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
Sam. 7. Fiftly hee was by repentance restored to God and to his Church and none can perish that truely repent Now that Salomon repented may appeare both by the title of his Booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church and by the argument of that Booke which is a large condemning of those vanities wherewith he had been ouer-taken and a plaine retractation of those follyes wherin hee had offended And if Salomon were not wholy remoued from God there is lesse doubt to be made of Dauid and Peter because neyther their fall was so grieuous for Salomon to other great sinnes added the grosse sinne of Idolatry and yet their repentance is more certainely reuealed the one in the 51. Psal. the other in the 27. Chapter of Mathew of whom it is truely said by one of the Fathers that faith did not faile in his heart when the confession of it failed in his mouth As for the remouings and fals of Esau Saul and Iudas they appertaine nothing to this purpose because they were but hypocrites and neuer the true worshippers of God and they fell onely from such gifts of the Spirit as were common both to the elect and reprobate The texts of Scripture that are brought in against this truth are these Heb. 6.4 Heb. 10.29 and Mat. 13. The words of Heb. 6. are these For it cannot be that they which were once lightened and haue tasted of the heauenly gifts and of the power of the power of the 〈◊〉 to come that they falling away should be renued by repentance c. To this I answere it is true such as tast onely may but the true beleeuer which eateth and digesteth and receiueth the word cannot fall away Now wheras the second text saith that they which be sanctified by the bloud of Christ may fall away The answere is this the sanctification which the Apostle here speaketh of is such a sanctification as standeth in profession onely and not in power and practise and worketh onely a light and slender change which may be lost againe and not an effectuall alteration of the minde and will which being begun in this life is perfected in the next and so endureth for euer And whereas the Apostle saith they receiue the truth hee meaneth that they receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Now as for the ioy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit in a truely sanctified heart reioycing in the sense of Gods peculiar loue vnder the hope of his glory Rom. 5. 2. but a tickling of the mind delighted with knowledge of new strange things which may be in an hypocrite and be lost The shew of reason which is made against this doctrine of the vnmoueable estate of Gods children is this that such doctrine will breede in men securitie and carelesse liuing This is not so because the Scripture which teacheth their stedfastnesse doth also teach that their owne care watchfulnesse is required thereunto as in that saying of Paul let him that standeth take heede least hee fall 1. Cor. 10.12 and that in the 11. to the Romanes Be not high minded but feare also that in the Phil. 2.12 Worke out your saluation with feare and trembling vnto these wee may ioyne the counsel of our Sauiour vnto his Apostles that if they would be safe they must giue themselues to watch and pray Mat. 26. And finally the Apostle Iohn saith that they that be borne anew preserue themselues Iohn 5.18 that is to say they take all care and vse all good endeauour for their owne preseruation In all which places of Scripture it is manifest that whomsoeuer God hath purposed to keepe to himselfe vnmoueable in all them hee engendreth a great heedfulnesse to looke to themselues But such as perish they are giuen ouer to grosse and dead securitie not to feare any perill in the abundance of great sinnes It is now high time that wee come to the profit and vses that be to be made of this doctrine whereof the first is to stirre vp our hearts vnto a very earnest desire to be in such a permanent and stedfast condition In all other things wee doe loue certainties and cannot abide to be at vncertaintyes no Maister will keepe a seruant so as hauing him to day hee cannot be sure to haue him to morrow neyther wil any man hold a farme as tenant at will and look to be put out at an houres warning all men prefer a fee-simple before an annuitie and wish rather to haue a thing by perpetuitie then by tearme and why then should wee not in matter of religion rather desire to be true worshippers of God which shall abide for euer then Christians in name and profession onely which be alwayes at vncertaintie liuing in continuall hazard and exposed euery houre to some fearefull iudgement of God being in this behalfe like vnto a condemned person who hath receiued the sentence of death for high treason against his Prince howsoeuer such an one may be spared and respited by the fauour of his Prince yet he liueth at vncertainety and may looke euery houre when he shall be called forth to execution euen thus it standeth with all vnsound Christians Hypocrites and wicked men they are condemned persons both in gods decree in the testimonie of Scripture and in the witnesse of their owne conscience though they marke not the check of it and albeit the patience of God respite and spare them and his bountie prosper them that they be fat and well liking yet their state is vnsteddy euer subiect to a downefall hauing no other stay to vphold them but Gods lenitie and sufferance the time whereof when it is expired then sodainely in a moment they sincke into hell though they flourished like a greene Bay-tree and spread abroad then leaues yet they vanish quickly and their place is no more found whereas the godly are so established as that in death they are not remoued but be more firmely and nearely knit vnto God thereby with whom they enjoy a neuer withering blisse and glory How should this moue all men most egerly to desire to be in so firme certain estate and neuer to giue themselues rest vntill they know themselues to be entred into it that as Isaac in the 26. of Genesis hauing digged diuers wels to water his cattle which he could not keep because the people of that land stroue with him and tooke them from him one after another at the last digging a Well for which they did not striue but suffered him quietly to enjoy it hee found rest and was well satisfied and acknowledging the Lords goodnesse hee said Hee hath inlarged my roome and will make me fruitfull so we hauing lost much
first to be laid as a foundation and afterward the misterie of Christ is more highly and deeply to bee handled as it were the rearing of the walles roofe and loouer Qu. What meaneth the Apostle to say that he will leaue this doctrine of the beginning of Christ and that he will not lay againe the foundation c. An. That toward the Hebrewes hee will not obserue this forme of Catechising or deliuering doctrine plainely and familiarly Qu. Why so An. Because it became them by reason of their time and long continuance to be rather teachers then such as needed the principles and this is implyed in the illatiue particle therefore Qu. What is meant by perfection An. The teaching of Christ more perfectly in such a manner as might be sitting for them that were of age and expert in the word of righteousnesse Qu. Now tell vs what doth the Text containe Ans. A promise of the Apostle to teach the Hebrewes and in them all Christians the doctrine of Christ more exactly and perfectly Qu. How doth he illustrate and declare this his promise of deliuering the doctrine in a more perfect manner An. By the contrary as thus that he will now omit and let passe the first rudiments of Christianitie to the end he may follow a more perfect course Qu. How is this set foorth Ans. By an enumeration or rehearsall of certaine particular rudiments and principles wherein Christians of the primitiue Church were wont at their first 〈…〉 Religion to be catechised and instructed as repentance from dead workes faith towards God c. Qu. Gather vs now the summe of this whole Scripture An. It is thus much as if the Apostle should haue said whereas the doctrine concerning Christ as touching the manner of teaching and deliuering it hath tvvo parts Heb. 5 vers 12.13 one part which hath more perfection and belongs to such as are strong haue more profited the other part belongs to weake ones which are nouices and consists in the first elements and beginnings of Christ such as repentance from dead workes c. I am determined to leaue and forsake this latter part not to meddle with it and to prosecute the former bringing forth doctrines in such manner as is fit for strong men which be of ripe iudgement and vnderstanding in heauenly misteries Qu. What may be learned from this Text of the Apostle thus opened and expounded An. That there is a great deale of skill and wisedome required in the ministers of Christ to be able to discerne by what degrees they ought to proceed in the dispensation of the secrets of the kingdome An other example whereof see 1 Cor. 2.6 and Chap. 3. ver 1.2 Also Christ our Lord requireth in his stewards to be both faithfull and wise to know how to speake a word in season and that euery one in the familie may haue such a portion as is fit and as he for his age and strength is capable of This proueth them foolish stewards that cannot distinguish of the manner of teaching and of the persons towards whom each manner must be vsed Qu. What things may be further gathered from hence for our instruction An. The authoritie antiquitie excellency fruit and necessitie of teaching the Catechisme or doctrine of beginnings Qu. How may the antiquitie of this manner of teaching be collected An. Thus If could be no new thing but very auncient being vsed in the time of the primitiue Church euen so far off as in the age and time of the Apostles And that it was vsed in those times is plaine not onely by this place where it is cleere for they could not leaue that which they neuer vsed nor be said to lay againe that which had not ben once laid but also by 1 Cor. 3. vers 1.2 Also there is some shadow of it in Christ catechising his Apostles Mat. 16.13 and Phillip his catechising the Eunuch Acts. 8. Qu. But ye can fetch the antiquitie of Catechising further off than Christ his time or the primitiue age An. It is true In the Iewish Church being before the comming of Christ it was practised both in families as in Adams Abrahams Gen. 3.18 and others charged so to doe by Moses Deu. 5.7 and in publike assemblies wherevnto the words of the Apostle Rom. 2.18 seeme to haue reference being instructed by the Law or catechised in the law so the words are in the greek meant of such an instruction as is by catechising fit for Children Qu. Of what authoritie is catechising doctrine An. Not any deuise and inuention of men but of diuine authoritie because the Apostles were by diuine inspiration guided both for the matter and manner of their teaching 2 Pet. 1.21 also as the matter and manner of their doctrine was of God so the writing and putting into scripture both the one and the other was done by diuine motion that Ministers of the Church in all ages might not onely see what to teach but how to proceede in their teaching according to the will of God so farre as might fit and further the edification of their flocks Qu. Now shew vs how the excellency of catechising doctrine is raised from the text A. In this it appeareth first that it commeth from God being taught by his spirit Secondly in that it is a part of the holy ministery euen of the Apostolicall ministery Thirdly in that it tendeth and helpeth forward vnto perfection of the Saints in knowledge of godlines how must not that be very excellent which is an ordinance of God for so excellent an end as the good and eternall saluation of the Elect Lastly in that it is so much resisted by Sathan this conuinceth both the great worth and the singular fruit of this kinde of teaching for hee would not so much stirre and labour to keepe it out of Church and families were it not a work and exercise both of much dignitie and manifold vtilitie Qu. What may be the fruit and vtilitie of this kind of teaching An. First it prepareth to ripenesse and perfection in knowledge of God Secondly It fitteth vs to discerne and try out truth from errour Rom. 2.18 Thirdly it maketh Christians more meet for the receiuing of the blessed Communion which without some fundamentall knowledge cannot be receiued worthely 1 Cor. 11.29 Lastly it causeth vs to heare the word preached more profitably euen as Masons build vp more easily when the ground-worke is well laid Qu. What difference is there betweene preaching and the Catechising doctrine An. The one is but short the other a more large treatise the one belongs to weake ones the other both to strong and weake the one is as the laying the foundation the other a building to perfection also in Catechising there is deliuerie by the Minister and redeliuery by the Children not so in preaching which is not exacted to be repeated Qu. What other instruction doth arise of
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
faith worketh but an assurance of the promise concerning Christ. Qu. Is any faith so strong as altogether to be without doubting and vnbeliefe An. None because all faith as all other graces hath imperfection and is mingled with some doubting feare ignorance or vnbeliefe which yet the stronger faith doth sooner ouercome then the weake Qu. By what meanes is faith engendred An. Ordinarily by the word preached Rom. 10.17 Rom. 1.16 by the word not of the law which engendreth terrour but of the Gospell Qu. By what meanes is it increased A. First by the word both read and preached secondly by the vse of the Sacraments thirdly by prayer and godly meditations of Gods works and promises fourthly by carefull keeping of a good conscience Iames. 2.22 fiftly by long experience of Gods mercies Psal. 23. throughout Qu. How shall wee know whether we haue faith An. First by the feeling and striuing against our vnbeliefe Mark 9.24 Secondly by trauelling to settle our faith Psal. 42.5.9.11 Thirdly by remouing all lets of faith feares distrusts c. Fourthly by vnfained loue to God his people his word and sacraments 1 Iohn 3.14 Fiftly by repentance and amendment of life present and willingnesse to dye in hope of a better life Qu. What be the fruits of faith An. All good works Iam. 2.22 Gal. 5.22 Qu. What doe ye call good workes An. All vertues and duties eyther towards God or man which be required in the ten Commandements contrary to the common opinion of men who thinke onely almes deeds to be good workes Qu. What things are needfull to a good worke An. These things first that it be commanded of God Mat. 15.9 Deut. 12.32 Secondly that it proceede and come from faith Heb. 11.4 Thirdly that it be referred to his glory or done with a desire to glorifie God 1. Cor. 10. Whatsoeuer ye doe c. Qu. Haue good workes any power to merit with God An. They haue not Rom. 4.1.2 because they are not done in perfect loue and also as they come from vs with their imperfection they haue their spots and staines All our righteousnesse is as the menstruous cloth c Esay Qu. How then can they please God A. They please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them and by the imputation of Christs righteousnesse to the working beleeuers Qu. Rehearse some principall good workes An. Patience vnder the crosse Rom. 5.4 Confession of God before men Rom. 10.9 hope of eternall glory Rom. 5.5 Mercy to the poore called in Mat. 6 4. Almes Loue of our neighbours friends and enimies Luke 6.7 And Prayer Rom. 10.15 Qu. What doe ye call prayer An. It is a worke of the beleeuing soule desiring things needfull of God with confidence of obtayning through the mediation of Christ Psal. 25.1.2 1 Tim. 2.3.4 Qu. What doe ye call things needfull An. They be eyther things that concerne Gods glory as in the three former Petitions of the Lords Prayer or our owne welfare as in the three latter eyther of our bodyes all necessities for this life Petition 4. or of our soules forgiuenesse of sinnes past Petition 5. or protection and deliuerance from sinnes to come Petit. 6. Qu. Why must these things be desired of God An. First because God onely is to be trusted in Rom. 10.1 Secondly Prayer is a religious seruice of God and God onely is to be serued Mat. 4.10 Thirdly God alone knoweth the desires of our hearts Acts. 1.26 Fourthly God alone is all-sufficient to help Gen. 17.1 Qu. Is not voyce needfull in prayer An. Prayer may be without sound of words as in Moses Hannah Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer Qu. What vse An. For the expressing and exciting of our owne deuotion and feruencie if we pray alone and for the same end as also for edification of others if we pray with others Iohn 17. throughout Qu. What be the kindes of Prayer An. Prayer is of diuers sorts eyther in respect of the place or of the things asked in prayer Qu. How is Prayer distinguished in respect of the place An. It is eyther priuate if the place of prayer be priuate or else publike if prayer be made in a publike place Qu. How is prayer distinguished by the things asked in prayer An. First when we desire to haue euils eyther sinnes or afflictions taken from our selues this is deprecation example hereof Psal. 25.7 and Psal. 6. throughout Secondly if wee desire to haue these euils remoued from others or any good done to others then it is called intercession Psal. 25.21 Psal. 51.20 Thirdly when wee would haue good things graces or benefits inward or outward giuen to our selues this is called prayer or petition Psal. 25.4.5 Fourthly if wee desire that God should haue praise eyther for deliuerance from euils or for bestowing good things towards our selues or others this is called thankesgiuing 1. Tim. 2.2 Qu. What graces are chiefly to be vsed and set on worke in prayer An. First sound knowledge of God and our wants secondly humilitie Luke 10.13 thirdly zeale Iames â— 16 fourthly faith Iames 1.6 Rom. 10.14 fiftly loue Mat. 6.14.15 sixtly constancie Luke 18.1 seauenthly godly sorrow eightly spirituall ioy 1 Thes. 5.16 17. ninthly compassion or fellow-feeling tenthly sobrietie eleauenthly watchfulnesse Mat. 26.41 1 Pet. 4.7 twelfthly singlenesse of heart 1. Tim. 2. Qu. Doth not this proue that no hypocrite or wicked man can pray aright An. True it doth so because they haue but the shadow and appearance without the truth and substance of these graces Also this proueth prayer to be one of the hardest works of a Christian contrary to the common opinion of ignorant men who take prayer to be but a mouing of the lips and repetition of certaine words Qu. But are not hypocrits and euill men which liue within the Church bound to pray An. They are bound by vertue of the Commandement of God to all externall works of Religion and their praier though not made aright yet preuaileth for many temporall blessings and deliuerances this is proued by the story of Simon Magus Act. 8. Achab. Psal. 107. Qu. Why is Christs mediation needfull An. Not onely for the commandements sake which biddeth vs pray in his name but because our best prayers haue their wants and faults and therefore cannot be accepted except they be purged by the death of Christ. Heb. 13 15. Reu. 7.3.4 Qu. What is it to pray in Christs name An. First to desire to be heard for his loue and merit Secondly to trust that our praiers shal please God through Christs merit Qu Why doe yee require that both desire and confidence or trust should be had in prayer An. Because these are the two wings vpon which the soule of a Christian in prayer must mount and soare vp to heauen
Dauid had smitten Goliah to the ground hee presently runne vpon him drew out his sword and beheaded him likewise Christ hauing subdued vnto vs our sinne by his vertue let vs doe our part fall vpon it take it by the throate stifle and choake it neuer leaue it till wee haue driuen out the breath of sinne It was the fault of the Israelites that God hauing put them in possession of a good land and destroyed many of the inhabitants daunting the rest they by their negligence and cowardise did not prosecute these good beginnings but suffering the Cananites to liue amongst them they proued thornes in their sides and prickes in their eyes euen so it will come passe if you foreslow the continuall mortifying of sinne which Christ hath already conquered in you and disarmed if ye make way and giue place to remayning lusts and euill affections they will proue tedious and perillous therefore let not sinne raigne Finally this must encourage vs to flye the seruice of sinne and mightily to striue against it because our bodyes being mortall that is subiect to mortalitie and death the strife against sinne will quickly be at an end And surely this may encourage any good Christian to resist sinne seriously to consider that we are mortall here where sinne doth assault vs and that there wee shall be immortall where wee shall be free from sinne as wee would not be mortall then when sinne shall not hurt vs so we would not be immortall here where we are subiect to sinne Let this meditation then helpe vs against the lusts of sinne that wee are not like to wrestle long with it for our yeares may lack moneths our moneths may lacke weekes our weekes may lacke dayes our dayes may lacke houres our houres may lacke minutes Doe wee not know by Scripture that death stealeth vpon vs as trauaile vpon a woman or as a theefe in the night which giueth no warning and experience sheweth the truth of this plentifully Hee in the Gospell that boasted of store for many yeares was threatned to haue his soule taken from him that night two in London dyed sodainely as they walked in the streets also one found dead in the fields at Allington who went well out of his house at Douer likewise one dyed in his sleep who went well to bed in the citie of Canterbury one well and abroad at eight of the clock and dead by tenâ— and euen in this Church one fell downe dead betweene the great gate and the porch the Kings court is not free from such examples of suddaine death Now seeing that that which falleth to any one may fall to euery one it is wisedome for all men to make a short account and so much the more to labour mortification of sinne by how much this mortalitie is certaine and the time vncertaine and yet such dulnesse is in vs that wee are so far from thinking of the sodainnesse of our death and shortnes of life as that wee seldome remember that wee shall dye wherein our forgetfulnesse is more blame worthy because euery thing serueth to put vs in mind that our bodyes which we beare about vs are mortall for euen on our table wee haue monuments of death for we eate not the creatures till they be dead our garments are eyther the skins or excrements of dead beasts we often follow the dead corps to the graue and wee often walke ouer their bodyes and in this place especially men that vse to walke here shall do well to remember that they tread vpon the dead and others shortly must tread vpon them Moreouer wee in this Citie haue almost euery day death roung in our eares the deadly knell telling vs that dust we are and to dust we must goe Lastly our nightly sleepe being to vs a shadow and resemblance of death yet for all this men liue as if they were immortall drowned in worldly pleasures and carnall delights because they doe not seriously remember their last end which if it were carefully thought vpon it would mightely preuaile to keepe men from doing amisse causing them to imitate that good seruant in the Gospell who knowing his maister would come yet not knowing at what houre in the night hee girded his loynes and kept his lampe burning that hee might be found ready when his maister should come wherof we haue a good example in this Gentlewoman our sister to whom as it pleased God in the weaknesse of body to giue her a remembrance of her mortalitie and end before it came so shee receiued grace to make true vse for dying to sinne and liuing to God shee spent her time during her sicknesse as I haue beene credibly certified in reading praier and good meditations and at her end as my selfe was a witnesse she applyed the sentences and promises of Scripture to her owne soules comfort praying with the Church Lord Iesus come quickly come quickly And with Dauid professing that as the Hart panted after the riuers of water so her soule longed after God and laying hold on Christs promises that shee should be satisfied because shee mourned for her sinnes assuring her heart according to that that was pronounced to Paul that howsoeuer she was weake yet the grace of Christ should be sufficient for her and that by the power of his might shee should ouercome and finde death to be her aduantage Thus continuing in holy motions and good speeches till her soule remouing from her earthly tabernacle was receiued into the heauenly inheritance as we may trust there to raigne with Christ for euer Thus farre of the exhortation not to suffer sinne to raigne the first part of our Text. That yee should obey it in the lusts thereof THese words contain the second part of our Text which is the explication declaring to vs how this may be brought to passe namely by withdrawing obedience from the lusts thereof Where first of all there be two words to be interpreted Lusts and Obedience Lust of sinne Lust is that stirring of our naturall corruption egging and soliciting vs against the will and Law of God or the first motion of our sinfull corrupt nature for it is here distinguished from sinne to shew that here lust is not the roote but the fruit Whereas he speaketh in the plurall number not lust but lusts it is because the motions or desires of our depraued nature are of sundry kindes some are the will of the minde so called Eph. 2.3 as errours heresies false opinions wicked conceits euill imaginations corrupt reasonings wicked counsels deuises and thoughts eyther against God or men or our selues some are the will of the flesh thus tearmed in the former place Ephes. 2.3 whereby is meant all the euill affections which be in our vnreasonable part in our will appetite and senses as anger pride couetousnesse enuy reuenge contention and such like And 2. Cor. 7.1 these lusts are deuided into lusts of the flesh and the spirit where flesh
Father the most precious merits of Christ his Sonne the comforts and graces of his holy Spirit are of any price or esteeme with you as you would be found faithfull in your vowes and promise keeping and to haue the works of your callings and liues blessed accepted of God as you are resolued that you are mortall must shortly dye when your strife of sin must end as you would haue peace in your death and the crowne of lawfull striuers after your death then look to it that in no wise you suffer sinne to raigne but for your selues against the lust 〈…〉 you all the helpe of all these good means priuate and publike that haue been spoken of giuing your selues to meditate in the word day and night praying in the spirit humbling your selues by religious fasting louing brotherly fellowship being watchfull against the occasions of sinne and ouer your owne senses and submitting your selues to the holy ministerie in euery part thereof labouring what yee may to doe all these things with lowlinesse vprightnesse and continuance and if at any time ye fall by being obedient vnto the lusts of sin rise againe by renued repentance and then as sure as God raigneth in heauen sinne shall not raigne in you but grace shall raigne in you whiles ye abide in this pilgrimage and the dayes of your mortalitie being ended ye shall raigne in eternall glory with Christ to whom be thanks and praise now and for euermore Amen THE SECOND SERmon called The Perseuerance of the Saints Preached on the 29. of Ianuarie 1608. Psalme 15. Verse 7. Hee that doth these things shall neuer be remoued THis short sentence is the conclusion of the whole Psalme and containeth both the substance of the Psalme Hee that doth these things and a gratious promise annexed shall neuer be remoued First vnto the substance of the Psalme belongeth a question and an answere the question is propounded in the first Verse O Lord who shall dwell in thy Tabernacle that is to say O Lord whereas there be many that resort vnto thy Tabernacle to worship thee certifie me who they are which be thy true worshippers whom thou wilt account to be members of thy Church militant in earth and triumphant in heauen This is the greatest question in all diuinitie for though there be other questions of deeper search yet of all other this question is of greatest vse and consequence The reason that caused Dauid to moue this question was this hee marked many to frequent the Temple to worship which yet proued but hypocrites therefore very worthily he enquired of God the iudge of the heart by what tokens his sound worshippers and seruants might be knowne Secondly the answere beginneth at the second Verse which containeth a full description of true worshippers by three essentiall vnseparable notes to wit first Integritie secondly Innocencie thirdly Veritie vnto which three graces are referred all the particular duties in the Verses following Now in this seuenth Verse hee concludeth and the effect of his conclusion is thus much as if hee should haue sayd Whosoeuer hee be that embraceth vprightnesse innocency and truth hee is the true worshipper of God so stedfastly rooted in the Church here vpon earth as when the course of this present life is ended hee shall remaine for euer a Citizen in heauen He that doth these things shall neuer be moued The doctrines which arise from this Verse are two the formost is this The blessed estate of the true worshippers of God is certaine and vnchangeable from which they shall neuer be remoued the second doctrine is who be these true worshippers and how to be knowne The first doctrine is built vpon many vndoubted grounds the first ground is from the Authoritie of Scripture expresly affirming this truth in many places Psal. 1.6 The Lord knoweth the way of the righteous and the way of the wicked shall perish Psalme 37.24 Though the righteous fall hee shall not be cast off for the Lord puts vnder his hand Also Psalme 125. Hee that trusts in the Lord shall be like mount Sion that cannot be remoued Also Salomon saith in his Prouerbs The hope of the righteous shall not perish And to be short in the 54. of Isaiah the Lord hath sworne to his people by an oath that with euerlasting loue hee hath embraced them Wee see in these Scriptures that God hath passed for the stablenesse of his people not his single word onely but his promise which is his double word and if this be not strong enough it hath pleased him for more surety to adde his oath a three-fold corde which cannot be broken The second ground is Gods free election vpon which the firme stedfastnesse of the faithfull is grounded as vpon a sure rocke and mountaine of brasse◠which causeth our Sauiour Christ to say that it was not possible for the Elect to be deceiued Mat. 24. True it is that in some things the elect may be deceiued and for some time but to be deceiued vniuersally and for euer that is not possible And in the 8. to the Romanes Paul respecting the constancie of Gods election auoucheth of the predestinate that they must be glorified Rom. 8.30 Moreouer in the 2. Tim. 2.19 hauing spoken of Hymineus and Phyletus which themselues denyed the faith and destroyed the faith of others by saying the Resurrection is past the Apostle fearing least some beleeuers of weake mindes should be troubled to heare two such pillers of the Church to be shaken hee doth comfort them with this perswasion that their owne standing is firme because of Gods election which for the assurance and certaintie of it is there likened to a foundation and a seale two such things then which amongst men there is no stronger The foundation saith he of God is sure hauing his seale the Lord knoweth who are his The third ground is the free and vnchangeable couenant that God hath stricke with his elect touching grace and saluation by Christ. The tenour whereof is to be found in Ieremie 32.38.39 40. verses And I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me saith the Lord. These are the words of the couenant from which obserue two things the first is that hee cals it an euerlasting couenant which teacheth that it is not made for houres dayes weeks moneths yeares or any tearme of time but for all eternitie The second is the meanes how this couenant becomes euerlasting because it is euery way sure and constant both on Gods part who neuer altereth his good will towards his chosen people and on his peoples part who haue their hearts so seasoned with his feare as they can neuer haue a will to depart from him This third ground from the couenant is further strengthened with the consideration of gods infinit power and
time in treading the pathes of an outward hypocriticall seruice of God and at the length finding Christ and meeting with the way of true Christianitie our soules may finde rest and be satisfied with it saying Praised be the Lord hee hath brought me forth into a large roome and set my feet vpon a rocke Secondly this doctrine of stedfastnesse must prouoke such as be in so firme an estate humbly and heartily to thanke God for such a mercy that when they blesse God for other things as good health food libertie peace c. they forget not to praise him for this that hee hath set his seale vpon them and hath put them in such an happy condition as shall neuer be remoued When the Apostles of Christ were sent forth to preach they reioyced that the diuels were subdued vnto them but our Sauiour biddeth them reioyce in this rather that their names were written in the Booke of life teaching vs hereby that howsoeuer there is great cause of ioy and thanksgiuing vnto God when any one is made the meanes to pull any soule out of the snares of the Diuell yet the chiefest cause of ioy and praise is herein when any one vnderstandeth of himselfe that hee is the Elect of God and sure to be saued Hereof wee have a notable president in the example of Paul who being deliuered from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee serued God in shewes and externall obseruations and at length translated into this vnmoueable estate of faithfull worshippers of God he brast forth into most thankfull acknowledgment of Gods goodnesse herein Now saith he to the immortall and onely wise God be praise and honour for euer 1 Tim. 1.12 Thirdly from this doctrine ariseth a comfort to Gods children against the temptation of being vtterly forsaken because being so surely built vpon the rocke the gates of hell euen the strongest assaults of Sathan cannot preuaile against them heaven and earth shall sooner be remoued then any of Gods seruants For if Gods election be vnchangable if his couenant be euerlasting and vnuiolable if his truth cannot alter nor his mercy faile nor his power be weakned if the prayers of Iesus Christ cannot be refused and cast out if his Scriptures cannot lye and deceiue if his sanctifying grace cannot dye and perish then beleeue it though sinfull lusts rebell the vaine world entise the Diuell tempt and rage raysing vp troubles without and terrours within yea though our selues in our feares and faintings sinck be ready to giue ouer yet being once his we are euer his and though we be down we shal be raised vp thogh we be shaken we shall neuer be remoued as Dauid said out of his owne experience touching temporall prouision for this life I have ben young and now am old yet I neuer knew the righteous forsaken nor their seede begging their bread so I may appeale to the experience of all that euer haue beene young and are become old concerning eternall preseruation if euer they knew a man truely fearing and trusting in God how weakely so euer it were to be confounded The fourth and last profit to be made of this doctrine is to stirre vp euery one of vs to a meruailous great care to looke to our selues and to watch ouer our soules considering that God who made vs without our selues yet doth not preserue vs without our selues but vseth our owne warinesse and endeauour therevnto This is that which one of the Fathers hath wel and truely said tutus si attonitus securus si cantus that is to say thou art safe so thou beest wary thou art sure so thou beest astonished and tremblest agreeable to that in the second Psalme serue the Lord in feare and to that in the second of the Philippians worke out your saluation with feare and trembling It is a rule of pollicie by Philip de Commines in his French historie namely that mistrust is safe and surely it is a good rule in diuinitie a Christian is most safe that is most mistrustfull First the Diuell is much to be mustrusted considering his deepe subtilitie and long experience and so much the more to be mistrusted because hee is an inuisible enimie and therefore the harder to espye his assaults or to auoide them and blessed is the soule that is alwayes iealous mistrustfull ouer that cursed fiend which casteth his baytes and his snares to catch vs in euery thing in our apparell meat and company c. in hearing reading and prayer in speaking and doing Secondly it is good to be mistrustfull of men both friends and enimies both ignorant and prophane that we be not corrupted by their euill example wicked company indiscreet or euill counsell and perswasion euen Peter will giue ill aduise and Nathan may giue counsell which God will checke Lastly and aboue all it behoues vs to be mistrustfull ouer our selues and ouer our owne corrupt reason and affections as wrath pride couetousnes such like which are euer ready to betray vs into the hands of our enimie Sathan and they are so much the more to be mistrusted by how much they are nearer vnto vs being in the middest of vs as it were within our bowels and bearing a great shew of being our friends fawning vpon vs whiles secretly they giue vs the stab at the hart In which respect they are of the Apostle worthely termed deceitfull lusts Ephe. 4. Thus far of the first doctrine concerning the vnmoueable steadfastnesse of Gods true worshippers Now a few words of the second doctrine which is this The markes whereby the true worshippers of God may be knowne who they be to themselues and to others He that doth these things he is the true worshipper and shall neuer be remoued The markes then whereby they are knowne are the things set downe in this Psalme He that doth these things what things not superstitious workes deuised by men not ceremonious workes though commanded by God for these things may be done of hipocrits but the workes and fruits of true sanctification they are the markes by which Gods true worshippers and children are knowne In the eight to the Romane's the Apostle teacheth that Gods children may be knowne by the witnesse of Gods spirit the spirit it selfe saith he beareth witnesse to our spirits that we are the sonnes of God This certainely is most true because it is written in the Scriptures the word of truth howbeit it is no easie thing euen for the very sonnes of God to finde out this testimony in themselues many haue ben deceiued by taking a carnall presumption instead of the testimonie of the spirit Therefore if there be any to whom it is certified by an euident liuely witnesse of the spirit that they are the sonnes of God they haue much to prayse God for it but if there be any in whom this witnesse is feeble and darke let them not be discouraged for