Certain Sermons, Sermon 2 – Title page 2
A SERMON, WHICH SHEWETH HOW THE CHILDE OF God is neither ſubiect to the dominion of ſinne, nor total defection from grace.
1. IOHN 3.9.
Whoſoeuer is borne of God, ſinneth not: for his ſeede rentaineth in him, neither can he ſinne, becauſe he is borne of God.
IT is the purpoſe and intent of the Apoſtle in this whole Epiſtle, to confirme the faithful to whō he writ in the doctrine of the Goſpell and the practiſe thereof, ſpecially in the maine and principall point of Chriſtian and brotherly louelove, to the end they might bee well furniſhed with ſpiritual ioy, and aſſured of their fellowſhip & communion with God: whereupon hee propoundeth vntounto them theſe two points of faith and louelove, handling thē confuſedly, and by courſe paſſing from the one to the other. Further, he amplifieth both theſe by their contraries, diſſwading them both from ſeducers and Idols, and alſo from the louelove 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 louelove 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 vntounto their preſent miſerable eſtate the future glorie and felicitie, which certainly abideth them after this life, which felicitie he defineth to cōſiſt in a ſimilitude with God, and in a perfect ſeeing of him face to face, that is, in immediate fellowſhip and coniunction with God: verſe 2. Now from the hope of this glorie and happineſſe hee exhorteth vntounto 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 vntounto holineſſe, and that by diuers arguments. Firſt, from the nature of it, which is an anomie or tranſgreſſion of the law, verſ. 4. Secondly, from the end of Chriſt his firſt comming into the world, which was to take away ſinne, and to diſſolue the workes of the diuell, verſ. 5. and the latter end of the 8. Thirdly, from their communion and fellowſhip with Chriſt, in whom there was no ſinne, verſ. 6. Fourthly, from the author of ſinne, who is the diuell, whoſe ſocietie is by all meanes to bee auoided, verſ. 8. Fifthly, from the efficient cauſe of holineſſe, that is, regeneration, verſ. 9. wherein are laid downe theſe two points.
Firſt, the deſcription of the ſtate and condition of a man regenerate by two arguments: the firſt whereof is taken from his nature, which is to be borne of God, which is as naturall vntounto him, as it is naturall vntounto 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 vsus 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 vntounto 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 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 vntounto vsus from God righteouſneſſe, holineſſe, not onelyonly by imputation vntounto iuſtification, but by infuſion vntounto 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 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 hauehave liued in the Church, hauehave not onelyonly been ſubiect vntounto ſinne, but when the occaſions of temptation hauehave been greater, hauehave fallen dangerouſly and grieuouſly, as wee hauehave 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.
For the further cleering of this point, to commit ſinne containeth in it theſe three things: firſt, to giuegive full and free conſent vntounto ſinne. Secondly, to giuegive 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 vntounto 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 vntounto the law, he did not wholly conſent vntounto ſinne, but more plainly, verſ. 22. For I delight in the law of God, &c. Secondly, hee doth not giuegive 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 vntounto him, they hauehave 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 ye Apoſtle inſinuateth, Rom. 6.19. As you hauehave 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 vntounto vncleannes and ſinne; ſo now by the vertue of Gods grace after their conuerſion, they ſhould ſanctifie all their parts vntounto 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 hauehave 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 hauehave 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 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 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. 10.12doe 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 vsus 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 ye ſpace of a whole yeere, without checke or controlement, 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 vntounto 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 vntounto, 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 vnderunder ſinne, and therefore it may ſeeme that ſinne had dominion in him.
The anſwere is eaſie. Solution. The Apoſtle in ye ſpeech alludeth vntounto the bondſlaue; for there be two kindes of ſeruants, firſt, the vaſſal, which is bought 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 vntounto 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. 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 hauehave in Peter, who before his fall was reſolute rather to hauehave 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 vntounto ſaluation, but in a deſperate griefe went and diſpatched himſelfe.
The vſe of this doctrine is this: Vſe. By 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 hauehave 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 vsus: for the ſinnes which we doe, not of infirmitie and weakenes only commit, but euen of cuſtome and obſtinacie, and which raigne amongſt vsus, doe plainly proue and conuince vntounto our ſelues, that wee are deſtitute of the grace of regeneration. And firſt of all the ſecuritie, which ruleth amongſt vsus, 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, 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 vntounto 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 hauehave 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 hauehave their conſciēces edified, their hearts diſcloſed, the ſecrets of their thoughts reuealed, that they might be humbled, and conuerted vntounto God: in both which the worſhip of God is abuſed and prophaned.
Thirdly, the groſſe and palpable hypocriſie which is to bee found amongſt vsus, whereby we can be content all of vsus to make profeſſion of religion and Chriſtianitie, but when it comes to the practiſe, there we faile: nay if any man ſhall giuegive 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 louelove vntounto God and to our brethren, wee put in practiſe neither of both: for if we loued God, we would deſire to hauehave 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 louelove of God: And in ſtead of louing our brethren, in ſocieties there is to bee found hatred, malice, rancour, pride, and lifting vp of our ſelues againſt our brethrē, contempt, diſdaine, and ſuch like; al which make manifeſt the hypocriſie of our hearts.
Laſtly (to omit the abuſe of the name of God by blaſphemous oaths, and the prophanation of the Lords Sabbaths) the pride and exceſſe aſwel in apparell as in diet, doth plainly euince this point, ſpecially in theſe times wherein the Lord hath called vsus to moderation and frugalitie: all which, with many moe ſinnes that raigne among vsus, doe argue the want and the abſence of the grace of regeneration.
But to leaue this poynt and to come to the reaſon, becauſe in it is is contained ſpeciall matter of inſtruction: for his ſeede remaineth, &c. By ſeede in this place (to omit all other expoſitions) wee are to vnderſtand the word of God, the immortall ſeede of regeneration as Peter calleth it, which as it is in it ſelfe immortall and incorruptible, ſo it is immortall & incorruptible in the hearts of the Receiuers.
The doctrine that naturally ariſeth hence is this, that the childe of God begotten againe by the word and ſpirit of God, and indued with ſauing and effectuall grace, ſo continueth and abideth for euer: which point becauſe it is difficult and controuerſall, I will ſtand the longer vponupon 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 louelove, 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 vsus through Chriſt Ieſus before the world was, and this is eternall and immutable, as the Lord himſelfe, from which it is not poſſible that a man ſhould euer totallie or finallie fall; according to that of our Sauiour Chriſt, Iohn 13.1. and that of the Prophet Eſay 54.9.10. Neuertheleſſe a man may looſe the ſignes and tokens of this grace wholy for a time; as it is manifeſt, Eſay 54.7.8. Pſalm. 89.30.31.32.33. And herein the Lord dealeth with his children, as the naturall Father with his child, who when he offendeth and tranſgreſſeth his commandement, he is angrie with him, hee lookes vponupon him with a ſterne and ſeuere countenance, he threatnes him to diſinherit him, and turnes all the tokens of his louelove 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 vntounto 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 vntounto ſaluation, without the which ſaluation and life eternall cannot be atchieued, as Election, effectuall vocation, iuſtification, regeneration, and the graces thereof, hope, louelove, the feare of God; and theſe can neuer be wholy loſt, as afterward wee ſhall prooue: ſome againe are neceſſarie, but not of abſolute neceſſitie, which may be loſt, as the inward cleanneſſe of the heart, the alacritie of ſpirit ariſing of a good conſcience, great boldneſſe in proteſſing and confeſſing the name of Chriſt, inuincible courage in bearing and ſuſtaining moſt grieuous croſſes, free and chearefull calling vponupon 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 hauehave 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 louelove 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 louelove, which yerſt ſhee had profeſſed and practiſed; but no one grace of abſolute neceſſitie vntounto ſaluation can euer be wholy loſt. This may appeare both by expreſſe teſtimonies of ſcripture, as alſo by the euidence of reaſon deduced thence. Among many ſcriptures I will make choyce of thoſe that are moſt pregnant for the purpoſe.
Matthew 16.18. The gates of hell though they may aſſaile the Church, and ioyne their forces againſt it, yet ſhall they neuer preuaile, becauſe it is built vponupon 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 onelyonly, 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 vponupon 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, vntounto the ſonne, and all which come vntounto Chriſt are not caſt forth. Ioh. 6.37. and in the words following, the Father is greater then all: if then Satan, ſin, the fleſh, ſhould but for a time ſnatch them out of his hands, they ſhould at leaſt for a time be ſtronger then he.
Rom. 8.35.36.37.38.39. 1. Iohn 2.19. By all which places it is more then manifeſt that thoſe that are once in the ſtate of grace cannot wholy fall away.
But to deſcend to a more particular proofe and confirmation of this poynt: Firſt, Election cannot be loſt, for that is firme and vnchangeable. Rom. 9.11. Paul takes it for graunted that the purpoſe of God according to Election, might remaine firme and ſure, 2. Tim. 2.19. the foundation, that is, the Election of God which is the foundation of the ſaluation of the Elect, abideth firme and ſure.
Secondly, the effectuall calling of God is neuer made fruſtrate, but abideth alwaies: for it is without repentance, Rom. 11.19.
Excep. God for his part repenteth not of any gift giuen vntounto 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 vntounto 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 LoueLove 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.
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 vntounto 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 onelyonly 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 be ouercarried of ſinne. And vntounto this prayers of the faithfull, who aſking in faith to bee ſtrengthened in temptation, that they might not wholly bee foiled, hauehave 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 vntounto 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 may be wholly loſt, then no man can bee aſſured of his ſaluation, neither can hauehave 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 onelyonly 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 vsus anſwer vntounto 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, 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 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 & hauehave giuen vp their names vntounto 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 vponupon the will of the creature: it doth moſt impiouſly aſcribe vntounto 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 vntounto 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 vntounto the Iewes, giuing the Iewes hope that if they ſhall not remaine in incredulitie and diſobedience, but bee conuerted vntounto 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, (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 hauehave their ſinnes pardoned of God, ſhould alſo pardon their brethren their treſpaſſes; and that they are deceiued who think to finde merciemercy with God in the pardon of their ſinnes, and yet carrie implacable and irreconcilable hatred towards thoſe that hauehave iniured them. So our Sauiour Chriſt expoundeth it in the laſt verſe: wherefore the onelyonly 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 hauehave done to vsus, 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 onelyonly 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 vntounto them the grace of Regeneration, 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 hauehave 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 hauehave ſtood if he had would, yet he had not the grace of continuance; but the regenerate hauehave the grace of confirmation, and perſeuerance, and herein the ſtate of regeneration is priuſledged 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 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 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 vntounto a building whoſe roofe is taken off with an earthquake or thunderbolt, and whoſe foundation is ſhaken and weakened, yet the houſe ſtandeth ſtill. Secondly, wee muſt diſtinguiſh of ſinne againſt conſcience; for it is taken two waies, firſt properly, which is done of purpoſe, and with full conſent of will, and is called peccatum vastans conſcientiam, the ſinne that waſteth the conſcience, and this is not incident vntounto 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 eueryevery good worke: yea, he may ſo fall that hee ſhall hauehave 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 louelove; that, that louelove 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 vntounto the children of God touching the perpetuitie of their eſtate, that though they ſhall bee aſſailed with dangerous and manifold temptations, and be oftentimes fearefully foiled and ouertaken, yet that they ſhall neuer be wholy ouercarried in any temptation: ſo on the other ſide it giueth vsus 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 vntounto the exhortation of the Apoſtle, and with feare and trembling to worke our ſaluation, and if any man thinke he ſtandeth, let him take heed leaſt he fall.
FINIS.
TWO SERMONS, PREACHED BY THAT Reuerend and Iudicious Diuine Maſter THOMAS NEVVHOVSE, late Preacher of Gods word in the Citie of Norwich.
AND NOW SET FOORTH for the vſe and benefit of Gods people, by ROBERT GALLARD Maſter of Arts, and Miniſter in the ſame Citie.
ECCLESIAST. 12.11.
The words of the wiſe are as goads and nailes faſtned by the Maſters of the aſſemblies, which are giuen from one ſhepheard.
AT LONDON Imprinted by Felix Kyngſton, for Edmund Weauer and William Welby. 1614.