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
that for the most part our thoughts words and workes are guided by the good spirit of God for as many as are led by the spirit 〈◊〉 8. 14 of God those are the sonnes of God then wee may assure our selues that we are Iustifyed How soeuer we be chosen from the beginning by Gods loue and after Called by his word yet there is neuer assurance vnto vs vntill the Holy Ghost hath sealed it vp in our hearts which sealing is our Iustifycation Thus to assure vs of our Iustification it is not enough to be Called to the knowledge of Saluation in Christ by his word but after this knowledge to lay hold vpon Christ by a working faith and so to hold on and continue still an holy Christian and sincere course of life that at length as Salomon saith In water face answereth face so in this 〈◊〉 27. 19 worke of Iustification our spirit may answer vnto Gods spirit that we are his Euen as the pure and Christall Glasse doth liuely represent the Image which is set before it so the heart once Iustifyed by a liucly faith in Christ in some good measure doth expresse the image of God and striueth to come vnto this marke which is here propounded namely our Glorifycation Glorifying THe fourth Linke of this Cheine is Glorifying Which Glorifying is the highest steppe of Salomons Throne it is the exceeding great reward which God promised vnto Abrahā it is that eternal weight of glory wherof I neither know how to begin nor how to make an end of speaking In vita aeterna faciliùs Au◠sim◠possumus dicere quid ibi non sit quà m quid ibi sit In describing the glorie of the world to come it is easier to expresse what is not there then what is there For there is no discontentment nor griefe no faintnesse nor infirmitie no mourning nor miserie no corruption nor death but ioy fulnes of ioy for euer such ioy as if we had once tasted wee would despise the pleasures of a thousād worlds in hope of assurance to inioy it For after we haue waded through the miseries of this life at length in the twinckling of an eye in a moment with the sound of a Trumpet wee shall bee carried into the heauenly Paradise into Abrahams bosom thousand thousands of Angels and Saints shall receiue vs with ioy and singing Our meate shall bee that bread of life and that Heauenly Manna which will tast like whatsoeuer thing wee desire our drinke shall be the water of life which if we haue once tasted we shall neuer thirst again our mirth and musicke shall be the song of the Saints Alleluia honour and praise and glory bee vnto him 〈…〉 13. that sitteth vpon the Throne and vnto the Lambe for euermore There shall we reioyce continually in the presence of the holy ONE wee shall be his Saints and he shall be our God neither shall we feare death any more neither sorrow nor crying nor feele any want againe The Lord of Hostes who is the King of glory he will take vs by the right hand and leade vs to the garden of comfort to the fountaine of ioy where all our garments shall bee washed pure in the blood of the Lambe and allteares shall be washed from our eyes There shall we see the Courts of the Lord of Hosts new Ierusalem the Citty of the great king Where there is no night nor any candle nor yet the light of the Sunne for the Lord himselfe shal be our light and with him we shall shine as the starre in Heauen Heere shall we bee clothed with white robes the innocency of Saints wee shall haue Palmes in our hands in token of victory We shall be crowned with a diadem of pure gold which is immortality and seruing God a while in this short life there shall we haue riches without measure life without death liberty without thraldome solace without ceasing ioy without ending O blessed are they Lord that dwell in thy house where the Sonne of God in glory is light vnto their eyes musicke vnto their eares sweetnes vnto their tast and full contentment vnto their hearts where in seeing they shall know him and in knowing they shall possesse him in possessing shall loue him and in louing shall receiue eternall blessednesse that blessed eternity the Garland we run for and the crowne we fight for In a word Here we shall come vnto the end of all our desires for what else is our end but to come to that endles glory which hath no end The Queene of Sheba when she had seene the 1. Ki 〈…〉 riches and royalty of Salamons Court she said vnto the King It was a true word which I heard in mine owne land of thy prosperity happinesse but now I haue seene it with mine eies lo the one halfe is not told mee so concerning the glorious fruition of eternity in the life to come whatsoeuer may possiblie he deliuered by the tongues of men yet vndoubtedly the one halfe cannot bee told vs. By this place of Scripture thus rising by degrees the Katharistes the family of Loue and the Puritanes of our times would gather this conclusion Forasmuch as here are certaine degrees set downe whereby Gods Church is builded and whereby the members of the same do grow vp in Religion therefore now in this life by a Godly reformation we may attaine vnto perfection This selfe conceited and head-strong opinion of theirs hath beene the first cause and ground of all the troublesome contentions which long since haue beene raised and now at this day are continued in our Church For diuers men while they take themselues as Iob saith The Onely-wise men and pure in their owne eyes dreaming still of a certaine imagined perfection they neuer ceasse to bee clamorous to the Christian Prince troublesome to the quiet state and diuers of them very dangerous people to the whole Church of God In this verse of our text there is an end propounded there is a marke set vp where-vnto euery Christian must labour to attaine and striue by all good endeuor to come But alas who can say that his heart is cleane and man that is borne in sinne and conceaued in iniquity while hee is clothed with sinfull flesh how can he attaine perfection That the Militant Church of Christ hath had imperfections in all ages it is a plaine and an vndoubted truth For if euery mēber be imperfect how can there be perfection in the whole Perfectio nostra magis constat remissione peccatorum quà m perfectione virtutum Our perfection consisteth rather in the forgiuenes of our sinnes then in the perfection of our vertues In truth thus stands the estate of a Christian mans life in this world As a man trauailing a long iournie to a far cittie hee doth not continually go but hee resteth here and stayeth there hee baiteth in one place and lodgeth all night in an other yet still hee is going forward and
holdeth on his iourney so in this life wee are pilgrims wee are trauailers and howsoeuer we do seek another countrie and striue to come vnto the Cittie of rest yet in this iournie wee wander often out of the way wee take many falles wee haue many impediments neither is it possible the light of our Faith should still hold out and neuer bee darkned in this pilgrimage till in the life to come we be made Citizens of that heauenly Ierusalem which is aboue Wee conclude then with the sweet and modest saying of good Saint Augustine Haec est perfectio Christianorum vt agnoscant se nunquam esse perfectos Herein stands the perfection of a Christian to acknowledge himselfe neuer to be perfect The Conclusion Now it remaineth as was promised in the beginning to shew the mutuali coherence of these words and to knit vp againe the Lincks of this Chaine together HEre in foure words are contayned the foure causes of our saluation In Predestination there is the efficient cause which is Gods loue In Calling there is the materiall cause which is Christs death opened in his word In Iustifying there is the formall cause aliuely faith in Glorifying there is the finall cause which is euerlasting life Thus in Predestination we behold 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 Glorifycation So that as we do see farre with our bodily 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 enlightneth the mind 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 Euery one of vs after this life wee desire and hope to inioy eternall Glorie Behold Conceditur Ber◠in Predestinatione promittitur in vocatione ostenditur in Iustificatione percipitur in Glorificatione In Predestination there is the first grant In Calling it is directly promised in Iustifying it is plainely shewed in Glorifying there is liuerie and seisin the full possession of all In Predestination God bestoweth vpon vs his loue in Calling he graunteth the blessing of his word in Iustifying he yeelds the fruit of his spirit in Glorifying he doth wholy giue vnto vs himselfe Here are the sweet springs issuing out of Nilus the head whereof cannot be found 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 Here is the holy and precious oyle powred vpon the head of Aaron the exceeding loue and fulnesse Ioh◠Of◠nes◠all of grace powred vpon our head Christ Iesus and running downe to the skirtes of his clothing to euery particular and penitent member of his Church Here wee 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 be discerned in Calling the separating of light from darknesse of knowledge from ignorance in the Soule in Iustifying the Sunne is created the 〈…〉 6 bright beames of his grace shine in our hearts in Glorifying we may behold the new Adam framed 〈…〉 6 after the Image of God and placed in the paradise of immortall ioy Obserue here if you please the kindnesse of alouing 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 knowne and his loue manifest there is Calling after this Calling he causeth him to take vp his inheritance in Court and giueth him earnest in token of assurance there is Iustifying lastly he enters into his fathers ioy and is made neire of all there is Glorifying Againe in Predestination the heauenly husband-man chooseth out a plot 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 spirit in Glorifying hee reapes and carrieth into the barne Lastly behold apparantly in Predestination 〈…〉 5.5 how Ioseph long before was sold into Egypt by the determinate Counsell of God by Calling how hee was loosed out of prison and deliuered from the bondage of sinne by Iustifying how his cause was made knowne and so acquitted innocent in Glorifying how hee was clothed in Purple placed in the Kings Chariot and made the chiefe of his Kingdome Now then as Saint Paul saith to the Romans What shall wee say to these things in like sort what shall we say to these so excellent so sweete so diuine misteries to these so comfortable testimonies of Gods loue to this Ladder of Iacobs whervpon none but Angels do ascend to this inward working of the Spirit which bloweth where it listeth to this Diuine and hidden purpose which can not be deceiued to this ineffable glorie of the Sonnes of God which they do expect and looke for what shall wee say more effectuall and more comfortable Can any thing bee set downe more plainely or knit vp more briefly can any demonstration be concluded more soundly Whom the Lord hath Predestinated before all time those doth hee Call in time whom he Calleth those hee doth Iustifie and whome he Iustifieth those doth he Glorifie Thus then may euery true Christian conclude for the comfort of his Soule and the assurance of his saluation for euer I am Iustified truely by aliuely and working Faith therefore I am Called I am Called effectually by his word therefore I am Predestinate I am Predestinate and chosen of his free loue from eternitie and therefore I shall bee Glorified vnto all eternitie againe Osetled comfort Osweete conceiued hope of ioy That ioy which strength of Hells ten thousand can neuer take away Wherefore should we feare whereof shall we be afraid No no force so mightie so puissant able to ouerthrow vs. No terror of sinne no plagues of death no rage of the world no power of the Diuell himselfe In all these we are more then conquerors For al things shall turne to the best to them that are setled in Gods feare That wicked and most dangerous conspiracy plotted against the Lords annointed whē it came to the very pinch when it was brought to the very height was not all turned topsie-turuie and vtterly disapointed This day wee do acknowledge it with thankefull remembrance this day wherein wee are all met 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 endlesse blessing and God hath his euerlasting praises O behold what it is to bee knit vnto God For whome he doth
imployed in most diuine and holy actions yet euen then his mind and thought still ranne vpon money vpon gaine This is Habitualis obduratio an Hardening which growes by continuance in sinne Hee that is in this case it stands him vpon to gather vp his spirits and strongly to resist sinne to sequester himselfe oft-times vnto deuout and priuate Meditations to ioy in hearing the word with reuerence to receiue the blessed Sacraments especially to bee feruent in prayer for so Saint Peter willed Simon Magus Repent and pray that if it bee possible the thoughts of thy heart may bee forgiuen thee 〈…〉 t s 8. 22. The third and last is Iudicialis obduratio an Hardning which proceedes from the iust iudgement of God Cùm peccatum fit paena peccati when sinne becomes a punishment to him that commiteth it as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompence 〈…〉 m. 1. 2. 7 offormer errours when the thought is so poysoned the mind and soule so generally infected that the spirit of God is vtterly quenched no light of nature no priuate Counsell no publike exhortation out of the word no inward motions of Gods spirit can preuaile but hee goeth on so long is so far spent that being past all feare to offend carelesly he maketh no scruple of any sin whatsoeuer till at length finding in himselfe no hope of recouery either God strikes him apparently with his iudgement as he did Pharao or else by his death hee passeth silent to the graue without repentance as Diues or in this life as Iudas did doth plunge himselfe in the gulfe of desperation This is that Hardening which is here meant of Pharao This Hardening is not all on a suddaine Non ruimus primo impetu vt Deo reluctemur no man is Hardened at the first Nemo fit repentè miser Calu. Heb. 3. 13. Take heed least any of you be Hardened through the deceitfulnesse of sinne The deceitfulnesse of sinne it creepeth like a canker-worme it gathers it steales vpon vs and so vnder the foreknowledge of God men come vnto Hardening by degrees Naturalis est ordo vt abimperfecto Tho. Aq 〈…〉 ad perfectuÌ„ quis moueatur It is a naturall course euen in euill saieth the schooleman by degrees to come vnto perfection As they that dwell in Psal 84. Gods house will bring forth more fruite and then appeare before the God of Gods in perfect beautie so on the contrary the wicked are not Hardened all at once but as they offend more and more so by little and little they grow to the height of sinne and as the Psalmist saith they do fall from one sinne to another Iudas was first a cunning Dissembler secondly 〈…〉 at 26. 8. he became a secret Thiefe thirdly he grew to be 〈…〉 12. 5. 〈…〉 t. 26. 25 48. an impudent Lyar fourthly he proued a bolde Traitor lastly a desperate Reprobate 〈…〉 at 27. 5. The diseases of the body they do not grow at one the selfe-same time they do first appeare but by ryot distemperature vsed long before so the soule infected with vncleane thoughts and in youth accustomed to euill actions at length commeth to the vncurable disease of Hardening S. Augustine in the 8. of his Confess Aug. conâ—â—ss 8. doth open this point very plainely First the deuill by concupiscence suggesteth euill thoughts euill thoughts egge on delight delight tolleth on consent coÌ„sent engendereth action action bringeth forth custome custome groweth to necessity and necessity in sinning is the forerunner of death For example First the diuell suggesteth euill thoughts so hee did vnto Eue hee wound her in by tainting her thought by telling her she should haue al knowledge and be as God this euill thought egged on delight for as appearethin the sixth verse the Apple grew pleasant in her eyes this delight tolled on consent for then she tooke of the fruite lastly of consent came the action for shee did eate and gaue it to her husband Now when the action of sin is committed there doth not presently follow Hardening for if the heart do melt thaw if the soule do giue resolue into teares of repentance for the same then there is no Hardening But if from one action committed we come vnto another and so to the custome continuance in sin then are we snared with the cords of our owne iniquity and fettered with this chaine against the general day of Gods iudgement To make this plaine I will show you by seuen degrees as it were by seuen stayres how men do descend into this pitte of Hardening The first step is importabile Sin at the first it is 1 Import 〈…〉 bile importable it seemes vntollerable to be borne One that hath bin religiously brought vp hath bin accustomed to a milde and honest conuersation and hath ben feareful to offend at length if through bad coÌ„pany through his own weaknes and the allurements of Sathan hee falleth into any foule sin at the first it is importable it doth strike such an horror into him that he is in a wofull taking and grieuously tormented This we may see by Dauid who hauing alwaies a tender conscience loath to offend yet after ouertaken by committing murder and adulter aâ—soone as he saw what he had done hee was mightily troubled wheresoeuer he became his offence so stucke in his thought that in the 51. Psal 3. he cryeth out my sin is euer before me that is is continually in my sight The second stayre is Graue heauie for sinne 2 〈…〉 ue being committed twise or thrise it is not as it was at the first importable but it is heauie Hee sorrowes and is grieued but hee is nothing so troubled in mind nor afflicted in conscience as he was before The third stayre is Leue light For he that hath 3 〈…〉 vsed himself more often to sin that which at the first was importable and afterwards heauie at length becommeth light This appeareth by the vnchast woman spoken off in the Prouerbs who hauing had some practise in sinne she makes no more matter of it but lightly passeth it ouer with wiping her mouth saith she hath not sinned 〈…〉 30. 20. The fourth stayre is insensible past feeling for 4 〈…〉 nsi 〈…〉 after that sin be made light of and that there be no remorse nor griefe for sinne then they grow past feeling such were the Israelites of whom the Prophet Ieremie speaketh in his 5. Chap. and 3. ver Thou hast smitten them but they haue not sorrowed for they haue made their faces harder then a stone that is they haue sinned so long that now they are past feeling The fift staire is Delectabile When men take 5 â—ecta 〈…〉 pleasure in sin as Salomon saith They reioyce in Pro. 2. 1â— doing euill and delight in wickednesse Heereof Saint Augustine saith Tum est consummata infoelicitas vbi turpia non solùm committuntur sedetiam delectant
in time it may be forgiuen it may be taken away if we let it go on to two or three with vnfained repentance with bleeding teares with vncessant outcryes vnto a gratious God they may be rased out and wiped away but with greater difficulty at length if a man giue ouer himselfe vnto sinne so that it take deepe roote in the heart and bee setled in the soule he shall neuer be able to pull it vp nor to arise from the death of sinne Application TO draw then to an end forasmuch as God desireth not the death of any sinner but most louingly offereth his grace meanes of saluation vnto all seeing sinne doth proced from our owne vile concupiscence and we neuer striuing to stay the course of it in our thoughts do secretly fall away seeing by degrees against their own knowledge men do wound their soules with many actuall sinnes and thervpon God doth withhold his grace and so forsake them and this forsaking is such a forlorne estate that as Iob saith 12. 14. God shutteth a man vp and he can neuer be loosed O how feruent ought we to be in prayer thereby to kindle in vs the heat of Gods spirit how deuout in sweete heauenly meditations to stir vp in vs the good graces of God how diligent to shewe the fruits of our faith euer stirring in the workes labours of our calling giuing no aduantage to our aduersary how carefull when wee heare the word of God to do it with a humble spirit with great reuerence therby to keepe a tender heart a minde and cogitation that may easily bee touched with remorse how desirous secretly ioyfull at this holy time to prepare our selues to the receiuing of the blessed sacraments to haue our hearts stripped off worldly vanities to cal home our affections to appease our thoughts and so peaceably to bath our soules afresh in the precious blood of our euerlasting redeemer That so feeling our selues as it were newely created againe soule body heart hand tongue may neuer cease to sound praises vnto him who doth neuer cease to renew his mercies vnto vs. The holy kingly Prophet Dauid he is a worthy example for this roial presēce set him before your eies obserue the whole course of his life How sweet and mild was his spirit in forbearing to take reuenge for himselfe how couragious inuincible his faith whē it stood in the quarrel of gods honour how dearly affected to his people when he said to the destroying Angel not these sheep but it is I that haue offended what melting kinde affection did he shew towards Ionathan those whō he loued what a mournful repentāt heart whē he knew that he had offēded how full of diuine meditations to better his thoughts how frequent in praier falling frō him as a continual streame how ioyfull in Gods seruice dancing before the Ark how reuerend in Gods house kneeling bowing in the tēple before al the people what a thankfull heart in offering to build a glorious temple to the Lord what an hūble minde saying what am I what was my fathers house that thou hast brought vs hitherto what a chary tender care of Gods glory whersoeuer he became how abundant in praises thanksgiuing calling euery member of himselfe all the creatures both of heauē earth to make one quire in setting forth singing sounding the euerlasting praises of his God But why did Dauid thus to what end was al this that he might be sure stil to hold fast by God to be intirely knit vnto him by al means possible to retaine his loue for feare least God hauing raised him to the height of renowne deliuered him miraculously out off many eminent and bloudy dangers so set a crowne of blessings vpon his head if Dauid should haue showne any vnthankfulnes any cōtempt or the least neglect of his loue a mighty ielous god he also vpon iust cause might haue withdrawne his loue laid al his honour in the dust againe Now therfore with al humblenesse duety I intreat you by the tender mercies of Christ Iesus in the name of the liuing God I chalenge euery christiā which hopes for any ioy in the life to come take heed of actuall and presumptuous sinnes in no case let them haue dominiō ouer you Psal 19. 1 do not woūd your soules as Pharao did with wilfull offences against your own knowledge try examine all your thoughts how wherin they stand affected aboue al grieue not the blessed motions of that cōfortable spirit which keepes the very Life and Being of the soule To conclude let al slaunderous mouthes be stopped all the factious scismatiques in the land ashamed in beholding your christian and Princely example continue still to be louingly and kindly affected one towards another celebrate this holy time in a true religious maner Sanctifie the ioyful beginning of this new yeares raine with new deuotion vnto God lay all your Honors downe at the foote of the altar receiue the holy Sacraments ioyntly together and so bee faithfully knit in loue and in one head Christ Iesus go cheerefully on delight still in doing good the Lord God of our Fathers increase in you good desires giue you zeale to performe them confirme vnto you to your seede all his good promises and vnto euery one of vs here graunt pardon for offences past giue vs comfort and strength in temptations to come change all our liues more and more to a better course euen for his blessed Sonne Christ Iesus sake who with the Father and the holy Ghost be blessed and praysed for euer Amen FINIS
manifest that sinne doth proceede from the suggestion of Sathan working with our owne concupiscence yet euill and godlesse men they thinke they are tempted of God and when they sinne they do not sticke to say God hath so decreed it let him therefore worke his will for who hath euer resisted his will Homer that notable Heathen Poet hee answered such men very fitly in the person of Iupiter speaking in this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O yee foolish mortall men euer and anone you cry out of the immortall Gods imputing to them the cause of yous miseries when indeede your selues are the workers of your owne wo. 〈…〉 4. 2. Perditio tua ex te O Israel Thou hast fallen by thine owne iniquity Stigias vltrò quaerimus vndas Like the Ostridge we do pricke our selues with our own feathers and we our selues do cause the shippe to leake where we saile Onely lo this haue I found that God hath made man righteous but they haue sought out many inuentions Quare peccas quianescis 〈…〉 31. c. How comes it to passe saith S. Aug. that thou dost sinne because thou art ignorant it is not so Why dost thou sin because thou art compelled there is no such matter why doest thou sinne because it pleaseth it delighteth thy wicked and corrupted nature In the transgression of a 〈…〉 9. 5. man is his snâ—re Of our owne accord wee runne wilfully into the dead fall of sinne so is it in the 9. Psal and 16. vers The vngodly is trapped how not by God but by the workes of his owne hands The Lord our God is good holy and onely holy so holy that as Iob saith the Angels are vncleane in his sight so pure that his Ministers the Cherubins Isa 〈…〉 are of fire most cleere and yet the Cherubins and Seraphins do couer their faces with their wings as not able to behold the perfect brightnes of his most pure and vndefiled Maiestie Therfore although no action can be done without God and that his power is so in all things that we cannot so much as lift vp our fingar without him For in him we liue and moue and haue all our being Yet is not God the cause of any sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 〈…〉 Wee cannot fasten the least touch of any euill vppon GOD. But so it stands Vna eademque actio tribuitur causae principali instrumentali In one and the selfe same action there is a double cause First the instrumentall cause mouing then God separated from the instrument yet giuing power of motion to the same Through this double cause of moouing there is a double worke which vnto vs seemeth to be but one For example God as appeareth in the 2. of the Acts and the 23. ver by his determinate counsell and foreknowledge deliuered vp our Sauiour Christ as the principall cause Iudas as the instrumentall cause yet neither is God to bee drawne in as a party in Iudas fault nor Iudas to bee excused as furthering the worke of God For God neuer coÌ„manded Iudas to deliuer vp Christ nor Iudas in deliuering him had any such intention as to doe God seruice in the execution of his will Deus agit per malos non in malis The wicked are the instruments of God Yet not God the cause of their wickednesse God is the cause of the action but not of the euill or quality in the action For example A man trauaileth his horse by the way he is the cause of his going but if his horse halts or haue an ill pace he is not the cause of his ill going A cunning man striketh an instrument with his fingars he is the cause of the sound but if the Instrument be bad or the strings not well chosen hee is not the cause of the ill sound The Iron rusteth thou wilt not wite it vpon the Smith Wine sowreth the fault is not in the vintner In the heauens there is a double motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fixed Starres and the whole 〈…〉 â— lib. â—amiâ—tâ— Globe of all is carried about with one Sphere and with one motion yet the planets in themselues haue a wandring and vncertaine course The like 〈…〉 we may vsually behold in euery clocke the greatest and highest wheele moueth and carryeth about all the rest yet in this motion some wheeles turne to the right hand others to the left and that by a contrary course So then it fareth thus with the wicked As hee that hath an euill and corrupt stomacke if hee doe eate hony it turneth into gall or as if a mans hand be out of ioynt when he would moue it one way it turnes another so the wicked and godlesse men whereas the light of nature Gods spirit and his word leadeth them one way their owne vilâ— inclination their own concupiscence leadeth them another Now then what shall we say is there vnrighteousnesse with God doth he cause vs to commit sinne No God forbid wickednesse should bee in God or iniquity in the Almighty But as it is saide before Euery man is drawne away by his owne concupiscence Iob. â—â— and is inticed lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth 〈…〉 forth death Hauing hitherto freed God from all imputatation of euil by shewing from whence sin comes and that God is not the author of it wee doe heere meete with the Pelagian Heretike who not able to vntie this knot affirmes that the wicked are reiected for the sins which God fore-saw they would commit and so contrariwise the godly preuenting the grace of God by their merits are predestinated and chosen through faith and good workes which GOD fore-saw they should doe Making Gods eternall election to depend vppon our faith and vppon our workes whereas cleane contrary our faith our good workes and all the good that is in vs doth wholy depend vppon Gods free election Saint Paul saith directly God hath chosen vs in 〈…〉 his sonne Christ before the foundation of the world was If in Christ Assuredly it appeares we were vnworthy in our selues and so Gods election is the cause of our good workes Et causa non est posterior suo effectu the cause it doth neuer follow the effect The learned Schooleman makes it plaine Non ideo electus est quis quia talis futurus erat sed ex tali Lomb electione talis est factus No man was euer chosen through faith and good workes which GOD fore-saw that hee should doe but the faith and good workes which we now doe proceede from the eternall election which went before This doth the Apostle very plainely set downe â—m 1. 9 God hath saued vs and called vs not according to our workes but according to his owne purpose and grace which was giuen to vs through Iesus Christ before the world was Calling Moreouer
1. to the Romans and the 20. vers No man can excuse himselfe Neither the Turkes who acknowledge Mahomet their great prophet nor the Indians that worship the Sunne nor the Egiptians who offer sacrifice to all manner of beasts neyther they or any other remote and barbarous 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 sâ—ene by the creation of the world being considered in his workes to the intent all men might be without excuse Thus 〈…〉 we see by this Philosophy lecture all people whatsoeuer are instructed to know God But to his own people God reades Diuinity Lecture hee Calleth and teacheth them by his word In the 146. Psal and the two last verses GOD hath giuen his word 〈…〉 vnto Iacob his statutes and his ordinances vnto Israell Hee hath not dealt so with euery 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 wherein God was worshipped so here are three Courts First we behold 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 workemanshippe of the body in the powers of the minde and soule there is the inner Court Lastly with the high priest wee enter into Sanctum Sanctorum that is wee behold God and learne to know him in his sacred and heauenly Word All the Prophets Apostles all the Ministers of God they are Diuinity Lecturers and all Nations people and kinred to whom they haue do preach the Gospell of Iesus Christ 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 Mat. 16. vers Many are Called but few are chosen i by the outward Calling both of the workes of God of his word many are Called for this outward Calling is common both to good and bad but by the inward Calling effectually working in them a liuely faith apprehending Christ so very few are Called Here in this place of Saint Paul is ment a more speciall powerfull and 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 hee hath also Called by that Calling whereby hee is made and becomes faithfull Acts the 16. and 14. A certaine woman named Lidia heard vs. There is the outward Calling and the Lord opened 〈…〉 14. 13. her heart she attended to the things which Paul spake and she was baptised there is the inward Calling 〈…〉 This then is the sound and plaine meaning of these words Wbom he hath predestinated those hee hath called that is those whom hee hath chosen to eternall life hee hath also ordained to vse the meanes of saluation which is an effectuall Calling by his word and spirit Hauing discussed this second point whereby 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 Atheists of these our times deceiue themselues It is a common conceit 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 otherwise I cannot auoide it Assuredly such men they doe speake as peruersly and as senselessely 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 thither For the determinate counsell of God it doth not take away the nature and property of secondary 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 end Gods purpose his eternall decree is not to be sought out in his botomelesse counsell For then Ro 〈…〉 33. we must all cry out with Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the deepenesse of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out But Gods purpose his eternall decree is to bee sought out in the meanes and in the manifestation appointed for the same The course and order of mans Saluation is like a Golden Chaine And this verse may fitly bee called Iacobs Ladder whereupon the Angells and Saints of the Church doe discend and ascend vnto God Iacob wrestled with the Angel at the foote of the Ladder wee must not bee so hardye as to wrestle with God at the top of the Ladder Wee see here God hath set downe not onely Predestination as though wee should stay there but Iustification and Calling as middle steppes and degrees whereby we must ascend vnto God Wee must not pull downe the Ladder and thinke to iumpe into heauen To say If I be saued I am saued it is the Diuells Diuinity When our Sauiour was vpon the Pinacle hee bad him cast himselfe downe headlong for saith hee God hath giuen his Mat. 〈…〉 Angels charge ouer thee least at any time thou dash thy foote against a stone He left out the chiefe point in all his wayes it was not the right way from the pinnacle to cast himselfe downe headlong No more is it here the way to stand vppon this high point and dangerous pinnacle of Predestination to cast a mans selfe downe headlong desperately saying If I bee saued I am saued In the 2. of 〈…〉 11. Oze 11. ver the Lord there promising temporall blessings setteth downe an order a course howe they hang togither I saith the Lord will heare the Heauens and the heauens shall heare the Earth and the earth shall heare the Corne and wine and Oyle and the Corne VVine oyle shall heare Israell So likewise in the spirituall blessing of the Soule there are 〈…〉 meanes an order how we come vnto the same God by his sonne Christ Christ by his Word his Word worketh by his Spirit his Spirit doth certifie our hearts our hearts stand fast by faith Faith catcheth hold vppon Christ and so backe againe Christ presenteth vs vnto God Heere likewise in this Scripture God hath Chosen vs from euerlasting there is Predestination he doth not there leaue vs but then he doth teach vs by his word there is Calling this word through his spirit engendreth faith there is Iustifiyng this Iustifying faith lifts vs vp vnto God there is Glorifiyng Common sense and reason doth teach vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In euery action the end
â—h P. 7. the meanes of the end must go together The ende which euery one of vs doth desire and ayme at it is eternall glory we must be sure then to lay hold vpon Calling and Iustifiyng as the meanes ordained to come vnto this end For this is a certaine and sure ground in diuinity and Religion Whom-soeuer God hath appointed to eternall life he hath also appointed that man to vse the meanes whereby he may come vnto the same To make this more plaine let it please you to vouch safe the hearing of an accident which fell out very fitly to this purpose One Ludouicus a learned man of Italy yet wanting the direction of Gods good spirit and so neuer considering aduisedly of the meanes of our Saluation he grew at last to this resolution Si saluabor saluabor It bootes not what I doe nor how I liue For if I bee saued I am saued Thus Ludouicus bewitched with this desperate opinion continued a long time till at length hee grew very dangerously sicke wherevpon he sent for a cunning and learned Phisition and earnestly requested his helpe The Phisition before-hand made acquainted with his former lewd assertion how in his health hee would vsually say If I bee saued I am saued he likewise directed his speech to the same purpose and said Sure it shall bee needlesse to vse any meanes for your recouery neither doe I purpose to minister vnto you for if the time of your death bee not come you haue no cause to feare you shall liue and do well inough without Phisicke and if the time of your death bee nowe come it is vnpossible to auoide it Ludouicus musing in his bed of the matter and considering aduisedly of the phisitions speech finding by reason that as meanes were to be vsed for the health of the body so God also had 〈…〉 ordained meanes for the saluation of the Soule vpon further conference with shame griefe he recanted his former opinion tooke phisicke and so was happily cured both of soule and body at one time By this doctrine of Gods loue so manifestly Calling vs we directly learne that if a man doe thirst after his saluation if a man would bee throughly 〈…〉 assured in his heart and conscience that God hath chosen him to eternall life hee must not rush presently into Predestination into Gods secret Counsell but he must enter into himselfe to trie and examine whether hee bee rightly Called for as the surest way to come vnto the sea is first to finde out 〈…〉 a riuer so concerning our saluation the plainest surest way to finde out the depth of Gods counsell is first to come vnto Calling vnto Iustifying which are as sweet and liuely springs flowing from the same We know and see dayly by experience wee are not able to discerne wee cannot pierce with the eye to see what matter the Sunne is of but we can plainely see and manifestly perceiue both beames and heat and light proceeding from the same So heere concerning the first point of Predestination alone wee cannot conceiue it wee are not able to pierce it for it is the way which the Eagles eye hath not seene but Calling and Iustifying which are as heate and light proceeding from the same those we may as comfortably perceiue as wee doe sensibly feele the heate and operation of the Sun Here then is the duty of a true Christian heere is the part of a religious and good man indeede not to venter his saluation vpon a bare speech presumption of Predestination but to vse all meanes possible which God hath ordained That he may truely be Called to heare the word of God and to ioy in hearing of it with loue and with a desire to profit that hee may bee Iustifyed when he hath heard to be feruent in prayer zealous of well doing and abundant in all good works of Charity that he may be Glorified in the life to come to consecrate both soule and body and all the whole course of his life vnto God that so growing vp from faith to faith from vertue to vertue from hearing to beleeuing from Calling to Iustifiing at length Gods spirit may satisfie our spirits that we are his our bodies his our soules his wee setled and sealed vp in a Christian ioy for euer Wherefore I beseech you all by the mercies of God and I intreate you as you hope to stand with comfort before God and his Angels at the last day euery man lay hold vppon his soule betimes do not esteeme the loue of any thing in this World more then the loue of God purchased in his sonne Christ Iesus Take heede and beware of this profane speech If I be saued I am saued vtter it not in word thinke it not in heart away with it 〈…〉 For God is not the cause of our condemnation it is our selues Woe vnto vs wretches we our selues are the workers of our owne destruction Wisedome 1. 13. O seeke not Death in the error of the soule 〈…〉 13. and destroy not your selues with the workes of your owne hands Bis interimitur qui suis armis interimitur Euery man catch hold vpon this Chaine worke and make sure his saluation and striue to walke before 〈…〉 the Lord in trueth with a perfect heart On the one side let no man passe on in a secure and carelesse course of life nor on the other side curiously prie into the hidden counsell of the Lord but euery good Christan with an humble spirit with an honest minde with a cheerefull and good heart 〈…〉 seeke to apprehend those meanes which God hath appointed for his saluation Iustification The third Lincke of this Chaine is Iustification Whom he hath Called those he hath Iustified IT is a principle in reason Actio perfect a non recipitur nisi imperfectè primò An habit is not gotten at the first the work of our regeneration is not wrought on a sodaine But as the Psalmist saith The Codly grow from strength to strength and the wise Psal 8â— man sheweth how The light of the righteous shineth more and more to the perfect day So here the Apostle Pr. 56. â— foote by foote leadeth vs from one degree vnto another till at length we may come to make our election sure This Iustification it goeth a step farther then Calling For Calling is an enlightning the mind with spiritual knowledge Iustifying an establishing the heart with a grounded perswasioÌ„ Calling is the beginning of conuersion but Iustifying is a full clearing of the heart Calling is the first change of one that is regenerate but Iustifying is the full perswasion of the Soule when the spirit of grace resteth in vs and we setled and truely sanctified in an holy christian course of life So then when we haue not onely sorrowed for sinnes past which is the first step of our Calling but further when wee are renewed in spirit and so changed in our life
man hauing once got possession when a man is fallen away from grace and his heart Hardened how fearefull how mournfull a case it is it may manifestly appeare in this for that such men they can haue no true ioy of temporall things in this world nor any true comfort of the sweete graces in the life to come First concerning spirituall blessings There is nothing more cheerefull vnto man then the knowledge of his minde nothing more excellent in him then the light of his vnderstanding This knowledge this light of nature this vnderstanding and iudgement is vtterly extinguished Suffocatur naturae lumen cùm ad huius abissi ingressum Calâ— accedimus the light of nature is choked wheÌ„ they once enter into this gulf of Hardning In man there is a threefold light The light of the body which is the Eye the light of the mind which is Reason and Faith the light of the soule Eph. 1 1â— 1 Cor. 4. â— by which we discerne things that are not seene In the obstinate their bodilie eye is full of adultery and cannot cease to sinne 2. Pet. 2. 14. 2. Pe. 2. â— The light of Reason which is the law of nature is extinguished Rom. 1. 28. Lastly Faith which is Rom. 1. 2 the light of the soule is wholy blinded for such cannot see to take hold of the mercies of God nor to apprehend his comfortable promises Ebre 4. 2. Now if the Eye which is the light Ebr. 4. 2. of the body if Reason which is the light of the minde if Faith which is the light of the soule be dimmed If all that light which should bee in vs bee darknesse Iustissima poena vt qui sciens Aug. de li 〈…〉 be arbit lib. 3. rectum non facit amittat scire quod rectum saith Saint Augustine it is a punishment that hee who knowing doth not well at length should loose the knowledge of wel dooing so is it with the Hardned as Iob. saith The light of the vngodly Iob. 18. â— shall bee darkened and the wicked shall become blind Zeph. 1. 1 because they haue sinned against the Lord. The iudgement of the minde beeing thus peruerted and Faith which in all stormes and temptations should guide the sterne being ouerthrowne there fellowes a generall shipwrack of conscience The word of God is said to bee sharper then a â—br 4. 12. two edged sword it pierceth the very sinewes marrow it diuideth the soule and spirit asunder how wonderfull it is in operation how mightie to conuince our thoughts howe powerfull to quicken the soule how comfortable to strengthen our faith I doubt not but most here to their endlesse comfort do effectually know This word this mighty word which for the piercing operation is resembled to fire able to soften yron this word it cannot mollifie the hardened But as the bright beames of Sunne doe harden clay and soften wax and as the sweete drops of raine do mollifie earth and harden sand so the heauenly and eternall word returneth not in vaine but by reason of different disposition in the subiect it illuminateth it melteth the rightous it obdurates and Hardens the wicked their Esay 6. 9. heartes being fat their eyes heauie and their eares shut they shall heare indeed but shall not vnderstand they shall see and not perceiue Where the word of God cannot preuaile there can be no repentance It is true The scripture saith at what time soeuer a sinner doth repent Eze. 1â— him of his sin froÌ„ the bottom of his hart God wil put all his wickednes out off his remembrance Therevpon many take their pleasure glut themselues in sin at last they thinke to make all good by repentance Indeed it is true if they can repent but they must obserue what S. August saith Qui promittit paenitenti veniam non promittit peccanti paeniteÌ„tiam God who promiseth vnto euery one Aug. that repeÌ„teth forgiuenes doth not promise vnto euery one that sinneth repentance RepeÌ„tance is the gift of god such as are hardened because in times past they despised the riches of his bounty grace his long suffering mercy that did cal them to repeÌ„tance when they wold they caÌ„not repent Ro. 2. 5. after hardnes the heart it caÌ„not repeÌ„t If there can be no repentance then lamentation teares are bootlesse Teares they are the bloud of the soule and the Wine of Angels most Bern. pleasing and acceptable in the sight of God Yet the hardened though they should wash theÌ„selues in their owne teares it will not preuaile Nihil prosuÌ„t lamenta si replicantur peccata tears are not accepted where sinnes are still and againe double Ebr. 12. 17. Esau found no place to repentance Ebr. 12. 1â— though he sought the blessing with teares The holy blessed Sacraments now presently to be administred are Pledges of Gods loue and Seals of our saluation By Baptisme he breaks the Rom. 4. 1â— heads of the Dragons in the Waters et per Baptismum coeli ianua aperitur And by baptisme euen the dore of heaueÌ„ is set open The sacrament of the Lords supper it is canalis gratiae et lauacruÌ„ animae 〈…〉 l. 74. 14 the coduit of grace the bath of the soule What can be more ioyful then by receiuing the signe of the crosse to fight vnder the banner of Chirsts loue to be knit into the misticall body of his saints what can be more ioyful then to receiue that pure princely blood the least drop wherof being able to redeeme a thousaÌ„d worlds I may rest assured it is a full perfect satisfactioÌ„ for all my sinnes so that if my body hath sinned his body hath made ameÌ„ds if my soule haue sinned his soule hath made recompence therefore both soule and body are his and so we firmly and fully setled in a Christian ioy for euer These holy and heauenly Sacraments are not effectuall in the obstinate Iudas notwithstanding he was a disciple of our Sauiour and that blessed hand which after for his sake was nayled on the Crosse did reach him the bread of life yet he was so hardened with secret sin a trayterous disposition that as soone as he receiued the sop the deuilentred into him tooke ful possessioÌ„ 〈…〉 h. 13. 27. of him so brought him to a most feareful end Prayer what maruailous things it hath brought to passe and indeede what greater comfort can there be to a distressed minde then to open our griefe to poure out our complaints and ease our wounded hearts by making our mone vnto God by faithful and humble prayer yet in those that are Hardenedned prayers of themselues are frutelesse Ioh. 9. 31. God heareth not the prayer of sinners that is of such as reteine a will to sinne Dauid saith He that enclineth his heart vnto wickednesse Psa 6â— God will not heare his prayers To hope in the prayer of