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
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
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
to be damned charge God with a mercilesse disposition which God forbid we should once imagine to be in him who is indeede euen mercy it selfe wherefore I pray you giue leaue in a word or two to wipe away this slaunder First it must bee remembred that we teach not that God doth simplie ordaine any man to hell fire but thus we teach that God hath decreed and purposed to glorifie his name in the due and deserued damnation of some for in mans Reprobation God hath two actions First he decrees to passe by some without shewing his eternall mercie vnto them and onely to declare his iustice vpon them which thing hee may well doe without controle for he is tyed to none then further he decrees to inflict vpon some when by themselues they be fallen into sinne their iust and deserued damnation So that God decrees a man to hell not simply and absolutely without all respect to sinne but with a reference thereto This point I take it being well weighed Gods iustice in reprobation is much cleered and our doctrine freed from casting the guilt of cruelty vpon the most high Secondly I wish it might bee well considered how that in some cases among our selues we giue liberty one to another to doe this or that as we will and we think the action so done both iust and lawfull then ought we not much more to giue to the most wise and righteous God a liberty in his actions to do euen as he will without all impute of cruelty or iniustice whatsoeuer Lastly we doe but require that in this case of reprobation so much so ueraignty may be giuen to God euer men which is most equall as a silly and mortall man assumes to himselfe ouer the creatures we allow to a man so much power and libertie as to kill a flie or a worme at his will to slay a sheepe or an Oxe for his lawfull vse and pleasure and all this without the least tincture of cruelty why then should wee thinke much to grant to God the absolute Lord of the spirits of all flesh and soueraigne King of the whole world a liberty to appoint some men to bee passed by and so to runne on to deserued death vpon his meere will and pleasure Thus hauing ouermuch presumed on your patience least I should seeme iniurious in detaining you too long in this my rude and wearisome discourse I here surcease desiring that what I haue here with a single heart offered vnto your worships may finde your most kinde and curteous acceptance The God of all mercy and goodnes who hath enriched your Citie with manifold blessings and made it very famous for his Gospell and good gouernment perpetuate these his vndeserued fauours among you with the further inlargement of your prosperitie and grant that as hee hath made you his vice-gerents and hath put his sword into your hands so hee would please to double his spirit of wisedome and courage vpon you all that when you haue faithfully finished your work for God in a Zealous executing of iudgement and iustice here on earth you may be rewarded with the life of glorie in the Citie of the most high From Norwich Nouemb. 7. 1613. Your Worships euer to command in the Lord Robert Gallard TO THE GODLY READER ENcrease of sauing knowledge in heauenly things CHristian Reader so censorious is this our age as that nothing almost can passe without a nip This I haue considered and yet am thus bold thou seest to aduenture my selfe as now I doe I take it to be a want of Christian courage to refuse to attempt matters of publike good vpon a meere feare of being misiudged for what thing so wisely done but some will taxe Is it not the follie of most to measure things done by a false and crooked â—â—â—wand what through ignorance curiositie enuie and sinister affection the common misleading guides of mans iudgement 〈◊〉 comes to passe that few things well done are well iudged good oft times goeth vnder the name of euill and folly gets away wisdomes praise Wherefore setting at nought the vaine censorious humour of these our times I haue yeelded at length to the earnest entreaty and importunate suite of some godly wise friends for the setting out of these few Sermons breaking through such discouragements as were cast in my way hoping to bee iustified in what I haue done at least by wisedomes children The maine motiue that drew mee on to this businesse was not God is my record any outward by respect to my priuate selfe but partly a desire to continue the memory of a blessed man but most of all the hope of winning some glory to God in his churches good 〈◊〉 I professe my selfe to reioyce as in a thing most deere and precious vnto me and therefore if I see that in thus doing I any whit aduance it I haue this my desire and also encouragement to future imployments in this kinde and in the meane while shall blesse my God that hath vouchsafed to put my weake hand to these beginnings Now for the matter set forth in this little volume it needs not my word of commendation reade and thou shalt perceiue it speaking sufficiently for it self The points of doctrine which heere thou shalt meete with are very needefull for thee both to know and practise I wish thee a gainer in each respect so shalt thou bee an happie man Some things there bee I acknowledge especially in the Sermon of Predestination as Peter saith of a few things in Pauls Epistles hard to be vnderstood Pet. 23.16 whereat when thou readest take heede thou doest not stumble and fall take not occasion to fall out with the doctrine of Gods decree as many haue done and split the ships of their poore soules vpon that rocke which 〈◊〉 others If ought then thou meetest with of an higher straine then thy shallow reach can attaine vnto wrangle not strike not the author for he intended thy good blame not the matter for that is Gods nor manner of conueiance for that is most perspicuous for so deepe a mysterie but if thou canst not wade on with the Authour stand still and admire Gods wisedome as Paul doth saying Rom. 11.33 O depth or smite thy selfe and blame that blind head of thine as being vnfit to meddle with such high and heauenly stuffe and to conceiue such diuine truthes as thou art bound to know Now furthermore whereas good Reader that arch enemie of Gods truth Satan hath offered much wrong to this doctrine of Gods decree in those manifold cauils which he hath hatched and broached from time to time by men of sinne Vouchsafe I pray you the patient perusing of these few lines ensuing wherein I haue a little endeauoured to answere the absurd sophisticall obiections which oft times wee heare breathed forth by black mouthed Atheists for euen such kinde of fooles I hold should sometimes be answered lest other happily should bee entangled and perish in their
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
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