2, Tim, 3.6 EVerie scripture (saith the blessed Apostle) giuen by inspiration, is profitable, to instruct the man of God; and to make him perfect to good works. Yet notwithstanding, if a man should seeks vpon purpose, and line by line, trace the whole body of the scripture ouer: of all others, this one short verse, is most denine, most ex­cellent. Hiero in cap. 9. ad Ephe, Singuli Sermones, Sillabae, apices, puncta, in Diuina scriptura plena sunt sē ­sibus. In the holy Scripture euerie speach and sentence, euerie verse, euerie point and sillable, is rich in sence, and full of diuine & holy misteries.

So is it here. For the points of doctrine, it containeth the whole some of our religion; for the manner, it consisteth of a sweete gra­dation; for the matter, it is full of comforta­ble instruction; for the depth of the vnder­standing, it hath in it, such sweet profound, and heauenly misteries: that, as it is writ­ten, the head of the Riuer Nilus could neuer be found so the height, depth, and spi­rituall knowledge, which lyeth couched in this whole verse, in euerie point, in eue­ry worde it is vnsearchable, it cannot bee sounded. Concerninge the Doct­rine.

Surely, howsoeuer, men doe liue at case for a time in this life, and carelesly passe on in this busie world; yet the especiall, and maine poynt, is the saluation of the Soule, to bee assured of the life to come: and if a man might be satisfied therein, then all were well, all were sure indeede.

Alas, this life endeth, and GOD know­eth how soone, euen this night before tomor­row, may my soule be taken from mee: and, if I could proue vnto my heart, that [Page]God had chosen mee to eternall life, then I should thinke my selfe, the most happie and blessed-creature aliue. Jn this great and waightie point of Saluation for euer, to answere a man throughly and soundly, to satisfie a mans heart and soule vnto the full, there is no one place in all the holy booke of God, that can, so briefly, so plain­ly, so sufficiently instruct vs, as this one short verse.

The auncient Fathers in the course of their writinges, they doe call it the goulden Chaine of our Saluation, because each one of these: Predestination, Calling, Iu­stification and glorifyinge, are so coup­led and knitte together, that if you hould fast one lincke, you drawe vnto you the whole Chaine: if you let goe one, you lose all.

For the manner of my proceeding, accor­ding to the Fathers allusion: first, I will vntie this Chaine, and weigh euerie lincke in his own proper ballance, & so handling euerie point, seuerally by it self in the end, I will knit them vp, and close them all together againe. [Page]And here, before I enter any further, I most humbly craue pardō, and fauourable constru­ction in this matter. Predestination part of the Gos­pell may be prea­ched of, dis­creetly and reue­rantly. Aug. De. Bono pers. cap. 14.15 20.I know right well, I am to touch a very great & weightie point of re­ligion, indeede so secret and deepe, that I doe throw my selfe downe at the foote of Gods mercy-seate, beseeching him with all humble­nesse, to support my weakenes, to enlarge my heart, and to giue me an vnderstanding spi­rit, that whatsoeuer I shall speake, it may be, with such truth of his word, with such zeale of his glorie, with such reuerence of his Ma­iestie, as becommeth his seruant, and this ho­ly place.De correptione & gratia, cap. 5 14, & 16 Pe. Martir locis com, class. 3. cap. 1. Zanchius de natura Dei, li 3. cap. 2 For Predestination, being so high a point, wherein offence may be giuen by wa­ding too farre: by Gods assistance, it shall bee touched so plainely, and with such modera­tion, as euer-more, J will be sure to keepe the rule of the sacred worde of God, for my guide.

The purpose and drift of Saint Paule, in this place, is, to proue vnto the Romans, be­ing then in persecution, that howsoeuer in this life, miserie & afflictions did befall thē, yet their saluation stood sure and most cer­taine, [Page]because it depended vpon the vn­fallible purpose of God, which here is called Predestination. So that, Predestination is the secret and immutable purpose of God: wherby, he hath decreed from all eternitie, to call those, whome he hath loued in his Sonne Christ: and through faith and good workes, to make them vessels of eternall glorie.

Ephe: 1, 5.That God of his free mercy, hath made choise of some to eternall life, it is apparant in diuers places. Ephesians 1. and the 5. ver. He hath Predestinated vs to be adopted vnto himselfe, through Iesus Christ: ac­cording to the good pleasure of his owne will.

2, Tim. 1.8.9.In the 2. to Timo. 1. the 8. and 9. ver. He hath saued vs, & called vs according to his owne purpose and grace, which was giuen to vs: through Christ Iesus, before the world was. Act, 13, 48. So then, as the Pot­ter hath power ouer the clay, to make it, ei­ther a vessell of honor, or dishonor: so God hath power ouer the Sonnes of men: and of his own free mercy, hath made choise of some, to eternall life; & others hath left vnto per­dition. [Page] Pro 16.4.God hath created all for him­selfe: and the wicked also for the euill day.

Now, if it be demanded, why, God hath made choise of some, and not of others: and so, thought iniustice and want of compassion; that he should reiect men, before they be born, and brought into the light: and yer euer they haue done good or euill, as it is said in the 9. to the Rom. the 11, & 12. ver. Yer euer the children were borne, when they had don neither good nor euill (that the purpose of God might remaine, according to election) I haue loued Iacob, & I haue ha­ted Esau: in this case, I first answere plain­ly, with the Prophet Esaiah, [...]sa. 45 9.in his 45 chap. the 9 ver: Woe be vnto him, that striueth with his Maker: or, what art thou (ôman) that darest stād vp, to plead against God? The clay may not dispute with the Pot­ter. Man that is but dust and ashes, be may nog reasō the case with his Creator. To know further, why God hath made choise of some, and not of others there is no other reason to be giuē, no other answere to be made, but that [Page]Rom. 9.15.God sheweth mercie,Exod. 33.19.it is his good pleasure, it is his will. Misere­cordia cius causa Miserecordiae. to whome hee will shew mercy: & he hath cōpassion, vpon whom, it pleaseth him to haue compassiō. There is power, and free libertie in God, to giue and bestow his grace: both to whom, when, and how much-soeuer it pleaseth him. Huic fit miserecordi [...], sibi non fit iniuria (saith S. Augustine) God chooseth one, hee refuseth another; to him he sheweth mercie; to thee, he doth no iniurie.

Fatum ad ne­cessitatem: Prouidentia ad sapientiam: Praescientia ad intellectum: Predestinatio ad voluntatem Refertur.Here then, we must rest: here, we must make a full point. It is Gods good pleasure, it is his will. And this one answere, it is a bar for all deepe questions, either of Predestina­tion, Election, Destinie, or any such like. It is Gods good pleasure, it is his will. His will is the cause of all causes: and further, we cannot goe. Whom this answere doth not contēt, S. Gregorie doth answere directly.Gregor Mag. in cap. 9. Iob. Qui infactis Dei rationē non videt, infir­mitatem suam considerans, cur non videat, rationem videt. In the hid­den workes of GOD, hee that seeth [Page] Aug, 59. Epist, ad Paulinum,not a reason, if he see his owne infirmitie, he seeth a sufficient reason, why he should not see. Wee conclude them, with good Saint Au­gustine in his 59. Epistle, ad Paulinum: oc­culta esse causa potest, iniusta esse nō po­test. Why, God hath made choise of some, & not of others: howsoeuer vnto vs, the cause be hidden; yet, vndoubtedly it cānot be vniust.

This Doctrine briefly set downe, and thus plainely appearing: that Predestinati­on is the immutable purpose of God: whereby he hath made choise of some, & reiected others, according to the plea­sure of his owne will: It seemeth at the first, when men doe commit sin, they cannot auoide it; as if God had so ordained it. Hee hath made choise of some to life, & others he hath reiected: therefore, when they sin, and follow the course, that leadeth vnto death; they doe it of necessitie. Ecclus 15, 20, O, God forbid, there should be vnrighteousnes in God, or iniquitie in the Almightie. For, God hath commā ­ded no man to doe vngodly: neither hath he giuen any man licence to sinne. Before [Page]we resolue this doubt: there ariseth a very notable & necessary questiō, which (in times past) hath troubled many wittes. Jf God bee not the author of sinne, if he be not the cause of mans offending; how came sin first to bee? how came it in? where was the first begin­ning of it? The heathen Philosophers, they roued at the matter a far-off. The Epicures, they said, it came in by chance. Aristotle & his sect, they said, it was the error of nature. Plato, came a little neerer: and he said, it arose [...] out of the nature of man. Mani­cheus the hereticke (to auoide the former o­pinions) he fained two gods. Clemens li, 3, recogn, Duos affirma­uit esse Deos: alterum quidem, bonum; alterum verò, malum. One, he auerred, to be the author, and first beginner of all good: the other, the first cause, and author of all euill.

Niceph, eccl, hist, li. 6, cap, 3.This opinion went currant a long time, all­most three hundred yeares, as Nicephorus writeth. and the reason was, because, men neuer looking into the word of truth; by the light of nature, they could neuer finde from whence sin came.

That we may fully vnderstand this point: verie briefly, wee will set downe the lineall discent of sinne.

Iames. 1.1 [...],Sin first ariseth frō concupiscence. Euery mā is tempted, when he is drawne away, by his own cōcupisence, & is enticed. All sin, all wickednes of this life (what soeuer) first a­riseth from concupiscēce, frō our own wicked inclination. From whence then comes cōcu­piscence? That, Dauid shewes: ex immundo semine. Psal, 51, 5, We are borne in iniquitie, & wee are conceiued in sin: as the originall doth signifie, we are all warmed in vnclean bloud. If we be all borne in sin, & by nature corrupt; we must ascend higher to our first parents; and know, bow they came first to sin: Adam and Eue (as appeareth in the 2. of Genes.) they first sinned, by yeilding cōsent vnto the Diuell: they tooke it from Sathan. Here thē, comes in the maine question, how came the diuell first to sin? The diuel at the first, was created in potestate standi & cadendi: he had in his first creation, a possibility, to stand or fall: power of continuance, that he had frō God: possibility of falling, that hee had from himself. For it is a ground in Diuinity: Immucabiliter [Page]bonum esse, dei proprium est. To be immutably good, without any change or alteration, it is onely proper vnto God. therefore, had he possibilitie to stander fall. S. Augustine also, he rendreth an other reason, why, the diuell (created an Angell of light) had possibilitie of falling. Because (saith he) at the first, he was created of nothing, therefore, he had in him, possibilitie to re­turne to nothing: if so be, he did not relie in the good­nes of his Creator, if he did not subiect himselfe vnder the power of God.

To resolue then: Sathan at the first, was created an Angell of light, and had possibilitie to stand or fall: but in the 14. of Isaiah. & the 14. ver. Whereas hee saith there: I will ascend aboue the height of the clouds, I will be like the most high. Then did Sa­than choose rather, to be an absolute nature in himselfe, to shake off his alleageance, and to abandon the goodnes of God: then (relying still in God) to be established by his power. Our Sauiour Christ saith; I saw Sathan fall, as lightning from heauen: & the lightning we know, is not cast down by any other: but it falleth & breaketh out of it selfe alone.Luc. 10.18. The deuil (saith S. Peter) was cast down to hel, and deliuered vnto chaines of darknes: 2, Pet. 2, 4the reason is rendred in the 6. of Iude: be­cause, when he had possibility to stand or fall, hee kept not his first estate. Non perstitit [Page]1. Ioh. 3, 8,in veritate: Iohn the 8.44. He abod not in the truth. So then, to descend againe. The Diuell, hee is primitiuus peccator, hee was the first offender: For, he sinneth from the beginning. From the Diuell, sinne was deriued vnto Adam from Adam, to all his posteritie, borne of vncleane seede: from the corruption of vncleane birth, it is secretly conueied to our inclination, to concupiscence. Thus, from the Diuell, sin first boyleth vp; as out of the maine Sea: from him, when it comes to Adam, it ariseth, as out of a spring: from this spring, it is reserued in nature, as in a Conduit: from nature, conueied to con­cupiscence; as by a pipe: & from thence, doth issue a streame of wickednesse, to the Sea a­gaine.

Now, although it bee thus manifest, that sin doth proceede from the suggestion of Sa­than, working with our own concupiscence: yet, euill and godlesse men, they thinke, they are tempted of God: and when they sin, they do not sticke, to say: God hath so decreed it, let him therefore worke his will: for, who hath euer resisted his will. Homer [Page]that notable Heathen Poet, hee aunswe­red such men verie fitly, in the person of Jupiter, speakinge in this sorte.

Hom. Od, 2 pag 1. [...]:

O yee foolish mortall men, euer and a non, you cry out of the immortall Gods, imputing to them the cause of your mise­ries, when (indeede) your selues are the wor­kers of your owne woe. Perditio tua ex te: O Israell, thou hast fallen by thine own iniquitie. Stigias vltrò quaerimus vndas. Hos: 14, 2, Like the Ostrige, we do pricke our selues with our owne feathers; and we our selues do cause the Shippe to leake, where we saile. Onely (lo) this haue I found, that God hath made man righteous, but they haue sought out many inuentiōs. Quare pec­cas, quia nescis? &c. Eccles, 7, 31. How comes it to passe saith S. Aug. that thou dost sin, because thou art ignorāt? it is not so: why dost thou sin? be­cause thou art cōpelled? there is no such mat­ter: why dost thou sin? because it pleaseth, it delighteth thy wicked, and corrupted nature.Pro. 29.6. [Page] In the transgression of a man, is his snare. Of our owne accorde, we run wilfully into the dead-fall of sinne: so is it in the 9. Psal. and 16, ver. The vngodly is trapped, how? not by God, but by the workes of his owne hands. The Lord our God is good, holy, and onely holy: so holy, that (as Iob saith) the Angels are vncleane in his sight: so pure, that his Ministers, the Che­rubins are of fier most cleare: and yet, the Cherubins, and Ceraphins do couer their faces with their wings, as not able to behold the perfect brightnesse of his most pure, and vndefiled Maiestie.Isa. 6.2, Therefore, although no action can be done without God, and that his power is so in all things: that we cannot so much, as lift vp our finger without him. For in him we liue, and moue, and haue all our being: Yet is not God the cause of any sin:Act. 17.28. Gre, Naz, [...] We cannot fasten the least touch of any euill vpon God. But so it stands. Vna eademque actio tribui­tur & causae principali, & instrumentali. In one, and the selfe-same action, there is a double cause. First, the instrumentall cause [Page]mouing: then God separated from the instru­ment; yet, giuing power of motion to the same. Through this double cause of mo­uing, there is a double worke, which vnto vs seemeth to be but one. For example: God (as appeareth in the 2. of the Acts, and the 23. ver.) by his determinate counsell, and fore knowledge, deliuered vp our Saui­our Christ, as the principall cause; Iudas as the instrumentall cause: yet, neither is God to be drawne in, as a partie in Iudas fault; nor Iudas to be excused as furthe­ring the worke of God: For, God neuer commanded Iudas to deliuer vp Christ: nor Iudas in deliuering him, had any such intention, as to do God seruice in the execution of his will. Deus ag it per malos, non in malis. The wicked are the instruments of God; Yet, not God the cause of their wickednes. God is the cause of the action, but not of the euill, or quali­tie in the action. For example: A man tra­uaileth his horse by the way, hee is the cause of his going: but, if his horse halt, or haue an ill pace, he is not the cause of [Page]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 wite it vpon the Smith. Wine sowreth, the fault is not in the vintner. In the heauens, there is a double motion [...]:Aristoxenus in lib de foram ni bus tibiarum. The fix­ed Starres, and the whole Globe of all, is car­ried about with one Sphere, and with one motion; yet the Planets in themselues, haue a wandring and vncertaine course. The like, we may vsually behould in euerie clocke: The greatest and highest wheele moueth, and carieth about all the rest; yet, in this moti­on, some wheeles turne to the right hand, others to the left, and that by a contrarie course.

So then, it fareth thus with the wic­ked. As hee that hath an euill and cor­rupted stomake, if hee do eate honie, it tur­neth into gall: or, as if a mans hand be out of ioynte, when hee would mooue it one [Page]way, it turnes an other: so wicked and godlesse men; whereas the light of nature, Gods Spirit, and his word leadeth them one way; their owne vile inclination, their owne concupiscence leadeth them an other.

Now then, what shall we lay? is there vnrighteousnes with God? doth hee cause vs to commit sin? No, God forbid, wicked­nesse should be in God, or iniquitie in the Almightie. Iob 34 10.But as it is said before: E­uerie man is drawne away by his owne concupiscence, and is entised: lust, when it hath conceiued, bringeth forth sinne, and sinne, when it is finished, bringeth forth death. Iam. 1, 14

Hauing hitherto freed God from all im­putation of euill, by shewing from whence sinne comes, and that God is not the Au­thor of it: We do here meete with the Pela­gian Heretike (who not able to vntie this knotte) affirmes that the wicked are re­iected, for the sins which God foresaw, they would cōmit: & so cōtrariwise, the godly pre­uenting the grace of God by their merits, are [Page]predestinated, and chosen through faith, and good workes, which God fore-sawe, they should doe: Making Gods eternall election to depend vpon our faith, and vpon our workes; whereas (cleane contrarie) our faith, our good workes: and all the good, that is in vs, doth wholy depend vpon Gods free election.

Ephe. 14Saint Paule saith directly. God hath chosen vs in his sonne Christ, before the foundation of the world was. If in Christ? Assuredly it appeares, we were vn­worthie in our selues, and so Gods election is the cause of our good workes. Et causa non est posterior suo effectu: the cause, it doth neuer follow the effect.

Pet, Lomb,The learned Schoole-man, makes it plaine: Non ideò electus est quis, quià talis futu­rus erat, sed ex tali electione talis est fa­ctus: No man was euer chosen through faith and good workes, which God fore-saw that hee should do: but the faith and good workes, which wee now do, proceede from the eternall election, which went be­fore.

2, Tim, 1, 9,This doth the Apostle verie plainely set downe. God hath saued vs, and called vs, not according to our workes, but according to his owne purpose and grace, which was giuen to vs; through Jesus Christ, before the World was:

AS from the maine Sea, wee do strike into some chanell or riuer: So, from Predesti­nation (the great depth of Gods Counsell) the Apostle commeth vnto Calling. For, whereas it hath beene shewed, in opening the first point, that God of his free mercie did choose some to life: and others hath left vnto Perdition. In this case, if God should neuer Call men; if he should neuer of­fer them grace: it might seeme preiudiciall to his mercy: and though we did sinne, yet it might be thoght, our selues could not redresse it. For this cause, the Apostle commeth from [Page] Predestination to Calling; that is, from Gods determinate counsaile, to the meanes, which hee hath appointed for our salua­tion.

Plut, de tranqui animi.This Calling, is two-fould, either out­ward, or inward. The outward and gene­rall Calling, is, by the workes of God, and by his word. First by his workes. This world, it is an Vniuersitie, or a Colledge: wherein there are two Lectures, whereof e­uerie man liuing, must be a hearer, and a learner. The first, is the Philosophy lecture, concerning Gods workes, in the heauens, and all his creatures: by the which we are taught, and dayly Called to know God.

This, is a plaine, and easie Lecture, writ­ten in great Capitall Letters, that euerie simple, and ignorant man, may reade it run­ning. The other is the Diuinity Lecture, whē we are exēpted frō the first, and led on further to know God in his word. Both these Lectures; they are expressed together in the 19. Ps. Frō the 1. ve. to the 7. is contained the Philosophy Lecture.Psalm. 19 1. The Heauēs declare the glory of god: & the firmamēt sheweth [Page]his handie worke. Day vnto day vttereth the same, and Night vnto night teacheth knowledge: there is no speech nor lan­guage, where their voice is not hard. There sound is gone forth through al the earth, and their words vnto the endes of the world. In them, hath he set a Taber­nacle for the sunne, which cōmeth forth as a bridegrome, out of his Chamber; & reioyceth like a mightie man, to run his race. His going out, is from the ende of the heauen: and his compasse is vnto the ends of the same, and none is hid from the heate thereof.

The Diuinitie lecture begins at the se­uenth verse, and continues to the 11. vers.

The Law of the Lord, is an vnderfiled Law, conuerting the soule; the testimo­nie of the Lord is suer: and giueth wise­dome vnto the simple. The statutes of the Lord are right: and reioyce the heart. The commandement of the Lord is pure: and giueth light vnto the eyes. The feare of the Lord is cleane: and endureth for euer. The iudgements of the Lord [Page]are truth, and righteous altogether. More to be desired then gould; yea, then much fine gould: sweeter also then hony, and the hony combe: Moreouer by thē, is thy seruant taught, and in keeping of them, there is great reward.

Touching the Philosophie lecture: that we are all first Called, to know God by his workes; it is most apparant. For [...] est Diuinitatis symbolum: the world is the glasse of Gods Diuinitie. The heathen phi­losopher saith: Deus tangitur in operibus. Iamblicus. De misteriis. God is euen touched in his workes. He ium­peth with S Paule, Act. 17.27, The heathē by groping, might haue found him: for doubtlesse, hee is not farre from euerie one of vs. Act. 17 17. In the 143. Psalme, and the 5. verse, the holy Prophet saith thus.Psal. 143.5. I will muse vpon all thy workes, and exercise my selfe in the workes of thy hands. Jf a man will profit by this philosophie lecture, he must vse meditation. For indeede, if a man doe rightly consider of the Ebbing, and Flowing of the Sea, whereof no reason can be rendred: of the certaine course, and chang [Page] of the Moone, with the secret influence of the same: the nature of the winde, no man knowing, whence it commeth, nor whe­ther it goeth: the hugenesse of the swelling Sea, girt in by Gods commandement, that it doth not ouerflow the banckes: the raging Thunder, which makes all the Beasts of the feilde to tremble: the fearefull Lightning, which in the twinckling of an eye, passeth from East to West; howe all things keepe their appointed course, wherein they were created. As we walke abroad in the feilds, if we do behould, and view the glorie of the Sunne, and Moone: the beautie of the Starres: the sweete Dew: distilling Show­ers: greene Pastures; pleasant Meddowes; cleare Springs; thicke Woodes: gushing Fountaines: the wonderfull increase of Corne, Cattle, and such like. Who is he (behoulding these things, and seriously me­ditating vpō this Philosophie lecture) but, he must needes confesse, that God doth Call him, being so manifestly taught to know him in his workes?

And, as God is thus seene, and taught vnto all the heathen people by his workes, in [...] in the frame and com­position of this great World: so like­wise God doth Call vs, by his workes in [...] in the little World of man. Ho­mo est caelisimulachrum, & interpres na­turae. Man, he is the picture of the Heauens, and the interpreter of Nature. Concerning God, we acknowledge him to be a spirit; con­cerning the World, we haue found it to be a bodie: in Man, we haue an abridgmēt of both; namely, of God, in regard of his spirit; of the World, in the composition of the body; as though the Creator (vpon purpose, to set forth a mirror of his workes) intended to bring into this one little compasse of Man, both the infinitenesse of his owne Nature, and the hugenesse of the whole World toge­ther.

As in the World, so in the bodie of Man, there is a wonderfull mixture of the foure Elementes. The Heart, placed in the midest, as the Earth our centre: the Liuer, [Page]like the Sea, frō whence the liuely springs of bloud do flow: the Vaines (like riuers) spred­ding themselues abroad vnto the vttermost members: the Braine, which giueth light and vnderstanding, placed a loft like the Sunne: the Senses set round about, like starres for ornament: the Countenance of man, full of grace, and Maiestie, striking a terror into all Creatures. Such and so wonderfull is God in his power, that he is seene in the worke­manship of the bodie.

But if man (as it were out of himselfe) could behold this bodie, receiuing life, and entring into the vse of all his motions: Ioints, mo­uing so actiuely: Sinewes, stirring so nimbly: Senses, vttering their force so sharpely: The inward Powers, so excellent: the Spirit, su­pernaturall. Reason, so Diuine: the Mind & Cogitation, so quicke and infinite: the Vn­derstāding, so Angelike: & the Soule (aboue all) Dei [...]. the engrauen Jmage of the immortall God. If man could enter into himselfe, and consider rightly of this, he must needes be driuen to confesse, that God hath Called him, by those workes, which are [Page]most apparant in himselfe.

Therefore, as Saint Paule soundly reaso­neth, in the 1. to the Romanes, and the 20. verse. No man can excuse himselfe. Neither the Turkes, who acknowledge. Mahomet their great Prophet: nor the Indians, that worship the Sun: Nor the Egiptians, who offer sacrifice to all manner of beasts: Neither they, nor any other remote, and barberous people, that do worship strange Idols of their owne inuention: none of these can excuse himselfe, and say, he is not Called: because the inuisible things of God (his eternall power and Godhead) are seene by the creation of the World, being considered in his works: to the intent, all men might be without excuse. Thus we see, by this Philosophie lecture, all people (whatsoeuer) are instructed to know God. But to his owne people, God reads Diuinity lecture: he Calleth, and teacheth them by his word. Jn the 146. Psalme. and the two last verses. God hath giuen his word vnto Jacob, his statutes, and his ordinances vnto Israell. Psal. 146 19.20. He hath not dealt so with euerie Nation, [Page]neither haue the Heathen knowledge of his Lawes. So then, as in the 1. of King. 6.28. verse. there is mention made of three Courts of the Temple, at Ierusalem; wher­in God was worshipped: so here are three Courts,.

First, we behould God in the frame, and composition of the Heauen, and the Earth, as the great and outtermost Court: then we see God in our selues, in the workemanship of the bodie, in the powers of the mind, and soule, there is the inner Court. Lastly, with the high prest, we enter into Sanctum San­ctorum: that is, we behould God, and learne to know him, in his sacred and Heauenly Word. All the Prophets, and Apostles, all the Ministers of God, they are Diuinitie Lecturers, and all Nations, people, & kin­dred, to whom they haue, and doe preach the Gospell of Christ Iesus; all these haue their outward Calling: and vnto all these, grace mercie, and saluation in Christ Iesus, hath beene offered. And hereof is that place vn­derstood in the 20. of Math. 16. verse. Many are Called, but few are chosen (i) by the [Page]outward Calling, both of the workes of God, and of his word, many are Called (for this outward Calling is common both to good & bad) but by the inward Calling, effectually working in them a liuely faith, apprehen­ding Christ: so, verie few are Called. Here in this place of Saint Paule, is ment a more speciall, powerfull, & inward Calling, which is wrought by Gods spirit, and ioyned with faith: so doth Saint August. expound it, in his booke de Predestinatione sanctorum. Non quacunque, sed qua vocatione fit credens. Whomsoeuer God hath chosen to life, him he hath also Called by that Cal­ling, whereby he is made and becomes faith­full. Acts the 16. and 14. A certaine wo­man named Lidia heard vs. Acts. 16, 14. Ephe. 1.13. There is the outward Calling: and the Lord opened her heart, shee attended to the thinges, which Paule spake, and she was baptized: there is the inward Calling. This then is the sound, & plaine meaning of these words: Whom he hath Predestinated, those he hath Called; that is, those, whome hee hath chosen to eternall life, hee hath [Page]also ordained to vse the meanes of saluation, which is an effectual Calling by his Word, and Spirit.

Hauing discussed this second point, wher­by it appeareth, how all men liuing are Cal­led, both by the workes of God, and by his word: we may here see, how the dissolute li­uers, and prophane Atheistes of these our times deceiue themselues. It is a common conceite fostred in the bosome of many; yea, vile and sensuall men, they will not sticke to say: If I be saued, I am saued: If I be cho­sen to life, I am sure of saluation: If other wise, I cānot auoyd it. Assuredly, such men, they do speake as peruersly, and as senslesly, as if a man should say, that hee would gladly be at Yorke; and yet will vse, neither horse, foote, nor Wagon, but will flie thether. For the determinate counsell of God, it doth not take away the nature and property of se­condarie causes, it doth not take away the meanes of Saluation: but rather, Gods secret counsell, it doth set those causes in order, and doth dispose of those meanes to their appoin­ted ende.

Gods purpose, his eternall decree is not to be sought out in his bottomlesse counsell. For then we must all cry out with Sa. Paule. [...].Rom. 11.33. O the deepenesse of the riches, both of the wisedome and knowledge of God: how vnsearchable are his iudgements, & his waies past finding out.

But, Gods purpose, his eternall decree is to be sought out in the meanes, and in the ma­nifestation, appointed for the same.

The course and order of mans Saluation, is like a Golden Cheine; And this ver. may fitly be called Iacobs Ladder, whereupon the Angels and Saints of the Church, do descend, and ascend vnto God. Iacob wrest­led with the Angell, at the foote of the Lad­der: we must not be so hardie, as to wrestle with God at the top of the Ladder. Wee see here, God hath set downe, not onely Prede­stination, as though we should stay there: but Iustification and Calling, as middle-steps and degrees, whereby we must ascend vnto God. Wee must not pull downe the Ladder, and thinke to iumpe into Heauen. To say, [Page] Mat. 4.6.If I be saued, I am saued: it is the Di­uels Diuinitie. When our Sauiour was vp­on the Pinnacle, hee bad him cast himselfe downe headlonge, for (saith he) God hath giuen his Angels charge ouer thee, least at any time, thou dash thy foote against a stone. He left out the cheife point (in all his waies) it was not the right way from the pinnacle, to cast himselfe downe head­long.

No more is it here the way, to stand vp­on this high point and dangerous pinnacle of Predestination, to cast a mans selfe down headlong, desperately, saying: If I be saued, I am saued. Jn the 2. of Oze. 11. ve. The Lord there promising temporall blessings, setteth downe an order and a course, how they hang together.Oze. 2.11: I (saith the Lord) will heare the Heauens, and the Heauens shal heare the earth, & the carth shall heare the Corne, and Wine and oyle, and the Corne and Wine and oyle shall heare Israell. So like­wise, in the spirituall blessings of the Soule, there are meanes, and an order, how we come vnto the same. God by his sonne Christ: [Page]Christ by his Word: his Word worketh by his Spirite: his Spirit doth certifie our hearts: our hearts stand fast by faith: Faith catcheth hould vpon Christ: and so backe againe, Christ presenteth vs vnto God.

Here likewise in this Scripture: God hath chosen vs from euerlasting; there is Pre­destination: he doth not there leaue vs, but then, hee doth teach vs by his word; there is Calling: this word (through his spirit) engendreth faith; there is Iustifying: this iustifying faith lifts vs vp vnto God; there is Glorifying.

Arist Rhet. li: 1. cap, 7.Common sence and reason doth teach vs. [...]. In euerie action, the ende, and the meanes of the ende must goe to­gether. The ende which euery one of vs doth desire, and aime at, it is eternall glorie: wee must be sure then to lay hould vpon Calling and Iustifying, as the meanes ordained to come vnto this ende. For this is a certaine, and sure ground in Diuinitie, and Religion: Whom-soeuer God hath appointed to eternall life, he hath also appointed that mā, to vse the meanes whereby he may come vnto the same.

To make this more plaine, let it please you, to vouchsafe the hearing of an accident, which fell out, verie fitly to this purpose.

One Ludouicus, a learned man of Ita­ly, yet wanting the direction of Gods good spirit, and so neuer considering aduisedly, of the meanes of our Saluation; he grew at last to this resolution. Si saluabor, salua­bor. Jt bootes not what J doe, nor how J liue: For if I be saued, I am saued. Thus Ludouicus, bewitched with this desperate opinion, continued a long time; till at length, hee grew verie dangerously sicke, whereupon he sent for a cunning and lear­ned Phisition, and earnestly requested his hespe: The Phisition before-hand, made ac­quainted with his former lewd assertion, how in his health he would vsually say: Jf I be saued, I am saued; he likewise directed his speach to the same purpose, & sayd: Sure­ly, it shall be needlesse to vse any meanes for your recouerie, neither do J purpose to mini­ster vnto you: for if the time of your death be not come, you haue no cause to feare, you [Page]shall liue, and do well inough without Phy­sicke: and if the time of your death bee now come, it is vnpossible to auoide it. Ludoui­cus, musing in his bed of the matter, and considering aduisedly of the Phisitions speach: finding by reason, that as meanes were to be vsed, for the health of the bodie: so God also had ordained meanes for the Saluation of the Soule: vpon further confe­rence (with shame and greife) he recanted his former opinion, tooke Phisicke, & so was happily cured, both of Soule and bodie at one time.

By this Doctrine of Gods loue so manifest­ly Calling vs: we directly learne, that if a man doe thirst after his Saluation: if a man would be throughly assured in his heart and conscience, that God hath chosen him to eternall life, he must not rush presently in­to Predestination, into Gods secret Coun­sell: but he must enter into himselfe, to trie, and examine, whether he be rightly Called: For as the surest way to come vnto the Sea, is first to find out a riuer: so concerning our Saluation, the plainest and surest way, to find [Page]out the depth of Gods counsell, is first to come vnto Calling, vnto Iustifying, which are as sweete and liuely springs flow­ing from the same.

We know, and see daily by experience, we are not able to discerne, wee cannot pearce with the eye, to see what matter the sunne is of: but we can plainely see, and manifestly perceiue, both beames, and heate, & light pro­ceeding from the same. So here (concerning this first point of Predestination alone) wee cannot conceiue it, we are not able to peirce it, for it is the way, which the Eagles eye hath not seene: but Calling and Iustifying, which are as heate & light proceeding from the same: those we may as comsortably per­ceiue, as we do sensibly feele the heate and o­peration of the Sunne. Here then, is the duty of a true Christian, here is the part of a reli­gious and good man indeede, not to venter his Saluatiō vpon a bare speech, & presump­tion of Predestination: but to vse all means possible, which God hath ordained.

That he may truely be Called, to heare the word of God, & to ioy in hearing of it, with loue, and with a desire to profit: that he may [Page]be Iustified (when he hath heard) to be fer­uent in prayer, zealous of well doing, and a­bundant in all good workes of charitie: that he may be Glorified in the life to come, to consecrate both soule and bodie, and all the whole course of his life vnto God, that so growing vp from faith to faith, from ver­tue to vertue, from hearing to belecuing, frō Calling to Iustifying; at length, Gods spi­rit may certifie our spirits, that we are his, our bodies his, our soules his, and wee setled, and sealed vp in a Christian ioy for euer.

Wherefore, J beseech you all, by the mercies of God, and J entreate you, as you hope to stande with comfort, before God and his An­gels at the last day: euerie man lay hould vp­on his soule betimes: do not esteeme the loue of any thing in this World, more then the loue of God, purchased in his Sonne Christ Ie­sus. Take heede, and beware of this prophane speech: If I be saued, I am saued; vtter it not in word, thinke it not in heart, away with it: For GOD is not the cause of our condemnation, it is our selues (Wo vnto vs wretches) wee our selues are the [Page] Wisd 1, 13.workers of our own destruction. Wisdom. 1.13. O seeke not death in the error of the soule, and destroy not your selues, with the workes of your own hands. Bis inter­imitur, qui suis armis interimiter. Euerie man catch hould vpon this Chaine, worke and make sure his Saluation, and striue to walke before the Lord in truth, and with a perfect heart. On the one side, let no man passe on, in a secure and carelesse course of life: nor on the other side, curiously prie into the hidden Counsell of the Lord; but euerie good Christian, with an humble spirit, with an honest minde, with a cheere-full and good heart, seeke to apprehend those meanes, which God hath appointed for his Saluation.

IT is a principle in reason. Actio perfecta non recipitur, nisi im­perfectè primò: An habit is not gotten at the verie first, the worke of our re­generation is not wrought on a sodaine. But as the Psalmist saith: Psal 84.7. The godly growe from strength to strength: and the wise­man sheweth how: Prou. 56 418. The light of the righte­ous shineth more and more, to the per­fect day: So here, the Apostle (foote by foote) leadeth vs from one degree vnto another, till at length, we may come to make our election sure. This Iustification, it goeth a step far­ther thē Calling. For Calling, is an enlight­ning the mind with spirituall knowledge: [Page] Iustifying, an establishing the heart with a grounded perswasion: Calling, is the begin­ning of conuersion, but Iustifying is a full clearing of the heart: Calling, is the first change of one that is regenerate, but Iustify­ing, is the full perswasion of the Soule, whē the spirit of grace refleth in vs, and we set­led and truely sanctifyed in an holy and Christian course of life.

So then, when we haue not only sorrowed for sinnes past, which is the first step of our Calling: but further, when we are renewed in spirite, and so changed in our life, that for the most part, our thoughts, words, & works, are guided by the good spirit of God, for (as many as are led by the spirit of God, those are the sonnes of God) then we may assure our selues, that we are Iustified. Rom. 8 14.How­soeuer we be chosen from the beginning by Gods loue, and after Called by his word, yet there is neuer assurance vnto vs, vntill the Holy Ghost hath sealed it vp in our harts, which sealing is our Iustification.

Thus to assure vs of our Iustification, it is not enough to be Called to the knowledge [Page] Pro, 27 19.of Saluation in Christ by his word; but after this knowledge, to lay hould vpon Christ by a working faith, and so to hould on, and continue still, an holy, Christian, and sincere course of life, that at length, as Solomon saith: In water, face aunswereth face: so in this worke of Iustification, our spirit may answere vnto Gods spirit, that we are his. Euen as the pure and Christall Glasse, doth liuely represent the image, which is set before it: so the heart once Iustified by a liuely faith in Christ, in some good measure doth expresse the image of God, and striueth to come vnto this marke, which is here pro­pounded, namely our Glorification.

THe fourth Lincke of this Cheine is Glorifying. Which Glorifying, is the highest steppe of Solomons Throne: it is that exceeding great reward, which God promised vnto Abraham: it is that e­ternall weight of Glorie, whererof, J [Page]neither know, how to begin, nor how to make an ende of speaking.Aug. de sinib. lib, 3. In vita aeterna, faci­liùs possumus dicere quid ibi nō sit, quàm quid ibi sit. In describing the glorie of the world to come, it is easier to expresse what is not there, then what is there. For there is no discontentment, nor greife, no faintnes, nor infirmitie, no mourning, nor miserie, no cor­ruption, nor death; but ioy, and fulnes of ioy for euer: such ioy, as if we had once tasted, we wold dispise the pleasures of a thousād worlds in hope of assurance to enioy it. For, after we haue waded through the miseries of this life, at length (in the twinckling of an eye, in a moment, with the sound of a Trumpet) wee shall be carried into the heauenly Paradise, into Abrahams bosome: thousand thou­sands of Angels and Saints, shall receiue vs with ioy and singing: Our meate shall be that breade of life, and that Heauenly Man­na, which will tast like whatsoeuer thing we desire: our drinke shall be the water of life; which, if we haue once tasted, we shall neuer thirst againe; our mirth and musicke, shall be the songe of the Saints: Reud. 5.13. Alleluia, honor [Page]and praise, and glorie be vnto him, that sitteth vpon the throne, and vnto the Lambe for euer-more.

There shall we reioyce continually in the pre­sēce of the holy ONE, We shall be his Saints, and he shall be our God: neither shall wee feare death any more, neither sorrowe, nor crying, nor feele any want againe.

The Lord of Hostes, who is the King of gloriè, he will take vs by the right hand, & leade vs to the garden of comfort, to the fountaine of ioy, where all our garments shall be washed pure, in the bloud of the Lambe, and all teares shall be washed from our eyes. There, shall wee see the Courts of the Lord of Hostes, new Ierusalem, the Citie of the great King: Where there is no night, nor a­ny candle, nor yet the light of the Sunne: for, the Lord himselfe shall be our light, & with him, we shall shine as the starres in Heauen. Here shall we be clothed with white robes, the innocency of Saints; we shall haue Palms in our hands in token of victorie; We shall be crowned with a diadem of pure gould, which is immortalitie: and seruing God a while in [Page]this short life, there shall wee haue riches, without measure; life, without death; liberty, without thraldome; solace, without ceasing; and ioy, without ending. O, blessed are they (Lord) that dwell in thy house, where the Sonne of God in glorie, is light vnto their eyes, musicke vnto their eares, sweetnes vnto their tast, and full contentment vnto their hearts: where, in seeing, they shall know him; and in knowing, they shall possesse him; and in pos­sessing, shall loue him; and in louing, shall re­ceiue eternall blessednesse▪ that blessed eterni­tie, the Garland we run for, and the Crowne we fight for. Jn a word. Here we shall come vnto the ende of all our desires, for what els is our ende, but to come to that ende-lesse glorie which hath no ende.

1. King. 10, 6,The Queene of Sheba, when she had seene the riches and royaltie of Solomons Court, she said vnto the King: It was a true word, which J heard in mine own Land, of thy prosperity and happinesse, but now I haue seene it with mine eyes, lo, the one halfe is not tould me: so concerning the glorious fruition of eternitie, in the life to come, whatsoeuer may possibly [Page]he deliuered by the tongues of men, yet vn­doubtedly the one halfe cannot bee tould vs.

By this place of Scripture (thus ri­sing by degrees) the Katharistes, the fami­ly of loue, and the Puritanes of our times, would gather this conclusion. For as-much, as here are certaine degrees set down, wher­vpon GODS Church is builded, and whereby, the members of the same doe growe vppe in Religion: therefore, now in this life by a godlye reformation, we may attaine vnto perfection.

This selfe conceited and head-strong opinion of theirs, hath beene the first cause, & ground of all the trouble some cōtentions, which longe since haue beene raised, & now (at this day) are continued in our Church. For diuers men, while they take them­selues (as Iob saith) the Onely-wise-men, and pure in their owne eyes, dreaming still of a certaine imagined perfection, they neuer cease to bee clamorous to the Christian Prince, troublesome to the the quiet state, and diuers of them, [Page]verie dangerous people, to the whole Church of God. Jn this verse of our text, there is an ende propounded, there is a marke set vp, where-vnto, euery Christian must labour to attaine, and striue by all good indeuour to come. But (alas) who can say that his heart is cleane; and man that is borne in sinne, & conceiued in iniquitie, while hee is clothed with sinfull flesh, how can hee attaine perfe­ction?

That the Militant Church of Christ, hath had imperfectiōs in all ages, it is a plaine & an vndoubted truth. For, if euerie member be imperfect, how can there be perfection in the whole? Perfectio nostra magis constat remissione peccatorum, quàm perfectio­ne virtutum. Our perfection consiseth (ra­ther) in the forgiuenesse of our sinnes, then in the perfection of our vertues.

In truth, thus stands the estate of a Chri­stian mans life in this world.

As a man traueiling a long iournie to a farre cittie, he doth not continually go, but he resteth here, and stayeth there, he baiteth in one place, & loggeth all night in an other, [Page]yet still he is going forward, & houldeth on his iournie: so in this life we are pilgrims, we are traueilers, and howsoeuer we do seeke an other country, and striue to come vnto the cittie of rest, yet in this iournie wee wander often out of the way, we take many fallés, we haue many impediments; neither is it possible, the light of our faith should still hold out, and neuer be darkened in this pilgri­mage, till in the life to come, wee bee made Citizens of that heauenly Ierusa­lem, which is aboue.

We conclude then with the sweete and modest saying of good Saint Augustine. Haec est perfectio christianorum, vt ag­noscant se nunquám esse perfectos. Here­in stands the perfection of a Christian, to acknowledge himselfe, neuer to bee per­fect.