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B00422
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The golden chaine of mans saluation, and the fearefull point of hardening, opened and set downe in two seuerall sermons preached before the king. / By Anthony Maxey Batchelar in Diuinitie, and chaplaine to his Majesty in ordinary ...
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Maxey, Anthony, d. 1618.
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1606
(1606)
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STC 17685.5; ESTC S94149
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45,259
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102
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loue who is able to wrong them whom he hath chosen how can they be reiected whom hee doth Call how shall they be shut out whom hee doth Iustifie who dare accuse them Whom God will Glorifie how can they bee forsaken Seeing my soule is lincked to that Chaine which can neuer be vnloosed my soule grounded vpon that foundation which can neuer be shaken what shall make vs to dispaire nay what is it shal make vs to wauer or doubt of the singular loue of God which he beareth towards vs in his Sonne Christ Iesus What shall separate vs from the hope of immortalitie in the life to come shall the wearisomnesse of this troublesome life shall the discontentments of this transitorie World shall a litle sicknesse 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 siâ— passing 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 hee will Glorifie vs in the World to come God hath Chosen vs not being hee hath Called vs being enemies hee hath Iustified vs being sinners and hee will Glorifie vs being mortall wretches Therefore we may cherefully sing with Dauid Misericordia Domini abaeterno in aeternum The mercie of the Lord is from euerlasting to euerlasting FroÌ„ euerlasting Predestination to euerlasting Glory 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 hearts and consciences now in this life and hereafter enioy in the life to come the Lord grant euen for his blessed son Christ Iesus sake to whome with the Father and the holy Ghost three persons and one euerliuing God be ascribed all power glory praise and thankes-giuing for euer and euer Amen FINIS THE SECOND SERMON PREACHED BEFORE THE KING BY ANT HONIE MAXEY Batchelar in Diuinitie and Chaplaine to his Maiestie in ordinarie The Points handled heerein are these That there is an Hardening That God Hardeneth not How men become Hardened Most wofull to be Hardened The meanes to auoid it LONDON Printed by G. Eld. for Clement Knight dwelling in Paules Church-yard at the signe of the holy Lambe 1606. HARDENING Exod. 10. 20. And the Lord Hardened Pharaohs heart and hee did not let the children of Israel go THE heart of Man is deceitfull and wicked aboue all Iere. 17. thnigs who can knowe it Although the Heart of man bee so little that it will scarce serue a Kite for a baite yet there are not more windings nor more turnings in a Maze or in a Laborinth then are in the heart of man The Heathen were so forward in acknowledging a Diuine power that rather than they would bee without a God they gaue diuine honour to any kinde of creature The Assyrians worshipped Idols the Persians Starres the Aegiptians Plants and all manner of beasts the Graecians their owne conceits and the Romanes made their Cittie a shoppe for all kinde of Gods So many were the windings and so infinite the turnings of the Heathen touching diuine worshippe that Varro obserued in the world three thousand Gods The dissolute and cunning Atheist hee hath a fetch by himselfe alone hee lets loose the reines and followes the streame of his sensuall affections because hee conceiues in his heart and cleane contrary to the Heathen saith there is no God at all There is a third kinde who though in 〈…〉 14. 1. showe they outwardly acknowledge God yet they againe haue an other winding secretly to themselues they plod on swallowing any sinne for why The Lord will neither do good nor euill â—h 1. 12. Because there is not present punishment for euery sinne Tush all is well no harme shall 〈◊〉 10. 12. happen vnto vs For God careth not for any thing Lastly in these our dayes there is a fourth sort who haue a more strange turning than all the former For many hauing a generall notioh of Gods omnipotencie hearing and reading sometimes of Gods Election and Reprobation whereof they vnderstand no ground nor conceiue aright they will presume to commit any sinne for say they All is in God no man can resist his power if hee hath chosen mee to life I am sure for one if otherwise as hee did with Pharaoh hee hath appointed mee a Vessell of his Wrath it is not possibly to be auoyded Such are the windings and these are the turnings in the hearts and secret thoughts of men either euery creature a God or else no God either a God that regarded not sinne or else a God that causeth vs to sinne These turnings Esa 2â— and deuises in the sight of the Lord are esteemed as clay before the Potter To conuince the Palpable errours of the three former I holde it not conuenient For to thinke there is any one heere present who doth acknowledge no God at all or such a God as regardeth not the actions of men I hold it wrong to this holy assemblie and I hope better things of this Christian audience But to meete with this latter sort who leauing all good meanes of their saluation do inwardly fall a way from God and yet in their willfull ignorance would shift off and shoue the cause of their condemnation vpon GOD. For such chiefely haue I vndertaken the exposition of this Scripture in opening whereof I will touch these fiue points First that there is 1 An hardening 2 That God Hardeneth not 3 How men become Hardened 4 Most wofull to bee Hardened 5 The meanes to auoidit There is an Hardening COncerning this first point there are in the Scriptures two Greeke verbes which are commonly vsed for this Hardening The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth properly signifie to drie vp wither vsed often in the 3. to the Hebrewes 8. 13-15 verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harden not your hearts The other verbe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to obdurate or to make hard Eph. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They became strangers from the life of God through the hardnesse of their hearts Hauing thus recourse vnto the Greeke tongue wee shall see that in the heart of man first there is a drying vp and a certaine withering For in naturall things and also in the soule as there is a watering which is good and comfortable so there is a drying vp and withering which is dangerous and hurtfull In the earth there is a watering for the hills are the teates and the springs the milke to moysten and to water the valleyes Psalme 104. verse 10. Hee sendeth the springs into the riuers which runne amongest the hilles In the earth 〈…〉 20. there is a drinesse for saith Ioel The people mourne for want of moisture the riuers of waters are dried vp and the trees of the field are withered In the body there is a
THE Golden Chaine of Mans Saluation and the fearefull point of hardening opened and set downe in two seuerall sermons preached before the King By Anthony Maxey Batchelar in Diuinitie and Chaplaine to his Maiesty in ordinary The Poynts handled in the first are these Predestination Calling Iustification Glorifying The points handled in the second are these with additions That there is an Hardening That God Hardeneth not How men become hardened Most wofull to be Hardened The meanes to auoidit LONDON Printed by G. Eld. for Clement Knight dwelling in Paules Church-yard at the signe of the holy Lambe 1606. Romans 8. 30. vers Moreouer whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified EVery Scripture saith the blessed 2. T 〈…〉 Apostle giuen by inspiration is profitable to instruct the man of God and to make him perfect to good works Yet notwithstaÌ„ding if a man should seeke vpon purpose and line by line trace the whole body of the scripture ouer of all others this one short verse is most diuine most excellent Singuli Sermones Hi 〈…〉 cap. 3. Eph. Sillabae apices puncta in Diuina scriptura plena sunt sensibus In the holy scripture euery speech and sentence euery verse euery point and sillable is rich in sense and full of diuine and holy misteries So is it here For the points of doctrine it contayneth the whole summe of our religion for the manner it consisteth of a sweet gradation for the matter it is full of comfortable instruction for the depth of the vnderstanding it hath in it such sweet profound and heauenly misteries that as it is written the head of the Riuer Nylus could neuer be found so the height depth and spirituall knowledge which lyeth couched in this whole verse in euery point in euery word it is vnsearchable it cannot be sounded Concerning the Doctrine Surely howsoeuer men do liue at ease for a time in this life and carelessely passe on in this busie world yet the especiall and maine point is the saluation of the Soule to be assured of the life to come and if a man might bee satisfied therein then all were well all were sure indeede Alas this life endeth and God knoweth howe soone euen this night before to morrow may my soule bee taken from mee and if I could proue vnto my heart that God had chosen mee to eternall life then I should thinke my selfe the most happie and blessed creature aliue In this great and weighty point of saluation for euer to answere a man throughlie and soundly to satisfie a mans heart and soule vnto the full there is no one place in all the holy booke of God that can so briefely so plainely so sufficiently instruct vs as this one short verse The auncient Fathers in the course of their writings they doe call it the Golden Chaine of our Saluation because each one of these Predestination Calling Iustification and Glorifying are so coupled and knit together that if you hold faâ—t one lincke you draw vnto you the whole Chaine if you let go one you loose all For the manner of my proceeding according to the fathers allusion First I wil vnty this Chaine and weigh euery lincke in his owne proper ballance and so handling euery point seuerally by it selfe in the end I will knit them vp and close them all together againe And here before I enter any further I most humbly craue pardon and fauorable construction in this matter I know right well I am to touch a very great and weightye Pre 〈…〉 nati 〈…〉 part 〈…〉 Gos 〈…〉 may 〈…〉 prea 〈…〉 of d 〈…〉 ly a 〈…〉 uere 〈…〉 Aug 〈…〉 Bon 〈…〉 cap. 〈…〉 point of religion indeed so secret and deepe that I doe throw my selfe downe at the foote of Gods mercy seat beseeching him with all humblenesse to support my weakenesse to enlarge my heart to giue me an vnderstanding spirit that whatsoeuer I shall speake it may bee with such trueth of his word with such zeale of his glory with such reuerence of his Maiesty as becometh his seruant and this holy place For Predestination beeing De 〈…〉 tion 〈…〉 grat 〈…〉 5.14 〈…〉 Pe. 〈…〉 locis 〈…〉 clas 〈…〉 Zan 〈…〉 Dâ—i 〈…〉 cap. 〈…〉 so high a point wherein offence may bee giuen by wading too farre by Gods assistance it shall bee touched so plainely and with such moderation as euer-more I will be sure to keepe the rule of the sacred word of God for my guide The purpose and drift of Saint Paul in this place is to proue vnto the Romans beeing then in persecution that howsoeuer in this life misery and afflictions did befall them yet their saluation stood sure and most certaine because it depended vpon the vnfallible purpose of GOD which here is called Predestination So that Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternity to call those whom hee hath loued in his Sonne Christ and through faith and good workes to make them vessels of eternall glory That God of his free mercie hath made choyse of some to eternall life it is apparent in diuers places Ephesians 1. and the 5. ver Hee hath Predestinated 〈…〉 vs to bee adopted vnto himselfe through Iesus Christ according to the good pleasure of his owne will In the 2. to Timo. 1. the 8. and 9. vers Hee hath 〈…〉 1. 8 saued vs and called vs according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was So then as the Potter 〈…〉 â—â— hath power ouer the clay to make it either a vessell of honour or dishonour so God hath power ouer the sonnes of men of his owne free mercy hath made choyse of some to eternall life and others hath left vnto perdition God hath created al for himselfe and the wicked for the euill day 〈…〉 6.4 Now if it be demaunded why God hath made choise of some and not of others and so thought iniustice and want of compassion that hee should reiect men before they bee borne and brought into the light and ere euer they haue done good or euill as it is said in the 9. to the Rom. the 11. and 12. ver Yer euer the children were borne when Româ— 12â— they had done neither good nor euill that the purpose of God might remaine according to election I haue loued Iacob I haue hated Esau In this case I first answer plainely with the Prophet Isaiah in his 45. Esa 〈…〉 Chap. the 9. ver Wo bee vnto him that striueth with his maker or what art thou O man that darest stand vp to plead against God The clay may not dispute with the Potter Man that is but dust and ashes hee may not reason the case with his Creator To knowe further why God hath made choise of some and not of others there is no