seeme somwhat long and our sluggish natures best like short worke which is quickly done yet hauing numbred the Questions which I finde to be fourteenescorce in the whole I desired to certifie thee of this thing that if eyther other Catechismes be not at hand with thee or if this shall like thee better then others eyther for clearenesse of order or for easinesse of matter that thou maist go foure times through it in thy family in one year yet put them to learn but foure Questions euery day by learning two euery day it will twise be run through or if they be catechised but twise a weeke and rehearse but three Questions at a time it wil be once ouercome yearely the fruit may quit the cost Things which at first view seeme great and hard being wel and circumspectly dealt in are found more easie then they seeme for As in an army to subdue a great number of men well appointed seemeth a matter of great hazard as it is indeed yet single them out by two or three it will be nothing to vanquish them The new Testament hath shew of a great worke yet read but fiue Chapters a day thou wilt spend much time worse thou shalt go through it once in two moneths and lesse sixe times in one yeare Also the Psalmes being one hundred and fiftie in appearance a long worke to peruse yet read but two a day and thou shalt foure times a year ouer read that precious booke of the psalmes and haue diuers play dayes cast in so is it with sundry Catechismes which carry a face of some difficultie to learne howbeit by a good order being constantly followed in short space they will be learned and grow very familiar In the second place I am to entreat this of thy curtisie that if thou findest in the foresaid Catechisme any thing eyther vnperfect or vnsound for the former it cannot be otherwise as all mens workes are for the latter I hope it is otherwise yet we are all men and wilt certifie me thereof priuately by word or writing I will thanke thee for thy good will and will trust if God will to giue thee satisfaction Lastly whereas I haue drawne the former large Catechisme into a very little summe hereunto affixed containing not aboue fortie short Questions the reason of my purpose herein was for the fauour and ease of such as be weake as well in yeares as knowledge who hauing first with delight sucked in and digested this summe through the good care of their parents or gouernours they may become stronger and better able to set vpon an harder and greater worke Farewell A BRIEFE SVMME OF the whole Catechisme for the helpe of the yonger sort The first Principle Repentance from dead works Abraham MY Sonne what doe yee call dead workes Isaac All sinnes whatsoeuer they be Abra. How many sorts of sinnes be there Isaac Two first birth-sinne which is the roote of all the rest Secondly all euill thoughts words and deeds as bad fruits of a bad tree Abra. How many things doe yee consider in originall or birth-sinne Isaac These foure things first the want of that righteousnesse wherein Adam was created Secondly the guilt of his disobedience imputed to vs Thirdly desert of punishment thereby Lastly corruption of nature being prone to all euill Abra. Why are these things called dead workes Isaac Because they come from men dead in sinnes and trespasses also because they doe in iustice deserue eternall death and destruction euen the least sinfull thought Abra. How so Isaac Because an infinite and eternall God is offended by euery sinne Abra. But seeing we were all created in righteousnesse in Adam how did sinne and death enter into the world Isaac First by the temptation of Sathan deceiuing our first parents secondly by their willing obedience yeelded to the temptation Abra. Let mee now heare you tell me what it is to repent from dead workes Isaac To renounce and vtterly to depart from our sins with griefe and hatred of them and to returne vnto God to doe his workes commanded in his law with loue and delight in them Abra. How is this repentance wrought Isaac The word of the law prepareth vs to it by engendring feare of punishment But the word of the Gospell perswading vs of Gods mercy in forgiuenesse of sinne worketh through the holy Ghost an hatred of sinne it selfe The second Principle Of faith towards God Of God Abra. SEeing we are all dead and miserable through the guilt of Adams sinne and our owne where is the remedie for vs Isaac By beleeuing and looking vp to the merciful goodnesse of God through Christ. Abra. What are wee to know concerning this God Isaac First that hee is and that he is but one Secondly that there be three persons in the God-head the Father the Sonne and the Spirit Thirdly what God is euen a most perfect spirituall substance infinite in mercy iustice truth wisedome goodnesse and power Fourthly that hee purposed in himselfe from euerlasting what things hee would doe and what things hee would not doe in that purpose freely choosing some Angels and men to life and not others Lastly that according to this eternall purpose God created the world in sixe dayes out of nothing by his word and continually vpholdeth and gouerneth the same and euery particular in it most wisely to the glory of his name Abra. But are ye not bound to know some thing else concerning God Isaac Yes namely this that in the person of his Sonne hee was incarnate and made man and so became God our Redeemer Abra. What are we to learne touching God our Redeemer Isaac First his person that he is God man in one person Secondly his office which is three-folds first our Prophet to teach vs Gods will both for our dutie and saluation secondly our High-priest once to offer himselfe in earth a sacrifice of attonement for our sins and then to make continuall intercession for vs in heauen thirdly our King first to rule secondly to protect thirdly to enrich vs with his gifts and spirituall blessings Abra. What is the last thing to be knowne of our redeemer Isaac His benefits all which are signified by that one word of saluation and more particularly in those two words of Iustification and sanctification the one remouing from vs the guilt and curse of our sinnes the other destroying the power and rule of it Of Faith Abrah BY what means are we made partakers of Christ our Redemer Isaac By the meanes of a true and a liuely faith Abra. What is a liuely Faith Isaac It is that gift of God whereby wee receiue Christ with all his merits to be our owne Abra. How is this faith made known to our selues others Isaac By loue and practise of good workes Abra. Of these workes which doe yee hold chiefe Isaac Feruent prayer vnto God the Father in the name of Iesus Christ. Abra. How doe we
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
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
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. 9â—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
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
attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at a
Synechdoche of the part for the whole is taken here for the whole man as the soule which is but one part of man is sometimes put for the whole person as in that saying of Ezek. 18. The soule that sinneth shall dye and where Paul saith Let euery soule be subiect Rom. 13. so on the other side the body is here put for the whole man which appeareth by this reason euen for that our sinnes doe principally raigne in the soule as it is written From within euen from the heart commeth adulterie murder debate c. The body being but the executioner to fulfill the deuises and desires of the soule yet for good reasons the Apostle vseth here the word Body rather then soule first because in the propagation of sin it is conueyed by the body into the soule according to that of Iob how can one draw a cleane thing out of vncleane seede Secondly because howsoeuer the first motion of sin comes from the soule yet it is perfected by the body which executeth that euill which the minde hath conceiued the will embraced Thirdly hauing before spoken of the crucifying of Christ which was touching his body he willingly retayneth this tearme of body both here and in the sixt verse The meaning then is this let not corruption or naturall concupiscence raigne in your selues but keepe downe the power of it both in your soules and bodyes Now for the word raigne it signifieth here an absolute rule in commanding without resistance and opposition such as kings haue in a kingdome where the people are subdued vnder them and doe freely execute and doe their will and pleasure Thus the Apostle himselfe expoundeth it in the next part of this verse where it is said That ye should obey it in the lusts thereof whereof the meaning is that then sinne raigneth when that which sinne lusteth willeth or commandeth is readily obeyed done without controulement The Apostle likeneth sinne to a Monarch or Emperour whose lusts are lawes and commands the yeelding whereunto by ready obedience is the suffering of sinne to play the Rex There are foure steps whereby sinne climeth into his throne that it may raigne in a man The first is ignorance of the commandements which shew and reueale sinne when any doe not know what is displeasing to God and what will please him eyther because they are not taught ot care not to learne or if they haue some knowledge of the law it is confused and without application of the former it is true which is commonly said the blinde eate many a flye and of the latter that is verrified As good neuer a whit as neuer the better The second step is distrust of heart or vnbeliefe when God is not belieued and credited in his word of threatning and promises and in respect of these two blindnes of mind and incredulitie the kingdome of sinne is called a kingdom of darknesse sinne may doe any thing where Gods word is distrusted Let faith of the word be shaken out of the heart then looke what sinne will commaund it is presently done whereof there is lamentable experience in the fall of our first parents when they were once won to this but to doubt of Gods threatning ye know what followed they became vassals to sinne and Sathan The third step is custome in sinne whereby the sense of sinne is lost Physitions say that diseases not lookt to in the beginning doe afterwards in time grow incurable and desperate Phylosophers teach that custome is another nature and that of many actions there ariseth an habit and Deuines affirme that by often practise of sinne the very feeling of sinne is taken away when men are blinded by ignorance and vnbeliefe and withall hardned by custome of sinne it will be as easie for sinne to lead such whither it will as it was for Elisha to lead the armie of the Aramites whither hee thought good being stricken with blindnesse 2 King 6.19 The fourth step is securitie whereby the danger of sinne is neyther feared nor suspected as in such men who haue made a league with death and a couenant with hell and when it commeth to this then is sinne in the roofe and at the height for such as once waxe secure in sinne and though they sin often and grieuously yet are they without all feare of Gods threatnings and iudgements presuming and bearing themselues bold vpon his goodnesse and lenitie they will excuse sinne in themselues and defend sinne in others they neyther in themselues resist sinne nor can abide others to reprooue their sinne but hate them rather yea and appoint praises and reward to sinners as Rom. 1.31 they sinne and fauour such as doe it Thus wee see what it is for sinne to raigne in our bodyes and how it commeth to his kingdome And here this is first of all to be noted that the Apostle saith not let not sinne be in you but let it not raigne in you for it is impossible that sin should not at all be in vs for besides the testimonie of euery mans conscience against himselfe accusing him of sinne and the manifold iudgements of God against all sorts of sinners in this life wee haue the Scriptures in very many places affirming that none can be without sinne in this world our blessednesse standing not in being voide of all sinne but in hauing our sinnes forgiuen vs Psal. 32.1 and hee being the best man not that hath no sinne but the fewest sinnes This exhortation then is like to that prayer of the Prophet Dauid in the 19. Psalme Lord deliuer me from presumptuous sinnes let them not raigne ouer me Also like to that other prayer of his in the 119. Psalme Let not sinne get dominion ouer me And to that petition in the Lords Prayer which is not Lord tempt vs not but Lord lead vs not into temptation that is giue vs not vp to be carryed away as captiues to sin and Sathan So here we are exhorted not to cleare and quit our selues from sinne but that we suffer it not to raigne ouer vs to hold vs as vassals subiect to his beck It may be thought that this exhortaion is superfluous because in the regenerate sinne cannot raigne and in the vnregenerate it cannot but raigne The answere hereunto is first generally that the whole word of God is inspired from aboue and is profitable to teach c. 2. Tim. 3.16 and secondly for this exhortation a part of the word it is behouefull for all sorts of men for touching the vnregenerate which yet are vnder the power of sinne if they be not elect this and such like exhortations will take from them all excuse so as they shall be vnable to alledge for themselues that they were not called vpon to resist sinne and for such vnregenerate as be of the elect this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne which is in their
power to do euen by the strength of restraining grace the which preuaileth in many naturall men not onely to keepe them from externall euill actions but to the staying somewhat of the inward rage of sinne though they cannot kill it at the roote for lack of reforming grace And least of all may this exhortation be held vnprofitable for such elect as be already regenerate who are greatly holpen to the mortification of sin by the work of the spirit through this word of exhortation Wee are taught from the word that such as once receiue the grace of regeneration though they may grieuously fall yet that it is vnpossible they should fall away because the seed whereof they are begotten anew is immortall and permanent 1. Pet. 1.23 And Christ Iesus which prayed for Peters perseuerance in grace hath prayed for the stabilitie of all true beleeuers Iohn 17.20.21 Yet that exhortation in Rom. 9. Let him that standeth take heede least hee fall and that Phil. 2. Worke out your saluation in feare and trembling is not in vaine for them because it may moue them to feare and vvatchfulnesse which is one meane whereby they stand In like manner albeit sinne cannot euer haue dominion in the elect being once effectually called and turned to God yet it is good for them to be called vpon to resist and striue against the raigne of sinne because by such exhortations being blessed from heauen and put in practise the course of sinning is stopped in them and the strength of sinne daily lessened and abated till it be wholy abolished and brought to nothing Moreouer obserue from this exhortation of our Apostle that it is the dutie and part of euery faithfull man and woman to take paines to preserue and encrease their owne mortification and that they may not looke that Christ and his grace will beare and carry them through against all assaults of their sinfull lusts without their owne care trauaile and endeauour and this is the very thing which is here called for that they be helpers to the grace of Christ in the suppressing of sinne for howsoeuer in our first conuersion wee are meere patients not working any thing toward it onely suffering the spirit to worke that blessed change and conuersion of our soules to God and howsoeuer it is the grace of God which still doth all our workes for vs the beginning middle or end of our sanctification being from grace which both beginneth and finisheth yet the grace of God worketh not in those which lye asleepe and snort in their sinnes being carelesse and idle but in them which put to their owne care and diligence as in husbandry all the encrease is from God the earth fructifieth by his blessing yet God vseth the hand of the husbandmen in plowing sowing and manuring the ground and albeit in warre the victory dependeth vpon God yet as Paul said in the Acts Except these Mariners stay in the shippe we cannot be safe so men may say in time of battaile Except the warriours doe their parts wee cannot looke to ouercome Thus it is here howsoeuer the power which beateth down and keepeth vnder the strength of sinne be diuine and it is Gods grace that doth all the power both to will and to do is from him without whom wee can doe nothing yet so as we are not to expect that Christ should giue vs victorie ouer sinne if wee sit still and doe nothing here is that true Hee that made thee without thee doth not saue thee without thee Hence it is that wee are so often exhorted in sundry formes of words to put to our hand and helpe as to giue all diligence to labour to stirre vp the grace of God To mortifie our earthly members To cast away from vs the works of darknesse To put on the armour of light c. and here let not sinne raigne in you to admonish vs that our God though himselfe effect all good in vs and hinder all euill yet hee is pleased to vse vs as fellow workers with his grace as instruments and meanes of our owne good and keeping of euill things from vs for though in our regeneration we are meer patients non agimus sed agimur yet in the practise of regeneration wee must be agents agimur agimus After these things thus opened and deliuered wee are now to see and consider for what reasons all beleeuing christians stand bound to embrace this exhortation and as the Apostle Heb. 11. hauing alledged innumerable examples to shew the propertie and power of faith in the beginning of the 12. Chapter saith we are compassed about with a cloud of witnesses so I may say of this duety here exhorted vnto that it hath a cloud of reasoâ—â— to enforce it I meane to presse vs forward vnto the resistance of sinne to keepe it from exercising rule and kingdome in vs. These reasons some of them grow without the Text which wee will draw hither and some are bred within this our Scripture Of forraine reasons the first is the certaine hope of victory if wee resist sinne in the temptations thereof for certaine it is vpon the word of our Apostle verse 14. that sin cannot raigne if it be resisted Sinne shall not haue dominion ouer you for beleeuing Christians they are vnder grace both their sinnes past are gratiously forgiuen them for Christs death and they haue the grace and aid of his spirit to strengthen them against euill desires and lusts for the time to come so as if ye doe your owne best endeauour sin cannot raigne ouer you but you shall domineire ouer it Therfore as Souldiours doe fight more couragiously where they haue but likelihood and hope of victory this animates and whets their stomack to battell how much more ought yee to striue against sin being before hand assured to ouercome so ye striue lawfully How valiantly and resolutely did weake and young Dauid set vpon Goliah a mightie man being perswaded by the holy Ghost of an happy issue of the combat now Christians haue as much certaintie for conquering sinne so they â—ight as Dauid had the mouth of the Lord hath spoken it Sinne shall not haue dominion ouer you therefore were your sinnes as Goliah for strength and power and your selues weak and feeble yet setting vpon them with trust and confidence of Gods helpe yee cannot but prosper Especially sithens sin which ye striue against it is mortified and dead Rom. 7.6 that being dead in which we were holden sinne hath already receiued from the death of Christ such a deadly blow that though it draw breath and stirre yet it cannot recouer former strength but remaines as a man wounded to death Insomuch as it was easie for Dauid to kill Goliah to cut off his head when by the stone cast out of his sling hee had already amazed and â—â—unted or rather dashed out his braines so it will be no hard matter for you to destroy vtterly the body of sinne
hauing taken a mortall wound by the vertue of Christ crucified Rom. 6.6 Therefore quite your selues like men be strong in the Lord in the power of his might and let not sinne raigne ouer you Thirdly call yee to minde when ye were the seruants of sinne how yee endeauoured to doe the will of sinne then taking part with your lusts against Christ and setting your selues with might and maine tooth and nayle as wee say against the kingdome of grace giuing your members as weapons of iniquitie to commit iniquitie is it not equall and most reasonable that being now freed by grace from the tyrannie of sinne and become the seruants of Christ yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others especially in your selues and with great care and labour striue to please and serue your new Lord giuing your members that is the faculties of your soule organs of your bodies as weapons of righteousnesse to holinesse Were it not a great shame now ye are brought vnto such a king as Christ so glorious in himselfe to you so gratious which hath done such things for you already as to quit you from the guilt of sinne by remission from the dominion of sinne by mortification and from whom ye expect such and so great things in heauen were it not a great fault and reproach to be lesse willing and diligent in performing his will then yee were to execute the lusts of sin whiles ye were vnder it Moreouer what a matter were it if being deliuered from such a tyrant as sin is whose bondage is a thousand times worse then the bondage of Aegypt which was bodily and temporary this being spirituall and tending to eternall ruine if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance What prisoner ransomed from slauery of Turke or other would be so vnthankfull to his ransomer or so harmefull to himselfe as to returne backward to his former cruell Lord and let it be farre from you which are by Christ drawne out of the hands and power of sinne once to looke backe againe but now yee are free from sinne and become the seruants of righteousnesse encourage your selues to depart more and more from the damnable workes of sin to doe the honourable workes of righteousnesse and so much the rather seeing of sinne and the seruice thereof no other fruit but shame no other end but death to be reaped and expected Therefore as ye couet to auoide confusion of conscience and shame of face and to be free from that death that knoweth no end see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction applying your selues by doing that which is righteous to serue Christ the fruit of whose seruice is sweet and precious and the end happy and glorious for yee shall haue your fruit in holinesse and your end euerlasting life Let it yet be further wayed that yee cannot suffer sin to raigne and beare swing in you but yee shall loose the protection of God the Father whose eye is onely vpon the righteous which fight against sinne to care for and protect them against their enimies and euils as for sinners which liue in the seruice and practise of sinne God heareth them not that is hee neglecteth them in their necessities and dangers yea though they call vpon him yet hee denyeth them his protection and succour and what a matter this is may partly be conceyued by those who are out of the protection of their temporall Kings such are exposed so innumeble inconueniences and mischiefes better not to liue at all then not to liue vnder the Kings protection Euen so the sinner that serueth sin as his king hee loosing the protection of the King of heauen lyeth open to the malice of Sathan euery moment to be deuoured and destroyed of that roaring Lyon And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne for when the Apostle writeth to Titus 2.11 that Christ hath redeemed vs from all iniquitie and telleth vs that this is the end and purchase of his passion that we should be zealous of good works and Peter likewise that Christ bare our sinnes in his body that wee should dye to sinne and liue in righteousnesse hence it plainely appeareth that whosoeuer licentiously cherishing their sinfull lusts and abandoning the care of a godly life doe serue sinne they voyde themselues as much as in them is of the vertue and power of his death and of all the merits of his passion both touching iustification and sanctification And as this is no small thing so yet consider further that whatsoeuer they be that through not striuing against sinne shall subiect themselues vnto the raigne and power of it they depriue themselues of the comfortable working of the spirit for where the good motions of his grace are repelled and sin followed there the spirit is grieued and quenched euen as water cast vpon fire slaketh and putteth it out and as a guest is driuen from that Inne where hee is not regarded but basely intreated so the spirit will not there abide where the lusts of sinne are intertained and his owne inspirations reiected Vnto all these former reasons ioyne these considerations that if ye should start from Christ to goe after your lusts and put the bridle againe into the hands of sinne yee shall breake and violate first your vow and promise made vnto God in your Baptisme and afterwards renued in the Lords Supper and better were it neuer to haue made vow then not to keepe it also ye make your selues vnfit to doe any good eyther to God or men nay yee defile all your actions both naturall ciuill and religious all which become vncleane and odious to God if your selues be vncleane through sinne for as in the Law holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse so whatsoeuer commeth from a person spiritually polluted whose minde and conscience is vncleane it is all hatefull to God and abhominable But we are entred into an Ocean of matter which would quickly ouer-flow the bancke of a Sermon if wee should not obserue some meane therfore to leaue the further search of reasons scattered euery where in this present Chapter else where in Scripture let vs attend now to the reasons couched in this present text which are but two the former reason is contained in the particle Therefore which implieth thus much that sithens Christ hath put in vs his grace of sanctification to crucifie our sinfull nature as hee had taught before therefore let vs not be wanting to our selues to whom Christ hath not beene wanting if he hath already broken the yoke and strength of sinne by his death now it is pulled downe let vs keepe it downe and neuer suffer it to arise and get head againe When
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signes of Eâ—angelicall and â—hristian repenâ—â—nce Second doctrin of the Cateâ—hisme That there is a God Of the essence of God a The essence of God is so vnsearchable as it is easier to say vvhat he is not then vvhat he is * Properties of God Psal. 94.1 â— From God 〈◊〉 1.16 There is nothing in God but it is God 〈◊〉 What God is Vnitie of God-head Trinitie of persons Actions of god invvard Oâ—â—vvard Decree Execution Decree vvhat 〈…〉 What manner 〈◊〉 it is Parts of his â—â—cree b â—â—cree hovv 〈◊〉 the act 〈◊〉 his decree 〈…〉 diuerse 〈…〉 consideration God decreeth 〈◊〉 doing of â—â—od and suffeâ—â—ng of euill for 〈◊〉 ends c 〈◊〉 sins had not 〈◊〉 â—onsideraâ—â—â—â— of good they shâ—â—ld not be Though there 〈◊〉 extreame 〈◊〉 vvhich is so good as it 〈◊〉 no respect 〈◊〉 euiâ—â— to vvit 〈◊〉 yet there 〈◊〉 extreame 〈◊〉 vvhich is 〈◊〉 as it is 〈◊〉 respect 〈◊〉 Predestination vvhat it is 2 Parts of predestination 1 Decree of Election 2. Decree of Reprobation Eph. 1.6.14 To the praise of the glory of his grace Hovv many be elected Whether Election may be knovvne d By the graces and fruits of the spirit of sanctification such as be reckoned vp Gal. 5.22 and 2 Pet. â— 5.6.7 Properties of Election â—â—â—cution of Gods decree Creation Within vvhich 〈◊〉 dayes vvee 〈◊〉 the Anâ—â—â— as being â—is chiefe and â—hoice vvorke 〈◊〉 made 〈◊〉 â— 1 the â—hole armie of creatures made vvithin sixe dayes on â—hich day â—hey vvere â—â—de vve 〈◊〉 not 〈◊〉 Scripâ—â—â—â— therein 〈◊〉 silent 〈◊〉 open enough at least to my vnderstanding f Gouernement called his temporall â—â—idence to distinguish it from his fore-determination and eternall prouidence Parts of gouernment 1 Preseruation 2. Rule g In the ruling and preseruing of humane creatures God vseth kings and other Magistrates as his vicegerents of vvhose authoritie dignitie degrees office and commodities of their gouernement yee may read Psal. 82. Rom. 13. h Amongst the means Angels are principall seruing to the effecting of Gods decree in the greatest vvorks thereof the safetie of good men and destruction of the vvicked Heb. 1.14 Worke of Redemption Why greater then the vvork of Creation Acts 2â— 24. i 〈…〉 these 〈◊〉 very elect 〈…〉 bondage 〈◊〉 prisoners 〈◊〉 their vvill â— Tim. 2.26 Christs life 〈◊〉 the ransome or price which brought 〈◊〉 to such â—s beleeue k 〈…〉 2.4 Who gaue him 〈◊〉 a ransome 〈◊〉 vvas paid â—o Gods iudgement vvhich â—â—ing satisfied 〈…〉 lost his 〈◊〉 l Wee should 〈◊〉 â—iued in 〈…〉 subiect 〈◊〉 â—hange but 〈◊〉 Christ vvee 〈◊〉 stedfast and heauenly â—â—ndition 〈◊〉 a 〈◊〉 of his 〈◊〉 God â—â—ith â—s m From this 〈◊〉 of person 〈◊〉 câ—mmeth to 〈◊〉 that in â—â—â—ipture that â—â—hich is 〈◊〉 the one 〈◊〉 is assumed of the other as where it is said that God purchased the Church with his blood Act. 20.28 And the Lord of glory was crucified 1. Cor. 2. And hee that deâ—â—ended is the selfe same that ascended Ephes. 4. where that which Christ did as man is â—â—â—â—â—buted to his Godhead by the vnitie of the person Hovv this vnion is vvrought Why needfull The God-head is impassible Meer man cannot merit of God n This required a mortall nature o This required an infinit povver p This vnion neuer dissolued not by his death vvherein his body separated from his soule but neyther body nor soule diuided from the person of the Sonne of God q Sin had made as Esay saith a separation betvveene God vs so as vve vver enimies Rom. 5.6.7 Christ a name oâ— his office as 〈◊〉 of his 〈◊〉 〈◊〉 prophet Our highpriest â—uke 1.35 â— Cor. 5. â—1 Our king 〈◊〉 of his â—ingdome Worke of his spirit Church poliâ—ie in lavves and officers â—ith their gifts 〈◊〉 â—â—nctions all depending vpoÌ„ the disposition 〈◊〉 this eternall â—ing Reu. 2.1 â—ph 4.7 8.9.10 Benefits from 〈◊〉 Redeemer 〈◊〉 a Sauiour oâ— giuer of saluation vvhich comprehends 〈◊〉 his benefits â—word named â—â—â—â—soeuer els This gift being vnperfect in this life is therfore accompanied vvith a coÌ„bat betvveene the old man the nevv vvherof Rom. 7 1â— our spirituall armour being named Eph. 6 13.14.15.16 u The more and the more excellent vve see his benefits to be tovvard the more it inflameth our hartâ— vvith his loue 〈…〉 our conâ—â—â—â—â—tion vvith 〈◊〉 by Christ â—hrough faith in him God the Father is as the â—â—â—â—â—aine of 〈◊〉 Christ as 〈◊〉 conduit 〈◊〉 vvord as 〈◊〉 pipe our â—â—â—â—â—uing harts 〈◊〉 â—â—sterne 〈◊〉 faith the 〈◊〉 parts oâ— it â—â—ith vvhat it is This is the deâ—â—â—ition of a 〈◊〉 and a liuely â—â—â—tifying faith 〈◊〉 of other as historicall miraculous and â—â—mporarie faith all vvhich may be in reprobates c Faith as it looketh to Christ the vvork of iâ— is to receiue him as it lookes to the Saints it vvorks by loue Gal. 5.6 d The robe of Christs iustice as a garment is vvithout vs inherent in Christs ovvne person till it bâ— put on vs by faith then it is ours â—â—grees of â—â—ith â—om 4.20 〈◊〉 â— 1 Those Catechismes vvhich generally 〈◊〉 faith to be 〈◊〉 assurance 〈◊〉 persvvasion â—â—ey define not 〈◊〉 but one â—â—â—sure of faith 〈◊〉 vviâ— the strong faith f Mark 9.24 â— Cor. 13.9.12 Seeing our knovvledge is â—mperfect so is â—he faith to for 〈◊〉 beleeue as 〈◊〉 knovv Faith as a mother begets vvorks they as a daughter strengthen their mother Marke of faith Fruits of faith Of good vvorks Which be good vvorks What required to good vvorks g They merit not and vvhy 1 They are not ours 2. A debt to God to vvhom vve ovve them 3. No proportion betvveene them heauen * Hovv good vvorks please God The chief 〈◊〉 of this 〈◊〉 in 〈…〉 comâ—â—ny exhortations informaâ—â—â—â—s and such 〈◊〉 vvorks as â—â—â—cerne the 〈◊〉 the rule 〈◊〉 guide these â—â—orks ye haue 〈◊〉 Mat. 7.3.4 〈◊〉 Gal. 6.1 〈◊〉 18.15 〈…〉 5.1.2 〈…〉 spirit of 〈…〉 loue 〈◊〉 compâ—ssion 〈◊〉 â—â—y voyce beâ—â—â—eful in praiâ—â— seeing it is a 〈◊〉 of the 〈◊〉 Kinds of praier That is not â—ppointed common for all to 〈◊〉 to 1 Deprecation 2 Intercession 3 Petition 4 Thanksgiuing i Graces needfull to true christian prayer Knovvledge 〈◊〉 direct vs to aske vvhat vve sholdâ— humilitie by sight of our vilenesse and vnvvorthinesse compared vvith Gods maiestie zeale of Gods glory faith to beleeue the promise of being heard constancie to hold out if vve be not heard presently godly sorrovv for those sinnes vvhereof vve aske pardon and of those vvants vvhereof vvee aske forgiuenesse and supply spiritual ioy in the feeling of mercies already receiued and hope of more compassion of others sinnes and miseries for vvhom vvee pray sobrietie that the body being kept vnder by abstinence the spirit may be free to pray vvatchfulnesse in moderate sleepe of the body vigilancy of the minde singlenesse desiring things prayed for from our hearts not from our lips onely Christs 〈◊〉 Christ is that other Angels vvho
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