whom he Predestinated them also he Called AS from the maine Sea we do strike into some chanell or riuer So froÌ„ Predestination the great depth of Gods Councel the Apostle commeth vnto Calling For whereas it hath beene shewedin opening the first point that God of his free mercy 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 wee did sinne yet it might be thought our selues could not redresse it For this cause the Apostle commeth from Predestination to Calling that is from Gods determinate counsell to the meanes which hee hath appointed for our saluation This Calling is two-fold eyther 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 Vniuersity or a Colledge wherein there are two Lectures whereof euery man liuing must bee an 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 daylie Called to know God This is a plaine and easie Lecture written in great Capitall Letters that euery simple and ignorant man may read it running The other is the Diuinitie Lecture when we are exempted from the first and led on further to know God in his word Both these Lectures they are expressed together 〈…〉 in the 19. Psal From the 1. vers to the 7. is contayned the Philosophie Lecture The Heauens declare 〈…〉 9. 1. the glory of God and the Firmament sheweth his handie worke Day vnto day vttereth the same and Night vnto night teacheth knowledge there is no 〈…〉 speech â—or language where their voyce is not heard Their sound is gone forth through all the earth and their words vnto the ends of the world In them hath hee set a Tabernacle for the Sunne which commeth forth as a Bridegroome out of his Chamber and reioyceth like a mighty man to run his race His going out is from the end of the heauen and his compasse is vnto the ends of the same and none is hid from the heate thereof The Diuinity Lecture begins at the seauenth verse and continues to the 11. verse The law of the Lord is an vndefiled Law conuerting the soule the testimony of the Lord is sure and giueth wisedome to the simple The Statutes of the Lord are right and reioyce the heart The commaundement 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 true and righteous altogether More to bee desired then gold yea then much fine gold sweeter also then hony and the honye combe Moreouer by them is thy seruant taught and in keeping of them there is great reward Touching the Philosophy Lecture that we are all first Called to know God by his workes it is most apparent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Diuinitatis symbolum the world is the glasse of Gods Diuinity The heathen I 〈…〉 De 〈…〉 riis Philosopher saith Deus tangitur in operibus God is euen touched in his workes He iumpeth with S. Paul Acts 17. 27. The heathen by groping Act. 〈…〉 might haue found him for doubtlesse he is not farre from euery one of vs. In the 143. Psalme and the 5. Psa 〈…〉 verse the holy Prophet saith thus I will muse vppon all thy workes and exercise my selfe in the workes of thy hands If a man will profiâ— by this philosophy lecture he must vse meditation For indeede if a man doe rightly consider of the Ebbing and Flowing of the Sea where of no reason can be rendred of the certaine course and change of the Moone with the secret influence of the same the nature of winde no man knowing whence it commeth nor whether it goeth the hugenesse of the sweeling Sea girt by Gods commaundement that it doth not ouerflow the banckes the raging 〈…〉 Thunder which makes al the beasts of the field to tremble the fearfull Lightning which in the twinckling of an eye passeth from East to West how all things keepe their appointed course wherin they were created As wee walke abroad in the fields if wee doe behold and view the glory of the Sunne and Moone the beauty of the Starres the sweet Dew distilling Showers greene Pastures 〈…〉 pleasant Meddowes cleare Springs thicke Woodes gushing Fountaines the wonderfull increase of Corne Cattle and such like Who is hee beholding these things and seriously meditating vpon this Philosophy lecture but hee 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 caeli simulachrum 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 body in Man we haue an abridgement of both namely of God in regard of his spirit of the World in the composition of the body as though the Creator 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 body of man there is a wonderfull mixture of the foure Elements The Heart placed in the midest as the Earth our centre the Liuer like the Sea from whence the liuely springs of bloud doe flow the Veines like riuers spredding themselues abroad vnto the vttermost members the Braine which giueth light and vnderstanding placed aloft like the Sunne the Senses set round about like starres for ornament the Countenance of man full of grace and Maiesty striking a terror into all Creatures Such and so wonderfull is God in his power that he is seene in the workemanship of the body But if man as it were out of himselfe could behold this body 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 Minde Cogitation so quicke and infinite the Vnderstanding so Angel-like and the Soule aboue all Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingrauen image of the immortall God If man could enter into himselfe and consider rightly of this he must needes bee driuen to confesse that God hath Called him by those workes which are most apparent in himselfe 〈…〉 Therefore as Saint Paul soundly reasoneth in the
â—h P. 7. the meanes of the end must go together The ende which euery one of vs doth desire and ayme at it is eternall glory we must be sure then to lay hold vpon Calling and Iustifiyng as the meanes ordained to come vnto this end For this is a certaine and sure ground in diuinity and Religion Whom-soeuer God hath appointed to eternall life he hath also appointed that man to vse the meanes whereby he may come vnto the same To make this more plaine let it please you to vouch safe the hearing of an accident which fell out very fitly to this purpose One Ludouicus a learned man of Italy yet wanting the direction of Gods good spirit and so neuer considering aduisedly of the meanes of our Saluation he grew at last to this resolution Si saluabor saluabor It bootes not what I doe nor how I liue For if I bee saued I am saued Thus Ludouicus bewitched with this desperate opinion continued a long time till at length hee grew very dangerously sicke wherevpon he sent for a cunning and learned Phisition and earnestly requested his helpe The Phisition before-hand made acquainted with his former lewd assertion how in his health hee would vsually say If I bee saued I am saued he likewise directed his speech to the same purpose and said Sure it shall bee needlesse to vse any meanes for your recouery neither doe I purpose to minister vnto you for if the time of your death bee not come you haue no cause to feare you shall liue and do well inough without Phisicke and if the time of your death bee nowe come it is vnpossible to auoide it Ludouicus musing in his bed of the matter and considering aduisedly of the phisitions speech finding by reason that as meanes were to be vsed for the health of the body so God also had 〈…〉 ordained meanes for the saluation of the Soule vpon further conference with shame griefe he recanted his former opinion tooke phisicke and so was happily cured both of soule and body at one time By this doctrine of Gods loue so manifestly Calling vs we directly learne that if a man doe thirst after his saluation if a man would bee throughly 〈…〉 assured in his heart and conscience that God hath chosen him to eternall life hee must not rush presently into Predestination into Gods secret Counsell but he must enter into himselfe to trie and examine whether hee bee rightly Called for as the surest way to come vnto the sea is first to finde out 〈…〉 a riuer so concerning our saluation the plainest surest way to finde out the depth of Gods counsell is first to come vnto Calling vnto Iustifying which are as sweet and liuely springs flowing from the same We know and see dayly by experience wee are not able to discerne wee cannot pierce with the eye to see what matter the Sunne is of but we can plainely see and manifestly perceiue both beames and heat and light proceeding from the same So heere concerning the first point of Predestination alone wee cannot conceiue it wee are not able to pierce it for it is the way which the Eagles eye hath not seene but Calling and Iustifying which are as heate and light proceeding from the same those we may as comfortably perceiue as wee doe sensibly feele the heate and operation of the Sun Here then is the duty of a true Christian heere is the part of a religious and good man indeede not to venter his saluation vpon a bare speech presumption of Predestination but to vse all meanes possible which God hath ordained That he may truely be Called to heare the word of God and to ioy in hearing of it with loue and with a desire to profit that hee may bee Iustifyed when he hath heard to be feruent in prayer zealous of well doing and abundant in all good works of Charity that he may be Glorified in the life to come to consecrate both soule and body and all the whole course of his life vnto God that so growing vp from faith to faith from vertue to vertue from hearing to beleeuing from Calling to Iustifiing at length Gods spirit may satisfie our spirits that we are his our bodies his our soules his wee setled and sealed vp in a Christian ioy for euer Wherefore I beseech you all by the mercies of God and I intreate you as you hope to stand with comfort before God and his Angels at the last day euery man lay hold vppon his soule betimes do not esteeme the loue of any thing in this World more then the loue of God purchased in his sonne Christ Iesus Take heede and beware of this profane speech If I be saued I am saued vtter it not in word thinke it not in heart away with it 〈…〉 For God is not the cause of our condemnation it is our selues Woe vnto vs wretches we our selues are the workers of our owne destruction Wisedome 1. 13. O seeke not Death in the error of the soule 〈…〉 13. and destroy not your selues with the workes of your owne hands Bis interimitur qui suis armis interimitur Euery man catch hold vpon this Chaine worke and make sure his saluation and striue to walke before 〈…〉 the Lord in trueth with a perfect heart On the one side let no man passe on in a secure and carelesse course of life nor on the other side curiously prie into the hidden counsell of the Lord but euery good Christan with an humble spirit with an honest minde with a cheerefull and good heart 〈…〉 seeke to apprehend those meanes which God hath appointed for his saluation Iustification The third Lincke of this Chaine is Iustification Whom he hath Called those he hath Iustified IT is a principle in reason Actio perfect a non recipitur nisi imperfectè primò An habit is not gotten at the first the work of our regeneration is not wrought on a sodaine But as the Psalmist saith The Codly grow from strength to strength and the wise Psal 8â— man sheweth how The light of the righteous shineth more and more to the perfect day So here the Apostle Pr. 56. â— foote by foote leadeth vs from one degree vnto another till at length we may come to make our election sure This Iustification it goeth a step farther then Calling For Calling is an enlightning the mind with spiritual knowledge Iustifying an establishing the heart with a grounded perswasioÌ„ Calling is the beginning of conuersion but Iustifying is a full clearing of the heart Calling is the first change of one that is regenerate but Iustifying is the full perswasion of the Soule when the spirit of grace resteth in vs and we setled and truely sanctified in an holy christian course of life So then when we haue not onely sorrowed for sinnes past which is the first step of our Calling but further when wee are renewed in spirit and so changed in our life
1. to the Romans and the 20. vers No man can excuse himselfe Neither the Turkes who acknowledge Mahomet their great prophet nor the Indians that worship the Sunne nor the Egiptians who offer sacrifice to all manner of beasts neyther they or any other remote and barbarous people that 〈…〉 do worship strange Idols of their owne inuention none of these can excuse himselfe and say he is not Called because the inuisible things of GOD his eternall power and Godhead are sâ—ene by the creation of the world being considered in his workes to the intent all men might be without excuse Thus 〈…〉 we see by this Philosophy lecture all people whatsoeuer are instructed to know God But to his own people God reades Diuinity Lecture hee Calleth and teacheth them by his word In the 146. Psal and the two last verses GOD hath giuen his word 〈…〉 vnto Iacob his statutes and his ordinances vnto Israell Hee hath not dealt so with euery Nation neither haue the heathen knowledge of his Lawes So then as in the 1. of King 6. 28 verse there is mention made of three Courts of the Temple at Ierusalem wherein God was worshipped so here are three Courts First we behold God in the frame and composition of the Heauen and the Earth as the great and outtermost Court then we see God in our selues in the workemanshippe of the body in the powers of the minde and soule there is the inner Court Lastly with the high priest wee enter into Sanctum Sanctorum that is wee behold God and learne to know him in his sacred and heauenly Word All the Prophets Apostles all the Ministers of God they are Diuinity Lecturers and all Nations people and kinred to whom they haue do preach the Gospell of Iesus Christ all these haue their outward Calling and vnto all these grace mercie and saluation in Christ Iesus hath beene offered And hereof is that place vnderstood in the 20. of Mat. 16. vers Many are Called but few are chosen i by the outward Calling both of the workes of God of his word many are Called for this outward Calling is common both to good and bad but by the inward Calling effectually working in them a liuely faith apprehending Christ so very few are Called Here in this place of Saint Paul is ment a more speciall powerfull and inward Calling which is wrought by Gods spirit and ioyned with faith so doth Saint August expound it in his booke de Predestinatione sanctorum Non quacunque sed qua vocatione fit credens Whomsoeuer God hath chosen to life him hee hath also Called by that Calling whereby hee is made and becomes faithfull Acts the 16. and 14. A certaine woman named Lidia heard vs. There is the outward Calling and the Lord opened 〈…〉 14. 13. her heart she attended to the things which Paul spake and she was baptised there is the inward Calling 〈…〉 This then is the sound and plaine meaning of these words Wbom he hath predestinated those hee hath called that is those whom hee hath chosen to eternall life hee hath also ordained to vse the meanes of saluation which is an effectuall Calling by his word and spirit Hauing discussed this second point whereby it appeareth how all men liuing are Called both by 〈…〉 the workes of God and by his word we may here see how the dissolute liuers and prophane Atheists of these our times deceiue themselues It is a common conceit fostred in the bosome of many yea vile and sensuall men they will not sticke to say If I be saued I am saued If I be chosen to life I 〈…〉 am sure of saluation If otherwise I cannot auoide it Assuredly such men they doe speake as peruersly and as senselessely as if a man should say that hee would gladly be at Yorke and yet will vse neither horse foote nor Wagon but will flie thither For the determinate counsell of God it doth not take away the nature and property of secondary causes it doth not take away the meanes of saluation but rather Gods secret counsell it doth set those causes in order and doth dispose of those meanes to their appointed end Gods purpose his eternall decree is not to be sought out in his botomelesse counsell For then Ro 〈…〉 33. we must all cry out with Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the deepenesse of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out But Gods purpose his eternall decree is to bee sought out in the meanes and in the manifestation appointed for the same The course and order of mans Saluation is like a Golden Chaine And this verse may fitly bee called Iacobs Ladder whereupon the Angells and Saints of the Church doe discend and ascend vnto God Iacob wrestled with the Angel at the foote of the Ladder wee must not bee so hardye as to wrestle with God at the top of the Ladder Wee see here God hath set downe not onely Predestination as though wee should stay there but Iustification and Calling as middle steppes and degrees whereby we must ascend vnto God Wee must not pull downe the Ladder and thinke to iumpe into heauen To say If I be saued I am saued it is the Diuells Diuinity When our Sauiour was vpon the Pinacle hee bad him cast himselfe downe headlong for saith hee God hath giuen his Mat. 〈…〉 Angels charge ouer thee least at any time thou dash thy foote against a stone He left out the chiefe point in all his wayes it was not the right way from the pinnacle to cast himselfe downe headlong No more is it here the way to stand vppon this high point and dangerous pinnacle of Predestination to cast a mans selfe downe headlong desperately saying If I bee saued I am saued In the 2. of 〈…〉 11. Oze 11. ver the Lord there promising temporall blessings setteth downe an order a course howe they hang togither I saith the Lord will heare the Heauens and the heauens shall heare the Earth and the earth shall heare the Corne and wine and Oyle and the Corne VVine oyle shall heare Israell So likewise in the spirituall blessing of the Soule there are 〈…〉 meanes an order how we come vnto the same God by his sonne Christ Christ by his Word his Word worketh by his Spirit his Spirit doth certifie our hearts our hearts stand fast by faith Faith catcheth hold vppon Christ and so backe againe Christ presenteth vs vnto God Heere likewise in this Scripture God hath Chosen vs from euerlasting there is Predestination he doth not there leaue vs but then he doth teach vs by his word there is Calling this word through his spirit engendreth faith there is Iustifiyng this Iustifying faith lifts vs vp vnto God there is Glorifiyng Common sense and reason doth teach vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In euery action the end
watering for the Liuer is the spring of bloud that runneth into euery veine and therefore Salomon 〈…〉 12. 7 calleth the Liuer the golden well In the body there is a withering for Dauid complaineth in the Psalme 22. 15. verse My moysture is like the drought in Summer and my boanes are dryed vp like a pot-shard As in the earth and bodie of man so like wise in the soule there is a watering and a withering In the 4. of Saint Iohn and 14. verse there is mention of a well of liuing waters for the Soule The preaching of 〈…〉 3. 6. grace in Christ is called the watering of Apollo The Prophet Esay saith with ioy yee shall drawe 〈…〉 12. 3 waters out of the welles of Saluation Contrariwise where this grace doth not water there is withering Si spiritus irrigatio defuerit omnis 〈…〉 g. mag plantatio exarescit Euery planting that hath not the watering of Gods spirit it withereth and dries away therefore saith the Psalmist the 〈…〉 1. 3. godly they are like the tree planted by the riuers side there is watering but the vngodly are as a Garden that hath no water and as the Oaken leafe that Esay 〈…〉 fadeth there is withering The other Greeke verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to harden There bee Phisieae and aethicae vicissitudines there is a naturall and a spirituall Philosophie In the naturall course of things there is a congealing and an hardening as of the yce and frost which Iob very fitly calleth the bands of Orion because by the cold Eastern Iob. 3◠31 and Northern windes the water becomes as a stoane and the clods are bound together Contrary to this Hardening there is a melting Hee Psal ◠18 sendeth out his word and melteth them As when the Frost doth giue and the showers fall which Iob calles in the same place The sweete influence of Pleiades Both in nature and in the soule also there is a Resoluing and a Hardening Deut. 32. verse 2. The word is called Dewe and there is a thaw or spirituall melting when the heauenly dewe doth cause the soule to giue and to resolue into teares of Repentance so in the 2. of Kings 22. 10. Iosias heart did melt when he heard the Lawe read When King Dauid had committed murther and adulterie very grieuous sinnes hee neuer be-thought himselfe of the matter but he began to congeale and to bee Hardened in his sinne But assoone as the Prophet Nathan had awaked him and his heart like Gedeons fleece had druncke vp the heauenly dewe then presently Dauid began to relent his soule melted with sorrow and as appeareth in the 51. Psalme hee resolued into teares of Repentance Hezechias when God had giuen vnto him a sodaine and triumphant victorie ouer the host of Zenacherib presently after in the pride of his heart hee forgat God and began to congeale in sinne but as soone as the word of the Lord came vnto him by the Prophet Esay then presently his heart melted the bloud of his soule flowed forth in his repentant teares as appeareth in the 38. of Esay hee turned his face vnto the wall and wept bitterly 〈…〉 38. 3. Nowe as there is a Meiting so also there is an Hardening in the soule and that is when the custome of sinne hath beaten such an hard tracke and so trampled the soule that the word of God the seede of life cannot enter This is expressed in the 13. of Saint Matthew by the parable of the seede which fell by the high way side where there was such an hard way such a beaten path made by the common entrance of sinne that the seede could take no roote but the diuell comes like an Harpie and deuoureth it before it can enter For example hereof we wil take Cain and King Pharao whom my Text concerneth Cain hauing slaine his brother Abell and committed horrible murther the word of the Lord came vnto him saying Where is thy brother Abell Did Cains heart relent did hee confesse and say I haue sinned or did hee resolue into teares with Dauid No such matter but first he answered with a foule word I cannot tell where hee is then hee despised the Lord to his face as if hee should say you may go looke him am I my brothers keeper marke but this answere of Caine and his cariage therein and you neede no other example of an heart that is Hardened neither affection in kinred could touch him nor shame of the world check him nor the bloud of his slaine brother mooue him nor the glorious presence of the Lord astonish him nor the guilt of his owne thoughts raise him nor at last the quickening word of God which is powerfull to raise the very dead Hara Iob. 15. none of these could any whit reuiue him Triplex circa praecordia ferrum as Iob saith of Leuiathan his heart was harder then the nether milstone Pharaoh when the word of God came vnto Pha 〈…〉 him by Moses and Aaron hee was so farre from yeelding that hee seemed presently as though hee would haue fought with God Who is the Lord I know no Lord neither will I let Israel go And whereas the word and miracles ioyned with that word were sufficient to conuince any liuing Pharaohs heart was so stonie that though by a strange Miracle all the water in the land were become bloud and did sauour most vnholsomely yet it is sayd Pharao went home 〈…〉 23 and all this could not enter into his heart it could not pierce him When the Prophet cryed to the Altar of Ieroboam O Altar Altar heare the word of the Lord the Altar heard and claue asunder But the word of God which in Ieremie 〈…〉 13. 23. 29. is called an Hammer because it bruseth the stonie hearts of men this Hammer with ten miracles gaue ten mighty stroakes at Pharaohs heart and yet it could neuer bruse it Thus wee may plainely see there is a watering by Grace and a melting by Gods word as appeareth by Dauid and Hezechiah who resolued into teares againe through want of Grace there is a withering and by custome of sinne there is an Hardening as in Caine and Pharaoh whose hearts the word of God could not pierce but the more they were beaten on the more hard and flintie they became God hardeneth not IT Remayneth on the second poynt to discusse whether this Hardening bee of GOD In opening whereof it is very strange to heare how vntruely how vncharitablie we are charged by our aduersaries not onely Campion and Bellarmine but especially in certaine Articles or Foreible reasons lately published wherein it is directly set downe that the protestants doe make God the author and onely cause of sinne that they deride Gods permission and plainely affirme God is worse Article ◠then the Denill and so are bound in conscience neuer to aske God forgiuenesse for their sinnes Oh fearefull blasphemie and wordes vnseemely
imployed in most diuine and holy actions yet euen then his mind and thought still ranne vpon money vpon gaine This is Habitualis obduratio an Hardening which growes by continuance in sinne Hee that is in this case it stands him vpon to gather vp his spirits and strongly to resist sinne to sequester himselfe oft-times vnto deuout and priuate Meditations to ioy in hearing the word with reuerence to receiue the blessed Sacraments especially to bee feruent in prayer for so Saint Peter willed Simon Magus Repent and pray that if it bee possible the thoughts of thy heart may bee forgiuen thee 〈…〉 t s 8. 22. The third and last is Iudicialis obduratio an Hardning which proceedes from the iust iudgement of God Cùm peccatum fit paena peccati when sinne becomes a punishment to him that commiteth it as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recompence 〈…〉 m. 1. 2. 7 offormer errours when the thought is so poysoned the mind and soule so generally infected that the spirit of God is vtterly quenched no light of nature no priuate Counsell no publike exhortation out of the word no inward motions of Gods spirit can preuaile but hee goeth on so long is so far spent that being past all feare to offend carelesly he maketh no scruple of any sin whatsoeuer till at length finding in himselfe no hope of recouery either God strikes him apparently with his iudgement as he did Pharao or else by his death hee passeth silent to the graue without repentance as Diues or in this life as Iudas did doth plunge himselfe in the gulfe of desperation This is that Hardening which is here meant of Pharao This Hardening is not all on a suddaine Non ruimus primo impetu vt Deo reluctemur no man is Hardened at the first Nemo fit repentè miser Calu. Heb. 3. 13. Take heed least any of you be Hardened through the deceitfulnesse of sinne The deceitfulnesse of sinne it creepeth like a canker-worme it gathers it steales vpon vs and so vnder the foreknowledge of God men come vnto Hardening by degrees Naturalis est ordo vt abimperfecto Tho. Aq 〈…〉 ad perfectuÌ„ quis moueatur It is a naturall course euen in euill saieth the schooleman by degrees to come vnto perfection As they that dwell in Psal 84. Gods house will bring forth more fruite and then appeare before the God of Gods in perfect beautie so on the contrary the wicked are not Hardened all at once but as they offend more and more so by little and little they grow to the height of sinne and as the Psalmist saith they do fall from one sinne to another Iudas was first a cunning Dissembler secondly 〈…〉 at 26. 8. he became a secret Thiefe thirdly he grew to be 〈…〉 12. 5. 〈…〉 t. 26. 25 48. an impudent Lyar fourthly he proued a bolde Traitor lastly a desperate Reprobate 〈…〉 at 27. 5. The diseases of the body they do not grow at one the selfe-same time they do first appeare but by ryot distemperature vsed long before so the soule infected with vncleane thoughts and in youth accustomed to euill actions at length commeth to the vncurable disease of Hardening S. Augustine in the 8. of his Confess Aug. conâ—â—ss 8. doth open this point very plainely First the deuill by concupiscence suggesteth euill thoughts euill thoughts egge on delight delight tolleth on consent coÌ„sent engendereth action action bringeth forth custome custome groweth to necessity and necessity in sinning is the forerunner of death For example First the diuell suggesteth euill thoughts so hee did vnto Eue hee wound her in by tainting her thought by telling her she should haue al knowledge and be as God this euill thought egged on delight for as appearethin the sixth verse the Apple grew pleasant in her eyes this delight tolled on consent for then she tooke of the fruite lastly of consent came the action for shee did eate and gaue it to her husband Now when the action of sin is committed there doth not presently follow Hardening for if the heart do melt thaw if the soule do giue resolue into teares of repentance for the same then there is no Hardening But if from one action committed we come vnto another and so to the custome continuance in sin then are we snared with the cords of our owne iniquity and fettered with this chaine against the general day of Gods iudgement To make this plaine I will show you by seuen degrees as it were by seuen stayres how men do descend into this pitte of Hardening The first step is importabile Sin at the first it is 1 Import 〈…〉 bile importable it seemes vntollerable to be borne One that hath bin religiously brought vp hath bin accustomed to a milde and honest conuersation and hath ben feareful to offend at length if through bad coÌ„pany through his own weaknes and the allurements of Sathan hee falleth into any foule sin at the first it is importable it doth strike such an horror into him that he is in a wofull taking and grieuously tormented This we may see by Dauid who hauing alwaies a tender conscience loath to offend yet after ouertaken by committing murder and adulter aâ—soone as he saw what he had done hee was mightily troubled wheresoeuer he became his offence so stucke in his thought that in the 51. Psal 3. he cryeth out my sin is euer before me that is is continually in my sight The second stayre is Graue heauie for sinne 2 〈…〉 ue being committed twise or thrise it is not as it was at the first importable but it is heauie Hee sorrowes and is grieued but hee is nothing so troubled in mind nor afflicted in conscience as he was before The third stayre is Leue light For he that hath 3 〈…〉 vsed himself more often to sin that which at the first was importable and afterwards heauie at length becommeth light This appeareth by the vnchast woman spoken off in the Prouerbs who hauing had some practise in sinne she makes no more matter of it but lightly passeth it ouer with wiping her mouth saith she hath not sinned 〈…〉 30. 20. The fourth stayre is insensible past feeling for 4 〈…〉 nsi 〈…〉 after that sin be made light of and that there be no remorse nor griefe for sinne then they grow past feeling such were the Israelites of whom the Prophet Ieremie speaketh in his 5. Chap. and 3. ver Thou hast smitten them but they haue not sorrowed for they haue made their faces harder then a stone that is they haue sinned so long that now they are past feeling The fift staire is Delectabile When men take 5 â—ecta 〈…〉 pleasure in sin as Salomon saith They reioyce in Pro. 2. 1â— doing euill and delight in wickednesse Heereof Saint Augustine saith Tum est consummata infoelicitas vbi turpia non solùm committuntur sedetiam delectant
man hauing once got possession when a man is fallen away from grace and his heart Hardened how fearefull how mournfull a case it is it may manifestly appeare in this for that such men they can haue no true ioy of temporall things in this world nor any true comfort of the sweete graces in the life to come First concerning spirituall blessings There is nothing more cheerefull vnto man then the knowledge of his minde nothing more excellent in him then the light of his vnderstanding This knowledge this light of nature this vnderstanding and iudgement is vtterly extinguished Suffocatur naturae lumen cùm ad huius abissi ingressum Calâ— accedimus the light of nature is choked wheÌ„ they once enter into this gulf of Hardning In man there is a threefold light The light of the body which is the Eye the light of the mind which is Reason and Faith the light of the soule Eph. 1 1â— 1 Cor. 4. â— by which we discerne things that are not seene In the obstinate their bodilie eye is full of adultery and cannot cease to sinne 2. Pet. 2. 14. 2. Pe. 2. â— The light of Reason which is the law of nature is extinguished Rom. 1. 28. Lastly Faith which is Rom. 1. 2 the light of the soule is wholy blinded for such cannot see to take hold of the mercies of God nor to apprehend his comfortable promises Ebre 4. 2. Now if the Eye which is the light Ebr. 4. 2. of the body if Reason which is the light of the minde if Faith which is the light of the soule be dimmed If all that light which should bee in vs bee darknesse Iustissima poena vt qui sciens Aug. de li 〈…〉 be arbit lib. 3. rectum non facit amittat scire quod rectum saith Saint Augustine it is a punishment that hee who knowing doth not well at length should loose the knowledge of wel dooing so is it with the Hardned as Iob. saith The light of the vngodly Iob. 18. â— shall bee darkened and the wicked shall become blind Zeph. 1. 1 because they haue sinned against the Lord. The iudgement of the minde beeing thus peruerted and Faith which in all stormes and temptations should guide the sterne being ouerthrowne there fellowes a generall shipwrack of conscience The word of God is said to bee sharper then a â—br 4. 12. two edged sword it pierceth the very sinewes marrow it diuideth the soule and spirit asunder how wonderfull it is in operation how mightie to conuince our thoughts howe powerfull to quicken the soule how comfortable to strengthen our faith I doubt not but most here to their endlesse comfort do effectually know This word this mighty word which for the piercing operation is resembled to fire able to soften yron this word it cannot mollifie the hardened But as the bright beames of Sunne doe harden clay and soften wax and as the sweete drops of raine do mollifie earth and harden sand so the heauenly and eternall word returneth not in vaine but by reason of different disposition in the subiect it illuminateth it melteth the rightous it obdurates and Hardens the wicked their Esay 6. 9. heartes being fat their eyes heauie and their eares shut they shall heare indeed but shall not vnderstand they shall see and not perceiue Where the word of God cannot preuaile there can be no repentance It is true The scripture saith at what time soeuer a sinner doth repent Eze. 1â— him of his sin froÌ„ the bottom of his hart God wil put all his wickednes out off his remembrance Therevpon many take their pleasure glut themselues in sin at last they thinke to make all good by repentance Indeed it is true if they can repent but they must obserue what S. August saith Qui promittit paenitenti veniam non promittit peccanti paeniteÌ„tiam God who promiseth vnto euery one Aug. that repeÌ„teth forgiuenes doth not promise vnto euery one that sinneth repentance RepeÌ„tance is the gift of god such as are hardened because in times past they despised the riches of his bounty grace his long suffering mercy that did cal them to repeÌ„tance when they wold they caÌ„not repent Ro. 2. 5. after hardnes the heart it caÌ„not repeÌ„t If there can be no repentance then lamentation teares are bootlesse Teares they are the bloud of the soule and the Wine of Angels most Bern. pleasing and acceptable in the sight of God Yet the hardened though they should wash theÌ„selues in their owne teares it will not preuaile Nihil prosuÌ„t lamenta si replicantur peccata tears are not accepted where sinnes are still and againe double Ebr. 12. 17. Esau found no place to repentance Ebr. 12. 1â— though he sought the blessing with teares The holy blessed Sacraments now presently to be administred are Pledges of Gods loue and Seals of our saluation By Baptisme he breaks the Rom. 4. 1â— heads of the Dragons in the Waters et per Baptismum coeli ianua aperitur And by baptisme euen the dore of heaueÌ„ is set open The sacrament of the Lords supper it is canalis gratiae et lauacruÌ„ animae 〈…〉 l. 74. 14 the coduit of grace the bath of the soule What can be more ioyful then by receiuing the signe of the crosse to fight vnder the banner of Chirsts loue to be knit into the misticall body of his saints what can be more ioyful then to receiue that pure princely blood the least drop wherof being able to redeeme a thousaÌ„d worlds I may rest assured it is a full perfect satisfactioÌ„ for all my sinnes so that if my body hath sinned his body hath made ameÌ„ds if my soule haue sinned his soule hath made recompence therefore both soule and body are his and so we firmly and fully setled in a Christian ioy for euer These holy and heauenly Sacraments are not effectuall in the obstinate Iudas notwithstanding he was a disciple of our Sauiour and that blessed hand which after for his sake was nayled on the Crosse did reach him the bread of life yet he was so hardened with secret sin a trayterous disposition that as soone as he receiued the sop the deuilentred into him tooke ful possessioÌ„ 〈…〉 h. 13. 27. of him so brought him to a most feareful end Prayer what maruailous things it hath brought to passe and indeede what greater comfort can there be to a distressed minde then to open our griefe to poure out our complaints and ease our wounded hearts by making our mone vnto God by faithful and humble prayer yet in those that are Hardenedned prayers of themselues are frutelesse Ioh. 9. 31. God heareth not the prayer of sinners that is of such as reteine a will to sinne Dauid saith He that enclineth his heart vnto wickednesse Psa 6â— God will not heare his prayers To hope in the prayer of
toll on so long til the light of the vnderstaÌ„ding being blinded satan that foule Philistine sets them such a grist to grind as they must pay the losse of eternal life for the toll The Philosopher sayd truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome ariseth of very small beginnings and though it seeme a small matter to lend the diuel an euill thought yet the wise man saith in the 13. of Wis Euill thoughts separate from 〈…〉 rd God cogitationes malae dum ludunt illudunt euill thoughts while they dally they doe deceiue As the stream in the riuer Iordan doth carry the fish 〈…〉 hus swimming playing til on a sodaine they fall in mare mortuum into the dead sea where by reasoÌ„ of brimstone they presently die so many suffer themselues to bee caried away so long with vitious thoughts wicked imaginations that on a sodain the powers of the mind be grieuously infected The eye is fenestra mentis many times 〈…〉 9. 21. ere euer we be aware death stealeth in at the window The eare Iob calleth it in his 12. Chap. the taster of the soule As the mouth tasteth meat for 12. 11. the belly so the eare tasteth words for the soule He that hath a wicked eye and an vnchast eare as S. Peter saith of Simon Magus his soule will soone 〈…〉 um 〈…〉 guae 〈…〉 pe 〈…〉 um be brought to the gall of bitternesse Therfore wise men may hereby iudge how carefully how prouideÌ„tly the educatioÌ„ of youth especially of the nobler sort ought to be respected How flattering parasits prophane iesters ought to 〈…〉 ld this 〈…〉 true 〈…〉 nside 〈…〉 be warily shuned Alas the mind dispositioÌ„ of youth at the first it is like a sweet and brightsiluer dish you may put in what you please but if through vile Atheists dissolute company the affection be once led away the disposition infected wo worth that coÌ„pany for the infectioÌ„ of Iob. 36. 〈…〉 sin taken in teÌ„der yeares Iob saith The soule dieth in youth as cloth stained in the wooll doth neuer lose the colour so the staine of sin taken in teÌ„der yeares wil hardly or neuer be taken out nay that which afterwards discretioÌ„ yeares doth know and iudge in it selfe most hatefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost By euill custome hee is inforced to put the same in practise whether he will or no. In the 9. of Mark. â—1 ver the foule spirit which kept possession froÌ„ a child could not bee cast out by any other but only by our Sauiour Iob made a couenant with his heart Dauid praied the lord to turne away his eyes froÌ„ beholding vanity Euery good man ought to labour striue with himself to quench his desires to checke his thoughts to beat down keepe vnder his affections that though he do sin sometimes of infirmity yet it may neuer generally infect the minde it may neuer be setled in the thought There is no sacrifice more acceptable vnto God then the nipping of a serpeÌ„ts head therfore as Dauid speaketh or the children of Babilon adpetras illidere to dash their braines Psal 137. 9 against the wall while they are yong so the best way to preueÌ„t Hardening is to nip sin in the head at the first to kil the streÌ„gth of it in our thoughts Now if God do not so strengthen vs to ouercome sin in the thought the next way to shunne this Hardening is to stay the course of it in the act For God wil wound the heary scalpe of such as go 〈…〉 l. 68. 22 on still in their wickednes Paruus error in principio maximus est in fine A small scape in the beginning many times proues a mischiefe in the end Consuetudo peccandi tollit sensum peccati The custome of sin takes away all feeling of sin as hee that is stung with a viper is so deadly benuÌ„med that he feeles the sting of nothing els so he that hath takeÌ„ a custome of offeÌ„ding neuer feeles the infectioÌ„ of any sin though it rancle neuer so grieuously In the 69. Ps 16. ver Dauid prayeth O let not the pitshut her mouth vpoÌ„me To sin is to fal into a pit but to take a custom in sin is to couer the pit daÌ„ it vp that we shal neuer get out againe CoÌ„suetudineÌ„ vincere dura pugna saith August 〈…〉 ag in sal 36. It is a difficult fight to ouercome custome for in all humane things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custome is the mostintollerable tirant Horatius the Romane being to fight with 3. enimies at once did single them out then slew theÌ„ one by one so the force of sin is to be cut off in euery seueral actioÌ„ 〈…〉 ro 28. 26 least by gathering streÌ„gth it ourthrow vs. He that trusteth his owne heart is not wise In this case it is good for a man â—o suspect his owne heart to call his own way to remeÌ„brance to take somtimes a suruey a view of the maÌ„ner of his life daily actions if he find in himself that God hath suffered him so far to be tempted that he is falleÌ„ into any foule offence which he knowethis directly both against God his own conscience then preseÌ„tly to bestir himself neuer to suffer his eies to sleep nor his eie-lids to sluÌ„ber til he haue poured out his heart vnto God made bitter lamentation craued pardon with repentance and vowed by Gods assistaÌ„ce neuer to offend in any such sort againe Otherwise if lightly he passe it ouer so go on as Mithridates accustomed his body so much to the receipt of poyson that at length no poison would work on him so he that hath once taken in with the custom of sin shal at leÌ„gth come to that passe that the greatest sin that Aug. in se 〈…〉 4 â—n adu Dom. is he shall neuer feele it Omne peccatuÌ„ vilescit coÌ„suetudine et sit homini quasinulluÌ„ the greatest sin by custom comes to be accouÌ„ted nothing WheÌ„ the body is sore hurt wounded there is no driuing of time but preseÌ„tly it must be looked to so when the soule is wounded we must not defer to turne vnto the Lord but flie to him with importunate prayer with a broken mourning heart for feare the wound do fester inwardly and so there be no recouery I make it plaine by example thus If a maÌ„take in the spring 3. or 4. plants and set them al together at one time if he come by and by or within a while after he may easily pull vp one of them if he stay a fortnight or a moneth he may pull vp an other but it will be somewhat harder if he stay a yeare or two till it settle and take roote then he may pul and straine his very heart strings but his labour is lost hee shall neuer be able to pull it vp One sin one offence if we labour to pul it vp