an entrance to eternal death the suburbs of hel the beginning of endles misery through sin wheras death to the godly is an entrance to eternall life the porch and gate to heauen a beginning of neuer ending blisse and glory through Christ. Q. Now what difference is there between themselues their death An. Exceeding great the wicked in their death are either blockish or impatient and ful of despair impenitent comfortlesse the godly though with great difference amongst themselues yet all doe give vp their spirit in faith of the promise vnder hope of glory and with repentance for their sins for they all dye in the Lord. Reu. 14.13 and fall a sleep in Christ. 1. Thes. 4.14 Qu. What comforts haue the godly against the force of death An. Though they feare it and ought so to do being a dissolution of nature and a iudgement of god yet the feare of it is moderated and tempered with comforts especially from the hope of an happy glorious resurrection 1 Thes. 4.18 Qu. What is the efficient cause of our resurrection An. Euen God himselfe for Scriptures teach that it is a work of diuine power Acts. 26.8 Qu. What is the outward meanes of the Resurrection A. The voice and word of Christ Ioh. 5.28 1 The. 4.16 Qu. Whereof shall the Resurrection be An. Not of our soules but of our bodyes for they fall into the ground 1. Cor. 15. throughout Qu. Shall the same bodies rise againe An. Yea the same in substance but of another qualitie This corruption shall put on incorruption 1 Cor. 15. Qu. With what qualities shall our bodies arise A. 1. With incorruption 2. Power honor 1. Cor. 15.42 Qu. What doth this teach vs An. Seeing our bodies shall rise to such glory wee may not apply them to the base seruice of sinne Qu. What is the comfort we may reape hereof An. Very much both for the death of our friends and for our own departure because we shall return again into better case as a man that puts off rags to cloth himself with a robe Qu. By whose meanes shall the Resurrection be An. By the meanes and ministerie of Angels who shall gather the Elect from the foure windes Qu. What is the end of the Resurrection A. The neerest end in respect of men is their shame or glory Dan. 12.2 the vtmost end in respect of Christ is the manifestation of his mercy iustice to the glory of his name Qu. Now tell vs the vse we are to make of this doctrine of the Resurrection An. First it is a bridle to stay from sin to remember that euill doers shall rise to their condemnation Secondly it is a spur to godlinesse Act. 24.15.16 Thirdly it moues to constancy to know that we shall reape a full reward if we continue in godlines Heb. 11.35 Fourthly it ministreth comfort against death seeing our bodies shall returne againe in far better condition 1. Thes. 4.18 Of the generall and last Iudgement Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme A. Because Iudgement is the period winding vp of al. Qu. How is the word Iudgement vsed in the Scripture An. Eyther for gouerning generally Ioh. 5.22 or for one speciall act of gouerning namely for the iudgeing of the world at the last day Heb. 6.3 2. Tim. 4.1 Eccles. 12.14 Qu. How doe ye proue there shall be such a Iudgement A. By the temporal Iudgements of God the earthly Iudgements of men which are shadowes and fore-runners of the other Secondly by the testimonie of our consciences which tremble at secret sin at hearing of the iudgement day and by reason because otherwise God were not iust nor omnipotent seeing many liue euilly which yet escape punishment here Thirdly by plain texts of scriptures Eccl. 12.14 Dan. 7. Mat. 19. Act. 17.31 Mat. 25.32.33.34 Re. 20.12 Qu. What vse may be made of this point An. It serueth to teach the godly patience seeing their troubles shall determine in ioy and blisse 2 Thes. 1.4.5.6 secondly it terrifieth the wicked whose pleasure shall end in paine Luke 16.25 thirdly it warnes all men to repent and turne from sinne Act. 17.30.31 Qu. What is the generall Iudgement A. It is a solemne diuine action wherin God shal render to euery man his due according as he hath done Rom. 2.6 Q. What is the vse of this that God shal iudge euery man An. It should cause vs to forbeare to iudge our neighbours Rom. 14.10.11 Qu. May not Christians iudge at all An. First not except we haue a calling secondly not rashly Mat. 7.1.2 thirdly not to determine of the finall estate of any man Rom. 14.4.10 Qu. But is not euery man iudged at the time of his death A. True yet the generall Iudgement must be first to cleare the truth of the Scriptures which foretell it secondly to manifest the iustice of God before all men thirdly to encrease the glory of the Elect and shame of the reprobate Qu. Which be the parts of Iudgement An. Two first laying open all things thence it is called a day of reuelation Rom. 2.5 Secondly giuing sentence vpon all things and persons Mat. 25. Come ye blessed goe ye cursed Qu. How shall this laying open of all things be An. By the Bookes of mens consciences Reu. 20.12 Qu. What doth this warne vs of An. To keepe our bookes faire and cleane Qu. How may this be done An. First if we beleeue in the death of Christ secondly if we wipe our bookes with the spunge of daily repentance Qu. Shall not secret things come to light An. Yes verely euen the most secret thoughts of our hearts and most close actions of our life shall be opened 1. Cor. 4.5 Qu. What doth this put vs in minde of An. To auoide euen secret sinnes and to purge our hearts from euill desires Qu. What is the sentence An. It is that whereby it shall be awarded euery man whereto he may and must stand Qu. How shall it proceed An. According to workes because they beare witnesse of euery man whether he haue true faith or not Mat. 25. Rom. 2.6 Reu. 20.12 Qu. What doth this teach vs An. To labour for a working faith such a faith as worketh by loue Gal. 4.6 Qu. Who shall be the Iudge A. Christ Iesus as he is God man 〈…〉 Qu. What is the vse of this thing An. First a comfort to the faithfull that their Redeemer shall iudge them Secondly a discomfort for the wicked to haue him their Iudge in whom they haue not beleeued yea whom they haue pierced with their sins Reu. 1.7 Qu. After what manner shall the Iudge come A. Gloriously and terribly because the presence of God shall appeare Mat. 24. and 25. Reuel 1.7 Qu. What vse are we to make of this An. First toward our selues that we be found in peace secondly toward others that they may be awaked out of sinne
hauing taken a mortall wound by the vertue of Christ crucified Rom. 6.6 Therefore quite your selues like men be strong in the Lord in the power of his might and let not sinne raigne ouer you Thirdly call yee to minde when ye were the seruants of sinne how yee endeauoured to doe the will of sinne then taking part with your lusts against Christ and setting your selues with might and maine tooth and nayle as wee say against the kingdome of grace giuing your members as weapons of iniquitie to commit iniquitie is it not equall and most reasonable that being now freed by grace from the tyrannie of sinne and become the seruants of Christ yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others especially in your selues and with great care and labour striue to please and serue your new Lord giuing your members that is the faculties of your soule organs of your bodies as weapons of righteousnesse to holinesse Were it not a great shame now ye are brought vnto such a king as Christ so glorious in himselfe to you so gratious which hath done such things for you already as to quit you from the guilt of sinne by remission from the dominion of sinne by mortification and from whom ye expect such and so great things in heauen were it not a great fault and reproach to be lesse willing and diligent in performing his will then yee were to execute the lusts of sin whiles ye were vnder it Moreouer what a matter were it if being deliuered from such a tyrant as sin is whose bondage is a thousand times worse then the bondage of Aegypt which was bodily and temporary this being spirituall and tending to eternall ruine if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance What prisoner ransomed from slauery of Turke or other would be so vnthankfull to his ransomer or so harmefull to himselfe as to returne backward to his former cruell Lord and let it be farre from you which are by Christ drawne out of the hands and power of sinne once to looke backe againe but now yee are free from sinne and become the seruants of righteousnesse encourage your selues to depart more and more from the damnable workes of sin to doe the honourable workes of righteousnesse and so much the rather seeing of sinne and the seruice thereof no other fruit but shame no other end but death to be reaped and expected Therefore as ye couet to auoide confusion of conscience and shame of face and to be free from that death that knoweth no end see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction applying your selues by doing that which is righteous to serue Christ the fruit of whose seruice is sweet and precious and the end happy and glorious for yee shall haue your fruit in holinesse and your end euerlasting life Let it yet be further wayed that yee cannot suffer sin to raigne and beare swing in you but yee shall loose the protection of God the Father whose eye is onely vpon the righteous which fight against sinne to care for and protect them against their enimies and euils as for sinners which liue in the seruice and practise of sinne God heareth them not that is hee neglecteth them in their necessities and dangers yea though they call vpon him yet hee denyeth them his protection and succour and what a matter this is may partly be conceyued by those who are out of the protection of their temporall Kings such are exposed so innumeble inconueniences and mischiefes better not to liue at all then not to liue vnder the Kings protection Euen so the sinner that serueth sin as his king hee loosing the protection of the King of heauen lyeth open to the malice of Sathan euery moment to be deuoured and destroyed of that roaring Lyon And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne for when the Apostle writeth to Titus 2.11 that Christ hath redeemed vs from all iniquitie and telleth vs that this is the end and purchase of his passion that we should be zealous of good works and Peter likewise that Christ bare our sinnes in his body that wee should dye to sinne and liue in righteousnesse hence it plainely appeareth that whosoeuer licentiously cherishing their sinfull lusts and abandoning the care of a godly life doe serue sinne they voyde themselues as much as in them is of the vertue and power of his death and of all the merits of his passion both touching iustification and sanctification And as this is no small thing so yet consider further that whatsoeuer they be that through not striuing against sinne shall subiect themselues vnto the raigne and power of it they depriue themselues of the comfortable working of the spirit for where the good motions of his grace are repelled and sin followed there the spirit is grieued and quenched euen as water cast vpon fire slaketh and putteth it out and as a guest is driuen from that Inne where hee is not regarded but basely intreated so the spirit will not there abide where the lusts of sinne are intertained and his owne inspirations reiected Vnto all these former reasons ioyne these considerations that if ye should start from Christ to goe after your lusts and put the bridle againe into the hands of sinne yee shall breake and violate first your vow and promise made vnto God in your Baptisme and afterwards renued in the Lords Supper and better were it neuer to haue made vow then not to keepe it also ye make your selues vnfit to doe any good eyther to God or men nay yee defile all your actions both naturall ciuill and religious all which become vncleane and odious to God if your selues be vncleane through sinne for as in the Law holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse so whatsoeuer commeth from a person spiritually polluted whose minde and conscience is vncleane it is all hatefull to God and abhominable But we are entred into an Ocean of matter which would quickly ouer-flow the bancke of a Sermon if wee should not obserue some meane therfore to leaue the further search of reasons scattered euery where in this present Chapter else where in Scripture let vs attend now to the reasons couched in this present text which are but two the former reason is contained in the particle Therefore which implieth thus much that sithens Christ hath put in vs his grace of sanctification to crucifie our sinfull nature as hee had taught before therefore let vs not be wanting to our selues to whom Christ hath not beene wanting if he hath already broken the yoke and strength of sinne by his death now it is pulled downe let vs keepe it downe and neuer suffer it to arise and get head againe When
attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at 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
Dauid had smitten Goliah to the ground hee presently runne vpon him drew out his sword and beheaded him likewise Christ hauing subdued vnto vs our sinne by his vertue let vs doe our part fall vpon it take it by the throate stifle and choake it neuer leaue it till wee haue driuen out the breath of sinne It was the fault of the Israelites that God hauing put them in possession of a good land and destroyed many of the inhabitants daunting the rest they by their negligence and cowardise did not prosecute these good beginnings but suffering the Cananites to liue amongst them they proued thornes in their sides and prickes in their eyes euen so it will come passe if you foreslow the continuall mortifying of sinne which Christ hath already conquered in you and disarmed if ye make way and giue place to remayning lusts and euill affections they will proue tedious and perillous therefore let not sinne raigne Finally this must encourage vs to flye the seruice of sinne and mightily to striue against it because our bodyes being mortall that is subiect to mortalitie and death the strife against sinne will quickly be at an end And surely this may encourage any good Christian to resist sinne seriously to consider that we are mortall here where sinne doth assault vs and that there wee shall be immortall where wee shall be free from sinne as wee would not be mortall then when sinne shall not hurt vs so we would not be immortall here where we are subiect to sinne Let this meditation then helpe vs against the lusts of sinne that wee are not like to wrestle long with it for our yeares may lack moneths our moneths may lacke weekes our weekes may lacke dayes our dayes may lacke houres our houres may lacke minutes Doe wee not know by Scripture that death stealeth vpon vs as trauaile vpon a woman or as a theefe in the night which giueth no warning and experience sheweth the truth of this plentifully Hee in the Gospell that boasted of store for many yeares was threatned to haue his soule taken from him that night two in London dyed sodainely as they walked in the streets also one found dead in the fields at Allington who went well out of his house at Douer likewise one dyed in his sleep who went well to bed in the citie of Canterbury one well and abroad at eight of the clock and dead by tenâ— and euen in this Church one fell downe dead betweene the great gate and the porch the Kings court is not free from such examples of suddaine death Now seeing that that which falleth to any one may fall to euery one it is wisedome for all men to make a short account and so much the more to labour mortification of sinne by how much this mortalitie is certaine and the time vncertaine and yet such dulnesse is in vs that wee are so far from thinking of the sodainnesse of our death and shortnes of life as that wee seldome remember that wee shall dye wherein our forgetfulnesse is more blame worthy because euery thing serueth to put vs in mind that our bodyes which we beare about vs are mortall for euen on our table wee haue monuments of death for we eate not the creatures till they be dead our garments are eyther the skins or excrements of dead beasts we often follow the dead corps to the graue and wee often walke ouer their bodyes and in this place especially men that vse to walke here shall do well to remember that they tread vpon the dead and others shortly must tread vpon them Moreouer wee in this Citie haue almost euery day death roung in our eares the deadly knell telling vs that dust we are and to dust we must goe Lastly our nightly sleepe being to vs a shadow and resemblance of death yet for all this men liue as if they were immortall drowned in worldly pleasures and carnall delights because they doe not seriously remember their last end which if it were carefully thought vpon it would mightely preuaile to keepe men from doing amisse causing them to imitate that good seruant in the Gospell who knowing his maister would come yet not knowing at what houre in the night hee girded his loynes and kept his lampe burning that hee might be found ready when his maister should come wherof we haue a good example in this Gentlewoman our sister to whom as it pleased God in the weaknesse of body to giue her a remembrance of her mortalitie and end before it came so shee receiued grace to make true vse for dying to sinne and liuing to God shee spent her time during her sicknesse as I haue beene credibly certified in reading praier and good meditations and at her end as my selfe was a witnesse she applyed the sentences and promises of Scripture to her owne soules comfort praying with the Church Lord Iesus come quickly come quickly And with Dauid professing that as the Hart panted after the riuers of water so her soule longed after God and laying hold on Christs promises that shee should be satisfied because shee mourned for her sinnes assuring her heart according to that that was pronounced to Paul that howsoeuer she was weake yet the grace of Christ should be sufficient for her and that by the power of his might shee should ouercome and finde death to be her aduantage Thus continuing in holy motions and good speeches till her soule remouing from her earthly tabernacle was receiued into the heauenly inheritance as we may trust there to raigne with Christ for euer Thus farre of the exhortation not to suffer sinne to raigne the first part of our Text. That yee should obey it in the lusts thereof THese words contain the second part of our Text which is the explication declaring to vs how this may be brought to passe namely by withdrawing obedience from the lusts thereof Where first of all there be two words to be interpreted Lusts and Obedience Lust of sinne Lust is that stirring of our naturall corruption egging and soliciting vs against the will and Law of God or the first motion of our sinfull corrupt nature for it is here distinguished from sinne to shew that here lust is not the roote but the fruit Whereas he speaketh in the plurall number not lust but lusts it is because the motions or desires of our depraued nature are of sundry kindes some are the will of the minde so called Eph. 2.3 as errours heresies false opinions wicked conceits euill imaginations corrupt reasonings wicked counsels deuises and thoughts eyther against God or men or our selues some are the will of the flesh thus tearmed in the former place Ephes. 2.3 whereby is meant all the euill affections which be in our vnreasonable part in our will appetite and senses as anger pride couetousnesse enuy reuenge contention and such like And 2. Cor. 7.1 these lusts are deuided into lusts of the flesh and the spirit where flesh
Father the most precious merits of Christ his Sonne the comforts and graces of his holy Spirit are of any price or esteeme with you as you would be found faithfull in your vowes and promise keeping and to haue the works of your callings and liues blessed accepted of God as you are resolued that you are mortall must shortly dye when your strife of sin must end as you would haue peace in your death and the crowne of lawfull striuers after your death then look to it that in no wise you suffer sinne to raigne but for your selues against the lust 〈…〉 you all the helpe of all these good means priuate and publike that haue been spoken of giuing your selues to meditate in the word day and night praying in the spirit humbling your selues by religious fasting louing brotherly fellowship being watchfull against the occasions of sinne and ouer your owne senses and submitting your selues to the holy ministerie in euery part thereof labouring what yee may to doe all these things with lowlinesse vprightnesse and continuance and if at any time ye fall by being obedient vnto the lusts of sin rise againe by renued repentance and then as sure as God raigneth in heauen sinne shall not raigne in you but grace shall raigne in you whiles ye abide in this pilgrimage and the dayes of your mortalitie being ended ye shall raigne in eternall glory with Christ to whom be thanks and praise now and for euermore Amen THE SECOND SERmon called The Perseuerance of the Saints Preached on the 29. of Ianuarie 1608. Psalme 15. Verse 7. Hee that doth these things shall neuer be remoued THis short sentence is the conclusion of the whole Psalme and containeth both the substance of the Psalme Hee that doth these things and a gratious promise annexed shall neuer be remoued First vnto the substance of the Psalme belongeth a question and an answere the question is propounded in the first Verse O Lord who shall dwell in thy Tabernacle that is to say O Lord whereas there be many that resort vnto thy Tabernacle to worship thee certifie me who they are which be thy true worshippers whom thou wilt account to be members of thy Church militant in earth and triumphant in heauen This is the greatest question in all diuinitie for though there be other questions of deeper search yet of all other this question is of greatest vse and consequence The reason that caused Dauid to moue this question was this hee marked many to frequent the Temple to worship which yet proued but hypocrites therefore very worthily he enquired of God the iudge of the heart by what tokens his sound worshippers and seruants might be knowne Secondly the answere beginneth at the second Verse which containeth a full description of true worshippers by three essentiall vnseparable notes to wit first Integritie secondly Innocencie thirdly Veritie vnto which three graces are referred all the particular duties in the Verses following Now in this seuenth Verse hee concludeth and the effect of his conclusion is thus much as if hee should haue sayd Whosoeuer hee be that embraceth vprightnesse innocency and truth hee is the true worshipper of God so stedfastly rooted in the Church here vpon earth as when the course of this present life is ended hee shall remaine for euer a Citizen in heauen He that doth these things shall neuer be moued The doctrines which arise from this Verse are two the formost is this The blessed estate of the true worshippers of God is certaine and vnchangeable from which they shall neuer be remoued the second doctrine is who be these true worshippers and how to be knowne The first doctrine is built vpon many vndoubted grounds the first ground is from the Authoritie of Scripture expresly affirming this truth in many places Psal. 1.6 The Lord knoweth the way of the righteous and the way of the wicked shall perish Psalme 37.24 Though the righteous fall hee shall not be cast off for the Lord puts vnder his hand Also Psalme 125. Hee that trusts in the Lord shall be like mount Sion that cannot be remoued Also Salomon saith in his Prouerbs The hope of the righteous shall not perish And to be short in the 54. of Isaiah the Lord hath sworne to his people by an oath that with euerlasting loue hee hath embraced them Wee see in these Scriptures that God hath passed for the stablenesse of his people not his single word onely but his promise which is his double word and if this be not strong enough it hath pleased him for more surety to adde his oath a three-fold corde which cannot be broken The second ground is Gods free election vpon which the firme stedfastnesse of the faithfull is grounded as vpon a sure rocke and mountaine of brasse◠which causeth our Sauiour Christ to say that it was not possible for the Elect to be deceiued Mat. 24. True it is that in some things the elect may be deceiued and for some time but to be deceiued vniuersally and for euer that is not possible And in the 8. to the Romanes Paul respecting the constancie of Gods election auoucheth of the predestinate that they must be glorified Rom. 8.30 Moreouer in the 2. Tim. 2.19 hauing spoken of Hymineus and Phyletus which themselues denyed the faith and destroyed the faith of others by saying the Resurrection is past the Apostle fearing least some beleeuers of weake mindes should be troubled to heare two such pillers of the Church to be shaken hee doth comfort them with this perswasion that their owne standing is firme because of Gods election which for the assurance and certaintie of it is there likened to a foundation and a seale two such things then which amongst men there is no stronger The foundation saith he of God is sure hauing his seale the Lord knoweth who are his The third ground is the free and vnchangeable couenant that God hath stricke with his elect touching grace and saluation by Christ. The tenour whereof is to be found in Ieremie 32.38.39 40. verses And I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me saith the Lord. These are the words of the couenant from which obserue two things the first is that hee cals it an euerlasting couenant which teacheth that it is not made for houres dayes weeks moneths yeares or any tearme of time but for all eternitie The second is the meanes how this couenant becomes euerlasting because it is euery way sure and constant both on Gods part who neuer altereth his good will towards his chosen people and on his peoples part who haue their hearts so seasoned with his feare as they can neuer haue a will to depart from him This third ground from the couenant is further strengthened with the consideration of gods infinit power and
God An. That whereby he administreth all things according to his decree Qu. What be the parts of it An. Preseruation whereby he preserueth and vpholdeth euery particular thing and creature so long as pleaseth him 1. Tim. 4.10 Heb. 1.2.3 Secondly Rule whereby as Lord of heauen and earth he ordereth and disposeth euery thing most mightily wisely and iustly to his owne glory and good of his Church Eph. 1.11 Rom. 11.36 Qu. How doth he preserue and rule the world An. Eyther by meanes or vvithout or against meanes Qu. What followes hereof An. That the Lord God the fountaine of nature is not tyed to the Law of nature meanes are rather in respect of vs then of God who worketh as hee will euen contrary to meanes Qu. What vse is to be made of this doctrine of Gods gouerning all things An. First it teacheth contentment in euery estate in aduersitie to be patient in prosperitie to be thankfull Psal. 39.9 Secondly also it teacheth in all necessities and dangers to seeke to God by prayer Act. 4.24 Lastly because hee preserues and rules by meanes therefore wee are not to neglect them least wee tempt God Mat. 4.7 nor to trust in them least we deny God this was the fault of king Asa who trusted in the Physition Qu. What learne ye hereby that God worketh against means An. We learne this that when meanes are wanting or be against vs yet we ought still to trust in God for helpe as Danyel and Sydrach c. Qu. Amongest all the workes of diuine gouernment which is chiefest An. The worke of Redemption Qu. Doth it excell the worke of our Creation An. Yes sundry wayes first in Creation God brought something out of nothing in our Redemption he brought life out of death and saued them which were worse then nothing Rom. 5.6.7.8 Secondly the world was created with a word he said Let it be light and it was light Gen. 1.4 But redeemed with most horrible sorrowes and paines Mat. 27. throughout Thirdly in creation God made known his power and wisdome Rom. 1.20 in Redemption hee manifested his iustice and mercy Fourthly in creation God made man for our redemption God was made man Gal. 4.4 Lastly by our creation we are sonnes of God but by Redemption members of Christ and hee is of heauen Qu. From what things are we redeemed An. From sinne Sathan hell and eternall death and restored to righteousnesse Gods fauour and a greater happinesse than we lost in Adam Qu. In what respect is our happinesse by Redemption greater than our happinesse by Creation An. This was after a sort earthly and changeable that is constant and heauenly Qu. What things are we to know concerning our Redemption An. Three things first the person of our Redeemer Secondly his office Thirdly his benefits Qu. What doe yee beleeue touching the person of our Redeemer Ans. That hee is God and man in one person Rom. 1.4.5.6 Qu. Was God turned into man An. No verily but man was assumed vnto God Heb. 2.16 God tooke in to the fellowship of person mans nature Qu. Are these natures of God and man in Christ so ioyned as they remaine distinct and vnconfounded An. These two natures with their properties and actions though they be vnited in one person of our blessed Sauiour yet they abide vnconfounded so as the God-head is not the man-hood nor on the contrary Also the man-hood is not eternall infinite almightie c. nor the God-head is not mortall finite subiect to hunger or thirst The God-head did not speake walke obey suffer death the man-hood did not cast out diuels or doe other Miracles or support it selfe in suffering or giue merit to his obedience but in the worke of our Redemption each nature did that which is proper to it their properties and actions concurring to effect the glorious deliuerance of the Elect. Qu. How is this vnion wrought An. By the incredible operation and infinite vertue of the holy Ghost Luke 1.35 Qu. Was this vnion necessary for our Redemption An. Yes most necessary for Christ our Redeemer as God onely could not be subiect to the Law to fulfill it nor to be beare the punishment of our offending against it and as man onely he could not haue made the obedience of his life and suffering of miseries at his death meritorious for our saluation Secondly as God onely hee could not haue dyed and as man onely he could not haue ouercome death Lastly as God onely hee could not haue made a satisfaction for that by iustice must be made in the same nature which offended and as man onely he could not haue applyed it to vs and made it effectuall in vs for this is the worke of the spirit which hee giues vnto vs as hee is God Qu. Is this vnion of two natures in one person inseparable An. It is inseparable and perpetuall or else the couenant of mercy and life betweene God and vs could not be euerlasting hereof called in Hebrews an eternal high priest and said to haue purchased eternall redemption Qu. Why so An. Because our Redeemer was not onely once to dye for the taking away of sinnes but for euer to appeare in the sight of God for vs. Heb. 9.24 to make intercession for sinners Qu. What is the office of our Redeemer An. His office is to be a mediator of reconcilement betweene God and man 1 Tim. 2.4 Qu. Is he not called Christ in respect of his office An Hee is so and it is as much as Gods annoynted to shew that his Father did consecrate him to the office of a mediator and did furnish him with all meete gifts Ioh. 6.27 Act. 10.38 Qu. What be the parts of his Mediatorship An. Three first Prophetship whereby hee declareth God his Father and his counsell touching mans saluation Iohn 1.18 Secondly his Priesthood whereby hee workes the matter and merit of our Redemption first in his holy conception secondly in his innocent and righteous life thirdly in the oblation of himselfe vpon the Crosse at his death Heb. 9.28 Thirdly his kingdome whereby he doth effect all this in vs. Luke 1.32.33 and apply it to vs. Qu. How doth he apply to vs the effects of his Prophet-ship and Priest-hood An. First by the inward operation of his spirit whereby as he hardens the reprobate so he enlightneth and draweth the Elect. Secondly by an outward diuine pollicie whereby he ruleth his Church till the last and great iudgement Qu. Rehearse the benefits of our Redeemer An. The benefits are innumerable euery one more worth then a world signified in his name Iesus Qu. Which is the first An. Incorporation whereby wee are ingrafted into him to become one with him Eph. 5.30 Qu. Which is the second An. Reconciliation whereby we are deliuered from the wrath of God and restored more perfectly into his fauour 2. Cor. 5.19 Col. 1.20
Now to the end that our prayers may be the more humble and feruent vnto the former meanes must be ioyned Fasting which being seuered from opinion of merit and superstition and being religiously vsed auaileth not a little to the taming of our stubborne and rebellious hearts And this the Apostle Paul by his owne experience found to be true I beate downe my body saith hee least whiles that I preach to others my selfe proue a cast away 1. Cor. 9.27 where the word which the Apostle vseth importeth as much as to beat downe with clubs to note the great obstinacie of sinne and the great endeauour which is to be vsed that the lusts of it may be suppressed and kept downe And how conuenient an helpe fasting is for that purpose and certainly as a moderation in eating and drinking and other lawfull pleasures of life when there is a meane kept in the vse of them that wee temper our selues rather comming short of that we may wel haue then going so far as our ability the custome of the place where wee liue will suffer vs as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes so the vtter abstinence from all delights of life for a certaine time as for the space of one day in a weeke or fortnight is a very good meanes for the furtherance of this worke in vs if diligent reading of Scriptures godly meditations and earnest prayers be coupled therewith for if such excellent and rare men as Paul and Timothy had need to vse such moderation abstinence for the subduing of sinne shall any man thinke that hee can want these meanes and be in good case or that he shal not tempt God if he neglect them But amongst other things wee are not to forget the fellowship of the brethren by whose admonitions and prayers wee may be much confirmed against the power of sinne therefore wee are commanded to loue God and to loue brotherly fellowship The Apostle Iames would not charge vs to confesse our sinnes one to another and to pray one for another Iames. 5.16 vnlesse in the counsell comforts and prayers of the Godly there were great helpe against the strength of sinne neyther would the Authour of the Epistle to the Hebrewes exhort vs to consider one of another to whet on to charitie and good workes if there were not a blessing giuen to the right vse of such means for the staying vs in euery good dutie and causing vs still to goe forwards in our workes of sanctification As it fareth with brands or coales when they are almost extinct and put out by laying them close together the fire is kept in and made the hotter so by the conferring of graces mutually by Gods children to the strengthening one of another their zeale against sin and for God is kept aliue and more encreased And to giue you another similitude as they who haue a iourney to go in a way which is vnknowne are glad to ioyne themselues to such as are expert in the way so the fellowship and conuersation of such as are well acquainted with the pathes which lead to our celestiall countrie doth much further vs in our spirituall wayfaring Therefore if ye desire to get to your selues an especiall aduantage against sinne and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way see yee euer make conscience as on the one side of eschewing all needlessâ— familiaritie with all such whose hearts are seene not to be right by the crooked steps of their life saying vnto them with the Prophet away from me yee wicked so on the other side be inward with some godly Christians which walke wisely in a perfect way to whom as occasion is offered you may reueale your secret corruptions and wants to haue aid from their prayers and Christian aduise saying of such I will be companion to them which feare God But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and motions of sinne there must also be a very great care and earnest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be prouoked by vnto euill therefore let the proud man auoyde flattery and foolish praises the drunkard strong drinke the glutton delicates the couetous let him auoid the often sight and much fingring of money let not the angry man meddle much with contentious persons such as loue contradiction nor the fearefull man come amongst threatners nor such as cannot yet rule their tongue amongst such as are giuen to much talke nor the effeminate amongst wantons at a word Whosoeuer will no euill doe must refraine whatsoeuer belongeth thereto Remember Ioseph hee would not endure eyther the speach or company of his lewd alluring Mistresse and it had beene good for Peter that hee had not come into the high Priests hall and for Dauid he had not so wantonly cast his eye vpon faire Bathsheba One saith truely occasion maketh a theefe and occasion will make an adulterer a lyer a rayler and so in other sinnes they are drawn on by occasions it is therfore to no great purpose to warre against inward 〈…〉 except we watch ouer our selues to beware and flie the outward occasions of sinne Hitherto I haue mentioned onely priuate meanes which serue to with-hold our obedience from the lusts of sinne to which if ye doe adde the frequent vse of publike meanes in the ministery of the word prayer and Sacrament in humblenesse of a sincere hart with constancie and perseuerance therein by the mightie blessing of God there will grow much strength against all manner of rebellious lusts Finally sithens it will serue to no other end but to iustifie and encrease our condemnation to know the reasons why the kingdome of sinne is to be resisted and the way and meanes also how it is to be done vnlesse there be hearâ— repentance for our faylings heretofore and a falling to a more thorow practise hereafter therefore yee are to be most earnestly exhorted so to doe that euen as ye desire to signe ouer sinne and that it may not raigne ouer you as yee will shew your selues thankfull to Christ who hath deâ—â—uered you from sinnes tyranny and hath put grace into â—ou that you may obey from your hearts the doctrine of godlinesse as you iudge it meet to endeauour so much the â—eruing of Christ now that you are regenerate as before you were careful to serue sin when you were vnregenerate as you couet to attaine reape the fruit of spirituall holinesse in this life and of eternall happines in the life to come â—o eschew shame in this world and death in the next as the safe protection of God the