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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	ground_n	word_n	2,026	5	4.4905	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08129	Certaine sermons, preached by the 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	Newhouse, Thomas, d. 1611.; Gallard, Robert.	1614 (1614)	STC 18493; ESTC S102789	66,753	182

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 Is●●● 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 thē 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 distinctiō 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 saluatiō 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

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

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