Christ and his Apostles in time of prayer bestowing spirituall graces and of admitting church-officers Mat. 19.13 Act. 8.6 13.1 Tim. 5.24 Qu. What was the end of this Ceremonie An. To declare that such persons were offered to God as had hands laid on them Qu. What is meant in this text by laying on of hands An. The ministery of the Church and the whole order of Church-gouernment by a Metonomie of the signe Qu. How many kindes of Ministers be there An. Fiue kinds of those which serue for the instruction of the Church Eph. 4.7 Apostles Euangelists Prophets Teachers and Pastors Qu. Wherein did the Apostles differ from other Ministers An. In foure things first in the manner of their calling which they had mediately by Christ himselfe Gal. 1.1 Secondly largenes of their commission Mat. 28.19 Mar. 16.15 Thirdly measure of graces Act. 2.1.2.3 Fourthly singular assistance of the spirit to keepe them from errour in this doctrine Iohn 16.1 Qu. What were the Euangelists An. Certaine Ministers ioyned with the Apostles as companions of their labours in planting the Gospell and constituting Churches such were Timothy and Titus Qu. What were the Prophets An. They were men of meruailous wisdome and dexteritie in expounding the Prophesies concerning Christ also some of them had the gift of fore-telling things to come as Agabus Act. 12. Act. 21.10 this gift being imparted there to some women as Act. 21.9 Qu. Were these three sorts of Ministers to be continued An. No longer then till the foundation of the Christian Church were laid then to cease vnlesse God doe extraordinarily raise vp some in the ruines of the Church as it is thought Luther was Qu. What be the other two sorts of Ministers An. Pastors and Teachers these be ordinary and perpetuall till the comming of Christ. Qu. How many things are to be considered about Pastors A. First their Calling secondly Qualities thirdly Work fourthly persons toward whom fiftly their presence with their flocks sixtly the dutie of the flocks towards them Qu. What be the parts of their Calling An. Two first Election secondly Ordination 1. Tim. 3.10 Act. 14.23 they ordayned Ministers by election Qu. What be the qualities of a good Pastor An. Three first integritie of life Secondly competent knowledge of the Scriptures Thirdly aptnes to teach and to vtter their knowledge ablenes to conuince the gain-sayer Qu. What is the worke of the Pastor An. First feeding which containes instruction and ruling as shepheards both feed and rule their flocks secondly Prayer thirdly ministration of the Sacraments Act. 6.2.3 Q. Who be the persons towards whom this work is to be done An. The flock of God a companie of men professing the true God and his worship Act. 20.28 1. Pet. 5.2 Qu. Must euery Pastor feed all the flock of God An. Not so but euery Pastor his seuerall portion partly for the good of the flocke and partly to auoide confusion lastly because of the commandment 1. Pet. 5.2.3 Act. 20.28 The flocke whereof the holy Ghost hath made you the ouerseers Qu. Must a Pastor dwell with his flocke An. Yea for else he cannot preach so profitably to the consciences except he be acquainted with their manners secondly nor keepe hospitalitie 1 Tim. 3.2 thirdly nor be an example to his flock 1 Pet. 5.2 fourthly nor keepe out the Wolfe Act. 20.29 Fiftly nor performe priuate duties of aduertisement admonition and comfort Act. 20.20 Qu. What be the duties of the flocke toward their Pastor An. These three first reuerent loue secondly obedient submission He. 13.17 Thirdly thankfulnes in a competent and chearefull maintenance 1. Thes. 5.12 Gal. 6.6 Qu. Wherefore are the people to loue their Pastors An. First for their gifts sake secondly for their office sake thirdly for their worke sake 1. Thes. 5.1.2 Qu. But Ministers are men why should the people submit to and obey them An. Not as they are men but as they are the Seruants of Christ they are to be obeyed Qu. Why would not God teach men in his owne person An. First to beare with our weaknesse Exod. 20.19.20 secondly the better to try our obedience Qu. For what reasons are people to submit themselues to the ministers of the word An. First because they are ouer-seers secondly they watch for our soules thirdly they must giue an account Fourthly if the people be obedient it will cause the Ministers to be more chearefull in their labours Heb. 13.17 Q What other reasons may moue and perswade this submission An. First the ready obedience of the people to their doctrine turnes to the credit of their Teacher secondly to the honour of their heauenly Father and of their holy profession and their disobedience will turne to the contrarie lastly to their owne destruction Act. 3.23 Qu. How proue you that the people were bound to mainetaine their Pastor An. God commands it Gal. 6 reason requires it 1. Cor. 9â—7 8.9.10.11.12 Examples of the godly doe incite vs to it Luke 8.3 Phil. 4.18 Qu. But the people grutch the Minister his dutie and vse much fraud and guile in paying their Tithes An. It is against all conscience and reason so to doe Qu. Why so An. Besides gods expresse precept the Minister soweth better things then he reapes 1. Cor. 9 11. Qu. What is the vse of all this An. To direct the people to maintaine their Teachers not of custome or because of law but vpon conscience to God willingly and vprightly Of the Resurrection Qu. WHerefore is this the next fundamentall point An. Because when the Ministry ceaseth the Resurrection begins Qu. Doth not the Resurrection argue that men doe first fal by death An. It doth so and truth it is that it is appointed for men once to dye Heb. 9.29 Qu. What be the causes of death An. First Gods decree pronounced it in Genesis 3. Dust thou art and to dust thou shalt returne Secondly mans sinne The wages of sinne is death Rom. 6.23 These two causes bewray the necessitie of dying Qu. Shall all men dye An. All are subiect to death and mortalitie but yet many shal be found aliue at the comming of Christ whose sodain change shall be instead of a death to them Qu. But seeing Christ dyed for beleeuers wherefore shall the faithfull die A. 1 To obey Gods ordinance 2 Because otherwise they cannot be gathered vnto god to be with him in his kingdom Qu. What difference is there betweene the death of the wicked and the Godly An. Very great euen as there is great difference between the wicked and the godly in and at their death Q. Shew vs both these things first in their death what difference An. Death vnto the one is a curse and stipend of sin Rom. 6.23 vnto the other the curse is remoued and death is become to them an aduantage blessing they are blessed in their death Secondly death to the wicked is
Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a
power to do euen by the strength of restraining grace the which preuaileth in many naturall men not onely to keepe them from externall euill actions but to the staying somewhat of the inward rage of sinne though they cannot kill it at the roote for lack of reforming grace And least of all may this exhortation be held vnprofitable for such elect as be already regenerate who are greatly holpen to the mortification of sin by the work of the spirit through this word of exhortation Wee are taught from the word that such as once receiue the grace of regeneration though they may grieuously fall yet that it is vnpossible they should fall away because the seed whereof they are begotten anew is immortall and permanent 1. Pet. 1.23 And Christ Iesus which prayed for Peters perseuerance in grace hath prayed for the stabilitie of all true beleeuers Iohn 17.20.21 Yet that exhortation in Rom. 9. Let him that standeth take heede least hee fall and that Phil. 2. Worke out your saluation in feare and trembling is not in vaine for them because it may moue them to feare and vvatchfulnesse which is one meane whereby they stand In like manner albeit sinne cannot euer haue dominion in the elect being once effectually called and turned to God yet it is good for them to be called vpon to resist and striue against the raigne of sinne because by such exhortations being blessed from heauen and put in practise the course of sinning is stopped in them and the strength of sinne daily lessened and abated till it be wholy abolished and brought to nothing Moreouer obserue from this exhortation of our Apostle that it is the dutie and part of euery faithfull man and woman to take paines to preserue and encrease their owne mortification and that they may not looke that Christ and his grace will beare and carry them through against all assaults of their sinfull lusts without their owne care trauaile and endeauour and this is the very thing which is here called for that they be helpers to the grace of Christ in the suppressing of sinne for howsoeuer in our first conuersion wee are meere patients not working any thing toward it onely suffering the spirit to worke that blessed change and conuersion of our soules to God and howsoeuer it is the grace of God which still doth all our workes for vs the beginning middle or end of our sanctification being from grace which both beginneth and finisheth yet the grace of God worketh not in those which lye asleepe and snort in their sinnes being carelesse and idle but in them which put to their owne care and diligence as in husbandry all the encrease is from God the earth fructifieth by his blessing yet God vseth the hand of the husbandmen in plowing sowing and manuring the ground and albeit in warre the victory dependeth vpon God yet as Paul said in the Acts Except these Mariners stay in the shippe we cannot be safe so men may say in time of battaile Except the warriours doe their parts wee cannot looke to ouercome Thus it is here howsoeuer the power which beateth down and keepeth vnder the strength of sinne be diuine and it is Gods grace that doth all the power both to will and to do is from him without whom wee can doe nothing yet so as we are not to expect that Christ should giue vs victorie ouer sinne if wee sit still and doe nothing here is that true Hee that made thee without thee doth not saue thee without thee Hence it is that wee are so often exhorted in sundry formes of words to put to our hand and helpe as to giue all diligence to labour to stirre vp the grace of God To mortifie our earthly members To cast away from vs the works of darknesse To put on the armour of light c. and here let not sinne raigne in you to admonish vs that our God though himselfe effect all good in vs and hinder all euill yet hee is pleased to vse vs as fellow workers with his grace as instruments and meanes of our owne good and keeping of euill things from vs for though in our regeneration we are meer patients non agimus sed agimur yet in the practise of regeneration wee must be agents agimur agimus After these things thus opened and deliuered wee are now to see and consider for what reasons all beleeuing christians stand bound to embrace this exhortation and as the Apostle Heb. 11. hauing alledged innumerable examples to shew the propertie and power of faith in the beginning of the 12. Chapter saith we are compassed about with a cloud of witnesses so I may say of this duety here exhorted vnto that it hath a cloud of reasoâ—â— to enforce it I meane to presse vs forward vnto the resistance of sinne to keepe it from exercising rule and kingdome in vs. These reasons some of them grow without the Text which wee will draw hither and some are bred within this our Scripture Of forraine reasons the first is the certaine hope of victory if wee resist sinne in the temptations thereof for certaine it is vpon the word of our Apostle verse 14. that sin cannot raigne if it be resisted Sinne shall not haue dominion ouer you for beleeuing Christians they are vnder grace both their sinnes past are gratiously forgiuen them for Christs death and they haue the grace and aid of his spirit to strengthen them against euill desires and lusts for the time to come so as if ye doe your owne best endeauour sin cannot raigne ouer you but you shall domineire ouer it Therfore as Souldiours doe fight more couragiously where they haue but likelihood and hope of victory this animates and whets their stomack to battell how much more ought yee to striue against sin being before hand assured to ouercome so ye striue lawfully How valiantly and resolutely did weake and young Dauid set vpon Goliah a mightie man being perswaded by the holy Ghost of an happy issue of the combat now Christians haue as much certaintie for conquering sinne so they â—ight as Dauid had the mouth of the Lord hath spoken it Sinne shall not haue dominion ouer you therefore were your sinnes as Goliah for strength and power and your selues weak and feeble yet setting vpon them with trust and confidence of Gods helpe yee cannot but prosper Especially sithens sin which ye striue against it is mortified and dead Rom. 7.6 that being dead in which we were holden sinne hath already receiued from the death of Christ such a deadly blow that though it draw breath and stirre yet it cannot recouer former strength but remaines as a man wounded to death Insomuch as it was easie for Dauid to kill Goliah to cut off his head when by the stone cast out of his sling hee had already amazed and â—â—unted or rather dashed out his braines so it will be no hard matter for you to destroy vtterly the body of sinne
truth which maketh him able and carefull to performe vnto the elect his most mercifull couenant Thus Abraham assured himselfe of the fruit of Gods couenant looking to the power of God who was able to doe what he promised Rom. 4.21 And Paul 1. Cor. 1.9 confirmeth the mindes of the godly by the truth of God faithfull is he who promiseth and he will doe it The fourth ground is the intercession of Christ who as by his death he purchased for the elect Gods fauour so by his prayer he keepeth them for euer in his fauour thus hee prayed for Peter that his faith might not faile Luke 22.32 So in Iohn the 17. he prayeth not only for Peter the other Apostles but for all that should beleeue their doctrine to the end of the world that they might be kept to euerlasting life Whereof it followeth necessarily that the true children of God must for euer stand in the fauour of God vnremoued or else the prayer of our Lord Iesus Christ must be vnheard and cast out which were great wickednes once to imagine especially seeing Christ himselfe hath said Father I know thou hearest me alwaies Iohn 11.42 The fift ground is the nature of spirituall and sauing grace which is permanent and not subiect to corruption as appeareth by the words of our Sauiour Iohn 14. my Ioy shall none take from you Also in the 16. verse he saith my spirit which I giue to you shall abide with you for euer And Saint Peter in his first Epistle 1.13 calleth the seed whereof we are begotten anew immortall seede and Saint Iohn saith it remayneth in them which are borne anew and Saint Paul saith that the gifts of God are without repentance Rom. 11. All which places doe serue to teach vs thus much that the sauing grace of God is of an incorruptible nature such as neuer dyeth where it once quickneth The reason whereof is because God who giueth it doth still preserue and confirme it as it is written Iude 1. sanctified of God the Father and reserued to Iesus Christ. Which sheweth that whom God sanctifieth by one grace he confirmeth by another They therefore are deceiued which thinke that the grace of God though it cannot finally be lost and for euer yee that it may be lost wholy for a time whereas contrariwise the Apostle teacheth in the sixt to the Romanes that the elect hauing once the life of grace from the spirit of Christ can no more returne to the death of sinne then Christ being raised from the dead can returne to the graue againe verse 9.10.11 reade and consider the place Besides all these grounds already named there remaine some other as the constancie of the loue of God who neuer reicteth nor casteth out such as once in loue hee embraceth Iohn 13.1 Moreouer the faithfull are committed of the father to Christ to be kept who being stronger then all none can plucke them out of his hands Iohn 10.28 Our saluation was once in our owne keeping for it was committed vnto Adam who quickly lost it but now God hauing trusted his sonne with it and made him the gardian of it it is in a most sure hand for he being both almightie faithfull can and will saue all that be of his father committed to him as himselfe saith I will raise them vp at the last day and giue them eternall life Finally it cannot be that any of Gods children can be lost but that the truth power and good will of God must be called in question for if any of them should perish it must be for that God regardeth not his promise or is not able to keepe it or vnwilling to performe it This stedfast condition of Gods children besides these substantiall grounds of it fetched from the word it is also in the same word illustrated and set forth by many sensible and fit similitudes The first is of a tree planted by the riuers of water which hath such continuall supply of plentifull moysture as that neither leafe nor fruit doth euer fade Psalme 1.2 The second is of a Cedar in Libanon which as it is tall for height and mighty in strength so it is lasting for continuance long it is before it beare fruit but when it beginneth to beare it beareth very long and the longer it continueth the more fruit it beareth so it fareth with the children of God as it is written Psal. 92.12 Thirdly of an huge firme and vnpregnable mountaine which by no engine of warre nor by any are or labour of man can be wonne and preuayled against Such is the estate of him that trusts in God Psalme 125.1.2 The last similitude is of an house built vpon a rocke against which though the windes and waues doe blow and beat yet it standeth sure because it is founded vpon a rocke so it is with euery one that heareth the word of GOD and doth it such shall be sore tempted and weather beaten yet they shall neuer be remoued Mat. 7. Furthermore the word that thus speaketh of the stedfastnesse of Gods true worshippers doth also direct vs to the meanes by which they are maintained in it and these are either publicke or priuate The publike meanes are the ministry of the word and Sacraments and prayer and discipline The priuate meanes are priuate prayer meditation and reading fellowship of the godly conference and carefull practise of the word By these meanes vsed and followed with sinceritie humilitie and vnwearied constancie it pleaseth the most mercifull God to keepe all his children from falling away though they take some deepe and dreadfull fals Now it will be requisite briefly to answere some such obiections as are made against this doctrine which is much gainesaid as all other diuine truth is the truth of the word being herein like the word the truth Christ I meane who was spoken against by sinners These obiections are either first by examples of the Saints secondly by texts of Scripture or thirdly by shew of reason The first example is of Salomon he being once a true worshipper of God he felt so grieuously from piesie to idolatry from temperance to wantonnesse from God to pleasure as that some haue thought yea spoken and written that he perished To this we answer◠it is true he fell most grieuously and did long lye 〈◊〉 his sinne 〈◊〉 it is also more then likely to be true 〈…〉 in his sin but recouered himself 〈…〉 these few 〈…〉 First that hee is of the holy Ghost intituled the beloued of God 2. Samuell 12.24.25 which was neuer affirmed of any reprobate Secondly hee was one of the pen-men of the Scripture euen an holy Prophet and of all the holy Prophets Christ saith they are set downe in the kingdome of God Luke 13.28 Thirdly Gods promise was made especially touching the person of Salomon that howsoeuer his sinnes should be corrected with the rod of men yet his mercy hee would neuer take from him nor remoue his louing kindenesse 2