Saint Augustine Haec est perfectio christianorum vt agnoscant se nunquám esse perfectos Herein stands the perfection of a Christian to acknowledge himselfe neuer to bee perfect The Conclusion Now it remaineth as was promised in the beginning to show the mutuall coherence of these words and to knitte vp againe the Linckes of this Cheine together HEre in foure words are contained the foure causes of our Saluation Jn Predestination there is the efficient cause which is Gods loue Jn Calling there is the materiall cause which is Christs death opened in his word in Iustifying there is the formall cause a liuely faith in Glorifying there is the final cause which is euerlasting life Thus in Predestination wee behould God the Father chosing of his loue in Calling we heare God the Sonne teaching by his word in Iustifying wee feele the comfort of God the holy Ghost sealing by his spirit The fruite of all which of Gods loue chosing of Christs word Calling of God the Holy Ghost comforting the effect of all these is our Glorification So that as we do see farre with our bodely eye yet reach farther with reason which is the eye of the mind but Faith which is the eye of the soule out strippeth both So Calling enlighteneth the minde with spirituall knowledge Iustifying goeth further and sealeth vp the heart with heauenly comfort Glorifying out-strippeth all and doth rauish the soule with immortalitie Bernard Euerie one of vs after this life wee desire and hope to enioy eternall Glorie Behould Conceditur in Predestinatione promittitur in vocatione ostenditur in Iustificatione percipitur in Glorificatione Jn Predestination there is the first grant in Calling it is directly promised in Iustifying it is plainely shewed in Glorifying there is liuerie and season the full possession of all Jn Predestination GOD bestoweth vpon vs his loue in Calling hee granteth the blessing of his word in Iustifying he yeeldes the fruite of his spirit in Glorifying he doth wholy giue vnto vs himselfe Here are the sweete springes issuing out of Nilus the head whereof cannot bee founde here are the foure pleasant riuers which water Paradise which runne through the Soule with a Diuine vertue and comfortably coole all our spirituall heat Iohn 1 16. Here is the holy and pretious oyle powred vpon the heade of Aron the exceeding loue and fulnesse of grace powred vpon our head Christ Jesus and running downe to the skirtes of his clothing to euery particuler and penitent member of his Church Of his fulnesse haue all wee receiued Gen. 1. Here we may see the spirituall regeneration of the Soule shadowed out in the first creation of the World In Predestination there is the huge and vast deepe the darke forme whereof could not bee discerned in Calling the separating of light from darkenesse of knowledge from ignorance in the Soule in Iustifying the Sunne is created the bright beames of his grace shine in our hearts in Glorifying we may behould the new Adam framed after the Jmage of God and placed in the paradise of immortall ioy Obserue heere if you please the kindnes of a louing Father who hauing many sonnes beareth secret affection to some one there is Predestination this affection in his good time hee declareth by making his will knowen and his loue manifest there is Calling after this Calling he causeth him to take vp his inheritaÌ„ce in Court giueth him earnest in token of assurance there is Iustifying lastly hee enters into his Fathers ioy and is made heire of all there is Glorifying Againe in Predestination the Heauenly husband-man choseth out a plotte of ground at his owne pleasure in Calling hee soweth it with the seede of his word in Iustifying hee waters and cherisheth it with his spirite in Glorifiinge hee reapes and carrieth into the barne Gen. 45 5. Lastly behould apparantly in Predestination howe Ioseph longe before was sould into Egipt by the determinate Counsell of GOD Gen 41.14 by Calling howe hee was loosed out of prison and deliuered from the bondage of sinne Psal 105.19 by Iustifyinge howe his cause was made knowne and so acquitted innocent Gen 41 42. in Glorifyinge howe hee was clothed in Purple placed in the Kings Chariote and made the cheife of his Kingdome Now then as Saint Paule saith to the Romanes What shall we say to these thinges in like sort what shall wee say to these so excellent so sweete so Diuine misteries to these so comfortable testimonies of Gods loue to this Ladder of Iacobs whereupon none but Angels do ascende to this inwarde working of the Spirite which bloweth where it listeth to this Diuine and hidden purpose which cannot bee deceiued to this in-effable glorie of the Sonnes of God which they doe expect and looke for what shall wee say more effectuall and more comfortable Can any thing bee set downe more plainely or knitte vp more breifely can any demonstration bee concluded more foundly Whome the Lord hath Predestinated before all time those doth he Call in time whome hee Calleth those hee doth Iustifie and whome hee Iustifieth those will hee Glorifie Thus then may euerie true Christian conclude for the comfort of his Soule and the assurance of his Saluation for euer J am Iustified truely by a liuely and working Faith therefore J am Called J am Called effectually by his worde therefore J am Predestinate J am Predestinate and choosen of his free loue from eternitie and therefore J shall bee Glorified vnto all eternitie againe O setled comfort O sweete conceiued hope of ioye That ioy which strength of Hels ten thâ—usand can neuer take away Wherefore should we feare whereof shall wee bee afraide No no force so mightie so puissant able to ouerthrowe vs. No terror of sinne no plagues of death no rage of the World no power of the Diuell himselfe Jn all these wee are more then Conquerers For all thinges shall turne to the best to to them that are setled in GODS feare That wicked and most dangerous conspiracie plotted against the Lords annointed when it came to the verie pinch when it was brought to the verie height was not all turned topsie-turuie and vtterly disappointed This daye wee doe acknowledge it with thankefull remembraunce this daye wherein wee are all mette together in a most happie and blessed peace this day doth plainely witnesse that hee had the deliuerance wee feele the comfort the Church hath an endelesse blessinge and GOD hath his euerlasting praises O behould what it is to bee knit vnto God For whome hee doth loue who is able to wronge them whome he hath chosen howe can they be reiected whom hee doth Call howe shall they bee shutte out Whome hee doth Iustifie who dare accuse them Whome God will Glorifie howe can they bee forsaken Seeing my Soule is lincked to that Cheine which can neuer be vnloosed my soule grounded vpon that foundation which can neuer be shaken what shall make vs to despaire nay what is it shall make vs to wauer or doubt of the singular loue of God which hee beareth towardes vs in his sonne Christ Jesus What shall separate vs from the hope of immortalitie in the life to come shall the wearisomnesse of this trouble some life shall the discontentmentes of this transitorie World shal a little sickenesse shaking this brittle house of clay No all the afflictions of this life which are but for a moment they are not to be accounted worthy that exceeding surpassing eternall weight of glorie For God hath chosen vs before the World he hath Called vs out of the World he hath Iustified vs in the World and he will Glorifie vs in the World to come God hath Chosen vs not being hee hath Called vs being enemies he hath Iustified vs being sinners he will Glorifie vs being mortall wretches Therefore wee may cheerefully singe with Dauid Miserecordia Domini ab aeterno in aeternum The mercy of the Lord is from euerlasting to euerlasting From euerlasting Predestination to euerlacting Glorie the one hauing no ending the other hauing no beginning This blessed fruition of glorie and immortalitie that wee may feele the comfort of it in our harts and consciences now in this life and hereafter enioy in the life to come the Lord grant euen for his blessed sonne Christ Jesus sake to whom with the Father and the holy Ghost three persons and one euerliuing God be ascribed all power glorie praise and thankes-giuing for euer and euer Amen FINIS
and though we did sinne yet it might be thoght our selues could not redresse it For this cause the Apostle commeth from Predestination to Calling that is from Gods determinate counsaile to the meanes which hee hath appointed for our saluation Plut de tranqui animi This Calling is two-fould either outward or inward The outward and generall Calling is by the workes of God and by his word First by his workes This world it is an Vniuersitie or a Colledge wherein there are two Lectures whereof euerie man liuing must be a hearer and a learner The first is the Philosophy lecture concerning Gods workes in the heauens and all his creatures by the which we are taught and dayly Called to know God This is a plaine and easie Lecture written in great Capitall Letters that euerie simple and ignorant man may reade it running The other is the Diuinity Lecture whē we are exēpted frō the first and led on further to know God in his word Both these Lectures they are expressed together in the 19. Ps Frō the 1. ve to the 7. is contained the Philosophy Lecture Psalm 19 1. The Heauēs declare the glory of god the firmamēt sheweth his handie worke Day vnto day vttereth the same and Night vnto night teacheth knowledge there is no speech nor language where their voice is not hard There sound is gone forth through al the earth and their words vnto the endes of the world In them hath he set a Tabernacle for the sunne which cōmeth forth as a bridegrome out of his Chamber reioyceth like a mightie man to run his race His going out is from the ende of the heauen and his compasse is vnto the ends of the same and none is hid from the heate thereof The Diuinitie lecture begins at the seuenth verse and continues to the 11. vers The Law of the Lord is an vnderfiled Law conuerting the soule the testimonie of the Lord is suer and giueth wisedome vnto the simple The statutes of the Lord are right and reioyce the heart The commandement of the Lord is pure and giueth light vnto the eyes The feare of the Lord is cleane and endureth for euer The iudgements of the Lord are truth and righteous altogether More to be desired then gould yea then much fine gould sweeter also then hony and the hony combe Moreouer by thē is thy seruant taught and in keeping of them there is great reward Touching the Philosophie lecture that we are all first Called to know God by his workes it is most apparant For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Diuinitatis symbolum the world is the glasse of Gods Diuinitie The heathen philosopher saith Deus tangitur in operibus Iamblicus De misteriis God is euen touched in his workes He iumpeth with S Paule Act. 17.27 The heathē by groping might haue found him for doubtlesse hee is not farre from euerie one of vs. Act. 17 17. In the 143. Psalme and the 5. verse the holy Prophet saith thus Psal 143.5 I will muse vpon all thy workes and exercise my selfe in the workes of thy hands Jf a man will profit by this philosophie lecture he must vse meditation For indeede if a man doe rightly consider of the Ebbing and Flowing of the Sea whereof no reason can be rendred of the certaine course and chang of the Moone with the secret influence of the same the nature of the winde no man knowing whence it commeth nor whether it goeth the hugenesse of the swelling Sea girt in by Gods commandement that it doth not ouerflow the banckes the raging Thunder which makes all the Beasts of the feilde to tremble the fearefull Lightning which in the twinckling of an eye passeth from East to West howe all things keepe their appointed course wherein they were created As we walke abroad in the feilds if we do behould and view the glorie of the Sunne and Moone the beautie of the Starres the sweete Dew distilling Showers greene Pastures pleasant Meddowes cleare Springs thicke Woodes gushing Fountaines the wonderfull increase of Corne Cattle and such like Who is he behoulding these things and seriously meditating vpō this Philosophie lecture but he must needes confesse that God doth Call him being so manifestly taught to know him in his workes And as God is thus seene and taught vnto all the heathen people by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frame and composition of this great World so likewise God doth Call vs by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little World of man Homo est caelisimulachrum interpres naturae Man he is the picture of the Heauens and the interpreter of Nature Concerning God we acknowledge him to be a spirit concerning the World we haue found it to be a bodie in Man we haue an abridgmēt of both namely of God in regard of his spirit of the World in the composition of the body as though the Creator vpon purpose to set forth a mirror of his workes intended to bring into this one little compasse of Man both the infinitenesse of his owne Nature and the hugenesse of the whole World together As in the World so in the bodie of Man there is a wonderfull mixture of the foure Elementes The Heart placed in the midest as the Earth our centre the Liuer like the Sea frō whence the liuely springs of bloud do flow the Vaines like riuers spredding themselues abroad vnto the vttermost members the Braine which giueth light and vnderstanding placed a loft like the Sunne the Senses set round about like starres for ornament the Countenance of man full of grace and Maiestie striking a terror into all Creatures Such and so wonderfull is God in his power that he is seene in the workemanship of the bodie But if man as it were out of himselfe could behold this bodie receiuing life and entring into the vse of all his motions Ioints mouing so actiuely Sinewes stirring so nimbly Senses vttering their force so sharpely The inward Powers so excellent the Spirit supernaturall Reason so Diuine the Mind Cogitation so quicke and infinite the Vnderstāding so Angelike the Soule aboue all Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the engrauen Jmage of the immortall God If man could enter into himselfe and consider rightly of this he must needes be driuen to confesse that God hath Called him by those workes which are most apparant in himselfe Therefore as Saint Paule soundly reasoneth in the 1. to the Romanes and the 20. verse No man can excuse himselfe Neither the Turkes who acknowledge Mahomet their great Prophet nor the Indians that worship the Sun Nor the Egiptians who offer sacrifice to all manner of beasts Neither they nor any other remote and barberous people that do worship strange Idols of their owne inuention none of these can excuse himselfe and say he is not Called because the inuisible things of God his eternall power and Godhead are seene by the creation of the
World being considered in his works to the intent all men might be without excuse Thus we see by this Philosophie lecture all people whatsoeuer are instructed to know God But to his owne people God reads Diuinity lecture he Calleth and teacheth them by his word Jn the 146. Psalme and the two last verses God hath giuen his word vnto Jacob his statutes and his ordinances vnto Israell Psal 146 19.20 He hath not dealt so with euerie Nation neither haue the Heathen knowledge of his Lawes So then as in the 1. of King 6.28 verse there is mention made of three Courts of the Temple at Ierusalem wherin God was worshipped so here are three Courts First we behould God in the frame and composition of the Heauen and the Earth as the great and outtermost Court then we see God in our selues in the workemanship of the bodie in the powers of the mind and soule there is the inner Court Lastly with the high prest we enter into Sanctum Sanctorum that is we behould God and learne to know him in his sacred and Heauenly Word All the Prophets and Apostles all the Ministers of God they are Diuinitie Lecturers and all Nations people kindred to whom they haue and doe preach the Gospell of Christ Iesus all these haue their outward Calling and vnto all these grace mercie and saluation in Christ Iesus hath beene offered And hereof is that place vnderstood in the 20. of Math. 16. verse Many are Called but few are chosen i by the outward Calling both of the workes of God and of his word many are Called for this outward Calling is common both to good bad but by the inward Calling effectually working in them a liuely faith apprehending Christ so verie few are Called Here in this place of Saint Paule is ment a more speciall powerfull inward Calling which is wrought by Gods spirit and ioyned with faith so doth Saint August expound it in his booke de Predestinatione sanctorum Non quacunque sed qua vocatione fit credens Whomsoeuer God hath chosen to life him he hath also Called by that Calling whereby he is made and becomes faithfull Acts the 16. and 14. A certaine woman named Lidia heard vs. Acts. 16 14. Ephe. 1.13 There is the outward Calling and the Lord opened her heart shee attended to the thinges which Paule spake and she was baptized there is the inward Calling This then is the sound plaine meaning of these words Whom he hath Predestinated those he hath Called that is those whome hee hath chosen to eternall life hee hath also ordained to vse the meanes of saluation which is an effectual Calling by his Word and Spirit Hauing discussed this second point wherby it appeareth how all men liuing are Called both by the workes of God and by his word we may here see how the dissolute liuers and prophane Atheistes of these our times deceiue themselues It is a common conceite fostred in the bosome of many yea vile and sensuall men they will not sticke to say If I be saued I am saued If I be chosen to life I am sure of saluation If other wise I cānot auoyd it Assuredly such men they do speake as peruersly and as senslesly as if a man should say that hee would gladly be at Yorke and yet will vse neither horse foote nor Wagon but will flie thether For the determinate counsell of God it doth not take away the nature and property of secondarie causes it doth not take away the meanes of Saluation but rather Gods secret counsell it doth set those causes in order and doth dispose of those meanes to their appointed ende Gods purpose his eternall decree is not to be sought out in his bottomlesse counsell For then we must all cry out with Sa. Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33 O the deepenesse of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgements his waies past finding out But Gods purpose his eternall decree is to be sought out in the meanes and in the manifestation appointed for the same The course and order of mans Saluation is like a Golden Cheine And this ver may fitly be called Iacobs Ladder whereupon the Angels and Saints of the Church do descend and ascend vnto God Iacob wrestled with the Angell at the foote of the Ladder we must not be so hardie as to wrestle with God at the top of the Ladder Wee see here God hath set downe not onely Predestination as though we should stay there but Iustification and Calling as middle-steps and degrees whereby we must ascend vnto God Wee must not pull downe the Ladder and thinke to iumpe into Heauen To say Mat. 4.6 If I be saued I am saued it is the Diuels Diuinitie When our Sauiour was vpon the Pinnacle hee bad him cast himselfe downe headlonge for saith he God hath giuen his Angels charge ouer thee least at any time thou dash thy foote against a stone He left out the cheife point in all his waies it was not the right way from the pinnacle to cast himselfe downe headlong No more is it here the way to stand vpon this high point and dangerous pinnacle of Predestination to cast a mans selfe down headlong desperately saying If I be saued I am saued Jn the 2. of Oze 11. ve The Lord there promising temporall blessings setteth downe an order and a course how they hang together Oze 2.11 I saith the Lord will heare the Heauens and the Heauens shal heare the earth the carth shall heare the Corne and Wine and oyle and the Corne and Wine and oyle shall heare Israell So likewise in the spirituall blessings of the Soule there are meanes and an order how we come vnto the same God by his sonne Christ Christ by his Word his Word worketh by his Spirite his Spirit doth certifie our hearts our hearts stand fast by faith Faith catcheth hould vpon Christ and so backe againe Christ presenteth vs vnto God Here likewise in this Scripture God hath chosen vs from euerlasting there is Predestination he doth not there leaue vs but then hee doth teach vs by his word there is Calling this word through his spirit engendreth faith there is Iustifying this iustifying faith lifts vs vp vnto God there is Glorifying Arist Rhet. li 1. cap 7. Common sence and reason doth teach vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In euerie action the ende and the meanes of the ende must goe together The ende which euery one of vs doth desire and aime at it is eternall glorie wee must be sure then to lay hould vpon Calling and Iustifying as the meanes ordained to come vnto this ende For this is a certaine and sure ground in Diuinitie and Religion Whom-soeuer God hath appointed to eternall life he hath also appointed that mā to vse the meanes whereby he may come vnto the same To make this more plaine let it please you to vouchsafe the