CERTAIN SERMONS, PREACHED BY THAT Reverend and judicious Divine Master THOMAS NEWHOUSE, late Preacher of God's word in the City of Norwich.  
AND NOW SET FORTH for the use and benefit of God's people, by ROBERT GALLARD Master of Arts, and Minister in the same City.  ECCLESIAST. 12.11. 
The words of the wise are as goads and nails fastened by the Masters of the assemblies, which are given from one shepherd.  
AT LONDON Imprinted by Felix Kingston, for Edmund Weaver and William Welby. 1614   

TO THE RIGHT WORSHIPFULI. MAster GEORGE COCK, Mayor of that famous and well-governed City of Norwich, together with the Worshipful Company of Sheriffs and Aldermen his fellow brethren in the same City: R. G. wisheth all true prosperity.  
RIght Worshipful, that speech of the Poet, viz. scribimus indocti doctic, etc. was never so true as now in this our scribbling age, wherein so many are possessed with a brainsick humour of being seen in print. I touch not any of those (the searcher of all hearts knoweth) whose writings are of good worth, and useful to help forward the spiritual building; yea, 
james 2.17.  rather I much bless that God the father of lights, whose spirit hath of late so clearly shined in the works of divers, for hereby the truth which before (as an unknown treasure) lay hid is notably discovered, error confuted, virtue much furthered in the hearts and lives of men. But of such only I speak, who being big with conceit of their own conceits, must needs vent and set them a broach, though never so frothy, and in truth being balanced in the scoale of a judicious Reader, found altogether lighter than vanity itself. Their works I may fitly resemble to the Spider's web, for though they seem to be spun with some curiosity, yet in truth they be devoid of all substance and solidity: or to the airy Meteors, for as they very suddenly vanish out of sight, so these (being as it were of an airy nature) do even in the reading, quasi abire in fumum. Alas, little is the gain a man gets by them: with such superficial and slightie stuff our age so abounds, that many complain of a satiety, yea of a surfeit, and therefore for my part I wish that men were more modest this way, and would keep in their pens from blotting so much paper in vain; most excellent is the rule of Euripides for this purpose, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. either speak that which is better than silence, or else keep silent still.  
The works which here I am bold, right Worshipful, to publish to the world's view, are not (as in reading you shall see) any vain or idle discourses savouring of an empty brain, but most heavenly and divine truths, breathed forth by the breath of an holy and sanctified heart: they be a few of those sweet blasts, that were sounded forth in your hearing, by that silver sounding trumpit: I mean the learned lectures of that famous and most judicious divine Master Thomas Newhouse, late Preacher of God's word among you: who (as you know) like a faithful servant of Christ, thought not his life too precious to lay down in his Master's service, but willingly as it were sacrificed himself to God in his ministery, and as the candle, spent himself to give you light.  
When I seriously consider how complete this holy man of God was, how fitted and furnished with divine gifts for his heavenly function, I cannot (and I think no more can you) but much bewail) our grievous loss; can a man lament the loss of his box full of precious and costly jewels, or a Merchant the wrack of his ship fraught with earthen treasure, then surely may we much more, the loss of this box, the wrack of this ship, so filled and fraught with such spiritual and divine riches? What a mass of knowledge God stored up in this his earthen vessel, your thursday Lecture in part bewrayed, wherein he did usually vent so much divinity, as that his learned brethren seldom went away (by their own confession) without insight into some special things they never knew before: and for his excellent skill in Case-divinitie, whereby he was able to settle the wavering and doubting Conscience, I may truly say of him as Isaiah doth of himself, 
* Isaiah 52.4.  The Lord gave him the tongue of the learned to speak a word in season to him that was weary.  
Again for that singular gift God gave him in unfolding and explaining most mystical and enfolded truths, in unloosing most intricate and knotty doubts (whereof there be many twixt us and that Romish Church, as also for his marvelous dexterity in selecting, contriving, but especially in acute and solid judging, who ever almost did hear him, but will acknowledge his excellency in all these things with admiration?  
And yet moreover what a great measure of sanctifying grace, it pleased the divine spirit (which bloweth where it listeth) to beautify this his instrument with, what rare and excellent virtues did appear and shine forth in the course of his life, it is not (I appeal to them that knew him) an easy thing for me to declare; I have much mused to see how assiduous he was in his painful calling, how careful always to put men forward in the way of life, how careless of the world, not seeking the gain thereof covetously, nor the glory thereof ambitiously, a virtue in these our times not commonly seen in so great measure, in men of so great gifts and learning. I need not speak of his meek, lowly, courteous and affable carriage even towards his inferiors; how wise and gracious he was in his behaviour, how grave, sober, amiable and lovely in all his demeanour, all such can say that knew him, and I am sure that none of you that knew and entirely loved him can easily forget, nor yet remember, without some sigh or sign of sorrow for the loss of so sweet and ingenuous a friend. Thus out of the abundance of my hearty affection towards this man of God, I thought it meet according to that certain knowledge which I, and many of you yourselves had of him, to record these things which tract of time would have worn out and buried up in the grave of oblivion, & hope no man is so enutous as to grudge the dead should have their due.  
Bethinking myself (Right Worshipful) what course might be taken to recover the public damage which the Church hath sustained in the death of this worthy man, I find no way better than the publishing of such manuscripts as he left behind him, among which I commend these few (as first fruits) to your Worship's patronage. The reasons of my so doing be these, I know that his ministry (as it was meet it should) was among many of you much set by, you received him as an Angel of God, esteemed and heard him as an Interpreter one of a thousand, you loved and reverenced him in his life, and in his death lamented much (as cause you had) your public loss, yea and still I see how fresh his blessed name remains among you, pleasant as an ointment powered out, sweet as a bundle of myrrh which sendeth forth most fragrant smells; upon these, and such like grounds I am led to think, that these his endeavours cannot miss of your courteous acceptance and tuition, and therefore if I so far presume as to shroud these orphan writings under your protecting wing, I hope you will easily give leave to this my bold enterprise; wherein I have but signified my duty to yourselves, and my love unfeigned to him that is gone.  
In these two treatises which in special wise I present unto your view, you shall find (Right Worshipful) these two points very sound and plainly handled; the first is the most wise, and eternal decree of God, the second is the freed, and also the unchangeable estate of God's child, both of them matters of great weight and moment, needful to be known in some sort of all, and no way unworthy to be read and understood of the most worthy. I wish I might have spoken somewhat of each of them: but lest I should exceed the bounds of an Epistle, I will (your patience permitting) only spend a few lines in setting down how lawful and meet a thing it is to preach & publish the doctrine of predestination.  
As it was horrible presumption in the Bethshemites to peer into God's Ark, 1. Sam. 6.19. So it hath been, and still is esteemed by many: for a man to dive though never so little into the doctrine of God's decree, some holding it should not be meddled with at all: others that it may be sparingly handled, but only in schools before the learned: but by their leaves they are much deceived; for though we may not curiously search into such things as be hidden and wrapped up in the secret counsel of God, yet are we not forbidden to seek the knowledge of those things which be revealed. The Lord saith, Deuter. 29. Secret things belong unto God, let us have nothing to do therewith: but further he saith, revealed things belong to us and to our children; surely those may we safely meddle with, and endeavour to know; nay we are bound both to know and publish, so be it we keep within the limits of wisdom and sobriety: for if God who is wisdom itself, thinks it a meet thing to open this doctrine to his Church, (as he doth in the writings of the Prophets and Apostles) how can we conceal it without guilt of sacrilegious folly? Shall we be so bold as to seal up that which God hath opened? God forbidden. But how injurious they be to the Church of God, who would have this doctrine smothered from the people, and canvased only in schools of learning, will easily appear, if we do but consider the great good it brings to the people of God, being perspicuously and plainly taught. Our Saviour Christ saith, Luke 10. Rejoice in this, that your names are written in heaven: which place imports, that the enrolling our names in the book of life: i. election, is a matter of great joy. And in the 6. of joh. 3. All those saith Christ, that the father hath given me; i. in election, shall come unto me, and those that come to me I cast not away; i. they shall not perish. So that a believer may hence assure himself, that being elected Bee cannot perish. Were it not much then (by concealing this doctrine of predestination) to deprive God's people of this joy, of this comfortable assurance?  
Again, in this doctrine of God's decree, sound and plainly taught, a believer shall find that his appointment to salvation is not grounded upon any thing in himself, neither his will, nor faith, nor works, nor worthiness foreseen, but only the good will and pleasure of God. As Ephes. 1.5. Who hath predestinated us according to the good pleasure of his will, to the praise of the glory of his grace; now were it not sinful to hide from people this heavenly doctrine, whereby they are taught to ascribe all the glory of their salvation to the free favour and love of God in their election? Yes surely. Yet moreover in our predestination to eternal life, we plainly see as in a glass an Ocean sea of God's love and favour towards us, in that God passing by so many thousands as vessels of wrath set apart to perpetual shame, would select and appoint us to the obtaining of eternal life by jesus Christ. Now how can it be (love being the loadstone of love) but that the lively sense, and feeling of this love of God in our election, should enkindle in us a love to him that hath so entirely loved, us and therefore it cannot but be very iniurtous to deprive people of the doctrine of election, which might be as the bellows to blow up in them this little spark of heavenly love to God.  
But peradventure some man may say, Objection. 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 eternal wrath) being a matter so full of horror (as indeed it is) were better concealed.  
No, Answer. for God thinks good to publish it in the scriptures, shall we shut up where God will open? Again, what is the point of reprobation but an illustration of the greatness of the grace of election, as contraries (we know) laid one by an other are more perspicuous: and how can we feel the sweetness of God's love in our own election, till we see the terror of his hate in the rejection of others? To this purpose August. tom. 4. li. 1. add simp. q. 2. saith, that God showeth by the punishment of the one what he giveth to the other.  
Yea but this is a matter full of terror. Objection. 
Polan. in epist. libel. de Predest.  Hereto I answer as a learned divine of our times doth: so that their hearts are too tender, their ears too nice which cannot brook 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 God's judgements, dooms day, the torments of hell; all which be matters full of terror. But to give more full satisfaction in this point, the doctrine of reprobation is fearful: to whom? either elect or reprobates, not to the elect, for God assureth them that they be not rejected: Ergo, to reprobates as Cain, judas, and the like, Now must we for their sakes abstain from teaching necessary truths? 
Isaiah 8.14.  Isaiah foretold long since that Christ himself should be as a stone for these to stumble at, and as a rock of offence for them to fall upon, yet who will say that; Ergo, Christ should not be preached? nay Christ must be taught though all the world should be offended thereat.  
Yet moreover there be some (who being given to pick quarrels) stick not to avouch that we in our doctrine of reprobation, (wherein we teach that God hath ordained some men to be damned) charge God with a merciless disposition, which God forbidden we should once imagine to be in him, who is indeed even mercy itself; wherefore I pray you give leave in a word or two to wipe away this slander.  
First it must be remembered that we teach not that God doth simply ordain any man to hell fire, but thus we teach, that God hath decreed and purposed to glorify his name in the due and deserved damnation of some, for in man's Reprobation, God hath two actions: First, he decrees to pass by some without showing his eternal mercy unto them, and only to declare his justice upon them; which thing he may well do without control, for he is tied to none, then further he decrees to inflict upon some (when by themselves they be fallen into sin) their just and deserved damnation. So that God decrees a man to hell, not simply and absolutely without all respect to sin, but with a reference thereto. This point I take it, being well weighed, God's justice in reprobation is much cleared, and our doctrine freed from casting the guilt of cruelty upon the most high.  
Secondly, I wish it might be well considered how that in some cases among ourselves we give liberty one to another to do this or that as we will, and we think the action so done, both just and lawful; then ought we not much more to give to the most wise and righteous God, a liberty in his actions to do even as he will without all impute of cruelty or injustice whatsoever?  
Lastly, we do but require that in this case of reprobation, so much so veraignty may be given to God ever men (which is most equal) as a silly and mortal man assumes to himself over the creatures: we allow to a man so much power and liberty, as to kill a fly, or a worm at his will, to slay a sheep or an Ox for his lawful use and pleasure, and all this without the least tincture of cruelty, why then should we think much, to grant to God (the absolute Lord of the spirits of all flesh, and sovereign King of the whole world) a liberty to appoint some men to be passed by, and so to run on to deserved death, upon his mere will and pleasure?  
Thus having overmuch presumed on your patience, lest I should seem injurious in detaining you too long in this my rude and wearisome discourse I here surcease, desiring that what I have here with a single heart offered unto your worships, may find your most kind and courteous acceptance.  
The God of all mercy and goodness who hath enriched your City with manifold blessings, and made it very famous for his Gospel and good government, perpetuate these his undeserved favours among you, with the further enlargement of your prosperity, and grant that as he hath made you his vicegerents, and hath put his sword into your hands, so he would please to double his spirit of wisdom, and courage upon you all, that when you have faithfully finished your work for God, in a Zealous executing of judgement and justice here on earth, you may be rewarded with the life of glory in the City of the most high. From Norwich, Novemb. 7. 1613.  
Your Worships ever to command in the Lord, Robert Gallard.   

TO THE GODLY READER, Increase of saving knowledge in heavenly things.  
CHristian Reader, so censorious is this our age, as that nothing almost can pass without a nip. This I have considered, and yet am thus bold (thou seest) to adventure myself, as now I do. I take it to be a want of Christian courage to refuse to attempt matters of public good upon a mere fear of being misjudged: for what thing so wisely done but some will tax? Is it not the folly of most to measure things done by a false and crooked ●●●wand? what through ignorance, curiosity, envy, and sinister affection, the common misleading guides of man's judgement, 〈◊〉 comes to pass that few things well done are well judged, good oft times goeth under the name of evil, and folly gets away wisdoms praise. Wherefore setting at nought the vain censorious humour of these our times, I have yielded at length to the earnest entreaty, and importunate suit of some godly wise friends, for the setting out of these few Sermons, breaking through such discouragements as were cast in my way, hoping to be justified in what I have done at least by wisdoms children.  
The main motive that drew me on to this business, was not (God is my record) any outward by respect to my private self, but partly a desire to continue the memory of a blessed man, but most of all the hope of winning some glory to God in his churches good, 〈◊〉 I profess myself to rejoice, as in a thing most dear and precious unto me, and therefore if I see that in thus doing I any whit advance it, I have this my desire, and also encouragement to future employments in this kind, and in the mean while shall bless my God, that hath vouchsafed to put my weak hand to these beginnings.  
Now for the matter set forth in this little volume, it needs not my word of commendation, read and thou shalt perceive it speaking sufficiently for itself. The points of doctrine which here thou shalt meet with, are very needful for thee both to know and practise, I wish thee a gainer in each respect, so shalt thou be an happy man,  
Some things there be (I acknowledge) especially in the Sermon of Predestination (as Peter saith of a few things in Paul's Epistles) hard to be understood; 
Pet. 23.16.  whereat when thou readest take heed thou dost not stumble and fall: take not occasion to fall out with the doctrine of God's decree, as many have done, and split the ships of their poor souls upon that rock which 〈◊〉 others.  
If aught then thou meetest with of an higher strain than thy shallow reach can attain unto, wrangle not, strike not the author, for he intended thy good, blame not the matter, for that is Gods, nor manner of conveyance, for that is most perspicuous for so deep a mystery: but if thou canst not wade on with the Author, stand still and admire God's wisdom as Paul doth, saying, 
Rom. 11.33.  O depth! or smite thyself, and blame that blind head of thine as being unfit to meddle with such high and heavenly stuff, and to conceive such divine truths as thou art bound to know.  
Now furthermore, whereas (good Reader) that arch enemy of God's truth, Satan, hath offered much wrong to this doctrine of God's decree, in those manifold cavils which he hath hatched and broached from time to time by men of sin. Vouchsafe I pray you the patiented perusing of these few lines ensuing; wherein I have a little endeavoured to answer the absurd sophistical objections which oft times we hear breathed forth by black mouthed Atheists, for even such kind of fools (I hold) should sometimes be answered, lest other happily should be entangled and perish in their folly. 
Prou. 26.5.   
First, for that most usual 〈◊〉 common form of reasoning. se. If I be predestinate to salvation, I am sure to be saved let me do what I will; If I be appointed to damnation, I am sure to be damned though I live never so godly; for God's decree changeth not, and therefore I will live as I list.  
Answ. Howbeit most desperate and profane wretches (for such they be for the most part) do take occasion from God's decree to reason in this sort, yet we must know that the occasion is taken before it be given, for the doctrine of the unchangeable decree of God affords no such conclusion as beer is inferred. I am appointed to life or death unchangeably, this is God's truth: therefore it matters not how I live. This is the devils conclusion, not inferred by force of good reason (for in a Syllogistical form of reasoning I am sure no such conclusion can be drawn) but framed and forged by the devils art, and entertained for the most part in the brains of most dissolute and devilish men. But see we the absurdity of this consequence, I am necessarily ordained to life or death: therefore I may live as I list. This is a reasoning from the putting too of the surpeme cause to a removing of the instrumental, which are not opposite but subordinate one to another, 
Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Logicians do speak.  
Again, this kind of reasoning, sc. I am appointed to eternal life, therefore I may live as I list, using no means to attain it, is as if a man should reason thus, sc. God hath ordained me to live many years, therefore what need I eat, or drink, or sleep, or use any means, the reason is the same.  
This one point must needs be remembered, that in God's decree, the end, and the means tending to that end must go hand in hand, in so much as, look what God hath appointed to come to pass by means, those means he hath as necessarily ordained to be used, as the end to be achieved: yea, so inseparably are the means and the event knit together, as that if we may suppose a demad of the means, a denial of the event will necessarily be inferred thereupon.  
As for example. Act. 27. the Apostle saith, vers. 24. that God had given him the lives of all those that were in the ship; there was God's decree: yet in the 31. vers. the Apostle saith, that unless the shipmen did stay in the ship, they could not be safe; here is a denial of the decreed means, inferring a denial of the decreed event. So then, I am ordained to eternal life; there is God's decree: if I should not repent not believe, (which is impossible, God having decreed them likewise) surely I should not be saved. The immutability therefore of Gods decree, doth no whit favour the neglect of means tending to eternal life. Wherefore as Hezekiah after he knew God's decree for fifteen years to be added to his days, neglected not all means of life (for if he had, he should have died) but applied physic to his wound, are, drank, and used other means of life; so he that is ordained to eternal life, if he would obtain, must use the means, in repentance, faith, and obedience, or else he cannot look to be saved.  
Quest. Yea but now suppose a man be appointed to damnation, may not that man so appointed resolve with himself to live as he lift?  
Answ. Though this be granted to be a true position, sc. that a man appointed of God to wrath shall surely be damned, yet no such conclusion as this will ensue, sc that that man may resolve to live as he list. For first, there is no man living so acquainted with God's decree (unless he hath sinned against the holy Ghost) as to know his own rejection: for how be it I finding by a lively sense a feeling of the spirit of sanctification, myself in the estate of saving grace, may hereupon assure myself that I am elected, yet I may not, finding myself è contra, to be in the estate of unregeneracy, thereupon conclude that I am a reprobate; for even the elect are in the estate of sin before they be called. Again, the Lord doth not seal up to men their reprobation, as he doth their election. What mad and hideous folly then is this for a man to resolve to live as a reprobate, before he knows whether he be so or no? As if a man should condemn himself, & run post hast to the place of execution, and put the rope about his own neck, or use all means to make away himself, before he know whether the sentence of life or death be passed upon in the judges breast. One dram of good reason, much more of grace, would teach a man rather to argue thus: I know not whether the sentence of wrath be passed in heaven against me or no; I will therefore resolve to employ myself in all well doing, repenting of sin, believing in Christ, and yielding obedience to God's Commandments, which is the only way to eternal life: by this means I shall make mine own election sure to myself, and so at length come to eternal happiness. Thus we use to reason in the like case. I know not whether it be my lot to live till the next year or no, I will eat, drink, sleep, and use other means appointed of God as the way to life, that so I may live if it be possible. Suppose we thus, that a judge give out to a company of malefactors before him in this sort. I have secretly with myself past a decree upon you all, and that unchangeably, wherein some of you are appointed to life, some to death; now they that be mon of life shall surely come to me, and kneel down before me, and sue for pardon, the men of death shall not do so; and this is the mark of difference: now look to yourselves. In this case shall not that man bewray his folly above all the rest, that shall resolve and conclude with himself never to come & kneel before the judge, because the decree is unchangeably passed upon him, either for life or death, which he knoweth not? should be not rather in all reason run to the judge, and kneel before him, and sue for pardon, that so he might assure himself that he is a man of life? Yes surely, even thus it fareth in the case in hand; for God in his most 〈◊〉 council hath made a decree 〈◊〉 all men: wherein some are appointed to life, some to death unchangeably: God hath further said in his word, that the men ordained to life shall 〈◊〉 to him, and believe which is the mark of their election, but the men of death shall not do so: are not they then most silly and senseless fools that shall upon hearsay of an immutable decree past, whether for, or against them they know not, resolve with themselves, never to turn to God, and believe, whereby as by most certain signs they might prove to themselves their own election? Nay is not this a wilful secluding of a man's self from the favour of God, and a voluntary branding of a man's self with the black mark of a reprobate before it be known whether God hath done so or no? Yes surely, for as the sons of Eli did bewray their own rejection by their obstinate rebellion, for the text saith they did not hearken to the voice of God, 
1. Sam. 2.25.  because the Lord would slay them (where their obstinate course in sin is made a secret mark of their reprobation) even so that man that resolves with himself to neglect God, and to run on in sin, upon this that God hath writ his destiny in heaven, doth as much as possibly he can seal up to himself his own reprobation; and if he thus both live and die, must needs be damned.  
Object. What then? If I going on in sin be damned, is not herein the unresistible will and pleasure of God, which needs must stand, brought to pass?  
Answ. Yea it is, and that most justly, only through thine own default, for thy sin brings by damnation as the due deserved wages thereof: so just is God as that he will inflict damnation upon none that be innocent and free from sin; God never did, neither will damn any man but for sin. And therefore, lay thine hand upon thy mouth, and blame thyself for thine own ruin; 
Hosea. 13.  thy destruction is of thyself O Israel, Hos. 13.  
Object. Yea, but had not God ordained me before to this end, I should never by sinning brought damnation on myself.  
Answ. Thou most saucy and molipert man, how darest thou take the dirt and mire of thine own sin, and cast it thus upon the face of the most holy God? Thou sinnest, and by thy sin bringest upon thyself most just damnation, and must God be blamed for appointing thee to that thy deserved end? must this thy base and misbegotten offspring of sin be fathered upon Gods most righteous decrees?  
The conclusion than is this: A reprobate sinneth, for his sin he perisheth, according to the necessary and unchangeble decree of God; yet man sinneth of himself willingly, and is therefore condemned of God most justly, and Gods most wise and just decree no wit to be blamed.  
I doubt not (good Reader) but that the reason of man is able to object yet much more, (for I see how our proud and thwarting nature is impatient of satisfaction in this point) but know, that as more might be objected, so more might be answered, and withal remember that man's reason (through the fall) is a corrupt thing, and hereupon will grow sometimes very wild and wanton, and therefore she should now and then receive a check for passing so beyond her bounds. I wish thee therefore when thou arguest in these and such like divine points, to cast as it were a bridle upon thy reason, and keep her in from passing the lists and limits of sobriety.  
And because I find by experience how restless and lascivious a thing man's reason is, especially in this point of God's decree, as also now armed and furnished with the devilish art of wrangling. I think meet rather here to stint my speech, then to admit of any further discourse. As for such as will not admit of that reasonable satisfaction, which I hope I have given, but will adventure through the pride of their wits to chop Logic with their Maker, and to call him to his reasons, who is bound to render his reasons to none, 
* God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I pray God to make them more sober-minded, and do wish them to consider with all humility that saying of the Apostle, Rom. 9.19. O man who art thou that disputest with God? shall the thing form say to him that form it, why hast thou made me thus? hath not the potter power over the clay of the same lump to make one vessel unto honour, and another unto dishonour? This place well pondered in the spirit of humility, would sufficiently serve to stop our mouths that we should not have one word to speak, and to set our haughty reason at a non plus, so as it should not have a thought to think against that disposal which God hath made of the souls of men in his decree, seeing he is an absolute and a sovereign Lord of the spirits of all flesh, and therefore may deal with men according to his will, imparting or withholding his mercy even as he pleaseth, and that without check or control from any: for alas, what are we but the creatures of God, the mere workmanship of his hands? far more in his power then the clay in the potters, for the clay is God's creature, not the potters, and will have a being in spite of the potter: whereas we are continually in God's power and at his mere courtesy for our very being.  
Thus gentle Reader, for the prevention of scandal, I thought meet to endeavour the removal of such stumbling blocks, as the doctrine of God's decree, or this treatise in particular through Satan's malice, might seem to cast in thy way; If I have given thee satisfaction (which is hard to do in such knotty doubts) I have my wish; if not, yet let our poor endeavour be taken in good worth. I have been (I acknowledge) over longsome and tedious, passing somewhat the limits of an Epistle: but the weight of the matter, and difficulty of the argument, which can hardly be handled both briefly and plainly, will be, I hope, my sufficient apology with men of understanding, and therefore I spare to crave pardon herein.  
As for those other Sermons about the unchangeable estate of God's child, Baptism, and the fear of God, I advise thee to cast thine eye most what on them, as being more easy to conceive, &, as I take it, more fit for thine use, and most behoveful for thy learning: yet lest I should seem too busy in giving advice I leave thee to thine own discretion. Thou knowest how the Bee making her choice in a garden of flowers, there tarrieth longest where she findeth most honey; so thou in reading this book make thy choice, and there stay most where thou sindest that which is most sit for thine use.  
Thus (courteous Reader) as one mindful and desirous of thy good, I have been bold, according to my poor skill, to counsel thee for the best: I intent, God knoweth, thy soul's welfare in Christ jesus, and would much rejoice in a blessed enlargement of his grace in thine heart: yea surely, if any thing in this book shall further the same, thrice happy shall I judge myself to be in having an hand to procure thee thereunto.  
And now I leave thee to the further viewing of what I have here laid before thine eye, be not (I pray thee) left handed in receiving what I give thee with the right. Peruse what here thou findest to thy best advantage: If aught thou gainest, give God the glory, and me thy good word for my good will.  
That God that wet the fleece of Ged●●● with his own dew, 
judg. 6.38.  power down from heaven the dew of his blessing upon thy reading, and replenish thine heart with such a plentiful measure of his grace, that living here in righteousness and true holiness, may hereafter have thy part in that glory and happiness, that shall be revealed at the coming of our Lord jesus. Norwich, November 14. 1613.  
Thine in Christ jesus Robert Gallard.   

A SERMON, WHEREIN IS OPENED THE MANNER OF God's decree concerning Election and Reprobation.  1. THESS. 5.9. 
For God hath not appointed us unto wrath, but to the obtaining of salvation by the means of our Lord jesus Christ.  
IN the three first verses of this Chapter the Apostle continueth in the argument of the last judgement, which he had propounded in the latter end of the former: wherein he signifieth unto the Thessalonians, that the time of the second coming of Christ should be sudden and unknown unto all, especially unto the wicked, whom it shall overtake unawares and unprovided. Which thing he declareth by the example of the thief, who upon the night, when men least think of it, breaketh up another man's house: and of the woman with child, whose travel comes upon her unexpected. In the 4. and 5. verses he comforteth them against the terror of this sudden coming of the Lord, intimating unto them that there was no cause why they should greatly stand in fear of it, considering they were not in darkness and ignorance, but enlightened with the knowledge of the truth, and therefore were not the children of the darkness and of the night, but of the light and of the day: whereupon in the 6.7. and 8. verses he dissuadeth them from security, and persuadeth them unto vigilancy and sobriety; And lest the enemy by his subtlety should at any time cirumvent them, he willeth them always to be in a readiness, furnished, prepared and appareled with the spiritual armour of Christian soldiers, viz, faith, love, and hope. This exhortation (that it might take the better place) he enforceth it by a reason taken from the end, whereunto the Thessalonians in the decree and counsel of God were appointed, to wit, eternal happiness, the which is propounded in a discreet axiom on this manner: God hath not appointed us unto wrath, etc.  
The words in themselves contain a description of the decree of God's election. First from the Author, that is, God. Secondly from the object, that is, Paul and the elect Thessalolonians. Thirdly from the nature, that is, an appointment or ordaining of them to the obtaining of salvation. Fourthly, from the principal means of execution, that is, the mediation of jesus Christ. Lastly, it is amplified by the contrary, that is, the decree of Reprobation, which is also described to be the appointment of some unto wrath.  
Touching the meaning of the words, they are very plain, I shall not need to spend much time in the unfolding of them. For whereas the Apostle saith that God hath not appointed, the meaning is, God in his eternal and unchangeable counsel and decree hath not appointed to manifest and declare his wrath (for so by a metonymy of the subject (I take it) we are to expound the words) in our just and deserved condemnation, but to make known the riches of his mercies in our free and gracious salvation, and that by the means and for the merit of jesus Christ. This is the simple meaning of the words. Only one doubt may be here made, how the Apostle came to the knowledge of this decree, especially touching the Thessalonians: but the answer is ready; that he speaketh of them according to the judgement of charity, and not of certainty, the reason hereof is plain, because divers of the Thessalonians afterward fell wholly away from the faith and religion of Christ they did profess: so that in the end they ceased to be a Church.  
Now than that we see in some part the order and meaning of the words, let us in the next place come to the use of doctrine and edification which they do naturally afford.  
The first doctrine is general out of the whole text, to wit, that there is a difference and disjunction of men in the decree and counsel of God, some 〈◊〉, some reprobate, some appointed to salvation, some unto wrath: this point is clear and evident out of this text, though there were no other scripture to confirm the same; where the Apostle sorts all men into two orders or ranks, some whereof are appointed unto wrath, out of which number he exempts himself and the elect Thessalonians; and some to the attaining of salvation, in which number he rangeth himself with them. And lest any man should doubt of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of the sense of it in this place, let him read john 15.16. and Acts 13.47. where the same word is used in the same signification. But for the fuller and more sufficient confirmation of this point, compare the 2. Tim. 2.19. with Matth. 7.23. where it is affirmed of some, The Lord knows who are his: which is the seal of their Election, and of others our Saviour Christ shall pronounce at the day of judgement, I never knew you, that is, acknowledged you for mine. Rom. 9.22. there are vessels of mercy prepared unto glory, and vessels of wrath fitted to destruction. 2. Tim. 2.20. there be vessels of honour, and vessels of dishonour. Examples also hereof are propounded in jacob and Esau, Rom. 9.13. jacob have I loved, that is, purposed to love with an eternal love, but Esau have I hated, that is, purposed to hate with an eternal hatred.  
But against this clear and received exposition many exceptions are made. First it is alleged that by jacob and Esau we are not to understand their particular persons, but their posterity, viz. two nations which descended from them of the Israelites and Idumeans, for so the divine oracle answereth Rebecca. Genesis 25.33. Two nations are in thy womb, and the elder shall serve the younger: which thing was never accomplished in the days of jacob and Esau, but rather of the twain jacob was in fear and subjection to Esau, then contrariwise. But the text will not tolerate this exposition, for it is absurd to say that two nations were conceived at once, and did strive together in the womb of Rebecca, unless we consider them as they were comprehended under their heads, to wit, the persons of jacob and Esau. And whereas it is replied that Esau in person was never servant unto jacob, the answer is easy, that jacobs' pre-eminence and privileges were not so much in temporal as in spiritual things, and therefore proportionally Esau was debased to the condition of a servant in respect of his younger brother, not so much in his outward estate, as in regard of the covenant made with his ancestors, from which he was justly for his profaneness and unthankfulness debarred. Again, though it were granted that by jacob and Esau two nations and not two persons were understood, yet all comes to one head: for the receiving of the nation of the Israelites into the covenant, and the excluding of the Edomites, both descending of jacob and Esau, seem as well to prove Gods eternal Election and Reprobation, as the receiving and rejecting of particular men.  
Secondly, others allege and say, that by love and hatred we are not to understand the eternal decree of God in Election and Reprobation, but temporal blessings, wherein jacob was preferred before Esau, especially that to him and his posterity 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, than the Apostle should be accused of unskilfulness, in alleging these examples to prove the rejection of the jews from the Covenant, and indeed they should be altogether impertinent: for though it were granted there were a difference between man and man in respect of earthly blessings, yet hereof it followeth not that there should be the same difference in things concerning the kingdom of heaven. Again, the land of Canaan was not only an earthly inheritance (we are not so carnally to conceive of it) but a pledge and figure to our forefathers of a far better inheritance in heaven: and therefore the excluding of Esau from the land of Canaan, was a sign that he was excluded from the covenant of grace and the right of eternal life.  
Lastly, it is objected that to admit this exposition makes Ishmael and Esau damned persons, which is a hard censure. Answ. It is the safest to lean secret judgements touching particucular persons unto God: but whatsoever 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 prerogatives are indeed barred from the covenant of life everlasting before God. Again, the opposition made by Paul requires that the contrary to that which is spoken of Is●●● and jacob, should be affirmed of Ishmael and Esau. Neither is there a word in Scriptures which argues in them any disposition of men ordained to eternal life: Ishmael is noted with the brand of a mocker, and Esau of a profane person. And lest any man should think, that this doctrine is destitute of the testimony of the Church and of men, I refer them to Augustine in his book the civit. 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 general doctrine, the use followeth which is twofold, partly in confutation of error, partly in instruction unto godliness.  
Touching confutation it serveth first of all to overthrow the error of some Divines, that term themselves Lutherans, and Imitators of Castellio, who hold and teach, and in their writings publish and maintain that God for his part hath cast lots of no man, but hath willed and decreed to save all and every particular man without exception of any, so be it they will believe. But this confused and universal decree falleth to the ground, if God hath sorted and distinguished men in his eternal counsel, as we have before demonstratively proved out of Scriptures. But that the truth in this point may be more evident, and error more manifestly detected, against this indistinct and general decree many reasons may be alleged.  
First, saving grace is not given to all, as faith, hope, love, repentance, perseverance, which are the means of salvation, therefore all are not elected to eternal life: the ground of this reason is infallible, to wit, whosoever are ordained to the end are ordained to the means, which properly and directly serve 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 means thereunto subordinate, as by certain steps and degrees, achieved. And Paul, Rom. 8.30. hath so linked and knit these things together, that it is impossible to sever them, but it must needs be that whosoever are predestinate, they are also called, justified, and shall be glorified. But it will be replied, that sufficiency of saving grace is given to all, though it be not effectual in all, & that through the default of the receivers. Answ. This distinction in the matter of grace is frinolous and absurd, whatsoever Bellarmine or any other can say to the contrary. The reason hereof is plain: for that grace be sufficient unto salvation five things are required. First, the collating or donation of grace. Secondly, power and ability to receive the grace given, which is done by another grace. Thirdly, the retaining or keeping of the grace received. Fourthly, the using of the grace received and kept. Fifthly, the perseverance in it, or the constant keeping and using of the grace given and received, whereof if any be wanting, it is not sufficient, if all be there it must needs be effectual, unless we will say, that he that continueth to the end in faith and obedience shall not be saved, contrary to the express text of scripture. Again, these are so coupled and combined together, that whosoever hath the first grace truly and indeed, he must needs have the second, to wit, perseverance, otherwise he hath not true saving grace, but a shadow of it, the perseverance being a part of the truth of grace, 1. joh. 2.19. so as men living in the Church, are then known to be counterfeits and hypocrites when they do not persevere. And if perseverance doth not always accompany true saving grace, what will be the difference and preferment of the state of Redemption, before the state of Creation? Adam before the fall in his innocency had indeed to can that he would, but he had not to will that he could, but whosoever are in Christ, as all are that have received saving grace, they have in some measure both posse & velle, so as it is impossible they should either totally fall, or finally perish. Man's salvation being put into his own hands, was lost because he was not confirmed with new grace in the act of temptation, but being now committed to the custody of Christ it is safe & sure, he having overcome Satan and all the powers of hell, by subtlety and violence whereof it might have been endangered.  
To make this plain by a familiar comparison used by 
* Loc. come. pag. 464.  Peter Martyr. Suppose there were a great weight of timber or stone to be moved, if a man shall put to so much force as is sufficient, that is, so much as may prevail against the greatness of the mole, motion must necessarily follow: in like manner, God being to move the stony and wicked hearts of men, if he shall of his mercy infuse but so much grace as is sufficient, that is, so much as will countervail the hardness and pravity of them, it cannot be avoided but they must be moved and mollified, and that not by any violent compulsion, but by a most effectual persuasion.  
As for the distinction of sufficiency and efficacy, and the difference in 
* An example of the natural agent. The Sun hath sufficiency to enlighten all men, but not efficacy in the blind.  natural and voluntary agents, it is to be acknowledged, and hath his place in things wherein man by nature hath power and freedom of will to do or not to do: for example, to talk, to go, to sit, or to use any like position of the body, a man may have the sufficiency, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet not the efficacy, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and why? because he will not, and he hath power to stay the action of the 
* Motive.  natural faculty; but in matters concerning the kingdom of God the case is far otherwise: for whosoever hath sufficient grace, by it his will is so corrected and rectified, that he effectually willeth his own salvation. And for men to imagine that a man doth repel true sufficient grace though in never 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 than God. Neither doth the place, Acts 7.51. any whit at all patronage this error, where Stephen upbraideth the stiffnecked. Iewes with this, that they had always resisted the holy Ghost, for he speaketh not of the inward powerful work of the holy Ghost in the conscience; but of his outward voice in the external ministery of the word, Nor that other place, Matth. 23.37. I would, but ye would not: for there our Saviour Christ speaketh not as he was God equal with his Father, for than who could have resisted his will? 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 means the salvation of men, that herein also he might be an example to the Ministers of the new Testament, who were to succeed him, whose duty and care is also to will and to further the salvation of all. But notwithstanding all this, it is thought by some both Papists and Protestants Divines, that saving grace may be given to the reprobate, and to credit and authorize this opinion, it is fathered upon Augustine, and affirmed to be his judgement; and to this end two places are alleged, one out of the 8. chapter the corrupt. & gratia: the other out of the 13. chapter of the same book. Ans. Albeit as our late learned Reader answered unto Duraeus: Malo tecum de possessione scripturarum, quam patrum contendere: yet somewhat I have thought good to say, both to deliver Augustine from suspicion of this error, and also for the fuller manifestation of the truth in this point. Concerning the first place: Mirandum, multumque mirandum, etc. in effect thus much. It is greatly to be wondered at, that certain sons of God, whom he hath regenerated in Christ, and to whom he hath given faith, hope, love, etc. should notwithstanding fall away and in the end perish. Ans. This needs not to trouble any man, that will but peruse the chapter following, wherein Augustine doth sufficiently expound his meaning. In the beginning of the chapter he distinguisheth of the sons of God: some are sons of God unto God, or before God, that is, truly and indeed; and some are sons of God unto men, or in man's judgement, that is, counterfeit sons, which, as he saith afterward, when they were sons, were no sons, that is, as himself expoundeth, even then when they were sub nomine & professione filiorum Dei, were no sons of God indeed. And look how they are called sons, so in the same sense they are said to be regenerate, and to have faith, hope and love, viz. in the judgement of men, and quoad praesentem justitiam, as he also noteth. But Bellarmine finding no sure hold in this place, very cunningly passeth it over, lest by occasion of it a man being led to the 9 chapter should see Augustins meaning more fully, and so be able to answer them both, and therefore in his 3. Tom, 3. book, de justif. cap. 14. he allegeth the latter, wherein there seemeth to be more colour & probability, then in the former. The effect of it is this: Credendum, etc. We are to believe that certain sons of perdition, which begin to live in the faith which worketh by love, shall notwithstanding before they go out of this life wholly fall away and perish. Answ. The meaning of Augustine is this, that reprobates living in the Church may have certain beginnings and degrees unto justifying faith, as knowledge of the Gospel and assent thereunto, yea and a confused persuasion that many hereby are justified and shall be saved, and falsely also persuade themselves of their own salvation, whereupon they joy and take pleasure in their knowledge and profession, and are zealous for the Lord of Hosts as jehu was, and do reverence the Ministers as Herod did john Baptist, and dislike profane persons, and such as are contemners of the word, and disordered in their lives, and yet for all that are not sound at the heart, the word of God having no thorough rooting in them, but (like unto the stony ground wherein the seed, for want of sufficient rooting, at the heat of the Sun is parched and withered away) in the time of temptation they wholly fall away. And that Augustine never meant that true saving faith could ever fail, and therefore could never befall the reprobate, it is manifest out of his 106. Tract upon john: where, upon the 17. chapped. verse 8. Et cognoverurt vere & crediderunt, he hath these words: Crediderunt (saith he) subaudiendum vere, quomodo credendum est: id est, inconcusse, firm, stabiliter, fortiter, non iam in propria redituri, & Christum relicturi. Now than if by Augustins judgement true faith wheresoever it be, is perpetual, than it followeth that it cannot be communicated unto the reprobate, for them also it should remain with them for ever, and advance them to eternal life. But whatsoever Augustins judgement was, he was but a man, no Prophet nor Apostle, and therefore not privileged from error, touching whom, though ever to be reverenced in the Church, we may say as himself said of Cyprian, when as the Donatists alleged his authority against him: Whatsoever (saith Augustine) Cyprian hath said agreeable to Scriptures, I receive it with his commendation, Quicquid non congruit, cum eius pace, respuo. Let us therefore come to the Scriptures, one sentence whereof ought to be of greater price and value with us, and with greater reverence and admiration to be received of us, than ten thousand sentences of human writings, out of which the evidence of this point may most certainly be concluded. Acts 13.48. So many as were ordained to eternal life believed. Where the restraint is to be observed, the Apostle doth not make faith common to all, but to the elect only, 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 read 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 temporary, or historical faith, but not the faith of the elect, viz. saving and justifying faith, the which whosoever hath, hath presently eternal life, joh. 3.36. not only in a blind and conjectural hope, as the Papists say, but in a certain and infallible persuasion grounded upon 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 we regard the beginnings of it: for there are three degrees of eternal life; the first is in this life, in faith and regeneration; the second in the end of this life in the total abolishment of sin, which is the accomplishment of mortification; the third is after this life, at the resurrection in the fullness of glory, wherewith both soul and body shall be replenished for ever: wherefore the first degree or entrance into this life is made so soon as a man beginneth to believe. Further, in the same chapter, vers. 18. he that believeth (saith our Saviour Christ) is not condemned, neither ever shall be, as it appeareth, joh. 5.24. but hath already passed from death unto life: and Rom. 8.1. There is no condemnation to them that by faith are engrafted into Christ: & lest any should doubt of their perseverance, he addeth by way of description, that they are such as walk 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. whosoever purgeth himself from these he shall be a vessel unto honour. Whence I reason thus: 
* The syllogism at large may thus be framed: If sanctification be a sure mark of election, them saith is so, because sanctification is an inseparable fruit of faith: But sanctification is a sure mark of election: Therefore, etc.  Sanctification is a sure mark of election; now sanctification is a fruit of faith, for that alone purifieth the heart, Acts 15. Ergo. And indeed joh. 14.16.17. our Saviour Christ denieth that the world, that is, reprobates, can receive 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 have jesus Christ dwelling in their hearts by faith. By all which it is more than manifest that true saving grace is never communicated to the reprobate.  
Lastly, if this doctrine might stand, three notable absurdities in Divinity would necessarily follow upon it. First, that reprobates in their persons and actions shall sometimes please God, viz. when they have faith, and work from faith; for faith is that, that makes both person and action acceptable to God: but how can this stand with that of our Saviour Christ? Matth. 7.23. who shall pronounce at the day of judgement of them that were otherwise adorned with most rare and singular gifts and graces of God; I never knew you, at no time I approved you either in your persons or works, I never acknowledged you for mine: which he would not, neither could say, if ever they had been endued with true faith, for at that time at the least he must needs have acknowledged them to be his.  
Secondly, the certainty of salvation falleth flat to the ground, for the which we contend so much with the Papists, for what other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or medium is there, whereby to persuade the conscience of the certainty of election besides faith; which if it be a common grace to the reprobate with the Elect, than no certitudo fidei, for a man may believe 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 Catholic Church, which is mere Popery, and the thing that Bellarmine and the Papists labour to establish.  
Secondly, the very word Election overturneth this device of an universal decree, for in every choice there is a taking of some, and a refusal of other some, and he that electeth cannot be said to take all but some only. Object. To elect, is to love: but God loveth all his creatures, and therefore chooseth all. Answ. To elect is not to love, but to destinate and appoint to an eternal love. Again, God loves not all with an equal love, he is said to love all in that he willeth good unto all, but not the good of eternal life. Thus Thomas answereth, part. 1. qu. 23. art. 3.  
Thirdly, we see by the event that all come not to eternal life, but some only; how then can we imagine that the final estate of a man in salvation and damnation should come to pass without the decree of God? joh. 17.2.11. our Saviour Christ giveth eternal life to them alone that were given him of the Father, that is, those that were elected: now if all had been elected, why did he not speak generally, that he gave eternal life to all, but restraineth it to those that were given him of the Father. But here exception will be made; though Gods decree be universal, yet conceived with a condition, which when men do not observe, no marvel though they miscarry and come not to eternal life. Answ. This conditional decree is a foolish dream of man's brain, and carrieth with it many gross absurdities. First, the Scripture hath not spoken a word of it, but whensoever it mentioneth the decree, it simply and categorically propoundeth it, as Rom. 9 and Ephe. 1.4. He hath chosen us before the foundation of the world. It will be replied, the Gospel is propounded with condition, and that is nothing else but God's predestination revealed. Ans. Albeit I confess that the Gospel doth in some part reveal the decree of God, yet it followeth not, that it is to be confounded with it; and that they are things distinct one from an other may appear by these differences.  
First, predestination being as it is commonly used in Scriptures, and in the writings of Divines referred to the Elect, is that wherein God determineth what he will do touching us or in us, and hereupon the definition of Augustine is commonly received. It is the preparation of the blessing of God, whereby they are delivered, that are delivered: But the Gospel is that wherein he determineth by duty what we are to do unto him.  
Secondly, in predestination he defineth both the material and formal number (as the Schoolmen speak) that is, who and how many they are that shall be saved, which number can neither be augmented, diminished, or altered: whereupon our Saviour Christ, john 13.18. I know (saith he) whom I have chosen. In the Gospel he describeth them by their qualities wherewith they are to be endued, to wit, faith and repentance.  
Thirdly, predestination is the decree itself: the Gospel an outward means of execution, whereupon the Gospel may be conceived with condition, though the decree be most simple and absolute, and therefore hath the Gospel a condition annexed both in respect of the godly, that they might be assured of their election, observing the condition, as also of the wicked, that they neglecting it might be the more inexcusable, specially they being not ignorant that the Lord required it at their hands.  
Again, many inconveniences do follow of this conditional decree: for first if God hath decreed the salvation of men with condition, than this condition must depend either upon the will of the Creator, or the will of the creature; if upon his own will, the tenor of the decree shall be this: God hath decreed or willed to save all men if he will, which is absurd to common reason: if upon man's will, than the condition is either possible or impossible, if possible either unto nature or unto grace: not unto nature, for that is Pelagianisme; not unto grace, for thereof follows three notable absurdities. First, that grace is communicated to all, and to every particular man. Secondly, that by virtue of this grace every man hath a flexible will like unto Adam, so as he may will his salvation, or nill it. Thirdly (which followeth of the former) that he may resist and reject the saving grace of God, which in no wise is to be admitted, as in part we have proved before.  
Secondly, this conditional decree implieth in it a contradiction, for the condition must needs be either evil or good: no man will affirm that God decreeth any thing upon an evil condition, and if it be good, it is an effect of predestination & a means of salvation, unto which a man is as well predestinate, as unto the end: for example, we are predestinate, not if we do believe, but that we may believe, and consequently be saved: now for a man to be predestinate, if he do believe, is to be predestinate to the end, and not to the means, that is, to be predestinate, and not to be predestinate: for that word signifieth to be predestinate unto an end, which we come unto by set and appointed means.  
Thirdly, it fasteneth upon God sundry indignities; as first that it subverteth the order of nature, suspending most impiously and indignly the will of the Creator, which is the first and supreme cause of all upon the will of the creature, against a common rule received in Schools, Actus primae causae ordinat actum secundae: which is nothing else but to make man the Lord and Emperor, & God to be his underling. Secondly, it ascribes unto God either impendence or want of knowledge, as that he is ignorant of the events of things, or else impotency and want of power, that he is not able to effect, what he hath willed and decreed; no other reason can be devised of the conditional decree: for we see among men that they are constrained to annex conditions to their decrees, either because they know not how things will befall out, and so might be deceived, or else do want power to effect that which they would: but if they might have their choice they would decree all things absolutely; far be it therefore from us to charge God with that, whereof we would disburden ourselves.  
Fourthly, it makes the decree of predestination to be uncertain; for to decree a thing conditionally, is to decree uncertainly, considering that the conditional proposition doth affirm or determine nothing certainly, nay it is as though God had decreed nothing at all concerning man, especially when as the thing determined is in the power of man's will, and in respect of God, the decree may come to pass, or not come to pass.  
Lastly, if God have decreed to save all, if they do believe, by like proportion of reason he may be said to have decreed to refuse and condemn all, so be it they do not believe: for by as good reason, and upon as good ground, we may hold an universal reprobation upon the condition of incredulity, as an universal election upon condition of faith.  
Secondly, it serveth to refute another error of the same persons, who hold that the difference between man & man is not made in the counsel of God, but wholly consisteth in the will of man; for by their doctrine, God's mercy is extended unto all, not only in the decree, but even in the execution of it, so that as God from all eternity hath appointed to save all, if they do believe, so in time he giveth them grace and power to believe, if they will; for so they define their universal grace, an habitude or power to believe, if they will. But of these men I demand then whence comes the acting and confirming of this general power, that some do indeed believe, and some do not, some persevere in faith, some do not? If it shall be answered, that it proceedeth from another special grace of God, (which were the safest) then I ask, why doth God give this special grace to act and confirm faith in some, and not in others? no reason can be rendered but his will: so then by this reason the will of God shall put the difference between man and man, and not man's will. If it shall be said, that it comes of the will of man, it smelleth strongly of Pelagianisme: for howsoever they would cloak all under the name of grace, and seem to attribute nothing unto nature, but all unto grace; yet they cannot scape so, for all men descending of Adam having equal grace, how cometh it to pass, that his general power is acted in some, and not in othersome? Answer is made, because some will believe, some will not, some will persevere, some will not: what is this else but to attribute the whole salvation of man to his own will, and to the power of nature, considering that salvation followeth not necessarily of grace, which is common to all, but of the acting and confirmation of it, which is wholly ascribed to the will of man without any special grace?  
The use of instruction is this, that seeing God hath thus sorted and distinguished men in his decree, and no cause thereof is known unto us, we ought with fear and astonishment to submit ourselves unto the good will and pleasure of God, and to reverence that mystery which our reason cannot comprehend, following the modesty of David, Psal. 36. where considering of the unsearchable judgements of God crieth out, that his judgements are a great deep, which cannot be sounded by the slender and shallow reason of man; and of Paul, Rom. 11.33. where having discoursed at large of the rejection of the jew, and the election of the Gentile, breaketh out into the admiration of the unsearchable and unconceivable judgements of God. Augustine also had well taken out this lesson, who considering of this great and high mystery, and the strangeness of it, why God draweth some, and not othersome? why he giveth perseverance to some, and not to others? why he chooseth some, and refuseth others? he doth not reason the matter, but admireth and saith, O Altitudo! And this sobriety of judgement have all God's children practised in all ages, neither may we carp and cavil at that which for the depth and profoundness of it we are never able to conceive. Thus much shall suffice to have spoken of the general doctrine, and of the use thereof: now let us descend to a more particular handling and examining of the text.  
And to speak of the words as they lie in the text; whereas the Apostle saith, God hath not appointed us, etc. it is manifest that there is a number of men in the decree of God appointed to wrath, or there is a decree of Reprobation; the which that we may the better understand may be thus described. Reprobation is the decree of God, by which upon his own will he hath purposed to refuse certain men for the manifestation of his justice. For the cleared of this description these four points offer themselves to be considered. First, the object or matter of this decree. Secondly, the order of it. Thirdly, the impulsive cause. Fourthly, the end.  
Touching the first. The thing decreed is the rejection of certain men; neither may this seem strange or hard to any, for God is a most absolute and sovereign Lord, and may do with his own what he will, and therefore may open the gates of heaven, and admit into his kingdom whom he will, and therefore may bar the gates and shut out whom he will, and who can control him, or justly reprehend him? Is any man's eye evil because he is good? or doth God use partiality, or acceptation of any man's person? Nothing less: for unto the one (as Augustine saith 
* Tom. 2. epist. 105. ) he giveth indebitam gratiam, and to the other debitam poenam. The Scripture also is pregnant in this point. Proverbs 16.4. God hath made all things for himself, yea the wicked man to the day of evil. Rom. 9.22. There are vessels of wrath fitted or framed to destruction: in this place some are appointed unto wrath. Jude verse 4. there is mention of certain false teachers, that were of old ordained unto condemnation, neither are they ordained to the end alone, but to the means also. 1. Pet. 2.8. Christ is a stone to stumble at, and a rock of offence to certain men, which stumbled at the word, being disobedient, unto the which thing they were ever ordained. Why should we then be squeamish or afraid to speak with the Scripture, that God hath rejected some men, and purposed to glorify his name in their deserved condemnation.  
The order of this decree followeth: wherein we are to consider, first of all that God for his part, as he doth conceive all things at once, and not successively one thing after another, but past, present, & to come, at once, with one eternal and immutable act of understanding; so he doth decree all things at once, and not successively: the reason is plain, because all things are present unto him; wherefore we are not greatly to contend about the order, there being no difference of it in God, in whom there is neither prius nor posterius. Yet for the helping of our weakness in this high mystery, we may distinguish the counsel of God in this point, into two acts or degrees, the which that we do not in any wise misconceive, this ground must be laid: That whatsoever God hath decreed, he hath done it most wisely: now wisdom requireth that a man should think first of the end, & then of the means, and therefore determine first touching the end, and then after touching the means: now the end which God propoundeth unto himself in the decree of Reprobation, is partly the manifestation of his wrath expressed in this text, and partly of his power and justice, Rom. 9.22. The first act therefore of this decree may not (as I take it) be unfitly thus conceived. It is the decree of God wherein he hath purposed to pass by some men, that in them he might manifest his wrath and justice. This act is called by schoolmen the privative or negative reprobation, because God in it denieth to give grace, and by some later Divines the decree of preterition. And it hath not any cause out of God in the creature.  
The second act is the ordaining of the creature unto just punishment, which is termed in Schools the positive or affirmative reprobation. Again, this act in regard of the object hath a double consideration, the one is simple, as it respecteth this or that particular man, as Pharaoh, Saul, judas, comparative, as it respecteth this man and not that, as Pharach, and not Moses; Saul, and not David; judas, and not Peter.  
The impulsive cause of the privative, or negative reprobation, is no other than the will of God, as it may appear, Romans 9.22. What if God would, etc. and in the same chapter, verse 18. no other reason is rendered, (why God hardeneth the hearts of men, that is, having offered them means of mollifying their hearts, and having put into their minds good motions, doth suffer them notwithstanding to abuse them to their greater hardening, and hereupon in his just judgement doth deliver them up to Satan and their own concupiscences as unto tormentors, that they become more obdurate and obstinate in sin, and so work their own woe, and in fine make up the measure of their own damnation) save only the will of God, whom he will he hardeneth: neither is there any other reason rendered of the hatred of Esau, then of the love of jacob. Likewise our Saviour Christ, Matth. 11.25.26. yieldeth no reason of the revelation of the Gospel to some, and the hiding from others, save the good pleasure of God; Even so O Father because it pleased thee.  
But this seemeth hard unto many to ascribe unto God (whom the scriptures every where describe to be full of bounty, and mercy, and slow to wrath) such a decree and that upon his own will: let us therefore consider their reasons.  
First, they hold it to be a matter of cruelty and rigour for God thus to purpose the reprobation of man. Answer. Shall it be no cruelty in man (who is but a petty Lord, or rather a Tenant at will, having all his interest and title unto the creatures by grant and concession from God) to kill an ox or a sheep for his use, to hunt or to kill the Hare or the Partridge for his pleasure? and shall God (who is a most absolute and sovereign Lord over all creatures) be accused and arraigned of cruelty and severe dealing, if upon his will he do refuse and forsake his creature for his glory?  
Further it is objected; That he that ordaineth to the end which is damnation, ordains to the means which is sin; but he ordains to the end. Ergo. and so by this doctrine God shall be made the author of sin. Answ. The supreme end which God propoundeth unto himself in this decree is not the destruction of man, but the declaration of his justice: the appointed means to this end is not sin on God's part, which is evil in itself; but the just and voluntary permission of sin, which is good: sin therefore in itself is no effect of the decree of God, but an Antecedent thereunto, yea even a procuring and meritorious cause of actual reprobation, that is, damnation.  
Lastly it is replied, that if God upon his will hath decreed to condemn any, he shall be contrary to himself: for in his word he hath revealed, that he willeth not the death of a sinner, Ezech. 33.11. but that all men should be saved, etc. 1. Tim. 2.4. Answ. A sinner must be considered either as he is man, or as he is a sinner, as 
* Ad Simplic. lib. 1. qu. 2.  Augustine answereth, God is not delighted with the death of a sinner as he is a man, but as he is a sinner, neither that simply as it is the ruin and overthrow of the creature, 
Aug. de Corrup. & great. cap. 14.  or the putting of him forth unto punishment, but as it is an illustration of the glory of God and execution of his justice. Touching the latter place it maketh nothing for the purpose, being rightly interpreted. For where it is said, God would have all men saved, the word (
* Particula omnis non semper collectiuè, sed saepe distributive ut hic sumitur. Vid. Arist. Polit. lib. 2. cap. 1.  All) must not be taken universally, but indefinitely, according to the ancient exposition of Augustine, not all and every one, but of all some; not singula generum, but genera sing●●●orum. And this meaning agreeth very fitly unto the text: for the Apostle having in the first verse exhorted that prayers and supplications should be made for all men, lest he should be mistaken, (as though his meaning were, that all men, even reprobates detected, and sinners against the holy Chost, should be prayed for,) he expounds himself in the next verse: for Kings, and for all that are in authority, that is, for all states, degrees, callings, and conditions of men. Now in the fourth verse he urgeth his exhortation by a reason, wherein the universal note must be equally extended as before; the reason standeth thus: Those whom God would have saved aught to be prayed for; but of all sorts and conditions of men God would have some to be saved. Ergo. The proposition is concealed, the assumption is laid down in the fourth verse, the conclusion is the exhortation in the first verse: and that it cannot be taken generally, the context doth plainly declare in that all come not to the knowledge of the truth, that is, of the Gospel, neither possibly can do, seeing to many it hath pleased God in all ages to deny all means of revelation. Again, all men that are saved, God would have them saved; as if a man should speak of the gates of a city, all men enter in by these gates, that is, all that do enter: for it were absurd to say that all men living enter into that city: 
Epist. 107. ad ritalem. & Ench. 103. & cap. 8. the oredest, sanct.  so Augustine also expoundeth.  
Again, both the word of God, and Augustine in his book 
* Lib. 15. cap. 1.  the civit. Dei, distinguisheth mankind into two companies or societies, of both which universal propositions are given out: as for example, of the elect, that they shall be all taught of God: of the reprobate, that every man seeketh his own; so it is said here God would have all men to be saved, that is, the elect: for so the proposition is to be restrained unto the matter subject, there being also an universality of the elect.  
Lastly, the place may be understood fitly not of all men descending from Adam, but of all men in the last age of the world, that is, of jews, and Gentiles; for in the three forms ages, there was always a difference between man and man, people and people: in the first age some were the sons of God, some the sons of men: in the second age some the children of the promise, some of the flesh: in the third age some were jews, some Gentiles: but in the fourth age, at the ascension of Christ, this difference hath been taken away, and the promise of grace and mercy, at least in regard of the propounding of it, made common to all people. And that this is the meaning of the place, Paul, who is the best interpreter of himself, plainly showeth; Act. 17.30. the times of ignorance, etc. but now he admonisheth all men every where to repent. Rom. 16.25.26. The mystery was kept hid from the beginning of the world, but now is opened and published among all nations. So Coloss 1.26.27.  
Secondly, the will of God in scriptures is used two ways: first, it signifieth the decree, and is called by Schoolmen voluntas beneplaciti. Secondly, the revealed will, and so is called voluntas signi: by the latter he willeth that all men should be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offereth grace & the means of salvation to all, not by the former according to the distinction used by some Divines; he willeth the salvation of all, quoad preceptionem & approbationem, sed non quoad gratiam & efficaciam. But here it will be replied, that then there shall be two wills in God one contrary to another. Answ. To will and to nill the same thing doth not bring in a contrariety, unless one and the same respect be observed in both. Now God in some respects willeth the salvation of men, that is, offereth the means principally that they might be the more inexcusable, and in other respects, and for other just & necessary causes known to himself nilleth their salvation, that is, willeth not to make the means effectual unto them. What is more usual with men then to will and nill the same thing? but yet without contrariety. For example: A man willeth the death of his father so far forth as it may put an end to his misery, and be a means to bring him to rest and happiness; and he nilleth it in another respect so far forth as he is thereby deprived of necessary help and comfort.  
The use of this doctrine followeth: Use. First it serveth to overthrow the opinion of those men that ascribe the cause of reprobation unto the foreseen infidelity of men and contempt of grace: for hereof it should follow, that not the will of God, (as we have sufficiently proved before) but foreseen infidelity shall be the impulsive cause of reprobation, which is a manifest untruth. For how many reprobate infants die in the Church? and how many are borne deaf, which never heard the sound of the Gospel, much less understood it, how much less contemned it: many also living out of the bosom of the Church have not so much as heard of the Gospel. Besides, Paul, Gal. 5.20. numbereth up many other causes of damnation besides infidelity, viz. all the works of the flesh, which make men as subject to the wrath of God, and everlasting condemnation, as the other: and in the Lord's prayer we are taught to ask, not the pardon of one sin only as of infidelity, but plurally of many trespasses. Yea, though there were no contempt of the Gospel, nor any positive infidelity, the original corruption of man's nature were sufficient to condemn all men. Lastly, the admitation wherinto Paul breaketh, Rom. 9.20. O man what art thou, that takest part to dispute against God doth plainly show that the decree of God in rejecting some men hath an unsearchable cause, and doth not depend of any foreseen contempt of grace, for so there might easily be rendered a reason of the decree of God.  
Secondly, if God hath appointed to reject and pass over some men, it is the duty of every one to labour to be assured that he is exempted out of the number of that company. 2. Tim. 2.21. Whosoever purgeth himself from these, that is, errors in judgement, and uncleanness in life, may assure himself that he is a vessel of honour sanctified unto the Lord, and prepared to every good work. And contrariwise to be in the number of the elect, obeying the counsel of Peter, 2. Ephes. chap. 1. vers. 10. in using all diligence to make sure his election by the practice of a holy life. The Disciples of our Saviour Christ so soon as they heard this voice uttered, 
Matth. 26.  One of you shall betray me, presently began to equire among themselves, and to demand of Christ whether it it were they or no? carrying a holy suspicion of their traitorous hearts: so likewise hearing this voice daily sounding in the Church, that there is a number of men in the counsel of God rejected, which shall perish everlastingly; we 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 conceive. And if we shall find his mercy to be extended toward us in preparing us unto glory, let us acknowledge it with thankful hearts, make special account of it, and magnify the riches of his grace unto us.  
The last point followeth, that is, the end of this decree, which is the manifestation of the glory of his power and justice, Rom. 9.22. This also confuteth another error of the Lutherans, that imagining God made all of mercy, hold and teach that the end of all his counsels and decrees is to communicate his goodness and mercy in eternal happiness to all his creatures. But they are greatly deceived, for the nature of God is to be as just, as merciful, and therefore his decree must be answerable, for it may not in any wise contrary his nature.  
Again, God is as good in his justice, & the execution thereof, as in his mercy. Though therefore the Lord, being goodness itself, intent the communication of it unto all his creatures, yet not in like sort, but after a divers manner, unto some in mercy, unto others in justice.  
FINIS.   

A SERMON, WHICH SHOWETH HOW THE CHILD OF God is neither subject to the dominion of sin, nor total defection from grace.  1. JOHN 3.9. 
Whosoever is borne of God, sinneth not: for his seed rentaineth in him, neither can he sin, because he is borne of God.  
IT is the purpose and intent of the Apostle in this whole Epistle, to confirm the faithful to whom he writ in the doctrine of the Gospel and the practice thereof, specially in the main and principal point of Christian and brotherly love, to the end they might be well furnished with spiritual joy, and assured of their fellowship & communion with God: whereupon he propoundeth unto them these two points of faith and love, handling them confusedly, and by course passing from the one to the other. Further, he amplifieth both these by their contraries, dissuading them both from seducers and Idols, and also from the love of the world, & the hatred of their brethren: having therefore made entrance in the two former chapters into this doctrine, now he proceeds in the same argument, exhorting the faithful in this third chapter to the study of holiness in general, and more specially to the love of their brethren. And in the first verse he setteth down the dignity and excellency of the children of God, noting it to be a matter of singular preferment, & pre-eminence for a man to be called the son of God: which sentence he further amplifieth by a Prolepsis, wherein he meeteth with the perverse judgement both of the world, and also of the faithful servants and children of God. As for the judgement of the world he insinuateth that it is to be contemned, because it ariseth of the ignorance of God, in the end of the first verse. As for the faithful (lest they should be too much daunted and discouraged, through the manifold afflictions and crosses whereunto they are subject in this life) he opposeth unto their present miserable estate the future glory and felicity, which certainly abideth them after this life, which felicity he defineth to consist in a similitude with God, and in a perfect seeing of him face to face, that is, in immediate fellowship and conjunction with God: verse 2. Now from the hope of this glory and happiness he exhorteth unto the study of holiness, urging the same by the example of God himself, vers. 3. which exhortation he illustrateth by the contrary, dehorting from sin, which is flat opposite unto holiness, and that by divers arguments. First, from the nature of it, which is an anomy or transgression of the law, vers. 4. Secondly, from the end of Christ his first coming into the world, which was to take away sin, and to dissolve the works of the devil, vers. 5. and the latter end of the 8. Thirdly, from their communion and fellowship with Christ, in whom there was no sin, vers. 6. Fourthly, from the author of sin, who is the devil, whose society is by all means to be avoided, vers. 8. Fifthly, from the efficient cause of holiness, that is, regeneration, vers. 9 wherein are laid down 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 natural unto him, as it is natural unto a man to be borne of his natural parents: the second is taken from the denied effect he sinneth not.  
Secondly, a reason, for his seed, etc. In the latter end of the verse there is an inverse repetition of the former branch, with an amplification from the cause. And this is the coherence and disposition of these words: now let us come to a more particular examination of them; and first search the sense & proper meaning of them, and after descend to the doctrines and uses which they shall afford.  
He that is borne of God that is, Sense. He that is renewed and sanctified by the grace and spirit of God, being in his mind enlightened with the knowledge of the truth, and in his heart, will, affections, and the whole man framed and form unto the obedience thereof: the which that it may be more clear and manifest, it shall not be amiss briefly to consider the causes of our regeneration and new birth. The principal efficient is the holy Ghost, insinuating himself into the hearts of the elect, and effectually applying the form and virtue of the death & resurrection of Christ, thereby abolishing the corruption of nature, and creating an inherent quality of righteousness and holiness in the whole man, Rom. 8.9.10. The instrumental cause is the word of God, that is, the immortal seed of regeneration, as the Apostle termeth it, 1. Pet. 1.21. The material cause is the efficacy or effect of that righteousness which is inherent in the human nature of Christ, from which as from a root and fountain is propagated and derived all that holiness which is to be found in the faithful. 1. Cor. 1.30. Christ is made unto us from God righteousness, holiness, not only by imputation unto justification, but by infusion unto sanctification. The formal cause is the renovation of the decaled image of God in the whole man, Ephe. 4.23.24. The final cause is the worship of God in the duties of the first and second table, Ephes. 2.10. by all which we may see in part what regeneration is.  
Now come we to the second argument of the description, which is the effect denied, he sinneth not: the meaning is not that the regenerate man is this life is whole pure and free from sin, for that is clean contrary to the tenor of the whole Bible, and to common and manifest experience in the Church of God, and were heresy for a man once to conceive. Eccl. 7.22. Prou. 20.9. 1. joh. 1.8. and the most holy men of God that ever have lived in the Church, have not only been subject unto sin, but when the occasions of temptation have been greater, have fallen dangerously and grievously, as we have examples in Noah, Lot, Aaron, David, Peter. The proper meaning therefore and sense of these words is this: he sinneth not, that is, he doth not laboriously, painfully, and diligently employ and busy himself in the practice of sin, he sinneth not with study, with deliberation, with constant purpose, with full consent of will, with delight, with endeavour, with continuance: to conclude, he makes not a trade and occupation of sinning: for so much is comprehended in the phrase, he sinneth not, or he doth not practise sin.  
For the further cleared of this point, to commit sin containeth in it these three things: first, to give full and free consent unto sin. Secondly, to give up the members of the body to the practice of sin. Thirdly, to keep a course and continuance in sin. Thus the man regenerate sinneth not: first, he doth not fully consent unto sin, as it may appear in Paul, Rom. 7.16. where he saith, that if he did the evil, he would not, he consented to the law that it was good: if then he did at all consent unto the law, he did not wholly consent unto sin, but more plainly, vers. 22. For I delight in the law of God, etc. Secondly, he doth not give up his members to the practice of sin: he is so far from that, that he bridles and suppresses the corruption of nature in the heart, before it break forth into action: Gal 5.24. They that are Christ's, that is, by faith united unto him, they have received the spirit of Christ, whereby they crucify them with the affections and lusts. 1. job. 5.18. He that is borne of God, keepeth himself, that is, preserveth himself from sin, so much as possibly he can. And this the Apostle insinuateth, Rom. 6.19. As you have given up your members, etc. signifying that as by the force and strength of natural corruption, they did before regeneration prostitute the members of their bodies unto uncleanness and sin; so now by the virtue of God's grace after their conversion, they should sanctify all their parts unto the practice of righteousness. Thirdly, he keepeth not a course in sin, but either presently, or not long after his fall, riseth again and recovereth himself by repentance, as we have examples in David and Peter.  
Doctrine. 1 The doctrine that we are to learn hence is twofold: first, that the child of God in this life is exempted and privileged not from sin, but from the reign, rule, and dominion of sin wholly, from the power and bondage of it in some part: sin doth not at all rule in the child of God, though the remainders of the corruption of nature have power otherwhiles to bring forth the fruits of the flesh. This appears plainly, Rom. 8.2. The law of the spirit of life which is in Christ jesus, hath freed me, not from sin, but è iure peccati; which thing also may be further confirmed by these two reasons. First, where Christ hath taken the hold, there Satan is repelled and cast forth: now Christ hath taken the possession of every man's heart that is regenerate and borne again, and therefore no place for Satan; for it is not possible that Christ by faith and grace, and Satan by corruption and sin, should at once lodge and dwell together in one and the same heart: if Christ keep the hold, Satan is excluded, if the strong man be in possession, all things are in peace, there is no room for Christ. secondly, the perpetual combat between the flesh and the spirit, whereof the Apostle speaks, Galath. 5.17. so that we cannot do what we would, neither that good by reason of sin, nor that evil by reason of grace; which could in no wise be, if so be that sin reigned, for in the reign of sin there is no resistance.  
Objection. 1 But against this many things are excepted. Rom. 6.12. Let not sin reign: Ergo, the Romans who were justified and sanctified, and all regenerate men, are subject to the reign of sin.  
To this I answer, 
〈◊〉  that the exhortation doth not imply any such thing, only it showeth the peril and danger they might fall into by reason of sin, that hereby they might lose many of the graces of God, and deprive themselves of all spiritual consolation, and if it were possible wholly fall from grace, so as sin might again bear rule in them. So also other exhortations in Scripture, as this, He that standeth, let him take heed lest he fall, 
1. Cor. 10.12  do not insinuate that a man in the state of grace may fall wholly, but in part, or they bewray his weakness considered in himself whereby he may wholly fall, or they are spurs to our dull sides, and rods to our slow backs, to stir us up to vigilancy and care, lest we fall; nay rather they imply we shall not fall, for they are instruments to preserve from falling, God making good that which he commandeth in the hearts of the faithful.  
Object. 2 But sin reigned in David during the time of his impenitency.  
First, it is not probable, Solution. 1 neither can it ever be proved that the spirit of murder and adultery did peaceably reign in David for the space of a whole year, without check or controlment, specially he being a man according to Gods own heart, and endued with most singular and excellent graces of God.  
Secondly, Solution. 2 if we take reigning sin properly for that which is not resisted by the grace of the holy Ghost, we cannot in any wise ascribe it unto David, for without doubt he resisted at the first assault, though peradventure the resistance was more obscure and insensible, by reason of the vehemency and impetuousness of the affections, by the tumult and disorder whereof the spirit of God speaking in the conscience was not heard or attended unto, yet a resistance there was, because there was grace, which in the first temptation could not be idle: But if we take reigning sin for a prevailing sin, it cannot be denied but that corruption for the time prevailed against grace.  
Yea, Objection. 3 but Paul confesseth of himself that he was carnal and sold under sin, and therefore it may seem that sin had dominion in him.  
The answer is easy. Solution. The Apostle in the speech alludeth unto the bondslave; for there be two kinds of servants, first, the vassal, which is bought and sold with money, and secondly the hired servant, which being at liberty, for some gain bringeth himself into voluntary bondage: now Paul compares himself unto the slave, who though he were very desirous to escape his master's hands, yet was constrained in great misery to serve him: so he by reason of the relics of original sin, was otherwhiles forced to serve sin in some part: but he doth not say that he was like to the hired servant, who in hope of some profit, pleasure or preferment, did sell himself to work wickedness, as Ahab.  
Secondly, Doctrine. 2 hence we observe a distinction between the natural and regenerate man; the one being called in Scriptures a worker of iniquity, the other no sinner, though both of them fall into one and the same sin: the reason hereof is this, because the one sinneth with full purpose & consent of will, having no grace at all to resist; the other doth not consent but in part, as it is manifest in the example of Paul, Rom. 7.22.23. and by these signs, first before he sin he doth not intend it, or desire it, but he purposeth & willeth the contrary good. Secondly, in the action he resisteth less or more, though peradventure the resistance be not so evident, by reason of the violence of the affections. Thirdly, after the action he is sorry and reputes seriously.  
An example hereof we have in Peter, who before his fall was resolute rather to have died, then denied his Master; in the action there was some slender resistance, as may be perceived by the answer he made to the damosel in his first assault, saying, I know not the man, coldly and remissly, and after being admonished partly by the voice of the Cock, and partly and principally by the look of our Saviour Christ, he went out and wept bitterly. All was contrary in judas, who came with a resolute mind to betray his Master; for the devil having a long time tempted him hereunto, at the last entereth into him, that is, causeth him to resolve to commit the treachery, and in the temptation he resisted not, being altogether destitute of grace, and after he repent not in a godly manner unto salvation, but in a desperate grief went and dispatched himself.  
The use of this doctrine is this: Use. By it as by a rule we are directed to try and examine our own estate; for if we be regenerate and borne again of God, we have not our conversation in sin, we do as much as possible we can to abstain from sin; for if we take our pleasure, and lead our lives in sin, a plain argument it is that we are not borne of God, but remain as yet the sons of the old Adam. If we that live in the schools of the Prophets should examine ourselves by this rule, I fear me that the grace of regeneration would be very rare, or not at all found among us: for the sins which we do, not of infirmity and weakness only commit, but even of custom and obstinacy, and which reign amongst us, do plainly prove and convince unto ourselves, that we are destitute of the grace of regeneration. And first of all the security, which ruleth amongst us, whereby we are frozen in our dregs, void of sense, remorse, and conscience of sin, and of all fear of the wrath of God, as also of all feeling of the want of Christ, and of that spiritual hunger after him, and his righteousness, doth evidently demonstrate this. Again, the contempt of religion, and the worship of God, which appears in our assemblies, argues no less, as well in the Preacher as in the hearer: for many a man coming into this place to preach the word, doth not (as it is plain by his practice) propound unto himself the glory of God, the edification of God's Church, that is, the winning, saving and converting of men's souls, which is the principal drift and main scope of all the Scriptures, and of all our preaching and hearing; but he intends to preach his wit, memory, learning, reading, skill in Arts and tongues, vain & foolish eloquence. As for the hearers, some come of custom to hear the word, for form and fashion, either to retain their credit, or to prevent the danger of law: some with prejudicate minds to carp and to cavil, and to take exception against the speaker, either for the matter or manner of delivery: some to have their cares tickled with an empty and idle sound: some for this sinister purpose, some for that; but few come with due preparation, with reverent and religious minds to have their consciences edified, their hearts disclosed, the secrets of their thoughts revealed, that they might be humbled, and converted unto God: in both which the worship of God is abused and profaned.  
Thirdly, the gross and palpable hypocrisy which is to be found amongst us, whereby we can be content all of us to make profession of religion and Christianity, but when it comes to the practice, there we fail: nay if any man shall give himself seriously and constantly to the practice of religion, he shall be scorned, mocked and reviled with most odious and ignominious, yea with most hellish and heretical names. Further, this one thing bewrayeth our hypocrisy to all men, that whereas we profess love unto God and to our brethren, we put in practice neither of both: for if we loved God, we would desire to have communion and fellowship with him, and consequently the mean; whereby this fellowship is begun and preserved, which are, meditation in the word, invocation, repentance, and other exercises of religion; which because they are generally neglected, plainly argue our want of the love of God: And in stead of loving our brethren, in societies there is to be found hatred, malice, rancour, pride, and lifting up of ourselves against our brethren, contempt, disdain, and such like; all which make manifest the hypocrisy of our hearts.  
Lastly (to omit the abuse of the name of God by blasphemous oaths, and the profanation of the Lords Sabbaths) the pride and excess aswell in apparel as in diet, doth plainly evince this point, specially in these times wherein the Lord hath called us to moderation and frugality: all which, with many more sins that reign among us, do argue the want and the absence of the grace of regeneration.  
But to leave this point and to come to the reason, because in it is is contained special matter of instruction: for his seed remaineth, etc. By seed in this place (to omit all other expositions) we are to understand the word of God, the immortal seed of regeneration as Peter calleth it, which as it is in itself immortal and incorruptible, so it is immortal & incorruptible in the hearts of the Receivers.  
The doctrine that naturally ariseth hence is this, that the child of God begotten again by the word and spirit of God, and endued with saving and effectual grace, so continueth and abideth for ever: which point because it is difficult and controversal, I will stand the longer upon it.  
The question than is this, whether saving grace may be wholly 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 Divines is used two ways. First, it is put for the love, favour and mercy of God, which is the fountain and original of all grace, called by the Apostle, 2. Timoth. 1.9. the grace which was given us through Christ jesus before the world was, and this is eternal and immutable, as the Lord himself, from which it is not possible that a man should ever totally or finally fall; according to that of our Saviour Christ, john 13.1. and that of the Prophet Esay 54.9.10. Nevertheless a man may lose the signs and tokens of this grace wholly 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 natural Father with his child, who when he offendeth and transgresseth his commandment, he is angry with him, he looks upon him with a stern and severe countenance, he threatens him to disinherit him, and turns all the tokens of his love and favour, into the signs of anger and displeasure, yet he retains this purpose firm and constant to make him his heir: even so doth the Father of spirits deal with his children, when they are rebellious and disobedient unto him, he scourgeth them, he afflicteth them and lets them feel his displeasure, yea, he puts them often in sear of depriving them of the heavenly inheritance, yet his purpose of putting them in full possession and giving them the fruition hereof, never altereth, Psalm. 89.33.34. Secondly, it is put for the effects of this grace, which are of two sorts; some are of absolute necessity unto salvation, without the which salvation and life eternal cannot be achieved, as Election, effectual vocation, justification, regeneration, and the graces thereof, hope, love, the fear of God; and these can never be wholly lost, as afterward we shall prove: some again are necessary, but not of absolute necessity, which may be lost, as the inward cleanness of the heart, the alacrity of spirit arising of a good conscience, great boldness in protessing and confessing the name of Christ, invincible courage in bearing and sustaining most grievous crosses, free and cheerful calling upon the name of God, and an excellent sense and taste of the goodness and mercy of God all which or the most of them were lost in David after his grievous fall, as some have observed out of the 51. Psalm. To speak more plainly and distinctly, spiritual joy, the sense and comfort of grace arising of the apprehension of the love and favour of God; the degree and measure of grace may be wholly lost for a time. Apoc. 2.4. the Church of Ephesus is reproved because she had left her first love, which erst she had professed and practised; but no one grace of absolute necessity unto salvation can ever be wholly lost. This may appear both by express testimonies of scripture, as also by the evidence of reason deduced thence. Among many scriptures I will make choice of those that are most pregnant for the purpose.  
Matthew 16.18. The gates of hell though they may assail the Church, and join their forces against it, yet shall they never prevail, because it is built upon the sure foundation and rock of our Saviour Christ himself, confessed by Peter.  
john 3.36. He that believeth in the son of God, hath presently eternal life. If it be said he hath it in hope only, not in deed; the answer is that the hope of God's children makes not ashamed, Rom. 5. it doth not disappoint a man of the thing hoped for, for why it is not a blind hope, a vain hope, a popish conjectural hope, but a certain and an infallible expectation of immortality and of the glory of God; whereupon David Psalm. 31.1. saith, that he had cast his hope upon God, and therefore should not be confounded.  
john 10.28.29. No man shall take my sheep out of my hands. Exception: So long indeed as they continue the sheep of Christ, none can take them from him. Answer: They always so continue, as may appear by the words following, they are the gift of the father, unto the son, and all which come unto Christ are not cast forth. joh. 6.37. and in the words following, the Father is greater than 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 than he.  
Rom. 8.35.36.37.38.39. 1. john 2.19. By all which places it is more than manifest that those that are once in the state of grace cannot wholly fall away.  
But to descend to a more particular proof and confirmation of this point: First, Election cannot be lost, for that is firm and unchangeable. Rom. 9.11. Paul takes it for granted that the purpose of God according to Election, might remain firm and sure, 2. Tim. 2.19. the foundation, that is, the Election of God which is the foundation of the salvation of the Elect, abideth firm and sure.  
Secondly, the effectual calling of God is never made frustrate, but abideth always: for it is without repentance, Rom. 11.19.  
Excep. God for his part repenteth not of any gift given unto man; but man, after he hath received grace from God, doth unthankfully and contemptuously reject it.  
Answ. It is not possible that any man should resist the powerful operation of the spirit of God in the conscience; As for that of Stephen, Act. 7.51. (where he upbraids the jews that they had always resi●●ed the holy Ghost) it is to be understood of the spirit speaking in the outward ministery of the word, not inwardly and effectually working in the conscience.  
Thirdly, justification standing in the remission of sins, and acceptation of a man unto life, for the only obedience of Christ imputed, cannot be made void or frustrate: for the Lord doth most perfectly pardon sin: Esay 44.22. Micha. 7.19. jere. 31.34. Psal 103.12.  
Fourthly and lastly, Regeneration cannot be lost: for why? the Author of it, that is, the spirit of God, abideth ever, 1. joh. 2.27. who is called the anointing and the oil of gladness, Psalm 45.7. and the graces of it, as hope: for else how could it be the anchor and hold of the soul? Heb. 6.19 Love abideth ever, 1. Cor. 13.8. a seed whereof remained in Peter in his denial, and the fear of God never utterly quaileths, jere. 32.40.  
This also is manifest in experience: for when the child of God yieldeth to any grievous temptation, he sinneth not as one desperate and void of all hope to be recovered, nor of hatred against God, not in a secure contempt of God as the Epicure; but still retains in his heart some remainders of these graces, which being afterward revived and quickened, he raiseth up himself and returns unto God. Grace in time of some grievous temptation is driven into some narrow corner of the heart, even as they that are in a Sconce or Castle besieged, fly into some straight corner, or some inward and secret place, yet after they come forth. As then this point is clear by Scriptures, so likewise reason will avouch and demonstrate the same.  
The first reason is taken from the intercession of Christ, who prayed not only for Peter, Luke 22.32. but for all the elect that should either then presently, or hereafter believe, joh. 17.20. who was always heard of his Father, joh. 11.42. Unless therefore we will say that Christ his prayer is uneffectual, we must needs conclude that the believer cannot wholly be overcarried of sin. And unto this prayers of the faithful, who ask in faith to be strengthened in temptation, that they might not wholly be foiled, have a promise to be heard. Unless therefore we will say that God doth falsify his promise, we must necessarily affirm that the faithful never fall totally from grace.  
The second is taken from the mystical union, which is so firm and indissoluble that nothing can break the same, Hos. 2.19. nay even death itself doth not dissolve this bond: for when the body is rotten in the grave and turned into dust and ashes, then notwithstanding it remains a part of that person which is really and truly (though spiritually) united unto Christ, which is a matter of no small comfort to the children of God: and if it could be broken it could never be restored, because faith is but once given, Jude 3. And if it could be restored, and a new insition into Christ made, than Baptism, which is the sign and seal hereof, must be iterated and repeated for the confirmation thereof.  
The third reason is this: If grace may be wholly lost, than no man can be assured of his salvation, neither can have peace with God, nor pray in faith without doubting: but the faithful man is certain of his salvation, otherwise he hath not faith, because certainty is of the nature of faith; 
Certitude est de natura fidei.  and hath peace with God, Rom. 5.1; and prayeth in faith without wavering, jam. 1.6. Ergo.  
The fourth reason is this: The son abides in the house for ever, that is, in the Catholic Church, joh. 8.35. but all the faithful are sons by adoption, joh. 1.12. and not only sons, but heirs, and fellow-heirs with Christ, Rom. 8.17. and therefore are never wholly cast out of the favour of God, though they fall dangerously. Now that we see this point to be so clear and evident, let us answer unto some of those objections that are usually alleged to the contrary, that we may be more confirmed in the present truth.  
That election may be lost, Objection. it is proved out of Moses prayer, Exod. 32.32. where Moses prayeth to be blotted out of the book of life.  
To omit all other answers: first, Solution. that prayer is not absolute but conditional, and therefore affirmeth nothing certainly. Secondly, it is not simple but comparative, rather than the whole body of the people should perish, and the glory of God be impeached he prayeth in an earnest affection to his brethren, and in a fervent zeal to God's glory, that he might (if it were possible) be razed out of the book of life. As for the place in Psalm 69.28. where David prayeth that his enemies might be dashed out of the book of life, he meaneth reprobate hypocrites, who though in their judgement, and in the judgement of the Church, were falsely reputed to be in the number of the Elect, yet their names were never written in heaven, and therefore David prayeth that the Lord would detect and make manifest their hypocrisy. But it will be replied, that the Churches of Ephesus, 
Ephes. 1.4. 1 Thess. 1.4. 1. Pet. 1.1.  Thessalonica, and the Jews are called Elect by the Apostles, who afterward notwithstanding made total defection and apostasy from God. Answ. There be two kinds of judgements to be given of men; the judgement of certainty, whereby an infallible determination is given of any man's particular estate: and this belongs to God properly and principally, and to man so far forth only as the Lord shall reveal the estate of one man to another: there is also the judgement of charity, whereby those that live in the Church & have given up their names unto God in Baptism, and profess the religion of Christ, are commonly reputed to be in the number of the Elect: and according to this latter judgement did the Apostles speak of the Churches. Again, whole Churches are called Elect by a Synecdoche by reason of the better and more excellent part, which are in them Elect: as the heap of corn, wherein there is a greater quantity of chaff is so called, by reason of the more principal part. As for the conditional decree it is a mere forgery of man's brain, having no footing in the word of God: for to decree a thing conditionally is to decree nothing at all, 
Conditionalis propositio nihil ponit in esse.  because the conditional proposition affirms nothing; and besides that it doth most indignly suspend the will of God the supreme and sovereign cause of all things, ordering and ruling all secondary oauses, and overruled by none upon the will of the creature: it doth most impiously ascribe unto God either imprudence or impotency: for therefore do men purpose and decree things conditionally, either because they know not what will be the event, or else are not able to effect that which they would: but God that hath all knowledge locked up in his breast, and all power in his hand, hath no need that he should conceive any things of his decree with condition.  
Against effectual vocation it is alleged out of the Rom. 11.22. Objection. 2 whence (it seems) may be gathered, that a man effectually called and knit unto Christ, may be again cut off.  
It is a Fallacian we call in schools, Solution. Ignorantia Elenchi, for the Apostle speaks not there of particular men, but of the whole body of the jews and the Gentiles, and he opposeth the Gentiles unto the jews, giving the jews hope that if they shall not remain in incredulity and disobedience, but be converted unto God, both they and their posterity should again be received into the bosom of the Church, and into the fellowship of the people of God: & threateneth the Gentiles on the other side, (among whom there were many, that had the faith of Christ more in outward profession and appearance, then in the truth and power of godliness) that if so be at any time they should departed from the doctrine of the Gospel, they should be rejected, and the jews received in their room and stead.  
Against justification, that is, Objection. 3 remission of sins, it is alleged out of Matth. 18.32, 33, 34, 35. that pardon of sins once given, by some consequent sin may be made void.  
Out of a parable no collection of doctrine may be made besides the scope: Solution. the mind therefore of the speaker, and the scope of the parable, and not the words, is to be weighed. Now our Saviour Christ having taught immediately before that injuries are to be pardoned, he by and by annexeth this parable for the confirmation of his doctrine, thereby signifying that it is necessary that those that look to have their sins pardoned of God, should also pardon their brethren their trespasses; and that they are deceived who think to find mercy with God in the pardon of their sins, and yet carry implacable and irreconcilable hatred towards those that have injured them. So our Saviour Christ expoundeth it in the last verse: wherefore the only thing that we can gather hence is this, That if we shall not remit our brethren their trespasses, we shall incur the anger and displeasure of God; and that it is a plain argument, that we are not released of our sins before God, considering that our pardoning of our brethren their offences and injuries they have done to us, is an effect of our absolution and discharge before God. Objection. 4 2. Pet. 1.9. The Apostle mentioneth some that had forgotten they were washed from their old sins: 
Against Regeneration.  and 2. Pet. 2.20. some that had truly escaped them that were in error and filthiness of the world, were again entangled therewith.  
Solution. The first place meaneth them that were washed in Baptism, called by the Apostle the laver of regeneration, Tit. 3.5. who were purged only sacramento tenus, or he speaketh according to the judgement of charity. In the second place he speaketh of false teachers and hypocrites, as it is plain by the context, and he doth not attribute unto them the grace of Regeneration, but the knowledge of the doctrine of the Gospel, and an outward reformation of manners; for these had truly escaped out of their old errors, and in stead thereof embraced the truth, and truly renounced their gross and notorious sins, and did make a profession of external holiness: yet afterward were entangled with their former heresies and filthiness of the world.  
Further, Solution. 5 against this doctrine divers examples are alleged of them that have made total defection from grace, 
Examples.  as Adam and David. Solution. But these examples prove nothing: for first it may be doubted, whether Adam sinned with full consent of will or not, because he (as Eva) was seduced by the subtlety and juggling craftiness of that old serpent, 2. Cor. 11.3. But be that granted, there is a great difference between Adam in the state of innocency, and the regenerate in the state of grace: for though Adam had greater grace, yea sufficient grace to have stood if he had would, yet he had not the grace of continuance; but the regenerate have the grace of confirmation, and perseverance, and herein the state of regeneration is priusledged before the state of creation.  
Object. 2 As for David it is alleged out of the 51. Psalm, that he prayed after his fall, that the Lord would create in him a new heart, now creation is of a thing that is not neither actually nor potentially, Ergo, he was wholly for the time deprived of grace.  
Solution. David speaks of himself not as howas indeed before God, but as he was in his own sense, oppressed with the burden of his sins, and apprehending in conscience the anger and displeasure of God for the same; whereupon as one forlorn and destitute of all grace he desires the Lord to frame and create in his heart the graces of his spirit.  
Except. Where there is no repentance, there is no remission of sins, where there is no remission, there is no faith, where there is no faith, there is no grace, and therefore David during the time of his impenitency had no grace.  
Answ. Where there is no repentance neither habitual nor actual, there is no grace. Again, though there be no actual remission of sins, but where there is both actual faith and actual repentance, yet the antecedent remission is still ratified, and the future pardon is purposed to be bestowed so soon as a man shall actually believe and repent, Lastly, there may be habitual grace, where there is no actual remission of some present particular sin or sins for a time.  
Not content with these, Objection. they urge reason: 
From reason.  no man can be a member of Christ and of an harlot at once, because the Apostle opposeth them, 1. Cor. 6.16. and therefore he that is joined and made one flesh with an harlot is cut off from Christ.  
A man is a member of Christ two ways: first, Solution. in respect of union and insition which is perpetual: secondly, in respect of communion and efficacy of the spirit; now then howsoever he may be cut off in some part, that is, in regard of the inward fellowship and communion with Christ, yet not wholly in respect of conjunction with him: yea, though he may become no lively member, yet he remains a living member, though dead for a season in regard of the power and efficacy of the life of the spirit. A man's arm taken with a dead Palsy, hangs by, and receives no heat, life, or sense from the rest of the members, or from the head, yet for all this it remains still united and coupled to the body, and may again be recovered by plasters and Physic: so after a grievous fall the child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsy for his offence: and yet indeed still remains before God a member of Christ in respect of his conjunction with him, and shall be restored to his former estate after serious repentance.  
Object. 2 Grace cannot stand with sin against the conscience, and with grievous offences.  
Though it cannot stand so firmly, Solution. yet it is not wholly taken away, for a man in this case when sin hath prevailed, is like unto a building whose roof is taken off with an earthquake or thunderbolt, and whose foundation is shaken and weakened, yet the house standeth still. Secondly, we must distinguish of sin against conscience; for it is taken two ways, first properly, which is done of purpose, and with full consent of will, and is called peccatum vastans conscientiam, the sin that wasteth the conscience, and this is not incident unto the man regenerate: secondly, improperly, which is done though of knowledge, yet of infirmity by reason of fear, constraint, hastiness, precipitation of the mind and such like sudden passions in the tegenerate, or with some wilfulness of presumption: yet because there is never any full and absolute consent, it cannot be called sin against the conscience properly. Wherefore to conclude this whole matter, we grant that the man regenerate and endued with saving grace, may fall into sin dangerously and grievously, so as hereby his faith shall be weakened, his heart hardened, the spirit of God made sad in him, the peace of the conscience troubled, the proceed of God's grace in the heart interrupted, the comfort and joy of the spirit removed, and the heart filled with amazedness, astonishment, perplexity and fear, all the grates of God lessened, the best things in man obscured and blemished, the course of God's mercies stopped, and the whole man laid open to all the plagues & judgements of God, and made unprofitable to every good work: yea, he may so fall that he shall have need of a new reconciliation with God, a new remisssion of his late offence, a new confirmation of faith, a new enkindling of the spirit, and a new restoring of the inner man: but that he can wholly lose grace, that is not possible; that, that faith which purifieth the heart and worketh by love; that, that love which proceedeth from a pure heart, a good conscience and faith unfeigned; that, that hope which maketh not ashamed, and is the anchor hold of the soul firm and steadfast; that, that fear which is the headspring of wisdom, and causeth a man to decline from evil, and is in the heart a well of life to make a man scape the snares of death, can be wholly lost, neither scriptures, reason nor probalitie shall be ever able to evince.  
Use. The use of this doctrine is briefly thus much, as on the one side it ministereth great comfort unto the children of God touching the perpetuity of their estate, that though they shall be assailed with dangerous and manifold temptations, and be oftentimes fearfully foiled and overtaken, yet that they shall never be wholly overcarried in any temptation: so on the other side it giveth us a caveat to take heed we do not abuse it to security and the liberty of the flesh, for considering the state of a christian man is so tickle and inconstant in this life, that he is subject ever and anon to fall into sin, yea wholly to fall away, if it were not that by the promise of God, and the effectual intercession of Christ, he were as by certain underprops supported and sustained; requisite and necessary it is that we listen unto the exhortation of the Apostle, and with fear and trembling to work our salvation, and if any man think he standeth, let him take heed lest he fall.  
FINIS.   

TWO SERMONS, PREACHED BY THAT Reverend and judicious Divine Master THOMAS NEWHOUSE, late Preacher of God's word in the City of Norwich.  
AND NOW SET FORTH for the use and benefit of God's people, by ROBERT GALLARD Master of Arts, and Minister in the same City.  ECCLESIAST. 12.11. 
The words of the wise are as goads and nails fastened by the Masters of the assemblies, which are given from one shepherd.  
AT LONDON Imprinted by Felix Kyngston, for Edmund Weaver and William Welby. 1614   

TO THE RIGHT WORSHIPFUL AND truly religious Gentleman, Master THOMAS CORBET Esquire, one of his majesties justices of Peace in the County of Norfolk: And to the Worshipful Gentlewoman Mistress ANNE CORBET his most loving, wise, and virtuous wife: R G. wisheth true happiness in this life, and a blessed hope of the life to come.  
RIght Worshipful, those exquisite and most curious works, which Aholiab and Bezaleel wrought in the Temple, were to be seen long after their times, and remained as testimonies of their skill to them that did survive: 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 means of much good to them that live after. In like manner it were to be wished that the works of the skilful builders up of God's house (when they themselves be gone) might still continue as memorials of their skill in spiritual Architecture, and as instruments of much good to succeeding generations.  
Among divers works of worthy workmen, who have of late very artificially and cunningly wrought about the temple of Christ, I am sure that some of the Manuscripts of that judicious Divine Master Thomas Newhouse, may well for their art be valued with the best in their kind, and cannot doubtless but be very precious in your eyes, who loved their author so well, and very profitable to many others, by whom they be so much desired. For this cause (having some of them by me) lest I should seem injurious either to their author, in suppressing that which might make so much to his praise, or to the public good, in keeping back those things are much desired as useful to God's people, I thought it a meet thing to publish these few to the making up of this little volume.  
Among the manifold true hearted and entirely affecting friends this godly man had, I doubt not but that I might single out divers, of whose kindness I might presume for defence of his works, and may justly fear for passing them by, to be challenged as a man unmindful of their love; but the time is coming wherein I hope to meet with good opportunity of giving them satisfaction in this kind. In the mean while, I think it my duty to remember your Worships with these; which if I had neglected to do, I see not but that I should in some measure have been blemished with the tincture of unthankfulness. I therefore do offer these Sermons to your view, and also to your protection, hoping that you shall find them worthy of both. If you respect their author, they be his something; if me the publisher, alas they be my nothing: yet sure such is your ingenuity, as that I doubt not but that you will receive them as pledges of love, both his and mine.  
Indeed I acknowledge the particular respects whereby it hath pleased your Worships to engage me unto you, do far exceed all that poor recompense, which the slender dedication of these few sheets of paper can possibly make; neither would I that the same should be taken as any way equalizing your desert, but only I desire herein to give you partly a sign of my dutiful and most unfeigned affection towards you, and partly also a memorial of the Author, your departed friend, who is now in bless; not doubting but that your Worships will please to give a kind acceptance to this my poor offer, not weighing the worth of the thing itself, but rather (as you are wont) the mind and good will of him that giveth.  
Now for these two Sermons, in them the Author doth chief treat of these two things: Baptism, and the fear of God: the first, a sign of our insition into Christ, and a blessed seal of the covenant of grace. The second is called in Scripture, the Reverence of jehovah, the fountain or wellspring of true and heavenly wisdom.  
As touching Baptism me thinks when we seriously consider with ourselves what weighty things were done therein, and mutually passed twixt God and us, we cannot but see it to be utterly a fault, so easily to cast aside all thoughts about it, and to make it such a stranger to our meditations as usually we do. For mine own part I know not whether any one thing be more worthy of a Christians consideration than is his baptism, for by it as by a conduit it pleased God to convey unto us the best of his favours. For example, whereas by nature (as scripture speaks) we were aliens from God, and sons of wrath, 
Ephes. 2.3.12.  when we were baptised in the name of the Father, Son and holy Ghost, we were brought into an holy fellowship with the blessed Trinity, and were admitted into the family of Christ, ever after to remain as adopted sons in the house of the most high God; A most blessed condition.  
Again, 
Ephes. 2.1.  whereas by nature we were all dead and rotten in sin, and altogether devoid of the life of grace, in baptism we received quicknance from the spirit of life the holy Ghost. And whereas our poor souls were beggarly clad with nature's cloth, which is (God wots) nought else but a torn and rotten rag of old Adam, in baptism we laid aside that old, and put on a new and most costly coat, even the rich rob of Christ his righteousness, whereby the whole Church (the spouse of Christ) doth stand as a glorious object in the sight of God for evermore. Lastly, whereas by nature we were most filthy and loathsome in God's eye, no leper or lazar so loathsome to us as we to God: for as the child new borne lieth tumbling in blood, so we in sin, in baptism we were washed by the clean water of the spirit of God, and thereby freed from the spots and guilt of sin, 
2. King. 5.  as Naaman was from his leprosy in the river jordan.  
Thus by our baptism, of strangers to God we became even God's associates; of limbs of the devil, members of Christ; of beggars brats poorly clad, King's sons richly attired in the righteousness of God; of polluted and unclean, pure and amiable: 〈◊〉 thus were we blessed when we were baptised with water and with the holy Ghost.  
Now further see we what great things did pass from us to God in our baptism; surely as God therein became a God unto us, so we became a people to him, we renounced the world, and proclaimed a defiance to sin and Satan, we dedicated ourselves, souls and bodies to the service and worship of the most high; and as David vowed to keep God's commandments, so did we by a solemn vow in the sight of men and Angels, bind ourselves to believe in God, and to become as it were Gods apprentices, or rather the loyal subjects, and faithful soldiers of our Lord jesus to fight under his colours, and maintain his quarrel against all adversary power of our salvation and his glory. And thus we see that in our baptism the Lord did great things for us, and we promised great things to God again; how requisite a thing is it therefore, nay how necessary that we should now and then admit of thoughts about our baptism, that so we might have a sense and feeling of the comfort of those blessings of God which there we received, and also be quickened up to the careful performance of what we have so solemnly promised. For this very cause I wish that this little treatise concerning this argument, might be as a Remembrancer to put us in mind of these things which are of such weight, and so nearly do concern us.  
As touching that other Sermon, in it we may see very exactly and judiciously handled that rare and singular virtue so oft spoken of in the Scriptures, and called by this name, The fear of God, a most excellent gift of the spirit, as useful almost as any other to help forward a Christian life, and no less gainful in bringing in God's blessings.  
As for a Christian life, as we know it is chief spent in two things, that is, abstaining from evil, and endeavouring that which is good; or as Isaiah speaks, in ceasing to do evil, 
Isaiah 1.16.17.  and learning to do well. Now both these be streams flowing from one and the same fountain, viz. 
Prou. 3.7.  the fear of jehovah. Solomon saith, The fear of the Lord is to hate evil, Prou. 8.13. there is Gods fear the cause of surceasing from evil. He further saith, Pron. 14.2. He that walketh in righteousness feareth the Lord: where the wise man reasoneth from the effect to the cause, & shows that God's fear is it that causeth a man to walk righteously, that is, to do well: and indeed there was never any man that feared God, but endeavoured 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 use a bridle & a spur, a bridle to restrain him if he be too free, a spur to prick him on forward if he be dull; so in ordering our lives, the fear of God is as a bridle to curb us from rushing into sin, and as a spur to prick us on forward, and quicken our slow and lazy natures to that which is good and pleasing to God.  
Yet moreover as this is a virtue of great use in directing us to heaven, so I may truly call it, as the Apostle doth call godliness, great gain, for it brings in with it the abundance of God's blessings, in so much as whosoever will attempt to trade therewith, shall find her revenues to be very great: and that which Solomon saith of Wisdom, Prou. 3.14. will be verified of her, viz. that her merchandise is better than the merchandise of silver, and the gain thereof is better than gold. What good is there almost that a good man can set his heart a wishing or desiring, but may be obtained (if God think meet) 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 fear him; would we live long and enjoy many days on earth, which is the foundation of all earthly comforts: the wise man saith, 
Prou. 10.27.  that the fear of the Lord increaseth the days. Would we feign be rich, and had in high esteem and repute among men? Prou. 22.4. The reward of the fear of the Lord is riches, and glory. Are we desirous to know the holy Scriptures aright, and to be acquainted with the deep secrets and hidden counsels of the most high God? The Prophet David saith; 
Psal. 25.14.  The secret of the Lord is revealed to them that fear him. Do we long after God's favour, and that his loving countenance may shine upon us, without which nothing in this world is worth the having? The Prophet saith, the loving countenance of the Lord endureth for ever on them that fear him. Would we be truly happy and blessed of God both in ourselves and in our Children we leave behind us? Questionless, our only way for this purpose is to fear the Lord, Blessed saith the Prophet, Psalm. 112.1.2. is the man that feareth the Lord, his seed shall be mighty upon earth, and the generation of the righteous shall be blessed. And most excellent is that sentence, Psalm. 25. His soul shall dwell at ease, his children shall inherit the land. Lo thus and many other ways shall that man be blessed that feareth the Lord.  
Thus I thought good (Right Worshipful) to touch the titles of these two Sermons in these sew words, wherein you may see the worth and weight of the subject matter they are about, and so be led to a further perusing of them to your souls good.  
Now the God of heaven who hath already seasoned your hearts with his fear, and set you apart as sanctified vessels to bear his glorious name, hold on your hearts in a wise and zealous profession of his truth, and grant that you may see your service to God abundantly rewarded, even with the best of his favours, upon yourselves, and upon your most hopeful posterity for ever. From Norwich, Novemb. 15. 1613.  
Your Worship's true affected in all Christian love and duty, Robert Gallard.   

A SERMON, SHOWING THE FRVIT AND BENEFIT we have by our Baptism.  GALATH. 3.27. 
For all ye that are baptised into Christ, have put on Christ.  
HItherto the Apostle hath proved by the scope and end of the legal administration, that the law is abrogate by the coming of Christ: the ceremonial law wholly, and the Moral in some part, viz. in respect of justification. Now in the 26. verse he proveth the same by opposition of their present, with their former estate, as if he should say, All ye are now the sons of God, you are therefore no more servants, as you were under the law: and that they are the sons of God he showeth it by this, that they were engrafted into Christ by faith the proper instrument of this insition. Now in this verse he confirmeth this their incorporation by the testimony of baptism, whereby the truth of this is signed and sealed unto them.  
For the words themselves, that we may with fruit be conversant in the handling of them, first let us search the true and proper meaning of them and then come to the use.  
To be baptised into Christ, is to be baptised in or into the name of Christ, that we might be made partakers of all the benefits of Christ which concern salvation. Thus Saint Peter expoundeth it, Acts 2.38. where he giveth this advice unto the jews, which were touched in conscience for their sin in crucifying of Christ, Repent & be baptised in the name of the Lord jesus for the remission of sins. Now to be baptised into the name of Christ, is to have the name of Christ named upon us, and for us to be acknowledged to be his members; and by baptisine, as by a solemn right and ceremony instituted of God, to be invesled and installed into the family of Christ, viz. his Church, and to be endued with all the privileges thereof. This appeareth by a like phrase used Genesis 48.16. where jacob at his death blessing joseph's children hath these words: Let my name be named on them, and the name of my father's Abraham and Isaac: that is, let them be all taken and reputed as my children. Now because this speech used by the Apostle is a sacramental phrase, wherein that is attributed to the sign which is proper to the thing signified.  
These words are further to be explained on this manner: All ye that are baptised into Christ, that is, all ye that are engrafted and set into the body of Christ, and have received the sacrament of Baptism as a seal and confirmation of this your insition and incorporation, have put on Christ, even as men do use to put on a garment. The original of this Metaphor I take it to be this: Those that were to be baptised in the Primitive Church, being men of years, were wont to put off their clothes going into the water, and when they came out of the water either to put on new clothes, or the old garments as new, themselves 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 necessity; secondly of ornament. For the first, the garment hath this necessary use to cover the nakedness from the eyes of men, and to protect and preserve a man from the injuries of the air and the weather, viz. from the extremity of heat and cold. In like sort Christ is a covering to hide our nakedness from the sight of God, and a shelter to shroud and defend us from the heat and tempest of the wrath and anger of God: and thus is Christ put on in justification. For the second; as the garment doth adorn and beautify a man's person, and doth not a little commend him and make him acceptable in the presence of men: even so Christ being put on in faith, doth adorn and enrich our souls with divine and spiritual graces, making us to appear precious and beautiful in the sight of God; and thus is Christ put on in sanctification: so than the meaning is that those that by baptism are engrafted into Christ, are justified and sanctified. And thus much shall suffice to have spoken of the meaning of the words; now come we to the use: the which is manifold.  
First, if baptism be a sacrament of our incorporation into Christ, our duty is to labour by all means in truth and indeed to be set into Christ and to be made members of his body, that so we may answer our profession made in baptism. Great is the carelessness of the world in this point: all men that live and are borne in the Church, have this benefit vouchsafed them in the beginning of their days, to be brought into the Church by baptism, and to be acknowledged as true members thereof, but few there are that labour for the inward baptism, represented and sealed by the outward, to wit, to become the lively members of that mystical body, whereof Christ is the head. I will therefore use some reasons as motives, to induce and persuade us to become members of Christ: the first whereof is this.  
God of his infinite mercy and love in jesus Christ hath vouchsafed us this honour in the beginning of our days, (when we were no members of Christ actually, but children of wrath and heirs of damnation) to call us by his own name, setting (as it were) the stamp and seal of baptism upon us, thereby as by a badge & cognizance not only acknowledging us for his, but distinguishing us from the pagan, infidel and profane company of men in the world, thereby also solemnly admitting us into the Church, and endowing us with all the privileges thereof: if we will not therefore be wilful contemners and despisers of so great grace, and on our parts, as much as in us lieth, make frustrate the holy ordinance of God, and prejudice that good which he meant and offered unto us in baptism, let us labour to be set and engrafted into Christ.  
Secondly, as it is no small privilege for a man to be acknowledged for a member of this Church, and of Christ before he be; so is it a far greater prerogative truly to be implanted into him. Why so? because by this means thou hast fellowship and communion with Christ, not only as he is man, but as he is God, and the second person in Trinity, and by reason of him, with the Father and the holy Ghost: Now what a preferment and pre-eminence is this for a man, being but dust and ashes, yea a worm creeping and groveling upon the earth, to have communion with the most great and glorious God, who is King and Lord of heaven and earth?  
Thirdly, this incorporation is the ground and foundation of all those benefits we have in Christ: for hence it is that whole Christ is made ours, both in justification & sanctification: 1. Cor. 1.30. He of God is made unto us wisdom, etc.  
Fourthly, hence it is that we have title and interest unto eternal life, and are heirs and fellow-heirs with Christ of his kingdom, and shall as King's reign with him in glory for ever after this life.  
Lastly, the very consideration of our miserable estate by nature ought to prick us forward, and even to constrain us hereunto, which is this: The image of God is defaced and almost razed out in us, and we are vile and deformed creatures in the sight of God, more loathsome and odious unto him, than the dog or toad is or can be to us; in our minds full of ignorance and error, in our wills of contumacy and rebellion, in our affections of disorder, being always prone to evil, & never to that which is good; in our consciences of guiltiness, and in our memories of forgetfulness, in our words and deeds of manifold offences, in the whole man we are fearfully thrall and in bondage to sin and Satan, and unto these corruptions and sins the punishment is answerable: for in our minds we are subject to frenzies and madness in our consciences to horrors and strange fears, in our bodies to aches, innumerable diseases and infirmities, in our goods to losses, & in our names to ignominy and contempt, in the end of this life to death, and in the life to come to the second death, which is a separation of the whole man from the presence of God: If then this be the state of every man till he be in Christ, how doth it stand us upon to labour in this point above all things, that we may be true members of Christ? And that we may be incorporate into the body of Christ, three things must be practised.  
First, we must acknowledge ourselves to be no members of Christ, but limbs of the Devil, vassals and bondslaves of Satan, firebrands of hell, and members of the kingdom of darkness, alienates and strangers from the Covenant and Church of God. In the third of Matthew none were baptised of john, but such as confessed their sins.  
We must in the next place be humbled, that is, be hearty grieved and displeased with ourselves for our sins, purposing and resolving by God's grace never to return to the practice of them, but hence forward to live in newness of life: For this cause john's baptism, Mark. 1.4. is called the baptism of repentance, because of the parties baptised (being men of years) was required a testification of their repentance, and their baptism was a solemn profession thereof.  
Thirdly, we must with humble and contrite hearts come unto Christ; first, beginning to consider of the promises of the Gospel; then to hunger and thirst after them; and last of all, by faith to embrace and lay hold of them, Matth. 11.28. But how may we come to Christ? only by faith: for so, believing and coming unto Christ are put one for another, joh. 6.35. For faith is the foot which carrieth and bringeth us unto Christ, and being come to him, it is the hand whereby we receive Christ, & the bond where wee are coupled unto him, and made one with him.  
Objection. If faith be required to our engrafting into Christ, to what use serveth baptism to Infants? who wanting actual faith cannot be implanted into Christ, and therefore this Sacrament can be no seal unto them of their incorporation.  
Solution. Infants borne in the Church are of two sort; some reprobate, some elect. The former howsoever they have the outward element conferred unto them, and are charitably reputed of the Church to appertain unto the Covenant, (it leaving secret judgements unto God) yet before God they are not in the Covenant: and therefore baptism though in itself it be the sacrament of incorporation, by reason of the institution of Christ, yet to them it is not, but becomes altogether unprofitable, and turneth to their greater judgement and condemnâtion, by reason of their abuse & profanation of the holy ordinance of God. Elect Infants are also of two sorts; some die in their infancy, some live till they come to the years of discretion: as for the former they are engrafted into Christ, not by any faith, (which they have not, neither indeed can have by reason of their age) but by a secret and unspeakable working of the holy Ghost, uniting and coupling them unto Christ, and applying unto them the perfect obedience of Christ for their justification from original sin, and inwardly renewing them in the inward man, and repairing the image of God in them in holiness and righteousness: for the latter whereof there is the greater question; Baptism hath this present use in them, it is a symball, and (as it were) a door of their solemn entrance & admission into the Church of God, and for the time to come it is a seal and pledge unto them of their certain incorporation into the body of Christ. Thus much of the first use.  
Secondly, if by baptism we are engrafted into Christ, then let us walk as it becometh the members of Christ. 2. Cor. 5.17. If any man be in Christ, let him be a new creature, that is, renewed in his mind, in his thoughts, in his purposes, in his desires, in his affections, in his speeches, in his actions and whole conversation; let none of these savour of the flesh, but of the spirit: and why so? because All old things (saith the Apostle) are passed, and all things are become new: So likewise Galath. 5.25. If we live in the spirit, that is, if being coupled unto Christ, we be quickened by his spirit in the inward man, then let us walk in the spirit, that is, let us bring forth the fruits, and do the works of the spirit, and not of the flesh. If a man were called out of the country to live in the city, and made one of the corporation, his name being registered in the Rolls, and he enfranchised and entitled to all the privileges of a free Citizen, he would shake off all his rude and rustical behaviours, and carry himself and converse civilly as a Citizen: so likewise we being called out of this world, that is, the corrupt stock of mankind, and set into Christ the true vine, our duty is to cast off all our worldly and carnal behaviours, and to carry and demean ourselves honestly, as it becometh the members of Christ, being now made (as it were) free Citizens of the kingdom of heaven.  
Thirdly, if by baptism we are engrafted into Christ, let us endeavour and use all good means daily to grow up more and more with him in this spiritual conjunction. The members of the natural body at the first are but small and slender, but still they grow in strength and receive daily increase, till they come to their just quantity: even so it is in the mystical body of Christ, though at the first we be but babes in Christ, yet by the continual use of the Word and Sacraments, and by prayer, meditation, etc. we must look to receive continual increase, growing from grace to grace till we come to be tall & strong men in Christ jesus. The scion or graff that is set into a stock and doth not prosper and grow greater, neither bearing leaf, nor bringing forth fruit, we judge it to be a dead and a rotten branch, and that worthily, and that it liveth not by the sap and juice of the root; semblably, when as by baptism we are set into Christ, and make no progress or proceed in knowledge, in faith, in love, in zeal, in godliness, in obedience, it is an argument we are but dead branches, and are but only outwardly in appearance before men engrafted into Christ, and not truly indeed before God.  
Fourthly, here all parents are taught their duty, as the common care of all is (which is commendable) by baptism to bring their children into the Church, so when they come to years (which is commonly neglected of all) to instruct them touching the matter and use of baptism, a main & principal point whereof is their infition into Christ, labouring to bring them to the sight and sense of their sins, to repentance unfeigned for the same, and consequently by the use of the Word and Sacraments to true fellowship and communion with Christ.  
Fifthly, here is a matter of great comfort unto all that are fallen, or by infirmity, or otherwise have made relapse in some or more grievous sins: for when a man fallen shall consider that baptism is a sign and seal of our perpetual insition, and indissoluble union with Christ, in which is granted a general pardon of all sins past, present and to come, never to be repealed, because the Covenant remaineth ever in force unto them that repent and observe the condition. Esay 54.10. The covenant of my peace shall not fail: he taketh heart and comforteth himself in hope of favour and mercy, if he return unto God by repentance. For baptism is like unto a ship, out of which if a man shall be fallen into the Sea, and shall but catch hold of a board to bring him to the ship, the Pilot will be ready to receive him: so if a man shall after his fall (having caught the board of repentance) return unto baptism, the Lord will be ready to receive him to mercy, and it will be of force to save him.  
Lastly, if baptism be the sacrament of our incorporation, than we ought to honour it, to reverence and regard it as the holy ordinance of God, and by all means to testify the same. And here a common abuse cometh to be taxed and reproved, when men depart forth of the congregation in the time of administration, thereby manifesting their contempt of the holy Sacrament, whereas by their presence and decent behaviour they ought to testify their reverence unto the ordinance of God, and their joy for the adding of a member unto the Church.  
Have put on Christ. Christ is put on three ways. First in his merit: secondly in his efficacy, and thirdly in his example. For the first, Christ is put on in his merit, when as by faith his righteousness and meritorious obedience is applied unto justification and salvation: this is signed and sealed by the action of the Minister besprinkling the body of the party baptised with water, thereby representing the blood of Christ, which being sprinkled upon the soul by the hand of faith, purgeth and cleanseth it from all sin, 1. joh. 1.7. Our duty therefore which we learn from hence is this; that we are to labour above all things to be purged and washed in our consciences from sin, that our hearts being purified by faith, we might stand blameless and without fault before God. Acts 22.16. Ananias is brought in giving this counsel unto Paul; Arise (saith he) and be baptised, & wash away thy sins, etc.  
Secondly, Christ is put on in his efficacy, when as by the virtue and power of his death a man killeth and crucifieth the corruption of his nature, and by the power of his resurrection he reviveth and is raised out of the grave of his sin, to holiness and newness of life: this is also signed and sealed in our baptism, and for that cause we are said, Rom. 6.3. to be baptised into the death of Christ, because baptism is the seal and sacrament of our mortification: neither of that only but of our vivification also, as may appear Rom. 6.4. for we must be like fashioned unto Christ, not only in the similitude of his death, that as he died for our sins, so we by the virtue of the same death should die unto sin, but also in the similitude of his resurrection, that as he rose again for our justification, so we by the virtue of the same should rise out of sin unto righteousness and holiness of life. Our duty is therefore to labour for spiritual regeneration, for so baptism is termed by the Apostle, Titus 3.5. the laver of the new birth, and renewing of the holy Ghost. Hereunto Paul exhorteth, Ephes. 4.22.24. and Phil. 3.9.10. alluding unto baptism.  
Thirdly, Christ is put on in his example, when he is made a pattern of all moral duties wherein he hath gone before us for imitation. Our duty is here to deny ourselves, to take up our cross and follow Christ in his patience, in his meekness, in his humility, in his love, in his obedience: And unto this putting on of Christ the Apostle exhorteth, Colloss. 3.12.13.14. Now unto this putting on of Christ in that manner, which I have said, divers and sundry reasons and inducements may be brought: the first is this.  
Christ is here compared to a garment, which argueth that our nakedness and filthiness is apparent in the sight of God, before it be covered therewith, and we also exposed to all the plagues and judgements of God: If we would therefore have assurance of our justification before God, and our acceptation of him unto favour and mercy, and our freedom & deliverance from the wrath and anger of God, let us 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 engrafted into Christ, they are justified, sanctified, and walk in obedience unto God. If therefore we would have any testimony or argument to persuade us, that we are in Christ, we must necessarily put on Christ, for here these twain are inseparably coupled together by the Apostle.  
Thirdly, if we shall not thus put on Christ we are not in him, and consequently baptism is unto us a nullity and becometh of none effect: for it is but as a seal set to a blank, 
Rom. 2.35.  the Apostle saith Circumcision verily prafiteth, etc. But if thou be a transgressor of the law, thy circumcision is made uncircumcision; so baptism loseth his grace in them that are not regenerate.  
Lastly, the consideration of our vow and promise so solemnly made in baptism touching the renouncing of the Devil, the world, the flesh, and the embracing and following of Christ and his truth ought to move us hereunto, unless we will become truce-breakers with God, and contemners of the covenant, unto which we are entitled in the beginning of our days. Neither may we please ourselves in an outward profession that we have given up our names unto God in baptism, and are acknowledged to be his, and live in the Church, coming to hear Sermons, and to receive the Sacraments at times appointed, but we must proceed further to answer in truth and in deed unto our profession made in baptism: for it is not the washing of the filth of the flesh by the material element of water that doth commend us unto 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 fear of God.  PROV. 1.7. 
The fear of jehovah is the beginning of wisdom.  
TO omit the coherence of these words with the former, because it maketh not much for the further understanding or opening of this place, the words in themselves contain a brief or sum of all that doctrine, and the ground of all those exhortations which are propounded in the 9 first Chapters of this book: which is this, that the reverence of jehovah is the chief wisdom, and the gate or entrance to all wisdom, according to which whosoever doth order and frame his life, may be justly called a wise man. In the words is contained a description of the fear of God by a double argument. The first is taken from the subject, to wit, jehovah, for about his Majesty is this fear conversant. The second taken from the nature of it, to wit, it is the principal wisdom, or the very fountain and headspring of all true wisdom.  
For the better understanding of the words, we must remember that there is a threefold fear mentioned in Scripture. The first is a natural fear, which is occupied about some imminent evil and danger, which may either destroy, or grieve and annoy the creature; so our Saviour Christ feared death. The second is a distrustful fear, every where discommended in Scripture and disallowed, as 1. joh. 4. perfect love casteth out this fear of incredulity. The third is a fear proceeding from faith as a fruit of it, in which sense we are to speak of it in this place, being that which here is commended unto us: this is called the feat of jehonah.  
But here it will be demanded how God can be the object of fear, considering that fear is occupied about some future evil, and that not far off, but imminent and near at hand; and no small evil, but so great as that a man is not able by his power either to resist, or to sustain and overcome it. Now God is goodness itself, yea the chiefest good to be desired and earnestly sought after of all, and therefore to be feared of none. Answera. The proper and direct object of fear is some evil, yet indirectly, and in the second place it respecteth the party or person from whence the evil cometh; as hope first of all respecteth the good thing hoped for and next, the person of whom this good thing is to be received so the most direct and proper object of this fear is the displeasure of God, which is the only evil to be feared and avoided of all men; and more indirectly and in the second place it is referred to God himself, and called the fear of jehovah.  
This fear proceeding from faith is said to be the chiefest wisdom, both because from hence us from a pure fountain proceedeth all true wisdom: and herein also consisteth the greatest part of spiritual and divine wisdom to reverence the true God.  
Touching this fear, that we may with fruit consider and entreare of it, four things are to be learned: first what it is; secondly, by what marks and notes it is known and discerned: thirdly, by what means it is obtained and kept: four, by what arguments we are to be induced to seek after it and practise it. For the first, to begin with the acception and use of the word, which in Scripture is manifold. First, it is put for God himself: Genes. 31.53. jaakob swore by the fear of his father Izhak. Secondly, for his word and doctrine, Psal. 19.9. The fear of the Lord is clear, etc. Thirdly, generally for the whole worship of God, Psalm. 34.9. jonah. 1.9. Fourthly, it is put for a special part of God's worship, and signifieth this chaste & filial fear, that fear whereby the wife feareth the husband, and the child the father; which may be thus described. It is a peculiar gift of the holy Ghost in the regenerate, whereby a man, being resolved particularly and effectually of God's presence, standeth in awe to displease him, and endeavoureth to please him in all things.  
First it is a gift, Esay 11.2. Secondly, it is a peculiar gift to distinguish it from the common gifts of the Spirit, as Prophecy, which is a gift to interpret and expound Scripture; illumination; a gift to practise a particular calling; a gift to bridle and moderate the affections; and temporary faith: all which, with many others, be in reprobates, and such as are destitute of the fear of God.  
Thirdly, in the regenerate: and that is added for two causes: first, because unregenerate and wicked men that live in their sins do want this holy fear, Rom. 3.18. Psalm. 36.1. Secondly, to distinguish it from that fear which is in them. Now the difference consisteth in these 3. things:  
First, the fear of the godly proceedeth from faith and love of God, for he believeth every word of God: The commanding word, and therefore feareth to transgress even because of the authority of the commandment: The promising word, and therefore feareth lest through unthankfulness and disobedience he should deprive himself of the use and fruit of the promise: and the threatening word, and therefore feareth lest he should incur the danger of God's wrath, & curse denounced against the breakers of his law. Again, because he loveth God, therefore he feareth to offend him, and by sin to divide and separate himself from him. Contrariwise, the fear of the wicked proceedeth from distrust, for he only setting before him the consideration of the curse, the judgements of God due unto him, hell, death, and damnation, utterly despaireth of mercy, and his conscience, by the assistance of the holy Ghost, applying the curse, is overwhelmed with excessive fear, and plunged into the gulf of desperation and destruction. Again, it proceedeth of corrupt self-love, whereby he loveth his own welfare, his present and future good estate, his own pleasures and lusts, and abhorreth every thing that may cross him in them. Lastly, of the hatred of God; for this is his damnable disposition that he wisheth there were no God, the law were no law, sin were not sin, that he might still live in the practice of his lusts without check or controlment.  
They differ in the object: The fear of the godly is conversant about malum culpae, and the offence of God's Majesty principally, holding that to be the greatest evil: and less principally and in the second place, about the malum paena, and God's wrath: for this is the ingenuus disposition of the child of God, that though there were no hell or punishment for evil doers, yet would he shun and avoid sin for itself, because God abhorreth it. The fear of the wicked is occupied about malum paenae alone, therefore it is indeed a servile and slavish fear, and if there were no punishment for sin he would never fear, and the more he is punished the more he rebelleth.  
In the effect: the former causeth a man to go unto God, and to seek comfort from him alone, yea though he show himself an enemy, and as it were a persecutor in all reason, as to job: the latter causeth a man to fly from God, and to run away from him, and to fret and fume against him; and in one word, the one hath hope of comfort with it, the other hath none. The difference further may be illustrated by this comparison: The fear of the godly is like the fear of the chaste Matron, who feareth her husband being present lest he should departed from her, lest he should diminish his affectionate love toward her, and by any offence on her part have his mind alienated from her: Contrariwise, the fear of the wicked is like to that of the strumpet and adulterous wife, who feareth her husband absent, lest he should return, and present, lest he should know and be made privy to her wicked and unchaste practices.  
Whereby a man being resolved particularly, etc. This resolution is the ground of the fear of God: now it necessarily presupposeth an apprehension or conceiving of God in the mind; which how it may be, (seeing God is infinite and incomprehensible, and therefore cannot be compassed within the narrow & staight bounds of human reason and capacity) it may be demanded.  
Answ. God is not conceived of us as he is in his own nature, neither yet by negation, or analogy, but as be hath revealed himself in his word and creatures. God hath revealed himself in his word to be holy, wise, good, just, merciful, infinite, omnipotent: therefore the mind of man conceiveth him to be holy, etc. God hath revealed himself in his creatures to be great, mighty, terrible, a God full of power, glory, and Majesty: therefore the mind of man conceiveth him to be so. This apprehension breedeth a resolution of God's presence in the mind; but unless it be further settled in the heart and conscience it is unprofitable: and therefore I add it must be particular: not only that whereby a man is persuaded generally that God seethe and knoweth all things, and is present at all men's actions, but also effectually, such as striketh the heart with an holy reverence in regard of God's Majesty. Whereof there be two effects: first an awe, which is twofold: First in respect of sin, whereunto David exhorteth saul's Courtiers, Psal. 4.4. An example whereof we have in joseph, who being solicited unto folly by Potiphars' wife, was hereby restrained, Genes. 19.9. Secondly, in regard of punishment or chastisement, either present, whereunto Peter exhorteth, 1. Pet. 5.6. Examples whereof we have in Ely, 1. Sam. 3.18. and in David, 2. Sam. 16.10. Psal. 39.9. and in job, job 1.21. Or future, when a man feareth to sin because of God's threatenings, which even the child of God ought to dread: for the natural child feareth not only the offence of the father, but even the rod also and whip. But is not this a servile fear? Nothing less: this fear is good, and a part of that filial fear whereby we worship God in this life, as appeareth by these reasons. First, it is the gift of God, Esay 11.2. jerem. 32.40. Secondly, it is commended unto us in Scripture; both by precept, Leuit. 19.14. which is a moral precept, and Matth. 10.28. and by practice; in the example of jehoshaphat, 2. Chron. 20.3. of josias, 2. King. 21.13. in the Prophet Habakkuk. Hab. 3.16. in David, Psal. 119.120. in job, job. 31.23. and in Christ: who though he naturally feared death, yet had a further fear by reason of the horrible wrath of God to be sustained for the sin of man: and therefore the Apostle saith, Hebr. 5.7. that he was heard in that which he feared. Thirdly, it is a means to escape the wrath of God, as ye may see, Hab. 3.16. Fourthly, it becometh not us to be secure when God shows himself to be terrible and fearful in his works or judgements. And if God be to be feared, why not his wrath? and if he would have us to fear the sword of the Magistrate, why not his own? considering that the sword of the Magistrate is his own sword. And why doth God threaten so many plagues even to his children, but to this end that they might fear them? And if it displease God that we are senseless, and not grieved and moved when he doth afflict us, jerem. 5.3. doth it not also displease him that we do not fear when he threateneth? Yea what father or person in authority above other is there among men, that doth not love to have his threats feared of his children and inferiors? Fifthly, this fear is very many ways profitable and necessary: for first it expelleth the contempt of God and the security of the flesh, even in the regenerate, and makes them tractable and pliable, and prompt to do the will of God: and hence it is that the Lord doth often exercise his children with legal terrors and fears, that they might be the more humbled, and so made the more willing to obey. An example of this we have in Paul, who by reason of those fears in his first conversion, wherewith he was strangely smitten and astonished, was greatly cast down, and became far more prompt to obey God. And this is confirmed by the contrary: for what is the cause why Atheists, Epicures, and profane wretches, do sin without all shame and regard of common honesty? but that they have cast out of their hearts all fear of God, and all consideration of his judgements, that they might more freely without all check wallow in the mire of their carnal pleasures, and bathe and refresh themselves in their vile and beastly sins.  
The second effect is an endeucur to please him: To this the Lord exhorteth Abraham, Genes. 17.1. and examples hereof we have in Enoch, Genes. 3. and Noah, Genes. 6. who both of them received this testimony that they walked with God: that is, as in his presence. For when a man considereth that God seethe his heart, and knoweth all his thoughts, than he laboureth to avoid dissembling, and to be upright. The use of this serveth to condemn the practice of most men: for who almost is persuaded of God's presence? God seethe us, but we do not espy him: who standeth in awe of him, but upon every occasion yieldeth unto sin? who is patiented? who studieth to please & glorify God? howsoever many profess the same outwardly.  
Now that we may not deceive ourselves in this matter, there be certain marks whereby this true fear of God may be discerned: which be these.  
First, when a man setteth himself in God's presence, wheresoever he become, or whatsoever he is about, after the example of Danid, Psal. 16.8 whereof follow many notable effects.  
First, if a man be in company he will observe and use the opportunities of doing and receiving good: if he speak, he will speak wisely, and guide his words with discretion, or else be silent: yea he will observe the occasions and seasons of speaking and keeping silence, and his outward carriage will be grave, moderate, decent, sober; not only inoffensive, but profitable to edification. If he be to do any part of God's worship either private or public, he will do it with reverence, with care to glorify God, to profit others and himself: if he be about any work of his calling, he will do it faithfully, sincerely, and diligently: if about any moral duty of love unto men, he will perform it willingly, and cheerfully, and in an holy manner.  
To make conscience of all sin, Prou. 14.16 and of moral obedience. Now to make conscience of sin, is, when a man in consideration of God's presence and commandment, abstaineth from sin even then when he is strongly tempted thereunto: as joseph did: for otherwise not every abstaining from sin is by and by a sign of the true fear of God. But to this three things be required: first, a godly jealousy and suspicion over a man's self, lest by sin he should fall from God: and good reason, because of that domestical and inbred enemy of deceit, which is deeply fixed in every man's heart by nature, jere. 17.9 Secondly, a continual care and watchfulness over the heart and life, and over all the members of the body, and the senses, that they be no instruments either to occasion or begin, or to execute sin, commended unto us, Prou. 4.23. Thirdly, a 〈…〉 only to foresee the occasions 〈◊〉, and deceits of the spiritual enemy, and carefully to prevent them; but to furnish a man with spiritual armour out of the word of God against all assays. Again, a man must make conscience not only of outward public sins, whereof the world crieth shame: but of secret sins which he might commit without the knowledge of any; yea, of the inward and secret conceits of the heart, as joseph, who might have done the evil to which he was solicited secretly, so that no man should have known it, but even then the fear of God withheld him. So also Prou. 8.13. job 31.23. Again, there is this conscience of moral obedience: for these two be always coupled together: Eccles. 12.13. Pro. 14.2. Psal. 112.1. Acts 10.35.  
To fear at the hearing of God's judgements threatened in his word, or executed in the world. Esay 66.5. Hear the word of God, ye that tremble at his word. And the Prophet Habakkuk 3.16. said, that when he heard Gods threatenings, he feared, and his belly trembled, and rottenness entered into his bones, and he was wonderfully dismayed and terrified. And to be silent and wonder at the remembrance of the judgements of God, as did Aaron, who held his peace when his two sons were destroyed by fire from the Lord, Leu. 10.3. and to be provoked by them to repentance, which is the right use of all his judgements, they being real sermons, which use our Saviour teacheth us, Luk. 13.3.  
To fear God more than men: that is, to be more afraid of the displeasure of God then of men; and therefore to prefer obedience unto his commandments before man's, as did the Hebrew Midwives, Exod. 1.17. and the Apostles, Acts 5.29. and to dread more the shame which God can bring upon us, than the shame of men: for the shame of men is but loss of credit and good name, whereas the other is everlasting confusion. Let no man therefore be afraid in the cause of God and of religion to undergo ignominy, for such a one the Lord honoureth. Contrariwise, if he be ashamed to profess Christ here, then let him know he is destitute of the fear of God, and Christ will be ashamed of him.  
Humility: for these two are joined together, and have one reward assigned unto them, Prou. 22.4. the reward of humility, and of the fear of God is riches, glory and life.  
Desire of knowledge: these two 6. are also combined, Esay 11.2. and even as the natural child is desirous to know his father's will that he might obey it, and please him, lest happily he might through ignorance transgress; even so the true fear of God carrieth with it desire and endeavour to know his will and commandments.  
Having showed both what this holy fear is, and which be the marks and signs thereof, it followeth now that we speak of the third general things propounded, namely, the means of obtaining this grace, and of bringing our hearts unto a true fear of God: which be these.  
First, meditation and serious consideration of God, and that, first of his authority, rule, and absolute dominion over all things, which ought to strike a reverence into all; even as Princes, Magistrates, and Superiors, are feared for their authority. Secondly, of the glory, majesty, and sublimity of God, who is above all creatures: nay, in whose presence the Angels are not pure, Esay 6.2. and the Sun is darkness, and at whose beck all creatures are subject as his host and army, to execute his will. Thirdly, the baseness of man, both in respect of his weakness, (who is not able to stand before God and to behold his presence, no more than the brittle glass to hold strong liquor: and therefore the Apostle saith that flesh and blood cannot inherit the kingdom of heaven, and that this corruptible must put on incorruption before it can enter into glory) and as also in regard of sin, the conscience and guilt whereof maketh a man afraid, and ashamed to come near to God, as may appear in Adam, Genes. 3. who after his fall, being ashamed of God's presence, sewed fig tree leaves together and made aprons to cover his nakedness, and if it were possible to hide it from God. And Moses Exod. 3.6. and Peter, Luk. 5.8. Fourthly, of the omnipotency of God, who is able even with the breath of his nostrils to consume and bring to nought all that rebel against him. Fifthly, of his justice, judgements, and mercy. Lastly of his omnipresence, and of his omniscience.  
Secondly; earnest prayer for this grace especially: for that is the conduit pipe to convey this and all other graces into the hearts of God's children. David prayed for this grace particularly, Psal. 86.11. and God gave it him; for he testifieth of himself that his flesh trembled for fear of God's judgements. God hath also promised to bestow it upon his children, jeremy 32.40.  
Thirdly, the denial of ourselves, especially of our fleshly wisdom. Prou. 3.7. Be not wise in thine own eyes: fear the Lord, and departed from evil.  
Come we now to the fourth point, which is the motives whereby we may be persuaded to seek after this heavenly grace: and they be these.  
First the commandment of God: which we have in many places of Scripture, and among others in these: Eccles. 12.13. Psal. 34.9. Secondly, the examples of holy men that have herein gone before us, as of Abraham, Gen. 22.12. of jacob, and Izhak. Genes. 31.42. and 53. of joseph, Genes. 39.9. of David, 1. Chron. 13 12. of job, 1.1. of Simeon, Luke 2.25. of Cornelius, Acts 10.2.  
Thirdly, the large promises which God hath made to this grace, of good things both spiritual and temporal. First spiritual blessings, and they are many: as first illumination and understanding of the scriptures, Psal. 25.14. Then obedience, and grace to live well, Psal. 25.12. The love and favour of God, Psal. 103.17. life eternal, Prou. 22.4. Prou. 19.23. and happiness, Psal. 112.1. Prou. 28.14. Secondly, for temporal good things: God hath promised to them that fear him prosperity, Psal. 34.9.10. Psal. 112.3. Glory and honour, Proverbs 22.4. A good condition of life, together with the continuance of the same, and immunity from evil, Prou. 19.23. long life on earth and length of days, Prou. 10.27. The blessing of children and posterity, Psal. 112.2. Psalm 25.13. Protection from dangers, Psal. 33.18.19. All which good promises have been fulfilled in Abraham, David, and their posterity. And if at any time these temporal promises are not performed unto us, yet is not God false of his word, because these promises and the like must always be understood with the exception of the cross. Yea in one word, God hath promised to them which have this grace, all good things both temporal and spiritual; as Psal. 25.13. His soul shall dwell at ease; that is, be replenished with all blessings.  
Fourthly, let us remember the exceeding great profits and commodities which attend upon this fear of God: It teacheth a man to observe the golden rule of mediocrity in every estate of life, Eccles. 7.20.21. It restraineth and hindereth us from sin, Prou. 14.2.16. job. 1.1. It giveth true and invincible fortitude in the midst of the greatest dangers, Psal. 112.7. Exod. 18.21. Men of courage, & fearing God, these two are joined together. An example whereof we have in Elisha, 2. King. 6.16. and in Hezekiah, 2. Chron. 32.7. and in the Martyrs, who have despised the threatenings of Tyrants, and have remained undaunted in the midst of the flames: whereupon David grounded his courage, Psal. 27.2. Psal. 46.1.2.3. It is the way to true wisdom, Prou. 1.7. Now all men desire to be esteemed wise.  
Fifthly, let us call to mind the threatenings which God hath denounced against them which fear him not, Deut. 28.58.59. and against security, Deut. 29.19.20.  
Lastly, let us consider how dangerous the estate of a secure man is, which chiefly appeareth in these three things: first, a secure man devoid of the fear of God, goes down suddenly to hell, before he be aware, or can think of his misery, as Nabal died liked a stone, and as they in the days of Noah, Matth. 24. and Luk. 27. even whilst they were eating and drinking and making merry, were overwhelmed in the flood; so shall it be with the secure man. Secondly, he that feareth not God is very far from true repentance; for not knowing his disease and wretched estate, he never dreasnes of a remedy. Thirdly, the longer he lives, the more he increaseth his judgement: as it is evident, Roman. 2.5.  
FINIS.   


WHo shrugg'st vnshelt'red, in the open, wide,  
Cold, starving desert of man's woeful state,  
Amidst fell monsters, set on every side:  
As head strong Lusts, huge Pride and ugly Hate;  
Toade-tonged Slanders, greedy Covetise,  
Devilish Profaneness, tyrannising Fear,  
Wide-mouthed despairing and that Cockatrice  
Which deadly poys'neth all that cometh near.  
Who near the brink of that unbottomed pit  
Of mazing horror, on the bleaker shore,  
All naked and shudd'ring, dost forsaken sit,  
Haled by hell Porter to that dismal door.  
Who art bedrinkled with the drops that fall  
Of wrath and anger, from th'offended God,  
Threatening more tempests & worse storms that shall  
O'erwhelm thee grooveling, with their furious load.  
Hast hither: hide thee under this new roof,  
Newhowse hath framed for thy sure behoof.  
No stud is here, nor spar of any wood  
Of Spoongy Sallow, or the Sappy shell,  
Of crumbling shrubling, but what's firm and good:  
As Oak of Bashan and the Cedar Deal,  
And seasoned heart of Shittim, and such stuff  
Which God's wide forest, sacred Lebanon,  
The holy Bible hath and yields enough,  
To build safe refuge for each outcast one,  
Who void of harbour strays and wanders wide.  
For want of homestead, or a place t'abide.  
God's sure Election as foundation stands.  
God's Fear as strongest pillar bears up all  
The lasting building. Baptism is the band  
That joints each rafter to his principal.  
Baptism the badge which beautifies the same.  
With glorious varnish while 
* This hath reference to a sermon of his touching the doctrine of justification, printed Anno 1612.  Christ's righteousness,  
A roof immortal, shelters all the frame  
From dint of storms and thunders eagerness.  
Here's God's Election. Here's God's Fear. Here is  
Baptism the joy of Christians. Here is plain  
Christ's perfect Goodness, covering our amiss;  
Which who once gets shall never lose again.  
Who then art wandering and wouldst find a stay:  
Who art uncovered and wouldst hide thy shame:  
Who hast no refuge for a stormy day:  
Who seest thy death but canst not shun the same:  
Haste hither: hide thee under this new reofe,  
Newhowse hath framed for thy sure behoof.   
Fowlke robart's.   


REader: if weighty truth, with judgement sound,  
In method most distinct, and order clear,  
Fron heavenly heart which did with grace abound,  
In style so plain as to be wished were,  
If so great worth as is but rarely found,  
May give content, or please, all this is here:  
If other things thou seekest, seek else where.   

Live little book, and long in price remain:  
Preserve alive thine Author's memory:  
Be to his friends in stead of picture plain,  
Where, not his face, but they his soul may see:  
And reading, freshly call to mind again,  
What grace, what speech, what spirit, once had he,  
Too good (if God saw good) so soon to die.   
Dan. Heylet.