A SERMON, WHEREIN IS OPE­NED THE MANNER OF Gods decree concerning Election and Repro­bation.

IN the three first verses of this Chapter the Apostle continueth in the argu­ment of the last iudge­ment, which hee had propounded in the latter end of the former: wherein he signifieth vnto the Thessalonians, that the time of the second comming of Christ should bee sudden and vn­knowne vnto all, especially vnto the wicked, whom it shall ouertake vna­wares and vnprouided. Which thing he declareth by the example of the theefe, who vpon the night, when men least thinke of it, breaketh vp [Page 2]another mans house: and of the wo­man with childe, whose trauell comes vpon her vnexpected. In the 4. and 5. verses hee comforteth them against the terror of this sudden comming of the Lord, intimating vnto them that there was no cause why they should greatly stand in feare of it, conside­ring they were not in darknesse and ignorance, but enlightened with the knowledge of the truth, and there­fore were not the children of the darknesse and of the night, but of the light and of the day: whereupon in the 6.7. and 8. verses hee disswadeth them from securitie, and perswadeth them vnto vigilancie and sobrietie; And lest the enemie by his subtiltie should at any time circumuent them, hee willeth them alwaies to bee in a readines, furnished, prepared and ap­parelled with the spirituall armour of Christian souldiers, viz, faith, loue, 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 counsell of God were appointed, to wit, eternall happinesse, the which is propounded in a discreet axiome on this manner: God hath not [Page 3]appointed vs vnto wrath, &c.

The words in themselues containe a description of the decree of Gods election. First from the Author, that is, God. Secondly from the obiect, that is, Paul and the elect Thessalo­lonians. Thirdly from the nature, that is, an appointment or ordaining of them to the obtaining of saluation. Fourthly, from the principall meanes of execution, that is, the mediation of Iesus Christ. Lastly, it is amplified by the contrarie, that is, the decree of Reprobation, which is also described to be the appointment of some vnto wrath.

Touching the meaning of the words, they are very plaine, I shall not neede to spend much time in the vnfolding of them. For whereas the Apostle saith that God hath not ap­pointed, the meaning is, God in his eternall and vnchangeable counsell and decree hath not appointed to manifest and declare his wrath (for so by a metonimie of the subiect (I take it) wee are to expound the words) in our iust and deserued condemnation, but to make knowne the riches of his mercies in our free and gracious sal­uation, and that by the meanes and [Page 4]for the merit of Iesus 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 rea­die; that hee speaketh of them accor­ding to the iudgement of charity, and not of certainty, the reason hereof is plaine, because diuers of the Thessa­lonians afterward fell wholly away from the faith and religion of Christ they did professe: so that in the end they ceased to be a Church.

Now then that we see in some part the order and meaning of the words, let vs in the next place come to the vse of doctrine and edification which they doe naturally affoord.

The first doctrine is generall out of the whole text, to wit, that there is a difference and disiunction of men in the decree and counsell of God, some [...], some reprobate, some appoin­ted to saluation, some vnto wrath: this point is cleere and euident out of this text, though there were no other scripture to confirme the same; where the Apostle sorts all men into two or­ders or rankes, some whereof are ap­pointed vnto wrath, out of which [Page 5]number hee exempts himselfe and the elect Thessalonians; and some to the attaining of saluation, in which num­ber hee rangeth himselfe 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 reade Iohn 15.16. and Acts 13.47. where the same word is vsed 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 knowes who are his: which is the seale of their Election, and of others our Sauiour Christ shall pronounce at the day of iudgement, I neuer knew you, that is, acknowled­ged you for mine. Rom. 9.22. there are vessels of mercie prepared vnto glorie, and vessels of wrath fitted to destruction. 2. Tim. 2.20. there bee vessels of honour, and vessels of dis­honour. Examples also heereof are propounded in Iacob and Esan, Rom. 9.13. Iacob haue I loued, that is, pur­posed to loue with an eternall loue, but Esau haue I hated, that is, purpo­sed to hate with an eternall hatred.

But against this cleere and recei­ued exposition many exceptions are [Page 6]made. First it is alleaged that by Ia­cob and Esau wee are not to vnder­stand their particular persons, but their posteritie, viz. two natiōs which descended from them of the Israelites and Idumeans, for so the diuine oracle answereth Rebecca. Genesis 25.33. Two nations are in thy wombe, and the elder shall serue the younger: which thing was neuer accomplished in the daies of Iacob and Esau, but rather of the twaine Iacob was in feare and subiection to Esau, then contrariwise. But the text will not tolerate this ex­position, for it is absurd to say that two nations were conceiued at once, and did striue together in the wombe of Rebecca, vnlesse we consider them as they were comprehended vnder their heads, to wit, the persons of Ia­cob and Esau. And whereas it is re­plied that Esau in person was neuer seruant vnto Iacob, the answere is ea­sie, that Iacobs preeminence and pri­uiledges were not so much in tempo­rall as in spirituall things, and there­fore proportionally Esau was deba­sed to the condition of a seruant in respect of his younger brother, not so much in his outward estate, as in re­gard of the couenant made with his [Page 7]ancestors, from which hee was iustlie for his prophanenes and vnthankful­nes debarred. Againe, though it were granted that by Iacob and Esau two nations and not two persons were vnderstood, yet all comes to one head: for the receiuing of the nation of the Israelites into the couenant, and the excluding of the Edomites, both descending of Iacob and Esau, seeme as well to proue Gods eternall Election and Reprobation, as the re­ceiuing and reiecting of particular men.

Secondly, others alleage and say, that by loue and hatred we are not to vnderstand the eternal decree of God in Election and Reprobation, but temporall blessings, wherein Iacob was preferred before Esau, especially that to him and his posteritie was vouchsafed the right and possession of the land of Canaan, which was de­nied to his elder brother. Answ. If this were the meaning of the text, then the Apostle should bee accused of vnskilfulnes, in alleaging these ex­amples to proue the reiection of the Iewes from the Couenant, and in­deed they should bee altogether im­pertinent: for though it were gran­ted [Page 8]there were a difference betweene man and man in respect of earthlie blessings, yet hereof it followeth not that there should bee the same diffe­rence in things concerning the king­dome of heauen. Againe, the land of Canaan was not onely an earthly in­heritance (we are not so carnally to conceiue of it) but a pledge and fi­gure to our forefathers of a farre bet­ter inheritance in heauen: and there­fore the excluding of Esau from the land of Canaan, was a signe that hee was excluded from the couenant of grace and the right of eternall life.

Lastly, it is obiected that to admit this exposition makes Ismael and E­sau damned persons, which is a hard censure. Answ. It is the safest to leane secret iudgements touching particu­cular persons vnto God: but whatso­euer their state is before God, the A­postle hath fitly in their two persons both descending from Abraham, and both circumcised, set forth examples of such as for all their outward pre­rogatiues are indeed barred from the couenant of life euerlasting before God. Againe, the opposition made by Paul requires that the contrarie to that which is spoken of Is [...] and [Page 9] Iacob, should bee affirmed of Ismael and Esau. Neither is there a word in Scriptures which argues in them any disposition of men ordained to eter­nall life: Ismael is noted with the brand of a mocker, and Esau of a pro­phane person. And lest any man should think, that this doctrine is de­stitute of the testimony of the Church and of men, I referre them to Augu­stine in his booke de ciuit. Dei, lib. 15. cap. 1. and to his Enchirid. ad Lauren. cap. 100. and to Thom. part. 1. qu. 23. art. 1. I may not waste the time in re­citing the testimonies at large. And thus much of the generall doctrine, the vse followeth which is two-fold, partly in confutation of error, partly in instruction vnto godlinesse.

Touching confutation it serueth first of all to ouerthrow the error of some Diuines, that terme themselues Lutherans, and Imitators of Castellio, who hold and teach, and in their wri­tings publish and maintaine that God for his part hath cast lots of no man, but hath willed and decreed to saue all and euery particular man without exception of any, so be it they wil be­leeue. But this confused and vniuer­sall decree falleth to the ground, if [Page 10]God hath sorted and distinguished men in his eternall counsell, as wee haue before demonstratiuely proued out of Scriptures. But that the truth in this point may bee more euident, and error more manifestly detected, against this indistinct and generall decree many reasons may bee allea­ged.

First, sauing grace is not giuen to all, as faith, hope, loue, repentance, perseuerance, which are the meanes of saluation, therefore all are not ele­cted to eternall life: the ground of this reason is infallible, to wit, who­soeuer are ordained to the end are ordained to the meanes, which pro­perly and directly serue to the ac­complishing of the same end: so much the word predestination in Latin sig­nifieth, viz. the appointing of such an end, which is not but by set and ap­pointed meanes thereunto subordi­nate, as by certaine steps and degrees, atchieued. And Paul, Rom. 8.30. hath so linked and knit these things toge­ther, that it is impossible to seuer thē, but it must needs be that whosoeuer are predestinate, they are also called, iustified, and shall be glorified. But it will be replied, that sufficiencie of sa­uing [Page 11]grace is giuen to all, though it be not effectual in all, & that through the default of the receiuers. Answ. This distinctiō in the matter of grace is frinolous and absurd, whatsoeuer Bellarmine or any other can say to the contrary. The reason hereof is plaine: for y ^t grace be sufficient vnto saluatiō fiue things are required. First, the col­lating or donation of grace. Second­ly, power and abilitie to receiue the grace giuen, which is done by ano­ther grace. Thirdly, the retaining or keeping of y ^e grace receiued. Fourth­ly, the vsing of the grace receiued and kept. Fifthly, the perseuerance in it, or the constant keeping and vsing of the grace giuen and receiued, whereof if any bee wanting, it is not sufficient, if all be there it must needs be effectuall, vnlesse we will say, that he that continueth to the end in faith and obedience shall not bee saued, contrary to the expresse text of scrip­ture. Againe, these are so coupled and combined together, that whosoeuer hath the first grace truly and indeed, hee must needes haue the second, to wit, perseuerance, otherwise hee hath not true sauing grace, but a shadow of it, the perseuerance being a part of [Page 12]the truth of grace, 1. Ioh. 2.19. so as men liuing in the Church, are then knowne to be counterfeits and hypo­crites when they doe not perseuere. And if perseuerance doth not alwaies accompanie true sauing grace, what will be the difference and preferment of the state of Redemption, before the state of Creation? Adam before the fall in his innocencie had indeede to can that he would, but hee had not to will that he could, but whosoeuer are in Christ, as all are that haue receiued sauing grace, they haue in some mea­sure both posse & velle, so as it is im­possible they should either totally fall, or finally perish. Mans saluation being put into his owne hands, was lost because hee was not confirmed with new grace in the act of tempta­tion, but being now committed to the custodie of Christ it is safe & sure, he hauing ouercome Satan and al the powers of hell, by subtiltie and vio­lence whereof it might haue bin en­dangered.

To make this plaine by a familiar comparison vsed by Loc. com. pag. 464. Peter Martyr. Suppose there were a great weight of timber or stone to be moued, if a man shall put to so much force as is suffi­cient, [Page 13]that is, so much as may preuaile against the greatnes of the mole, mo­tion must necessarily follow: in like manner, God being to moue the sto­nie and wicked hearts of men, if hee shall of his mercie infuse but so much grace as is sufficient, that is, so much as will counteruaile the hardnes and prauitie of them, it cannot be auoided but they must bee moued and molli­fied, and that not by any violēt com­pulsion, but by a most effectuall per­swasion.

As for the distinction of sufficien­cie and efficacie, and the difference in An example of the naturall agent. The Sunne hath sufficiencie to enlighten all men, but not efficacie in the blinde. naturall and voluntarie agents, it is to bee acknowledged, and hath his place in things wherein man by na­ture hath power and freedome of will to doe or not to doe: for example, to talke, to goe, to sit, or to vse any like position of the body, a man may haue the sufficiencie, that is, [...], and yet not the efficacie, that is, [...]: and why? because hee will not, and hee hath power to stay the action of the Motiue. naturall facultie; but in mat­ters concerning the kingdom of God the case is farre otherwise: for who­soeuer hath sufficient grace, by it his will is so corrected and rectified, that [Page 14]he effectually willeth his owne salua­tion. And for men to imagine that a man doth repell true sufficient grace though in neuer so small measure, it is to make man Verum est nos frustra velle nisi Deus miserea­tur: at quis dix­erit deum fru­stra misereri si nos nolimus. stronger then God. Neither doth the place, Acts 7.51. any whit at al patronage this error, where Stephen vpbraideth the stiffe-necked. Iewes with this, that they had al­waies resisted the holy Ghost, for he speaketh not of the inward powerfull worke of the holy Ghost in the con­science; but of his outward voyce in the externall ministerie of the word, Nor that other place, Matth. 23.37. I would, but ye would not: for there our Sauiour Christ speaketh not as hee was God equall with his Father, for then who could haue resisted his wil? but as man, or rather as minister of Circumcision, as the Apostle termeth him, Rom. 15.8. whose office was to will and procure by all meanes the saluation of men, that herein also hee might be an example to the Ministers of the new Testament, who were to succeed him, whose dutie and care is also to will and to further the salua­tion of all. But notwithstanding all this, it is thought by some both Pa­pists and Protestants Diuines, that sa­uing [Page 15]grace may bee giuen to the re­probate, and to credit and authorize this opinion, it is fathered vpon Au­gustine, and affirmed to be his iudge­ment; and to this end two places are alleaged, one out of the 8. chapter de corrupt. & gratia: the other out of the 13. chapter of the same booke. Ans. Albeit as our late learned Rea­der answered vnto Duraeus: Malo tecum de possessione scripturarū, quam patrum contendere: yet somewhat I haue thought good to say, both to deliuer Augustine from suspition of this error, and also for the fuller ma­nifestation of the truth in this point. Concerning the first place: Miran­dum, multum (que) mirandum, &c. in ef­fect thus much. It is greatly to bee wondred at, that certaine sonnes of God, whom hee hath regenerated in Christ, and to whom hee hath giuen faith, hope, loue, &c. should notwith­standing fall away and in the end pe­rish. Ans. This needs not to trouble any man, that wil but peruse the chap­ter following, wherein Augustine doth sufficiently expound his mea­ning. In the beginning of the chapter hee distinguisheth of the sonnes of God: some are sonnes of God vnto [Page 16]God, or before God, that is, truly and indeed; and some are sonnes of God vnto men, or in mans iudgement, that is, counterfeit sonnes, which, as hee saith afterward, whē they were sons, were no sonnes, that is, as himself ex­poundeth, euen then when they were sub nomine & professione filiorum Dei, were no sonnes of God indeed. And looke how they are called sonnes, so in the same sense they are said to bee regenerate, and to haue faith, hope and loue, viz. in the iudgement of men, and quoad praesentem iustitiam, as he also noteth. But Bellarmine fin­ding no sure hold in this place, very cunningly passeth it ouer, lest by oc­casion of it a man being led to the 9. chapter should see Augustins mea­ning more fully, and so be able to an­swere them both, and therefore in his 3. Tome, 3. booke, de Iustif. cap. 14. he alleageth the latter, wherein there seemeth to be more colour & proba­bilitie, then in the former. The effect of it is this: Credendum, &c. We are to beleeue that certaine sonnes of perdition, which begin to liue in the faith which worketh by loue, shall notwithstanding before they goe out of this life wholly fall away and pe­rish. [Page 17] Answ. The meaning of Augu­stine is this, that reprobates liuing in the Church may haue certaine begin­nings and degrees vnto iustifying faith, as knowledge of the Gospell and assent thereunto, yea and a con­fused perswasion that many hereby are iustified and shall bee saued, and falsely also perswade themselues of their own saluation, whereupon they ioy and take pleasure in their know­ledge and profession, and are zealous for the Lord of Hoasts as Iehu was, and doe reuerence the Ministers as Herod did Iohn Baptist, and dislike prophane persons, and such as are contemners of the word, and disorde­red in their liues, and yet for all that are not sound at the heart, the word of God hauing no thorow rooting in them, but (like vnto the stony ground wherein the seede, for want of suffi­cient rooting, at the heate of the Sun is parched and withered away) in the time of temptation they wholly fall away. And that Augustine neuer meant that true sauing faith could e­uer faile, and therefore could neuer befall the reprobate, it is manifest out of his 106. Tract vpon Iohn: where, vpon the 17. chapt. verse 8. Et cogno­uerurt [Page 18]vere & crediderunt, hee hath these words: Crediderunt (saith hee) subaudiendum vere, quomodo creden­dum est: id est, inconcusse, firme, stabi­liter, fortiter, non iam in propria redi­turi, & Christum relicturi. Now then if by Augustins iudgement true faith wheresoeuer it bee, is perpetuall, then it followeth that it cannot bee com­municated vnto the reprobate, for thē also it should remaine with them for euer, and aduance them to eternal life. But whatsoeuer Augustins iudg­ment was, he was but a man, no Pro­phet nor Apostle, and therefore not priuiledged from errour, touching whom, though euer to be reuerenced in the Church, we may say as himself said of Cyprian, when as the Donatists alleaged his authoritie against him: Whatsoeuer (saith Augustine) Cy­prian hath said agreeable to Scrip­tures, I receiue it with his cōmenda­tion, Quicquid non congruit, cum eius pace, respuo. Let vs therefore come to the Scriptures, one sentence whereof ought to be of greater price and va­lue with vs, and with greater reue­rence and admiration to be receiued of vs, then tenne thousand sentences of humane writings, out of which the [Page 19]euidence of this point may most cer­tainly be concluded. Acts 13.48. So many as were ordained to eternall life beleeued. Where the restraint is to be obserued, the Apostle doth not make faith common to all, but to the elect onely, excluding (as it is manifest to any indifferent reader) all others which were not ordained to life. And lest any man might doubt of the e­quality & reciprocation of the mem­bers, that is, faith and election, let him reade Tit. 1.1. where the Apostle spea­keth of a faith proper to the elect, which the article plainly declareth, put there for distinction sake; noting that there is a faith indeed in repro­bates, to wit, a temporarie, or histori­call faith, but not the faith of the e­lect, viz. sauing and iustifying faith, the which whosoeuer hath, hath pre­sently eternall life, Ioh. 3.36. not on­ly in a blind and coniecturall hope, as the Papists say, but in a certaine and infallible perswasion grounded vpon the word and promise of God, and in such a hope as disappointeth not, nei­ther maketh ashamed, neither that only but in present possession, if wee regard the beginnings of it: for there are three degrees of eternall life; the [Page 20]first is in this life, in faith and regene­ration; the second in the end of this life in the totall abolishment of sinne, which is the accomplishment of mor­tification; the third is after this life, at the resurrection in the fulnes of glory, wherewith both soule and bo­die shall bee replenished for euer: wherfore the first degree or entrance into this life is made so soone as a man beginneth to beleeue. Further, in the same chapter, vers. 18. hee that beleeueth (saith our Sauiour Christ) is not condemned, neither euer shall be, as it appeareth, Ioh. 5.24. but hath alreadie passed from death vnto life: and Rom. 8.1. There is no condem­nation to them that by faith are in­grafted into Christ: & lest any should doubt of their perseuerance, hee ad­deth by way of description, that they are such as walke not according to the flesh, but according to the spi­rit.

Further, that true faith is an infal­lible note of election, it is manifest, 2. Tim. 2.21. whosoeuer purgeth him­selfe from these hee shall be a vessell vnto honour. Whence I reason thus: The syllo­gisme at large may thus be framed: If sanctificatiō be a sure mark of election, thē saith is so, be­cause sanctifi­cation is an in­separable fruit of faith: But sanctification is a sure marke of election: Therefore, &c. Sanctification is a sure marke of ele­ction; now sanctification is a fruit of [Page 21]faith, for that alone purifieth the hart, Acts 15. Ergo. And indeede Ioh. 14.16.17. our Sauiour Christ denieth that the world, that is, reprobates, can receiue the spirit of regeneration, which is the comforter and leader in­to all truth: and Paul, 2. Cor. 13.5. excepteth the reprobates from the number of such as haue Iesus Christ dwelling in their hearts by faith. By al which it is more then manifest that true sauing grace is neuer communi­cated to the reprobate.

Lastly, if this doctrine might stand, three notable absurdities in Diuinitie would necessarilie follow vpon it. First, that reprobates in their persons and actions shall sometimes please God, viz. when they haue faith, and worke from faith; for faith is that, that makes both person and action accep­table to God: but how can this stand with that of our Sauiour Christ? Matth. 7.23. who shall pronounce at the day of iudgement of them that were otherwise adorned with most rare and singular gifts and graces of God; I neuer knew you, at no time I approued you either in your persons or works, I neuer acknowledged you for mine: which hee would not, nei­ther [Page 22]could say, if euer they had been indued with true faith, for at that time at the least he must needes haue acknowledged them to be his.

Secondly, the certaintie of salua­tion falleth flat to the ground, for the which wee contend so much with the Papists, for what other [...] or medium is there, wherby to perswade the conscience of the certaintie of ele­ction besides faith; which if it be a common grace to the reprobate with the Elect, then no certitudo fidei, for a man may beleeue the pardon of a sin, and yet for all that be a reprobate.

Thirdly, the very reprobate ones shall be true members of Christ, and of the Catholike Church, which is meere Poperie, and the thing that Bellarmine and the Papists labour to establish.

Secondly, the very word Election ouerturneth this deuice of an vniuer­sall decree, for in euery choice there is a taking of some, and a refusall of other some, and he that electeth can­not be said to take all but some only. Obiect. To elect, is to loue: but God loueth all his creatures, and therefore chuseth all. Answ. To elect is not to loue, but to destinate and appoint to [Page 23]an eternall loue. Againe, God loues not all with an equall loue, hee is said to loue all in that hee willeth good vnto all, but not the good of eternall life. Thus Thomas answereth, part. 1. qu. 23. art. 3.

Thirdly, wee see by the euent that all come not to eternall life, but some only; how then can we imagine that the finall estate of a man in saluation and damnation should come to passe without the decree of God? Ioh. 17.2.11. our Sauiour Christ giueth eter­nall life to them alone that were gi­uen him of the Father, that is, those that were elected: now if all had bin elected, why did he not speake gene­rally, that he gaue eternall life to all, but restraineth it to those that were giuen him of the Father. But here ex­ception will be made; though Gods decree bee vniuersall, yet conceiued with a condition, which when men doe not obserue, no maruell though they miscarrie and come not to eter­nall life. Answ. This conditionall decree is a foolish dreame of mans braine, and carrieth with it many grosse absurdities. First, the Scripture hath not spoken a word of it, but whensoeuer it mentioneth the de­cree, [Page 24]it simply and categorically pro­poundeth it, as Rom. 9 and Ephe. 1.4. He hath chosen vs before the founda­tion of the world. It will be replied, the Gospell is propounded with con­dition, and that is nothing else but Gods predestination reuealed. Ans. Albeit I confesse that the Gospell doth in some part reueale the decree of God, yet it followeth not, that it is to bee confounded with it; and that they are things distinct one from an other may appeare by these differen­ces.

First, predestination being as it is commonly vsed in Scriptures, and in the writings of Diuines referred to the Elect, is that wherein God deter­mineth what he will doe touching vs or in vs, and hereupon the definition of Augustine is commonly receiued. It is the preparation of the blessing of God, wherby they are deliuered, that are deliuered: But the Gospell is that wherein hee determineth by dutie what we are to doe vnto him.

Secondly, in predestination hee de­fineth both the materiall and formall number (as the Schoolemen speake) that is, who and how many they are that shall be saued, which number can [Page 25]neither be augmented, diminished, or altered: whereupon our Sauiour Christ, Iohn 13.18. I know (saith hee) whom I haue chosen. In the Gospell he describeth them by their qualities wherewith they are to be endued, to wit, faith and repentance.

Thirdly, predestination is the de­cree it selfe: the Gospell an outward meanes of execution, whereupon the Gospell may be conceiued with con­dition, though the decree bee most simple and absolute, and therefore hath the Gospell a condition annex­ed both in respect of the godly, that they might bee assured of their ele­ction, obseruing 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.

Againe, many inconueniences doe follow of this conditionall decree: for first if God hath decreed the sal­uation of men with condition, then this condition must depend either vp­on the will of the Creator, or the will of the creature; if vpon his own will, the tenour of the decree shall be this: God hath decreed or willed to saue all men if he will, which is absurd to [Page 26]common reason: if vpon mans will, then the condition is either possible or impossible, if possible either vnto nature or vnto grace: not vnto na­ture, for that is Pelagianisme; not vn­to grace, for thereof followes three notable absurdities. First, that grace is communicated to all, and to euery particular man. Secondly, that by vertue of this grace euery man hath a flexible will like vnto Adam, so as hee may will his saluation, or nill it. Thirdly (which followeth of the for­mer) that he may resist and reiect the sauing grace of God, which in no wise is to be admitted, as in part wee haue proued before.

Secondly, this conditionall decree implieth in it a contradiction, for the condition must needes be either euill or good: no man will affirme that God decreeth any thing vpon an e­uill condition, and if it bee good, it is an effect of predestination & a means of saluation, vnto which a man is as well predestinate, as vnto the end: for example, wee are predestinate, not if we doe beleeue, but that we may be­leeue, and consequently bee saued: now for a man to bee predestinate, if he doe beleeue, is to bee predestinate [Page 27]to the end, and not to the meanes, that is, to be predestinate, and not to be predestinate: for that word signi­fieth to be predestinate vnto an end, which wee come vnto by set and ap­pointed meanes.

Thirdly, it fastneth vpon God sun­drie indignities; as first that it sub­uerteth the order of nature, suspen­ding most impiously and indignely the will of the Creator, which is the first and supreme cause of al vpon the will of the creature, against a com­mon rule receiued in Schooles, Actus primae causae ordinat actum secundae: which is nothing else but to make man the Lord and Emperour, & God to bee his vnderling. Secondly, it ascribes vnto God either impendence or want of knowledge, as that hee is ignorant of the euents of things, or else impotencie and want of power, that he is not able to effect, what hee hath willed and decreed; no other reason can bee deuised of the condi­tionall decree: for we see among men that they are constrained to annexe conditions to their decrees, either be­cause they know not how things will befall out, and so might be deceiued, or else doe want power to effect that [Page 28]which they would: but if they might haue their choice they would decree al things absolutely; far be it therfore frō vs to charge God with that, wher­of we would disburthen our selues.

Fourthly, it makes the decree of predestination to be vncertaine; for to decree a thing conditionally, is to decree vncertainly, considering that the conditionall proposition doth af­firme 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 mans will, and in respect of God, the decree may come to passe, or not come to passe.

Lastly, if God haue decreed to saue all, if they doe beleeue, by like pro­portion of reason he may bee said to haue decreed to refuse and condemne all, so bee it they doe not beleeue: for by as good reason, and vpon as good ground, wee may hold an vniuersall reprobation vpon the condition of incredulitie, as an vniuersall election vpon condition of faith.

Secondly, it serueth to refute ano­ther error of the same persons, who holde that the difference betweene man & man is not made in the coun­sell [Page 29]of God, but wholly consisteth in the will of man; for by their doctrine, Gods mercie is extended vnto all, not onely in the decree, but euen in the execution of it, so that as God from all eternitie hath appointed to saue all, if they doe beleeue, so in time hee giueth them grace and power to be­leeue, if they will; for so they define their vniuersall grace, an habitude or power to beleeue, if they will. But of these men I demaund then whence comes the acting and confirming of this generall power, that some doe indeed beleeue, and some doe not, some perseuere in faith, some do not? If it shall be answered, that it procee­deth from another speciall grace of God, (which were the safest) then I aske, why doth God giue this speciall grace to act and confirme faith in some, and not in others? no reason can be rendred but his will: so then by this reason the will of God shall put the difference betweene man and man, and not mans will. If it shall be said, that it comes of the will of man, it smelleth strongly of Pelagianisme: for howsoeuer they would cloake all vnder the name of grace, and seeme to attribute nothing vnto nature, but [Page 30]all vnto grace; yet they cannot scape so, for all men descending of Adam hauing equall grace, how commeth it to passe, that his generall power is acted in some, and not in othersome? Answere is made, because some will beleeue, some will not, some will per­seuere, some will not: what is this else but to attribute the whole saluation of man to his owne will, and to the power of nature, considering that sal­uation 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 speciall grace?

The vse of instruction is this, that seeing God hath thus sorted and di­stinguished men in his decree, and no cause thereof is knowne vnto vs, wee ought with feare and astonishment to submit our selues vnto the good will and pleasure of God, and to re­uerence that mysterie which our rea­son cannot comprehend, following the modestie of Dauid, Psal. 36. where cōsidering of the vnsearchable iudge­ments of God crieth out, that his iudgements are a great deepe, which cannot bee sounded by the slender and shallow reason of man; and of [Page 31] Paul, Rom. 11.33. where hauing dis­coursed at large of the reiection of the Iew, and the election of the Gen­tile, breaketh out into the admiration of the vnsearchable and vnconceiue­able iudgements of God. Augu­stine also had well taken out this les­son, who considering of this great and high mysterie, and the strange­nes of it, why God draweth some, and not othersome? why hee giueth perseuerance to some, and not to o­thers? why hee chuseth some, and re­fuseth others? hee doth not reason the matter, but admireth and saith, O Altitudo! And this sobrietie of iudg­ment haue all Gods children practi­sed in all ages, neither may we carpe and cauill at that which for the depth and profoundnes of it wee are neuer able to conceiue. Thus much shall suffice to haue spoken of the generall doctrine, and of the vse thereof: now let vs descend to a more particular handling and examining of the text.

And to speake of the words as they lie in the text; whereas the Apostle saith, God hath not appointed vs, &c. it is manifest that there is a number of men in the decree of God appoin­ted to wrath, or there is a decree of [Page 32]Reprobation; the which that wee may the better vnderstand may bee thus described. Reprobation is the decree of God, by which vpon his owne will he hath purposed to refuse certaine men for the manifestation of his iustice. For the cleering of this description these foure points offer themselues to bee considered. First, the obiect or matter of this decree. Secondly, the order of it. Thirdly, the impulsiue cause. Fourthly, the end.

Touching the first. The thing de­creed is the reiection of certaine men; neither may this seeme strange or hard to any, for God is a most abso­lute and soueraigne Lord, and may doe with his owne what he will, and therefore may open the gates of hea­uen, and admit into his kingdome whom hee will, and therefore may barre the gates and shut out whom he will, and who can controle him, or iustly reprehend him? Is any mans eye euill because he is good? or doth God vse partialitie, or acceptation of any mans person? Nothing lesse: for vnto the one (as Augustine saith Tom. 2. epist. 105.) he giueth indebitam gratiam, and to the other debitam poenam. The Scripture also is pregnant in this point. Pro­uerbs [Page 33]16.4. God hath made all things for himselfe, yea the wicked man to the day of euill. Rom. 9.22. There are vessels of wrath fitted or framed to destruction: in this place some are appointed vnto wrath. Iude verse 4. there is mention of certaine false tea­chers, that were of old ordained vnto condemnation, neither are they or­dained to the end alone, but to the meanes also. 1. Pet. 2.8. Christ is a stone to stumble at, and a rock of of­fence to certaine men, which stum­bled at the word, being disobedient, vnto the which thing they were euer ordained. Why should we then be squemish or afraid to speake with the Scripture, that God hath reiected some men, and purposed to glorifie his name in their deserued condem­nation.

The order of this decree follow­eth: wherein we are to consider, first of all that God for his part, as he doth conceiue all things at once, and not successiuely one thing after another, but past, present, & to come, at once, with one eternall and immutable act of vnderstanding; so hee doth decree all things at once, and not successiue­ly: the reason is plaine, because all [Page 34]things are present vnto 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 weakenes in this high mysterie, we may distinguish the counsell of God in this point, into two acts or degrees, the which that we doe not in any wise misconceiue, this ground must be laid: That what­soeuer God hath decreed, hee hath done it most wisely: now wisedome requireth that a man should thinke first of the end, & then of the meanes, and therefore determine first touch­ing the end, and then after touching the meanes: now the end which God propoundeth vnto himselfe in the de­cree of Reprobation, is partly the ma­nifestation of his wrath expressed in this text, and partly of his power and iustice, Rom. 9.22. The first act there­fore of this decree may not (as I take it) be vnfitly thus conceiued. It is the decree of God wherein hee hath pur­posed to passe by some men, that in them hee might manifest his wrath and iustice. This act is called by schoolemen the priuatiue or nega­tiue reprobation, because God in it [Page 35]denieth to giue grace, and by some later Diuines 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 vnto iust punishment, which is termed in Schooles the posi­tiue or affirmatiue reprobation. A­gaine, this act in regard of the obiect hath a double consideration, the one is simple, as it respecteth this or that particular man, as Pharaoh, Saul, Iu­das, comparatiue, as it respecteth this man and not that, as Pharach, and not Moses; Saul, and not Dauid; Iudas, and not Peter.

The impulsiue cause of the priua­tiue, or negatiue reprobation, is no other then the will of God, as it may appeare, Romans 9.22. What if God would, &c. and in the same chapter, verse 18. no other reason is rendred, (why God hardneth the hearts of men, that is, hauing offered thē means of mollifying their hearts, and hauing put into their mindes good motions, doth suffer them notwithstanding to abuse them to their greater harde­ning, and hereupon in his iust iudge­ment doth deliuer them vp to Satan and their owne concupiscences as vn­to [Page 36]tormētors, that they become more obdurate and obstinate in sinne, and so worke their owne woe, and in fine make vp the measure of their owne damnation) saue onely the will of God, whom hee will hee hardeneth: neither is there any other reason ren­dred of the hatred of Esau, then of the loue of Iacob. Likewise our Sauiour Christ, Matth. 11.25.26. yeeldeth no reason of the reuelation of the Gos­pell to some, and the hyding from o­thers, saue the good pleasure of God; Euen so O Father because it pleased thee.

But this seemeth hard vnto many to ascribe vnto God (whom the scrip­tures euery where describe to bee full of bountie, and mercie, and slow to wrath) such a decree and that vpon his owne will: let vs therefore consi­der their reasons.

First, they hold it to be a matter of crueltie and rigour for God thus to purpose the reprobation of man. An­swere. Shall it bee no crueltie in man (who is but a pettie Lord, or rather a Tenant at will, hauing all his interest and title vnto the creatures by grant and concession from God) to kill an oxe or a sheepe for his vse, to hunt or [Page 37]to kill the Hare or the Partridge for his pleasure? and shall God (who is a most absolute and soueraigne Lord ouer all creatures) be accused and ar­raigned of crueltie and seuere dea­ling, if vpon his will he do refuse and forsake his creature for his glorie?

Further it is obiected; That he that ordaineth to the end which is dam­nation, ordaines to the meanes which is sinne; but hee ordaines to the end. Ergo. and so by this doctrine God shall bee made the author of sinne. Answ. The supreme end which God propoundeth vnto himselfe in this decree is not the destruction of man, but the declaration of his iustice: the appointed meanes to this end is not sinne on Gods part, which is euill in it selfe; but the iust and voluntarie permission of sinne, which is good: sinne therefore in it selfe is no effect of the decree of God, but an Antece­dent thereunto, yea euen a procuring and meritorious cause of actuall re­probation, that is, damnation.

Lastly it is replied, that if God vp­on his wil hath decreed to condemne any, he shall be contrarie to himselfe: for in his word he hath reuealed, that hee willeth not the death of a sinner, [Page 38]Ezech. 33.11. but that all men should be saued, &c. 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 hee is a sinner, neither that simply as it is the ruine and ouer­throw of the creature, Aug. de Corrup. & grat. cap. 14. or the putting of him foorth vnto punishment, but as it is an illustration of the glorie of God and execution of his iustice. Touching the latter place it maketh nothing for the purpose, being right­ly interpreted. For where it is said, God would haue all men saued, the word ( Particula om­nis non semper collectiuè, sed saepe distributiue vt hic sumitur. Vid. Arist. Polit. lib. 2. cap. 1. All) must not bee taken vni­uersally, but indefinitly, according to the ancient exposition of Augustine, not all and euery one, but of all some; not singula generum, but genera sin­g [...]orum. And this meaning agreeth very fitly vnto the text: for the Apo­stle hauing 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, euen reprobates detected, and sinners against the holy Chost, should be prayed for,) he ex­pounds himselfe in the next verse: for [Page 39]Kings, and for all that are in authori­tie, that is, for all states, degrees, cal­lings, and conditions of men. Now in the fourth verse he vrgeth his exhor­tation by a reason, wherein the vni­uersall note must bee equally exten­ded as before; the reason standeth thus: Those whom God would haue saued ought to be prayed for; but of all sorts and conditions of men God would haue some to be saued. Ergo. The proposition is concealed, the as­sumption is laid downe in the fourth verse, the conclusion is the exhorta­tion in the first verse: and that it can­not bee taken generally, the context doth plainly declare in that all come not to the knowledge of the truth, that is, of the Gospell, neither possibly can doe, seeing to many it hath plea­sed God in all ages to denie all means of reuelation. Againe, all men that are saued, God would haue them sa­ued; as if a man should speake of the gates of a citie, all men enter in by these gates, that is, all that doe enter: for it were absurd to say that all men liuing enter into that citie: Epist. 107. ad ri­talem. & Ench. 103. & cap. 8. de oredest, sanct. so Augu­stine also expoundeth.

Againe, both the word of God, and Augustine in his book Lib. 15. cap. 1. de ciuit. Dei, [Page 40]distinguisheth mankinde into two companies or societies, of both which vniuersall propositions are giuen out: as for example, of the elect, that they shall be all taught of God: of the re­probate, that euery man seeketh his owne; so it is said here God would haue all men to bee saued, that is, the elect: for so the proposition is to bee restrained vnto the matter subiect, there being also an vniuersalitie of the elect.

Lastly, the place may bee vnder­stood fitly not of all men descending from Adam, but of al men in the last age of the world, that is, of Iewes, and Gentiles; for in the three formes a­ges, there was alwaies a difference betweene man and man, people and people: in the first age some were the sonnes of God, some the sonnes of men: in the second age some the chil­dren of the promise, some of the flesh: in the third age some were Iewes, some Gentiles: but in the fourth age, at the ascension of Christ, this diffe­rence hath been taken away, and the promise of grace and mercie, at least in regard of the propounding of it, made common to all people. And that this is the meaning of the place, [Page 41] Paul, who is the best interpreter of himselfe, plainly sheweth; Act. 17.30. the times of ignorance, &c. but now he admonisheth all men euery where to repent. Rom. 16.25.26. The my­sterie 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 vsed two waies: first, it signi­fieth the decree, and is called by Schoolemen voluntas beneplaciti. Se­condly, the reuealed wil, and so is cal­led voluntas signi: by the latter hee willeth that all men should be saued, [...] the offereth grace & the means of saluation to all, not by the former according to the distinction vsed by some Diuines; he willeth the salua­tion of all, quoad preceptionem & ap­probationem, sed non quoad gratiam & efficaciam. But here it will be replied, that then there shall be two willes in God one contrarie to another. Answ. To will and to nill the same thing doth not bring in a contrarietie, vn­lesse one and the same respect be ob­serued in both. Now God in some respects willeth the saluation of men, that is, offereth the meanes principal­ly [Page 42]that they might bee the more inex­cusable, and in other respects, and for other iust & necessary causes knowne to himself nilleth their saluation, that is, willeth not to make the meanes ef­fectuall vnto them. What is more vsu­all with men then to will and nill the same thing? but yet without contra­rietie. For example: A man willeth the death of his father so farre foorth as it may put an end to his miserie, and be a meanes to bring him to rest and happinesse; and hee nilleth it in another respect so farre foorth as he is thereby depriued of necessarie help and comfort.

The vse of this doctrine followeth: Vse. First it serueth to ouerthrow the opi­nion of those men that ascribe the cause of reprobation vnto the fore­seene infidelitie of men and contempt of grace: for hereof it should follow, that not the will of God, (as we haue sufficiently proued before) but fore­seene infidelitie shall bee the impul­siue cause of reprobation, which is a manifest vntruth. For how many re­probate infants die in the Church? and how many are borne deaffe, which neuer heard the sound of the Gospell, much lesse vnderstood it, [Page 43]how much lesse contemned it: many also liuing out of the bosome of the Church haue not so much as heard of the Gospell. Besides, Paul, Gal. 5.20. numbreth vp many other causes of damnation besides infidelitie, viz. all the workes of the flesh, which make men as subiect to the wrath of God, and euerlasting condemnation, as the other: and in the Lords prayer wee are taught to aske, not the pardon of one sinne onely as of infidelitie, but plurallie of many trespasses. Yea, though there were no contempt of the Gospell, nor any positiue infideli­tie, the originall corruption of mans nature were sufficient to condemne all men. Lastly, the admitation wher­into Paul breaketh, Rom. 9.20. O man what art thou, that takest part to dispute against God! doth plainlie shew that the decree of God in reie­cting some men hath an vnsearchable cause, and doth not depend of any foreseene contempt of grace, for so there might easily be rendred a reason of the decree of God.

Secondly, if God hath appointed to reiect and passe ouer some men, it is the dutie of euery one to labour to be assured that he is exempted out of [Page 44]the number of that companie. 2. Tim. 2.21. Whosoeuer purgeth himselfe from these, that is, errors in iudge­ment, and vncleannes in life, may as­sure himselfe that he is a vessel of ho­nour sanctified vnto the Lord, and prepared to euery good worke. And contrariwise to bee in the number of the elect, obeying the counsell of Pe­ter, 2. Ephes. chap. 1. vers. 10. in vsing al diligence to make sure his election by the practise of a holie life. The Disciples of our Sauiour Christ so soone as they heard this voyce vtte­red, Matth. 26. One of you shall betray me, present­ly began to equire among thēselues, and to demaund of Christ whether it it were they or no? carrying a holie suspition of their traiterous hearts: so likewise hearing this voyce dailie sounding in the Church, that there is a number of men in the counsell of God reiected, which shal perish euer­lastingly; wee are to examine our e­states, and to make question whether it be we or not? rather then curiously to search the reason of that which we cannot conceiue. And if we shal finde his mercie to bee extended toward vs in preparing vs vnto glorie, let vs ac­knowledge it with thankfull hearts, [Page 45]make speciall account of it, and mag­nifie the riches of his grace vnto vs.

The last point followeth, that is, the end of this decree, which is the manifestation of the glorie of his po­wer and iustice, Rom. 9.22. This also confuteth another error of the Lu­therans, that imagining God made all of mercie, hold and teach that the end of all his counsels and decrees is to communicate his goodnesse and mercie in eternall happinesse to all his creatures. But they are greatly decei­ued, for the nature of God is to be as iust, as mercifull, and therefore his decree must be answerable, for it may not in any wise contrarie his na­ture.

Againe, God is as good in his iu­stice, & the execution thereof, as in his mercie. Though therefore the Lord, being goodnesse it selfe, intend the communication of it vnto all his creatures, yet not in like sort, but after a diuers manner, vnto some in mercy, vnto o­thers in iustice.

A SERMON, WHICH SHEWETH HOW THE CHILDE OF God is neither subiect to the dominion of sinne, nor total defection from grace.

IT is the purpose and in­tent of the Apostle in this whole Epistle, to con­firme the faithful to whō he writ in the doctrine of the Gospell and the practise thereof, specially in the maine and principall point of Christian and brotherly loue, to the end they might bee well furnished with spiritual ioy, and assured of their fellowship & communion with God: whereupon hee propoundeth vnto them these two points of faith and loue, handling thē confusedly, and by course passing from the one to the o­ther. [Page 47]Further, he amplifieth both these by their contraries, disswading them both from seducers and Idols, and al­so from the loue of the world, & the hatred of their brethren: hauing therefore made entrance in the two former chapters into this doctrine, now hee proceedes in the same argu­ment, exhorting the faithfull in this third chapter to the studie of holines in generall, and more specially to the loue of their brethren. And in the first verse hee setteth downe the dignitie and excellencie of the children of God, noting it to be a matter of sin­gular preferment, & preeminence for a man to be called the sonne of God: which sentence he further amplifieth by a Prolepsis, wherein hee meeteth with the peruerse iudgement both of the world, and also of the faithful ser­uants and children of God. As for the iudgement of the world he insinua­teth that it is to bee contemned, be­cause it ariseth of the ignorance of God, in the end of the first verse. As for the faithfull (lest they should bee too much daunted and discouraged, through the manifold afflictions and crosses whereunto they are subiect in this life) he opposeth vnto their pre­sent [Page 48]miserable estate the future glorie and felicitie, which certainly abideth them after this life, which felicitie he defineth to cōsist in a similitude with God, and in a perfect seeing of him face to face, that is, in immediate fel­lowship and coniunction with God: verse 2. Now from the hope of this glorie and happinesse hee exhorteth vnto the studie of holinesse, vrging the same by the example of God him­selfe, vers. 3. which exhortation he il­lustrateth by the contrarie, dehorting from sinne, which is flat opposite vn­to holinesse, and that by diuers argu­ments. First, from the nature of it, which is an anomie or transgression of the law, vers. 4. Secondly, from the end of Christ his first comming into the world, which was to take away sinne, and to dissolue the workes of the diuell, vers. 5. and the latter end of the 8. Thirdly, from their communion and fellowship with Christ, in whom there was no sinne, vers. 6. Fourthly, from the author of sinne, who is the diuell, whose societie is by all meanes to bee auoided, vers. 8. Fifthly, from the efficient cause of holinesse, that is, regeneration, vers. 9. wherein are laid downe these two points.

[Page 49] First, the description of the state and condition of a man regenerate by two arguments: the first whereof is taken from his nature, which is to be borne of God, which is as naturall vnto him, as it is naturall vnto a man to bee borne of his naturall parents: the second is taken from the denied effect he sinneth not.

Secondly, a reason, for his seed, &c. In the latter end of the verse there is an inuerse repetition of the former branch, with an amplification from the cause. And this is the coherence and disposition of these words: now let vs come to a more particular exa­mination of them; and first search the sense & proper meaning of them, and after descend to the doctrines and vses which they shall affoord.

He that is borne of God that is, Sense. He that is renewed and sanctified by the grace and spirit of God, being in his minde enlightened with the know­ledge of the truth, and in his heart, will, affections, and the whole man framed and formed vnto the obedi­ence thereof: the which that it may be more cleere and manifest, it shall not bee amisse briefly to consider the causes of our regeneration and new [Page 50]birth. The principall efficient is the holy Ghost, insinuating himselfe into the hearts of the elect, and effectually applying the forme and vertue of the death & resurrection of Christ, there­by abolishing the corruption of na­ture, and creating an inherent quali­tie of righteousnesse and holinesse in the whole man, Rom. 8.9.10. The in­strumentall cause is the word of God, that is, the immortall seede of rege­neration, as the Apostle termeth it, 1. Pet. 1.21. The materiall cause is the efficacie or effect of that righte­ousnesse which is inherent in the hu­mane nature of Christ, from which as from a roote and fountaine is propa­gated and deriued all that holinesse which is to bee found in the faithfull. 1. Cor. 1.30. Christ is made vnto vs from God righteousnesse, holinesse, not onely by imputation vnto iustifi­cation, but by infusion vnto sanctifi­cation. The formall cause is the reno­uation of the decaled image of God in the whole man, Ephe. 4.23.24. The finall cause is the worship of God in the duties of the first and second ta­ble, Ephes. 2.10. by all which we may see in part what regeneration is.

Now come we to the second ar­gument [Page 51]of the description, which is the effect denied, hee sinneth not: the meaning is not that the regenerate man is this life is whole pure and free from sinne, for that is cleane contrary to the tenour of the whole Bible, and to common and manifest experience in the Church of God, and were here­sie for a man once to conceiue. Eccl. 7.22. Prou. 20.9. 1. Ioh. 1.8. and the most holy men of God that euer haue liued in the Church, haue not onely been subiect vnto sinne, but when the occasions of temptation haue been greater, haue fallen dangerously and grieuously, as wee haue examples in Noah, Lot, Aaron, Dauid, Peter. The proper meaning therefore and sense of these words is this: he sinneth not, that is, he doth not laboriously, pain­fully, and diligently employ and busie himselfe in the practise of sinne, hee sinneth not with studie, with delibe­ration, with constant purpose, with full consent of will, with delight, with endeuour, with continuance: to con­clude, hee makes not a trade and oc­cupation of sinning: for so much is comprehended in the phrase, he sin­neth not, or hee doth not practise sinne.

[Page 52] For the further cleering of this point, to commit sinne containeth in it these three things: first, to giue full and free consent vnto sinne. Second­ly, to giue vp the members of the bo­die to the practise of sinne. Thirdly, to keepe a course and continuance in sinne. Thus the man regenerate sin­neth not: first, he doth not fully con­sent vnto sinne, as it may appeare in Paul, Rom. 7.16. where hee saith, that if hee did the euill, hee would not, hee cōsented to the law that it was good: if then hee did at all consent vnto the law, he did not wholly consent vnto sinne, but more plainly, vers. 22. For I delight in the law of God, &c. Second­ly, hee doth not giue vp his members to the practise of sinne: he is so farre from that, that he bridles and suppres­ses the corruption of nature in the heart, before it breake foorth into ac­tion: Gal 5.24. They that are Christs, that is, by faith vnited vnto him, they haue receiued the spirit of Christ, whereby they crucifie them with the affections and lusts. 1. Iob. 5.18. Hee that is borne of God, keepeth him­selfe, that is, preserueth himselfe from sinne, so much as possibly he can. And this y ^e Apostle insinuateth, Rom. 6.19. [Page 53]As you haue giuen vp your members, &c. signifying that as by the force and strength of naturall corruption, they did before regeneration prosti­tute the members of their bodies vn­to vncleannes and sinne; so now by the vertue of Gods grace after their conuersion, they should sanctifie all their parts vnto the practise of righte­ousnes. Thirdly, hee keepeth not a course in sinne, but either presently, or not long after his fall, riseth againe and recouereth himselfe by repen­tance, as we haue examples in Dauid and Peter.

Doctrine. 1 The doctrine that we are to learne hence is two-fold: first, that the child of God in this life is exempted and priuiledged not from sinne, but from the reigne, rule, and dominion of sin wholly, from the power and bondage of it in some part: sinne doth not at all rule in the childe of God, though the remainders of the corruption of nature haue power otherwhiles to bring foorth the fruites of the flesh. This appeares plainly, Rom. 8.2. The lawe of the spirit of life which is in Christ Iesus, hath freed me, not from sinne, but è iure peccati; which thing also may bee further confirmed by [Page 54]these two reasons. First, where Christ hath taken the hold, there Satan is re­pelled and cast foorth: now Christ hath taken the possession of euerie mans heart that is regenerate and borne againe, and therefore no place for Satan; for it is not possible that Christ by faith and grace, and Satan by corruption and sinne, should at once lodge and dwel together in one and the same heart: if Christ keepe the hold, Satan is excluded, if the strong man be in possession, all things are in peace, there is no roome for Christ. Secondlie, the perpetuall combate betweene the flesh and the spirit, whereof the Apostle speakes, Galath. 5.17. so that wee cannot doe what wee would, neither that good by reason of sinne, nor that euill by reason of grace; which could in no wise be, if so be that sinne raigned, for in the raigne of sinne there is no re­sistance.

Obiection. 1 But against this many things are excepted. Rom. 6.12. Let not sinne raigne: Ergo, the Romanes who were iustified and sanctified, and all rege­nerate men, are subiect to the raigne of sinne.

To this I answere, [...] that the exhor­tation [Page 55]doth not imply any such thing, only it sheweth the perill and danger they might fall into by reason of sin, that hereby they might lose many of the graces of God, and depriue them­selues of all spirituall consolation, and if it were possible wholly fall from grace, so as sinne might againe beare rule in them. So also other exhorta­tions in Scripture, as this, Hee that standeth, let him take heed lest he fall, 1. Cor. 10.12 doe not insinuate that a man in the state of grace may fall wholly, but in part, or they bewray his weakenesse considered in himselfe whereby hee may wholly fall, or they are spurres to our dull sides, and rods to our slow backs, to stirre vs vp to vigilancie and care, lest we fall; nay rather they im­plie wee shall not fall, for they are in­struments to preserue from falling, God making good that which hee commaundeth in the hearts of the faithfull.

Obiect. 2 But sinne raigned in Dauid during the time of his impenitencie.

First, it is not probable, Solution. 1 neither can it euer bee proued that the spirit of murther and adulterie did peaceably raign in Dauid for y ^e space of a whole yeere, without checke or controle­ment, [Page 56]specially hee being a man ac­cording to Gods owne heart, and in­dued with most singular and excel­lent graces of God.

Secondly, Solution. 2 if we take raigning sinne properly for that which is not resi­sted by the grace of the holy Ghost, we cannot in any wise ascribe it vnto Dauid, for without doubt he resisted at the first assault, though peraduen­ture the resistance was more obscure and insensible, by reason of the vehe­mencie and impetuousnes of the af­fections, by the tumult and disorder whereof the spirit of God speaking in the conscience was not heard or attended vnto, yet a resistance there was, because there was grace, which in the first temptation could not bee idle: But if wee take raigning sinne for a preuailing sinne, it cannot be de­nied but that corruption for the time preuailed against grace.

Yea, Obiection. 3 but Paul confesseth of him­selfe that he was carnall and sold vn­der sinne, and therefore it may seeme that sinne had dominion in him.

The answere is easie. Solution. The Apostle in y ^e speech alludeth vnto the bond­slaue; for there be two kindes of ser­uants, first, the vassal, which is bought [Page 57]and sold with money, and secondly the hired seruant, which being at li­bertie, for some gaine bringeth him­selfe into voluntarie bondage: now Paul compares himselfe vnto the slaue, who though he were very desi­rous to escape his masters hands, yet was constrained in great miserie to serue him: so hee by reason of the re­liques of originall sinne, was other­whiles forced to serue sinne in some part: but he doth not say that he was like to the hired seruant, who in hope of some profit, pleasure or prefer­ment, did sell himselfe to worke wic­kednesse, as Ahab.

Secondly, Doctrine. 2 hence wee obserue a di­stinction betweene the naturall and regenerate man; the one being called in Scriptures a worker of iniquitie, the other no sinner, though both of them fall into one and the same sinne: the reason hereof is this, because the one sinneth with full purpose & con­sent of will, hauing 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 signes, first before hee sinne hee doth not intend it, or desire it, but hee pur­poseth & willeth the contrary good. [Page 58]Secondly, in the action hee resisteth lesse or more, though peraduenture the resistance bee not so euident, by reason of the violence of the affecti­ons. Thirdly, after the action hee is sorrie and repents seriously.

An example hereof we haue in Pe­ter, who before his fall was resolute rather to haue died, then denied his Master; in the action there was some slender resistance, as may bee percei­ued by the answere hee made to the damosell in his first assault, saying, I know not the man, coldly and remisly, and after being admonished partlie by the voyce of the Cocke, and part­lie and principallie by the looke of our Sauiour Christ, hee went out and wept bitterly. All was contrarie in Iudas, who came with a resolute minde to betray his Master; for the diuell hauing a long time tempted him hereunto, at the last entreth into him, that is, causeth him to resolue to commit the trecherie, and in the temptation hee resisted not, being al­together destitute of grace, and after hee repented not in a godly manner vnto saluation, but in a desperate griefe went and dispatched himselfe.

The vse of this doctrine is this: Vse. By [Page 59]it as by a rule wee are directed to trie and examine our owne estate; for if we be regenerate and borne againe of God, wee haue not our conuersa­tion in sinne, we doe as much as possi­ble we can to abstaine from sinne; for if wee take our pleasure, and lead our liues in sinne, a plaine argument it is that we are not borne of God, but re­maine as yet the sonnes of the old A­dam. If wee that liue in the schooles of the Prophets should examine our selues by this rule, I feare me that the grace of regeneration would be very rare, or not at all found among vs: for the sinnes which we doe, not of infir­mitie and weakenes only commit, but euen of custome and obstinacie, and which raigne amongst vs, doe plainly proue and conuince vnto our selues, that wee are destitute of the grace of regeneration. And first of all the se­curitie, which ruleth amongst vs, whereby we are frozen in our dregs, void of sense, remorse, and conscience of sinne, and of all feare of the wrath of God, as also of all feeling of the want of Christ, and of that spirituall hunger after him, and his righteous­nesse, doth euidentlie demonstrate this. Againe, the contempt of reli­gion, [Page 60]and the worship of God, which appeares in our assemblies, argues no lesse, as well in the Preacher as in the hearer: for many a man comming in­to this place to preach the word, doth not (as it is plaine by his pra­ctise) propound vnto himselfe the glorie of God, the edificatiō of Gods Church, that is, the winning, sauing and cōuerting of mens soules, which is the principall drift and maine scope of all the Scriptures, and of all our preaching and hearing; but hee in­tends to preach his wit, memorie, learning, reading, skill in Arts and tongues, vaine & foolish eloquence. As for the hearers, some come of cu­stome to heare the word, for forme and fashion, either to retaine their credit, or to preuent the danger of law: some with preiudicate mindes to carpe and to cauill, and to take ex­ception against the speaker, either for the matter or manner of deliuerie: some to haue their cares tickled with an emptie and idle sound: some for this sinister purpose, some for that; but few come with due preparation, with reuerent and religious mindes to haue their consciēces edified, their hearts disclosed, the secrets of their [Page 61]thoughts reuealed, that they might be humbled, and conuerted vnto God: in both which the worship of God is abused and prophaned.

Thirdly, the grosse and palpable hypocrisie which is to bee found a­mongst vs, whereby we can be con­tent all of vs to make profession of re­ligion and Christianitie, but when it comes to the practise, there we faile: nay if any man shall giue himselfe se­riously and constantly to the practise of religion, he shall be scorned, moc­ked and reuiled with most odious and ignominious, yea with most hel­lish and hereticall names. Further, this one thing bewraieth our hypo­crisie to al men, that whereas we pro­sesse loue vnto God and to our bre­thren, wee put in practise neither of both: for if we loued God, we would desire to haue communion and fel­lowship with him, and consequently the meane; whereby this fellowship is begun and preserued, which are, me­ditation in the word, inuocation, re­pentance, and other exercises of reli­gion; which because they are gene­rally neglected, plainlie argue our want of the loue of God: And in stead of louing our brethren, in societies [Page 62]there is to bee found hatred, malice, rancour, pride, and lifting vp of our selues against our brethrē, contempt, disdaine, and such like; al which make manifest the hypocrisie of our hearts.

Lastly (to omit the abuse of the name of God by blasphemous oaths, and the prophanation of the Lords Sabbaths) the pride and excesse aswel in apparell as in diet, doth plainly e­uince this point, specially in these times wherein the Lord hath called vs to moderation and frugalitie: all which, with many moe sinnes that raigne among vs, doe argue the want and the absence of the grace of rege­neration.

But to leaue this poynt and to come to the reason, because in it is is contained speciall matter of instru­ction: for his seede remaineth, &c. By seede in this place (to omit all o­ther expositions) wee are to vnder­stand the word of God, the immor­tall seede of regeneration as Peter calleth it, which as it is in it selfe im­mortall and incorruptible, so it is im­mortall & incorruptible in the hearts of the Receiuers.

The doctrine that naturally ariseth hence is this, that the childe of God [Page 63]begotten againe by the word and spirit of God, and indued with sauing and effectuall grace, so continueth and abideth for euer: which point be­cause it is difficult and controuersall, I will stand the longer vpon it.

The question then is this, whether sauing grace may be wholy lost, or not? For the better resolution where­of, we must hold and remember this distinction, that the word grace in Scripture, as also in the writings of Diuines is vsed two waies. First, it is put for the loue, fauour and mercy of God, which is the fountaine and ori­ginall of all grace, called by the Apo­stle, 2. Timoth. 1.9. the grace which was giuen vs through Christ Iesus before the world was, and this is e­ternall and immutable, as the Lord himselfe, from which it is not possi­ble that a man should euer totallie or finallie fall; according to that of our Sauiour Christ, Iohn 13.1. and that of the Prophet Esay 54.9.10. Neuerthelesse a man may loose the signes and tokens of this grace wholy for a time; as it is manifest, Esay 54.7.8. Psalm. 89.30.31.32.33. And herein the Lord dealeth with his children, as the naturall Father with [Page 64]his child, who when he offendeth and transgresseth his commandement, he is angrie with him, hee lookes vpon him with a sterne and seuere counte­nance, he threatnes him to disinherit him, and turnes all the tokens of his loue and fauour, into the signes of anger and displeasure, yet he retaines this purpose firme and constant to make him his heyre: euen so doth the Father of spirits deale with his chil­dren, when they are rebellious and disobedient vnto him, hee scourgeth them, he afflicteth them and lets them feele his displeasure, yea, he puts them often in seare of depriuing them of the heauenly inheritance, yet his pur­pose of putting them in full possession and giuing them the fruition hereof, neuer altereth, Psalm. 89.33.34. Se­condly, it is put for the effects of this grace, which are of two sorts; some are of absolute necessitie vnto salua­tion, without the which saluation and life eternall cannot be atchieued, as Election, effectuall vocation, iustifica­tion, regeneration, and the graces thereof, hope, loue, the feare of God; and these can neuer be wholy lost, as afterward wee shall prooue: some a­gaine are necessarie, but not of abso­lute [Page 67]necessitie, which may be lost, as the inward cleannesse of the heart, the alacritie of spirit arising of a good conscience, great boldnesse in pro­tessing and confessing the name of Christ, inuincible courage in bearing and sustaining most grieuous crosses, free and chearefull calling vpon the name of God, and an excellent sense and taste of the goodnes and mercy of God all which or the most of them were lost in Dauid after his grieuous fall, as some haue obserued out of the 51. Psalme. To speake more plainely and distinctly, spirituall ioy, the sense and comfort of grace arising of the apprehension of the loue and fauour of God; the degree and measure of grace may bee wholy lost for a time. Apoc. 2.4. the Church of Ephesus is reproued because she had left her first loue, which yerst shee had professed and practised; but no one grace of absolute necessitie vnto saluation can euer be wholy lost. This may appeare both by expresse testimonies of scrip­ture, as also by the euidence of reason deduced thence. Among many scrip­tures I will make choyce of those that are most pregnant for the purpose.

Matthew 16.18. The gates of hell [Page 68]though they may assaile the Church, and ioyne their forces against it, yet shall they neuer preuaile, because it is built vpon the sure foundation and rocke of our Sauiour Christ himselfe, confessed by Peter.

Iohn 3.36. He that beleeueth in the sonne of God, hath presently e­ternall life. If it bee said hee hath it in hope onely, not in deed; the an­swere is that the hope of Gods chil­dren makes not ashamed, Rom. 5. it doth not disappoint a man of the thing hoped for, for why it is not a blinde hope, a vaine hope, a popish coniecturall hope, but a certaine and an infallible expectation of immorta­litie and of the glory of God; where­upon Dauid Psalm. 31.1. saith, that he had cast his hope vpon God, and therefore should not bee confoun­ded.

Iohn 10.28.29. No man shall take my sheepe out of my hands. Excep­tion: So long indeede as they conti­nue the sheepe of Christ, none can take them from him. Answere: They alwaies so continue, as may appeare by the words following, they are the gift of the father, vnto the sonne, and all which come vnto Christ are not [Page 69]cast forth. Ioh. 6.37. and in the words following, the Father is greater then all: if then Satan, sin, the flesh, should but for a time snatch them out of his hands, they should at least for a time be stronger then he.

Rom. 8.35.36.37.38.39. 1. Iohn 2.19. By all which places it is more then manifest that those that are once in the state of grace cannot wholy fall away.

But to descend to a more particu­lar proofe and confirmation of this poynt: First, Election cannot be lost, for that is firme and vnchangeable. Rom. 9.11. Paul takes it for graunted that the purpose of God according to Election, might remaine firme and sure, 2. Tim. 2.19. the foundation, that is, the Election of God which is the foundation of the saluation of the Elect, abideth firme and sure.

Secondly, the effectuall calling of God is neuer made frustrate, but abi­deth alwaies: for it is without repen­tance, Rom. 11.19.

Excep. God for his part repenteth not of any gift giuen vnto man; but man, after hee hath receiued grace from God, doth vnthankfully and contemptuously reiect it.

Answ. It is not possible that any man should resist the powerfull ope­ration of the spirit of God in the con­science; As for that of Stephen, Act. 7.51. (where hee vpbraides the Iewes that they had alwaies resi [...]ed the ho­ly Ghost) it is to be vnderstood of the spirit speaking in the outward mini­sterie of the word, not inwardly and effectuallie working in the consci­ence.

Thirdly, iustification standing in the remission of sinnes, and accepta­tion of a man vnto life, for the only obedience of Christ imputed, cannot bee made voide or frustrate: for the Lord doth most perfectly pardon sin: Esay 44.22. Micha. 7.19. Iere. 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 euer, 1. Ioh. 2.27. who is called the anointing and the oyle of gladnesse, Psalme 45.7. and the graces of it, as hope: for else how could it bee the anchor and hold of the soule? Heb. 6.19 Loue abideth euer, 1. Cor. 13.8. a seede whereof remained in Peter in his deniall, and the feare of God ne­uer vtterly quaileth, Iere. 32.40.

[Page 71] This also is manifest in experience: for when the childe of God yeeldeth to any grieuous temptation, hee sin­neth not as one desperate and voyde of all hope to bee recouered, nor of hatred against God, not in a secure contempt of God as the Epicure; but still retaines in his heart some remain­ders of these graces, which being af­terward reuiued and quickned, hee raiseth vp himselfe and returnes vnto God. Grace in time of some grie­uous temptation is driuen into some narrow corner of the heart, euen as they that are in a Sconce or Castle besieged, flie into some streight cor­ner, or some inward and secret place, yet after they come foorth. As then this point is cleere by Scriptures, so likewise reason will auouch and de­monstrate the same.

The first reason is taken from the intercession of Christ, who prayed not onely for Peter, Luke 22.32. but for all the elect that should either then presently, or hereafter beleeue, Ioh. 17.20. who was alwaies heard of his Father, Ioh. 11.42. Vnlesse there­fore we will say that Christ his prayer is vneffectuall, wee must needes con­clude that the beleeuer cannot whol­ly [Page 72]be ouercarried of sinne. And vnto this prayers of the faithfull, who as­king in faith to bee strengthened in temptation, that they might not wholly bee foiled, haue a promise to be heard. Vnlesse therefore wee will say that God doth falsifie his pro­mise, we must necessarily affirme that the faithfull neuer fall totally from grace.

The second is taken from the my­sticall vnion, which is so firme and in­dissoluble that nothing can breake the same, Hos. 2.19. nay euen death it selfe doth not dissolue this bond: for when the body is rotten in the graue and turned into dust and ashes, then notwithstanding it remaines a part of that person which is really and truly (though spiritually) united vnto Christ, which is a matter of no small comfort to the children of God: and if it could bee broken it could neuer bee restored, because faith is but once giuen, Iude 3. And if it could bee re­stored, and a new insition into Christ made, then Baptisme, which is the signe and seale hereof, must bee itera­ted and repeated for the confirma­tion thereof.

The third reason is this: If grace [Page 73]may be wholly lost, then no man can bee assured of his saluation, neither can haue peace with God, nor pray in faith without doubting: but the faith­full man is certaine of his saluation, otherwise hee hath not faith, because certaintie is of the nature of faith; Certitude est de natura fidei. and hath peace with God, Rom. 5.1; and prayeth in faith without wauering, Iam. 1.6. Ergo.

The fourth reason is this: The sonne abides in the house for euer, that is, in the Catholike Church, Ioh. 8.35. but all the faithfull are sons by adoption, Ioh. 1.12. and not onely sonnes, but heires, and fellow-heires with Christ, Rom. 8.17. and therfore are neuer wholly cast out of the fa­uour of God, though they fall dange­rously. Now that we see this point to be so cleere and euident, let vs answer vnto some of those obiections that are vsually alleaged to the contrarie, that wee may bee more confirmed in the present truth.

That election may be lost, Obiection. it is pro­ued out of Moses prayer, Exod. 32.32. where Moses prayeth to be blot­ted out of the booke of life.

To omit all other answers: first, Solution. that prayer is not absolute but con­ditionall, [Page 74]and therefore affirmeth no­thing certainly. Secondly, it is not simple but comparatiue, rather then the whole bodie of the people should perish, and the glorie of God bee im­peached he prayeth in an earnest affe­ction to his brethren, and in a feruent zeale to Gods glorie, that hee might (if it were possible) bee raced out of the booke of life. As for the place in Psalme 69.28. where Dauid prayeth that his enemies might be dashed out of the booke of life, hee meaneth re­probate hypocrites, who though in their iudgement, and in the iudge­ment of the Church, were falsely re­puted to bee in the number of the E­lect, yet their names were neuer writ­ten in heauen, and therefore Dauid prayeth that the Lord would detect and make manifest their hypocrisie. But it will be replied, that the Chur­ches of Ephesus, Ephes. 1.4. 1 Thess. 1.4. 1. Pet. 1.1. Thessalonica, and the lewes are called Elect by the A­postles, who afterward notwithstan­ding made totall defection and apo­stacie from God. Answ. There be two kindes of iudgements to be gi­uen of men; the iudgement of cer­taintie, whereby an infallible deter­mination is giuen of any mans parti­cular [Page 75]estate: and this belongs to God properly and principally, and to man so farre foorth only as the Lord shall reueale the estate of one man to ano­ther: there is also the iudgement of charitie, wherby those that liue in the Church & haue giuen vp their names vnto God in Baptisme, and professe the religion of Christ, are commonly reputed to bee in the number of the Elect: and according to this latter iudgement did the Apostles speake of the Churches. Againe, whole Churches are called Elect by a Sy­nechdoche by reason of the better and more excellent part, which are in thē Elect: as the heape of corne, wherein there is a greater quantitie of chaffe is so called, by reason of the more principall part. As for the conditio­nall decree it is a meere forgerie of mans braine, hauing 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 conditionall proposition affirmes nothing; and besides that it doth most indignely suspend the will of God the supreme and soueraigne cause of all things, or­dering and ruling all secondary oau­ses, and ouer-ruled by none vpon the [Page 76]will of the creature: it doth most im­piously ascribe vnto God either im­prudence or impotencie: for there­fore doe men purpose and decree things conditionally, either because they know not what will bee the e­uent, or else are not able to effect that which they would: but God that hath al knowledge locked vp in his breast, and all power in his hand, hath no neede that hee should conceiue any things of his decree with condition.

Against effectuall vocation it is al­leaged out of the Rom. 11.22. Obiection. 2 whence (it seemes) may bee gathered, that a man effectually called and knit vnto Christ, may be againe cut off.

It is a Fallacian we call in schooles, Solution. Ignorantia Elenchi, for the Apostle speakes not there of particular men, but of the whole body of the Iewes and the Gentiles, and hee opposeth the Gentiles vnto the Iewes, giuing the Iewes hope that if they shall not remaine in incredulitie and disobe­dience, but bee conuerted vnto God, both they and their posteritie should againe bee receiued into the bosome of the Church, and into the fellow­ship of the people of God: & threat­neth the Gentiles on the other side, [Page 77](among whom there were many, that had the faith of Christ more in out­ward profession and appearance, then in the truth and power of godlinesse) that if so bee at any time they should depart from the doctrine of the Gos­pell, they should be reiected, and the Iewes receiued in their roome and stead.

Against iustification, that is, Obiection. 3 remis­sion of sinnes, it is alleaged out of Matth. 18.32, 33, 34, 35. that pardon of sinnes once giuen, by some conse­quent sinne may be made voide.

Out of a parable no collection of doctrine may bee made befides the scope: Solution. the minde therefore of the speaker, and the scope of the parable, and not the words, is to be weighed. Now our Sauiour Christ hauing taught immediatly before that iniu­ries are to be pardoned, he by and by annexeth this parable for the confir­mation of his doctrine, thereby sig­nifying that it is necessarie that those that looke to haue their sinnes pardo­ned of God, should also pardon their brethren their trespasses; and that they are deceiued who think to finde mercie with God in the pardon of their sinnes, and yet carrie implacable [Page 78]and irreconcilable hatred towards those that haue iniured them. So our Sauiour Christ expoundeth it in the last verse: wherefore the onely thing that we can gather hence is this, That if wee shall not remit our brethren their trespasses, wee shall incurre the anger and displeasure of God; and that it is a plaine argument, that wee are not released of our sinnes before God, considering that our pardoning of our brethren their offences and in­iuries they haue done to vs, 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 filthinesse of the world, were againe intangled therewith.

Solution. The first place meaneth them that were washed in Baptisme, called by the Apostle the lauer of regeneration, Tit. 3.5. who were purged onely sa­cramento tenus, or he speaketh accor­ding to the iudgement of charitie. In the second place he speaketh of false teachers and hypocrites, as it is plaine by the context, and he doth not attri­bute vnto them the grace of Regene­ration, [Page 79]but the knowledge of the do­ctrine of the Gospell, 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 grosse and notorious sinnes, and did make a profession of externall holi­nesse: yet afterward were intangled with their former heresies and filthi­nesse of the world.

Further, Solution. 5 against this doctrine di­uers examples are alleaged of them that haue made totall defection from grace, Examples. as Adam and Dauid. Solution. But these examples proue nothing: for first it may be doubted, whether Adam sin­ned with full consent of will or not, because he (as Euah) was seduced by the subtiltie and iugling craftines of that old serpent, 2. Cor. 11.3. But be that granted, there is a great differēce betweene Adam in the state of inno­cencie, and the regenerate in the state of grace: for though Adam had grea­ter grace, yea sufficient grace to haue stood if he had would, yet he had not the grace of continuance; but the re­generate haue the grace of confirma­tion, and perseuerance, and herein the state of regeneration is priusledged [Page 80]before the state of creation.

Obiect. 2 As for Dauid it is alleaged out of the 51. Psalme, that hee 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, hee was wholy for the time depriued of grace.

Solution. Dauid speakes of himselfe not as howas indeede before God, but as he was in his owne sence, oppressed with the burden of his sinnes, and appre­hending in conscience the anger and displeasure of God for the same; whereupon as one forlorne and desti­tute of all grace hee 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 sinnes, where there is no remission, there is no faith, where there is no faith, there is no grace, and therefore Dauid du­ring the time of his impenitencie had no grace.

Answ. Where there is no repen­tance neither habituall nor actuall, there is no grace. Againe, though there be no actuall remission of sins, but where there is both actuall faith and actuall repentance, yet the ante­cedent [Page 81]remission is still ratified, and the future pardon is purposed to bee bestowed so soone as a man shall ac­tually beleeue and repent, Lastly, there may bee habituall grace, where there is no actuall remission of some present particular sinne or sinnes for a time.

Not content with these, Obiection. they vrge reason: From reason. no man can bee a member of Christ and of an harlot at once, be­cause the Apostle opposeth them, 1. Cor. 6.16. and therefore hee that is ioyned and made one flesh with an harlot is cut off from Christ.

A man is a member of Christ two waies: first, Solution. in respect of vnion and insition which is perpetuall: second­ly, in respect of communion and effi­cacie of the spirit; now then howso­euer he may be cut off in some part, that is, in regard of the inward fel­lowship and communion with Christ, yet not wholy in respect of coniun­ction with him: yea, though hee may become no liuely member, yet hee remaines a liuing member, though dead for a season in regard of the po­wer and efficacie of the life of the spi­rit. A mans arme taken with a dead Palsie, hangs by, and receiues no [Page 82]heate, life, or sense from the rest of the members, or from the head, yet for all this it remaines still vnited and coupled to the body, and may againe bee recouered by plaisters and Phy­sicke: so after a grieuous fall the child of God feeles no inward peace and comfort, but is smitten in conscience with the trembling of a spirituall pal­sie for his offence: and yet indeed still remaines before God a member of Christ in respect of his coniunction with him, and shall be restored to his former estate after serious repen­tance.

Obiect. 2 Grace cannot stand with sinne a­gainst the conscience, and with grie­uous offences.

Though it cannot stand so firmely, Solution. yet it is not wholy taken away, for a man in this case when sinne hath pre­uailed, is like vnto a building whose roofe is taken off with an earthquake or thunderbolt, and whose foundati­on is shaken and weakened, yet the house standeth still. Secondly, wee must distinguish of sinne against con­science; for it is taken two waies, first properly, which is done of purpose, and with full consent of will, and is called peccatum vastans conscientiam, [Page 83]the sinne that wasteth the conscience, and this is not incident vnto the man regenerate: secondly, improperlie, which is done though of knowledge, yet of infirmitie by reason of feare, constraint, hastinesse, precipitation of the minde and such like suddaine pas­sions in the tegenerate, or with some wilfulnesse of presumption: yet be­cause there is neuer any full and ab­solute consent, it cannot bee called sinne against the conscience properly. Wherefore to conclude this whole matter, we graunt that the man rege­nerate and indued with sauing grace, may fall into sinne dangerouslie and grieuouslie, so as hereby his faith shall be weakened, his heart hardened, the spirit of God made sadde in him, the peace of the conscience troubled, the proceedings of Gods grace in the heart interrupted, the comfort and ioy of the spirit remooued, and the heart filled with amazednesse, asto­nishment, perplexitie and feare, all the grates of God lessened, the best things in man obscured and blemi­shed, the course of Gods mercies stopped, and the whole man laid o­pen to all the plagues & iudgements of God, and made vnprofitable to e­uery [Page 84]good worke: yea, he may so fall that hee shall haue need of a new re­conciliation with God, a new remis­ssion of his late offence, a new confir­mation of faith, a new inkindling of the spirit, and a new restoring of the inner man: but that hee can wholy lose grace, that is not possible; that, that faith which purifieth the heart and worketh by loue; that, that loue which proceedeth from a pure heart, a good conscience and faith vnfai­ned; that, that hope which maketh not ashamed, and is the anchor hold of the soule firme and stedfast; that, that feare which is the headspring of wisdome, and causeth a man to de­cline from euill, and is in the heart a well of life to make a man scape the snares of death, can bee wholy lost, neither scriptures, reason nor pro­balitie shall be euer able to euince.

Vse. The vse of this doctrine is brieflie thus much, as on the one side it mini­streth great comfort vnto the chil­dren of God touching the perpetuitie of their estate, that though they shall bee assailed with dangerous and ma­nifold temptations, and be oftentimes fearefully foiled and ouertaken, yet that they shall neuer be wholy ouer­carried [Page 85]in any temptation: so on the other side it giueth vs a caueat to take heed we doe not abuse it to securitie and the libertie of the flesh, for consi­dering the state of a christian man is so tickle and inconstant in this life, that he is subiect euer and anon to fall into sinne, yea wholy to fall away, if it were not that by the promise of God, and the effectuall intercession of Christ, he were as by certaine vnder­props supported and sustained; requi­site and necessarie it is that we listen vnto the exhortation of the Apo­stle, and with feare and trembling to worke our saluation, and if any man thinke he standeth, let him take heed least he fall.

A SERMON, SHEWING THE FRVIT AND BENEFIT we haue by our Bap­tisme.

HItherto the Apostle hath proued by the scope and end of the legall administration, that the law is abrogate by the comming of Christ: the ceremo­niall law wholly, and the Morall in some part, viz. in respect of iustifica­tion. Now in the 26. verse he proueth the same by opposition of their pre­sent, with their former estate, as if hee should say, All ye are now the sonnes of God, you are therefore no more seruants, as you were vnder the law: and that they are the sonnes of God he sheweth it by this, that they were ingrafted into Christ by faith the pro­per [Page 102]instrument of this insition. Now in this verse hee confirmeth this their incorporation by the testimonie of baptisme, whereby the truth of this is signed and sealed vnto them.

For the words themselues, that we may with fruite be conuersant in the handling of them, first let vs search the true and proper meaning of them and then come to the vse.

To be baptized into Christ, is to be baptized in or into y ^e name of Christ, that wee might be made partakers of all the benefits of Christ which con­cerne saluation. Thus Saint Peter ex­poundeth it, Acts 2.38. where he gi­ueth this aduice vnto the Iews, which were touched in conscience for their sinne in crucifying of Christ, Repent & be baptized in the name of the Lord Iesus for the remission of sins. Now to be baptized into the name of Christ, is to haue the name of Christ named vpon vs, and for vs to be acknowled­ged to bee his members; and by bap­tisine, as by a solemne right and cere­monie instituted of God, to be inue­sled and installed into the familie of Christ, viz. his Church, and to bee in­dued with all the priuiledges thereof. This appeareth by a like phrase vsed [Page 103]Genesis 48.16. where Iacob at his death blessing Iosephs children hath these words: Let my name be named on them, and the name of my fathers Abraham and Isaack: that is, let them be all taken and reputed as my chil­dren. Now because this speech vsed by the Apostle is a sacramētal phrase, wherein that is attributed to the signe which is proper to the thing signi­fied.

These words are further to be ex­plained on this manner: All yee that are baptized into Christ, that is, all ye that are ingrafted and set into the bo­die of Christ, and haue receiued the sacrament of Baptisme as a seale and confirmation of this your insition and incorporatiō, haue put on Christ, euen as men doe vse to put on a gar­ment. The originall of this Meta­phore I take it to be this: Those that were to be baptized in the Primitiue Church, being men of yeeres, were wont to put off their cloathes going into the water, and when they came out of the water either to put on new cloathes, or the old garments as new, themselues being become new men: whereupon the Apostle speaking of regeneration, alludeth to this custom [Page 94]in two places, Ephes. 4.22.24. Coloss. 3.9.10. Further, Christ is here com­pared to a garment in two respects: first in respect of necessitie; secondly of ornament. For the first, the gar­ment hath this necessarie vse to couer the nakednesse from the eyes of men, and to protect and preserue a man from the iniuries of the ayre and the weather, viz. from the extremitie of heate and cold. In like sort Christ is a couering to hide our nakednes from the sight of God, and a shelter to shroud and defend vs from the heate and tempest of the wrath and anger of God: and thus is Christ put on in iustification. For the second; as the garment doth adorne and beautifie a mans person, and doth not a little commend him and make him accep­table in the presence of men: euen so Christ being put on in faith, doth a­dorne and inrich our soules with di­uine and spirituall graces, making vs to appeare precious and beautifull in the sight of God; and thus is Christ put on in sanctification: so then the meaning is that those that by bap­tisme are ingrafted into Christ, are iu­stified and sanctified. And thus much shall suffice to haue spoken of the [Page 95]meaning of the words; now come we to the vse: the which is manifold.

First, if baptisme be a sacrament of our incorporation into Christ, our dutie is to labour by all meanes in truth and indeed to be set into Christ and to be made members of his bo­die, that so we may answere our pro­fession made in baptisme. Great is the carelesnes of the world in this point: all men that liue and are borne in the Church, haue this benefit vouchsafed them in the beginning of their daies, to bee brought into the Church by baptisme, and to be acknowledged as true members thereof, but few there are that labour for the inward bap­tisme, represented and sealed by the outward, to wit, to become the liuelie mēbers of that mystical body, where­of Christ is the head. I will therefore vse some reasons as motiues, to in­duce and perswade vs to become members of Christ: the first whereof is this.

God of his infinite mercy and loue in Iesus Christ hath vouchsafed vs this honour in the beginning of our daies, (when we were no members of Christ actually, but children of wrath and heires of damnation) to call vs by [Page 106]his owne name, setting (as it were) the stampe and seale of baptisme vpon vs, thereby as by a badge & cognizance not onely acknowledging vs for his, but distinguishing vs from the pagan, infidell and prophane companie of men in the world, thereby also so­lemnely admitting vs into y ^e Church, and endowing vs with all the priui­ledges thereof: if wee will not there­fore bee wilfull contemners and de­spisers of so great grace, and on our parts, as much as in vs lieth, make fru­strate the holy ordinance of God, and preiudice that good which he meant and offered vnto vs in baptisme, let vs labour to be set and ingrafted into Christ.

Secondly, as it is no small priui­ledge for a man to be acknowledged for a member of this Church, and of Christ before hee bee; so is it a farre greater prerogatiue truly to bee im­planted into him. Why so? because by this meanes thou hast fellowship and communion with Christ, not on­ly as he is man, but as he is God, and the second person in Trinitie, and by reason of him, with the Father and the holy Ghost: Now what a prefer­ment and preheminence is this for a [Page 107]man, being but dust and ashes, yea a worme creeping and groueling vpon the earth, to haue communion with the most great and glorious God, who is King and Lord of heauen and earth?

Thirdly, this incorporation is the ground and foundation of all those benefits we haue in Christ: for hence it is that whole Christ is made ours, both in iustification & sanctification: 1. Cor. 1.30. He of God is made vnto vs wisedome, &c.

Fourthly, hence it is that wee haue title and interest vnto eternal life, and are heires and fellow-heires with Christ of his kingdome, and shall as Kings reigne with him in glorie for euer after this life.

Lastly, the very consideration of our miserable estate by nature ought to prick vs forward, and euen to con­straine vs hereunto, which is this: The image of God is defaced and almost raced out in vs, and wee are vile and deformed creatures in the sight of God, more loathsome and odious vn­to him, then the dogge or toade is or can be to vs; in our mindes full of ig­norance and error, in our wils of con­tumacie and rebellion, in our affe­ctions [Page 98]of disorder, being alwaies prone to euill, & neuer to that which is good; in our consciences of guilti­nes, and in our memories of forgetful­nes, in our words and deeds of mani­fold offences, in the whole man wee are fearfully thrall and in bondage to sinne and Satan, and vnto these cor­ruptions and sinnes the punishment is answerable: for in our mindes wee are subiect to frenzies and madnesse in our consciences to horrours and strange feares, in our bodies to aches, innumerable diseases and infirmities, in our goods to losses, & in our names to ignominie 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 euery man till he be in Christ, how doth it stand vs vpon to labour in this point aboue al things, that we may be true members of Christ? And that we may be incor­porate into the bodie of Christ, three things must be practised.

First, wee must acknowledge our selues to bee no members of Christ, but limmes of the Diuell, vassals and bondslaues of Satan, firebrands of [Page 99]hell, and members of the kingdome of darknesse, alienates and strangers from the Couenant and Church of God. In the third of Matthew none were baptized of Iohn, but such as confessed their sinnes.

We must in the next place be hum­bled, that is, bee heartily grieued and displeased with our selues for our sinnes, purposing and resoluing by Gods grace neuer to returne to the practise of them, but hence forward to liue in newnesse of life: For this cause Iohns baptisme, Mark. 1.4. is called the baptisme of repentance, because of the parties baptized (be­ing men of yeares) was required a te­stification of their repentance, and their baptisme was a solemne profes­sion thereof.

Thirdly, we must with humble and contrite hearts come vnto Christ; first, beginning to cōsider of the pro­mises of the Gospell; 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, beleeuing and comming vnto Christ are put one for another, Ioh. 6.35. For faith is the foote which carrieth and [Page 110]bringeth vs vnto Christ, and being come to him, it is the hand whereby we receiue Christ, & the bond where­wee are coupled vnto him, and made one with him.

Obiection. If faith bee required to our ingraf­ting into Christ, to what vse serueth baptisme to Infants? who wanting actuall faith cannot be implanted in­to Christ, and therefore this Sacra­ment can bee no seale vnto them of their incorporation.

Solution. Infants borne in the Church are of two sort; some reprobate, some elect. The former howsoeuer they haue the outward element conferred vnto thē, and are charitablie reputed of the Church to appertaine vnto the Coue­nant, (it leauing secret iudgements vnto God) yet before God they are not in the Couenant: and therefore baptisme though in it selfe it bee the sacrament of incorporation, by rea­son of the institution of Christ, yet to them it is not, but becomes altoge­ther vnprofitable, and turneth to their greater iudgement and condemnâ­tion, by reason of their abuse & pro­phanation of the holy ordinance of God. Elect Infants are also of two sorts; some die in their infancie, some [Page 111]liue till they come to the yeares of discretion: as for the former they are ingrafted into Christ, not by any faith, (which they haue not, neither indeede can haue by reason of their age) but by a secret and vnspeakable working of the holy Ghost, vniting and coupling them vnto Christ, and applying vnto them the perfect o­bedience of Christ for their iustifica­tion from original sinne, and inward­ly renewing them in the inward man, and repairing the image of God in them in holinesse and righteousnesse: for the latter wherof there is the grea­ter question; Baptisme hath this pre­sent vse in them, it is a symball, and (as it were) a doore of their solemne entrance & admissiō into the Church of God, and for the time to come it is a seale and pledge vnto them of their certaine incorporation into the body of Christ. Thus much of the first vse.

Secondly, if by baptisme wee are ingrafted into Christ, then let vs walk as it becommeth the members of Christ. 2. Cor. 5.17. If any man be in Christ, let him be a new creature, that is, renewed in his minde, in his thoughts, in his purposes, in his de­sires, in his affections, in his speeches, [Page 102]in his actions and whole conuersa­tion; let none of these sauour of the flesh, but of the spirit: and why so? because All old things (saith the A­postle) are past, and all things are be­come new: So likewise Galath. 5.25. If we liue in the spirit, that is, if being coupled vnto Christ, we be quickned by his spirit in the inward man, then let vs walke in the spirit, that is, let vs bring foorth the fruites, and doe the workes of the spirit, and not of the flesh. If a man were called out of the countrie to liue in the citie, and made one of the corporation, his name be­ing registred in the Roles, and he en­franchised and entitled to all the pri­uiledges of a free Citizen, he would shake off all his rude and rusticall be­hauiours, and carry himselfe and con­uerse ciuilly as a Citizen: so likewise wee being called out of this world, that is, the corrupt stock of mankind, and set into Christ the true vine, our dutie is to cast off all our worldly and carnall behauiours, and to carrie and demeane our selues honestly, as it be­commeth the members of Christ, be­ing now made (as it were) free Citi­zens of the kingdome of heauen.

Thirdly, if by baptisme we are in­grafted [Page 113]into Christ, let vs endeuour and vse al good meanes daily to grow vp more and more with him in this spirituall coniunction. The members of the naturall bodie at the first are but small and slender, but still they grow in strength and receiue daily increase, till they come to their iust quantitie: euen so it is in the mysti­call body of Christ, though at the first we be but babes in Christ, yet by the continuall vse of the Word and Sa­craments, and by prayer, meditation, &c. wee must looke to receiue conti­nual increase, growing from grace to grace till we come to be tall & strong men in Christ Iesus. The sience or graffe that is set into a stocke and doth not prosper and grow greater, neither bearing leafe, nor bringing foorth fruite, we iudge it to be a dead and a rotten branch, and that worthi­lie, and that it liueth not by the sappe and iuyce of the roote; semblablie, when as by baptisme wee are set into Christ, and make no progresse or pro­ceedings in knowledge, in faith, in loue, in zeale, in godlinesse, in obedi­ence, it is an argument wee are but dead branches, and are but only out­wardly in appearance before men in­grafted [Page 114]into Christ, and not truly in­deed before God.

Fourthly, here al parents are taught their dutie, as the common care of all is (which is commendable) by bap­tisme to bring their children into the Church, so when they come to yeeres (which is commonly neglected of al) to instruct them touching the matter and vse of baptisme, a maine & prin­cipall point whereof is their infition into Christ, labouring to bring them to the sight and sense of their sinnes, to repentance vnfained for the same, and consequently by the vse of the Word and Sacraments to true fel­lowship and communiō with Christ.

Fifthly, heere is a matter of great comfort vnto all that are fallen, or by infirmitie, or otherwise haue made relapse in some or more grieuous sinnes: for when a man fallen shall consider that baptisme is a signe and seale of our perpetuall insition, and indissoluble vnion with Christ, in which is granted a generall pardon of all sins past, present and to come, neuer to be repealed, because the Co­uenant remaineth euer in force vnto them that repent and obserue the cō ­dition. Esay 54.10. The couenant of [Page 115]my peace shall not faile: he taketh hart and comforteth himself in hope of fauour and mercie, if he returne vnto God by repentance. For baptisme is like vnto a ship, out of which if a man shall be fallen into the Sea, and shall but catch hold of a board to bring him to the ship, the Pylot will be rea­die to receiue him: so if a man shall after his fall (hauing caught the board of repentance) returne vnto bap­tisme, the Lord will be readie to re­ceiue him to mercie, and it will bee of force to saue him.

Lastly, if baptisme bee the sacra­ment of our incorporation, then wee ought to honour it, to reuerence and regard it as the holie ordinance of God, and by all meanes to testifie the same. And heere a common abuse commeth to be taxed and reproued, when men depart foorth of the con­gregation in the time of administra­tion, thereby manifesting their con­tempt of the holy Sacrament, where­as by their presence and decent beha­uiour they ought to testifie their re­uerence vnto the ordinance of God, and their ioy for the adding of a member vnto the Church.

Haue put on Christ. Christ is put [Page 116]on three waies. First in his merit: se­condly in his efficacie, and thirdly in his example. For the first, Christ is put on in his merit, when as by faith his righteousnesse and meritorious obedience is applied vnto iustifica­tion and saluation: this is signed and sealed by the action of the Minister besprinkling the bodie of the partie baptized with water, thereby repre­senting the blood of Christ, which being sprinkled vpon the soule by the hand of faith, purgeth and cleanseth it from all sinne, 1. Ioh. 1.7. Our dutie therfore which we learne from hence is this; that we are to labour aboue all things to bee purged and washed in our consciences from sinne, that our hearts being purified by faith, wee might stand blamelesse and without fault before God. Acts 22.16. Ana­nias is brought in giuing this coun­sell vnto Paul; Arise (saith he) and be baptized, & wash away thy sins, &c.

Secondly, Christ is put on in his ef­ficacie, when as by the vertue and po­wer of his death a man killeth and crucifieth the corruption of his na­ture, and by the power of his resur­rection he reuiueth and is raised out of the graue of his sinne, to holinesse [Page 117]and newnes of life: this is also signed and sealed in our baptisme, and for that cause we are said, Rom. 6.3. to be baptized into the death of Christ, be­cause baptisme is the seale and sacra­ment of our mortification: neither of that only but of our viuification also, as may appeare Rom. 6.4. for we must be like fashioned vnto Christ, not on­ly in the similitude of his death, that as he died for our sinnes, so we by the vertue of the same death should die vnto sinne, but also in the similitude of his resurrection, that as hee rose a­gaine for our iustification, so wee by the vertue of the same should rise out of sinne vnto righteousnesse and ho­linesse of life. Our dutie is therefore to labour for spirituall regeneration, for so baptisme is termed by the A­postle, Titus 3.5. the lauer of the new birth, and renewing of the holy Ghost. Hereunto Paul exhorteth, Ephes. 4.22.24. and Phil. 3.9.10. alluding vnto baptisme.

Thirdly, Christ is put on in his ex­ample, when hee is made a paterne of all morall duties wherein hee hath gone before vs for imitation. Our du­tie is here to denie our selues, to take vp our crosse and follow Christ in his [Page 118]patience, in his meeknes, in his humi­litie, in his loue, in his obedience: And vnto this putting on of Christ the A­postle exhorteth, Colloss. 3.12.13.14. Now vnto this putting on of Christ in that manner, which I haue said, di­uers and sundrie reasons and induce­ments may bee brought: the first is this.

Christ is here compared to a gar­ment, which argueth that our naked­nesse and filthinesse is apparent in the sight of God, before it bee couered therewith, and wee also exposed to all the plagues and iudgements of God: If wee would therefore haue assurance of our iustification before God, and our acceptation of him vn­to fauour and mercie, and our free­dome & deliuerance from the wrath and anger of God, let vs labour to put on Christ.

Secondly, in the knitting of these two together, our insition into Christ with our putting on of Christ: we see that all that are truly ingrasted into Christ, they are iustified, sanctified, and walke in obedience vnto God. If therefore we would haue any testi­monie or argument to perswade vs, that wee are in Christ, wee must ne­cessarily [Page 119]put on Christ, for here these twaine are inseparably coupled to ge­ther by the Apostle.

Thirdly, if wee shall not thus put on Christ wee are not in him, and consequently baptisme is vnto vs a nullitie and becommeth of none ef­fect: for it is but as a seale set to a blanke, Rom. 2.35. the Apostle saith Circumci­sion verily prafiteth, &c. But if thou be a transgressour of the law, thy cir­cumcision is made vncircumcision; so baptisme loseth his grace in them that are not regenerate.

Lastly, the consideration of our vow and promise so solemnely made in baptisme touching the renouncing of the Diuell, the world, the flesh, and the embracing and following of Christ and his truth ought to moue vs hereunto, vnlesse wee will become truce-breakers with God, and con­temners of the couenant, vnto which wee are intitled in the beginning of our daies. Neither may wee please our selues in an outward profession that wee haue giuen vp our names vnto God in baptisme, and are ac­knowledged to be his, and liue in the Church, comming to heare Sermons, and to receiue the Sacraments at [Page 120]times appointed, but wee must pro­ceede further to answere in truth and in deede vnto our profession made in baptisme: for it is not the washing of the filth of the flesh by the mate­riall element of water that doth com­mend vs vnto God, but the stipu­lation of a good conscience sanctified and purged by the blood of Christ.

A SERMON, WHEREIN IS DE­clared the nature of the feare of God.

TO omit the coherence of these words with the for­mer, because it maketh not much for the further vnderstanding or opening of this place, the words in themselues con­taine a briefe or summe of all that doctrine, and the ground of all those exhortations which are propounded in the 9. first Chapters of this booke: which is this, that the reuerence of Iehouah is the chiefe wisedome, and the gate or entrance to all wisedome, according to which whosoeuer doth order and frame his life, may be iustly called a wise man. In the words is contained a description of the feare of God by a double argument. The [Page 122]first is taken from the subiect, to wit, Iehouah, for about his Maiestie is this feare conuersant. The second taken from the nature of it, to wit, it is the principall wisedom, or the very foun­taine and headspring of all true wise­dome.

For the better vnderstanding of the words, wee must remember that there is a three-fold feare mentioned in Scripture. The first is a naturall feare, which is occupied about some imminent euill and danger, which may either destroy, or grieue and an­noy the creature; so our Sauiour Christ feared death. The second is a distrustfull feare, euery where dis­commended in Scripture and disal­lowed, as 1. Ioh. 4. perfect loue ca­steth out this feare of incredulitie. The third is a feare proceeding from faith as a fruite of it, in which sense we are to speake of it in this place, being that which here is commended vnto vs: this is called the feate of Ieho­nah.

But here it will be demanded how God can be the obiect of feare, con­sidering that feare is occupied about some future euill, and that not farre off, but imminent and neere at hand; [Page 123]and no small euill, but so great as that a man is not able by his power either to resist, or to sustaine and ouercome it. Now God is goodnesse it selfe, yea the chiefest good to bee desired and earnestly sought after of all, and therefore to be feared of none. An­swera. The proper and direct obiect of feare is some euill, yet indirectly, and in the second place it respecteth the partie or person from whence the euill commeth; as hope first of all respecteth the good thing hoped for and next, the person of whom this good thing is to be receiued so the most direct and proper obiect of this feare is the displeasure of God, which is the onely euill to be feared and auoided of all men; and more in­directly and in the second place it is referred to God himself, and called the feare of Iehouah.

This feare proceeding from faith is said to be the chiefest wisedom, both because from hence us from a pure fountaine proceedeth all true wise­dome: and herein also consisteth the greatest part of spirituall and diuine wisedome to reuerence the true God.

Touching this feare, that we may with fruite consider and entreare of [Page 124]it, foure things are to be learned: first what it is; secondly, by what markes and notes it is knowne and discer­ned: thirdly, by what meanes it is ob­tained and kept: fourthly, by what arguments wee are to be induced to seeke after it and practise it. For the first, to begin with the acception and vse of the word, which in Scripture is manifold. First, it is put for God him­selfe: Genes. 31.53. Iaakob sware by the feare of his father Izhak. Second­ly, for his word and doctrine, Psal. 19.9. The feare of the Lord is cleare, &c. Thirdly, generally for the whole wor­ship of God, Psalm. 34.9. Ionah. 1.9. Fourthly, it is put for a speciall part of Gods worship, and signifieth this chast & filiall feare, that feare where­by the wife feareth the husband, and the childe the father; which may bee thus described. It is a peculiar gift of the holie Ghost in the regenerate, whereby a man, being resolued parti­cularly and effectually of Gods pre­sence, standeth in awe to displease him, and endeuoureth 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, [Page 125]as Prophecie, which is a gift to inter­prete and expound Scripture; illumi­nation; a gift to practise a particular calling; a gift to bridle and moderate the affections; and temporarie faith: all which, with many others, bee in reprobates, and such as are destitute of the feare of God.

Thirdly, in the regenerate: and that is added for two causes: first, because vnregenerate and wicked men that liue in their sinnes doe want this ho­ly feare, Rom. 3.18. Psalm. 36.1. Se­condly, to distinguish it from that feare which is in them. Now the dif­ference consisteth in these 3. things:

First, the feare of the godly pro­ceedeth from faith and loue of God, for he beleeueth euery word of God: The commanding word, and therfore feareth to transgresse euen because of the authoritie of the commandemēt: The promising word, and therefore feareth lest through vnthankfulnesse and disobedience hee should depriue himselfe of the vse and fruite of the promise: and the threatning word, and therefore feareth lest hee should incurre the danger of Gods wrath, & curse denounced against the brea­kers of his law. Againe, because hee [Page 126]loueth God, therefore hee feareth to offend him, and by sinne to diuide and separate himselfe from him. Contra­riwise, the feare of the wicked pro­ceedeth from distrust, for he only set­ting before him the consideration of the curse, the iudgements of God due vnto him, hell, death, and damnation, vtterly despaireth of mercie, and his conscience, by the assistance of the holy Ghost, applying the curse, is o­uerwhelmed with excessiue feare, and plunged into the gulfe of desperation and destruction. Againe, it procee­deth of corrupt selfeloue, whereby he loueth his owne welfare, his present and future good estate, his own plea­sures and lusts, and abhorreth euery thing that may crosse him in them. Lastly, of the hatred of God; for this is his damnable disposition that hee wisheth there were no God, the law were no law, sinne were not sinne, that he might still liue in the practise of his lusts without checke or con­trolement.

They differe in the obiect: 3 The feare of the godly is conuersant about ma­lum culpae, and the offence of Gods Maiestie principally, holding that to be the greatest euill: and lesse princi­pally [Page 127]and in the second place, about the malum paena, and Gods wrath: for this is the ingenuus disposition of the childe of God, that though there were no hell or punishment for euill doers, yet would he shun and auoide sinne for it selfe, because God abhor­reth it. The feare of the wicked is oc­cupied about malū paenae alone, there­fore it is indeede a seruile and slauish feare, and if there were no punish­ment for sinne he would neuer feare, and the more he is punished the more he rebelleth.

In the effect: 2 the former causeth a man to goe vnto God, and to secke comfort from him alone, yea though he shew himselfe an enemie, and as it were a persecutor in all reason, as to Iob: the latter causeth a man to flie from God, and to runne 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 bee illustrated by this compari­son: The feare of the godly is like the feare of the chast Matrone, who fea­reth her husband being present lest hee should depart from her, lest hee should diminish his affectionate loue [Page 128]toward her, and by any offence on her part haue his minde alienated from her: Contrariwise, the feare of the wicked is like to that of the strū ­pet and adulterous wife, who feareth her husband absent, lest he should re­turne, and present, lest hee should know and be made priuie to her wic­ked and vnchast practises.

Whereby a man being resolued particularly, &c. This resolution is the ground of the feare of God: now it necessarily presupposeth an apprehen­sion or conceiuing of God in the minde; which how it may be, (seeing God is infinit and incomprehensible, and therefore cannot bee compassed within the narrow & staight bounds of humane reason and capacitie) it may be demanded.

Answ. God is not conceiued of vs as he is in his owne nature, neither yet by negation, or analogie, but as be hath reuealed himselfe in his word and creatures. God hath reuealed himselfe in his word to be holy, wise, good, iust, mercifull, infinite, omnipo­tent: therfore the minde of man con­ceiueth him to be holy, &c. God hath reuealed himselfe in his creatures to be great, mightie, terrible, a God full [Page 129]of power, glorie, and Maiestie: there­fore the minde of man conceiueth him to be so. This apprehension bree­deth a resolution of Gods presence in the minde; but vnlesse it be further setled in the heart and conscience it is vnprofitable: and therefore I adde it must bee particular: not onely that whereby a man is perswaded gene­rally that God seeth and knoweth all things, and is present at all mens ac­tions, but also effectually, such as stri­keth the heart with an holy reuerence in regard of Gods Maiestie. Where­of there be two effects: first an awe, 1 which is two-fold: First in respect of sinne, whereunto Dauid exhorteth Sauls Courtiers, Psal. 4.4. An exam­ple whereof wee haue in Ioseph, who being sollicited vnto 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 wee haue in Ely, 1. Sam. 3.18. and in Da­uid, 2. Sam. 16.10. Psal. 39.9. and in Iob, Iob 1.21. Or future, when a man feareth to sin because of Gods threat­nings, which euen the childe of God ought to dread: for the naturall child [Page 130]feareth not only the offence of the fa­ther, but euen the rod also and whip. But is not this a seruile feare? No­thing lesse: this feare is good, and a part of that filiall feare whereby wee worship God in this life, as appeareth by these reasons. First, it is the gift of God, Esay 11.2. Ierem. 32.40. Se­condly, it is commended vnto vs in Scripture; both by precept, Leuit. 19.14. which is a morall precept, and Matth. 10.28. and by practise; in the example of Iehoshaphat, 2. Chron. 20.3. of Iosias, 2. King. 21.13. in the Pro­phet Habakkuk. Hab. 3.16. in Dauid, Psal. 119.120. in Iob, Iob. 31.23. and in Christ: who though hee naturally feared death, yet had a further feare by reason of the horrible wrath of God to bee sustained for the sinne of man: and therefore the Apostle saith, Hebr. 5.7. that hee was heard in that which hee feared. Thirdly, it is a meanes to escape the wrath of God, as ye may see, Hab. 3.16. Fourthly, it becommeth not vs to be secure when God shewes himselfe to bee terrible and fearefull in his workes or iudge­ments. And if God be to be feared, why not his wrath? and if hee would haue vs to feare the sword of the Ma­gistrate, [Page 131]why not his owne? conside­ring that the sword of the Magistrate is his owne sword. And why doth God threaten so many plagues euen to his children, but to this end that they might feare them? And if it dis­please God that we are senselesse, and not grieued and moued when hee doth afflict vs, Ierem. 5.3. doth it not also displease him that wee doe not feare when he threatneth? Yea what father or person in authoritie aboue other is there among men, that doth not loue to haue his threats feared of his children and inferiours? Fifthly, this feare is very many waies profi­table and necessarie: for first it expel­leth the contempt of God and the se­curitie of the flesh, euen in the rege­nerate, and makes them tractable and pliable, and prompt to doe the will of God: and hence it is that the Lord doth often exercise his children with legall terrors and feares, that they might bee the more humbled, and so made the more willing to obey. An example of this we haue in Paul, who by reason of those feares in his first conuersiō, wherwith he was strange­ly smitten and astonied, was greatly cast downe, and became farre more [Page 132]prompt to obey God. And this is con­firmed by the contrarie: for what is the cause why Atheists, Epicures, and prophane wretches, doe sinne with­out all shame and regard of common honestie? but that they haue cast out of their hearts all feare of God, and al consideration of his iudgements, that they might more freely without all checke wallow in the mire of their carnall pleasures, and bathe and re­fresh themselues in their vile and beastly sinnes.

2 The second effect is an endeucur to please him: To this the Lord exhor­teth Abraham, Genes. 17.1. and ex­amples hereof we haue in Enoch, Ge­nes. 3. and Noah, Genes. 6. who both of them receiued this testimonie that they walked with God: that is, as in his presence. For when a man consi­dereth that God seeth his heart, and knoweth all his thoughts, then hee laboureth to auoide dissembling, and to be vpright. The vse of this serueth to condemne the practise of most men: for who almost is perswaded of Gods presence? God seeth vs, but we doe not espie him: who standeth in awe of him, but vpon euery occa­sion yeeldeth vnto sinne? who is pa­tient? [Page 133]who studieth to please & glo­rifie God? howsoeuer many professe the same outwardly.

Now that we may not deceiue our selues in this matter, there be certaine markes whereby this true feare of God may bee discerned: which bee these.

First, 1 when a man setteth himselfe in Gods presence, wheresoeuer hee become, or whatsoeuer hee is about, after the example of Danid, Psal. 16.8 whereof follow many notable effects.

First, if a man bee in companie hee will obserue and vse the opportuni­ties of doing and receiuing good: if he speake, he will speake wisely, and guide his words with discretion, or else be silent: yea he will obserue the occasions and seasons of speaking and keeping silence, and his outward car­riage will be graue, moderate, decent, sober; not only inoffensiue, but pro­fitable to edification. If hee be to doe any part of Gods worship either pri­uate or publike, hee will doe it with reuerence, with care to glorifie God, to profit others and himselfe: if he be about any worke of his calling, hee wil doe it faithfully, sincerely, and di­ligently: if about any morall duty of [Page 134]loue vnto men, hee will performe it willingly, and cheerefully, and in an holy manner.

To make conscience of all sinne, 2 Prou. 14.16 and of moral obedience. Now to make conscience of sinne, is, when a man in consideration of Gods presence and commandement, abstai­neth from sinne euen then when he is strongly tempted thereunto: as Io­seph did: for otherwise not euery ab­staining from sin is by and by a signe of the true feare of God. But to this three things be required: first, a god­ly iealousie and suspition ouer a mans selfe, lest by sinne he should fall from God: and good reason, because of that domesticall and inbred enemie of deceit, which is deepely fixed in euery mans heart by nature, Iere. 17.9 Secondly, a continuall care and watchfulnes ouer the heart and life, and ouer all the members of the bo­die, and the senses, that they be no in­struments either to occasion or be­gin, or to execute sinne, commended vnto vs, Prou. 4.23. Thirdly, a [...] only to foresee the occa­sions [...], and deceits of the spi­ [...]all enemie, and carefully to pre­uent them; but to furnish a man with [Page 135]spirituall armour out of the word of God against all assayes. Againe, a man must make conscience not onely of outward publick sinnes, 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 Io­seph, who might haue done the euill to which he was sollicited secretly, so that no man should haue knowne it, but euen then the feare of God with­held him. So also Prou. 8.13. Iob 31.23. Againe, there is this conscience of morall obedience: for these two be alwaies coupled together: Eccles. 12.13. Pro. 14.2. Psal. 112.1. Acts 10.35.

3 To feare at the hearing of Gods iudgements threatned in his word, or executed in the world. Esay 66.5. Heare the word of God, yee that tremble at his word. And the Pro­phet Habakkuk 3.16. said, that when he heard Gods threatnings, hee feared, and his belly trembled, and rottennesse entered into his bones, and hee was wonderfully dismaied and terrified. And to bee silent and wonder at the remembrance of the iudgements of God, as did Aaron, who held his peace when his two [Page 136]sons were destroyed by fire from the Lord, Leu. 10.3. and to be prouoked by them to repentance, which is the right vse of al his iudgments, they be­ing reall sermons, which vse our Saui­our teacheth vs, Luk. 13.3.

To feare God more then men: 4 that is, to be more afraid of the displeasure of God then of men; and therefore to preferre obediēce vnto his comman­dements before mans, as did the E­brew Midwiues, Exod. 1.17. and the Apostles, Acts 5.29. and to dread more the shame which God cā bring vpon vs, then the shame of men: for the shame of men is but losse of cre­dit and good name, whereas the other is euerlasting confusion. Let no man therfore be afraid in the cause of God and of religion to vndergoe ignomi­nie, for such a one the Lord honou­reth. Contrariwise, if he be ashamed to professe Christ heere, then let him know hee is destitute of the feare of God, and Christ will bee ashamed of him.

Humilitie: 5 for these two are ioy­ned together, and haue one reward assigned vnto them, Prou. 22.4. the re­ward of humilitie, and of the feare of God is riches, glory and life.

[Page 137] Desire of knowledge: these two 6. 6 are also combined, Esay 11.2. and e­uen as the naturall child is desirous to know his fathers will that he migh o­bey it, and please him, lest happily hee might through ignorāce transgresse; euen so the true feare of God carrieth with it desire and endeuour to know his will and commandements.

Hauing shewed both what this ho­ly feare is, and which bee the markes and signes thereof, it followeth now that wee speake of the third generall things propounded, namelie, the meanes of obtaining this grace, and of bringing our harts vnto a true feare of God: which be these.

First, meditation and serious consi­deration of God, and that, first of his authoritie, rule, and absolute domi­nion ouer all things, which ought to strike a reuerence into all; euen as Princes, Magistrates, and Superiours, are feared for their authority. Second­ly, of the glorie, maiestie, and sublimi­tie of God, who is aboue al creatures: nay, in whose presence the Angels are not pure, Esay 6.2. and the Sunne is darkenes, and at whose becke all crea­tures are subiect as his hoast and ar­mie, to execute his will. Thirdly, the [Page 138]basenes of man, both in respect of his weakenes, (who is not able to stand before God and to behold his pre­sence, no more then the brittle glasse to hold strong liquour: and therfore the Apostle saith that flesh and blood cannot inherit the kingdome of hea­uen, and that this corruptible must put on incorruption before it can en­ter into glorie) and as also in regard of sin, the conscience and guilt wher­of maketh a man afraid, and ashamed to come neere to God, as may ap­peare in Adam, Genes. 3. who after his fall, being ashamed of Gods pre­sence, sewed fig tree leaues together and made aprons to couer his naked­nesse, and if it were possible to hide it from God. And Moses Exod. 3.6. and Peter, Luk. 5.8. Fourthly, of the om­nipotencie of God, who is able euen with the breath of his nosthrils to consume and bring to nought all that rebell against him. Fifthly, of his iustice, iudgements, and mercie. Last­ly of his omnipresence, and of his omniscience.

Secondly; earnest prayer for this grace especially: for that is the con­duit pipe to conuey this and all other graces into the hearts of Gods chil­dren. [Page 139] Dauid praied for this grace par­ticularly, Psal. 86.11. and God gaue it him; for he testifieth of himselfe that his flesh trembled for feare of Gods iudgements. God hath also promised to bestow it vpon his children, Iere­mie 32.40.

Thirdly, the deniall of our selues, especially of our fleshly wisedome. Prou. 3.7. Be not wise in thine owne eyes: feare the Lord, and depart from euill.

Come we now to the fourth point, which is the motiues whereby wee may be perswaded to seeke after this heauenly grace: and they be these.

First the commandement of God: which wee haue in many places of Scripture, and among others in these: Eccles. 12.13. Psal. 34.9. Secondly, the examples of holy men that haue herein gone before vs, as of Abra­ham, Gen. 22.12. of Iacob, and Izhak. Genes. 31.42. and 53. of Ioseph, Ge­nes. 39.9. of Dauid, 1. Chron. 13 12. of Iob, 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 spirituall and temporall. First spirituall blessings, and they are [Page 140]many: as first illumination and vn­derstanding of the scriptures, Psal. 25.14. Then obedience, and grace to liue well, Psal. 25.12. The loue and fauour of God, Psal. 103.17. life eter­nall, Prou. 22.4. Prou. 19.23. and hap­pinesse, Psal. 112.1. Prou. 28.14. Se­condly, for temporall good things: God hath promised to them that feare him prosperitie, Psal. 34.9.10. Psal. 112.3. Glorie and honour, Pro­uerbs 22.4. A good condition of life, together with the continuance of the same, and immunitie from euill, Prou. 19.23. long life on earth and length of daies, Prou. 10.27. The blessing of children and posteritie, Psal. 112.2. Psalme 25.13. Protection from dan­gers, Psal. 33.18.19. All which good promises haue bin fulfilled in Abra­ham, Dauid, and their posteritie. And if at any time these temporall promi­ses are not performed vnto vs, yet is not God false of his word, because these promises and the like must al­waies be vnderstood with the excep­tion of the crosse. Yea in one word, God hath promised to them which haue this grace, all good things both temporal and spiritual; as Psal. 25.13. His soule shall dwell at ease; that is, [Page 141]be replenished with all blessings.

Fourthly, let vs remember the ex­ceeding great profits and commodi­ties which attend vpon this feare of God: It teacheth a man to obserue the golden rule of mediocrity in eue­ry estate of life, Eccles. 7.20.21. It re­straineth and hindreth vs from sinne, Prou. 14.2.16. Iob. 1.1. It giueth true and inuincible fortitude in the midst of the greatest dangers, Psal. 112.7. Exod. 18.21. Men of courage, & fea­ring God, these two are ioyned toge­ther. An example whereof we haue in Elisha, 2. King. 6.16. and in Hezekiah, 2. Chron. 32.7. and in the Martyrs, who haue despised the threatnings of Tyrants, and haue remained vndaun­ted in the midst of the flames: where­upon Dauid grounded his courage, Psal. 27.2. Psal. 46.1.2.3. It is the way to true wisedome, Prou. 1.7. Now all men desire to be esteemed wise.

Fifthly, let vs call to minde the threatnings which God hath denoun­ced against them which feare him not, Deut. 28.58.59. and against secu­ritie, Deut. 29.19.20.

Lastly, let vs consider how dan­gerous the estate of a secure man is, which chieflie appeareth in these [Page 142]three things: first, a secure man de­uoid of the feare of God, goes downe suddenly to hell, before he be aware, or can thinke of his miserie, as Nabal died liked a stone, and as they in the daies of Noe, Matth. 24. and Luk. 27. euen whilest they were eating and drinking and making merrie, were ouerwhelmed in the flood; so shall it be with the secure man. Secondly, he that feareth not God is very farre from true repentance; for not know­ing his disease and wretched estate, he neuer dreasnes of a remedy. Third­ly, the longer he liues, the more he increaseth his iudgement: as it is euident, Ro­man. 2.5.