THE Golden Chain of Man's Salvation, and the fearful point of hardening, opened and set down in two several sermons preached before the King. By Anthony Maxey Batchelar in Divinity, and Chaplain to his Majesty in ordinary. The Points handled in the first, are these. Predestination. Calling. justification. 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 woeful to be Hardened The means to avoidit. LONDON Printed by G. Eld. for Clement Knight, dwelling in Paul's Churchyard, at the sign of the holy Lamb. 1606. Romans. 8. 30. verse. Moreover, whom he predestinated, them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. EVery Scripture (saith the blessed 2. T 〈…〉 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 seek upon purpose, and line by line, trace the whole body of the scripture over: of all others, this one short verse, is most divine, most excellent. Singuli Sermons, Hi 〈…〉 cap. 3. Eph. 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 and holy mysteries. So is it here. For the points of doctrine, it containeth the whole sum 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 ease 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 to morrow, 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 throughlie 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 fa●t 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, and 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. I know right well, I am to touch a very great and weighty Pre 〈…〉 nati 〈…〉 part 〈…〉 God's 〈…〉 may 〈…〉 prea 〈…〉 of, d 〈…〉 lie a 〈…〉 uere 〈…〉 Aug 〈…〉 Bon 〈…〉 cap. 〈…〉 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, & 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. For Predestination, being De 〈…〉tion 〈…〉 great 〈…〉 5.14 〈…〉 Pe. 〈…〉 locis 〈…〉 clas. 〈…〉 Zanthia 〈…〉 D●i, 〈…〉 cap. 〈…〉 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 and 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. 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. In the 2. to Timo. 1. the 8. and 9 verse. He hath 〈…〉. 1. 8 saved, us, and called us, according to his own purpose and grace, which was given to us, through Christ jesus, before the world was. 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: & of his own free mercy, hath made choice of some to eternal life, and others hath left unto perdition. God hath created all for himself: and the wicked for the evil day. 〈…〉 6.4. 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 borne, and brought into the light: and ere ever they have done good or evil, as it is said in the 9 to the Rom. the 11. and 12. ver. Yer ever the children were borne, when Rom● 12● 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 Isaiah. in his 45. Esa. 〈…〉 Chap. the 9 ver. Woe be unto him, that striveth with his maker: or, what art thou (O man that darest stand up▪ to plead against God? The clay may not dispute with the Potter. Man that is but dust and ashes, he may not 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 it is his good pleasure, it is his will. Misericordia eius, causa Misericordiae▪ God showeth mercy, to whom he will show mercy: Rom● and he hath compassion upon whom it pleaseth him to have compassion. There is power and free liberty in Exo. ● GOD, to give and bestow his grace: both to whom, when, and how muchsoever it pleaseth him. Huic fit misericordia, tibi non fit iviuria (saith S. Augustine) God chooseth one, he refuseth another: to him, he showeth mercy, to thee he doth no injury. Here than we must rest: here we must make Fat 〈…〉 niece 〈…〉 'em: 〈…〉 vide 〈…〉 ad sa 〈…〉 am: sc 〈…〉 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 of Predestination, Election, Destiny, or any such like. Iris God's good pleasure: it is his will. His will is the cause of all causes: and 〈…〉 ad 〈…〉 far 〈…〉 further we cannot go. Whom this answer doth not content, S. Gregory doth answer directly, Qui in factis Dei rationem non videt, infirmitatem suam considerans, cur non videat, rationem videt, In Mag. ●. the hidden works of God, he that seethe not a reason, if he see his own infirmity, he seethe a sufficient reason, why he should not see. We conclude then with good Saint Augustine, in his 59 Epistle ad Paulinum; occulta esse causa potest, iniusta 〈…〉 m. esse non potest. Why God hath made choice of some, and 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, and 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, and others he hath rejected: therefore when they sin, and follow the course that leadeth unto death; they do it of necessity. 〈…〉 15. 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 and 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 by chance. Aristotle and 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. Duos affirmanit esse Deos; alterum quidem Cle● lib. 3● cog● 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. This opinion went currant a long time, almost three hundred years, as Nicephorus writeth, and Nic● eccle 6. ●● 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. Sin first ariseth from concupiscence. Every jam. ● man is tempted, when he is drawn away, by his own concupiscence, and is enticed. All sin, all wickedness of this life (whatsoever) first ariseth from concupiscence, from our own wicked inclination. From whence then comes concupiscence? That David Psal. ● shows: ex immundo semine, We are borne in iniquity, and we are conceived in sin: as the original doth 〈…〉. ●. signify, we are all warmed in unclean blood. If we be all borne in sin, and by nature corrupt, we must ascend higher to our first parents; and know how they came first to sin. Adam and E●e (as appeareth in the 2. of Genes. they first sinned, by yielding consent unto the Devil: they took it from Satan. Hear than comes in the main question, how came the Devil first to sin? The Devil at first was created in porestate standi & eadendi: 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. Immutabiliter bonum esse, Dei propriumest. To be immutably good, without any change or alteration, it is only proper unto God: therefore, had he possibility to stand or to fall. S. Augustine also, he rendereth another 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 retutne 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, and 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 of 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. And L 〈…〉 the lightning we know, is not cast down by any other: but it falleth, and breaketh out of itself alone. The Devil (saith S. Peter) was cast down to 2. P 〈…〉 hell, and delivered unto chains of darkness. 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 in veritate: john the 8. 44. He abode not in the truth. So then, to descend again. The Devil, he is Primitiws pe●cator, he was the first offender: For he sinneth from the beginning. 1. Io 〈…〉 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 concupissence. Thus from the Devil, sin first boileth up; as out of a main Sea: from him, when it comes to Adam, it ariseth, as out off a spring: from this spring, it is reserved in nature, as in a Conduit: from nature, conua●ed 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye foolish mortal men, ever and anon, you cry out of the immortal Gods, imputing to them the cause of your miseries, when (indeed) yourselves are the workers of your own wo. 〈…〉 4. 2. Perditio tua ex te, O Israel, Thou hast fallen by thine own iniquity. Stigias ultrò quaerimus undas. Like the Ostrich, 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, quianescis? 〈…〉. 31. etc. 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. In the transgression of a 〈…〉 9 5. man, is his sn●re. Of our own accord, we run wilfully into the dead fall of sin: so is it in the 9 Psal. and 16. verse. 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 Isa. 〈…〉 are of fire most clear: and yet, the Cherubins and Seraphins do cover their faces with their wings, as not able to behold the perfect brightness of his most pure and undefiled Majesty. 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 fingar without him. For in him we live, and move, and have all our being: Yet is not God the cause of any sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 〈…〉 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 foreknowledge, 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 agit 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 halts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The fixed Stars, and the whole 〈…〉 ● lib. ●ami●t●. 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 than it fareth thus with the wicked. As he that hath an evil and corrupt 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 another: so the wicked and godless men, whereas the light of nature, God's spirit▪ and his word leadeth them one way, their own vil● inclination, their own concupiscence leadeth them another. Now then, what shall we say? 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. But as it is said before. Every man is drawn away by his own concupiscence, job. ●● and is enticed: lust, when it hath conceived, bringeth forth sin: and sin, when it is finished, bringeth 〈…〉 forth death. Having hitherto freed God from all imputatation 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: and 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. 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. The learned schoolman , makes it plain: Non ideo electus est quis, quia talis futurus erat, sed ex tali Lomb. 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. This doth the Apostle very plainly set down. ●m. 1. 9 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 Council) the Apostle cometh unto Calling. For, whereas it hath been shewedin 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. This Calling is twofold, 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 an 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 Psal. From the 1. vers. to the 7. is contained the Philosophy Lecture. The Heavens declare 〈…〉 9 1. the glory of God: and the Firmament showeth his handy work. Day unto day uttereth the same, and Night unto night teacheth knowledge▪ there is no 〈…〉 speech ●or language, where their voice is not heard. Their 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; and 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 undefiled Law, converting the soul: the testimony of the Lord is sure: and giveth wisdom to 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 true 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 I 〈…〉 De 〈…〉 riis. Philosopher saith: Deus tangitur in operibus. God is even touched in his works. He jumpeth with S. Paul. Acts 17. 27. The heathen by groping Act. 〈…〉 might have found him. for doubtless, he is not far from every one of us. In the 143. Psalm, and the 5. Psa. 〈…〉 verse, the holy Prophet saith thus. I will muse upon all thy works and exercise myself in the works of thy hands. If a man will profi● by this philosophy lecture, he must use meditation. For indeed, if a man do rightly consider of the Ebbing, and Flowing of the Sea, where of no reason can be rendered. of the certain course, and change of the Moon, with the secret influence of the same▪ the nature of wind, no man knowing, whence it cometh, nor whether it goeth: the hugeness of the sweeling Sea, girt 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 caeli simulachrum, & 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 aloft 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 Angellike: and 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, or 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 s●ene 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. Psal. and the two last verses. GOD hath given his word 〈…〉 unto jacob, his statutes, and his ordinances unto Israel. 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, & Apostles, all the Ministers of God, they are Divinity Lecturers: and all Nations, people, and kindred, to whom they have, & do preach the Gospel of jesus Christ; 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 Mat. 16. verse, Many are Called, but few are chosen (i) by the outward Calling, both of the works 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 lively faith, apprehending Christ: so, very few are Called. Here in this place of Saint Paul, is meant a more special, powerful, and 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. There is the outward Calling: and the Lord opened 〈…〉 14. 13. her heart▪ she attended to the things, which Paul spoke, and she was baptized. there is the inward Calling. 〈…〉 This then is the sound, and 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 otherwise, I cannot avoid it. Assuredly, such men, they do speak as perversely, and as senselessely, 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 Ro 〈…〉 33. we must all cry out with Saint Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the deepness of the riches, both of the wisdom and knowledge of God: how unsearchable are his judgements? and 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 verse 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, 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 Mat. 〈…〉 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 〈…〉 11. Oze. 11. ver. the Lord there promising temporal blessings, setteth down an order & a course, how they hang together. I (saith the Lord) will hear the Heavens, and the heavens shall hear the Earth, and the earth shall hear the Corn, and wine and Oil, and the Corn & Wine & oil shall hear Israel. So likewise, in the spiritual blessing of the Soul, there are 〈…〉 means, & 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. Hear 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. Common sense and reason doth teach us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In every action, the end & ●h. P. 7. 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 vouch safe 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 help. 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, and said: Sure 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 & grief) he recanted his former opinion, took physic, and 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 & 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, and light proceeding from the same. So here (concerning the 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 and light proceeding from the same: those we may as comfortably 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, and 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 believing, from Calling to Iustifiing: at length, God's spirit may satisfy our spirits, that we are his, our bodies his, our souls his, & 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 workers of our own destruction. Wisdom. 1. 13. O seek not Death in the error of the soul 〈…〉 13. and destroy not yourselves, with the works of your own hands. Bis interimitur, qui suis armis interimitur. Every man catch hold upon this Chain, work and make sure his salvation, and strive to walk before 〈…〉 the Lord in truth, & 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 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 sudden. But as the Psalmist saith: The Codly grow from strength to strength: and the wise Psal. 8● man showeth how: The light of the righteous shineth more and more, to the perfect day: So here, the Apostle Pr. 56. ● (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 resteth in us, and we settled and truly sanctified in an holy 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, and works, are guided by the good spirit of God, for (as many as are led by the spirit 〈◊〉 8. 14 of God, those are the sons of God) than we may assure ourselves, that we are justified. How soever 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 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 〈◊〉 27. 19 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 liucly 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 salomon's Throne: it is the exceeding great reward, which God promised unto Abraham: it is that eternal weight of glory, whereof, 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, 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, & 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 Alleluia, honour and praise, and glory be unto him, 〈…〉. 13. 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 glory he will take us by the right hand, and 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 allteares 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, and with him, we shall shine as the star in Heaven. Hear 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; & 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; & 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. The Queen of Sheba, when she had seen the 1. King 〈…〉 riches and royalty of salamon's Court, she said unto the King: It was a true word, which I heard in mine own land, of thy prosperity & 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. Forasmuch, as here are certain degrees set down, whereby 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▪ and ground of all the troublesome contentions, which long since have been raised; and 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 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, and 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 and 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 consisteth (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 travailing a long journey, to a far city, he doth not continually go, but he resteth here, and stayeth there, he baiteth in one place, and lodgeth all night in an other, yet still he is going forward, and holdeth on his journey: so in this life, we are pilgrims, we are travailers, and howsoever we do seek another country, and strive to come unto the City of rest, yet in this journey we wander often out of the way, we take many falls, 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 nunquam 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 mutuali 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, alively 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) outstrippeth 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. Every one of us, after this life, we desire, and hope to enjoy eternal Glory. Behold. Conceditur Ber● 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 seisin, 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. Here is the holy and precious oil, powered upon the head of Aaron, the exceeding love, and fullness Ioh● Of● nes● all 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. 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 〈…〉 6 bright beams 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 immortal joy. Observe here (if you please) the kindness of aloving 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, and giveth him earnest, in token of assurance, there is justifying: lastly, he enters into his father's joy, and is made neire 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 Glorifying, he reaps and carrieth into the barn. Lastly, behold apparently in Predestination, 〈…〉 5.5 how joseph long before was sold into Egypt, by the determinate Counsel of God: by Calling, how he was loosed out of prison, and delivered from the bondage of sin: by justifying, how his cause was made known, and so acquitted innocent: in Glorifying, 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 can not be deceived? to this ineffable 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 sound? 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 doth 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 alively, 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. Osetled comfort, Osweete conceived hope of joy: That joy, which strength of Hell's ten thousand, 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 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 troublesome life? shall the discontentments 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, si● passing, 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 and he will Glorify us, being mortal wretches. Therefore we may cheerfully sing with David. Misericordia Domini, abaeterno in aeternum. The mercy of the Lord, is from everlasting, to everlasting: Fron everlasting Predestination, to everlasting 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. THE SECOND SERMON PREACHED BEFORE THE KING. BY ANTONY'S HONEY MAXEY, Batchelar in Divinity, and Chaplain to his Majesty in ordinary. The Points handled herein are these. That there is an Hardening. That God Hardeneth not. How men become Hardened. Most woeful to be Hardened. The means to avoid it. LONDON Printed by G. Eld. for Clement Knight, dwelling in Paul's Churchyard, at the sign of the holy Lamb. 1606. HARDENING, Exod. 10. 20. And the Lord Hardened Pharaohs heart, and he did not let the children of Israel go. THE heart of Man is deceitful and wicked above all jere. 17. thnigs, who can know it? Although the Heart of man be so little, that it will scarce serve a Kite for a bait, yet there are not more windings, nor more turnings in a Maze, or in a Labyrinth, then are in the heart of man. The Heathen were so forward in acknowledging a Divine power, that rather than they would be without a God, they gave divine honour to any kind of creature. The Assyrians worshipped Idols; the Persians Stars; the Egyptians Plants, and all manner of beasts; the Grecians their own conceits and the Romans made their City a shop for all kind of Gods. So many were the windings, and so infinite the turnings of the Heathen, touching divine worship; that Varro observed in the world three thousand Gods. The dissolute and cunning Atheist, he hath a fetch by himself alone, he lets lose the reins, and follows the stream of his sensual affections, because he conceives in his heart, and clean contrary to the Heathen, saith there is no God at all. There is a third kind, who though in 〈…〉. 14. 1. show they outwardly acknowledge God, yet they again have an other winding, secretly to themselves: they plod on, swallowing any sin, for why? The Lord will neither do good nor evil. ●h. 1. 12. Because there is not present punishment for every sin. Tush all is well, no harm shall 〈◊〉. 10. 12. happen unto us; For God careth not for any thing. Lastly, in these our days, there is a fourth sort, who have a more strange turning than all the former. For many having a general notioh of God's omnipotency, hearing and reading sometimes of God's Election and Reprobation (whereof they understand no ground, nor conceive aright) they will presume to commit any sin; for (say they) All is in God, no man can resist his power, if he hath chosen me to life, I am sure for one, if otherwise (as he did with Pharaoh) he hath appointed me a Vessel of his Wrath: it is not possibly to be avoided. Such are the windings, and these are the turnings in the hearts, and secret thoughts of men: either, every creature a God, or else no God; either a God that regarded not sin, or else a God that causeth us to sin. These turnings Esa. 2● and devices in the sight of the Lord, are esteemed as clay before the Potter. To convince the Palpable errors of the three former, I hold it not convenient: For, to think, there is any one here present, who doth acknowledge no God at all, or such a God, as regardeth not the actions of men, I hold it wrong to this holy assembly, and I hope better things of this Christian audience. But to meet with this latter sort, who leaving all good means of their salvation, do inwardly fall a way from God, and yet in their wilful ignorance would shift off, and shove the cause of their condemnation upon God. For such chiefly, have I undertaken the exposition of this Scripture: in opening whereof I will touch these five points. First that there is 1 An hardening, 2 That God Hardeneth not. 3 How men become Hardened. 4 Most woeful to be Hardened. 5 The means to avoidit. There is an Hardening. COncerning this first point there are in the Scriptures two Greek verbs, which are commonly used for this Hardening. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth properly signify, to dry up & whither, used often in the 3. to the Hebrews. 8. 13-15 verses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Harden not your hearts. The other verb in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to obdurate, or to make hard. Eph. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They became strangers from the life of God, through the hardness of their hearts. Having thus recourse unto the Greek tongue, we shall see, that in the heart of man, first, there is a drying up, and a certain withering: For in natural things, and also in the soul, as there is a watering which is good and comfortable, so there is a drying up, and withering, which is dangerous and hurtful. In the earth there is a watering, for the hills are the teats, and the springs the; milk to moisten, and to water the valleys. Psalm. 104. verse 10. He sendeth the springs into the rivers, which run amongst the hills. In the earth 〈…〉 20. there is a dryness, for (saith joel) The people mourn for want of moisture, the rivers of waters are dried up, and the trees of the field are withered. In the body there is a watering, for the Liver is the spring of blood, that runneth into every vein, and therefore Solomon 〈…〉 12. 7 calleth the Liver the golden well. In the body, there is a withering, for David complaineth in the Psalm. 22. 15. verse, My moisture is like the drought in Summer, and my bones are dried up like a pot-shard. As in the earth and body of man, so like wise in the soul, there is a watering and a withering. In the 4. of Saint john and 14. verse, there is mention of a well of living waters for the Soul. The preaching of 〈…〉 3. 6. grace in Christ is called the watering of Apollo. The Prophet Esay saith, with joy ye shall draw 〈…〉 12. 3 waters out of the wells of Salvation. Contrariwise, where this grace doth not water, there is withering. Si spiritus irrigatio defuerit, omnis 〈…〉 g. mag. plantatio exarescit. Every planting that hath not the watering of God's spirit, it withereth and dries away: therefore saith the Psalmist, the 〈…〉 1. 3. godly, they are like the tree planted by the rivers side, there is watering: but the ungodly are as a Garden that hath no water, and as the Oaken leaf, that Esay 〈…〉 fadeth, there is withering. The other Greek verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to harden. There be Phisieae and aethicae vicissitudines, there is a natural and a spiritual Philosophy. In the natural course of things, there is a congealing and an hardening, as of the ice and frost, which job very fitly calleth the bands of Orion. because, by the cold Eastern job. 3● 31 and Northern winds the water becomes as a stone, and the clods are bound together. Contrary to this Hardening, there is a melting. He, Psal. ● 18. sendeth out his word, and melteth them. As when the Frost doth give, and the showers fall, which job calls in the same place, The sweet influence of Pleiades. Both in nature, and in the soul also, there is a Resolving, and a Hardening: Deut. 32. verse 2. The word is called Dew, and there is a thaw or spiritual melting, when the heavenly dew doth cause the soul to give, and to resolve into tears of Repentance: so in the 2. of Kings. 22. 10. josias heart did melt, when he heard the Law read. When King David had committed murder and adultery, very grievous sins; he never bethought himself of the matter, but he began to congeal, and to be Hardened in his sin. But assoon as the Prophet Nathan had awaked him, and his heart (like gedeon's fleece) had drunk up the heavenly dew, then presently David began to relent, his soul melted with sorrow, and as appeareth in the 51. Psalm, he resolved into tears of Repentance. Hezechias, when God had given unto him a sudden and triumphant victory over the host of Zenacherib; presently after, in the pride of his heart, he forgot God, and began to congeal in sin: but as soon as the word of the Lord came unto him by the Prophet Esay, then presently his heart melted, the blood of his soul flowed forth in his repentant tears, as appeareth in the 38. of Esay: he turned his face unto the wall, and wept bitterly. 〈…〉 38. 3. Now, as there is a Meiting, so also there is an Hardening in the soul, and that is, when the custom of sin hath beaten such an hard track, and so trampled the soul, that the word of God (the seed of life) cannot enter, This is expressed in the 13. of Saint Matthew. by the parable of the seed which fell by the high way side, where there was such an hard way, such a beaten path made by the common entrance of sin, that the seed could take no root, but the devil comes like an Harpy, and devoureth it, before it can enter: For example hereof, we will take Cain, and King Pharaoh, whom my Text concerneth. Cain having slain his brother Abel, and committed horrible murder, the word of the Lord came unto him saying: Where is thy brother Abel? Did cain's heart relent? did he confess and say, I have sinned? or did he resolve into tears with David? No such matter: but first he answered with a foul word: I cannot tell where he is: then he despised the Lord to his face, as if he should say, you may go look him, am I my brother's keeper? mark but this answer of Cain, and his carriage therein, and you need no other example of an heart that is Hardened: neither affection in kindred could touch him, nor shame of the world check him, nor the blood of his slain brother move him, nor the glorious presence of the Lord astonish him, nor the guilt of his own thoughts raise him, nor (at last) the quickening word of God, which is powerful to raise the very dead; Hara job. 15. none of these could any whit revive him. Triplex circa praecordia ferrum, as job saith of Leviathan: his heart was harder than the neither millstone. Pharaoh, when the word of God came unto Pha 〈…〉 him by Moses and Aaron, he was so far from yielding, that he seemed presently as though he would have fought with God: Who is the Lord? I know no Lord, neither will I let Israel go. And whereas the word, and miracles joined with that word were sufficient to convince any living, Pharaohs heart was so stony, that though by a strange Miracle, all the water in the land were become blood, and did savour most unholsomely, yet it is said, Pharaoh went home, 〈…〉 23 and all this could not enter into his heart, it could not pierce him. When the Prophet cried to the Altar of jeroboam, O Altar, Altar, hear the word of the Lord: the Altar heard, and clave asunder. But the word of God which in jeremy 〈…〉 13. 23. 29. is called an Hammer, because it bruiseth the stony hearts of men: this Hammer with ten miracles gave ten mighty strokes at Pharaohs heart, and yet it could never bruise it. Thus we may plainly see, there is a watering by Grace, and a melting by God's word, as appeareth by David and Hezechiah, who resolved into tears: again through want of Grace, there is a withering, and by custom of sin, there is an Hardening, as in Cain and Pharaoh, whose hearts the word of God could not pierce, but the more they were beaten on, the more hard and flinty they became. God hardeneth not. IT Remaineth on the second point to discuss, whether this Hardening be of GOD? In opening whereof, it is very strange to hear, how untruly, how uncharitably we are charged by our adversaries: not only Campion and Bellarmine, but especially in certain Articles, or Foreible reasons lately published: wherein it is directly set down, that the protestants do make God the author and only cause of sin: that they deride God's permission; and plainly affirm, God is worse Article. ● than the Denill, and so are bound in conscience never to ask God forgiveness for their sins. Oh fearful blasphemy, and words unseemly Christian ears: Where is modesty? where is truth and Chtistian piety? Is this our doctrine? do we thus teach? no verily: both in word and writing we acknowledge the Lord our God to be full of compassion and love, the bowels of his mercy sweet and amiable, he would not the death of any, he is gracious and kind, gentle and ready to forgive, and (to the death) we affirm, more than most holy, pure and just are all his works and ways: therefore the Lord be judge between them and us, and lay not this sin unto their charge. Touching this doctrine, how sin first came to be: how it came in, where it first took beginning, and that God is not the author of it, I have showed heretofore in handling the Golden Ch●ine, the means of our salvation: namely, that the Devil was Primitiws peccator, the 〈…〉 6. first offender for he sinned from the beginning. So that from him sin first boileth up, as out of the main Sea. From Satan 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,) and from thence doth flow all the mischief and wickedness that is in the life of man. Well then: if sin do proceed from the suggestion of Satan working through our own concupiscence, and so God wholly freed from all imputation of evil: why is it so often said in the Scripture. Deut. 2. 30. And the Lord hardened the heart of Sihon King of Heshbon, and made him obstinate: joshua the 11. 20. It came of the Lord to harden their hearts: and here often in the book of Exodus, and the Lord hardened the heart of Pharaoh. To make this plain: it is a point well known unto the learned, that this speech (where it is said) God hardened. The Hebrew Dialect doth Flaccu● Illiric● P. Lon● li. 1. di● though A● quin. ● 23. arti 〈…〉 signify a permission, and not an action. Verbs that signify to do, they often express a suffering and not a doing. Destruit cum deserit: God is then said to Harden, when he doth forsake. Impios cùm non retrahit a malo culpae, dicitur dimittere. As the enduing with grace is the effect of God's Election, so the withholding of his grace is the effect of Reprobation. Dei includere est, clausis non aperire, saith Saint Gregory upon the 12. of job. and fourteenth verse. Every action hath his quality from the root of the affection, and from the intention of the Author: Deus autem (quoad peccatum) non habet positiuè velle, sed tantùm priuatiuè, Touching sin, God hath no Positive will, but only in regard of former sins a Privation of his grace. To be short: God doth Harden, as Saint Augustine Agust. ● saith: Non malum obtrudendo, sed gratiam non concedendo: not by causing us to commit sin, but by not granting unto us his grace. I, but how comes it to pass, that we as well as others) are not partakers of God's grace? why have not we also his good Spirit to direct and guide us? Saint Augustine makes it plain again. Non ideo 〈…〉 non habet homo gratiam, quia Deus non dat, sed quia homo non accipit: men become Hardened, and want the spirit of grace, why? not because God doth not offer it unto them, but because they receive it not, when it is offered. For example: One of us being sick, and like to die, the Physician knowing our case, he takes with him some preservation to comfort us, and comes to the door and knocks, if we will not, or be not able to let him in, we perish and die, and the cause is not in the Physician, but in ourselves that let him not in. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin is 〈…〉 de 10. a disease, whereof we are all sick, for we have all sinned: Romans. 6. 12. verse. Christ, he is the Physician of our souls: Venit de coelo magnus medicus, 〈…〉 in 〈…〉 9 12. quia per totum ubique iacebit aegrotus. Christ the great Physician came down from heaven, because all mankind was generally infected. He comes to the door of our hearts, and there he knocks. Revel. 3.20. Behold, I stand at the door 〈…〉 6. 35. and knock, He bringeth with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread of life, his eternal word to comfort us, if we let him in: if we open the door of our hearts, he will come in, and sup with us, as he did with Mary, and forgive us all our sins. 〈…〉 10. but if we will not, or through long contagion of our sin be not able to let Christ in, we die in our sins: and the case is evident, not because Christ doth not offer grace, and comfort unto us, but because we receive it not, when it is offered. Meritò perit aegrotus, qui non medicum vocat, sed ultrò venientem respuit: worthily doth 〈…〉 that sick patient perish, who will neither send for the Physician himself, nor accept of his help, when it is offered. More plainly thus, in the fourteenth of Saint Matthew. Our Saviour walking on the Sea, he bad Saint Peter come unto him: who walking on the water, seeing storm and tempestarise, his heart failed, and he began to sink: upon his cry unto our Saviour, he presently stretched forth his hand▪ took him into the ship, and saved him. This world (we know by daily experience) it is a sea of trouble and misery: our Saviour (as he said to Saint Peter) so most lovingly he willeth every one of us to come unto him: as we walk, storms and tempests do arise, through frailty of our flesh, and the weakness of our Faith, we begin to sink, our Saviour he stretcheth forth his hand, he giveth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Word, his Sacraments, the good motions of his spirit, to save us from sinking, and to keep us in the ship of his Church: if we refuse these means, we perish, we sink in our sins, why? not because Christ doth not most kindly put forth his hand unto us, but because in want and distress we lay not hold upon him. This is condemnation, that light is come into the world men refuse it, & love darkness more than light. Our blessed Saviour with great loving kindness, 〈…〉 3. 19 he doth invite all men to his Great Supper, if we make excuses, or wilfully refuse to come, he may justly pronounce, none of those that were bidden shall ever taste of my supper. 〈…〉 14. 24 Therefore let not men deceive themselves, and complain, as though God did harden their hearts and deny them grace and mercy, for as jonas saith in his second Chapter, and 8. verse. 〈…〉 2. 8. They forsake their own mercy. Deus prior in amore, God never hateth until he be first hated: and so ●brose. ●no eū●tit n● 〈…〉 i di 〈…〉 it. Aug ●essi. I conclude with Saint Ambrose: Nemo tibi Christum potest auferre, nisi te illi auferas: no man can separate Christ from thee, except first thou dost separate thyself from him. This is plainly to be observed in Pharaoh: had he (being long before peaceably settled in a rich and mighty Kingdom) made right use of the blessings of God: had he at the first, or oftentimes after, yielded unto the word of the Lord, he had never come to the state of Hardening, nor left himself such a fearful spectacle of God's wrath for ever. But Pharaoh, feeling wealth and revenue coming so fast and abundantly, that he builded new Cities (Pithom Exo. 1. 〈◊〉 and Raamses (to lay up his treasures, his heart was so bend and set upon Covetousness (such multitudes of people moiling and labouring in sundry works for his profit) that in no Exod. 〈…〉 Cha. 7 〈…〉 case he could endure to hear of their departure. First, he said flatly, they should not go. Secondly, he sought to shift off the matter, affirming the miracle not to be done by God's hand, but by enchantment. Thirdly, he yeldeed 8. 25. they should offer sacrifice, but only in his own land. Fourthly, he was content they should go sacrifice out off his land (but still he would condition with God (None but the 10. 11. 10. 24. men should go. Fiftly, the men should go, the Women go, the Children go, but their sheep and Oxen (wherein their wealth stood) should not go. Thus Pharaoh (through a wretched and gripple mind (never left winding and turning, dallying and presuming of the Lords mercy, and patience, till adding one sin unto another, his heart became Hardened. Nay notwithstanding so many miracles, and that before he confessed the Lord to be God, He and his people sinful, and earnestly desired Moses to pray for him, yet contrary to his own thoughts, and against 〈…〉 eure how 〈…〉 esull a 〈…〉 g it is, 〈…〉 ully 〈…〉 nne a 〈…〉 st our 〈…〉 e conce. his own knowledge, when he saw the people of Israel were gone, he flies to strength of war, he calls his Captains, he musters his people, he gathers his Chariots, he pursues with all might and main, till at last both he and his (overwhelmed in the sea) received the fearful and final judgement of wilful disobedience. Now then let all the earth know the goodness of the Lord, and wisely observe his love unto mankind for ever. It is true, Pharaohs heart was Hardened, and he with his Nobles utterly overthrown. But, before this overthrow, all means possible that could be, were used to win Pharaoh. Blessing upon blessing before received; punishment upon punishment after inflicted; Moses still and again prayed for him; Aaron ever and anon persuaded him; the plagues to astonish him, were sudden and exceeding wonderful. the deliverance, to win him, was present, and more miraculous: the Enchanters confessed, the People cried out, his Servants were offended, Egypt was almost quite destroyed the land of Goshen was still untouched: God again, and again, and still again was entreated, and yet Pharaoh remained obstinate. Shall we then say, that God Hardened Pharaohs heart? Be it far from us: for it is directly set down in the ninth Chapter. 34. verse. And when Pharaoh saw the hail and thunder were gone, he sinned again, & Hardened his heart. And again the 8. Chap. 15. verse. When Pharaoh saw that he had rest, he hardened his own heart. Oh, I would to God it were only Pharaohs case, and that we also being Christians did not abuse the long forbearance, and much loving kindness of our God. For, now fear of the storm is over, but even one year or two: now that our loving God through his unspeakable mercy hath so sweetly set all in order, that all Nations round about us stand amazed; now that he hath settled amongst us a most happy and religious Behold our unthankful 〈…〉nes to G 〈…〉 enjoying so religious and peaceable a Prince. peace, now that he hath given honour, plenty, and rest throughout all the Land, still, still we dally and trifle with the Lord: according to our private humours, and several sects, we will not profess the Gospel, except we first condition (as Pharaoh did) both with our God & King: with humble hearts we do not submit ourselves peaceably to serve the Lord: For this blessed Catastrophe, our soul's flame not with thankful love, neither (as they ought) break forth into everlasting praises: Nay, whereas the word of God came ten times to Pharaoh, willing him to let the people of Israel go, & serve the Lord, the same word comes an hundred times ten to our hearts, crying and beating upon us to have us let go our contentions, our carnal and perverse affections, and yet we never relent at the same. A man's heart will tell him more than seven watchmen 〈…〉. 37. in a trwer: We know, we know (every one in his own bosom) the sins which we secretly foster, and will not let go. But as Saint Paul exhorteth the jews, Hebrews 3. 12. so I advise you in the name of God. Take heed, take heed, lest in any of you there be found a false and an evil heart, to departed from the living God. For assuredly, it is a fearful and bitter thing to carry ever a selfe-wilde and perverse mind, to respect merely the applause of men, and fading pleasures of this life; so, inwardly falling away from God, and losing the blessed comfort of our salvation. O Saviour sweet, and secret hope, turn us, that we may be turned; bow our hearts, and the hearts of our seed unto thee, that we may fear thy judgements, acknowledge thy goodness, and stand fast in thy love for ever. How men become Hardened. THe third point is, to show how men become Hardened: in opening whereof, we are to understand, that there are three sorts of Hardenings: Naturalis, Voluntaria, judicialis. The first is by Nature, the second by habit and Custom, the third by the Just judgement of God. The first is the forgetfulness or dullness in a natural man, when he overshootes himself, for want of wise observation and remembrance. In the sixth of Mark, our Saviour Christ fed Mar. 6. five thousand men with five loaves and two fishes, a miracle sufficient to prove unto his Disciples, that he was the Son of God. Yet presently after, when he came walking on the Sea, and caused the wind to cease, they stood amazed, and did not acknowledge his Divinity: for God's children may be blind in mind, hardened in heart for a tim● (saith the scripture) in the 52. verse. They considered not the miracle of the loaves, because their hearts were hardened: that is, through natural imperfection they had forgot it. Secondly, there is an Hardening by habit, when (through a careless security) men do continue in sin, & take such a custom, as they can hardly leave. So Simon Magus, his heart by custom was so long bend, and set upon covetousness, that being conversant amongst the Apostles, and daily employed in most divine and holy actions: yet even then, his mind and thought still ran upon money, upon gain. This is Habitualis obduratio, an Hardening which grows by continuance in sin. He that is in this case, it stands him upon to gather up his spirits, and strongly to resist sin, to sequester himself oft-times unto devout and private Meditations, to joy in hearing the word, with reverence to receive the blessed Sacraments, especially to be fervent in prayer, for so Saint Peter willed Simon Magus: Repent and pray, that (if it be possible) the thoughts of thy heart may be forgiven thee. 〈…〉 'tis. 8. 22. The third and last is judicialis obduratio, an Hardening which proceeds from the just judgement of God. Cùm peccatum fit paena peccati, when sin becomes a punishment to him that committeth it, as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompense 〈…〉 m. 1. 2. 7 offormer errors, when the thought is so poisoned, the mind and soul so generally infected, that the spirit of God is utterly quenched: no light of nature, no private Counsel, no public exhortation out of the word, no inward motions of God's spirit can prevail, but he goeth on so long, & is so far spent, that being past all fear to offend, carelessly he maketh no scruple of any sin whatsoever, till at length finding in himself no hope of recovery, either God strikes him apparently with his judgement, as he did Pharaoh, or else by his death he passeth silent to the grave without repentance, as Dives, or in this life (as judas did) doth plunge himself in the gulf of desperation. This is that Hardening which is here meant of Pharaoh. This Hardening is not all on a sudden: Non ruimus primo impetu, ut Deo reluctemur, no man is Hardened at the first. Nemo fit repentè miser. Calu. Heb. 3. 13. Take heed lest any of you be Hardened through the deceitfulness of sin. The deceitfulness of sin, it creepeth like a canker-worm, it gathers, it steals upon us, and so under the foreknowledge of God, men come unto Hardening by degrees. Naturalis est ordo, ut abimperfecto, Tho. Aq 〈…〉 ad perfectum quis moveatur. It is a natural course even in evil (saith the schoolman) by degrees to come unto perfection. As they that dwell in Psal. 84. God's house, will bring forth more fruit, and then appear before the God of Gods in perfect beauty. 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 sin, and as the Psalmist saith, they do fall from one sin to another. judas was first a cunning Dissembler, secondly, 〈…〉 at. 26. 8. he became a secret Thief; thirdly, he grew to be 〈…〉. 12. 5. 〈…〉 t. 26. 25 48. an impudent Liar; four, he proved a bold Traitor; lastly▪ a desperate Reprobate. 〈…〉 at. 27. 5. The diseases of the body, they do not grow at one & the self-same time they do first appear but by riot, & distemperature used long before: so the soul infected with unclean thoughts, and in youth accustomed to evil actions, at length cometh to the uncurable disease of Hardening. S. Augustine in the 8. of his Confess. Aug. con●●ss 8. doth open this point very plainly. First the devil by concupiscence suggesteth evil thoughts: evil thoughts egg on delight: delight tolleth on consent: consent engendereth action: action bringeth forth custom: custom groweth to necessity: and necessity in sinning is the forerunner of death. For example. First the devil suggesteth evil thoughts, so he did unto Eve, he wound her in by tainting her thought, by telling her she should have all knowledge, and be as God: this evil thought egged on delight; for as appearethin the sixth verse, the Apple grew pleasant in her eyes: this delight tolled on consent: for than she took of the fruit: lastly, of consent came the action, for she did eat and gave 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 soul do give & resolve into tears of repentance for the same, then there is no Hardening. But, if from one action committed, we come unto another, and so to the custom & continuance in sin, then are we snared with the cords of our own iniquity, and fettered with this chain, against the general day of God's judgement. To make this plain, I will show you by seven degrees, as it were by seven stairs, how men do descend into this pit of Hardening. The first step is importabile: Sin at the first, it is 1 Import 〈…〉 bile. importable, it seems untolerable to be borne. One that hath been religiously brought up, hath been accustomed to a mild and honest conversation, and hath been fearful to offend: at length, if through bad company, through his own weakness, and the allurements of Satan, he falleth into any foul sin; at the first it is importable, it doth strike such an horror into him, that he is in a woeful taking and grievously tormented. This we may see by David, who having always a tender conscience, loath to offend, yet after overtaken by committing murder and adulter, assoon as he saw what he had done, he was mightily troubled, wheresoever he became, his offence so stuck in his thought, that in the 51. Psal. 3. he crieth out, my sin is ever before me, that is, is continually in my sight. The second stair is Grave, heavy: for sin 2 〈…〉 we. being committed twice or thrice, it is not as it was at the first, importable, but it is heavy. He sorrows, and is grieved, but he is nothing so troubled in mind, nor afflicted in conscience as he was before. The third stair is Leave light. For he that hath 3 〈…〉. used himself more often to sin that which at the first was importable, and afterwards heavy, at length becometh light. This appeareth by the unchaste woman spoken off in the Proverbs, who having had some practice in sin, she makes no more matter of it, but lightly passeth it over with wiping her mouth, & saith she hath not sinned. 〈…〉. 30. 20. The fourth stair is insensible, past feeling, for 4 〈…〉 nsi 〈…〉 after that sin be made light of, and that there be no remorse nor grief for sin, than they grow past feeling: such were the Israelites of whom the Prophet jeremy speaketh in his 5. Chap. and 3. ver. Thou hast smitten them, but they have not sorrowed, for they have made their faces harder than a stone, that is▪ they have sinned so long, that now they are past feeling. The fift stair is Delectabile. When men take 5 ●ecta 〈…〉 pleasure in sin (as Solomon saith) They rejoice in Pro. 2. 1● doing evil, and delight in wickedness. Hereof Saint Augustine saith. Tum est consummata infoelicitas, ubi turpia non solùm committuntur, sedetiam delectant: Then is the estate of condemnation certain, when foul sins are not only committed, but are delightful also. The sixth stair is Desiderabile, when (through 6 Desiderabile. delight) men grow to such a custom, that they inwardly desire to sin, so that as S. Gregory said: Si nunquam moreretur▪ nunquam vellepeccare desineret: such a man, if he should never die, he would never cease to sin, for though he did not commit it in action, yet still he would desire it in thought. The seventh stair is defensibile. When he hath 7 Defensibile. gotten a forehead of brass. ●say. 48. 4. as the Psalmise saith) when the tyrant doth boast that he can Psal. 1. 1. do mischief, when he sits in the seat of the scorner, when he doth not only by habit desire to sin, and delight in it, but now he will take upon him to defend it. Peccatum porta mortis, defensio Origen. est lumen inferni, Sin is the high way to death, but the defence of sin is the very next step into hell. At this point were the jews, who being reproved for idolatry, the Scripture saith, they said desperately, we have loved strange Gods, and them will we follow again they refused to hearken, and pulled away the shoulder, & stopped their ears, and Zach. 7. ●● made their hearts as an Adamant stone. Impius cùm ●. 2. 25. ●0. 18. 3. venerit in profundum, contemnit: a dissolute liver once grown to the height of sin, becomes desperate. Thus Sin, first it is importable, secondly, heavy, thirdly it becomes light, four past feeling, fifthly delightful, sixtly desired, and lastly to be defended. Here is descensus Auerni, these be the stairs that lead to the chambers of death, & the stepswherby the reprobate do descend unto final destruction. Indeed, at the first, when sin is importable, & that we are wonderfully grieved for committing of it, there is great hope of recovery, & he that so feeling the wound of sin, doth there stay the course of it, it is an excellent sign of salvation. Initium salutis notitia peccati, the first step of repentance is the first finding out, & acknowledgement of sin. In the second of the Acts, when they saw and knew their sin, they cried out, Men & brethren, what shall we do to be saved. This horror, this troubled mind, it made them seek for comfort, and so brought them to repentance. Secondly, when sin is a burden unto our souls, so that we would feign be eased of it, there is yet good hope. We may see it by David in the 38. Psalm 4. verse. Mine iniquities are gone over mine head, and are as a burden too heavy for me to bear. The weight of this burden made David in the 18. ver. following, to confess his wickedness, and to be sorry for his sin, it made him fly unto God for ease. O cast your burden upon the Lord, for he will not suffer the righteous to fall for ever. Thirdly, when men make light of sin, surely danger is not far off, for a threefold cord is not easily broken, and the third letting of blood in the same vein, is exceeding dangerous: but yet still there is some hope, for though in the hot chase of our blind and youthful desires, though then for a time we account it a light matter, to commit this or that sin, yet God may touch our hearts, Christ may look back upon us, as he did on S. Peter, who denied him thrice. His word may so strike us, that we may come to know ourselves, to see in what case we are, to bewail our infirmity, & so turn unto god by prayer & repentance. All these things (as job saith) will God work twice job. 33. ● O hew and sin more. or thrice with a man. But if we come to Insensibile, the fourth stair, so that we grow past feeling, we sin daily and have no sense of it, if there be no remorse, no grief nor dislike of sin, woe be unto us, 2. Amos. 6. For three transgressions, and for four, I will not turn to Israel, saith the Lord. Without the infinite and extraordinary mercy of God we are the sons of wrath, for them followeth this deadly wound of Hardening. It is a principle in Physic gravissimè is aegrotat, qui se non sentit aegrotare: if a man be sick, and know it not, out of question, he is very dangerously and deadly sick: he that finds in himself no want of any thing (as the Church of Laodicea) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I stand not in need of any thing. This deadness, ●uel. 3. 17 this unfeeling numbness, it is a plain foreteller of death: for example, if a man have taken a grievous wound in his body, if it ache, if it prick and shoot, if it pain him, either it is healing, or else there is hope to heal it: but (as Saint Augustine saith) Quod non dolet, non pro August. sano, sed pro mortuo computandum, if the wound be such, that it never causeth grief, if it never ache nor smart, undoubtedly it is dead flesh, of necessity it must be cut off. To commit actual and presumptuous sins, when a mans own knowledge and God's spirit crieth in him to the contrary, these are wounds and grievous wounds unto the soul, and whosoever hath gone on so far, that he doth delight in these sins, so often, so long, that his mind is never troubled, his thoughts never checked, his soul never grieved, surely such a one (being utterly past feeling) is very near to this fearful estate of hardening. Thus have I showed how, and after what sort men become Hardened, not of myself, but as S. Augustine saith: Ligatus teneor non ferro alieno; sed meaferrea voluntate: velle meum tenebat inimicus, et inde mihi funes fecerat, et consuetudini, dum non resistitur, fact a est necessitas. A man becomes hardened, he is fettered, not by any other chain, but by the cords of his own sin, the devil by deceit gets power over the will, and so doth snare us, and because in the beginning we did not resist custom, at length it groweth to necessity. This is the very same in effect set down by Saint Paul in the 4. to the Ephesians 18. where this manner of Hardening is also expressed. first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind is darkened, they cannot rightly discern what to do, then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they become ignorant, thirdly, comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the soul (for want of heavenly dew) begins to whither and harden, four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling, and lastly given over to commit all sin with greediness. Most woeful to be hardened. NOw, what a grievous and lamentable estate is it to be hardened, let it please you with patience to observe a while & you shall briefly understand. The comfort of man's life in this world, it consisteth in the enjoying, either of temporal or spiritual blessings. But the strong man having once got possession, when a man is fallen away from grace, and his heart Hardened▪ how fearful, how mournful a case it is? it may manifestly appear in this; for that such men, they can have no true joy of temporal things in this world, nor any true comfort of the sweet graces in the life to come. First concerning spiritual blessings: There is nothing more cheerful unto man, than the knowledge of his mind, nothing more excellent in him then the light of his understanding. This knowledge, this light of nature, this understanding and judgement is utterly extinguished. Suffocatur naturae lumen, cùm ad huius abissi ingressum Cal●. accedimus: the light of nature is choked, when they once enter into this gulf of Hardening. 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 soul, Eph. 1, 1● 1 Cor. 4. ● by which we discern things that are not seen. In the obstinate their bodily eye is full of adultery, and cannot cease to sin. 2. Pet. 2. 14. 2. Pe. 2. ● 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 soul is wholly 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 mind, if Faith which is the light of the soul be dimmed: If all that light which should be in us, be darkness. justissima poena, ut qui sciens Aug. de. li 〈…〉 be. arbit. lib. 3. rectum non facit, amittat scire quod rectum: (saith Saint Augustine▪) it is a punishment that he (who knowing) doth not well, at length should lose the knowledge of well doing▪ so is it with the Hardened (as job. saith) The light of the ungodly job. 18. ● shall be darkened, and the wicked shall become blind Zeph. 1. 1 because they have sinned against the Lord. The judgement of the mind being thus perverted, and Faith, which in all storms and temptations should guide the stern being overthrown, there fellows a general shipwreck of conscience. The word of God, is said to be sharper than a ●br. 4. 12. two edged sword, it pierceth the very sinews & marrow, it divideth the soul and spirit asunder: how wonderful it is in operation, how mighty to convince our thoughts, how powerful to quicken the soul; how comfortable to strengthen our faith; I doubt not but most here, to their endless comfort, do effectually know. This word, this mighty word, which for the piercing operation is resembled to fire able to soften iron, this word it cannot mollify the hardened. But as the bright beams of Sun do harden clay, and soften wax: and as the sweet drops of rain do mollify earth and harden sand: so the heavenly and eternal word returneth not in vain, but (by reason of different disposition in the subject) it illuminateth, it melteth the righteous, it obdurates and Hardens the wicked, their Esay. 6. 9 hearts being fat, their eyes heavy, and their ears shut, they shall hear indeed, but shall not understand, they shall see and not perceive. Where the word of God cannot prevail there can be no repentance. It is true. The scripture saith, at what time soever a sinner doth repent Eze. 1● him of his sin, from the bottom of his heart. God will put all his wickedness out off his remembrance. Thereupon many take their pleasure & glut themselves in sin, & at last they think to make all good by repentance. Indeed it is true, if they can repent: but they must observe what S. August. saith, Qui promittit paenitenti veniam, non promittit peccanti paenitentiam. God, who promiseth unto every one Aug. that repenteth forgiveness, doth not promise unto every one that sinneth repentance. Repentance 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 call them to repentance, when they would they cannot repent. Ro. 2. 5. after hardness, the heart it cannot repent. If there can be no repentance: then lamentation & tears are bootless. Tears, they are the blood of the soul, and the Wine of Angels, most Bern. pleasing and acceptable in the sight of God. Yet the hardened, though they should wash themselves in their own tears, it will not prevail. Nihil prosunt lamenta, si replicantur peccata: tears are not accepted, where sins are still and again double. Ebr. 12. 17. Esau found no place to repentance Ebr. 12. 1● though he sought the blessing with tears. The holy & blessed Sacraments now presently to be administered, are Pledges of God's love, and Seals of our salvation. By Baptism he breaks the Rom. 4. 1● heads of the Dragons in the Waters: et per Baptismum coeli ianua aperitur. And by baptism even the door of heaven is set open. The sacrament of the Lords supper, it is canalis gratiae, et lavacrum animae, 〈…〉 l. 74. 14 the coduit of grace, & the bath of the soul. What can be more joyful, then by receiving the sign of the cross, to fight under the banner of christ's love, & to be knit into the mystical body of his saints? what can be more joyful then to receive that pure & princely blood, the least drop whereof being able to redeem a thousand worlds, I may rest assured it is a full & perfect satisfaction for all my sins? so that if my body hath sinned, his body hath made amends, if my soul have sinned, his soul hath made recompense: & therefore both soul and body are his, and so we firmly and fully settled in a Christian joy for ever. These holy and heavenly Sacraments are not effectual in the obstinate. judas notwithstanding he was a disciple of our Saviour, and that blessed hand (which after for his sake was nailed on the Cross) did reach him the bread of life: yet he was so hardened with secret sin, & a traitorous disposition: that as soon as he received the sop, the devilentred into him, took full possession 〈…〉 h. 13. 27. of him, & so brought him to a most fearful end. Prayer, what marvelous things it hath brought to pass? and indeed what greater comfort can there be to a distressed mind, then to open our grief, to pour out our complaints, and ease our wounded hearts, by making our moan unto God, by faithful and humble prayer: yet in those that are Hardenedned, prayers of themselves are fruitless. joh. 9 31. God heareth not the prayer of sinners: that is, of such as retain a will to sin. David saith, He that inclineth his heart unto wickedness, Psa. 6● God will not hear his prayers. To hope in the prayer of others, that also is in vain. jer. 7. 16. Because you have done these things, and I spoke unto you, & you would not hear, therefore jer. 7. 1● 11. 14. thou shalt not pray for this people, nor lift up, cry, nor entreat me, for I will not hear: Though Noah & job, should entreat me, though Moses and Samuel should pray unto me, yet will I not hear neither be entreated. In the 15. of the Prou. & 15. it is said a good conscience is a continual feast. Assuredly, if a man have all earthly blessings, which his heart can desire, if he wax never so warm and wealthy, yet if he be at war with himself, if he be stung with the guilt of his own thoughts, what comfort, what joy can he have? The spirit of a man may bear his sickness, or infirmity, Pro. 18. ● but a wounded conscience who is able to endure? Contrariwise, peace with God, peace of conscience, and quiet rest of soul, it is the greatest comfort that man can enjoy upon earth. S. Augustine calls it. The beautiful Temple of Solomon, the garden of Paradise, the golden bed of rest, the joy of the Angels, the treasure of the great King, the mercy seat of the Cherubins, and the tabernacle of the holy Ghost. This peace the Hardened can never be partakers of. Their grief is doubled with mourning, 〈…〉. 11. 10. and remembering things past: and it is plainly said, There is no peace unto the wicked. Hope is the treasury of all spiritual and heavenly 〈…〉. 48. 22. blessings, in all wants and miseries, it is the safe and sure anchor of the Soul. For by hope we are saved: but the hope of the ungodly is like the dust blown away with the wind. They forecast unto 〈…〉 s. 17. 10. themselves cruel things, and their thoughts are like the flights of a bloody and vanquished field, where all hope and comfort lieth slain. Now when the soul thus affected, is not at peace with God, but given over to sin, remains in the state of Condemnation, all temporal blessings, which are comforts to God's children, they do increase our condemnation. Riches (weeknow) are the good blessings of God. but, to such as have no sin in their conscience: otherwise, as job saith in his 15, Chap. 27. If his face be so covered with fat, and that he hath such collops in his flanks, that in abundance and prosperity he forgets God, Dat legitimum, sed non sanctum usum, he giveth a lawful and outward, but not a sanctified use. Sleep is sweet unto every man: but a mind secretly wounded with sin, is afflicted with fearful 〈…〉 is. 12. 13 dreams and visions in the night. The wicked that have lived a dissolute life, they are tormented with their own imaginations, as job saith, The terrors of God do fight against them. Mirth and Cheerfulness, the wise man saith: they are the rejoicing of the heart, and prolonging of the life▪ job 14. 22. The sinner while his flesh is upon him, he shall be sorrowful, while the soul is in him, he shall not cease to mourn: proverbs 14. 13. Even in laughing the heart is sorrowful, and the end of that man's mirth is heaviness. Now, if the estate of the Hardened be such, that the light of the mind and soul be wholly darkened, if the word of God cannot pierce them if having made shipwreck of conscience, their heart it cannot repent, and so neither Sacraments, nor tears be available. If their own Prayers cannot be heard, & others are forbid to pray for them: if their sleep be fearful, theirlaughing inwardly mournful, their riches cursings, their hope utterly forlorn, & they can never enjoy any peace of conscience or quiet rest of soul, judge you, whether it had not been better such a man had not been borne, or being borne had presently been fling into the bottom of the sea, & drowned in everlasting forgetfulness. For (alas) when God is become our enemy, who is able to enter into combat, to match with the wrath of the Lord of hosts? when a man's ownhart doth condemn him, who is able to put to silence the voice of desperation? Oh happy is he that sinneth least, next he that returneth soon, but most dreadful is the estate of him, who like Pharaoh is given over unto Hardening. For he that is once come to this pass that as jeroboam, he hath sold himself to commit sin, his mind reprobate, his conscience seared, and 〈…〉. 1. 28. his soul frozen in the dregs of sin, then though 〈…〉 in. 4. 2 he weep & lament with Esau, though he would 〈…〉 h. 1. 12 restore that which he hath wrongfully gotten with judas, though he do gird himself in sackcloth, & walk softly as Ahab, though he do pull the men of God to comfort him, and pray for him as Saul did; though he do mourn like a Dove, and chatter like a crane, with the Pelican, though he do send forth shrill and fearful cries into the air, yet all this will not help, (woe alas) there is no recovery, Ier 13. 23. Can the black-More 〈…〉. 13. 23. change his skin, or the Leopard his spots, then may they do good, who have accustomed themselves to do evilt? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that 〈…〉 st. eth 7 ●. 7. hardeneth his heart can never be cured. Habituati 〈…〉 s. 12. 10 in malo sunt impaenituri, their thoughts can never 〈…〉 l. 17. 14 be altered: their stony hearts cannot become fleshy, they 〈…〉 b. 10. 26 have denied the power of salvation, they have despited 〈…〉 b. 12. 17 the spirit of grace, and though they seek the blessing with tears, they can find no place to repentance. This is a lamentable estate, this is a fearful judgement, for man to be left unto himself, given up to Satan, & to be forsaken of God for ever, from this estate the Lord for his endless mercy deliver us. The Remedy. TO eschew this gulf, and to avoid the danger of this Hardening, either we must cut off and stay the course of sin in the act, or else we must resist it in the beginning, and stay it in our thoughts. It is an excellent saying of S. jerom. Ibi maxime oportet observare peccatum, ubi nasci solet: both in sin, & also in curing the diseases of the body, it is the chiefest point, to observe & find out where the malady first took beginning. It is plain, sin first buddeth in the thought, and thereupon S. Jerome calls it primo genita Diaboli, the devils darling or first begotten. Satan dare not attempt any unto murder, treason, or any such grievous sin; unless he send an evil thought before, to try whether he shall be welcome. The Philistines will not venture, till Dalilah hath wrought the feat: as she with Samson never left fawning, and creeping into his bosom, till by consenting unto her; he lost both his strength, & his eyes, & became a mill-horse for the Philistines: so ill thoughts allure & toll on, so long, till the light of the understanding being blinded, satan, that foul Philistine sets them such a grist to grind as they must pay the loss of eternal life for the toll. The Philosopher said truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, custom ariseth of very small beginnings, and though it seem a small matter to lend the devil an evil thought, yet the wise man saith in the 13. of Wis. Evil thoughts separate from 〈…〉 rd. God: cogitationes malae, dum ludunt illudunt: evil thoughts, while they dally, they do deceive. As the stream in the river jordan doth carry the fish 〈…〉 hus. swimming & playing, till on a sudden they fall in mare mortuum into the dead sea; where, by reason of brimstone they presently die. so, many suffer themselves to be carried away so long with vicious thoughts, & wicked imaginations, that on a sudden, the powers of the mind be grievously infected. The eye is fenestra mentis, & many times 〈…〉 9 21. ere ever we be aware, death stealeth in at the window. The ear, job calleth it in his 12. Chap. the taster of the soul: As the mouth tasteth meat for 12. 11. the belly: so the ear tasteth words for the soul. He that hath a wicked eye, and an unchaste ear (as S. Peter saith of Simon Magus) his soul will soon 〈…〉 'em 〈…〉 guae 〈…〉 pe 〈…〉 'em. be brought to the gall of bitterness. Therefore, wise men may hereby judge, how carefully, how providently the education of youth (especially of the nobler sort) ought to be respected. How flattering parasites & profane jesters ought to 〈…〉 l this 〈…〉 true 〈…〉 nside 〈…〉 be warily shunned. Alas, the mind & disposition of youth, at the first, it is like a sweet and brightsiluer dish you may put in what you please: but if through vile Atheists, & dissolute company, the affection be once led away, & the disposition infected, woe worth that company, for the infection of job. 36. 〈…〉 sin taken in tender years: job saith, The soul dieth in youth: as clothe stained in the wool, doth never lose the colour, so the stain of sin taken in tender years will hardly or never be taken out: nay, that which afterwards, discretion & years doth know and judge in itself most hateful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost. . By evil custom, he is enforced to put the same in practice whether he will or no. In the 9 of Mark. ●1. ver. the foul spirit which kept possession from a child, could not be cast out by any other but only by our Saviour. job made a covenant with his heart, & David prayed the lord to turn away his eyes from beholding vanity. Every good man ought to labour & strive with himself, to quench his desires, to check his thoughts, to beat down & keep under his affections, that though he do sin sometimes of infirmity, yet it may never generally infect the mind: it may never be settled in the thought. There is no sacrifice more acceptable unto God, than the nipping of a serpent's head: therefore, as David speaketh, or the children of Babylon, adpetras illidere; to dash their brains Psal. 137. 9 against the wall, while they are young: so the best way to prevent Hardening, is to nip sin in the head at the first, to kill the strength of it in our thoughts. Now if God do not so strengthen us to overcome sin in the thought, the next way to shun this Hardening is to stay the course of it in the act. For God will wound the hairy scalp of such, as go 〈…〉 l. 68 22. on still in their wickedness. parvus error in principio maximus est in fine, A small escape in the beginning many times proves a mischief in the end. Consuetudo peccandi tollit sensum peccati. The custom of sin takes away all feeling of sin, as he that is stung with a viper, is so deadly benumbed, that he feels the sting of nothing else: so he that hath taken a custom of offending, never feels the infection of any sin, though it rankle never so grievously. In the 69. Ps. 16. ver. David prayeth, O let not the pitshut her mouth upomme, To sin is to fall into a pit, but to take a custom in sin, is to cover the pit & dan it up, that we shall never get out again. Consuetudinem vincere dura pugna (saith August) 〈…〉 ag. in sal. 36. It is a difficult fight to overcome custom▪ for in all human things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, custom is the mostintollerable tyrant. Horatius the Roman▪ being to fight with 3. enemies at once, did single them out, & then slew them one by one: so the force of sin is to be cut off in every several action 〈…〉 ro. 28. 26 lest by gathering strength it ourthrow us. He that trusteth his own heart is not wise. In this case it is good for a man ●o suspect his own heart, to call his own way to remembrance, to take sometimes a survey & a view of the manner of his life, & daily actions, & if he find in himself, that God hath suffered him so far to be tempted: that he is fallen into any foul offence, which he knowethis directly both against God, & his own conscience, then presently to bestir himself, never to suffer his eyes to sleep, nor his eyelids to slumber, till he have poured out his heart unto God, made bitter lamentation; craved pardon with repentance, and vowed by God's assistance never to offend in any such sort again. Otherwise, if lightly he pass it over, & so go on: as Mithridates accustomed his body so much to the receipt of poison, that at length no poison would work on him, so he that hath once taken in with the custom of sin, shall at length come to that pass, that the greatest sin that Aug. in see 〈…〉 4▪ ●n adu. Dom. is, he shall never feel it. Omne peccatum vilescit consuetudine, et sit homini quasinullun, the greatest sin by custom comes to be accounted nothing. When the body is sore hurt & wounded, there is no driving of time, but presently it must be looked to: so when the soul is wounded, we must not defer to turn unto the Lord, but fly to him with importunate prayer, with a broken & mourning heart, for fear the wound do fester inwardly, and so there be no recovery. I make it plain by example thus. If a mantake in the spring 3. or 4. plants, and set them all together at one time, if he come by and by, or within a while after, he may easily pull up one of them: if he stay a fortnight, or a month, he may pull up an other, but it will be somewhat harder, if he stay a year or two, till it settle and take root, than he may pull and strain his very heart strings, but his labour is lost, he shall never be able to pull it up. One sin, one offence, if we labour to pull it up in time, it may be forgiven, it may be taken away; if we let it go on to two or three, with unfeigned repentance, with bleeding tears, with uncessant outcries unto a gracious God, they may be razed out and wiped away, but with greater difficulty: at length, if a man give over himself unto sin, so that it take deep root in the heart, and be settled in the soul, he shall never be able to pull it up, nor to arise from the death of sin. Application. TO draw then to an end: forasmuch as God desireth not the death of any sinner, but most lovingly offereth his grace & means of salvation unto all: seeing sin doth proceed from our own vile concupiscence, and we never striving to stay the course of it in our thoughts, do secretly fall away: seeing by degrees, against their own knowledge, men do wound their souls with many actual sins, and thereupon God doth withhold his grace, and so forsake them; and this forsaking is such a forlorn estate, that as job saith: 12. 14. God shutteth a man up, and he can never be loosed: O how fervent ought we to be in prayer, thereby to kindle in us, the heat of God's spirit? how devout in sweet & heavenly meditations, to stir up in us the good graces of God? how diligent to show the fruits of our faith, ever stirring in the works & labours of our calling; giving no advantage to our adversary? how careful, when we hear the word of God, to do it with a humble spirit, with great reverence? thereby to keep a tender heart, a mind and cogitation that may easily be touched with remorse: how desirous & secretly joyful at this holy time to prepare ourselves to the receiving of the blessed sacraments, to have our hearts stripped off worldly vanities, to call home our affections, to appease our thoughts, and so peaceably to bathe our souls afresh in the precious blood of our everlasting redeemer. That so feeling ourselves as it were newly created again, soul & body, heart, hand & tongue, may never cease to sound praises unto him, who doth never cease to renew his mercies unto us. The holy & kingly Prophet David, he is a worthy example for this royal presence, set him before your eyes, & observe the whole course of his life How sweet and mild was his spirit in forbearing to take revenge for himself? how courageous & invincible his faith, when it stood in the quarrel of god's honour? how dearly affected to his people, when he said to the destroying Angel, not these sheep, but it is I that have offended? what melting & kind affection did he show towards jonathan, & those whom he loved? what a mournful & repentant heart, when he knew that he had offended? how full of divine meditations to better his thoughts? how frequent in prayer, falling from him as a continual stream? how joyful in God's service, dancing before the Ark? how reverend in God's house kneeling & bowing in the temple before all the people? what a thankful heart in offering to build a glorious temple to the Lord? what an humble mind saying, what am I, & what was my father's house, that thou hast brought us hitherto? what a chary & tender care of God's glory, wheresoever he became? how abundant in praises & thanksgiving, calling every member of himself, & all the creatures both of heaven & earth to make one choir in setting forth, singing, & sounding the everlasting praises of his God? But why did David thus? to what end was all this? that he might be sure still to hold fast by God, to be entirely knit unto him, by all means possible to retain his love, for fear lest God having raised him to the height of renown delivered him miraculously out off many eminent and bloody dangers, & so set a crown of blessings upon his head: if David should have shown any unthankfulness, any contempt, or the least neglect of his love, a mighty & jealous god, he also, upon just cause might have withdrawn his love, & laid all his honour in the dust again. Now therefore, with all humbleness & duty, I entreat you, by the tender mercies of Christ jesus, & in the name of the living God I challenge every christian which hopes for any joy in the life to come, take heed of actual and presumptuous sins, in no case let them have dominion over you, Psal. 19 1 do not wound your souls as Pharaoh did, with wilful offences against your own knowledge try & examine all your thoughts, how & wherein they stand affected, & above all grieve not the blessed motions of that comfortable spirit, which keeps the very Life and Being of the soul. To conclude, let all slanderous mouths be stopped, & all the factious schismatic in the land ashamed, in beholding your christian and Princely example: continue still to be lovingly and kindly affected one towards another: celebrate this holy time in a true religious manner. Sanctify the joyful beginning of this new years rain with new devotion unto God: lay all your Honours down at the foot of the altar: receive the holy Sacraments jointly together, and so be faithfully knit in love and in one head Christ jesus: go cheerfully on, delight still in doing good: & the Lord God of our Father's increase in you good desires, give you zeal to perform them, confirm unto you, & to your seed, all his good promises, and unto every one of us here grant pardon for offences past, give us comfort and strength in temptations to come, change all our lives more and more to a better course, even for his blessed Son Christ jesus sake: who with the Father and the holy Ghost, be blessed and praised for ever. Amen. FINIS.