a symball and as it were a doore of their solemne entrance admissiō into the Church of God and for the time to come it is a seale and pledge vnto them of their certaine incorporation into the body of Christ Thus much of the first vse Secondly if by baptisme wee are ingrafted into Christ then let vs walk as it becommeth the members of Christ 2. Cor. 5.17 If any man be in Christ let him be a new creature that is renewed in his minde in his thoughts in his purposes in his desires in his affections in his speeches in his actions and whole conuersation let none of these sauour of the flesh but of the spirit and why so because All old things saith the Apostle are past and all things are become new So likewise Galath 5.25 If we liue in the spirit that is if being coupled vnto Christ we be quickned by his spirit in the inward man then let vs walke in the spirit that is let vs bring foorth the fruites and doe the workes of the spirit and not of the flesh If a man were called out of the countrie to liue in the citie and made one of the corporation his name being registred in the Roles and he enfranchised and entitled to all the priuiledges of a free Citizen he would shake off all his rude and rusticall behauiours and carry himselfe and conuerse ciuilly as a Citizen so likewise wee being called out of this world that is the corrupt stock of mankind and set into Christ the true vine our dutie is to cast off all our worldly and carnall behauiours and to carrie and demeane our selues honestly as it becommeth the members of Christ being now made as it were free Citizens of the kingdome of heauen Thirdly if by baptisme we are ingrafted into Christ let vs endeuour and vse al good meanes daily to grow vp more and more with him in this spirituall coniunction The members of the naturall bodie at the first are but small and slender but still they grow in strength and receiue daily increase till they come to their iust quantitie euen so it is in the mysticall body of Christ though at the first we be but babes in Christ yet by the continuall vse of the Word and Sacraments and by prayer meditation c. wee must looke to receiue continual increase growing from grace to grace till we come to be tall strong men in Christ Iesus The sience or graffe that is set into a stocke and doth not prosper and grow greater neither bearing leafe nor bringing foorth fruite we iudge it to be a dead and a rotten branch and that worthilie and that it liueth not by the sappe and iuyce of the roote semblablie when as by baptisme wee are set into Christ and make no progresse or proceedings in knowledge in faith in loue in zeale in godlinesse in obedience it is an argument wee are but dead branches and are but only outwardly in appearance before men ingrafted into Christ and not truly indeed before God Fourthly here al parents are taught their dutie as the common care of all is which is commendable by baptisme to bring their children into the Church so when they come to yeeres which is commonly neglected of al to instruct them touching the matter and vse of baptisme a maine principall point whereof is their infition into Christ labouring to bring them to the sight and sense of their sinnes to repentance vnfained for the same and consequently by the vse of the Word and Sacraments to true fellowship and communiō with Christ Fifthly heere is a matter of great comfort vnto all that are fallen or by infirmitie or otherwise haue made relapse in some or more grieuous sinnes for when a man fallen shall consider that baptisme is a signe and seale of our perpetuall insition and indissoluble vnion with Christ in which is granted a generall pardon of all sins past present and to come neuer to be repealed because the Couenant remaineth euer in force vnto them that repent and obserue the cōdition Esay 54.10 The couenant of my peace shall not faile he taketh hart and comforteth himself in hope of fauour and mercie if he returne vnto God by repentance For baptisme is like vnto a ship out of which if a man shall be fallen into the Sea and shall but catch hold of a board to bring him to the ship the Pylot will be readie to receiue him so if a man shall after his fall hauing caught the board of repentance returne vnto baptisme the Lord will be readie to receiue him to mercie and it will bee of force to saue him Lastly if baptisme bee the sacrament of our incorporation then wee ought to honour it to reuerence and regard it as the holie ordinance of God and by all meanes to testifie the same And heere a common abuse commeth to be taxed and reproued when men depart foorth of the congregation in the time of administration thereby manifesting their contempt of the holy Sacrament whereas by their presence and decent behauiour they ought to testifie their reuerence vnto the ordinance of God and their ioy for the adding of a member vnto the Church Haue put on Christ Christ is put on three waies First in his merit secondly in his efficacie and thirdly in his example For the first Christ is put on in his merit when as by faith his righteousnesse and meritorious obedience is applied vnto iustification and saluation this is signed and sealed by the action of the Minister besprinkling the bodie of the partie baptized with water thereby representing the blood of Christ which being sprinkled vpon the soule by the hand of faith purgeth and cleanseth it from all sinne 1. Ioh. 1.7 Our dutie therfore which we learne from hence is this that we are to labour aboue all things to bee purged and washed in our consciences from sinne that our hearts being purified by faith wee might stand blamelesse and without fault before God Acts 22.16 Ananias is brought in giuing this counsell vnto Paul Arise saith he and be baptized wash away thy sins c. Secondly Christ is put on in his efficacie when as by the vertue and power of his death a man killeth and crucifieth the corruption of his nature and by the power of his resurrection he reuiueth and is raised out of the graue of his sinne to holinesse and newnes of life this is also signed and sealed in our baptisme and for that cause we are said Rom. 6.3 to be baptized into the death of Christ because baptisme is the seale and sacrament of our mortification neither of that only but of our viuification also as may appeare Rom. 6.4 for we must be like fashioned vnto Christ not only in the similitude of his death that as he died for our sinnes so we by the vertue of the same death should die vnto sinne but also in the similitude of his resurrection that as hee rose againe for our iustification
so wee by the vertue of the same should rise out of sinne vnto righteousnesse and holinesse of life Our dutie is therefore to labour for spirituall regeneration for so baptisme is termed by the Apostle Titus 3.5 the lauer of the new birth and renewing of the holy Ghost Hereunto Paul exhorteth Ephes 4.22.24 and Phil. 3.9.10 alluding vnto baptisme Thirdly Christ is put on in his example when hee is made a paterne of all morall duties wherein hee hath gone before vs for imitation Our dutie is here to denie our selues to take vp our crosse and follow Christ in his patience in his meeknes in his humilitie in his loue in his obedience And vnto this putting on of Christ the Apostle exhorteth Colloss 3.12.13.14 Now vnto this putting on of Christ in that manner which I haue said diuers and sundrie reasons and inducements may bee brought the first is this Christ is here compared to a garment which argueth that our nakednesse and filthinesse is apparent in the sight of God before it bee couered therewith and wee also exposed to all the plagues and iudgements of God If wee would therefore haue assurance of our iustification before God and our acceptation of him vnto fauour and mercie and our freedome deliuerance from the wrath and anger of God let vs labour to put on Christ Secondly in the knitting of these two together our insition into Christ with our putting on of Christ we see that all that are truly ingrasted into Christ they are iustified sanctified and walke in obedience vnto God If therefore we would haue any testimonie or argument to perswade vs that wee are in Christ wee must necessarily put on Christ for here these twaine are inseparably coupled to gether by the Apostle Thirdly if wee shall not thus put on Christ wee are not in him and consequently baptisme is vnto vs a nullitie and becommeth of none effect for it is but as a seale set to a blanke Rom. 2.35 the Apostle saith Circumcision verily prafiteth c. But if thou be a transgressour of the law thy circumcision is made vncircumcision so baptisme loseth his grace in them that are not regenerate Lastly the consideration of our vow and promise so solemnely made in baptisme touching the renouncing of the Diuell the world the flesh and the embracing and following of Christ and his truth ought to moue vs hereunto vnlesse wee will become truce-breakers with God and contemners of the couenant vnto which wee are intitled in the beginning of our daies Neither may wee please our selues in an outward profession that wee haue giuen vp our names vnto God in baptisme and are acknowledged to be his and liue in the Church comming to heare Sermons and to receiue the Sacraments at times appointed but wee must proceede further to answere in truth and in deede vnto our profession made in baptisme for it is not the washing of the filth of the flesh by the materiall element of water that doth commend vs vnto God but the stipulation of a good conscience sanctified and purged by the blood of Christ FINIS A SERMON WHEREIN IS DEclared the nature of the feare of God PROV 1.7 The feare of Iehouah is the beginning of wisedome TO omit the coherence of these words with the former because it maketh not much for the further vnderstanding or opening of this place the words in themselues containe a briefe or summe of all that doctrine and the ground of all those exhortations which are propounded in the 9. first Chapters of this booke which is this that the reuerence of Iehouah is the chiefe wisedome and the gate or entrance to all wisedome according to which whosoeuer doth order and frame his life may be iustly called a wise man In the words is contained a description of the feare of God by a double argument The first is taken from the subiect to wit Iehouah for about his Maiestie is this feare conuersant The second taken from the nature of it to wit it is the principall wisedom or the very fountaine and headspring of all true wisedome For the better vnderstanding of the words wee must remember that there is a three-fold feare mentioned in Scripture The first is a naturall feare which is occupied about some imminent euill and danger which may either destroy or grieue and annoy the creature so our Sauiour Christ feared death The second is a distrustfull feare euery where discommended in Scripture and disallowed as 1. Ioh. 4. perfect loue casteth out this feare of incredulitie The third is a feare proceeding from faith as a fruite of it in which sense we are to speake of it in this place being that which here is commended vnto vs this is called the feate of Iehonah But here it will be demanded how God can be the obiect of feare considering that feare is occupied about some future euill and that not farre off but imminent and neere at hand and no small euill but so great as that a man is not able by his power either to resist or to sustaine and ouercome it Now God is goodnesse it selfe yea the chiefest good to bee desired and earnestly sought after of all and therefore to be feared of none Answera The proper and direct obiect of feare is some euill yet indirectly and in the second place it respecteth the partie or person from whence the euill commeth as hope first of all respecteth the good thing hoped for and next the person of whom this good thing is to be receiued so the most direct and proper obiect of this feare is the displeasure of God which is the onely euill to be feared and auoided of all men and more indirectly and in the second place it is referred to God himself and called the feare of Iehouah This feare proceeding from faith is said to be the chiefest wisedom both because from hence us from a pure fountaine proceedeth all true wisedome and herein also consisteth the greatest part of spirituall and diuine wisedome to reuerence the true God Touching this feare that we may with fruite consider and entreare of it foure things are to be learned first what it is secondly by what markes and notes it is knowne and discerned thirdly by what meanes it is obtained and kept fourthly by what arguments wee are to be induced to seeke after it and practise it For the first to begin with the acception and vse of the word which in Scripture is manifold First it is put for God himselfe Genes 31.53 Iaakob sware by the feare of his father Izhak Secondly for his word and doctrine Psal 19.9 The feare of the Lord is cleare c. Thirdly generally for the whole worship of God Psalm 34.9 Ionah 1.9 Fourthly it is put for a speciall part of Gods worship and signifieth this chast filiall feare that feare whereby the wife feareth the husband and the childe the father which may bee thus described It is a peculiar gift of the holie Ghost in the
CERTAINE SERMONS PREACHED BY THAT Reuerend and Iudicious Diuine Master THOMAS NEVVHOVSE late Preacher of Gods word in the Citie of Norwich AND NOW SET FOORTH for the vse and benefit of Gods people by ROBERT GALLARD Master of Arts and Minister in the same Citie ECCLESIAST 12.11 The words of the wise are as goads and nailes fastned by the Masters of the assemblies which are giuen from one shepheard AT LONDON Imprinted by Felix Kingston for Edmund Weauer and William Welby 1614. TO THE RIGHT WORSHIPFVLI MAster GEORGE COCK Maior of that famous and well-gouerned Citie of Norwich together with the Worshipfull Companie of Sherifes and Aldermen his fellow brethren in the same Citie R. G. wisheth all true prosperitie RIght Worshipfull that speech of the Poet viz. scribimus indocti doctique c. was neuer so true as now in this our scribling age wherein so many are possessed with a brainsicke humor of being seene in print I touch not any of those the searcher of all hearts knoweth whose writings are of good worth and vsefull to helpe forward the spirituall building yea Iames 2.17 rather I much blesse that God the father of lights whose spirit hath of late so clearely shined in the workes of diuers for hereby the trueth which before as an vnknowne treasure lay hid is notably discouered error confuted vertue much furthered in the hearts and liues of men But of such onely I speake who being bigge with conceit of their owne conceits must needs vent and set them a broach though neuer so froathie and in truth being ballanced in the scoale of a iudicious Reader found altogether lighter then vanitie it selfe Their works I may fitly resemble to the Spiders web for though they seeme to be spun with some curiositie yet in truth they be deuoide of all substance and soliditie or to the airie Meteors for as they very suddenly vanish out of sight so these being as it were of an airie nature doe euen in the reading quasi abire in fumum Alas little is the gaine a man gets by them with such superficiall and slightie stuffe our age so abounds that many complaine of a sacietie yea of a surfit and therefore for my part I wish that men were more modest this way and would keepe in their pennes from blotting so much paper in vaine most excellent is the rule of Euripides for this purpose viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. either speake that which is better then silence or else keepe silent still The workes which here I am bold right Worshipfull to publish to the worlds view are not as in reading you shall see any vaine or idle discourses sauouring of an empty braine but most heauenly and diuine truths breathed forth by the breath of an holy and sanctified heart they bee a few of those sweete blasts that were sounded forth in your hearing by that siluer sounding trumpit I meane the learned lectures of that famous and most iudicious diuine Master Thomas Newhouse late Preacher of Gods word among you who as you know like a faithfull seruant of Christ thought not his life too precious to lay downe in his Masters seruice but willingly as it were sacrificed himselfe to God in his ministerie and as the candle spent himselfe to giue you light When I seriouslie consider how compleate this holy man of God was how fitted and furnished with diuine gifts for his heauenly function I cannot and I thinke no more can you but much bewaile our grieuous losse can a man lament the losse of his box full of precious and costly iewels or a Marchant the wracke of his shippe fraught with earthen treasure then surely may we much more the losse of this box the wracke of this ship so filled and fraught with such spirituall and diuine riches What a masse of knowledge God stored vp in this his earthen vessell your thursday Lecture in part bewrayed wherein he did vsually vent so much diuinitie as that his learned brethren seldome went away by their owne confession without insight into some speciall things they neuer knew before and for his excellent skill in Case-diuinitie whereby he was able to settle the wauering and doubting Conscience I may truly say of him as Isaiah doth of himselfe * Isaiah 52.4 The Lord gaue him the tongue of the learned to speake a word in season to him that was weary Againe for that singular gift God gaue him in vnfoulding and explaining most mysticall and infoulded truthes in vnloosing most intricate and knottie doubtes whereof there bee many twixt vs and that Romish Church as also for his marueilous dexteritie in selecting contriuing but especially in acute and solid iudging who euer almost did heare him but will acknowledge his excellencie in all these things with admiration And yet moreouer what a great measure of sanctifying grace it pleased the diuine spirit which bloweth where it listeth to beautifie this his instrument with what rare and excellent vertues did appeare and shine forth in the course of his life it is not I appeale to them that knew him an easie thing for me to declare I haue much mused to see how assiduous he was in his painefull calling how carefull alwaies to put men forward in the way of life how careles of the world not seeking the gaine thereof coueteouslie nor the glorie thereof ambitiouslie a vertue in these our times not commonly seene in so great measure in men of so great gifts and learning I neede not speake of his meeke lowly courteous and affable carriage euen towards his inferiours how wise and gracious he was in his behauiour how graue sober amiable and louely in all his demeanour all such can say that knew him and I am sure that none of you that knew and entirely loued him can easily forget nor yet remember without some sigh or signe of sorrow for the losse of so sweet and ingenuous a friend Thus out of the abundance of my hearty affection towards this man of God I thought it meete according to that certain knowledge which I and many of you yourselues had of him to record these things which tract of time would haue worne out and buried vp in the graue of obliuion hope no man is so enutous as to grudge the dead shuld haue their due Bethinking my selfe Right Worshipfull what course might bee taken to recouer the publique dammage which the Church hath sustained in the death of this worthy man I finde no way better then the publishing of such manuscripts as hee left behind him among which I commend these few as first fruits to your Worships patronage The reasons of my so doing be these I know that his ministery as it was meet it should was among many of you much set by you receiued him as an Angel of God esteemed and heard him as an Interpreter one of a thousand you loued and reuerenced him in his life and in his death lamented much as cause you had your publique
follie Prou. 26.5 First for that most vsual 〈◊〉 common forme of reasoning se If I bee predestinate to saluation I am sure to be saued let me do what I will If I bee appointed to damnation I am sure to bee damned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Answ Howbeit most desperate and prophane wretches for such they bee for the most part doe take occasion from Gods decree to reason in this sort yet wee must know that the occasion is taken before it be giuen for the doctrine of the vnchangeable decree of God affords no such conclusion as beere is inferred I am appointed to life or death vnchangeably this is Gods truth therefore it matters not how I liue This is the diuels conclusion not inferred by force of good reason for in a Syllogisticall forme of reasoning I am sure no such conclusion can be drawne but framed and forged by the diuels art and entertained for the most part in the braines of most dissolute and diuellish men But see we the absurditie of this consequence I am necessarily ordained to life or death therefore I may liue as I list This is a reasoning from the putting too of the surpeme cause to a remouing of the instrumental which are not opposite but subordinate one to another Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Logicians doe speake Againe this kinde of reasoning sc I am appointed to eternall life therefore I may liue as I list vsing no meanes to attaine it is as if a man should reason thus sc God hath ordained me to liue many yeeres therefore what need I eate or drinke or sleepe or vse any meanes the reason is the same This one point must needs bee remembred that in Gods decree the end and the meanes tending to that end must goe hand in hand in so much as looke what God hath appointed to come to passe by meanes those meanes hee hath as necessarily ordained to be vsed as the end to bee archieued yea so inseparably are the meanes and the euent knit together as that if wee may suppose a demad of the meanes a deniall of the euent will necessarily be inferred thereupon As for example Act. 27. the Apostle saith vers 24. that God had giuen him the liues of all those that were in the ship there was Gods decree yet in the 31. vers the Apostle saith that vnlesse the ship-men did stay in the ship they could not bee safe heere is a deniall of the decreed meanes inferring a deniall of the decreed euent So then I am ordained to eternall life there is Gods decree if I should not repent not beleeue which is impossible God hauing decreed them likewise surely I should not be saued The immutability therefore of Gods decreee doth no whit fauour the neglect of meanes tending to eternall life Wherefore as Hezekiah after hee knew Gods decree for fifteene yeeres to bee added to his daies neglected not all meanes of life for if hee had he should haue died but applied physicke to his wound are dranke and vsed other meanes of life so hee that is ordained to eternall life if hee would obtaine must vse the meanes in repentance faith and obedience or else hee cannot looke to bee saued Quest Yea but now suppose a man bee appointed to damnation may not that man so appointed resolue with himselfe to liue as he lift Answ Though this be granted to bee a true position sc that a man appointed of God to wrath shall surely bee damned yet no such conclusion as this will ensue sc that that man may resolue to liue as hee list For first there is no man liuing so acquainted with Gods decree vnlesse hee hath sinned against the holy Ghost as to know his own reiection for how be it I finding by a liuely sense a feeling of the spirit of sanctification my selfe in the estate of sauing grace may hereupon assure my selfe that I am elected yet I may not finding my selfe è contra to bee in the estate of vnregeneracie thereupon conclude that I am a reprobate for euen the elect are in the estate of sinne before they be called Againe the Lord doth not seale vp to men their reprobation as hee doth their election What mad and hideous follie thē is this for a man to resolue to liue as a reprobate before hee knowes whether he be so or no As if a man should condemne himselfe run post hast to the place of execution and put the rope about his owne necke or vse all meanes to make away himselfe before hee know whether the sentence of life or death bee past vpon in the Iudges breast One dramme of good reason much more of grace would teach a man rather to argue thus I know not whether the sentence of wrath be past in heauen against me or no I will therefore resolue to employ my selfe in all well doing repenting of sin beleeuing in Christ and yeelding obedience to Gods Commandements which is the only way to eternall life by this meanes I shall make mine owne election sure to my selfe and so at length come to eternall happinesse Thus wee vse to reason in the like case I know not whether it bee my lot to liue till the next yeere or no I will eate drinke sleepe and vse other meanes appointed of God as the way to life that so I may liue if it be possible Suppose we thus that a Iudge giue out to a companie of malefactors before him in this sort I haue secretly with my selfe past a decree vpon you all and that vnchangeably wherein some of you are appointed to life some to death now they that bee mon of life shall surely come to me and kneele downe before me and sue for pardon the men of death shall not doe so and this is the marke of difference now looke to your selues In this case shall not that man bewray his follie aboue all the rest that shall resolue and conclude with himselfe neuer to come kneele before the Iudge because the decree is vnchangeablie past vpon him either for life or death which he knoweth not should bee not rather in all reason runne to the Iudge and kneele before him and sue for pardon that so he might assure himselfe that hee is a man of life Yes surely euen thus it fareth in the case in hand for God in his most 〈◊〉 councell hath made a decree 〈◊〉 all men wherein some are appointed to life some to death vnchangeably God hath further said in his word that the men ordained to life shall 〈◊〉 to him and beleeue which is the marke of their election but the men of death shall not doe so are not they then most seely and senselesse fooles that shall vpon hearesay of an immutable decree past whether for or against them they know not resolue with themselues neuer to turne to God and beleeue whereby as by most certaine signes they might
eternall life beleeued Where the restraint is to be obserued the Apostle doth not make faith common to all but to the elect onely excluding as it is manifest to any indifferent reader all others which were not ordained to life And lest any man might doubt of the equality reciprocation of the members that is faith and election let him reade Tit. 1.1 where the Apostle speaketh of a faith proper to the elect which the article plainly declareth put there for distinction sake noting that there is a faith indeed in reprobates to wit a temporarie or historicall faith but not the faith of the elect viz. sauing and iustifying faith the which whosoeuer hath hath presently eternall life Ioh. 3.36 not only in a blind and coniecturall hope as the Papists say but in a certaine and infallible perswasion grounded vpon the word and promise of God and in such a hope as disappointeth not neither maketh ashamed neither that only but in present possession if wee regard the beginnings of it for there are three degrees of eternall life the first is in this life in faith and regeneration the second in the end of this life in the totall abolishment of sinne which is the accomplishment of mortification the third is after this life at the resurrection in the fulnes of glory wherewith both soule and bodie shall bee replenished for euer wherfore the first degree or entrance into this life is made so soone as a man beginneth to beleeue Further in the same chapter vers 18. hee that beleeueth saith our Sauiour Christ is not condemned neither euer shall be as it appeareth Ioh. 5.24 but hath alreadie passed from death vnto life and Rom. 8.1 There is no condemnation to them that by faith are ingrafted into Christ lest any should doubt of their perseuerance hee addeth by way of description that they are such as walke not according to the flesh but according to the spirit Further that true faith is an infallible note of election it is manifest 2. Tim. 2.21 whosoeuer purgeth himselfe from these hee shall be a vessell vnto honour Whence I reason thus * The syllogisme at large may thus be framed If sanctificatiō be a sure mark of election thē saith is so because sanctification is an inseparable fruit of faith But sanctification is a sure marke of election Therefore c. Sanctification is a sure marke of election now sanctification is a fruit of faith for that alone purifieth the hart Acts 15. Ergo. And indeede Ioh. 14.16.17 our Sauiour Christ denieth that the world that is reprobates can receiue the spirit of regeneration which is the comforter and leader into all truth and Paul 2. Cor. 13.5 excepteth the reprobates from the number of such as haue Iesus Christ dwelling in their hearts by faith By al which it is more then manifest that true sauing grace is neuer communicated to the reprobate Lastly if this doctrine might stand three notable absurdities in Diuinitie would necessarilie follow vpon it First that reprobates in their persons and actions shall sometimes please God viz. when they haue faith and worke from faith for faith is that that makes both person and action acceptable to God but how can this stand with that of our Sauiour Christ Matth. 7.23 who shall pronounce at the day of iudgement of them that were otherwise adorned with most rare and singular gifts and graces of God I neuer knew you at no time I approued you either in your persons or works I neuer acknowledged you for mine which hee would not neither could say if euer they had been indued with true faith for at that time at the least he must needes haue acknowledged them to be his Secondly the certaintie of saluation falleth flat to the ground for the which wee contend so much with the Papists for what other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or medium is there wherby to perswade the conscience of the certaintie of election besides faith which if it be a common grace to the reprobate with the Elect then no certitudo fidei for a man may beleeue the pardon of a sin and yet for all that be a reprobate Thirdly the very reprobate ones shall be true members of Christ and of the Catholike Church which is meere Poperie and the thing that Bellarmine and the Papists labour to establish Secondly the very word Election ouerturneth this deuice of an vniuersall decree for in euery choice there is a taking of some and a refusall of other some and he that electeth cannot be said to take all but some only Obiect To elect is to loue but God loueth all his creatures and therefore chuseth all Answ To elect is not to loue but to destinate and appoint to an eternall loue Againe God loues not all with an equall loue hee is said to loue all in that hee willeth good vnto all but not the good of eternall life Thus Thomas answereth part 1. qu. 23. art 3. Thirdly wee see by the euent that all come not to eternall life but some only how then can we imagine that the finall estate of a man in saluation and damnation should come to passe without the decree of God Ioh. 17.2.11 our Sauiour Christ giueth eternall life to them alone that were giuen him of the Father that is those that were elected now if all had bin elected why did he not speake generally that he gaue eternall life to all but restraineth it to those that were giuen him of the Father But here exception will be made though Gods decree bee vniuersall yet conceiued with a condition which when men doe not obserue no maruell though they miscarrie and come not to eternall life Answ This conditionall decree is a foolish dreame of mans braine and carrieth with it many grosse absurdities First the Scripture hath not spoken a word of it but whensoeuer it mentioneth the decree it simply and categorically propoundeth it as Rom. 9 and Ephe. 1.4 He hath chosen vs before the foundation of the world It will be replied the Gospell is propounded with condition and that is nothing else but Gods predestination reuealed Ans Albeit I confesse that the Gospell doth in some part reueale the decree of God yet it followeth not that it is to bee confounded with it and that they are things distinct one from an other may appeare by these differences First predestination being as it is commonly vsed in Scriptures and in the writings of Diuines referred to the Elect is that wherein God determineth what he will doe touching vs or in vs and hereupon the definition of Augustine is commonly receiued It is the preparation of the blessing of God wherby they are deliuered that are deliuered But the Gospell is that wherein hee determineth by dutie what we are to doe vnto him Secondly in predestination hee defineth both the materiall and formall number as the Schoolemen speake that is who and how many they are that shall be saued which number can neither be
in conscience with the trembling of a spirituall palsie for his offence and yet indeed still remaines before God a member of Christ in respect of his coniunction with him and shall be restored to his former estate after serious repentance Obiect 2 Grace cannot stand with sinne against the conscience and with grieuous offences Though it cannot stand so firmely Solution yet it is not wholy taken away for a man in this case when sinne hath preuailed is like vnto a building whose roofe is taken off with an earthquake or thunderbolt and whose foundation is shaken and weakened yet the house standeth still Secondly wee must distinguish of sinne against conscience for it is taken two waies first properly which is done of purpose and with full consent of will and is called peccatum vastans conscientiam the sinne that wasteth the conscience and this is not incident vnto the man regenerate secondly improperlie which is done though of knowledge yet of infirmitie by reason of feare constraint hastinesse precipitation of the minde and such like suddaine passions in the tegenerate or with some wilfulnesse of presumption yet because there is neuer any full and absolute consent it cannot bee called sinne against the conscience properly Wherefore to conclude this whole matter we graunt that the man regenerate and indued with sauing grace may fall into sinne dangerouslie and grieuouslie so as hereby his faith shall be weakened his heart hardened the spirit of God made sadde in him the peace of the conscience troubled the proceedings of Gods grace in the heart interrupted the comfort and ioy of the spirit remooued and the heart filled with amazednesse astonishment perplexitie and feare all the grates of God lessened the best things in man obscured and blemished the course of Gods mercies stopped and the whole man laid open to all the plagues iudgements of God and made vnprofitable to euery good worke yea he may so fall that hee shall haue need of a new reconciliation with God a new remisssion of his late offence a new confirmation of faith a new inkindling of the spirit and a new restoring of the inner man but that hee can wholy lose grace that is not possible that that faith which purifieth the heart and worketh by loue that that loue which proceedeth from a pure heart a good conscience and faith vnfained that that hope which maketh not ashamed and is the anchor hold of the soule firme and stedfast that that feare which is the headspring of wisdome and causeth a man to decline from euill and is in the heart a well of life to make a man scape the snares of death can bee wholy lost neither scriptures reason nor probalitie shall be euer able to euince Vse The vse of this doctrine is brieflie thus much as on the one side it ministreth great comfort vnto the children of God touching the perpetuitie of their estate that though they shall bee assailed with dangerous and manifold temptations and be oftentimes fearefully foiled and ouertaken yet that they shall neuer be wholy ouercarried in any temptation so on the other side it giueth vs a caueat to take heed we doe not abuse it to securitie and the libertie of the flesh for considering the state of a christian man is so tickle and inconstant in this life that he is subiect euer and anon to fall into sinne yea wholy to fall away if it were not that by the promise of God and the effectuall intercession of Christ he were as by certaine vnderprops supported and sustained requisite and necessarie it is that we listen vnto the exhortation of the Apostle and with feare and trembling to worke our saluation and if any man thinke he standeth let him take heed least he fall FINIS TWO SERMONS PREACHED BY THAT Reuerend and Iudicious Diuine Master THOMAS NEVVHOVSE late Preacher of Gods word in the Citie of Norwich AND NOW SET FOORTH for the vse and benefit of Gods people by ROBERT GALLARD Master of Arts and Minister in the same Citie ECCLESIAST 12.11 The words of the wise are as goads and nailes fastned by the Masters of the assemblies which are giuen from one shepheard AT LONDON Imprinted by Felix Kyngston for Edmund Weauer and William Welby 1614. TO THE RIGHT WORSHIPFVLL AND trulie religious Gentleman Master THOMAS CORBET Esquire one of his Maiesties Iustices of Peace in the Countie of Norffolke And to the Worshipfull Gentlewoman Mistris ANNE CORBET his most louing wise and vertuous wife R G. wisheth true happinesse in this life and a blessed hope of the life to come RIght Worshipfull those exquisite and most curious workes which Aholiab and Bezaleel wrought in the Temple were to bee seene long after their times and remained as testimonies of their skil to them that did suruiue And we see also in common experience that earthly buildings when the workmen be dead oft times stand still as monuments of their art and meanes of much good to them that liue after In like manner it were to be wished that the workes of the skilfull builders vp of Gods house when they themselues bee gone might still continue as memorials of their skill in spirituall Architecture and as instruments of much good to succeeding generations Among diuers workes of worthie workmen who haue of late very artificially and cunningly wrought about the temple of Christ I am sure that some of the Manuscripts of that iudicious Diuine Master Thomas Newhouse may well for their art be valued with the best in their kinde and cannot doubtlesse but bee very precious in your eyes who loued their author so well and very profitable to many others by whō they be so much desired For this cause hauing some of them by me lest I should seeme iniurious either to their author in suppressing that which might make so much to his praise or to the publique good in keeping backe those things are much desired as vsefull to Gods people I thought it a meete thing to publish these few to the making vp of this little volume Among the manifold true harted and entirely affecting friends this godly man had I doubt not but that I might single out diuers of whose kindnes I might presume for defence of his workes and may iustly feare for passing them by to be challenged as a man vnmindfull of their loue but the time is comming wherein I hope to meete with good opportunitie of giuing them satisfaction in this kinde In the meane while I thinke it my dutie to remember your Worships with these which if I had neglected to doe I see not but that I should in some measure haue been blemished with the tincture of vnthankfulnes I therefore doe offer these Sermons to your view and also to your protectiō hoping that you shal finde them worthie of both If you respect their author they bee his something if me the publisher alas they be my nothing yet sure such is your ingenuitie as that I doubt not but that you will
Great is the carelesnes of the world in this point all men that liue and are borne in the Church haue this benefit vouchsafed them in the beginning of their daies to bee brought into the Church by baptisme and to be acknowledged as true members thereof but few there are that labour for the inward baptisme represented and sealed by the outward to wit to become the liuelie mēbers of that mystical body whereof Christ is the head I will therefore vse some reasons as motiues to induce and perswade vs to become members of Christ the first whereof is this God of his infinite mercy and loue in Iesus Christ hath vouchsafed vs this honour in the beginning of our daies when we were no members of Christ actually but children of wrath and heires of damnation to call vs by his owne name setting as it were the stampe and seale of baptisme vpon vs thereby as by a badge cognizance not onely acknowledging vs for his but distinguishing vs from the pagan infidell and prophane companie of men in the world thereby also solemnely admitting vs into the Church and endowing vs with all the priuiledges thereof if wee will not therefore bee wilfull contemners and despisers of so great grace and on our parts as much as in vs lieth make frustrate the holy ordinance of God and preiudice that good which he meant and offered vnto vs in baptisme let vs labour to be set and ingrafted into Christ Secondly as it is no small priuiledge for a man to be acknowledged for a member of this Church and of Christ before hee bee so is it a farre greater prerogatiue truly to bee implanted into him Why so because by this meanes thou hast fellowship and communion with Christ not only as he is man but as he is God and the second person in Trinitie and by reason of him with the Father and the holy Ghost Now what a preferment and preheminence is this for a man being but dust and ashes yea a worme creeping and groueling vpon the earth to haue communion with the most great and glorious God who is King and Lord of heauen and earth Thirdly this incorporation is the ground and foundation of all those benefits we haue in Christ for hence it is that whole Christ is made ours both in iustification sanctification 1. Cor. 1.30 He of God is made vnto vs wisedome c. Fourthly hence it is that wee haue title and interest vnto eternal life and are heires and fellow-heires with Christ of his kingdome and shall as Kings reigne with him in glorie for euer after this life Lastly the very consideration of our miserable estate by nature ought to prick vs forward and euen to constraine vs hereunto which is this The image of God is defaced and almost raced out in vs and wee are vile and deformed creatures in the sight of God more loathsome and odious vnto him then the dogge or toade is or can be to vs in our mindes full of ignorance and error in our wils of contumacie and rebellion in our affections of disorder being alwaies prone to euill neuer to that which is good in our consciences of guiltines and in our memories of forgetfulnes in our words and deeds of manifold offences in the whole man wee are fearfully thrall and in bondage to sinne and Satan and vnto these corruptions and sinnes the punishment is answerable for in our mindes wee are subiect to frenzies and madnesse in our consciences to horrours and strange feares in our bodies to aches innumerable diseases and infirmities in our goods to losses in our names to ignominie and contempt in the end of this life to death and in the life to come to the second death which is a separation of the whole man from the presence of God If then this be the state of euery man till he be in Christ how doth it stand vs vpon to labour in this point aboue al things that we may be true members of Christ And that we may be incorporate into the bodie of Christ three things must be practised First wee must acknowledge our selues to bee no members of Christ but limmes of the Diuell vassals and bondslaues of Satan firebrands of hell and members of the kingdome of darknesse alienates and strangers from the Couenant and Church of God In the third of Matthew none were baptized of Iohn but such as confessed their sinnes We must in the next place be humbled that is bee heartily grieued and displeased with our selues for our sinnes purposing and resoluing by Gods grace neuer to returne to the practise of them but hence forward to liue in newnesse of life For this cause Iohns baptisme Mark 1.4 is called the baptisme of repentance because of the parties baptized being men of yeares was required a testification of their repentance and their baptisme was a solemne profession thereof Thirdly we must with humble and contrite hearts come vnto Christ first beginning to cōsider of the promises of the Gospell then to hunger and thirst after them and last of all by faith to embrace and lay hold of them Matth. 11.28 But how may we come to Christ only by faith for so beleeuing and comming vnto Christ are put one for another Ioh. 6.35 For faith is the foote which carrieth and bringeth vs vnto Christ and being come to him it is the hand whereby we receiue Christ the bond wherewee are coupled vnto him and made one with him Obiection If faith bee required to our ingrafting into Christ to what vse serueth baptisme to Infants who wanting actuall faith cannot be implanted into Christ and therefore this Sacrament can bee no seale vnto them of their incorporation Solution Infants borne in the Church are of two sort some reprobate some elect The former howsoeuer they haue the outward element conferred vnto thē and are charitablie reputed of the Church to appertaine vnto the Couenant it leauing secret iudgements vnto God yet before God they are not in the Couenant and therefore baptisme though in it selfe it bee the sacrament of incorporation by reason of the institution of Christ yet to them it is not but becomes altogether vnprofitable and turneth to their greater iudgement and condemnâtion by reason of their abuse prophanation of the holy ordinance of God Elect Infants are also of two sorts some die in their infancie some liue till they come to the yeares of discretion as for the former they are ingrafted into Christ not by any faith which they haue not neither indeede can haue by reason of their age but by a secret and vnspeakable working of the holy Ghost vniting and coupling them vnto Christ and applying vnto them the perfect obedience of Christ for their iustification from original sinne and inwardly renewing them in the inward man and repairing the image of God in them in holinesse and righteousnesse for the latter wherof there is the greater question Baptisme hath this present vse in them it is
regenerate whereby a man being resolued particularly and effectually of Gods presence standeth in awe to displease him and endeuoureth to please him in all things First it is a gift Esay 11.2 Secondly it is a peculiar gift to distinguish it from the common gifts of the Spirit as Prophecie which is a gift to interprete and expound Scripture illumination a gift to practise a particular calling a gift to bridle and moderate the affections and temporarie faith all which with many others bee in reprobates and such as are destitute of the feare of God Thirdly in the regenerate and that is added for two causes first because vnregenerate and wicked men that liue in their sinnes doe want this holy feare Rom. 3.18 Psalm 36.1 Secondly to distinguish it from that feare which is in them Now the difference consisteth in these 3. things First the feare of the godly proceedeth from faith and loue of God for he beleeueth euery word of God The commanding word and therfore feareth to transgresse euen because of the authoritie of the commandemēt The promising word and therefore feareth lest through vnthankfulnesse and disobedience hee should depriue himselfe of the vse and fruite of the promise and the threatning word and therefore feareth lest hee should incurre the danger of Gods wrath curse denounced against the breakers of his law Againe because hee loueth God therefore hee feareth to offend him and by sinne to diuide and separate himselfe from him Contrariwise the feare of the wicked proceedeth from distrust for he only setting before him the consideration of the curse the iudgements of God due vnto him hell death and damnation vtterly despaireth of mercie and his conscience by the assistance of the holy Ghost applying the curse is ouerwhelmed with excessiue feare and plunged into the gulfe of desperation and destruction Againe it proceedeth of corrupt selfeloue whereby he loueth his owne welfare his present and future good estate his own pleasures and lusts and abhorreth euery thing that may crosse him in them Lastly of the hatred of God for this is his damnable disposition that hee wisheth there were no God the law were no law sinne were not sinne that he might still liue in the practise of his lusts without checke or controlement They differe in the obiect The feare of the godly is conuersant about malum culpae and the offence of Gods Maiestie principally holding that to be the greatest euill and lesse principally and in the second place about the malum paena and Gods wrath for this is the ingenuus disposition of the childe of God that though there were no hell or punishment for euill doers yet would he shun and auoide sinne for it selfe because God abhorreth it The feare of the wicked is occupied about malū paenae alone therefore it is indeede a seruile and slauish feare and if there were no punishment for sinne he would neuer feare and the more he is punished the more he rebelleth In the effect the former causeth a man to goe vnto God and to secke comfort from him alone yea though he shew himselfe an enemie and as it were a persecutor in all reason as to Iob the latter causeth a man to flie from God and to runne away from him and to fret and fume against him and in one word the one hath hope of comfort with it the other hath none The difference further may bee illustrated by this comparison The feare of the godly is like the feare of the chast Matrone who feareth her husband being present lest hee should depart from her lest hee should diminish his affectionate loue toward her and by any offence on her part haue his minde alienated from her Contrariwise the feare of the wicked is like to that of the strūpet and adulterous wife who feareth her husband absent lest he should returne and present lest hee should know and be made priuie to her wicked and vnchast practises Whereby a man being resolued particularly c. This resolution is the ground of the feare of God now it necessarily presupposeth an apprehension or conceiuing of God in the minde which how it may be seeing God is infinit and incomprehensible and therefore cannot bee compassed within the narrow staight bounds of humane reason and capacitie it may be demanded Answ God is not conceiued of vs as he is in his owne nature neither yet by negation or analogie but as be hath reuealed himselfe in his word and creatures God hath reuealed himselfe in his word to be holy wise good iust mercifull infinite omnipotent therfore the minde of man conceiueth him to be holy c. God hath reuealed himselfe in his creatures to be great mightie terrible a God full of power glorie and Maiestie therefore the minde of man conceiueth him to be so This apprehension breedeth a resolution of Gods presence in the minde but vnlesse it be further setled in the heart and conscience it is vnprofitable and therefore I adde it must bee particular not onely that whereby a man is perswaded generally that God seeth and knoweth all things and is present at all mens actions but also effectually such as striketh the heart with an holy reuerence in regard of Gods Maiestie Whereof there be two effects first an awe which is two-fold First in respect of sinne whereunto Dauid exhorteth Sauls Courtiers Psal 4.4 An example whereof wee haue in Ioseph who being sollicited vnto folly by Potiphars wife was hereby restrained Genes 19.9 Secondly in regard of punishment or chastisement either present whereunto Peter exhorteth 1. Pet. 5.6 Examples whereof wee haue in Ely 1. Sam. 3.18 and in Dauid 2. Sam. 16.10 Psal 39.9 and in Iob Iob 1.21 Or future when a man feareth to sin because of Gods threatnings which euen the childe of God ought to dread for the naturall child feareth not only the offence of the father but euen the rod also and whip But is not this a seruile feare Nothing lesse this feare is good and a part of that filiall feare whereby wee worship God in this life as appeareth by these reasons First it is the gift of God Esay 11.2 Ierem. 32.40 Secondly it is commended vnto vs in Scripture both by precept Leuit. 19.14 which is a morall precept and Matth. 10.28 and by practise in the example of Iehoshaphat 2. Chron. 20.3 of Iosias 2. King 21.13 in the Prophet Habakkuk Hab. 3.16 in Dauid Psal 119.120 in Iob Iob. 31.23 and in Christ who though hee naturally feared death yet had a further feare by reason of the horrible wrath of God to bee sustained for the sinne of man and therefore the Apostle saith Hebr. 5.7 that hee was heard in that which hee feared Thirdly it is a meanes to escape the wrath of God as ye may see Hab. 3.16 Fourthly it becommeth not vs to be secure when God shewes himselfe to bee terrible and fearefull in his workes or iudgements And if God be to be feared why not his wrath and if hee would