking my selfe how to rid me of this crime of ingratitude and finding nothing worthy of your Noble favour to me and mine in assisting us meer stangers to you in procuring the payment of our publick stipends I remember what Thales called by Julian Sapientum facile princeps one granted generally to be the principal of the wise men Paneg. 2. in Eusebiam Imp. answered to one that asked him How great a reward he should give him for what he had learnned of him If thou wilt saith be confesse that thou hast learned of me thou hast paid me I hope to finde the same courteous minde in you that confession shall be accepted for satisfaction I present you with Gods glory in Mans happiness The Lord make you a great instrument of his glory and the good of his Church in all your publick imployments and in the end remember you with the favour that he bears unto his people and visit you with his salvation that you may see the good of his chosen that you may rejoyce in the gladness of his Nation that you may glory with his inheritance Psalme 106.4 5. So prayeth he that is At your Honours service in the Lord Francis Taylor 1 COR. 1.26 27 28 29. For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty And base things of the world and things which are despised hath God chosed yea and things which are not to bring to nought things that are That no flesh should glory in his presence ERasmus the greatest clerke of his age Aeternum illud naturae miraculum Desiderius Erasmus Eras vita vol. styled by his followers the miracle of nature left us no greater monument of his wisdome then that small book which he wrote in commendation of folly The wise Apostle of the Gentiles brought up at the feet of Gamaliel nay more inspired by the Spirit of God in this present Chapter commends unto us many kinds of foolishness Vers 21. First there is the foolishness of Preaching and no wonder if Preaching be counted foolishness for what do we preach but Christ crucifyed V. 23. and behold the foolishness of the Crosse of Christ also in the judgment of the learned Grecians Nay he stayes not at the foolishness of the Crosse of Christ but goes forward to the foolishness of God V. 25. if the world may be judge that hath appointed remission of sins by the Crosse of Christ to be preached to the world Lastly if God be counted foolish that will have it preached V. 27. they that will be beleeve it must pass for fools and there yee have the foolishness of beleevers The preaching of the Crosse of Christ is esteemed foolishnesse in the judgment of the flesh For what can seem more foolish then to look for eternall life from a man a dying man a man crucifyed among Theeves a man as his adversaries judge not able to save himself from temporall death and much lesse able to give us eternall life Let him now say they Mat. 27.42 come down off the Crosse and we will beleeve in him It seemes a foolish thing for an unarmed Minister in a Pulpit to lay down laws for Princes and for people to prescribe the way to heaven who hath no sword to compel them to obedience that come to hear him but is subject to their sury if they do resist him Neither is it strange that the Ministers are counted fools where God himself that imployes them is accused of foolishness Yet the comfort is that The foolishness of God is wiser then men V. 25. That is to say where God shews least wisdome in any of his works for God forbid any should blasphemously imagin any folly to be in God in those very actions he shews more understanding then the wisest men do in the choiseft of all their works The least Flie doth more commend the wisdome of the Maker then the most curious picture of the greatest Elephant But if ye desire a choise pattern take Gods choise for a pattern there ye have it The world esteems them fools whom God hath called but Gods wisdome appeared more in the choise of these fools then if he had chosen the wisest of the world For by this means the glory of his choise is not eclipsed but shines through all the world unto the infinite and eternall praise of God And thrrefore the Apostle knits this
glory hath God put by the greatest See his choise But the foolish things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle alters his phrase he saith not the foolish men of the world but the foolish things that is the most foolish men and such as are scarse esteemed men sometimes because of their simplicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non videre vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non cura vel nulla providentia Etymol Men that the world will not vouchsafe to look upon or men that have no manner of forecast to provide such an honourable condition for themselves by their foresight and providence And therefore must needs have it cast upon them by the providence of God So low doth God descend in his choise among the sons of men that he may advance his own honour Peradventure may some man say God chose the foolish things because there were no wiser to choose The Apostle stops this gap in the next word Of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No doubt but the world had choise of worldly wise men It hath its name from ornament and neatness in the Greek and in the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. ornatus et mundus Mundus Lat. orbis et purus As in the heavens then there are bright starres as well as darke clouds and in the earth there are sweet flowers as well as noysome weeds so questionlesse in the world there are wise men as well as fools Gods choise therefore is the more admirable because he chuseth not foolish men for lacke of wise but rather then the wise that not they but he might have the greatest honout But who hath made this choise this strange choise the Apostle here mentions God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And no marvail for it is not like the choise of men If a man were to chuse he would take a wise friend rather then a foolish a powerfull favourite rather then a weak one a wife of a honourable stock rather then of a mean God who is wiser then all men doth otherwise they chuse like men he chuseth like a God they make choise of such as may be helpfull to them he makes choise of such as he may be helpefull to and not they to him The next thing considerable is the action of God Hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is in the world as in his orchyard he gathereth one apple of a tree and leaveth the rest or as in his garden where he crops one flower and leaves the rest where he found them So God chuseth some foolish men and omits many wiser then they The chusing which the Apostle here speaks of may be taken for Gods eternall choise before the world was made And then the Apostle gives 〈◊〉 a reason why God calls not the wise but the foolish for the most part because he had chosen them from all eternity And God is no changeling It may be taken also for Gods selecting in time rather then for his electing before time and then the Apostle confounds calling and chusing and takes them for one and the same thing even for a work of Gods Spirit in our souls bringing mean men to true faith in Christ which many greater never attain unto for all their greatnesse Come we now to the end why God prefers the foolish before the wise To confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifies to make a man ashamed by putting some disgrace upon him so that he blush or hold down his head for shame And well may wise men be ashamed to shew their faces when they shall see very idiots learn the way to true felicity which they having studiously sought after and spent many houres in disputing about the chiefest good could yet never attain unto with all the wisdome and learning the world could afford them The persons confounded come next into our consideration The wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were no great wonder for God to confound a fool by a wise man It were strange to confound one wise man by another It were stranger to confound one fool by another But it is strangest of all to confound a wise man by a fool In the former men have some share in the commendation in the latter all the praise must needs be Gods For there is nothing in fools to procure it but there is much in wise men to hinder it Thus God takes the wise in their subtilty and robs the proud of all their glory Thus then hath God chosen the foolish rather then the wise But he hath refused the mighty as well as the prudent Whom hath he chosen in their room And God hath chosen the weak things of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non possum Those that are able to do least God hath chosen So the word signifies such as are of no force or can do nothing to wit in comparison of such as God hath refused To what end God hath chosen these weakest ones the Apostle declares unto us in the words following To confound the things which are mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereby God shewes us the vanity of all worldly power and force when those that are mightiest are through his over-ruling hand confounded and brought low by such as are weakest and have most need of strength to do it We see how ill the wise and mighty speed fares it any better with the noble no surely for as God hath rejected many of them so he hath chosen base and mean men 〈◊〉 their room for so it followes Ad base things of the world hath God chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine genere That is such men as are bred of so mean a stock that there are no Chronicles of their predecessours nor no pedegrees to be found for them upon record for it is the fashion of the world to keep account of the genealogies of Princes and Noblemen but other meaner men scarse know any thing of their predecessors These men then whom God chooseth in the room of nobles are men without stock that is such whose genealogies are not observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or as the Syriack Testament reads it whose kindred is small or of no reckoning in the world That he may the better expresse their meannesse the Apostle addes And things which are despised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such men as go for nobody in the world and are despised as esteemed worthy of no account Nay that he may bring them as low as may be he proceeds further as if no words were sufficient to expresse their former baseness except he should put them quite out of the world and saith of them Yea and things which are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that are so mean and so vile that they are as much slighted in the world as if they had no being at all
be found in the former unlawfully curious and in the latter damnably ungratefull Vse 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 Revel 4.11 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 deserve to be numbred among such as are refused if we be unwilling to acknowledge 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 happinesse 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 descend 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 Psal 113.4 5 6 7 8. 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 humbleth himself to behold the things that are in heaven and in the earth He raiseth the poor â—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 deserve and therefore thinks no words sufficient to set out their meannesse The foolish things of the world that is Stulta munde i. quos potentes et Pholosophi stultos aest mabat Haymo in textum saith Haymo Those whom great men and Philosophers esteemed fools Philosophers counted them fools Great men counted them weak Noble men counted them base and despised yea and meer nothings yet God makes choise of them Those then whom God chuseth to prefer are lightly the lowest So our Saviour confesseth to the praise of God Mat. 1.25 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 brethren Jam. 5 5. hath not God chosen the poor of this world rich in faith and heires of the Kingdome 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 Mat. 11.5 We find at his Sermons not the Scribes nor the Pharisees unlesse it be to entangle him in his talke There we find Joseph the Carpenter and Mary his wife Peter and Andrew James and John fishermen and others of this rank One ground of Gods proceeding this way is â—o cross the world His wisdom is counted foolishnesse by the world and the wisdome of the world is foolishnesse to God Luk. 16.15 That which is highly esteemed aâ—ongst men is abomination in the sight of God Wise Rich Noble personages â—re deep in the worlds books but least â—n Gods On the contrary those which are least in the worlds account â—s the foolish the poor the meanest â—en these are often in greatest repuation with God Another ground is kind of equity which though God â—e not alwayes tied unto yet for the â—ost part he doth observe Such as â—re miserable in this world are made â—appy in another world And such as â—e happy here are made miserable there They are rare spectacles thaâ— 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 Luk. 16.25 Sonne remember that thou in thy life time receivedst the good things and likewise Lazarous evâ—â— things but now he is comforted and thâ—â— 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 unregarded in this world lie closest with Lazarus in Abrahams bosome A thirâ— ground may be taken from civill policy Princes use to raise the lowest that they may depend upon theâ— alone by whom they are raised anâ— be faithfull to them So the greaâ— Turke hath his officers that in aâ— coasts of his dominions take up hopeful young children and bring them up tâ— make Janizaries to attend upon him These he supposeth must be faithful to him because they know no country nor kindred nor father nor mother but all their welfare depend upon his favour So may God weâ— expect faithfulnesse from mean menâ— 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 otherwise a good man that he mounted up the sea of Rome to the skies Rainolds and Hart. 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 destitute of all means of help and safety in themselves his glory will be more manifested then by the electing of famous men who look for all felicity from themselves and attribute all good things received from God to their own wisdome or their own deservings And therefore he makes choise of the weaker These will not commend 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 manifest 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
nor never had any Behold how low a foundation God hath laid to raise so high a building See how deep he digs in the earth to finde out heires for the kingdome of heaven And why doth God make choise of these things that are not The words following give an answer To bring to nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is somewhat more then confounding or making ashamed He doth it to bring them to desperation in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddo◠to make them give over working and studying for so the word imports And what can wise men do lesse and great and noble but cast away all their naturall and carnall studies and labours and priviledges and despaire of attaining heaven by them when they see foolish weak and mean persons attain to Gods favour without them Thus the word used elsewhere by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 3.31 Do we their make void the Law or idle through faith God forbid that is we do not take away the operation of the Law when we preach faith in Christ but leave it a work still fit for it So in the text by chusing base men God makes idle the labours and prerogatives of great men even in their own account which when they perceive they either give over all seeking for heaven or see themselves forced to seek it another way But who are they whom God intends to confound by calling these contemptible people Things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By things that are the Apostle means things that are in price in the world and greatest estimation Things of no reckning in the Scripture phrase are called things that are not and such as are of greatest account are called the things that are 1 Joh. 2.16 So St. John reckons the lust of the flesh the lust of the eyes and the pride of life to be all that is in the World meaning all that is in greatest account amongst wordly men St. Paul then by Gods bringing to nought things that are by things that are not intends his overthrowing the vain hopes of men of greatest reckning by such as are accountlesse in the world Now to what end and purpose is all this say the great ones of the world Wherefore doth God refuse us to chuse such as these be Doth he envie at our prosperity Or is he like to the men of this world that compassionate the poor whether their cause be right or wrong Surely no saith our Apostle God doth not envie your greatnesse for he need not fear any evill you can do unto him neither doth he want any thing that he need be beholding to your greatnesse to procure He doth it not on the other side out of too much pity to the poor as if he respected their persons because they are poor but the main reason that moves him to his choise is his own glory That no flesh should glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is that no man should boast himself of his wisdome his power or his honour He saith not no man but no flesh that he may shew us what little cause we have to be proud or to boast that are but flesh Mortall we are and corruptible our worser part is here put for the whole man that we may not be lifted up Thus when we with the Peacock spread our feathers the Apostle gives us just cause to look down to our black feet The wisest are but flesh as well as the foolishest of the sons of men the greatest as well as the weakest the noblest as well as the basest Thus the Prophet puls down that confidence which the Jewes put in the horses of Egypt Their horses are flesh and not spirit Isa 31.3 And so the Apostle warns us by the weakness of our nature not to glory in our selves Another Argument to keep us low the Apostle takes from Gods greatness opposed to our weakness in the last words In his presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great men must remember that they are in Gods presence and comparing their weakness with his power they have little reason to be lifted up but much to be humbled The word may be passed a little further Before him that is over against him or in opposition to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur parietes domus qui sunt e regione januae vel ad utrumque ejus latus Hom. ll θ et Od. χ. And so the phrase in the first Commandement may well be understood Thou shalt have no other Gods before me that is over against me or to set in opposition against me We must not then advance our own good parts and set them in opposition to God as if our happiness came from our selves and not from him This were to set God on the one side and our selves on the other to derogate from God that we may attribute to much to our selves And this is the finall reason why God chuseth the meanest and basest passing by the greatest that all may give him the glory of their salvation and not rob him of it to magnifie themselves Thus ye see the sense of the words as if the Apostle should have said God hath shewed his wisdome wonderfully in his choise Ye Corinthians are lively patterns of it ye see how few wise or mighty or noble personages how many simple feeble and base men in the worlds account dayly joyn themselves to your Congregation This cannot come to passe without Gods wonderfull work who by this means humbles the great men of the world by preferring the meanest before them and gives cause to all flesh to see their own weaknesse that they may not set themselves in opposition to God nor glory in their prerogatives but give to God the whole glory of all their felicity And thus the text justifies the title and shews us what we must drive at in all this discourse Gods glory in Mans happiness Now that we may the more orderly proceed in the handling of the words we may well observe Two parts 1. St. Pauls Compellation 2. St Pauls Application In the first he bestowes a loving title upon his beloved Corinthians In the second he produceth them for patterns of Gods favour in chusing mean persons before great ones The title our Apostle bestowes upon them is a very loving and amiable title Brethren There are in the Scriptures divers kinds of Brethren mentioned First there are Brethren in the flesh These are not only such as are borne immediately of the same parents but all our kindred also Thus Abraham and Lot are styled Gen. 13.8 Let there be no strife between me and thee for we are Brethren So the kinsfolkes of our Saviour Christ are called Mat. 12.47 Thy Brethren stand without desiring to speak with thee Secondly there are Brethren in evill Gen. 49.5 6. 34.25 Such were Simeon and Levi who are called Brethen not because they were born of the same parents
that his disguised apparell 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 Vse 1 Thus we see that God confounds the wisdome the power the greatnesse the riches the honour the nobility 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 murther us fire may begin within and devour our lives and substance The least creatures have some stinging qualities whereby they are fitted to be executioners of Gods wrath against mighty Princes Great men thing themselves 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 attendants Let not them trust to their wals nor to their wealth nor to their power God fears not their greatnesse 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 Vse 2 Secondly Great men are here taught not to contemn mean ones nor to despise the lowest among the sons of men Some way or other there is whereby 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-chambeâ— 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 Otherwise 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 Vse 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 taken away like Hezekiahs sore 2 King 20.7 with a lump of figs. This is Gods doing Peradventure some great Goliah 1 Sam. 17. challengeth 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 understanding God looks for the honour of it and that the safety of the Kingdome should be attributed to him Peradventure 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 weaknesse of the instrument and the homage and honour of every glorious action may be attributed unto him who is the King of glory Vse 4 Lastly hence may we learn in all difficulties 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 accidents to overthrow our greatest enemies Their secretest plots are known to him Their wisest designes he can overturn by foolish instruments to their greater confusion Men meet with many difficulties in closing with their enemies They fall short of them sometimes 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 dependence 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 estate 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 delivered 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 perâ—ons and shut against them Neither â—oth the Apostle say That these great â—nes may not glory in his presence but â—hat no
Another brags oâ— his wit and wise projects and famous inventions Another is lifted up with his valour and the notable atchieveâ— ments and feats of war that his handâ— have accomplished Another triumphs â—n prosperity because of his magnaâ—imity and courage in adversity which â—e hath outworn by his patience and â—ast behind him All these are injuâ—ious to God They may boast as long â—s they will but God will lay their â—onour in the dust and set up the â—rophies of his honor in their confuâ—on Such as will not give glory to God shall finde none themselves in the â—nd God will take from them what â—hey arrogate to themselves and turn â—ll to his own praise The conclusion of all shall be this 〈◊〉 teacheth us which is the true reliâ—ion It must needs be that which aims â—ost at Gods honour and refers all to Gods glory It must needs be that reâ—gion that puls down all pride of man â—nd attributes all the good that is in â—an to God the giver It cannot be the â—ligion of the Church of Rome that attributes a great deal to mans merits It â—nnot be our new Pelagianisme or â—rminianisme that ascribes too much 〈◊〉 mans will and makes his eternall appinesse to hang upon the doubtfull â—nd slippery turning of his own incliâ—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 permits no flesh to glory in Gods presence In this Religion let us live in this Religion let us die that we may be found in the number of Gods chosen and joyne his glory to our everlasting felicity Amen GODS CHOISE AND MANS DILIGENCE IN WHICH Is explained the Doctrine of free Election and Vocation answerable to it Both of particular persons yet may be uncertain to them for a time And the way of making both certain upon Scripture grounds DISCOVERED Deliverd in divers SERMONS at Christs Church Canterbury By Francis Taylor B. D. And Preacher there LONDON Printed by E. C. for G. and H. Eversden at the Gray-hound in Pauls-church-yard 1654. To the HONOUABLE his reall Friend Collonel John Dixwell SAlvian one of the holiest of the ancient Writers tels us Liber est quispiam beneficiorum foenore non gravatus coguntur autem omnes ipsa conscientia sua ad repensationem vicissitudinis postquam esse coeperint debitores Contra Avarit lib. 4. Every man is free that is not bound to pay interest for benefits received but all are compelled even by their own conscience to requite benefits with the like after they once become debtours But like for like I cannot give What shall I then what can I lesse do then give a cordiall and verball acknowledgement where I cannot render a reall recompence I am encouraged by that of Heliodorus Gratitudo viro sapienti pulcherrimum munus multosque novi qui hoc donum tanquam thesaurum in animo reposuerunt Lib. Aethiopic altero Thankfulnesse is a most beautifull gift to a wise man and I have known many who have laid up this present in mind as a treasure True it is the greatest praise for favours received by men is due to God in whose hands are the hearts of men Yet though the fountain be most to be eyed the rivers are not to be slighted Davids care spurs me on to gratitude who acknowledges Jonathans love in his kindnesse to his posterity 2 Sam. 9.3 7. I should be very ungratefull then if I should not acknowledge your kindnesse not only to me and mine but also to many other godly Ministers in encouraging of us and them in the work of the Ministry Our concord in Canterbury in driving on the work of the Gospell though we differ about Government and our stout consent to maintain purity of Doctrine as it may be exemplary to other places so it is throughly known to you And I must acknowledge in the name of my fellow Labourers that while you were employed in the Honourable house of Parliament you were the main instrument of setling and paying our means I may say with Ennodius Lib. 1. Epist 7. Quamvis non in me ad florem venerit matura facundia et pressus onere gratiae solvendi â—eserar facultate comnitto tamen cymbam â—heam placido mari quia â—arum ab ingratitudine â—iffert muta gratitudo Although I have not atâ—ained to the height of loquence and am overâ—ressed with your kindâ—esse so that I want â—ower to requite yet I â—ave adventured to put â—ny slender boat into the â—alme sea considering â—hat a dumbe gratitude differs little from ingratitude I set before yoâ— Gods Choice and shaâ— pray to God to give yoâ— grace to use diligence to make your calling and election sure And so desiring you tâ— accept kindly of thâ— small token of love anâ— thankefulnesse I commend you to God anâ— to the word of his grace which is able to builâ— you up and to give yoâ— an inheritance among all â—hem which are sanctifyyed Act. 20.32 So prayâ—th he that is At yours Honours service in the Lord Francis Taylor 2 PET. 1.10 Give diligence to make your calling and election sure IT is an infallible rule in the Schooles dearly beloved in our best beloved Lord and Saviour â—at the end which is ever last in â—xecution is alwayes the first in inâ—ntion The happy end of this unhapâ—y life is the happinesse of a better â—ife This is the last this is the lasting â—â—licity of Gods elect This is the fiâ—all this is the perpetuall beatitude â—hat God hath chosen us to before the world that God hath called us to in be world that God will crown us â—ith after the world As it is the last 〈◊〉 Gods execution so let it be the first 〈◊〉 your intention Give diligence to make your calling and election sure In this little world the Isle of Man the externall ornaments of the body are lively pictures of the internall indowments of the soul The eye of the soul is the Understanding it guide all the faculties of the soul The fooâ— is the Will it carries all the soul whiâ—ther it please The hands of the souâ— are the Affections these bring fortâ— as many severall actions in the life as the hands can shew artificiall operations in the world The great worlâ— is like the little world The varietâ— of mens naturall estates is an evidenâ— expression of their different spiritualâ— conditions The world may be mustreâ— in three rankes The vantguard consists of such as are poor this is a diâ—ease that most men complain of Thâ— main battail brings forth those thaâ— have riches but vex themselves as 〈◊〉 they had none and live in want thâ— might live in plenty The rerewaâ— holds those that are rich and knoâ— they are rich that live plentifull and bountifully according to their â—iches Such is the variety of mens severall conditions in the Church â—ome have no riches at all
but are pretched and miserable poor and blind Revel 3.17 and â—aked meer luke-warme Laodiceans â—ime-serving formall Hypocrites These â—re born in fin and live in sin and die 〈◊〉 fin The riches of Gods grace they â—ave no share of they are but baptized Simon Magusses Act. 8.21 They have neither part â—or lot in this matter for their heart is not â—ight in the sight of God Others have â—pirituall treasure but they know it â—ot They vex themselves for want of â—pprehending that favour which they â—ave They live as uncomfortably in â—he midst of grace as covetous men in â—he midst of riches These say with â—saph Hath God forgotten to be gracious Psal 77.9 â—ath he in anger shut up his tender mercies These pray with David Psal 51.8 Make me to â—ear joy and gladnesse that the bones â—hich thou hast broken may rejoyce Others have the riches of Gods grace and â—now they have it These are full of â—by as well as grace examples of â—heerfulnesse and carefulnesse patterns â—f piety and alacrity These sing with David Psal 4.8 We will both lay us down in peace and sleep for thou Lord only makest uâ—dwell in safety These ride in triumphâ— over all worldly things with St. Paul We are perswadâ—d Rom. 8.38 39. that neither death nâ—â— life nor Angels nor principalities nâ— powers nor things present nor things tâ— come nor height nor depth nor any otheâ— creature shall be able to separate us from thâ— love of God which is in Christ Jesus ouâ— Lord. The first condition is miserable The second is uncomfortable The third is admirable To those of the first condition I say no more but let them pray to be delivered out of their unhappinesse Those of the third sort I advise to praise God for their happinesse But those of the second estate whosâ— comfort is the scope of these meditations I must endevour to perswadâ— to the fruition of spirituall contentednesse Set before your eyes some worldly Nabal whose inheritance is called in question See how he plots in hiâ— mind goes to the Scriveners consult with the Lawyers spends his money wasts his time to amend those errour that have tainted his Evidences Suppose in me you hear St. Peter exhorting you to use the same diligence to assure your eternall inheritance We are Gods labourers Cor. 3.9 we are Gods building The builder first layes a foundation then raises the walles and lastly secures the whole building against all tempests with a roof So must I lay a foundation in explication build up the wals with observation and secure all with application Use diligence The Greek word is originally derived from a word that signifies to make haste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligence is neither slow nor slothfull The weight of the matter requiring hast commands diligence The cure of spirituall distractions is â—ot to be deferred No time is to be â—eglected when the rents of the soul â—re to be repaired Scruples of conâ—cience must be suddainly removed They are not worth house room 〈◊〉 green wound is easily healed but â—ime alone is sufficient to make it inâ—urable Those scruples that at first â—ight have been easily blasted in proâ—â—sse of time may grow to such a flame that no water can quench them Health encreaseth by labour but wounds and sicknesse grow by idlenesse Haste therefore and diligence are requisite where pangs of conscience are to be removed To make your calling Calling puts us in minde how wâ— come by all our happinesse We aâ—â— born miserable our preferment come from heaven Judges are men by birthâ— and Judges by calling men from their parents Judges from theiâ— prince So we have our naturall part from our parents our spirituall grace from God And election This word not only notes an accepting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also a picking or chusinâ— of some out of the midst of others 〈◊〉 the same nature So the gardner pick one flower to smell to and leave many as good So the Gentlemaâ— walking in his orchyard gathers oâ—â— apple to eat and leaves many growinâ— on the same tree So God freely pickâ— out some vessels for honour and leaves others of the same stampe in that earthly and miserable state wherein he found them Sure Make it firme or established The house that totters must be ript up and repaired till it stand fast against all winds So must the soul that wavers be established with Gods promises against all assaults of Satan There must be no room left for doubting in time to come Let us now paraphrase a little the words of St. Peter Imagine you heard him speaking thus I know you are men as well as Christians You have many worldly cares for this life but let your greatest care be for the life to come The Devill will set fiercely upon your vocation and plant his greatest Ordinance against your election Neglect you no opportunity to make up the breaches that Satan may not reenter Leave not the worke begun till it be finished Leave no place for doubting God hath elected you and called you to grace and glory Labour to assure your title to the end And thus much for exposition The builder that hath reared up his house without comes after to look within and proportions it unto divers rooms for the pleasure of the beholder and the profit of the dweller So must I lead you from the outside of my text to view the severall chambers within this spatious building for the profit and the comfort of your souls This beautifull tree affords unto us these fruitfull branches for heavenly meditations 1. That there is an election 2. That there is a vocation depending upon it and answerable to it 3. That this election and vocation are of particular persons 4. That both of them may be uncertain to them that have interest in both 5. That they may be made certain 6. That the way to make them certain is by diligence Who would not then use all diligence to make his calling and election sure For the first There is an election The Scripture mentions the elected and the Elector hand in hand in many places Our Saviour Christ joynes them Shall not God avenge his own elect Luk. 18.7 St. Paul followes his Masters steps Who shall lay any thing to the charge of Gods elect Rom. 8.33 The like testimony he gives the Thessalonians as well as the Romans Knowing brethren beloved your election of God 1 Thess 1.4 The book of God affords unto us a twofold divine election Some God chooseth to glorious offices in this world some to eternall glory in the world to come Judas was chosen to be an Apostle on earth but not to be a Saint in heaven Christ puts him into the one but shuts him out of the other Have not I chosen twelve of you Joh. 6.70 1 Thess 1.4 and one of you is a Devill The Thessalonians are ordained to heavenly glory not to
have not chosen me saith our â—viour but I have â—â—sen you Non vos me elegistis inquit sed ego vos â—legi Quid ergo eramus nisi iniqui et perditi Neque enim jam credideramus in eum ut eligeret nos Nam si jam credentes elegit electos elegit Cur ergo diceret Non vos me elegistis nisi quia miscricordia ejus praevenit nâ—s Hic certe vacat vana illorum ratiocinatio qui praescientiam Dei defendunt contra gratiam Dei et ideo dicunt nos electos ante mundi constitutionem quia praescivit nos Deas futuros bonos non se ipsum nos facturum bonos Non hâ—c dicit qui dicit Non vos me elegistis quoniam si propterea nos elegisset quia bonos futuros esse nos praesciverat simul etiam praescisset quod eum nos fuissâ—mus prius elâ—cturi Aug. in Joh. tract 86. What were 〈◊〉 when we were chosen 〈◊〉 wicked and castaâ—es For we had not 〈◊〉 beleeved in him that 〈◊〉 should chuse us For â—e chose beleevers he â—se such as were chosen â—ore Why should he â—n say You have not â—sen me but because his â—ey prevented us This â—ly overthrows the vain â—soning of such as deâ—d the foreknowledge of â—d against the grace of â—d and say God hath â—efore chosen us before the creation of the â—ld because he knew beforehard that we â—ld be good not because he would make us good He saith not so that saith Ye haâ— not chosen me because if he had thereforâ— chosen us because he foreknew that 〈◊〉 would be good he would withall have fore known that we would have chosen hâ— first Et paulo post Audi ingrate ingrate audi Non vos me elegistis sed ego elegi vos Non est ut dicas ideo electus sum quia jam credebam Si enim credebas in cum jam elegeras eum Sed audi Non vos me elegistis And not far after Hearken O iâ— gratefull person O ingratefull person hearken Ye have not chosen me but I hoâ— chosen you There is no reason for thee 〈◊〉 say I was therefore chosen because I dâ— beleeve before For if thou didst beleeve 〈◊〉 him first thou hadst first chosen him Bâ— hear ye have not chosen me So that iâ— St. Augustines judgment an election oâ— of faith or works foreseen is either 〈◊〉 election or a self election And the that teach it give occasion to prâ—phane persons to scoffe at Goâ— election Let Gods elect not onâ— not be discouraged by scoffers nâ— daunted by false teachers but let the acknowledge a divine election as tâ— foundation of all their holinesse aâ— happinesse What were you before God choâ— you but unholy unhappy Whâ— would ye have been yet if God hâ— not chosen you but what you wâ— before Let Augustine answer thâ— question What shall we then say whâ— â—â—e hear Ye have not chosen me Quid ergo dicturi sumus audiendo non vos me elegistis nisi quia mali eramus et electi sumus ut boni per gratiam nos eligentis essemus Aug. in Joh. tract 86. but that â—e were evill but are elected that we â—ight be good through his grace that hath â—lected us In all the Scripture there 〈◊〉 no higher action then Gods electiâ—n Acknowledge this therefore for â—he fountain from whence spring the â—wo pleasant streams of grace and glory â—nd thus much for the first and top â—ranch of this most glorious tree We â—ave climed up to the highest now let â—s go downward by degrees slowly â—nd safely for fear of falling 2. There is a vocation depending upon this election and answerable to it That vocation depends upon electiâ—n and goes hand in hand with it â—t Paul instructs the Romans Rom. 8.30 Whom he â—d predestinate them he also called He â—â—viseth the Corinthians not to marvail 〈◊〉 the meannesse of such as were called â—r they are the very same that were â—re-elected 1 Cor. 1.26 27. Ye see that God hath â—lled foolish and mean persons to be â—irs of glory because he had chosen â—ch before he made the world We â—e called to faith and what is that â—â—t the faith of Gods elect Tit. 1.1 St. Augustine observes that in the beginning of botâ— St. Pauls Epistles to Timothy there is 〈◊〉 Trinity of blessings not found so linked in the beginning of many other 〈◊〉 the Canonicall Epistles Id verbum interposuit quo plane a peritur atque ostenditur non meritis operum priorum sed secundum misericordiam Dei nobis dari spiritum sanctum Aug. expos epist ad Rom. inchoatae lib. 1. Grace merey and peace The Apostle saith he 〈◊〉 Mercy between Grace and Peace that 〈◊〉 might plainly shew that the Spirit of Goâ— is given us not for the merits of our forâ— mer works but according to Gods mercy And indeed what can come betweeâ— Gods grace of election and our peaâ— of justification so fitly as Gods merâ— in our vocation Before we mentionâ— a twofold election now we must meâ—tion a twofold vocation The one outward in the Ministry 〈◊〉 the Word The other inward in the operatiâ— of Gods Spirit The former depends not upâ— election Many called few chosen Mat. 2 16. There are some so called that 〈◊〉 not elected Mat. 13.47 48. as Judas and Simon Mag The net takes many things that afâ— are cast away at shore The Gospell câ— many outwardly that after perish etâ—nally Jud. v. 5. Moses word brought many 〈◊〉 of Egypt that fell short of Canaan aâ— perished in the wildernesse The into â—nall vocation is the subject I am now â—to treat of and that alwayes depends upon eternall election For vocation is nothing else but the execution of election Grace is ordained to be given by the one and grace is actually given by the other Rom. 9.13 The purpose of God according to election is perfected by God that calleth This made Augustine to call predestination an hidden vocation Aug. lib. 83. quest And we may as well call vocation a manifest election Gods consails eternally precede the execution and the execution followes in time just according to the precedent determination The persons called must needs be the same that were elected Otherwise Gods counsail may be deluded and his conclusions may be altered Yea the determinations of God before the world must be subject to the actions of men in the world If they please his purpose shall stand if they please not it shall be altered Thus shall Gods omnipotency stoop to mans infirmity and mans mutability over-rule Gods immutability Here may we behold the downfall of naturall preparations and meritorious dispositions consisting of the good use of naturall endowments whereby our calling should be furthered and without which it cannot as some think be attained Our vocation depends upon Gods election not upon our preparations How was Paul disposed and affected Act. 9. when
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