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
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
follie Prou. 26.5 First for that most vsual 〈◊〉 common forme of reasoning se If I bee predestinate to saluation I am sure to be saued let me do what I will If I bee appointed to damnation I am sure to bee damned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Answ Howbeit most desperate and prophane wretches for such they bee for the most part doe take occasion from Gods decree to reason in this sort yet wee must know that the occasion is taken before it be giuen for the doctrine of the vnchangeable decree of God affords no such conclusion as beere is inferred I am appointed to life or death vnchangeably this is Gods truth therefore it matters not how I liue This is the diuels conclusion not inferred by force of good reason for in a Syllogisticall forme of reasoning I am sure no such conclusion can be drawne but framed and forged by the diuels art and entertained for the most part in the braines of most dissolute and diuellish men But see we the absurditie of this consequence I am necessarily ordained to life or death therefore I may liue as I list This is a reasoning from the putting too of the surpeme cause to a remouing of the instrumental which are not opposite but subordinate one to another Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Logicians doe speake Againe this kinde of reasoning sc I am appointed to eternall life therefore I may liue as I list vsing no meanes to attaine it is as if a man should reason thus sc God hath ordained me to liue many yeeres therefore what need I eate or drinke or sleepe or vse any meanes the reason is the same This one point must needs bee remembred that in Gods decree the end and the meanes tending to that end must goe hand in hand in so much as looke what God hath appointed to come to passe by meanes those meanes hee hath as necessarily ordained to be vsed as the end to bee archieued yea so inseparably are the meanes and the euent knit together as that if wee may suppose a demad of the meanes a deniall of the euent will necessarily be inferred thereupon As for example Act. 27. the Apostle saith vers 24. that God had giuen him the liues of all those that were in the ship there was Gods decree yet in the 31. vers the Apostle saith that vnlesse the ship-men did stay in the ship they could not bee safe heere is a deniall of the decreed meanes inferring a deniall of the decreed euent So then I am ordained to eternall life there is Gods decree if I should not repent not beleeue which is impossible God hauing decreed them likewise surely I should not be saued The immutability therefore of Gods decreee doth no whit fauour the neglect of meanes tending to eternall life Wherefore as Hezekiah after hee knew Gods decree for fifteene yeeres to bee added to his daies neglected not all meanes of life for if hee had he should haue died but applied physicke to his wound are dranke and vsed other meanes of life so hee that is ordained to eternall life if hee would obtaine must vse the meanes in repentance faith and obedience or else hee cannot looke to bee saued Quest Yea but now suppose a man bee appointed to damnation may not that man so appointed resolue with himselfe to liue as he lift Answ Though this be granted to bee a true position sc that a man appointed of God to wrath shall surely bee damned yet no such conclusion as this will ensue sc that that man may resolue to liue as hee list For first there is no man liuing so acquainted with Gods decree vnlesse hee hath sinned against the holy Ghost as to know his own reiection for how be it I finding by a liuely sense a feeling of the spirit of sanctification my selfe in the estate of sauing grace may hereupon assure my selfe that I am elected yet I may not finding my selfe è contra to bee in the estate of vnregeneracie thereupon conclude that I am a reprobate for euen the elect are in the estate of sinne before they be called Againe the Lord doth not seale vp to men their reprobation as hee doth their election What mad and hideous follie thē is this for a man to resolue to liue as a reprobate before hee knowes whether he be so or no As if a man should condemne himselfe run post hast to the place of execution and put the rope about his owne necke or vse all meanes to make away himselfe before hee know whether the sentence of life or death bee past vpon in the Iudges breast One dramme of good reason much more of grace would teach a man rather to argue thus I know not whether the sentence of wrath be past in heauen against me or no I will therefore resolue to employ my selfe in all well doing repenting of sin beleeuing in Christ and yeelding obedience to Gods Commandements which is the only way to eternall life by this meanes I shall make mine owne election sure to my selfe and so at length come to eternall happinesse Thus wee vse to reason in the like case I know not whether it bee my lot to liue till the next yeere or no I will eate drinke sleepe and vse other meanes appointed of God as the way to life that so I may liue if it be possible Suppose we thus that a Iudge giue out to a companie of malefactors before him in this sort I haue secretly with my selfe past a decree vpon you all and that vnchangeably wherein some of you are appointed to life some to death now they that bee mon of life shall surely come to me and kneele downe before me and sue for pardon the men of death shall not doe so and this is the marke of difference now looke to your selues In this case shall not that man bewray his follie aboue all the rest that shall resolue and conclude with himselfe neuer to come kneele before the Iudge because the decree is vnchangeablie past vpon him either for life or death which he knoweth not should bee not rather in all reason runne to the Iudge and kneele before him and sue for pardon that so he might assure himselfe that hee is a man of life Yes surely euen thus it fareth in the case in hand for God in his most 〈◊〉 councell hath made a decree 〈◊〉 all men wherein some are appointed to life some to death vnchangeably God hath further said in his word that the men ordained to life shall 〈◊〉 to him and beleeue which is the marke of their election but the men of death shall not doe so are not they then most seely and senselesse fooles that shall vpon hearesay of an immutable decree past whether for or against them they know not resolue with themselues neuer to turne to God and beleeue whereby as by most certaine signes they might
communion and fellowship with him and consequently the meane whereby this fellowship is begun and preserued which are meditation in the word inuocation repentance and other exercises of religion which because they are generally neglected plainlie argue our want of the loue of God And in stead of louing our brethren in societies there is to bee found hatred malice rancour pride and lifting vp of our selues against our brethrē contempt disdaine and such like al which make manifest the hypocrisie of our hearts Lastly to omit the abuse of the name of God by blasphemous oaths and the prophanation of the Lords Sabbaths the pride and excesse aswel in apparell as in diet doth plainly euince this point specially in these times wherein the Lord hath called vs to moderation and frugalitie all which with many moe sinnes that raigne among vs doe argue the want and the absence of the grace of regeneration But to leaue this poynt and to come to the reason because in it is is contained speciall matter of instruction for his seede remaineth c. By seede in this place to omit all other expositions wee are to vnderstand the word of God the immortall seede of regeneration as Peter calleth it which as it is in it selfe immortall and incorruptible so it is immortall incorruptible in the hearts of the Receiuers The doctrine that naturally ariseth hence is this that the childe of God begotten againe by the word and spirit of God and indued with sauing and effectuall grace so continueth and abideth for euer which point because it is difficult and controuersall I will stand the longer vpon it The question then is this whether sauing grace may be wholy lost or not For the better resolution whereof we must hold and remember this distinction that the word grace in Scripture as also in the writings of Diuines is vsed two waies First it is put for the loue fauour and mercy of God which is the fountaine and originall of all grace called by the Apostle 2. Timoth. 1.9 the grace which was giuen vs through Christ Iesus before the world was and this is eternall and immutable as the Lord himselfe from which it is not possible that a man should euer totallie or finallie fall according to that of our Sauiour Christ Iohn 13.1 and that of the Prophet Esay 54.9.10 Neuerthelesse a man may loose the signes and tokens of this grace wholy for a time as it is manifest Esay 54.7.8 Psalm 89.30.31.32.33 And herein the Lord dealeth with his children as the naturall Father with his child who when he offendeth and transgresseth his commandement he is angrie with him hee lookes vpon him with a sterne and seuere countenance he threatnes him to disinherit him and turnes all the tokens of his loue and fauour into the signes of anger and displeasure yet he retaines this purpose firme and constant to make him his heyre euen so doth the Father of spirits deale with his children when they are rebellious and disobedient vnto him hee scourgeth them he afflicteth them and lets them feele his displeasure yea he puts them often in seare of depriuing them of the heauenly inheritance yet his purpose of putting them in full possession and giuing them the fruition hereof neuer altereth Psalm 89.33.34 Secondly it is put for the effects of this grace which are of two sorts some are of absolute necessitie vnto saluation without the which saluation and life eternall cannot be atchieued as Election effectuall vocation iustification regeneration and the graces thereof hope loue the feare of God and these can neuer be wholy lost as afterward wee shall prooue some againe are necessarie but not of absolute necessitie which may be lost as the inward cleannesse of the heart the alacritie of spirit arising of a good conscience great boldnesse in protessing and confessing the name of Christ inuincible courage in bearing and sustaining most grieuous crosses free and chearefull calling vpon the name of God and an excellent sense and taste of the goodnes and mercy of God all which or the most of them were lost in Dauid after his grieuous fall as some haue obserued out of the 51. Psalme To speake more plainely and distinctly spirituall ioy the sense and comfort of grace arising of the apprehension of the loue and fauour of God the degree and measure of grace may bee wholy lost for a time Apoc. 2.4 the Church of Ephesus is reproued because she had left her first loue which yerst shee had professed and practised but no one grace of absolute necessitie vnto saluation can euer be wholy lost This may appeare both by expresse testimonies of scripture as also by the euidence of reason deduced thence Among many scriptures I will make choyce of those that are most pregnant for the purpose Matthew 16.18 The gates of hell though they may assaile the Church and ioyne their forces against it yet shall they neuer preuaile because it is built vpon the sure foundation and rocke of our Sauiour Christ himselfe confessed by Peter Iohn 3.36 He that beleeueth in the sonne of God hath presently eternall life If it bee said hee hath it in hope onely not in deed the answere is that the hope of Gods children makes not ashamed Rom. 5. it doth not disappoint a man of the thing hoped for for why it is not a blinde hope a vaine hope a popish coniecturall hope but a certaine and an infallible expectation of immortalitie and of the glory of God whereupon Dauid Psalm 31.1 saith that he had cast his hope vpon God and therefore should not bee confounded Iohn 10.28.29 No man shall take my sheepe out of my hands Exception So long indeede as they continue the sheepe of Christ none can take them from him Answere They alwaies so continue as may appeare by the words following they are the gift of the father vnto the sonne and all which come vnto Christ are not cast forth Ioh. 6.37 and in the words following the Father is greater then all if then Satan sin the flesh should but for a time snatch them out of his hands they should at least for a time be stronger then he Rom. 8.35.36.37.38.39 1. Iohn 2.19 By all which places it is more then manifest that those that are once in the state of grace cannot wholy fall away But to descend to a more particular proofe and confirmation of this poynt First Election cannot be lost for that is firme and vnchangeable Rom. 9.11 Paul takes it for graunted that the purpose of God according to Election might remaine firme and sure 2. Tim. 2.19 the foundation that is the Election of God which is the foundation of the saluation of the Elect abideth firme and sure Secondly the effectuall calling of God is neuer made frustrate but abideth alwaies for it is without repentance Rom. 11.19 Excep God for his part repenteth not of any gift giuen vnto man but man after hee hath receiued grace from God doth vnthankfully and contemptuously
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
cannot be auoided but they must bee moued and mollified and that not by any violēt compulsion but by a most effectuall perswasion As for the distinction of sufficiencie and efficacie and the difference in * An example of the naturall agent The Sunne hath sufficiencie to enlighten all men but not efficacie in the blinde naturall and voluntarie agents it is to bee acknowledged and hath his place in things wherein man by nature hath power and freedome of will to doe or not to doe for example to talke to goe to sit or to vse any like position of the body a man may haue the sufficiencie that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet not the efficacie that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why because hee will not and hee hath power to stay the action of the * Motiue naturall facultie but in matters concerning the kingdom of God the case is farre otherwise for whosoeuer hath sufficient grace by it his will is so corrected and rectified that he effectually willeth his owne saluation And for men to imagine that a man doth repell true sufficient grace though in neuer so small measure it is to make man * Verum est nos frustra velle nisi Deus misereatur at quis dixerit deum frustra misereri si nos nolimus stronger then God Neither doth the place Acts 7.51 any whit at al patronage this error where Stephen vpbraideth the stiffe-necked Iewes with this that they had alwaies resisted the holy Ghost for he speaketh not of the inward powerfull worke of the holy Ghost in the conscience but of his outward voyce in the externall ministerie of the word Nor that other place Matth. 23.37 I would but ye would not for there our Sauiour Christ speaketh not as hee was God equall with his Father for then who could haue resisted his wil but as man or rather as minister of Circumcision as the Apostle termeth him Rom. 15.8 whose office was to will and procure by all meanes the saluation of men that herein also hee might be an example to the Ministers of the new Testament who were to succeed him whose dutie and care is also to will and to further the saluation of all But notwithstanding all this it is thought by some both Papists and Protestants Diuines that sauing grace may bee giuen to the reprobate and to credit and authorize this opinion it is fathered vpon Augustine and affirmed to be his iudgement and to this end two places are alleaged one out of the 8. chapter de corrupt gratia the other out of the 13. chapter of the same booke Ans Albeit as our late learned Reader answered vnto Duraeus Malo tecum de possessione scripturarū quam patrum contendere yet somewhat I haue thought good to say both to deliuer Augustine from suspition of this error and also for the fuller manifestation of the truth in this point Concerning the first place Mirandum multumque mirandum c. in effect thus much It is greatly to bee wondred at that certaine sonnes of God whom hee hath regenerated in Christ and to whom hee hath giuen faith hope loue c. should notwithstanding fall away and in the end perish Ans This needs not to trouble any man that wil but peruse the chapter following wherein Augustine doth sufficiently expound his meaning In the beginning of the chapter hee distinguisheth of the sonnes of God some are sonnes of God vnto God or before God that is truly and indeed and some are sonnes of God vnto men or in mans iudgement that is counterfeit sonnes which as hee saith afterward whē they were sons were no sonnes that is as himself expoundeth euen then when they were sub nomine professione filiorum Dei were no sonnes of God indeed And looke how they are called sonnes so in the same sense they are said to bee regenerate and to haue faith hope and loue viz. in the iudgement of men and quoad praesentem iustitiam as he also noteth But Bellarmine finding no sure hold in this place very cunningly passeth it ouer lest by occasion of it a man being led to the 9. chapter should see Augustins meaning more fully and so be able to answere them both and therefore in his 3. Tome 3. booke de Iustif cap. 14. he alleageth the latter wherein there seemeth to be more colour probabilitie then in the former The effect of it is this Credendum c. We are to beleeue that certaine sonnes of perdition which begin to liue in the faith which worketh by loue shall notwithstanding before they goe out of this life wholly fall away and perish Answ The meaning of Augustine is this that reprobates liuing in the Church may haue certaine beginnings and degrees vnto iustifying faith as knowledge of the Gospell and assent thereunto yea and a confused perswasion that many hereby are iustified and shall bee saued and falsely also perswade themselues of their own saluation whereupon they ioy and take pleasure in their knowledge and profession and are zealous for the Lord of Hoasts as Iehu was and doe reuerence the Ministers as Herod did Iohn Baptist and dislike prophane persons and such as are contemners of the word and disordered in their liues and yet for all that are not sound at the heart the word of God hauing no thorow rooting in them but like vnto the stony ground wherein the seede for want of sufficient rooting at the heate of the Sun is parched and withered away in the time of temptation they wholly fall away And that Augustine neuer meant that true sauing faith could euer faile and therefore could neuer befall the reprobate it is manifest out of his 106. Tract vpon Iohn where vpon the 17. chapt verse 8. Et cognouerurt vere crediderunt hee hath these words Crediderunt saith hee subaudiendum vere quomodo credendum est id est inconcusse firme stabiliter fortiter non iam in propria redituri Christum relicturi Now then if by Augustins iudgement true faith wheresoeuer it bee is perpetuall then it followeth that it cannot bee communicated vnto the reprobate for thē also it should remaine with them for euer and aduance them to eternal life But whatsoeuer Augustins iudgment was he was but a man no Prophet nor Apostle and therefore not priuiledged from errour touching whom though euer to be reuerenced in the Church we may say as himself said of Cyprian when as the Donatists alleaged his authoritie against him Whatsoeuer saith Augustine Cyprian hath said agreeable to Scriptures I receiue it with his cōmendation Quicquid non congruit cum eius pace respuo Let vs therefore come to the Scriptures one sentence whereof ought to be of greater price and value with vs and with greater reuerence and admiration to be receiued of vs then tenne thousand sentences of humane writings out of which the euidence of this point may most certainly be concluded Acts 13.48 So many as were ordained to
it how much lesse contemned it many also liuing out of the bosome of the Church haue not so much as heard of the Gospell Besides Paul Gal. 5.20 numbreth vp many other causes of damnation besides infidelitie viz. all the workes of the flesh which make men as subiect to the wrath of God and euerlasting condemnation as the other and in the Lords prayer wee are taught to aske not the pardon of one sinne onely as of infidelitie but plurallie of many trespasses Yea though there were no contempt of the Gospell nor any positiue infidelitie the originall corruption of mans nature were sufficient to condemne all men Lastly the admitation wherinto Paul breaketh Rom. 9.20 O man what art thou that takest part to dispute against God! doth plainlie shew that the decree of God in reiecting some men hath an vnsearchable cause and doth not depend of any foreseene contempt of grace for so there might easily be rendred a reason of the decree of God Secondly if God hath appointed to reiect and passe ouer some men it is the dutie of euery one to labour to be assured that he is exempted out of the number of that companie 2. Tim. 2.21 Whosoeuer purgeth himselfe from these that is errors in iudgement and vncleannes in life may assure himselfe that he is a vessel of honour sanctified vnto the Lord and prepared to euery good worke And contrariwise to bee in the number of the elect obeying the counsell of Peter 2. Ephes chap. 1. vers 10. in vsing al diligence to make sure his election by the practise of a holie life The Disciples of our Sauiour Christ so soone as they heard this voyce vttered Matth. 26. One of you shall betray me presently began to equire among thēselues and to demaund of Christ whether it it were they or no carrying a holie suspition of their traiterous hearts so likewise hearing this voyce dailie sounding in the Church that there is a number of men in the counsell of God reiected which shal perish euerlastingly wee are to examine our estates and to make question whether it be we or not rather then curiously to search the reason of that which we cannot conceiue And if we shal finde his mercie to bee extended toward vs in preparing vs vnto glorie let vs acknowledge it with thankfull hearts make speciall account of it and magnifie the riches of his grace vnto vs. The last point followeth that is the end of this decree which is the manifestation of the glorie of his power and iustice Rom. 9.22 This also confuteth another error of the Lutherans that imagining God made all of mercie hold and teach that the end of all his counsels and decrees is to communicate his goodnesse and mercie in eternall happinesse to all his creatures But they are greatly deceiued for the nature of God is to be as iust as mercifull and therefore his decree must be answerable for it may not in any wise contrarie his nature Againe God is as good in his iustice the execution thereof as in his mercie Though therefore the Lord being goodnesse it selfe intend the communication of it vnto all his creatures yet not in like sort but after a diuers manner vnto some in mercy vnto others in iustice FINIS A SERMON WHICH SHEWETH HOW THE CHILDE OF God is neither subiect to the dominion of sinne nor total defection from grace 1. IOHN 3.9 Whosoeuer is borne of God sinneth not for his seede rentaineth in him neither can he sinne because he is borne of God IT is the purpose and intent of the Apostle in this whole Epistle to confirme the faithful to whō he writ in the doctrine of the Gospell and the practise thereof specially in the maine and principall point of Christian and brotherly loue to the end they might bee well furnished with spiritual ioy and assured of their fellowship communion with God whereupon hee propoundeth vnto them these two points of faith and loue handling thē confusedly and by course passing from the one to the other Further he amplifieth both these by their contraries disswading them both from seducers and Idols and also from the loue of the world the hatred of their brethren hauing therefore made entrance in the two former chapters into this doctrine now hee proceedes in the same argument exhorting the faithfull in this third chapter to the studie of holines in generall and more specially to the loue of their brethren And in the first verse hee setteth downe the dignitie and excellencie of the children of God noting it to be a matter of singular preferment preeminence for a man to be called the sonne of God which sentence he further amplifieth by a Prolepsis wherein hee meeteth with the peruerse iudgement both of the world and also of the faithful seruants and children of God As for the iudgement of the world he insinuateth that it is to bee contemned because it ariseth of the ignorance of God in the end of the first verse As for the faithfull lest they should bee too much daunted and discouraged through the manifold afflictions and crosses whereunto they are subiect in this life he opposeth vnto their present miserable estate the future glorie and felicitie which certainly abideth them after this life which felicitie he defineth to cōsist in a similitude with God and in a perfect seeing of him face to face that is in immediate fellowship and coniunction with God verse 2. Now from the hope of this glorie and happinesse hee exhorteth vnto the studie of holinesse vrging the same by the example of God himselfe vers 3. which exhortation he illustrateth by the contrarie dehorting from sinne which is flat opposite vnto holinesse and that by diuers arguments First from the nature of it which is an anomie or transgression of the law vers 4. Secondly from the end of Christ his first comming into the world which was to take away sinne and to dissolue the workes of the diuell vers 5. and the latter end of the 8. Thirdly from their communion and fellowship with Christ in whom there was no sinne vers 6. Fourthly from the author of sinne who is the diuell whose societie is by all meanes to bee auoided vers 8. Fifthly from the efficient cause of holinesse that is regeneration vers 9. wherein are laid downe these two points First the description of the state and condition of a man regenerate by two arguments the first whereof is taken from his nature which is to be borne of God which is as naturall vnto him as it is naturall vnto a man to bee borne of his naturall parents the second is taken from the denied effect he sinneth not Secondly a reason for his seed c. In the latter end of the verse there is an inuerse repetition of the former branch with an amplification from the cause And this is the coherence and disposition of these words now let vs come to a more particular examination of them
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
receiue them as pledges of loue both his and mine Indeede I acknowledge the particular respects whereby it hath pleased your Worships to ingage me vnto you doe farre exceed all that poore recompence which the slender dedication of these few sheetes of paper can possiblie make neither would I that the same should bee taken as any way equalizing your desert but onely I desire herein to giue you partly a signe of my dutifull and most vnfained affection towards you and partly also a memoriall of the Author your departed friend who is now in blesse not doubting but that your Worships will please to giue a kinde acceptance to this my poore offer not weighing the worth of the thing it selfe but rather as you are wont the minde and good will of him that giueth Now for these two Sermons in them the Author doth chiefly treate of these two things Baptisme and the feare of God the first a signe of our insition into Christ and a blessed seale of the couenant of grace The second is called in Scripture the Reuerence of Iehouah the fountaine or wel-spring of true and heauenlie wisedome As touching Baptisme me thinkes when wee seriously consider with our selues what weighty things were done therein and mutually past twixt God and vs we cannot but see it to be vtterly a fault so easily to cast aside all thoughts about it and to make it such a stranger to our meditations as vsually wee doe For mine owne part I know not whether any one thing be more worthie of a Christians consideration then is his baptisme for by it as by a conduit it pleased God to conuay vnto vs the best of his fauors For example whereas by nature as scripture speakes we were aliants frō God and sonnes of wrath Ephes 2.3.12 when wee were baptized in the name of the Father Sonne and holy Ghost wee were brought into an holy fellowship with the blessed Trinitie and were admitted into the familie of Christ euer after to remaine as adopted sonnes in the house of the most high God A most blessed condition Againe Ephes 2.1 whereas by nature wee were all dead and rotten in sinne and altogether deuoid of the life of grace in baptisme wee receiued quicknance from the spirit of life the holie Ghost And whereas our poore soules were beggerlie clad with natures cloath which is God wot nought else but a torne and rotten ragge of old Adam in baptisme we laid aside that old and put on a new and most costly coate euen the rich robe of Christ his righteousnes whereby the whole Church the spouse of Christ doth stand as a glorious obiect in the sight of God for euermore Lastly whereas by nature we were most filthie and loathsome in Gods eye no leper or lazer so lothsome to vs as wee to God for as the childe new borne lieth tumbling in blood so we in sin in baptisme we were washed by the cleane water of the spirit of God and thereby freed from the spots and guilt of sinne 2. King 5. as Naaman was from his leprosie in the riuer Iordan Thus by our baptisme of strangers to God we became euen Gods associats of limbes of the diuell members of Christ of beggers brats poorely clad Kings sonnes richly attired in the righteousnes of God of polluted and vncleane pure and amiable 〈◊〉 thus were we blessed when wee were baptized with water and with the holie Ghost Now further see wee what great things did passe from vs to God in our baptisme surely as God therein became a God vnto vs so wee became a people to him wee renounced the world and proclaimed a defiance to sinne and Satan wee dedicated our selues soules and bodies to the seruice and worship of the most high and as Dauid vowed to keepe Gods commandements so did wee by a solemne vow in the sight of men and Angels binde our selues to beleeue in God and to become as it were Gods apprentises or rather the loyal subiects and faithfull souldiers of our Lord Iesus to fight vnder his colours and maintaine his quarrell against all aduersarie power of our saluation and his glorie And thus wee see that in our baptisme the Lord did great things for vs and we promised great things to God againe how requisite a thing is it therefore nay how necessary that we should now and then admit of thoughts about our baptisme that so wee might haue a sense and feeling of the comfort of those blessings of God which there we receiued and also be quickned vp to the carefull performance of what wee haue so solemnely promised For this very cause I wish that this little treatise concerning this argument might be as a Remembrancer to put vs in minde of these things which are of such weight and so neerely doe concerne vs. As touching that other Sermon in it wee may see very exactly and iudiciously handled that rare and singular vertue so oft spokē of in the Scriptures and called by this name The feare of God a most excellent gift of the spirit as vsefull almost as any other to help forward a Christian life and no lesse gainfull in bringing in Gods blessings As for a Christian life as we know it is chiefly spent in two things that is abstaining from euill and endeuouring that which is good or as Isaiah speakes in ceasing to doe euill Isaiah 1.16.17 and learning to doe well Now both these bee streames flowing from one and the same sountaine viz. Prou. 3.7 the feare of Iehouah Salomon saith The feare of the Lord is to hate euill Prou. 8.13 there is Gods feare the cause of surceasing from euill He further saith Pron 14.2 He that walketh in righteousnesse feareth the Lord where the wise man reasoneth from the effect to the cause shewes that Gods feare is it that causeth a man to walke righteously that is to doe well and indeed there was neuer any man that feared God but endeuoured in the course of his life to please God in well-doing So then as we see man that rides in ordering his horse doth vse a bridle a spurre a bridle to restraine him if hee bee too free a spurre to pricke him on forward if he be dull so in ordering our liues the feare of God is as a bridle to curbe vs from rushing into sin and as a spurre to pricke vs on forward and quicken our slow and lazie natures to that which is good and pleasing to God Yet moreouer as this is a vertue of great vse in directing vs to heauen so I may truly call it as the Apostle doth call godlinesse great gaine for it brings in with it the abundance of Gods blessings in so much as whosoeuer will attempt to trade therewith shall finde her reuenewes to bee very great and that which Salomon saith of Wisedome Prou. 3.14 will be verified of her viz. that her merchādise is better then the merchandise of siluer and the gaine thereof is better then