Romans. 8.30. ver. Moreover, whom he predestinated, them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. 2, Tim, 3.6 Every scripture (saith the blessed Apostle) given by inspiration, is profitable, to instruct the man of God; and to make him perfect to good works. Yet notwithstanding, if a man should seeks upon purpose, and line by line, trace the whole body of the scripture over: of all others, this one short verse, is most denine, most excellent. Hiero in cap. 9 ad Ephe, Singuli Sermons, Sillabae, apices, puncta, in Divina scriptura plena sunt sensibus. In the holy Scripture every speech and sentence, every verse, every point and syllable, is rich in sense, and full of divine & holy mysteries. So is it here. For the points of doctrine, it containeth the whole some 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 understanding, it hath in it, such sweet profound, and heavenly mysteries: that, as it is written, the head of the River Nilus could never be found so the height, depth, and spiritual knowledge, which lieth couched in this whole verse, in every point, in every word it is unsearchable, it cannot be sounded. Concerning the Doctrine. Surely, howsoever, men do live at case for a time in this life, and carelessly pass on in this busy world; yet the especial, and main point, is the salvation of the Soul, to be assured of the life to come: and if a man might be satisfied therein, than all were well, all were sure indeed. Alas, this life endeth, and GOD knoweth how soon, even this night before tomorrow, may my soul be taken from me: and, if I could prove unto my heart, that God had chosen me to eternal life, than I should think myself, the most happy and blessed-creature alive. In this great and weighty point of Salvation for ever, to answer a man thoroughly and sound, to satisfy a man's heart and soul unto the full, there is no one place in all the holy book of God, that can, so briefly, so plainly, so sufficiently instruct us, as this one short verse. The ancient Fathers in the course of their writings, they do call it the golden Chain of our Salvation, because each one of these: Predestination, Calling, justification and glorifying, are so coupled and knit together, that if you hold fast one link, you draw unto you the whole Chain: if you let go one, you lose all. For the manner of my proceeding, according to the Father's allusion: first, I will untie this Chain, and weigh every link in his own proper balance, & so handling every point, severally by itself in the end, I will knit them up, and close them all together again. And here, before I enter any further, I most humbly crave pardon, and favourable construction in this matter. Predestination part of the Gospel may be preached of, discreetly and reverantly. Aug. De. Bono pers. cap. 14.15 20. I know right well, I am to touch a very great & weighty point of religion, indeed so secret and deep, that I do throw myself down at the foot of God's mercy-seat, beseeching him with all humbleness, to support my weakness, to enlarge my heart, and to give me an understanding spirit, that whatsoever I shall speak, it may be, with such truth of his word, with such zeal of his glory, with such reverence of his Majesty, as becometh his servant, and this holy place. De correptione & gratia, cap. 5 14, & 16 Pe. Martyr locis come, class. 3. cap. 1. Zanchius de natura Dei, li 3. cap. 2 For Predestination, being so high a point, wherein offence may be given by wading too far: by God's assistance, it shall be touched so plainly, and with such moderation, as evermore, I will be sure to keep the rule of the sacred word of God, for my guide. The purpose and drift of Saint Paul, in this place, is, to prove unto the Romans, being then in persecution, that howsoever in this life, misery & afflictions did befall them, yet their salvation stood sure and most certain, because it depended upon the unfallible 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 he hath loved in his Son Christ: and through faith and good works, to make them vessels of eternal glory. Ephe: 1, 5. That God of his free mercy, hath made choice of some to eternal life, it is apparent in divers places. Ephesians 1. and the 5. ver. He hath Predestinated us to be adopted unto himself, through jesus Christ: according to the good pleasure of his own will. 2, Tim. 1.8.9. In the 2. to Timo. 1. the 8. and 9 ver. He hath saved us, & called us according to his own purpose and grace, which was given to us: through Christ jesus, before the world was. Act, 13, 48. So then, as the Potter hath power over the clay, to make it, either a vessel of honour, or dishonour: so God hath power over the Sons of men: and of his own free mercy, hath made choice of some, to eternal life; & others hath left unto perdition. Pro 16.4. God hath created all for himself: and the wicked also for the evil day. Now, if it be demanded, why, God hath made choice of some, and not of others: and so, thought injustice and want of compassion; that he should reject men, before they be born, and brought into the light: and yet ever they have done good or evil, as it is said in the 9 to the Rom. the 11, & 12. ver. Yer ever the children were borne, when they had done neither good nor evil (that the purpose of God might remain, according to election) I have loved jacob, & I have hated Esau: in this case, I first answer plainly, with the Prophet Esaiah, ●●sa. 45 9 in his 45 chap. the 9 ver: Woe be unto him, that striveth with his Maker: or, what art thou (ôman) that darest stand up, to plead against God? The clay may not dispute with the Potter. Man that is but dust and ashes, be may nog reason the case with his Creator. To know further, why God hath made choice of some, and not of others there is no other reason to be given, no other answer to be made, but that Rom. 9.15. God showeth mercy, Exod. 33.19. it is his good pleasure, it is his will. Miserecordia cius causa Miserecordiae. to whom he will show mercy: & he hath compassion, upon whom, it pleaseth him to have compassion. There is power, and free liberty in God, to give and bestow his grace: both to whom, when, and how muchsoever it pleaseth him. Huic fit miserecordi●, sibi non fit iniuria (saith S. Augustine) God chooseth one, he refuseth another; to him he showeth mercy; to thee, he doth no injury. Fatum ad necessitatem: Providentia ad sapientiam: Praescientia ad intellectum: Predestinatio ad voluntatem Refertur. Here then, we must rest: here, we must make a full point. It is Gods good pleasure, it is his will. And this one answer, it is a bar for all deep questions, either of Predestination, Election, Destiny, or any such like. It is Gods good pleasure, it is his will. His will is the cause of all causes: and further, we cannot go. Whom this answer doth not content, S. Gregory doth answer directly. Gregor Mag. in cap. 9 job. Qui infactis Dei rationem non videt, infirmitatem suam considerans, cur non videat, rationem videt. In the hidden works of GOD, he that seethe Aug, 59 Epist, ad Paulinum, not a reason, if he see his own infirmity, he seethe a sufficient reason, why he should not see. We conclude them, with good Saint Augustine in his 59 Epistle, ad Paulinum: occulta esse causa potest, iniusta esse non potest. Why, God hath made choice of some, & not of others: howsoever unto us, the cause be hidden; yet, undoubtedly it cannot be unjust. This Doctrine briefly set down, and thus plainly appearing: that Predestination is the immutable purpose of God: whereby he hath made choice of some, & rejected others, according to the pleasure of his own will: It seemeth at the first, when men do commit sin, they cannot avoid it; as if God had so ordained it. He hath made choice of some to life, & others he hath rejected: therefore, when they sin, and follow the course, that leadeth unto death; they do it of necessity. Ecclus 15, 20, O, God forbidden, there should be unrighteousness in God, or iniquity in the Almighty. For, God hath commanded no man to do ungodly: neither hath he given any man licence to sin. Before we resolve this doubt: there ariseth a very notable & necessary question, which (in times past) hath troubled many wits. If God be not the author of sin, if he be not the cause of man's offending; how came sin first to be? how came it in? where was the first beginning of it? The heathen Philosophers, they roved at the matter a far-off. The Epicures, they said, it came in by chance. Aristotle & his sect, they said, it was the error of nature. Plato, came a little nearer: and he said, it arose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the nature of man. Manicheus the heretic (to avoid the former opinions) he feigned two gods. Clemens li, 3, recogn, Duos affirmavit esse Deos: alterum quidem, bonum; alterum verò, malum. One, he averred, to be the author, and first beginner of all good: the other, the first cause, and author of all evil. Niceph, eccl, hist, li. 6, cap, 3. This opinion went currant a long time, almost three hundred years, as Nicephorus writeth. and the reason was, because, men never looking into the word of truth; by the light of nature, they could never find from whence sin came. That we may fully understand this point: very briefly, we will set down the lineal descent of sin. james. 1. 1●, Sin first ariseth from concupiscence. Every man is tempted, when he is drawn away, by his own concupiscence, & is enticed. All sin, all wickedness of this life (what soever) first ariseth from concupiscence, from our own wicked inclination. From whence then comes concupiscence? That, David shows: ex immundo semine. Psal, 51, 5, We are borne in iniquity, & we are conceived in sin: as the original doth signify, we are all warmed in unclean blood. If we be all borne in sin, & by nature corrupt; we must ascend higher to our first parents; and know, bow they came first to sin: Adam and Eve (as appeareth in the 2. of Genes.) they first sinned, by yielding consent unto the Devil: they took it from Satan. Here then, comes in the main question, how came the devil first to sin? The devil at the first, was created in potestate standi & cadendi: he had in his first creation, a possibility, to stand or fall: power of continuance, that he had from God: possibility of falling, that he had from himself. For it is a ground in Divinity: Immucabiliter bonum esse, dei proprium est. To be immutably good, without any change or alteration, it is only proper unto God. therefore, had he possibility to slander fall. S. Augustine also, he rendereth an other reason, why, the devil (created an Angel of light) had possibility of falling. Because (saith he) at the first, he was created of nothing, therefore, he had in him, possibility to return to nothing: if so be, he did not rely in the goodness of his Creator, if he did not subject himself under the power of God. To resolve then: Satan at the first, was created an Angel of light, and had possibility to stand or fall: but in the 14. of Isaiah. & the 14. ver. Whereas he saith there: I will ascend above the height of the clouds, I will be like the most high. Then did Satan choose rather, to be an absolute nature in himself, to shake off his allegiance, and to abandon the goodness of God: then (relying still in God) to be established by his power. Our Saviour Christ saith; I saw Satan fall, as lightning from heaven: & the lightning we know, is not cast down by any other: but it falleth & breaketh out of itself alone. Luc. 10.18. The devil (saith S. Peter) was cast down to hell, and delivered unto chains of darkness: 2, Pet. 2, 4 the reason is rendered in the 6. of Jude: because, when he had possibility to stand or fall, he kept not his first estate. Non perstitit 1. joh. 3, 8, in veritate: john the 8.44. He abode not in the truth. So then, to descend again. The Devil, he is primitiws peccator, he was the first offender: For, he sinneth from the beginning. From the Devil, sin was derived unto Adam from Adam, to all his posterity, borne of unclean seed: from the corruption of unclean birth, it is secretly conveyed to our inclination, to concupiscence. Thus, from the Devil, sin first boileth up; as out of the main Sea: from him, when it comes to Adam, it ariseth, as out of a spring: from this spring, it is reserved in nature, as in a Conduit: from nature, conveyed to concupiscence; as by a pipe: & from thence, doth issue a stream of wickedness, to the Sea again. Now, although it be thus manifest, that sin doth proceed from the suggestion of Satan, working with our own concupiscence: yet, evil and godless men, they think, they are tempted of God: and when they sin, they do not stick, to say: God hath so decreed it, let him therefore work his will: for, who hath ever resisted his will. Homer that notable Heathen Poet, he answered such men very fitly, in the person of Jupiter, speaking in this sort. Hom. Odd, 2 pag 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O ye foolish mortal men, ever and a non, you cry out of the immortal Gods, imputing to them the cause of your miseries, when (indeed) yourselves are the workers of your own woe. Perditio tua ex te: O Israel, thou hast fallen by thine own iniquity. Stigias ultrò quaerimus undas. Hos: 14, 2, Like the Ostrige, we do prick ourselves with our own feathers; and we ourselves do cause the Ship to leak, where we sail. Only (lo) this have I found, that God hath made man righteous, but they have sought out many inventions. Quare peccas, quia nescis? etc. Eccles, 7, 31. How comes it to pass saith S. Aug. that thou dost sin, because thou art ignorant? it is not so: why dost thou sin? because thou art compelled? there is no such matter: why dost thou sin? because it pleaseth, it delighteth thy wicked, and corrupted nature. Pro. 29.6. In the transgression of a man, is his snare. Of our own accord, we run wilfully into the deadfall of sin: so is it in the 9 Psal. and 16, ver. The ungodly is trapped, how? not by God, but by the works of his own hands. The Lord our God is good, holy, and only holy: so holy, that (as job saith) the Angels are unclean in his sight: so pure, that his Ministers, the Cherubins are of fire most clear: and yet, the Cherubins, and Ceraphins do cover their faces with their wings, as not able to behold the perfect brightness of his most pure, and undefiled Majesty. Isa. 6.2, Therefore, although no action can be done without God, and that his power is so in all things: that we cannot so much, as lift up our finger without him. For in him we live, and move, and have all our being: Yet is not God the cause of any sin: Act. 17.28. Gre, Naz, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot fasten the least touch of any evil upon God. But so it stands. una eademque actio tribuitur & causae principali, & instrumentali. In one, and the self-same action, there is a double cause. First, the instrumental cause moving: then God separated from the instrument; yet, giving power of motion to the same. Through this double cause of moving, there is a double work, which unto us seemeth to be but one. For example: God (as appeareth in the 2. of the Acts, and the 23. ver.) by his determinate counsel, and fore knowledge, delivered up our Saviour Christ, as the principal cause; judas as the instrumental cause: yet, neither is God to be drawn in, as a party in judas fault; nor judas to be excused as furthering the work of God: For, God never commanded judas to deliver up Christ: nor judas in delivering him, had any such intention, as to do God service in the execution of his will. Deus ag it per malos, non in malis. The wicked are the instruments of God; Yet, not God the cause of their wickedness. God is the cause of the action, but not of the evil, or quality in the action. For example: A man travaileth his horse by the way, he is the cause of his going: but, if his horse halt, or have an ill pace, he is not the cause of his ill going. A cunning man striketh an instrument with his fingers; he is the cause of the sound, but if the Instrument be bad, or the strings not well chosen, he is not the cause of the ill sound. The Iron rusteth, thou wilt not wit it upon the Smith. Wine soureth, the fault is not in the vintner. In the heavens, there is a double motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Aristoxenus' in lib de foram ni bus tibiarum. The fixed Stars, and the whole Globe of all, is carried about with one Sphere, and with one motion; yet the Planets in themselves, have a wandering and uncertain course. The like, we may usually behold in every clock: The greatest and highest wheel moveth, and carrieth about all the rest; yet, in this motion, some wheels turn to the right hand, others to the left, and that by a contrary course. So then, it fareth thus with the wicked. As he that hath an evil and corrupted stomach, if he do eat honey, it turneth into gall: or, as if a man's hand be out of joint, when he would move it one way, it turns an other: so wicked and godless men; whereas the light of nature, God's Spirit, and his word leadeth them one way; their own vile inclination, their own concupiscence leadeth them an other. Now then, what shall we lay? is there unrighteousness with God? doth he cause us to commit sin? No, God forbidden, wickedness should be in God, or iniquity in the Almighty. job 34 10. But as it is said before: Every man is drawn away by his own concupiscence, and is enticed: lust, when it hath conceived, bringeth forth sin, and sin, when it is finished, bringeth forth death. jam. 1, 14 Having hitherto freed God from all imputation of evil, by showing from whence sin comes, and that God is not the Author of it: We do here meet with the Pelagian Heretic (who not able to untie this knot) affirms that the wicked are rejected, for the sins which God foresaw, they would commit: & so contrariwise, the godly preventing the grace of God by their merits, are predestinated, and chosen through faith, and good works, which God foresaw, they should do: Making God's eternal election to depend upon our faith, and upon our works; whereas (clean contrary) our faith, our good works: and all the good, that is in us, doth wholly depend upon God's free election. Ephe. 14 Saint Paul saith directly. God hath chosen us in his son Christ, before the foundation of the world was. If in Christ? Assuredly it appears, we were unworthy in ourselves, and so God's election is the cause of our good works. Et causa non est posterior suo effectu: the cause, it doth never follow the effect. Pet, Lomb, The learned Schoolman, makes it plain: Non ideò electus est quis, quià talis futurus erat, sed ex tali electione talis est factus: No man was ever chosen through faith and good works, which God foresaw that he should do: but the faith and good works, which we now do, proceed from the eternal election, which went before. 2, Tim, 1, 9, This doth the Apostle very plainly set down. God hath saved us, and called us, not according to our works, but according to his own purpose and grace, which was given to us; through Jesus Christ, before the World was: Calling. Moreover whom he Predestinated, them also he Called. AS from the main Sea, we do strike into some channel or river: So, from Predestination (the great depth of God's Counsel) the Apostle cometh unto Calling. For, whereas it hath been showed, in opening the first point, that God of his free mercy did choose some to life: and others hath left unto Perdition. In this case, if God should never Call men; if he should never offer them grace: it might seem prejudicial to his mercy: and though we did sin, yet it might be thought, ourselves could not redress it. For this cause, the Apostle cometh from Predestination to Calling; that is, from God's determinate counsel, to the means, which he hath appointed for our salvation. Plut, de tranqui animi. This Calling, is twofould, either outward, or inward. The outward and general Calling, is, by the works of God, and by his word. First by his works. This world, it is an University, or a College: wherein there are two Lectures, whereof every man living, must be a hearer, and a learner. The first, is the Philosophy lecture, concerning Gods works, in the heavens, and all his creatures: by the which we are taught, and daily Called to know God. This, is a plain, and easy Lecture, written in great Capital Letters, that every simple, and ignorant man, may read it running. The other is the Divinity Lecture, when we are exempted from the first, and led on further to know God in his word. Both these Lectures; they are expressed together in the 19 Ps. Fron the 1. ve. to the 7. is contained the Philosophy Lecture. Psalm. 19 1. The Heavens declare the glory of god: & the firmament showeth his handy work. Day unto day uttereth the same, and Night unto night teacheth knowledge: there is no speech nor language, where their voice is not hard. There sound is gone forth through all the earth, and their words unto the ends of the world. In them, hath he set a Tabernacle for the sun, which cometh forth as a bridegroom, out of his Chamber; & rejoiceth like a mighty man, to run his race. His going out, is from the end of the heaven: and his compass is unto the ends of the same, and none is hid from the heat thereof. The Divinity lecture gins at the seventh verse, and continues to the 11. verse. The Law of the Lord, is an underfiled Law, converting the soul; the testimony of the Lord is sure: and giveth wisdom unto the simple. The statutes of the Lord are right: and rejoice the heart. The commandment of the Lord is pure: and giveth light unto the eyes. The fear of the Lord is clean: and endureth for ever. The judgements of the Lord are truth, and righteous altogether. More to be desired then gold; yea, than much fine gold: sweeter also than honey, and the honey comb: Moreover by them, is thy servant taught, and in keeping of them, there is great reward. Touching the Philosophy lecture: that we are all first Called, to know God by his works; it is most apparent. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Divinitatis symbolum: the world is the glass of God's Divinity. The heathen philosopher saith: Deus tangitur in operibus. jamblicus. De misteriis. God is even touched in his works. He jumpeth with S Paul, Act. 17.27, The heathen by groping, might have found him: for doubtless, he is not far from every one of us. Act. 17 17. In the 143. Psalm, and the 5. verse, the holy Prophet saith thus. Psal. 143.5. I will muse upon all thy works, and exercise myself in the works of thy hands. If a man will profit by this philosophy lecture, he must use meditation. For indeed, if a man do rightly consider of the Ebbing, and Flowing of the Sea, whereof no reason can be rendered: of the certain course, and change of the Moon, with the secret influence of the same: the nature of the wind, no man knowing, whence it cometh, nor whether it goeth: the hugeness of the swelling Sea, girt in by God's commandment, that it doth not overflow the banks: the raging Thunder, which makes all the Beasts of the field to tremble: the fearful Lightning, which in the twinkling of an eye, passeth from East to West; how all things keep their appointed course, wherein they were created. As we walk abroad in the fields, if we do behold, and view the glory of the Sun, and Moon: the beauty of the Stars: the sweet Dew: distilling Showers: green Pastures; pleasant Meadows; clear Springs; thick Woods: gushing Fountains: the wonderful increase of Corn, Cattle, and such like. Who is he (beholding these things, and seriously meditating upon this Philosophy lecture) but, he must needs confess, that God doth Call him, being so manifestly taught to know him in his works? And, as God is thus seen, and taught unto all the heathen people by his works, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frame and composition of this great World: so likewise God doth Call us, by his works in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little World of man. Homo est caelisimulachrum, & interpres naturae. Man, he is the picture of the Heavens, and the interpreter of Nature. Concerning God, we acknowledge him to be a spirit; concerning the World, we have found it to be a body: in Man, we have an abridgement of both; namely, of God, in regard of his spirit; of the World, in the composition of the body; as though the Creator (upon purpose, to set forth a mirror of his works) intended to bring into this one little compass of Man, both the infiniteness of his own Nature, and the hugeness of the whole World together. As in the World, so in the body of Man, there is a wonderful mixture of the four Elements. The Heart, placed in the midst, as the Earth our centre: the Liver, like the Sea, from whence the lively springs of blood do flow: the Veins (like rivers) spreading themselves abroad unto the uttermost members: the Brain, which giveth light and understanding, placed a fit like the Sun: the Senses set round about, like stars for ornament: the Countenance of man, full of grace, and Majesty, striking a terror into all Creatures. Such and so wonderful is God in his power, that he is seen in the workmanship of the body. But if man (as it were out of himself) could behold this body, receiving life, and entering into the use of all his motions: joints, moving so actively: Sinews, stirring so nimbly: Senses, uttering their force so sharply: The inward Powers, so excellent: the Spirit, supernatural. Reason, so Divine: the Mind & Cogitation, so quick and infinite: the Understanding, so Angelic: & the Soul (above all) Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the engraven Image of the immortal God. If man could enter into himself, and consider rightly of this, he must needs be driven to confess, that God hath Called him, by those works, which are most apparent in himself. Therefore, as Saint Paul sound reasoneth, in the 1. to the Romans, and the 20. verse. No man can excuse himself. Neither the Turks, who acknowledge. Mahomet their great Prophet: nor the Indians, that worship the Sun: Nor the Egyptians, who offer sacrifice to all manner of beasts: Neither they, nor any other remote, and barbarous people, that do worship strange Idols of their own invention: none of these can excuse himself, and say, he is not Called: because the invisible things of God (his eternal power and Godhead) are seen 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 Philosophy lecture, all people (whatsoever) are instructed to know God. But to his own people, God reads Divinity lecture: he Calleth, and teacheth them by his word. In the 146. Psalm. and the two last verses. God hath given his word unto Jacob, his statutes, and his ordinances unto Israel. Psal. 146 19.20. He hath not dealt so with every Nation, neither have the Heathen knowledge of his Laws. So then, as in the 1. of King. 6.28. verse. there is mention made of three Courts of the Temple, at jerusalem; wherein God was worshipped: so here are three Courts,. First, we behold God in the frame, and composition of the Heaven, and the Earth, as the great and outermost Court: then we see God in ourselves, in the workmanship of the body, in the powers of the mind, and soul, there is the inner Court. Lastly, with the high priest, we enter into Sanctum Sanctorum: that is, we behold God, and learn to know him, in his sacred and Heavenly Word. All the Prophets, and Apostles, all the Ministers of God, they are Divinity Lecturers, and all Nations, people, & kindred, to whom they have, and do preach the Gospel of Christ jesus; all these have their outward Calling: and unto all these, grace mercy, and salvation in Christ jesus, hath been offered. And hereof is that place understood in the 20. of Math. 16. verse. Many are Called, but few are chosen (i) by the outward Calling, both of the works 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 lively faith, apprehending Christ: so, very few are Called. Here in this place of Saint Paul, is meant a more special, powerful, & inward Calling, which is wrought by God's spirit, and joined with faith: so doth Saint August. expound it, in his book de Predestinatione sanctorum. Non quacunque, sed qua vocatione fit credens. Whomsoever God hath chosen to life, him he hath also Called by that Calling, whereby he is made and becomes faithful. Acts the 16. and 14. A certain woman named Lydia heard us. Acts. 16, 14. Ephe. 1.13. There is the outward Calling: and the Lord opened her heart, she attended to the things, which Paul spoke, and she was baptised: there is the inward Calling. This then is the sound, & plain meaning of these words: Whom he hath Predestinated, those he hath Called; that is, those, whom he hath chosen to eternal life, he hath also ordained to use the means of salvation, which is an effectual Calling by his Word, and Spirit. Having discussed this second point, whereby it appeareth, how all men living are Called, both by the works of God, and by his word: we may here see, how the dissolute livers, and profane Atheists of these our times deceive themselves. It is a common conceit fostered in the bosom of many; yea, vile and sensual men, they will not stick to say: If I be saved, I am saved: If I be chosen to life, I am sure of salvation: If other wise, I cannot avoid it. Assuredly, such men, they do speak as perversely, and as senselessly, as if a man should say, that he would gladly be at York; and yet will use, neither horse, foot, nor Wagon, but will fly thither. For the determinate counsel of God, it doth not take away the nature and property of secondary causes, it doth not take away the means of Salvation: but rather, God's secret counsel, it doth set those causes in order, and doth dispose of those means to their appointed end. God's purpose, his eternal decree is not to be sought out in his bottomless counsel. For than we must all cry out with Sa. Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11.33. O the deepness of the riches, both of the wisdom and knowledge of God: how unsearchable are his judgements, & his ways past finding out. But, God's purpose, his eternal decree is to be sought out in the means, and in the manifestation, appointed for the same. The course and order of man's Salvation, is like a Golden Chain; And this ver. may fitly be called jacobs' Ladder, whereupon the Angels and Saints of the Church, do descend, and ascend unto God. jacob wrestled with the Angel, at the foot of the Ladder: we must not be so hardy, as to wrestle with God at the top of the Ladder. We see here, God hath set down, not only Predestination, as though we should stay there: but justification and Calling, as middle-steps and degrees, whereby we must ascend unto God. We must not pull down the Ladder, and think to jump into Heaven. To say, Mat. 4.6. If I be saved, I am saved: it is the devils Divinity. When our Saviour was upon the Pinnacle, he bade him cast himself down headlong, for (saith he) God hath given his Angels charge over thee, least at any time, thou dash thy foot against a stone. He left out the chief point (in all his ways) it was not the right way from the pinnacle, to cast himself down headlong. No more is it here the way, to stand upon this high point and dangerous pinnacle of Predestination, to cast a man's self down headlong, desperately, saying: If I be saved, I am saved. In the 2. of Oze. 11. ve. The Lord there promising temporal blessings, setteth down an order and a course, how they hang together. Oze. 2.11: I (saith the Lord) will hear the Heavens, and the Heavens shall hear the earth, & the earth shall hear the Corn, and Wine and oil, and the Corn and Wine and oil shall hear Israel. So likewise, in the spiritual blessings of the Soul, there are means, and an order, how we come unto the same. God by his son Christ: Christ by his Word: his Word worketh by his Spirit: his Spirit doth certify our hearts: our hearts stand fast by faith: Faith catcheth hold upon Christ: and so back again, Christ presenteth us unto God. Here likewise in this Scripture: God hath chosen us from everlasting; there is Predestination: he doth not there leave us, but then, he doth teach us by his word; there is Calling: this word (through his spirit) engendereth faith; there is justifying: this justifying faith lifts us up unto God; there is Glorifying. Arist Rhet. li: 1. cap, 7. Common sense and reason doth teach us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In every action, the end, and the means of the end must go together. The end which every one of us doth desire, and aim at, it is eternal glory: we must be sure then to lay hold upon Calling and justifying, as the means ordained to come unto this end. For this is a certain, and sure ground in Divinity, and Religion: Whom-soever God hath appointed to eternal life, he hath also appointed that man, to use the means whereby he may come unto the same. To make this more plain, let it please you, to vouchsafe the hearing of an accident, which fell out, very fitly to this purpose. One Ludovicus, a learned man of Italy, yet wanting the direction of God's good spirit, and so never considering advisedly, of the means of our Salvation; he grew at last to this resolution. Si saluabor, saluabor. It boots not what I do, nor how I live: For if I be saved, I am saved. Thus Ludovicus, bewitched with this desperate opinion, continued a long time; till at length, he grew very dangerously sick, whereupon he sent for a cunning and learned Physician, and earnestly requested his hespe: The Physician beforehand, made acquainted with his former lewd assertion, how in his health he would usually say: If I be saved, I am saved; he likewise directed his speech to the same purpose, & said: Surely, it shall be needless to use any means for your recovery, neither do I purpose to minister unto you: for if the time of your death be not come, you have no cause to fear, you shall live, and do well enough without Physic: and if the time of your death be now come, it is unpossible to avoid it. Ludovicus, musing in his bed of the matter, and considering advisedly of the physicians speech: finding by reason, that as means were to be used, for the health of the body: so God also had ordained means for the Salvation of the Soul: upon further conference (with shame and grief) he recanted his former opinion, took Physic, & so was happily cured, both of Soul and body at one time. By this Doctrine of God's love so manifestly Calling us: we directly learn, that if a man do thirst after his Salvation: if a man would be thoroughly assured in his heart and conscience, that God hath chosen him to eternal life, he must not rush presently into Predestination, into God's secret Counsel: but he must enter into himself, to try, and examine, whether he be rightly Called: For as the surest way to come unto the Sea, is first to find out a river: so concerning our Salvation, the plainest and surest way, to find out the depth of God's counsel, is first to come unto Calling, unto justifying, which are as sweet and lively springs flowing from the same. We know, and see daily by experience, we are not able to discern, we cannot pierce with the eye, to see what matter the sun is of: but we can plainly see, and manifestly perceive, both beams, and heat, & light proceeding from the same. So here (concerning this first point of Predestination alone) we cannot conceive it, we are not able to pierce it, for it is the way, which the eagle's eye hath not seen: but Calling and justifying, which are as heat & light proceeding from the same: those we may as comsortably perceive, as we do sensibly feel the heat and operation of the Sun. Here then, is the duty of a true Christian, here is the part of a religious and good man indeed, not to venture his Salvation upon a bare speech, & presumption of Predestination: but to use all means possible, which God hath ordained. That he may truly be Called, to hear the word of God, & to joy in hearing of it, with love, and with a desire to profit: that he may be justified (when he hath heard) to be fervent 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 soul and body, and all the whole course of his life unto God, that so growing up from faith to faith, from virtue to virtue, from hearing to belecuing, from Calling to justifying; at length, God's spirit may certify our spirits, that we are his, our bodies his, our souls his, and we settled, and sealed up in a Christian joy for ever. Wherefore, I beseech you all, by the mercies of God, and I entreat you, as you hope to stand with comfort, before God and his Angels at the last day: every man lay hold upon his soul betimes: do not esteem the love of any thing in this World, more than the love of God, purchased in his Son Christ jesus. Take heed, and beware of this profane speech: If I be saved, I am saved; utter it not in word, think it not in heart, away with it: For GOD is not the cause of our condemnation, it is ourselves (Woe unto us wretches) we ourselves are the Wisd 1, 13. workers of our own destruction. Wisdom. 1.13. O seek not death in the error of the soul, and destroy not yourselves, with the works of your own hands. Bis interimitur, qui suis armis interimiter. Every man catch hold upon this Chain, work and make sure his Salvation, and strive to walk before the Lord in truth, and with a perfect heart. On the one side, let no man pass on, in a secure and careless course of life: nor on the other side, curiously pry into the hidden Counsel of the Lord; but every good Christian, with an humble spirit, with an honest mind, with a cheerful and good heart, seek to apprehend those means, which God hath appointed for his Salvation. justification. The third Link of this Chain is justification. Whom he hath Called, those he hath Justified. IT is a principle in reason. Actio perfecta non recipitur, nisi imperfectè primò: An habit is not gotten at the very first, the work of our regeneration is not wrought on a sudden. But as the Psalmist saith: Psal 84.7. The godly grow from strength to strength: and the wiseman showeth how: Prou. 56 418. The light of the righteous shineth more and more, to the perfect day: So here, the Apostle (foot by foot) leadeth us from one degree unto another, till at length, we may come to make our election sure. This justification, it goeth a step farther than Calling. For Calling, is an enlightening the mind with spiritual knowledge: justifying, an establishing the heart with a grounded persuasion: Calling, is the beginning of conversion, but justifying is a full clearing of the heart: Calling, is the first change of one that is regenerate, but justifying, is the full persuasion of the Soul, when the spirit of grace refleth in us, and we settled and truly sanctified in an holy and Christian course of life. So then, when we have not only sorrowed for sins past, which is the first step of our Calling: but further, when we are renewed in spirit, and so changed in our life, that for the most part, our thoughts, words, & works, are guided by the good spirit of God, for (as many as are led by the spirit of God, those are the sons of God) than we may assure ourselves, that we are justified. Rom. 8 14. Howsoever we be chosen from the beginning by God's love, and after Called by his word, yet there is never assurance unto us, until the Holy Ghost hath sealed it up in our hearts, which sealing is our justification. Thus to assure us of our justification, it is not enough to be Called to the knowledge Pro, 27 19 of Salvation in Christ by his word; but after this knowledge, to lay hold upon 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 Solomon saith: In water, face answereth face: so in this work of justification, our spirit may answer unto God's spirit, that we are his. Even as the pure and Crystal Glass, doth lively represent the image, which is set before it: so the heart once justified by a lively faith in Christ, in some good measure doth express the image of God, and striveth to come unto this mark, which is here propounded, namely our Glorification. Glorifying. THe fourth Link of this Chain is Glorifying. Which Glorifying, is the highest step of Solomon's Throne: it is that exceeding great reward, which God promised unto Abraham: it is that eternal weight of Glory, whererof, I neither know, how to begin, nor how to make an end of speaking. Aug. de sinib. lib, 3. In vita aeterna, faciliùs possumus dicere quid ibi non sit, quàm quid ibi sit. In describing the glory of the world to come, it is easier to express what is not there, than what is there. For there is no discontentment, nor grief, no faintness, nor infirmity, no mourning, nor misery, no corruption, nor death; but joy, and fullness of joy for ever: such joy, as if we had once tasted, we would despise the pleasures of a thousand worlds in hope of assurance to enjoy it. For, after we have waded through the miseries of this life, at length (in the twinkling of an eye, in a moment, with the sound of a Trumpet) we shall be carried into the heavenly Paradise, into Abraham's bosom: thousand thousands of Angels and Saints, shall receive us with joy and singing: Our meat shall be that bread of life, and that Heavenly Manna, which will taste like whatsoever thing we desire: our drink shall be the water of life; which, if we have once tasted, we shall never thirst again; our mirth and music, shall be the song of the Saints: Reud. 5.13. Alleluia, honour and praise, and glory be unto him, that sitteth upon the throne, and unto the Lamb for evermore. There shall we rejoice continually in the presence of the holy ONE, We shall be his Saints, and he shall be our God: neither shall we fear death any more, neither sorrow, nor crying, nor feel any want again. The Lord of Hosts, who is the King of gloriè, he will take us by the right hand, & lead us to the garden of comfort, to the fountain of joy, where all our garments shall be washed pure, in the blood of the Lamb, and all tears shall be washed from our eyes. There, shall we see the Courts of the Lord of Hosts, new jerusalem, the City of the great King: Where there is no night, nor any candle, nor yet the light of the Sun: for, the Lord himself shall be our light, & with him, we shall shine as the stars in Heaven. Here shall we be clothed with white robes, the innocency of Saints; we shall have Palms in our hands in token of victory; We shall be crowned with a diadem of pure gold, which is immortality: and serving God a while in this short life, there shall we have riches, without measure; life, without death; liberty, without thraldom; solace, without ceasing; and joy, without ending. O, blessed are they (Lord) that dwell in thy house, where the Son of God in glory, is light unto their eyes, music unto their ears, sweetness unto their taste, and full contentment unto their hearts: where, in seeing, they shall know him; and in knowing, they shall possess him; and in possessing, shall love him; and in loving, shall receive eternal blessedness▪ that blessed eternity, the Garland we run for, and the Crown we fight for. In a word. Here we shall come unto the end of all our desires, for what else is our end, but to come to that endless glory which hath no end. 1. King. 10, 6, The Queen of Sheba, when she had seen the riches and royalty of Solomon's Court, she said unto the King: It was a true word, which I heard in mine own Land, of thy prosperity and happiness, but now I have seen it with mine eyes, lo, the one half is not told me: so concerning the glorious fruition of eternity, in the life to come, whatsoever may possibly he delivered by the tongues of men, yet undoubtedly the one half cannot be told us. By this place of Scripture (thus rising by degrees) the Katharistes, the family of love, and the Puritans of our times, would gather this conclusion. For as-much, as here are certain degrees set down, whereupon GOD'S Church is builded, and whereby, the members of the same do grow up in Religion: therefore, now in this life by a godly reformation, we may attain unto perfection. This self conceited and headstrong opinion of theirs, hath been the first cause, & ground of all the trouble some contentions, which long since have been raised, & now (at this day) are continued in our Church. For divers men, while they take themselves (as job saith) the Onely-wise-men, and pure in their own eyes, dreaming still of a certain imagined perfection, they never cease to be clamorous to the Christian Prince, troublesome to the the quiet state, and divers 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 mark set up, whereunto, every Christian must labour to attain, and strive by all good endeavour to come. But (alas) who can say that his heart is clean; and man that is borne in sin, & conceived in iniquity, while he is clothed with sinful flesh, how can he attain perfection? That the Militant Church of Christ, hath had imperfections in all ages, it is a plain & an undoubted truth. For, if every member be imperfect, how can there be perfection in the whole? Perfectio nostra magis constat remissione peccatorum, quàm perfectione virtutum. Our perfection consiseth (rather) in the forgiveness of our sins, then in the perfection of our virtues. In truth, thus stands the estate of a Christian man's life in this world. As a man traveling a long journey to a far city, he doth not continually go, but he resteth here, and stayeth there, he baiteth in one place, & loggeth all night in an other, yet still he is going forward, & holdeth on his journey: so in this life we are pilgrims, we are traveilers, and howsoever we do seek an other country, and strive to come unto the city of rest, yet in this journey we wander often out of the way, we take many fallés, we have many impediments; neither is it possible, the light of our faith should still hold out, and never be darkened in this pilgrimage, till in the life to come, we be made Citizens of that heavenly jerusalem, which is above. We conclude then with the sweet and modest saying of good Saint Augustine. Haec est perfectio christianorum, ut agnoscant se nunquám esse perfectos. Herein stands the perfection of a Christian, to acknowledge himself, never to be perfect. The Conclusion. Now it remaineth (as was promised in the beginning) to show the mutual coherence of these words, and to knit up again the Links of this Chain together. HEre in four words, are contained the four causes of our Salvation. In Predestination, there is the efficient cause, which is God's love: In Calling, there is the material cause, which is Christ's death, opened in his word: in justifying, there is the formal cause, a lively faith: in Glorifying, there is the final cause, which is everlasting life. Thus, in Predestination, we behold God the Father choosing of his love: in Calling, we hear God the Son teaching by his word: in justifying, we feel the comfort of God the holy Ghost, sealing by his spirit. The fruit of all which: of God's love, choosing; of Christ's word, Calling; of God the Holy Ghost, comforting; the effect of all these is our Glorification. So that, as we do see far with our bodily eye, yet reach farther with reason, which is the eye of the mind; but Faith (which is the eye of the soul) out strippeth both: So, Calling enlighteneth the mind with spiritual knowledge: justifying goeth further, and sealeth up the heart with heavenly comfort: Glorifying outstrippeth all, and doth ravish the soul with immortality. Bernard. Every one of us, after this life, we desire, and hope to enjoy eternal Glory. Behold: Conceditur in Predestinatione, promittitur in vocatione, ostenditur in justificatione, percipitur in Glorificatione. In Predestination, there is the first grant: in Calling, it is directly promised: in justifying, it is plainly showed: in Glorifying, there is livery and season, the full possession of all. In Predestination, GOD bestoweth upon us his love: in Calling, he granteth the blessing of his word: in justifying, he yields the fruit of his spirit: in Glorifying, he doth wholly give unto us, himself. Here, are the sweet springs, issuing out of Nilus, the head whereof cannot be found: here, are the four pleasant rivers, which water Paradise, which run through the Soul, with a Divine virtue, and comfortably cool all our spiritual heat. john 1, 16. Here, is the holy and precious oil; powered upon the head of Aron, the exceeding love, and fullness of grace, powered upon our head Christ Jesus, and running down to the skirts of his clothing, to every particular, and penitent member of his Church: Of his fullness have all we received. Gen. 1. Here, we may see the spiritual regeneration of the Soul, shadowed out in the first creation of the World. In Predestination, there is the huge and vast deep; the dark form whereof could not be discerned: in Calling, the separating of light, from darkness; of knowledge, from ignorance in the Soul: in justifying, the Sun is created, the bright beams of his grace shine in our hearts: in Glorifying, we may behold the new Adam, framed after the Image of God, and placed in the paradise of immortal joy. Observe here (if you please) the kindness of a loving Father, who having many sons, beareth secret affection to some one, there is Predestination: this affection in his good time he declareth, by making his will known, and his love manifest, there is Calling: after this Calling, he causeth him to take up his inheritance in Court, & giveth him earnest, in token of assurance, there is justifying: lastly, he enters into his Father's joy, and is made heir of all, there is Glorifying. Again, in Predestination, the Heavenly husbandman chooseth out a plot of ground at his own pleasure: in Calling, he soweth it with the seed of his word: in justifying, he waters, and cherisheth it with his spirit: in Glorifiinge, he reaps and carrieth into the barn. Gen. 45▪ 5. Lastly, behold apparently in Predestination, how joseph long before was sold into Egypt, by the determinate Counsel of GOD: Gen 41.14, by Calling, how he was loosed out of prison, and delivered from the bondage of sin: Psal, 105.19, by justifying, how his cause was made known, and so acquitted innocent: Gen: 41, 42. in Glorifyinge, how he was clothed in Purple, placed in the King's Chariot, and made the chief of his Kingdom. Now then, as Saint Paul saith to the Romans. What shall we say to these things? in like sort, what shall we say to these, so excellent, so sweet, so Divine mysteries? to these so comfortable testimonies of God's love? to this Ladder of jacobs', whereupon none but Angels do ascend? to this inward working of the Spirit, which bloweth where it listeth? to this Divine and hidden purpose, which cannot be deceived? to this in-effable glory of the Sons of God, which they do expect and look for? what shall we say more effectual, and more comfortable? Can any thing be set down, more plainly, or knit up more briefly? can any demonstration be concluded more fondly? Whom the Lord hath Predestinated, before all time, those doth he Call in time: whom he Calleth, those he doth justify: and whom he justifieth, those will he Glorify. Thus then, may every true Christian conclude, for the comfort of his Soul, and the assurance of his Salvation for ever. I am justified truly, by a lively, 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 love, from eternity, and therefore I shall be Glorified unto all eternity again. O settled comfort, O sweet conceived hope of joy: That joy, which strength of Hell's ten th●usand, can never take away. Wherefore should we fear? whereof shall we be afraid? No, no force so mighty, so puissant, able to overthrow us. No terror of sin; no plagues of death, no rage of the World, no power of the Devil himself. In all these, we are more than Conquerors. For, all things shall turn to the best, to to them, that are settled in GOD'S fear. That wicked, and most dangerous conspiracy, plotted against the Lords anointed, when it came to the very pinch, when it was brought to the very height, was not all turned topsy-turvy, and utterly disappointed? This day we do acknowledge it, with thankful remembrance; this day, wherein, we are all met together, in a most happy, and blessed peace; this day doth plainly witness, that he had the deliverance, we feel the comfort, the Church hath an endless blessing, and GOD hath his everlasting praises. O, behold what it is to be knit unto God. For whom he doth love, who is able to wrong them? whom he hath chosen, how can they be rejected? whom he doth Call, how shall they be shut out? Whom he doth justify, who dare accuse them? Whom God will Glorify, how can they be forsaken? Seeing my Soul is linked to that Chain, which can never be unloosed, my soul grounded upon that foundation, which can never be shaken, what shall make us to despair? nay, what is it, shall make us to waver, or doubt, of the singular love of God, which he beareth towards us, in his son Christ Jesus? What shall separate us, from the hope of immortality, in the life to come? shall the wearisomeness of this trouble some life? shall the discontentmentes of this transitory World? shall a little sickness, 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, eternal weight of glory. For God hath chosen us before the World: he hath Called us out of the World: he hath justified us in the World, and he will Glorify us in the World to come. God hath Chosen us not being: he hath Called us, being enemies: he hath justified us, being sinners: & he will Glorify us, being mortal wretches. Therefore we may cheerfully sing with David. Miserecordia Domini, ab aeterno in aeternum. The mercy of the Lord, is from everlasting, to everlasting: From everlasting Predestination, to everlacting Glory, the one having no ending, the other having no beginning. This blessed fruition of glory, and immortality, that we may feel the comfort of it, in our hearts and consciences, now in this life, and hereafter enjoy in the life to come, the Lord grant, even for his blessed son Christ Jesus sake: to whom with the Father, and the holy Ghost, three persons, and one everliving God, be ascribed all power, glory, praise and thanksgiving, for ever, and ever, Amen. FINIS.