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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	soul_n	3,742	5	5.5259	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14664	An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.	Wilson, Thomas, 1563-1622.; Walkington, Thomas, d. 1621, attributed name.	1600 (1600)	STC 24966; ESTC S102108	79,110	106

Christ and his Apostles in time of prayer bestowing spirituall graces and of admitting church-officers Mat. 19.13 Act. 8.6 13.1 Tim. 5.24 Qu. What was the end of this Ceremonie An. To declare that such persons were offered to God as had hands laid on them Qu. What is meant in this text by laying on of hands An. The ministery of the Church and the whole order of Church-gouernment by a Metonomie of the signe Qu. How many kindes of Ministers be there An. Fiue kinds of those which serue for the instruction of the Church Eph. 4.7 Apostles Euangelists Prophets Teachers and Pastors Qu. Wherein did the Apostles differ from other Ministers An. In foure things first in the manner of their calling which they had mediately by Christ himselfe Gal. 1.1 Secondly largenes of their commission Mat. 28.19 Mar. 16.15 Thirdly measure of graces Act. 2.1.2.3 Fourthly singular assistance of the spirit to keepe them from errour in this doctrine Iohn 16.1 Qu. What were the Euangelists An. Certaine Ministers ioyned with the Apostles as companions of their labours in planting the Gospell and constituting Churches such were Timothy and Titus Qu. What were the Prophets An. They were men of meruailous wisdome and dexteritie in expounding the Prophesies concerning Christ also some of them had the gift of fore-telling things to come as Agabus Act. 12. Act. 21.10 this gift being imparted there to some women as Act. 21.9 Qu. Were these three sorts of Ministers to be continued An. No longer then till the foundation of the Christian Church were laid then to cease vnlesse God doe extraordinarily raise vp some in the ruines of the Church as it is thought Luther was Qu. What be the other two sorts of Ministers An. Pastors and Teachers these be ordinary and perpetuall till the comming of Christ. Qu. How many things are to be considered about Pastors A. First their Calling secondly Qualities thirdly Work fourthly persons toward whom fiftly their presence with their flocks sixtly the dutie of the flocks towards them Qu. What be the parts of their Calling An. Two first Election secondly Ordination 1. Tim. 3.10 Act. 14.23 they ordayned Ministers by election Qu. What be the qualities of a good Pastor An. Three first integritie of life Secondly competent knowledge of the Scriptures Thirdly aptnes to teach and to vtter their knowledge ablenes to conuince the gain-sayer Qu. What is the worke of the Pastor An. First feeding which containes instruction and ruling as shepheards both feed and rule their flocks secondly Prayer thirdly ministration of the Sacraments Act. 6.2.3 Q. Who be the persons towards whom this work is to be done An. The flock of God a companie of men professing the true God and his worship Act. 20.28 1. Pet. 5.2 Qu. Must euery Pastor feed all the flock of God An. Not so but euery Pastor his seuerall portion partly for the good of the flocke and partly to auoide confusion lastly because of the commandment 1. Pet. 5.2.3 Act. 20.28 The flocke whereof the holy Ghost hath made you the ouerseers Qu. Must a Pastor dwell with his flocke An. Yea for else he cannot preach so profitably to the consciences except he be acquainted with their manners secondly nor keepe hospitalitie 1 Tim. 3.2 thirdly nor be an example to his flock 1 Pet. 5.2 fourthly nor keepe out the Wolfe Act. 20.29 Fiftly nor performe priuate duties of aduertisement admonition and comfort Act. 20.20 Qu. What be the duties of the flocke toward their Pastor An. These three first reuerent loue secondly obedient submission He. 13.17 Thirdly thankfulnes in a competent and chearefull maintenance 1. Thes. 5.12 Gal. 6.6 Qu. Wherefore are the people to loue their Pastors An. First for their gifts sake secondly for their office sake thirdly for their worke sake 1. Thes. 5.1.2 Qu. But Ministers are men why should the people submit to and obey them An. Not as they are men but as they are the Seruants of Christ they are to be obeyed Qu. Why would not God teach men in his owne person An. First to beare with our weaknesse Exod. 20.19.20 secondly the better to try our obedience Qu. For what reasons are people to submit themselues to the ministers of the word An. First because they are ouer-seers secondly they watch for our soules thirdly they must giue an account Fourthly if the people be obedient it will cause the Ministers to be more chearefull in their labours Heb. 13.17 Q What other reasons may moue and perswade this submission An. First the ready obedience of the people to their doctrine turnes to the credit of their Teacher secondly to the honour of their heauenly Father and of their holy profession and their disobedience will turne to the contrarie lastly to their owne destruction Act. 3.23 Qu. How proue you that the people were bound to mainetaine their Pastor An. God commands it Gal. 6 reason requires it 1. Cor. 9●7 8.9.10.11.12 Examples of the godly doe incite vs to it Luke 8.3 Phil. 4.18 Qu. But the people grutch the Minister his dutie and vse much fraud and guile in paying their Tithes An. It is against all conscience and reason so to doe Qu. Why so An. Besides gods expresse precept the Minister soweth better things then he reapes 1. Cor. 9 11. Qu. What is the vse of all this An. To direct the people to maintaine their Teachers not of custome or because of law but vpon conscience to God willingly and vprightly Of the Resurrection Qu. WHerefore is this the next fundamentall point An. Because when the Ministry ceaseth the Resurrection begins Qu. Doth not the Resurrection argue that men doe first fal by death An. It doth so and truth it is that it is appointed for men once to dye Heb. 9.29 Qu. What be the causes of death An. First Gods decree pronounced it in Genesis 3. Dust thou art and to dust thou shalt returne Secondly mans sinne The wages of sinne is death Rom. 6.23 These two causes bewray the necessitie of dying Qu. Shall all men dye An. All are subiect to death and mortalitie but yet many shal be found aliue at the comming of Christ whose sodain change shall be instead of a death to them Qu. But seeing Christ dyed for beleeuers wherefore shall the faithfull die A. 1 To obey Gods ordinance 2 Because otherwise they cannot be gathered vnto god to be with him in his kingdom Qu. What difference is there betweene the death of the wicked and the Godly An. Very great euen as there is great difference between the wicked and the godly in and at their death Q. Shew vs both these things first in their death what difference An. Death vnto the one is a curse and stipend of sin Rom. 6.23 vnto the other the curse is remoued and death is become to them an aduantage blessing they are blessed in their death Secondly death to the wicked is

Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a

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