The sermon preached before the King, at VVhitehall, on Tuesday the eight of Ianuarie, 1604. By Anthony Maxey Bachelar in Diuinity and chaplaine to his Maiestie

Romans . 8.30 . ver.

Moreouer , whom he predestinated , them also he called : and whom hee called , them also he iustified : and whom hee iustified , them also he glorified .

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 sensibus . 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 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 . And here , before I enter any further , I most humbly craue pardon , 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 them , yet their saluation stood sure and most certaine , because it depended vpon the vnfallible purpose of God , which here is called Predestination . So that , Predestination is the secret and immutable purpose of God : 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 . 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 yet 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 stand vp , to plead against God ? The clay may not dispute with the Potter . Man that is but dust and ashes , be may nog reason the case with his Creator . To know further , why God hath made choise of some , and not of others there is no other reason to be giuen , no other answere to be made , but that 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 compassion , vpon whom , it pleaseth him to haue compassion . 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 content , S. Gregorie doth answere directly . Gregor Mag. in cap. 9. Iob. Qui infactis Dei rationem non videt , infirmitatem suam considerans , cur non videat , rationem videt . In the hidden workes of GOD , hee that seeth 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 non potest . Why , God hath made choise of some , & not of others : howsoeuer vnto vs , the cause be hidden ; yet , vndoubtedly it cannot 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 commanded no man to doe vngodly : neither hath he giuen any man licence to sinne . Before we resolue this doubt : there ariseth a very notable & necessary question , 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 from concupiscence . Euery man is tempted , when he is drawne away , by his own concupisence , & is enticed . All sin , all wickednes of this life ( what soeuer ) first ariseth from concupiscence , from our own wicked inclination . From whence then comes concupiscence ? 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 consent vnto the Diuell : they tooke it from Sathan . Here then , 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 from God : possibility of falling , that hee had from himself . For it is a ground in Diuinity : Immucabiliter 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 , 4 the 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 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 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 inuentions . Quare peccas , quia nescis ? &c. Eccles , 7 , 31. How comes it to passe saith S. Aug. that thou dost sin , because thou art ignorant ? it is not so : why dost thou sin ? because thou art compelled ? there is no such matter : why dost thou sin ? because it pleaseth , it delighteth thy wicked , and corrupted nature . Pro. 29.6 . In the transgression of a man , is his snare . Of our 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 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 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 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 commit : & so contrariwise , the godly preuenting the grace of God by their merits , are 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. 14 Saint 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 :

Calling . Moreouer whom he Predestinated , them also he Called .

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 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 , when we are exempted from the first , and led on further to know God in his word . Both these Lectures ; they are expressed together in the 19. Ps . From the 1. ve . to the 7. is contained the Philosophy Lecture . Psalm. 19 1. The Heauens declare the glory of god : & the firmament sheweth 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 commeth 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 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 them , 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 heathen 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 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 vpon 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 abridgment 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 , like the Sea , from 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 Understanding , 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 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 , 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 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 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 cannot 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 , 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 earth 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 : 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 man , 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 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 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 Saluation 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 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 , from 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 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 .

Iustification . The third Lincke of this Cheine is Iustification . Whom he hath Called , those he hath Justified .

IT is a principle in reason . Actio perfecta non recipitur , nisi imperfectè primò : An habit is not gotten at the 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 than Calling . For Calling , is an enlightning the mind with spirituall knowledge : 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 , when 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 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 .

Glorifying .

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 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 non 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 thousand 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 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 presence 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 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 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 contentions , 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 , 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 imperfections 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 , 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 .

The Conclusion . Now it remaineth ( as was promised in the beginning ) to show the mutuall coherence of these words , and to knitte vp againe the Linckes of this Cheine together .

HEre in foure words , are contained the foure causes of our Saluation .

Jn Predestination , there is the efficient cause , which is Gods loue : Jn Calling , there is the materiall cause , which is Christs death , opened in his word : in Iustifying , there is the formall cause , a liuely faith : in Glorifying , there is the final cause , which is euerlasting life .

Thus , in Predestination , wee behould God the Father chosing of his loue : in Calling , we heare God the Sonne teaching by his word : in Iustifying , wee feele the comfort of God the holy Ghost , sealing by his spirit . The fruite of all which : of Gods loue , chosing ; of Christs word , Calling ; of God the Holy Ghost , comforting ; the effect of all these is our Glorification .

So that , as we do see farre with our bodely eye , yet reach farther with reason , which is the eye of the mind ; but Faith ( which is the eye of the soule ) out strippeth both : So , Calling enlighteneth the minde with spirituall knowledge : Iustifying goeth further , and sealeth vp the heart with heauenly comfort : Glorifying out-strippeth all , and doth rauish the soule with immortalitie .

Bernard . Euerie one of vs , after this life , wee desire , and hope to enioy eternall Glorie . Behould : Conceditur in Predestinatione , promittitur in vocatione , ostenditur in Iustificatione , percipitur in Glorificatione . Jn Predestination , there is the first grant : in Calling , it is directly promised : in Iustifying , it is plainely shewed : in Glorifying , there is liuerie and season , the full possession of all .

Jn Predestination , GOD bestoweth vpon vs his loue : in Calling , hee granteth the blessing of his word : in Iustifying , he yeeldes the fruite of his spirit : in Glorifying , he doth wholy giue vnto vs , himselfe .

Here , are the sweete springes , issuing out of Nilus , the head whereof cannot bee founde : here , are the foure pleasant riuers , which water Paradise , which runne through the Soule , with a Diuine vertue , and comfortably coole all our spirituall heat . Iohn 1 , 16. Here , is the holy and pretious oyle ; powred vpon the heade of Aron , the exceeding loue , and fulnesse of grace , powred vpon our head Christ Jesus , and running downe to the skirtes of his clothing , to euery particuler , and penitent member of his Church : Of his fulnesse haue all wee receiued .

Gen. 1. Here , we may see the spirituall regeneration of the Soule , shadowed out in the first creation of the World . In Predestination , there is the huge and vast deepe ; the darke forme whereof could not bee discerned : in Calling , the separating of light , from darkenesse ; of knowledge , from ignorance in the Soule : in Iustifying , the Sunne is created , the bright beames of his grace shine in our hearts : in Glorifying , we may behould the new Adam , framed after the Jmage of God , and placed in the paradise of immortall ioy .

Obserue heere ( if you please ) the kindnes of a louing Father , who hauing many sonnes , beareth secret affection to some one , there is Predestination : this affection in his good time hee declareth , by making his will knowen , and his loue manifest , there is Calling : after this Calling , he causeth him to take vp his inheritance in Court , & giueth him earnest , in token of assurance , there is Iustifying : lastly , hee enters into his Fathers ioy , and is made heire of all , there is Glorifying .

Againe , in Predestination , the Heauenly husband-man choseth out a plotte of ground at his owne pleasure : in Calling , hee soweth it with the seede of his word : in Iustifying , hee waters , and cherisheth it with his spirite : in Glorifiinge , hee reapes and carrieth into the barne .

Gen. 45 ▪ 5. Lastly , behould apparantly in Predestination , howe Ioseph longe before was sould into Egipt , by the determinate Counsell of GOD : Gen 41.14 , by Calling , howe hee was loosed out of prison , and deliuered from the bondage of sinne : Psal , 105.19 , by Iustifyinge , howe his cause was made knowne , and so acquitted innocent : Gen: 41 , 42. in Glorifyinge , howe hee was clothed in Purple , placed in the Kings Chariote , and made the cheife of his Kingdome .

Now then , as Saint Paule saith to the Romanes . What shall we say to these thinges ? in like sort , what shall wee say to these , so excellent , so sweete , so Diuine misteries ? to these so comfortable testimonies of Gods loue ? to this Ladder of Iacobs , whereupon none but Angels do ascende ? to this inwarde working of the Spirite , which bloweth where it listeth ? to this Diuine and hidden purpose , which cannot bee deceiued ? to this in-effable glorie of the Sonnes of God , which they doe expect and looke for ? what shall wee say more effectuall , and more comfortable ?

Can any thing bee set downe , more plainely , or knitte vp more breifely ? can any demonstration bee concluded more foundly ? Whome the Lord hath Predestinated , before all time , those doth he Call in time : whome hee Calleth , those hee doth Iustifie : and whome hee Iustifieth , those will hee Glorifie .

Thus then , may euerie true Christian conclude , for the comfort of his Soule , and the assurance of his Saluation for euer .

J am Iustified truely , by a liuely , and working Faith , therefore J am Called : J am Called effectually by his worde , therefore , J am Predestinate : J am Predestinate , and choosen of his free loue , from eternitie , and therefore J shall bee Glorified vnto all eternitie againe .

O setled comfort , O sweete conceiued hope of ioye : That ioy , which strength of Hels ten th●usand , can neuer take away . Wherefore should we feare ? whereof shall wee bee afraide ? No , no force so mightie , so puissant , able to ouerthrowe vs . No terror of sinne ; no plagues of death , no rage of the World , no power of the Diuell himselfe . Jn all these , wee are more then Conquerers . For , all thinges shall turne to the best , to to them , that are setled in GODS feare .

That wicked , and most dangerous conspiracie , plotted against the Lords annointed , when it came to the verie pinch , when it was brought to the verie height , was not all turned topsie-turuie , and vtterly disappointed ? This daye wee doe acknowledge it , with thankefull remembraunce ; this daye , wherein , wee are all mette together , in a most happie , and blessed peace ; this day doth plainely witnesse , that hee had the deliuerance , wee feele the comfort , the Church hath an endelesse blessinge , and GOD hath his euerlasting praises .

O , behould what it is to bee knit vnto God . For whome hee doth loue , who is able to wronge them ? whome he hath chosen , howe can they be reiected ? whom hee doth Call , howe shall they bee shutte out ? Whome hee doth Iustifie , who dare accuse them ? Whome God will Glorifie , howe can they bee forsaken ?

Seeing my Soule is lincked to that Cheine , which can neuer be vnloosed , my soule grounded vpon that foundation , which can neuer be shaken , what shall make vs to despaire ? nay , what is it , shall make vs to wauer , or doubt , of the singular loue of God , which hee beareth towardes vs , in his sonne Christ Jesus ? What shall separate vs , from the hope of immortalitie , in the life to come ? shall the wearisomnesse of this trouble some life ? shall the discontentmentes of this transitorie World ? shal a little sickenesse , shaking this brittle house of clay ? No , all the afflictions of this life , which are but for a moment , they are not to be accounted worthy that exceeding , surpassing , eternall weight of glorie .

For God hath chosen vs before the World : he hath Called vs out of the World : he hath Iustified vs in the World , and he will Glorifie vs in the World to come .

God hath Chosen vs not being : hee hath Called vs , being enemies : he hath Iustified vs , being sinners : & he will Glorifie vs , being mortall wretches . Therefore wee may cheerefully singe with Dauid . Miserecordia Domini , ab aeterno in aeternum . The mercy of the Lord , is from euerlasting , to euerlasting : From euerlasting Predestination , to euerlacting Glorie , the one hauing no ending , the other hauing no beginning .

This blessed fruition of glorie , and immortalitie , that wee may feele the comfort of it , in our harts and consciences , now in this life , and hereafter enioy in the life to come , the Lord grant , euen for his blessed sonne Christ Jesus sake : to whom with the Father , and the holy Ghost , three persons , and one euerliuing God , be ascribed all power , glorie , praise and thankes-giuing , for euer , and euer , Amen .

FINIS .