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
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
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
so wee by the vertue of the same should rise out of sinne vnto righteousnesse and holinesse of life Our dutie is therefore to labour for spirituall regeneration for so baptisme is termed by the Apostle Titus 3.5 the lauer of the new birth and renewing of the holy Ghost Hereunto Paul exhorteth Ephes 4.22.24 and Phil. 3.9.10 alluding vnto baptisme Thirdly Christ is put on in his example when hee is made a paterne of all morall duties wherein hee hath gone before vs for imitation Our dutie is here to denie our selues to take vp our crosse and follow Christ in his patience in his meeknes in his humilitie in his loue in his obedience And vnto this putting on of Christ the Apostle exhorteth Colloss 3.12.13.14 Now vnto this putting on of Christ in that manner which I haue said diuers and sundrie reasons and inducements may bee brought the first is this Christ is here compared to a garment which argueth that our nakednesse and filthinesse is apparent in the sight of God before it bee couered therewith and wee also exposed to all the plagues and iudgements of God If wee would therefore haue assurance of our iustification before God and our acceptation of him vnto fauour and mercie and our freedome deliuerance from the wrath and anger of God let vs labour to put on Christ Secondly in the knitting of these two together our insition into Christ with our putting on of Christ we see that all that are truly ingrasted into Christ they are iustified sanctified and walke in obedience vnto God If therefore we would haue any testimonie or argument to perswade vs that wee are in Christ wee must necessarily put on Christ for here these twaine are inseparably coupled to gether by the Apostle Thirdly if wee shall not thus put on Christ wee are not in him and consequently baptisme is vnto vs a nullitie and becommeth of none effect for it is but as a seale set to a blanke Rom. 2.35 the Apostle saith Circumcision verily prafiteth c. But if thou be a transgressour of the law thy circumcision is made vncircumcision so baptisme loseth his grace in them that are not regenerate Lastly the consideration of our vow and promise so solemnely made in baptisme touching the renouncing of the Diuell the world the flesh and the embracing and following of Christ and his truth ought to moue vs hereunto vnlesse wee will become truce-breakers with God and contemners of the couenant vnto which wee are intitled in the beginning of our daies Neither may wee please our selues in an outward profession that wee haue giuen vp our names vnto God in baptisme and are acknowledged to be his and liue in the Church comming to heare Sermons and to receiue the Sacraments at times appointed but wee must proceede further to answere in truth and in deede vnto our profession made in baptisme for it is not the washing of the filth of the flesh by the materiall element of water that doth commend vs vnto God but the stipulation of a good conscience sanctified and purged by the blood of Christ FINIS A SERMON WHEREIN IS DEclared the nature of the feare of God PROV 1.7 The feare of Iehouah is the beginning of wisedome TO omit the coherence of these words with the former because it maketh not much for the further vnderstanding or opening of this place the words in themselues containe a briefe or summe of all that doctrine and the ground of all those exhortations which are propounded in the 9. first Chapters of this booke which is this that the reuerence of Iehouah is the chiefe wisedome and the gate or entrance to all wisedome according to which whosoeuer doth order and frame his life may be iustly called a wise man In the words is contained a description of the feare of God by a double argument The first is taken from the subiect to wit Iehouah for about his Maiestie is this feare conuersant The second taken from the nature of it to wit it is the principall wisedom or the very fountaine and headspring of all true wisedome For the better vnderstanding of the words wee must remember that there is a three-fold feare mentioned in Scripture The first is a naturall feare which is occupied about some imminent euill and danger which may either destroy or grieue and annoy the creature so our Sauiour Christ feared death The second is a distrustfull feare euery where discommended in Scripture and disallowed as 1. Ioh. 4. perfect loue casteth out this feare of incredulitie The third is a feare proceeding from faith as a fruite of it in which sense we are to speake of it in this place being that which here is commended vnto vs this is called the feate of Iehonah But here it will be demanded how God can be the obiect of feare considering that feare is occupied about some future euill and that not farre off but imminent and neere at hand and no small euill but so great as that a man is not able by his power either to resist or to sustaine and ouercome it Now God is goodnesse it selfe yea the chiefest good to bee desired and earnestly sought after of all and therefore to be feared of none Answera The proper and direct obiect of feare is some euill yet indirectly and in the second place it respecteth the partie or person from whence the euill commeth as hope first of all respecteth the good thing hoped for and next the person of whom this good thing is to be receiued so the most direct and proper obiect of this feare is the displeasure of God which is the onely euill to be feared and auoided of all men and more indirectly and in the second place it is referred to God himself and called the feare of Iehouah This feare proceeding from faith is said to be the chiefest wisedom both because from hence us from a pure fountaine proceedeth all true wisedome and herein also consisteth the greatest part of spirituall and diuine wisedome to reuerence the true God Touching this feare that we may with fruite consider and entreare of it foure things are to be learned first what it is secondly by what markes and notes it is knowne and discerned thirdly by what meanes it is obtained and kept fourthly by what arguments wee are to be induced to seeke after it and practise it For the first to begin with the acception and vse of the word which in Scripture is manifold First it is put for God himselfe Genes 31.53 Iaakob sware by the feare of his father Izhak Secondly for his word and doctrine Psal 19.9 The feare of the Lord is cleare c. Thirdly generally for the whole worship of God Psalm 34.9 Ionah 1.9 Fourthly it is put for a speciall part of Gods worship and signifieth this chast filiall feare that feare whereby the wife feareth the husband and the childe the father which may bee thus described It is a peculiar gift of the holie Ghost in the