gold What good is there almost that a good man can set his heart a wishing or desiring but may bee obtained if God thinke meete so be it he will be a fearer of God the mouth of the Lord hath spoken it Psalm 34. that nothing shall be wanting to them that feare him would we liue long and inioy many daies on earth which is the foundation of all earthly comforts the wise man saith Prou. 10.27 that the feare of the Lord increaseth the daies Would we faine be rich and had in high esteeme and repute among men Prou. 22.4 The reward of the feare of the Lord is riches and glorie Are wee desirous to know the holy Scriptures aright and to bee acquainted with the deepe secrets and hidden councels of the most high God The Prophet Dauid saith Psal 25.14 The secret of the Lorde is reuealed to them that feare him Doe we long after Gods fauour and that his louing countenance may shine vpon vs without which nothing in this world is worth the hauing The Prophet saith the louing countenance of the Lord indureth for euer on them that feare him Would we be truely happie and blest of God both in our selues and in our Children we leaue behinde vs Questionles our onely way for this purpose is to feare the Lord Blessed saith the Prophet Psalm 112.1.2 is the man that feareth the Lord his seede shall be mightie vpon earth and the generation of the righteous shall be blessed And most excellent is that sentence Psalm 25. His soule shall dwell at ease his children shall inherit the land Loe thus and many other waies shall that man be blessed that feareth the Lord. Thus I thought good Right Worshipfull to touch the titles of these two Sermons in these sewe words wherein you may see the worth and weight of the subiect matter they are about and so be led to a further perusing of them to your soules good Now the God of heauen who hath alreadie seasoned your hearts with his feare and set you apart as sanctified vessels to beare his glorious name hold on your hearts in a wise and zealous profession of his truth and grant that you may see your seruice to God abundantly rewarded euen with the best of his fauours vpon your selues and vpon your most hopefull posteritie for euer From Norwich Nouemb. 15. 1613. Your Worships true affected in all Christian loue and dutie Robert Gallard A SERMON SHEWING THE FRVIT AND BENEFIT we haue by our Baptisme GALATH. 3.27 For all ye that are baptized into Christ haue put on Christ HItherto the Apostle hath proued by the scope and end of the legall administration that the law is abrogate by the comming of Christ the ceremoniall law wholly and the Morall in some part viz. in respect of iustification Now in the 26. verse he proueth the same by opposition of their present with their former estate as if hee should say All ye are now the sonnes of God you are therefore no more seruants as you were vnder the law and that they are the sonnes of God he sheweth it by this that they were ingrafted into Christ by faith the proper instrument of this insition Now in this verse hee confirmeth this their incorporation by the testimonie of baptisme whereby the truth of this is signed and sealed vnto them For the words themselues that we may with fruite be conuersant in the handling of them first let vs search the true and proper meaning of them and then come to the vse To be baptized into Christ is to be baptized in or into the name of Christ that wee might be made partakers of all the benefits of Christ which concerne saluation Thus Saint Peter expoundeth it Acts 2.38 where he giueth this aduice vnto the Iews which were touched in conscience for their sinne in crucifying of Christ Repent be baptized in the name of the Lord Iesus for the remission of sins Now to be baptized into the name of Christ is to haue the name of Christ named vpon vs and for vs to be acknowledged to bee his members and by baptisine as by a solemne right and ceremonie instituted of God to be inuesled and installed into the familie of Christ viz. his Church and to bee indued with all the priuiledges thereof This appeareth by a like phrase vsed Genesis 48.16 where Iacob at his death blessing Iosephs children hath these words Let my name be named on them and the name of my fathers Abraham and Isaack that is let them be all taken and reputed as my children Now because this speech vsed by the Apostle is a sacramētal phrase wherein that is attributed to the signe which is proper to the thing signified These words are further to be explained on this manner All yee that are baptized into Christ that is all ye that are ingrafted and set into the bodie of Christ and haue receiued the sacrament of Baptisme as a seale and confirmation of this your insition and incorporatiō haue put on Christ euen as men doe vse to put on a garment The originall of this Metaphore I take it to be this Those that were to be baptized in the Primitiue Church being men of yeeres were wont to put off their cloathes going into the water and when they came out of the water either to put on new cloathes or the old garments as new themselues being become new men whereupon the Apostle speaking of regeneration alludeth to this custom in two places Ephes 4.22.24 Coloss 3.9.10 Further Christ is here compared to a garment in two respects first in respect of necessitie secondly of ornament For the first the garment hath this necessarie vse to couer the nakednesse from the eyes of men and to protect and preserue a man from the iniuries of the ayre and the weather viz. from the extremitie of heate and cold In like sort Christ is a couering to hide our nakednes from the sight of God and a shelter to shroud and defend vs from the heate and tempest of the wrath and anger of God and thus is Christ put on in iustification For the second as the garment doth adorne and beautifie a mans person and doth not a little commend him and make him acceptable in the presence of men euen so Christ being put on in faith doth adorne and inrich our soules with diuine and spirituall graces making vs to appeare precious and beautifull in the sight of God and thus is Christ put on in sanctification so then the meaning is that those that by baptisme are ingrafted into Christ are iustified and sanctified And thus much shall suffice to haue spoken of the meaning of the words now come we to the vse the which is manifold First if baptisme be a sacrament of our incorporation into Christ our dutie is to labour by all meanes in truth and indeed to be set into Christ and to be made members of his bodie that so we may answere our profession made in baptisme
losse yea and still I see how fresh his blessed name remaines among you pleasant as an oyntment powred out sweet as a bundle of myrrhe which sendeth forth most fragrant smels vpon these and such like grounds I am led to thinke that these his endeuors cannot misse of your courteous acceptance and tuition and therefore if I so farre presume as to shroud these orphan writings vnder your protecting wing I hope you will easily giue leaue to this my bold enterprise wherein I haue but signified my duty to your selues and my loue vnfained to him that is gone In these two treatises which in speciall wise I present vnto your view you shall finde Right Worshipfull these two pointes very soundly and plainely handled the first is the most wise and eternall decree of God the second is the freed and also the vnchangeable estate of Gods childe both of them matters of great waight and moment needfull to bee knowne in some sort of all and no way vnworthy to be read and vnderstood of the most worthie I wish I might haue spoken somewhat of each of them but least I should exceede the bounds of an Epistle I will your patience permitting onely spend a few lines in setting downe how lawfull and meet a thing it is to preach publish the doctrine of predestination As it was horrible presumption in the Bethshemites to peere into Gods Arke 1. Sam. 6.19 So it hath been and still is esteemed by many for a man to diue though neuer so little into the doctrine of Gods decree some holding it should not bee medled with at all others that it may be sparingly handled but onely in schooles before the learned but by their leaues they are much deceiued for though we may not curiously search into such things as be hidden and wrapt vp in the secret counsell of God yet are wee not forbidden to seeke the knowledge of those things which bee reuealed The Lord saith Deuter. 29. Secret things belong vnto God let vs haue nothing to doe therewith but further he saith reuealed things belong to vs and to our children surely those may we safely meddle with and endeauour to know nay wee are bound both to know and publish so be it wee keepe within the limits of wisedome and sobriety for if God who is wisedome it selfe thinkes it a meete thing to open this doctrine to his Church as hee doth in the writings of the Prophets and Apostles how can we conceale it without guilt of sacrilegious follie Shall wee bee so bold as to seale vp that which God hath opened God forbid But how iniurious they bee to the Church of God who would haue this doctrine smothered from the people and canuased onely in schooles of learning will easily appeare if we doe but consider the great good it brings to the people of God being perspicuously and plainely taught Our Sauiour Christ saith Luke 10. Reioyce in this that your names are written in heauen which place importes that the enrolling our names in the booke of life i. election is a matter of great ioy And in the 6. of Ioh. 3. All those saith Christ that the father hath giuen mee i. in election shal come vnto me and those that come to me I cast not away i. they shal not perish So that a beleeuer may hence assure himselfe that being elected bee cannot perish Were it not much then by concealing this doctrine of predestination to depriue Gods people of this ioy of this comfortable assurance Againe in this doctrine of Gods decree soundly and plainely taught a beleeuer shall finde that his appointment to saluation is not grounded vpon any thing in himselfe neither his will nor faith nor works nor worthinesse foreseene but onely the good will and pleasure of God As Ephes 1.5 Who hath predestinated vs according to the good pleasure of his will to the praise of the glory of his grace now were it not sinfull to hide from people this heauenly doctrine whereby they are taught to ascribe all the glory of their saluation to the free fauour and loue of God in their election Yes surely Yet moreouer in our predestination to eternall life wee plainely see as in a glasse an Ocean sea of Gods loue and fauour towards vs in that God passing by so many thousands as vessels of wrath set apart to perpetuall shame would select and appoint vs to the obtaining of eternall life by Iesus Christ Now how can it be loue being the loadstone of loue but that the liuely sense and feeling of this loue of God in our election should enkindle in vs a loue to him that hath so entirely loued vs and therefore it cannot but be very iniurtous to depriue people of the doctrine of election which might bee as the bellowes to blow vp in them this little sparke of heauenly loue to God But peraduenture some man may say Obiection though the point of election may in some sort be taught yet reprobation which is the passing by of many thousands and the appointing them to eternall wrath being a matter so full of horror as indeed it is were better concealed No Answere for God thinkes good to publish it in the scriptures shall wee shut vp where God will open Againe what is the point of reprobation but an illustration of the greatnes of the grace of election as contraries wee know laied one by an other are more perspicuous and how can we feele the sweetnes of Gods loue in our owne election till we see the terrour of his hate in the reiection of others To this purpose August tom 4. li. 1. ad simp q. 2. saith that God sheweth by the punishment of the one what hee giueth to the other Yea but this is a matter full of terrour Obiection Polan in epist libell de Predest Hereto I answere as a learned diuine of our times doth so that their harts are too tēder their eares too nice which cannot brooke this point And if this were a good reason it is a terrifying doctrine Ergo God may not be taught then might we not preach of Gods iudgements doomes day the torments of hell all which be matters full of terror But to giue more full satisfaction in this point the doctrine of reprobation is fearefull to whom either elect or reprobates not to the elect for God assureth them that they be not reiected Ergo to reprobates as Cain Iudas and the like Now must we for their sakes abstaine from teaching necessarie truthes Isaiah 8.14 Isaiah foretold long since that Christ himselfe should be as a stone for these to stumble at and as a rocke of offence for them to fall vpon yet who will say that Ergo Christ should not bee preachea nay Christ must be taught though all the world should be offended thereat Yet moreouer there be some who being giuen to picke quarrels sticke not to auouch that we in our doctrine of reprobation wherein wee teach that God hath ordained some men
two nations and not two persons were vnderstood yet all comes to one head for the receiuing of the nation of the Israelites into the couenant and the excluding of the Edomites both descending of Iacob and Esau seeme as well to proue Gods eternall Election and Reprobation as the receiuing and reiecting of particular men Secondly others alleage and say that by loue and hatred we are not to vnderstand the eternal decree of God in Election and Reprobation but temporall blessings wherein Iacob was preferred before Esau especially that to him and his posteritie was vouchsafed the right and possession of the land of Canaan which was denied to his elder brother Answ If this were the meaning of the text then the Apostle should bee accused of vnskilfulnes in alleaging these examples to proue the reiection of the Iewes from the Couenant and indeed they should bee altogether impertinent for though it were granted there were a difference betweene man and man in respect of earthlie blessings yet hereof it followeth not that there should bee the same difference in things concerning the kingdome of heauen Againe the land of Canaan was not onely an earthly inheritance we are not so carnally to conceiue of it but a pledge and figure to our forefathers of a farre better inheritance in heauen and therefore the excluding of Esau from the land of Canaan was a signe that hee was excluded from the couenant of grace and the right of eternall life Lastly it is obiected that to admit this exposition makes Ismael and Esau damned persons which is a hard censure Answ It is the safest to leane secret iudgements touching particucular persons vnto God but whatsoeuer their state is before God the Apostle hath fitly in their two persons both descending from Abraham and both circumcised set forth examples of such as for all their outward prerogatiues are indeed barred from the couenant of life euerlasting before God Againe the opposition made by Paul requires that the contrarie to that which is spoken of Isâ—â—â— and Iacob should bee affirmed of Ismael and Esau Neither is there a word in Scriptures which argues in them any disposition of men ordained to eternall life Ismael is noted with the brand of a mocker and Esau of a prophane person And lest any man should think that this doctrine is destitute of the testimony of the Church and of men I referre them to Augustine in his booke de ciuit Dei lib. 15. cap. 1. and to his Enchirid. ad Lauren. cap. 100. and to Thom. part 1. qu. 23. art 1. I may not waste the time in reciting the testimonies at large And thus much of the generall doctrine the vse followeth which is two-fold partly in confutation of error partly in instruction vnto godlinesse Touching confutation it serueth first of all to ouerthrow the error of some Diuines that terme themselues Lutherans and Imitators of Castellio who hold and teach and in their writings publish and maintaine that God for his part hath cast lots of no man but hath willed and decreed to saue all and euery particular man without exception of any so be it they wil beleeue But this confused and vniuersall decree falleth to the ground if God hath sorted and distinguished men in his eternall counsell as wee haue before demonstratiuely proued out of Scriptures But that the truth in this point may bee more euident and error more manifestly detected against this indistinct and generall decree many reasons may bee alleaged First sauing grace is not giuen to all as faith hope loue repentance perseuerance which are the meanes of saluation therefore all are not elected to eternall life the ground of this reason is infallible to wit whosoeuer are ordained to the end are ordained to the meanes which properly and directly serue to the accomplishing of the same end so much the word predestination in Latin signifieth viz. the appointing of such an end which is not but by set and appointed meanes thereunto subordinate as by certaine steps and degrees atchieued And Paul Rom. 8.30 hath so linked and knit these things together that it is impossible to seuer theÌ„ but it must needs be that whosoeuer are predestinate they are also called iustified and shall be glorified But it will be replied that sufficiencie of sauing grace is giuen to all though it be not effectual in all that through the default of the receiuers Answ This distinctioÌ„ in the matter of grace is frinolous and absurd whatsoeuer Bellarmine or any other can say to the contrary The reason hereof is plaine for that grace be sufficient vnto saluatioÌ„ fiue things are required First the collating or donation of grace Secondly power and abilitie to receiue the grace giuen which is done by another grace Thirdly the retaining or keeping of the grace receiued Fourthly the vsing of the grace receiued and kept Fifthly the perseuerance in it or the constant keeping and vsing of the grace giuen and receiued whereof if any bee wanting it is not sufficient if all be there it must needs be effectuall vnlesse we will say that he that continueth to the end in faith and obedience shall not bee saued contrary to the expresse text of scripture Againe these are so coupled and combined together that whosoeuer hath the first grace truly and indeed hee must needes haue the second to wit perseuerance otherwise hee hath not true sauing grace but a shadow of it the perseuerance being a part of the truth of grace 1. Ioh. 2.19 so as men liuing in the Church are then knowne to be counterfeits and hypocrites when they doe not perseuere And if perseuerance doth not alwaies accompanie true sauing grace what will be the difference and preferment of the state of Redemption before the state of Creation Adam before the fall in his innocencie had indeede to can that he would but hee had not to will that he could but whosoeuer are in Christ as all are that haue receiued sauing grace they haue in some measure both posse velle so as it is impossible they should either totally fall or finally perish Mans saluation being put into his owne hands was lost because hee was not confirmed with new grace in the act of temptation but being now committed to the custodie of Christ it is safe sure he hauing ouercome Satan and al the powers of hell by subtiltie and violence whereof it might haue bin endangered To make this plaine by a familiar comparison vsed by * Loc. com pag. 464. Peter Martyr Suppose there were a great weight of timber or stone to be moued if a man shall put to so much force as is sufficient that is so much as may preuaile against the greatnes of the mole motion must necessarily follow in like manner God being to moue the stonie and wicked hearts of men if hee shall of his mercie infuse but so much grace as is sufficient that is so much as will counteruaile the hardnes and prauitie of them it
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
augmented diminished or altered whereupon our Sauiour Christ Iohn 13.18 I know saith hee whom I haue chosen In the Gospell he describeth them by their qualities wherewith they are to be endued to wit faith and repentance Thirdly predestination is the decree it selfe the Gospell an outward meanes of execution whereupon the Gospell may be conceiued with condition though the decree bee most simple and absolute and therefore hath the Gospell a condition annexed both in respect of the godly that they might bee assured of their election obseruing the condition as also of the wicked that they neglecting it might be the more inexcusable specially they being not ignorant that the Lord required it at their hands Againe many inconueniences doe follow of this conditionall decree for first if God hath decreed the saluation of men with condition then this condition must depend either vpon the will of the Creator or the will of the creature if vpon his own will the tenour of the decree shall be this God hath decreed or willed to saue all men if he will which is absurd to common reason if vpon mans will then the condition is either possible or impossible if possible either vnto nature or vnto grace not vnto nature for that is Pelagianisme not vnto grace for thereof followes three notable absurdities First that grace is communicated to all and to euery particular man Secondly that by vertue of this grace euery man hath a flexible will like vnto Adam so as hee may will his saluation or nill it Thirdly which followeth of the former that he may resist and reiect the sauing grace of God which in no wise is to be admitted as in part wee haue proued before Secondly this conditionall decree implieth in it a contradiction for the condition must needes be either euill or good no man will affirme that God decreeth any thing vpon an euill condition and if it bee good it is an effect of predestination a means of saluation vnto which a man is as well predestinate as vnto the end for example wee are predestinate not if we doe beleeue but that we may beleeue and consequently bee saued now for a man to bee predestinate if he doe beleeue is to bee predestinate to the end and not to the meanes that is to be predestinate and not to be predestinate for that word signifieth to be predestinate vnto an end which wee come vnto by set and appointed meanes Thirdly it fastneth vpon God sundrie indignities as first that it subuerteth the order of nature suspending most impiously and indignely the will of the Creator which is the first and supreme cause of al vpon the will of the creature against a common rule receiued in Schooles Actus primae causae ordinat actum secundae which is nothing else but to make man the Lord and Emperour God to bee his vnderling Secondly it ascribes vnto God either impendence or want of knowledge as that hee is ignorant of the euents of things or else impotencie and want of power that he is not able to effect what hee hath willed and decreed no other reason can bee deuised of the conditionall decree for we see among men that they are constrained to annexe conditions to their decrees either because they know not how things will befall out and so might be deceiued or else doe want power to effect that which they would but if they might haue their choice they would decree al things absolutely far be it therfore frō vs to charge God with that wherof we would disburthen our selues Fourthly it makes the decree of predestination to be vncertaine for to decree a thing conditionally is to decree vncertainly considering that the conditionall proposition doth affirme or determine nothing certainly nay it is as though God had decreed nothing at all concerning man especially when as the thing determined is in the power of mans will and in respect of God the decree may come to passe or not come to passe Lastly if God haue decreed to saue all if they doe beleeue by like proportion of reason he may bee said to haue decreed to refuse and condemne all so bee it they doe not beleeue for by as good reason and vpon as good ground wee may hold an vniuersall reprobation vpon the condition of incredulitie as an vniuersall election vpon condition of faith Secondly it serueth to refute another error of the same persons who holde that the difference betweene man man is not made in the counsell of God but wholly consisteth in the will of man for by their doctrine Gods mercie is extended vnto all not onely in the decree but euen in the execution of it so that as God from all eternitie hath appointed to saue all if they doe beleeue so in time hee giueth them grace and power to beleeue if they will for so they define their vniuersall grace an habitude or power to beleeue if they will But of these men I demaund then whence comes the acting and confirming of this generall power that some doe indeed beleeue and some doe not some perseuere in faith some do not If it shall be answered that it proceedeth from another speciall grace of God which were the safest then I aske why doth God giue this speciall grace to act and confirme faith in some and not in others no reason can be rendred but his will so then by this reason the will of God shall put the difference betweene man and man and not mans will If it shall be said that it comes of the will of man it smelleth strongly of Pelagianisme for howsoeuer they would cloake all vnder the name of grace and seeme to attribute nothing vnto nature but all vnto grace yet they cannot scape so for all men descending of Adam hauing equall grace how commeth it to passe that his generall power is acted in some and not in othersome Answere is made because some will beleeue some will not some will perseuere some will not what is this else but to attribute the whole saluation of man to his owne will and to the power of nature considering that saluation followeth not necessarily of grace which is common to all but of the acting and confirmation of it which is wholly ascribed to the will of man without any speciall grace The vse of instruction is this that seeing God hath thus sorted and distinguished men in his decree and no cause thereof is knowne vnto vs wee ought with feare and astonishment to submit our selues vnto the good will and pleasure of God and to reuerence that mysterie which our reason cannot comprehend following the modestie of Dauid Psal 36. where cōsidering of the vnsearchable iudgements of God crieth out that his iudgements are a great deepe which cannot bee sounded by the slender and shallow reason of man and of Paul Rom. 11.33 where hauing discoursed at large of the reiection of the Iew and the election of the Gentile breaketh out into the admiration of the
and first search the sense proper meaning of them and after descend to the doctrines and vses which they shall affoord He that is borne of God that is Sense He that is renewed and sanctified by the grace and spirit of God being in his minde enlightened with the knowledge of the truth and in his heart will affections and the whole man framed and formed vnto the obedience thereof the which that it may be more cleere and manifest it shall not bee amisse briefly to consider the causes of our regeneration and new birth The principall efficient is the holy Ghost insinuating himselfe into the hearts of the elect and effectually applying the forme and vertue of the death resurrection of Christ thereby abolishing the corruption of nature and creating an inherent qualitie of righteousnesse and holinesse in the whole man Rom. 8.9.10 The instrumentall cause is the word of God that is the immortall seede of regeneration as the Apostle termeth it 1. Pet. 1.21 The materiall cause is the efficacie or effect of that righteousnesse which is inherent in the humane nature of Christ from which as from a roote and fountaine is propagated and deriued all that holinesse which is to bee found in the faithfull 1. Cor. 1.30 Christ is made vnto vs from God righteousnesse holinesse not onely by imputation vnto iustification but by infusion vnto sanctification The formall cause is the renouation of the decaled image of God in the whole man Ephe. 4.23.24 The finall cause is the worship of God in the duties of the first and second table Ephes 2.10 by all which we may see in part what regeneration is Now come we to the second argument of the description which is the effect denied hee sinneth not the meaning is not that the regenerate man is this life is whole pure and free from sinne for that is cleane contrary to the tenour of the whole Bible and to common and manifest experience in the Church of God and were heresie for a man once to conceiue Eccl. 7.22 Prou. 20.9 1. Ioh. 1.8 and the most holy men of God that euer haue liued in the Church haue not onely been subiect vnto sinne but when the occasions of temptation haue been greater haue fallen dangerously and grieuously as wee haue examples in Noah Lot Aaron Dauid Peter The proper meaning therefore and sense of these words is this he sinneth not that is he doth not laboriously painfully and diligently employ and busie himselfe in the practise of sinne hee sinneth not with studie with deliberation with constant purpose with full consent of will with delight with endeuour with continuance to conclude hee makes not a trade and occupation of sinning for so much is comprehended in the phrase he sinneth not or hee doth not practise sinne For the further cleering of this point to commit sinne containeth in it these three things first to giue full and free consent vnto sinne Secondly to giue vp the members of the bodie to the practise of sinne Thirdly to keepe a course and continuance in sinne Thus the man regenerate sinneth not first he doth not fully consent vnto sinne as it may appeare in Paul Rom. 7.16 where hee saith that if hee did the euill hee would not hee cōsented to the law that it was good if then hee did at all consent vnto the law he did not wholly consent vnto sinne but more plainly vers 22. For I delight in the law of God c. Secondly hee doth not giue vp his members to the practise of sinne he is so farre from that that he bridles and suppresses the corruption of nature in the heart before it breake foorth into action Gal 5.24 They that are Christs that is by faith vnited vnto him they haue receiued the spirit of Christ whereby they crucifie them with the affections and lusts 1. Iob. 5.18 Hee that is borne of God keepeth himselfe that is preserueth himselfe from sinne so much as possibly he can And this the Apostle insinuateth Rom. 6.19 As you haue giuen vp your members c. signifying that as by the force and strength of naturall corruption they did before regeneration prostitute the members of their bodies vnto vncleannes and sinne so now by the vertue of Gods grace after their conuersion they should sanctifie all their parts vnto the practise of righteousnes Thirdly hee keepeth not a course in sinne but either presently or not long after his fall riseth againe and recouereth himselfe by repentance as we haue examples in Dauid and Peter Doctrine 1 The doctrine that we are to learne hence is two-fold first that the child of God in this life is exempted and priuiledged not from sinne but from the reigne rule and dominion of sin wholly from the power and bondage of it in some part sinne doth not at all rule in the childe of God though the remainders of the corruption of nature haue power otherwhiles to bring foorth the fruites of the flesh This appeares plainly Rom. 8.2 The lawe of the spirit of life which is in Christ Iesus hath freed me not from sinne but è iure peccati which thing also may bee further confirmed by these two reasons First where Christ hath taken the hold there Satan is repelled and cast foorth now Christ hath taken the possession of euerie mans heart that is regenerate and borne againe and therefore no place for Satan for it is not possible that Christ by faith and grace and Satan by corruption and sinne should at once lodge and dwel together in one and the same heart if Christ keepe the hold Satan is excluded if the strong man be in possession all things are in peace there is no roome for Christ Secondlie the perpetuall combate betweene the flesh and the spirit whereof the Apostle speakes Galath 5.17 so that wee cannot doe what wee would neither that good by reason of sinne nor that euill by reason of grace which could in no wise be if so be that sinne raigned for in the raigne of sinne there is no resistance Obiection 1 But against this many things are excepted Rom. 6.12 Let not sinne raigne Ergo the Romanes who were iustified and sanctified and all regenerate men are subiect to the raigne of sinne To this I answere 〈◊〉 that the exhortation doth not imply any such thing only it sheweth the perill and danger they might fall into by reason of sin that hereby they might lose many of the graces of God and depriue themselues of all spirituall consolation and if it were possible wholly fall from grace so as sinne might againe beare rule in them So also other exhortations in Scripture as this Hee that standeth let him take heed lest he fall 1. Cor. 10.12 doe not insinuate that a man in the state of grace may fall wholly but in part or they bewray his weakenesse considered in himselfe whereby hee may wholly fall or they are spurres to our dull sides and rods to our slow backs to stirre
reiect it Answ It is not possible that any man should resist the powerfull operation of the spirit of God in the conscience As for that of Stephen Act. 7.51 where hee vpbraides the Iewes that they had alwaies resiâ—â—ed the holy Ghost it is to be vnderstood of the spirit speaking in the outward ministerie of the word not inwardly and effectuallie working in the conscience Thirdly iustification standing in the remission of sinnes and acceptation of a man vnto life for the only obedience of Christ imputed cannot bee made voide or frustrate for the Lord doth most perfectly pardon sin Esay 44.22 Micha 7.19 Iere. 31.34 Psal 103.12 Fourthly and lastly Regeneration cannot be lost for why the Author of it that is the spirit of God abideth euer 1. Ioh. 2.27 who is called the anointing and the oyle of gladnesse Psalme 45.7 and the graces of it as hope for else how could it bee the anchor and hold of the soule Heb. 6.19 Loue abideth euer 1. Cor. 13.8 a seede whereof remained in Peter in his deniall and the feare of God neuer vtterly quaileth Iere. 32.40 This also is manifest in experience for when the childe of God yeeldeth to any grieuous temptation hee sinneth not as one desperate and voyde of all hope to bee recouered nor of hatred against God not in a secure contempt of God as the Epicure but still retaines in his heart some remainders of these graces which being afterward reuiued and quickned hee raiseth vp himselfe and returnes vnto God Grace in time of some grieuous temptation is driuen into some narrow corner of the heart euen as they that are in a Sconce or Castle besieged flie into some streight corner or some inward and secret place yet after they come foorth As then this point is cleere by Scriptures so likewise reason will auouch and demonstrate the same The first reason is taken from the intercession of Christ who prayed not onely for Peter Luke 22.32 but for all the elect that should either then presently or hereafter beleeue Ioh. 17.20 who was alwaies heard of his Father Ioh. 11.42 Vnlesse therefore we will say that Christ his prayer is vneffectuall wee must needes conclude that the beleeuer cannot wholly be ouercarried of sinne And vnto this prayers of the faithfull who asking in faith to bee strengthened in temptation that they might not wholly bee foiled haue a promise to be heard Vnlesse therefore wee will say that God doth falsifie his promise we must necessarily affirme that the faithfull neuer fall totally from grace The second is taken from the mysticall vnion which is so firme and indissoluble that nothing can breake the same Hos 2.19 nay euen death it selfe doth not dissolue this bond for when the body is rotten in the graue and turned into dust and ashes then notwithstanding it remaines a part of that person which is really and truly though spiritually united vnto Christ which is a matter of no small comfort to the children of God and if it could bee broken it could neuer bee restored because faith is but once giuen Iude 3. And if it could bee restored and a new insition into Christ made then Baptisme which is the signe and seale hereof must bee iterated and repeated for the confirmation thereof The third reason is this If grace may be wholly lost then no man can bee assured of his saluation neither can haue peace with God nor pray in faith without doubting but the faithfull man is certaine of his saluation otherwise hee hath not faith because certaintie is of the nature of faith Certitude est de natura fidei and hath peace with God Rom. 5.1 and prayeth in faith without wauering Iam. 1.6 Ergo. The fourth reason is this The sonne abides in the house for euer that is in the Catholike Church Ioh. 8.35 but all the faithfull are sons by adoption Ioh. 1.12 and not onely sonnes but heires and fellow-heires with Christ Rom. 8.17 and therfore are neuer wholly cast out of the fauour of God though they fall dangerously Now that we see this point to be so cleere and euident let vs answer vnto some of those obiections that are vsually alleaged to the contrarie that wee may bee more confirmed in the present truth That election may be lost Obiection it is proued out of Moses prayer Exod. 32.32 where Moses prayeth to be blotted out of the booke of life To omit all other answers first Solution that prayer is not absolute but conditionall and therefore affirmeth nothing certainly Secondly it is not simple but comparatiue rather then the whole bodie of the people should perish and the glorie of God bee impeached he prayeth in an earnest affection to his brethren and in a feruent zeale to Gods glorie that hee might if it were possible bee raced out of the booke of life As for the place in Psalme 69.28 where Dauid prayeth that his enemies might be dashed out of the booke of life hee meaneth reprobate hypocrites who though in their iudgement and in the iudgement of the Church were falsely reputed to bee in the number of the Elect yet their names were neuer written in heauen and therefore Dauid prayeth that the Lord would detect and make manifest their hypocrisie But it will be replied that the Churches of Ephesus Ephes 1.4 1 Thess 1.4 1. Pet. 1.1 Thessalonica and the lewes are called Elect by the Apostles who afterward notwithstanding made totall defection and apostacie from God Answ There be two kindes of iudgements to be giuen of men the iudgement of certaintie whereby an infallible determination is giuen of any mans particular estate and this belongs to God properly and principally and to man so farre foorth only as the Lord shall reueale the estate of one man to another there is also the iudgement of charitie wherby those that liue in the Church haue giuen vp their names vnto God in Baptisme and professe the religion of Christ are commonly reputed to bee in the number of the Elect and according to this latter iudgement did the Apostles speake of the Churches Againe whole Churches are called Elect by a Synechdoche by reason of the better and more excellent part which are in theÌ„ Elect as the heape of corne wherein there is a greater quantitie of chaffe is so called by reason of the more principall part As for the conditionall decree it is a meere forgerie of mans braine hauing no footing in the word of God for to decree a thing conditionally is to decree nothing at all Conditionalis propositio nihil ponit in esse because the conditionall proposition affirmes nothing and besides that it doth most indignely suspend the will of God the supreme and soueraigne cause of all things ordering and ruling all secondary oauses and ouer-ruled by none vpon the will of the creature it doth most impiously ascribe vnto God either imprudence or impotencie for therefore doe men purpose and decree things conditionally either because they know not
what will bee the euent or else are not able to effect that which they would but God that hath al knowledge locked vp in his breast and all power in his hand hath no neede that hee should conceiue any things of his decree with condition Against effectuall vocation it is alleaged out of the Rom. 11.22 Obiection 2 whence it seemes may bee gathered that a man effectually called and knit vnto Christ may be againe cut off It is a Fallacian we call in schooles Solution Ignorantia Elenchi for the Apostle speakes not there of particular men but of the whole body of the Iewes and the Gentiles and hee opposeth the Gentiles vnto the Iewes giuing the Iewes hope that if they shall not remaine in incredulitie and disobedience but bee conuerted vnto God both they and their posteritie should againe bee receiued into the bosome of the Church and into the fellowship of the people of God threatneth the Gentiles on the other side among whom there were many that had the faith of Christ more in outward profession and appearance then in the truth and power of godlinesse that if so bee at any time they should depart from the doctrine of the Gospell they should be reiected and the Iewes receiued in their roome and stead Against iustification that is Obiection 3 remission of sinnes it is alleaged out of Matth. 18.32 33 34 35. that pardon of sinnes once giuen by some consequent sinne may be made voide Out of a parable no collection of doctrine may bee made befides the scope Solution the minde therefore of the speaker and the scope of the parable and not the words is to be weighed Now our Sauiour Christ hauing taught immediatly before that iniuries are to be pardoned he by and by annexeth this parable for the confirmation of his doctrine thereby signifying that it is necessarie that those that looke to haue their sinnes pardoned of God should also pardon their brethren their trespasses and that they are deceiued who think to finde mercie with God in the pardon of their sinnes and yet carrie implacable and irreconcilable hatred towards those that haue iniured them So our Sauiour Christ expoundeth it in the last verse wherefore the onely thing that we can gather hence is this That if wee shall not remit our brethren their trespasses wee shall incurre the anger and displeasure of God and that it is a plaine argument that wee are not released of our sinnes before God considering that our pardoning of our brethren their offences and iniuries they haue done to vs is an effect of our absolution and discharge before God Objection 4 2. Pet. 1.9 The Apostle mentioneth some that had forgotten they were washed from their old sins Against Regeneration and 2. Pet. 2.20 some that had truly escaped them that were in error and filthinesse of the world were againe intangled therewith Solution The first place meaneth them that were washed in Baptisme called by the Apostle the lauer of regeneration Tit. 3.5 who were purged onely sacramento tenus or he speaketh according to the iudgement of charitie In the second place he speaketh of false teachers and hypocrites as it is plaine by the context and he doth not attribute vnto them the grace of Regeneration but the knowledge of the doctrine of the Gospell and an outward reformation of manners for these had truly escaped out of their old errors and in stead thereof embraced the truth and truly renounced their grosse and notorious sinnes and did make a profession of externall holinesse yet afterward were intangled with their former heresies and filthinesse of the world Further Solution 5 against this doctrine diuers examples are alleaged of them that haue made totall defection from grace Examples as Adam and Dauid Solution But these examples proue nothing for first it may be doubted whether Adam sinned with full consent of will or not because he as Euah was seduced by the subtiltie and iugling craftines of that old serpent 2. Cor. 11.3 But be that granted there is a great differēce betweene Adam in the state of innocencie and the regenerate in the state of grace for though Adam had greater grace yea sufficient grace to haue stood if he had would yet he had not the grace of continuance but the regenerate haue the grace of confirmation and perseuerance and herein the state of regeneration is priusledged before the state of creation Obiect 2 As for Dauid it is alleaged out of the 51. Psalme that hee prayed after his fall that the Lord would create in him a new heart now creation is of a thing that is not neither actually nor potentially Ergo hee was wholy for the time depriued of grace Solution Dauid speakes of himselfe not as howas indeede before God but as he was in his owne sence oppressed with the burden of his sinnes and apprehending in conscience the anger and displeasure of God for the same whereupon as one forlorne and destitute of all grace hee desires the Lord to frame and create in his heart the graces of his spirit Except Where there is no repentance there is no remission of sinnes where there is no remission there is no faith where there is no faith there is no grace and therefore Dauid during the time of his impenitencie had no grace Answ Where there is no repentance neither habituall nor actuall there is no grace Againe though there be no actuall remission of sins but where there is both actuall faith and actuall repentance yet the antecedent remission is still ratified and the future pardon is purposed to bee bestowed so soone as a man shall actually beleeue and repent Lastly there may bee habituall grace where there is no actuall remission of some present particular sinne or sinnes for a time Not content with these Obiection they vrge reason From reason no man can bee a member of Christ and of an harlot at once because the Apostle opposeth them 1. Cor. 6.16 and therefore hee that is ioyned and made one flesh with an harlot is cut off from Christ A man is a member of Christ two waies first Solution in respect of vnion and insition which is perpetuall secondly in respect of communion and efficacie of the spirit now then howsoeuer he may be cut off in some part that is in regard of the inward fellowship and communion with Christ yet not wholy in respect of coniunction with him yea though hee may become no liuely member yet hee remaines a liuing member though dead for a season in regard of the power and efficacie of the life of the spirit A mans arme taken with a dead Palsie hangs by and receiues no heate life or sense from the rest of the members or from the head yet for all this it remaines still vnited and coupled to the body and may againe bee recouered by plaisters and Physicke so after a grieuous fall the child of God feeles no inward peace and comfort but is smitten
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