being set against spirit is eyther the body or the inferiour part of the soule and spirit signifieth the principall facultie of the vnderstanding and reason all which are corrupted by sinne and haue their seuerall lusts Which as they be sundry and not of one sort so are they very many Gal. 5.19 The workes of the flesh are manifest as Adulterie c. To obey these lusts it is willingly to goe after them and of our owne accord in our wils and workes to follow euill motions which when it is done of vs then wee doe as it were put a scepter into the hands of sinne that it may as a king subdue vs and raigne ouer vs. Thus all hypocrites and wicked men doe obey sinne freely seruing it as their Lord whiles they doe in their will consent to the lusts of sinne and in outward worke commit it as occasions be offered Wee are here commaunded not to doe thus but contrariwise to disobey or not to obey any sinfull motion or affection eyther by consent of will or by committing them in deeds The thing then which here is taught vs it is an excellent meane how to keepe sinne from raigning ouer vs euen this to withdraw our obedience from sin in our will hart resisting the first motions of our rebellious nature and this certainely is a speciall point of Christian wisedome by the grace which is in vs to striue against the first mouings and ticklings of sinne when as it beginneth to take hold of our thoughts then to repell it ere euen it get consent and obedience from our will and affections as it will quickly doe if it be not well lookt to for sinne is headlong and will soone passe into lust and from lust to consent and from consent to practise if it be not stopped and snubbed betimes whereas if it be disobeyed and refused in the lust motion it is more easily maistered for sinne while it is yet in thought and motion it is young and weake and sooner subdued as a young childe which is easily ruled by reason of his weaknesse but if it grow to consent and action especially if actions of sinne be often iterated then sinne hath gotten not onely as it were sinewes and veines and bones but is growne to the strength of a man in vs and so will with great difficultie be ouercome therefore as it is the pollicie of Gardiners to nip and pull vp their weedes being newly come vp to cut and payre away the twigs which spring in their trees and by drawing the iuyce to them would hinder their growth and fructifying so Christians are to deale with their lusts which doe cause the graces of God to dry and wither and are as weeds to stay their growing in Godlinesse therefore whiles they are but lusts and motions let them snub and mortifie them Men will looke to the beginnings of hurt in their body to prouide remedie for a wound or sore before it do fester or rancle and while a disease is but now fresh they looke out for medicines the like or greater care would be taken of the soule euen at the first betimes and while sin doth begin to stir then to oppose vnto it and make head against it applying remedies before the euill by continuance grow desperate and incurable herein finally imitating the practise of warriours who espy aduantages to take their enimies while they are yet weake before their forces be ioyned and their powers come together in like manner the Christian Souldiour ought to set vpon sinne while it is yet weake and hath least strength ere by our obedience to it and practise of it it growes to a power when it will proue a more troublesome and tough peece of worke to quell and keepe it downe That therefore which the spirit pronounceth in the 137. Psalme to encourage Gods people against the Babilonians their most pernicious enimies Blessed is he that shall take their children whiles they are young to dash their braines against the stones the same I say to all the Israel of GOD which is in continuall conflict with the Babilon of their confused lusts blessed and happy is the man that whiles they are but budding can nip them in the head and by the might of grace dwelling in him doth speedily crush them thus it will come to passe that hee shall not obey sin by doing that euill which sinne would haue done Now this way and meanes commended here in the text hath sundry vnder meanes as helpe vnto it that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance The first of these is the Word of God rightly vnderstood for Dagon can no more stand before the Arke then sinne can stand before the word of God being planted in a faithfull heart and applyed against the stirrings of sinne Therefore as Christ repelled the suggestions of Sathan by this word of God Mat. 4.5 so are all Christians to beate backe the motions of sinne by the same means by the two edged sword of the spirit which is sharpe to cut asunder the sinewes and heart-strings of sin See then yee haue this word alwayes in readinesse to draw it out vpon all occasions whensoeuer yee feele your selues to be tempted by any sinne be not like vnto them that carry about them a sword and know not how to vse it but put the word vnto vse and as oft as any motions of sinne arise presently call to minde such Scriptures as forbid threaten and condemne them remembring also such examples of such iudgements as haue beene executed vpon such sinnes as yee be tempted vnto that yee may inure your heart not onely to hate and abhor but to tremble at the thought and cogitation of sinne And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them in this case especially doe according to the counsell of our Sauiour Christ Watch and pray that yee fall not into temptation Mat. 26.41 As Peter when hee walked on the water and felt himselfe ready to sincke said Lord Iesus saue or I perish likewise when the waues of sinfull temptations beate so hard against your soules as that yee feare sincking and drowning cry out with faith say Lord lead vs not into temptations It is not onely your set prayers at ordinary times with your families and with your selues but the sodaine and secret eiaculations of the heart vpon euery stirring of sinne which helpes against the rule and sway of sinne and this is it which wee are called vpon to doe in that exhortation of the Apostle to pray continually charging vs that wheresoeuer wee are and whatsoeuer wee are doing if occasion be offered by the rebellions of our corrupt nature or otherwise to send vp our desires vnto heauen for strength and helpe also for pardon and forgiuenesse for our continuall desires are continuall prayers
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
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
good this may be called birth sinne Psal. 51.3 Gen. 6.5 The frame of mans heart is onely euill continually Qu. What doe ye call actuall sinne An. All thoughts words and deeds being contrary to the will of God issuing from that bitter roote of birth-sin Also all omission of duties eyther toward GOD or our neighbours Mat. 25.42 Lastly all imperfections eyther in manner or measure or end of doing good duties for whatsoeuer transgresseth the law is sinne 1 Iohn 3.4 Qu. For what respects are these sinnes called dead workes An. For two respects First because they proceed from those who be spiritually dead Eph. 2.1 Secondly because they tend to death and deserue it Rom. 6.23 Qu. Seeing our works are dead and we dead in them doth not this imply that we did once liue An. It doth so and the truth is wee did once liue an holy and an happy life Gen. 1.26 Qu. Wherein stood our holinesse An. In the vprightnesse of soule and body Eccles. 7.31 called Gods Image Gen. 1. Qu. Wherein stood our happinesse An. First in our enioying of Gods presence and fauor Secondly in the excellency of our person Thirdly in our Lordship ouer the creatures Gen. 1.26 Qu. How fell wee from this estate An. By the malice of Sathan suggesting and by the free wil of our first parents obeying his temptation Gen. 3 ver 1.2.3 c. Eccles. 7.3 God made man righteous but they found out many inuentions Qu. What followed hereupon An. Our first Parents became sinfull and most miserable Gen. 3. throughout Qu. Doth their fall any thing appertaine vnto vs An. Yes surely for in Adam wee all sinned Rom. 5. ver 12.19 they being the head and roote of our kinde haue wrapt all their ofspring in the guilt and hurt of their transgression Qu. But are wee not also vnder death through our owne naturall corruption and actuall sinne An. We are so by nature seruants of sinne and the children of Gods wrath Eph. 2.3 Rom. 6.20 Qu. What is meant by Repentance An. An vtter renouncing of our selues and our owne workes in which there is nothing but matter of death and a returning to God to doe his workes Qu. Wherein standeth this renouncing of our selues and workes An. In these two things First that we neuer haue either affiance or liking to any thing which commeth from our selues Secondly that both in purpose and practise in desire and deedes wee endeauor to cease from our owne works Esay 1.16 to doe the workes of God Qu. What call ye returning to God An. When both minde and will are changed from blindnesse and malice to the sound knowledge and loue of God and his workes Qu. What workes doe yee call the workes of God An Such workes as God in his morall Law appointeth to be done Qu. What doth the morall Law teach vs An. To loue God with all our soule might and heart and our neighbour as our selfe Mat. 22. Rom. 13. Qu. Wherefore is Loue made the summe of the Law An. Because our duties to God and man are nothing worth vnlesse loue beget them Qu. In how many commandements is the morall Law contained Ans. In tenne whereof foure concerne the loue and worship of God and the other sixe concerne the loue and welfare of our neighbour Qu. Tell vs briefly what do the first foure Commandements require An. The first that the true God alone be worshipped of vs this shutteth out false Gods The second that wee yeeld him such a worship for the matter and parts thereof as himselfe in his word commandeth this shutteth out false worship of the true God The third that for manner and end hee be worshipped with all holy and religious reuerence referring all to his glory this shutteth out prophanenesse in his true worship The fourth that he be worshipped at such a time as he hath prescribed the seauenth day vnder the law now one day in seauen Q. Now shew vs summarily what the sixe latter do require An. The fift that the excellency of our neighbor be duly respected without all contempt to any Superior Equall or Inferior The sixt that his life be carefully preserued without all crueltie The seuenth that the chastitie of his person be purely kept without all vncleannesse The eight that we increase and maintaine his substance without wrong by deceit or violence The ninth that his name be tendred without any infamie and reproch done to it by lyes slanders or false-witnesse The tenth that our very thoughts be free from desiring the least good thing which he hath reioycing in his good as in our owne Qu. What rules can you giue for the further and fuller vnderstanding of the law An. First where any one vertue is commanded all of that kinde with the meanes and occasions are also commanded Secondly where any vice is forbidden all of that kinde with the meanes and occasions are forbid Thirdly where any good is commanded there the sinne contrary to it is forbidden and where any sinne is forbidden there the good contrarie to it is commaunded Fourthly the Law being spirituall euery commandement is spirituall requiring obedience from the thoughts and motions Qu Can any Christian by the helpe of grace keepe the whole Law in euery part An No surely because our sanctification is vnperfect Rom 7. ver 14.15 Qu. Whereunto then serueth the Law An. First to vtter what is sinne Rom. 3.1.2 Secondly to reueale the anger of God against sinne Rom. 4.15 Thirdly to conuict and terrifie the conscience for sin and so to be a Schole-maister to Christ. Gal. 4.24 Fourthly to be a lanthorne and light to direct the steps of such as come to Christ. Psal. 119. ver 105. Qu. What is the beginning of repentance and returning to God An. A displeasure and griefe conceiued for feare of gods vengeance hanging ouer vs for sin Acts 2.37 called there a pricking of the heart Qu. Whence commeth this griefe and feare An. From the spirit of God working in the preaching of the Law and is thereof called the spirit of feare and bondage 2 Tim. 1.7 Rom. 8.15 because by the Law truely expounded and wisely applyed the spirit is forcible to terrifie mens consciences and pierce them with griefe vpon the sight of their seuerall sinnes and the great condemnation due to them as happened to Foelix and Iudas Qu. You doe iudge then that the right vnderstanding of the ten commandements is requisit to prepare vnto repentance but how is the grace of repentance wrought An. As the word of the Law doth prepare and begin repentance so it is effected and wrought by the word of the Gospell wherein the same spirit of God is mightie to stirre vp in the Elect a loue of Gods will with a loathing of euery thing which is against it vpon the sight of Gods meruailous mercie toward them in the forgiuenesse of all
Baptisme and the Lords Supper 1 Cor. 10.1.2 1 Cor. 12.13 Qu. What thinke ye of the fiue Sacraments added by the Romish Church An. They are no Sacraments first lacking diuine institution secondly being no seales of the couenant thirdly they want outward signes which three things are required vnto Sacraments Qu. Which is the first Sacrament An. Baptisme the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2 Gal. 3.27 Qu. What things are to be considered in this Sacrament An. First the outward signe Water and the action of washing with water secondly the inward thing Christ his bloud and spirit thirdly the proportion or agreement betweene them both That as the body is cleansed outwardly from filth by water so is the soule purged by the bloud and spirit of Christ. Qu. What be the benefits assured to vs in Baptisme An. First remission of sinnes secondly Repentance Mark 1.3 Qu. Whence hath Baptisme all this efficacie and vertue An. Not from the Minister nor from the creature of water or any action about it but from the spirit of Christ applying to vs Christ and his merits Tit. 3.5.6 Mat. 3.11 Qu. What is the forme of Baptisme An. To dip into the water or sprinkle with water in the name of the Father the Son the holy Ghost Mat. 28 Qu. Who are the parties to be Baptised An. First infants borne of Christian Parents because they belong to the couenant 1. Cor. 7.14 Secondly men of yeares which hauing beene strangers from God and conuerted doe now make profession of their faith in God and of repentance from sinne Mat. 3.4 and desire Baptisme Qu. What vse are wee to make of Baptisme An. First to keepe vs from committing sinne by remembring our vow made to God Eccles. 5.5 Secondly to comfort our faith after we be fallen into sinne with the meditation of Gods promise to vs touching the remission of all our sinnes sealed vp in our Baptisme Qu. Which is the next Sacrament A. The Sacrament of Bread and Wine called the Communion 1 Cor. 10.16 Qu. How doe the two Sacraments differ An. Both seale vp the Couenant of saluation by Christ but the one doth it in respect of entering into couenant the other in respect of continuance in it growing in Christ. Also they differ in the signes and parties to whom they are giuen the Lords Supper being giuen onely to men of yeares the other to children also Qu. Wherefore is it ministred in bread and wine and called a Supper An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen Qu. Is Christ then truely ioyned to vs in this supper to be our food and life An. He is so according to the ordinance and promise of Christ. Mat. 26.22.27 Qu. But there is great distance betweene Christ and vs he in heauen we below in earth An. Yet by the incomprehensible vertue of the holy Ghost and through faith we are truely pertakers of Christ and all his merits and graces in the right vse of this Supper 1 Cor. 10.12 Qu. What call yee the right vse of this Supper An. When it is deliuered and receiued according vnto Christ his institution Qu. What doe yee consider in this institution An. First the outward Signes of bread and wine Secondly the consecration of the Signes by prayer as also rehearsall and exposition of Christs words spoken at his supper Thirdly the actions about the signes as breaking blessing distributing giuing taking eating drinking Fourthly a commandement to doe these actions for this end to be put in remembrance of Christ Fiftly a promise offering to vs the thing signified this is my body this is my bloud Qu. Who are to approach to this Supper An. Onely such as haue true faith and are touched with repentance for their sinnes 1 Cor. 11.26.27 Qu. After what manner are wee to pertake of this Supper An. Wee are to pertake of this supper vpon an examination of our selues 1. Cor. 11.30 Qu Wherein consisteth this examination An. In searching till wee finde out these two things first the truth of sauing graces that wee be indeed endued with a liuely faith and vnfayned secondly with diligent and effectuall loue and thirdly with hearty earnest repentance according to such markes and signes as before are set downe in the doctrine of repentance and faith Secondly the measure of these graces with what defects and feareful wants we possesse these graces hauing and holding faith with such blindnesse doubtings and vnbeliefe Loue with such vnkindnesse wrath enuy reuenge heart-burning coldnesse and vnfruitfulnesse Repentance with such little sorrow and loathing of our many and vgly sinnes with such poore indeauour against them with so small loue and care of yeelding obedience to the Law in good things commanded And this is the proper examination of communicants seruing to this purpose that in the view and sense of so great and fearful weaknesses as be mingled with their graces they may be truly humbled haue their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp encreased and be moued with more reuerence and feruencie to call vpon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries Qu. What is the least measure of worthinesse required in Communicants An. Some knowledge and sense of their particular sins discouered by the witnesse of the ten commandements and of their owne conscience Secondly some true faith at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly a sure purpose of amendment of their sinfull liues in time to come framing them after the word of God not in some but in all things Fourthly some readines and will to loue euen enimies that hate and hurt them to doe them good with an inward sorrow that these graces are in them in so meane a measure and a firme resolution by all good means to seek the continuance and increase of them where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull the thirsty and hungry soule and promiseth comfort rest refreshing to such Mat 5.4.6 also 11.28 Iohn 7.37.38 Of Imposition of hands and of the Church-ministery Qu. WHerefore doth this fundamentall point of the ministerie follow that of Sacraments An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them Qu. This ceremonie of laying on of hands whence came it An. From the Iewes who vsed it in two cases first of publike sacrifices secondly of solemne benediction and prayer Leu. 4.4 Gen. 48.17.18.20 Iacob put his hands on Ephraim Manasses blessed them and prayed for them Qu. Was this ceremonie continued in the Christian Church and by whom An. It was continued by
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
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
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
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
their sinnes by Christ. Marke 1. ver 14.15 Luke 24.47 where repentance is made a part of the Gospell Qu. Belike then there is something in repentance which goeth before faith and something doth accompanie the worke of Faith An. It is true for as touching the sight and knowledge of sinnes and of the dreadfull accursed state wee are in through them together with a great feare and certaine griefe of mind for our sinfull and wofull condition all this doth proceed and goe before faith but the turning and changing of the heart that it may for Gods sake and glory loue God and his law and hate that euill which is contrary to his will euen to the killing of it at the roote this followeth the worke of faith in order of nature though it be wrought at the same time Qu. Tell vs now what be the speciall affections whereby repentance appeares to be truely wrought An. Those seauen mentioned 2 Cor. 7.11 First a true sorrow for sinne as it is the offence of a most gratious God called godly sorrow Secondly a clearing of our selues from all suspition of sinne by auoyding all apparances of euill or by humble confession of our faults Thirdly an holy indignation and anger for all euils past Fourthly a feare least such things by our corruption should breake forth againe Fiftly a great and ardent desire to preuent them Sixly a zeale against all euill in our selues and others and of doing all good we can in our generall special callings Seuenthly a godly reuenge and punishment by brideling our lusts and refraining not onely from things forbidden but euen from some things which are indifferent and be vnder our libertie if eyther they be an offence to others 1 Cor. 8.13 Rom. 14. or occasion of sin to our selues Qu. Why is this article of repentance put in the first place A. Because it is in vain to heare ought of God or Christ of grace or saluation vntill we be taught to know our own miserable estate by sinne Thus farre of the first Principle the second followeth Qu. WHat is the second article of the Catechisme An. Faith towards God Qu. Why is this article of faith toward God the second fundamentall article An. Because hauing learned and beleeued that our works are dead and our selues through their desert vnder condemnation we should surely be plunged into despayre if the eye of our mind should not he raised vp to looke vpon God as a mercifull God in Christ. Qu. What things are to be handled in this second article An. First the obiect of faith to wit God Secondly the nature and office of faith Qu. How many things are we to know and beleeue touching God An. Fiue first his existence or that he is â— Secondly his essence or what he is thirdly his persons how many they be fourthly his actions or workes Fiftly of God incarnate and crucified or of God made man Qu. Is it necessary to know that God is An. Yea for without this all religion faileth Heb. 11.6 Qu. How may we be perswaded that God is An. First By the Scriptures which euery where witnes of him that he is Secondly by the works of creation Rom. 1.20 Psal. 19.1.2 for the creatures which be in the world cannot make the world and the world could not make it selfe therefore it must haue a maker which is God Thirdly by the testimonie of our consciences which accuse vs terrifie vs euen for secret sinnes whereof the world can take no knowledge which is an euidence that there is a diuine iudge to whom wee must giue account of our secrets Qu. What iudge ye of his essence or nature An. That none can vtter it as it is 2. Cor. 12.4 or if any could declare it yet we cannot be made to know it because it is incomprehensible 1. Tim. 6.16 Qu. May not God be described to vs in any sort An. Yes by his properties which be two-fold First incommunicable which agreeth properly and only to himselfe Secondly communicable which may be and are attributed to other creatures men and Angels Qu. What be the properties of the former rancke An. First Omniscience whereby hee perfectly knoweth himselfe and all other things Psal. 139.1.2 Secondly Eternitie without beginning of dayes or end of yeares Rel. 1.8 Thirdly Omnipotencie whereby hee is able to doe what hee will and more things then euer hee will doe and to hinder whatsoeuer hee will not haue done Reu. 1.8 saith the Lord almightie Fourthly Vnchangablenesse being alwayes one and the same in his nature and will Iames 1.18 Fiftly Vnmeasurablenes being of infinite extension filling heauen and earth Acts 7.48 Psal. 145. Qu. What be the properties of the second rancke An. Power Mercy Goodnes Truth Loue Wisedome Iustice Holinesse Qu. How doe these agree to created natures An. First by participation and from another Secondly in measure not infinitely Thirdly as qualities which may be separated from them as appeareth in the Angels which fell and in sinfull men Qu. How doe these properties agree to God An. First from himselfe I am that I am Exod. 2. Secondly aboue measure Thirdly as essentiall to him his mercy is his essence so of the rest Qu. You can giue vs some description of God by this which you haue spoken An. Yea God is a spirit or spirituall substance being of himselfe and cause of being to all his creatures eternall immutable infinite in knowledge power mercy truth iustice and holinesse or thus God is a most perfect selfe-being or an infinite perfection or thus God is an almightie and eternall Spirit most holy most wise most righteous maker and gouernour of the whole world and euery thing therein these discriptions being diuers in words are yet one in substance Qu. But for the ignorant sake speake yet more plainely what God is An. God is such a nature as is of himselfe and by himselfe from euerlasting without dependance of any other the soueraigne cause of all things which be himselfe not subiect to any change or alteration seeing and knowing all things before euer they come to passe infinitely louing all goodnesse and hating all vice and euill full of all power to reward the one and to take reuenge on the other most mercifull towards his creatures to pitty and relieue their misery but especially toward his children in keeping that promise most constantly which he in great goodnes and mercy made and gaue to them for their eternall happinesse by Christ. Qu. What vse is to be made of this description of God An. Manifold first to correct all those godlesse fancies and imaginations which arise in mens braines contrary to that which God hath thus reuealed of himselfe Secondly to helpe men in their secret prayers vnto and in the meditations of God to thinke and iudge aright of him as of an infinite and most glorious being that is all goodnesse power and wisedome Thirdly to moue men to