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
Synechdoche of the part for the whole is taken here for the whole man as the soule which is but one part of man is sometimes put for the whole person as in that saying of Ezek. 18. The soule that sinneth shall dye and where Paul saith Let euery soule be subiect Rom. 13. so on the other side the body is here put for the whole man which appeareth by this reason euen for that our sinnes doe principally raigne in the soule as it is written From within euen from the heart commeth adulterie murder debate c. The body being but the executioner to fulfill the deuises and desires of the soule yet for good reasons the Apostle vseth here the word Body rather then soule first because in the propagation of sin it is conueyed by the body into the soule according to that of Iob how can one draw a cleane thing out of vncleane seede Secondly because howsoeuer the first motion of sin comes from the soule yet it is perfected by the body which executeth that euill which the minde hath conceiued the will embraced Thirdly hauing before spoken of the crucifying of Christ which was touching his body he willingly retayneth this tearme of body both here and in the sixt verse The meaning then is this let not corruption or naturall concupiscence raigne in your selues but keepe downe the power of it both in your soules and bodyes Now for the word raigne it signifieth here an absolute rule in commanding without resistance and opposition such as kings haue in a kingdome where the people are subdued vnder them and doe freely execute and doe their will and pleasure Thus the Apostle himselfe expoundeth it in the next part of this verse where it is said That ye should obey it in the lusts thereof whereof the meaning is that then sinne raigneth when that which sinne lusteth willeth or commandeth is readily obeyed done without controulement The Apostle likeneth sinne to a Monarch or Emperour whose lusts are lawes and commands the yeelding whereunto by ready obedience is the suffering of sinne to play the Rex There are foure steps whereby sinne climeth into his throne that it may raigne in a man The first is ignorance of the commandements which shew and reueale sinne when any doe not know what is displeasing to God and what will please him eyther because they are not taught ot care not to learne or if they haue some knowledge of the law it is confused and without application of the former it is true which is commonly said the blinde eate many a flye and of the latter that is verrified As good neuer a whit as neuer the better The second step is distrust of heart or vnbeliefe when God is not belieued and credited in his word of threatning and promises and in respect of these two blindnes of mind and incredulitie the kingdome of sinne is called a kingdom of darknesse sinne may doe any thing where Gods word is distrusted Let faith of the word be shaken out of the heart then looke what sinne will commaund it is presently done whereof there is lamentable experience in the fall of our first parents when they were once won to this but to doubt of Gods threatning ye know what followed they became vassals to sinne and Sathan The third step is custome in sinne whereby the sense of sinne is lost Physitions say that diseases not lookt to in the beginning doe afterwards in time grow incurable and desperate Phylosophers teach that custome is another nature and that of many actions there ariseth an habit and Deuines affirme that by often practise of sinne the very feeling of sinne is taken away when men are blinded by ignorance and vnbeliefe and withall hardned by custome of sinne it will be as easie for sinne to lead such whither it will as it was for Elisha to lead the armie of the Aramites whither hee thought good being stricken with blindnesse 2 King 6.19 The fourth step is securitie whereby the danger of sinne is neyther feared nor suspected as in such men who haue made a league with death and a couenant with hell and when it commeth to this then is sinne in the roofe and at the height for such as once waxe secure in sinne and though they sin often and grieuously yet are they without all feare of Gods threatnings and iudgements presuming and bearing themselues bold vpon his goodnesse and lenitie they will excuse sinne in themselues and defend sinne in others they neyther in themselues resist sinne nor can abide others to reprooue their sinne but hate them rather yea and appoint praises and reward to sinners as Rom. 1.31 they sinne and fauour such as doe it Thus wee see what it is for sinne to raigne in our bodyes and how it commeth to his kingdome And here this is first of all to be noted that the Apostle saith not let not sinne be in you but let it not raigne in you for it is impossible that sin should not at all be in vs for besides the testimonie of euery mans conscience against himselfe accusing him of sinne and the manifold iudgements of God against all sorts of sinners in this life wee haue the Scriptures in very many places affirming that none can be without sinne in this world our blessednesse standing not in being voide of all sinne but in hauing our sinnes forgiuen vs Psal. 32.1 and hee being the best man not that hath no sinne but the fewest sinnes This exhortation then is like to that prayer of the Prophet Dauid in the 19. Psalme Lord deliuer me from presumptuous sinnes let them not raigne ouer me Also like to that other prayer of his in the 119. Psalme Let not sinne get dominion ouer me And to that petition in the Lords Prayer which is not Lord tempt vs not but Lord lead vs not into temptation that is giue vs not vp to be carryed away as captiues to sin and Sathan So here we are exhorted not to cleare and quit our selues from sinne but that we suffer it not to raigne ouer vs to hold vs as vassals subiect to his beck It may be thought that this exhortaion is superfluous because in the regenerate sinne cannot raigne and in the vnregenerate it cannot but raigne The answere hereunto is first generally that the whole word of God is inspired from aboue and is profitable to teach c. 2. Tim. 3.16 and secondly for this exhortation a part of the word it is behouefull for all sorts of men for touching the vnregenerate which yet are vnder the power of sinne if they be not elect this and such like exhortations will take from them all excuse so as they shall be vnable to alledge for themselues that they were not called vpon to resist sinne and for such vnregenerate as be of the elect this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne which is in their
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
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
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
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
standing before the Altar and hauing his golden 〈◊〉 of odors offereth them â—ith the prayerâ— of the saints vvhich by that 〈◊〉 are a sacrifice of svveet smelling 〈◊〉 to God Iob. 33.17 a Of SacrameÌ„ts the seales of faith and outvvard testimonies of Gods loue in Christ. Of SacrameÌ„ts in generall What a Sacrament is b The couenant not of vvorkes vvhich promiseth life on coÌ„dition of fulfilling the lavv but of grace which promiseth Christ all other good things belonging to earthly or heauenly happines on condition vve beleeue the Gospell Whereunto Sacraments serue 〈…〉 conâ—irâ—â—â—ion not of 〈◊〉 promise of 〈◊〉 but of our 〈◊〉 vvhich is 〈◊〉 Number of 〈…〉 hovv 〈◊〉 〈◊〉 things 〈◊〉 to make 〈◊〉 Sacrament 〈◊〉 Baptisme 〈◊〉 soule is 〈◊〉 in Bapâ—â—â—â— both to 〈◊〉 of 〈◊〉 and vnto Sanctification 〈…〉 of â—â—ptisme e Whether action of sprinkling or dipping be vsed is indiffereÌ„t so as the child be vnder vvater to signifie death and buriall of sin euen as the vviping off or taking out of vvater sealeth rising vp to nevvnesse of life Rom. 6.2.3 f If Infants vnder the Lavv vvere circumcised on the 8 day shold it not fare vvorse vvith our infants vnder the nevv couenant if they should be denied Baptisme The tvvo sacraments vvherin they agree and differ g The end of Christs ordinance is to knit vs more neerly to himself 1. Cor. 10.6 there is his faithful promise to the church for this end 1 Cor. 11.24.25 so theÌ„ vve make not this sacrameÌ„t a bare signe thogh vve deny the popish reall corporal preseÌ„ce 〈…〉 3.4.5 〈◊〉 i I call it proper to this supper because the former examination of graces vvhich vve haue belongs to other times also but this examination of our vvants vvhat vve should haue and yet haue not is more peculiar to this time of our coÌ„ming to the supper vvhich being giuen for our soules nourishment and vvant breeding desire of nourishment our best preparatioÌ„ is the due sight and feeling of our great and manifold vvaÌ„ts vvhence vvill arise humilitie vvith an earnest desire after the right merits graces of christ as the sight of graces receiued breedeth thaÌ„kâ—fulnesse ioy Of imposition of hands 〈◊〉 prâ—est 〈◊〉 put his hand vpon the Bullock to be sacrificed 〈◊〉 4.4 Christ put his hands on the children and blessed them Mark 6 that is he prayed for 〈◊〉 to his father Of Church-â—inisterie Apostles â—â—â—â—gelists â—her are others called Euangelists because they vvrote the story of the Gospell as Mathew Marke â—uke Iohn 〈◊〉 1.3 〈…〉 4 5. 〈…〉 Prophets The gifts beâ—ng ceased the 〈◊〉 cease â—ithall Pastors and Teachers Of Pastors e First let him be proued then let him minister 1 Tim. 3.2.3.4.5 Tit. 1.5.6.7.8 1 Pet. 5.2.3 Act. 20. f Quod coÌ„munite curatur communite negligitur Of presence of the Pastor vvith his flocke Of the peoples dutie 〈◊〉 of their Persons The gifts are from God their office is 〈◊〉 God their 〈◊〉 brings 〈◊〉 God Submission to their ministery and doctrine â—hankfulnesse 〈◊〉 maintenance 〈◊〉 their estate Phil. 1. Reu. 14.13 〈…〉 * Of the last iudgement That there shall be a iudgement a Gods iustice requireth that it should be vvel vvith good men and ill vvith ill men so it doth not in this vvorld ergo ther is a iudgement Esay 3.10.11 2 The. â— 6.7 What the last iudgement is Manner of his comming The Saints assistants to Christ. Place of iudgement Thus Zanthino iudgeth Time of the iudgement c This one calleth a learned ignorance * Christian vvatchfulnesse 〈◊〉 of the iudgement Prâ—ceeding â—ignes Concurring â—ignes â—ings subse◠〈◊〉 of men 〈◊〉 the iudgeâ—â—nt 〈◊〉 of the â—odly Blessednesse is in the 〈◊〉 of God d Our coniunction here is such as of a man and virgin after the betrothing our coniunction in heauen such as betvveene a man and virgin after marriage * Parts of heauenly blisse Of the vvicked Tvvo parts of their punishment 1. Punishment of losse this called shutting out of the kingdome 2 Punishment of sense Bodily painâ— â—pirituall and soule payne 〈◊〉 paine 〈◊〉 payne â—â—rcumstances 〈◊〉 â—â—nishment 〈◊〉 vvhich 〈◊〉 to the plaâ—e of punâ—â—â—ment Repentance Of God the Creatour Sacraments â—â—â—gination Ministery Resurrection 〈◊〉 of men 〈◊〉 Iudgeâ—â—â—â— The scope and method of this sixt Chapter vnto the 13. Verse Verse 3. 〈◊〉 4. 〈◊〉 5. 〈…〉 Text. Diuision of the text into tvvo parts Of the exhortation a Which is the inclination of our nature to all euill Peccatum causae peccati poena peccati August b Not onely actuall concupiscence vvhen lust is consented to but naturall and habituall concupiscence vvhich is the inclination of our nature to euill is sin though it be resisted by the spirit and grace c This must be meant of naturall concupiscence because the Apostle knevv actuall corruption to be sin vvithout the lavv and the 7.8 9. commandements forbids concupiscence vvith consent d 〈◊〉 facit ta 〈…〉 est magis 〈◊〉 Raigne vvhat it signifieth Regnat peccatuÌ„ cum id sponte exequimur quod peccatuÌ„ imperat Hovv sinne getteth a kingdom Radix omnium vitiorum infidelitas 〈◊〉 est 〈◊〉 natura 〈…〉 Beatitudo nostra non in perfectione virtutum sed in remissione peccatorum Bernard Acts 27. Phil. 2. Qui fecit te sinâ— te non seruat 〈◊〉 sine te 〈◊〉 37. 3. Reason Rom. 6.19 Psâ—l 34. 〈…〉 24. Eccles. 5.5 〈…〉 â—hy so called Quod cuiquam cuiuis contingere potest 〈…〉 when 〈…〉 as 〈…〉 c 〈…〉 heauenly things are desired 3. Carnall vvhen things forbid of God are desired Col. 3.8.9 1 Cor. 6.9.10 Rom. 1.29.30.31 A notable meane hovv to hinder the kingdom of sin 〈…〉 birth of 〈…〉 often 〈…〉 Word of God 〈◊〉 and 〈◊〉 prayer 〈◊〉 vvishes 〈…〉 of the hart 〈…〉 cast strongly 〈…〉 â— Thes. 5.17 1 Cor. 9. 1 Tim. 5.23 Brotherly fellovvship 1 Pet. 2.17 Iames 5.16 Conclusion 〈◊〉 a principij◠〈…〉 of 〈◊〉 Verse Simile Simile Simile 〈◊〉 â—aid to 〈◊〉 the vvord 〈…〉 promises 〈…〉 Thus Tremelius expoundeth it Vse 1. Simile Simile Simile Psal. 37.36 〈…〉 can 〈◊〉 is one 〈…〉 signe 〈◊〉 they are 〈…〉 this 〈◊〉 estate â—â—â—â—â—nesse Mat. 16. This also is another marke that a man is in this vnmoueable condition Simile