God An. That whereby he administreth all things according to his decree Qu. What be the parts of it An. Preseruation whereby he preserueth and vpholdeth euery particular thing and creature so long as pleaseth him 1. Tim. 4.10 Heb. 1.2.3 Secondly Rule whereby as Lord of heauen and earth he ordereth and disposeth euery thing most mightily wisely and iustly to his owne glory and good of his Church Eph. 1.11 Rom. 11.36 Qu. How doth he preserue and rule the world An. Eyther by meanes or vvithout or against meanes Qu. What followes hereof An. That the Lord God the fountaine of nature is not tyed to the Law of nature meanes are rather in respect of vs then of God who worketh as hee will euen contrary to meanes Qu. What vse is to be made of this doctrine of Gods gouerning all things An. First it teacheth contentment in euery estate in aduersitie to be patient in prosperitie to be thankfull Psal. 39.9 Secondly also it teacheth in all necessities and dangers to seeke to God by prayer Act. 4.24 Lastly because hee preserues and rules by meanes therefore wee are not to neglect them least wee tempt God Mat. 4.7 nor to trust in them least we deny God this was the fault of king Asa who trusted in the Physition Qu. What learne ye hereby that God worketh against means An. We learne this that when meanes are wanting or be against vs yet we ought still to trust in God for helpe as Danyel and Sydrach c. Qu. Amongest all the workes of diuine gouernment which is chiefest An. The worke of Redemption Qu. Doth it excell the worke of our Creation An. Yes sundry wayes first in Creation God brought something out of nothing in our Redemption he brought life out of death and saued them which were worse then nothing Rom. 5.6.7.8 Secondly the world was created with a word he said Let it be light and it was light Gen. 1.4 But redeemed with most horrible sorrowes and paines Mat. 27. throughout Thirdly in creation God made known his power and wisdome Rom. 1.20 in Redemption hee manifested his iustice and mercy Fourthly in creation God made man for our redemption God was made man Gal. 4.4 Lastly by our creation we are sonnes of God but by Redemption members of Christ and hee is of heauen Qu. From what things are we redeemed An. From sinne Sathan hell and eternall death and restored to righteousnesse Gods fauour and a greater happinesse than we lost in Adam Qu. In what respect is our happinesse by Redemption greater than our happinesse by Creation An. This was after a sort earthly and changeable that is constant and heauenly Qu. What things are we to know concerning our Redemption An. Three things first the person of our Redeemer Secondly his office Thirdly his benefits Qu. What doe yee beleeue touching the person of our Redeemer Ans. That hee is God and man in one person Rom. 1.4.5.6 Qu. Was God turned into man An. No verily but man was assumed vnto God Heb. 2.16 God tooke in to the fellowship of person mans nature Qu. Are these natures of God and man in Christ so ioyned as they remaine distinct and vnconfounded An. These two natures with their properties and actions though they be vnited in one person of our blessed Sauiour yet they abide vnconfounded so as the God-head is not the man-hood nor on the contrary Also the man-hood is not eternall infinite almightie c. nor the God-head is not mortall finite subiect to hunger or thirst The God-head did not speake walke obey suffer death the man-hood did not cast out diuels or doe other Miracles or support it selfe in suffering or giue merit to his obedience but in the worke of our Redemption each nature did that which is proper to it their properties and actions concurring to effect the glorious deliuerance of the Elect. Qu. How is this vnion wrought An. By the incredible operation and infinite vertue of the holy Ghost Luke 1.35 Qu. Was this vnion necessary for our Redemption An. Yes most necessary for Christ our Redeemer as God onely could not be subiect to the Law to fulfill it nor to be beare the punishment of our offending against it and as man onely he could not haue made the obedience of his life and suffering of miseries at his death meritorious for our saluation Secondly as God onely hee could not haue dyed and as man onely he could not haue ouercome death Lastly as God onely hee could not haue made a satisfaction for that by iustice must be made in the same nature which offended and as man onely he could not haue applyed it to vs and made it effectuall in vs for this is the worke of the spirit which hee giues vnto vs as hee is God Qu. Is this vnion of two natures in one person inseparable An. It is inseparable and perpetuall or else the couenant of mercy and life betweene God and vs could not be euerlasting hereof called in Hebrews an eternal high priest and said to haue purchased eternall redemption Qu. Why so An. Because our Redeemer was not onely once to dye for the taking away of sinnes but for euer to appeare in the sight of God for vs. Heb. 9.24 to make intercession for sinners Qu. What is the office of our Redeemer An. His office is to be a mediator of reconcilement betweene God and man 1 Tim. 2.4 Qu. Is he not called Christ in respect of his office An Hee is so and it is as much as Gods annoynted to shew that his Father did consecrate him to the office of a mediator and did furnish him with all meete gifts Ioh. 6.27 Act. 10.38 Qu. What be the parts of his Mediatorship An. Three first Prophetship whereby hee declareth God his Father and his counsell touching mans saluation Iohn 1.18 Secondly his Priesthood whereby hee workes the matter and merit of our Redemption first in his holy conception secondly in his innocent and righteous life thirdly in the oblation of himselfe vpon the Crosse at his death Heb. 9.28 Thirdly his kingdome whereby he doth effect all this in vs. Luke 1.32.33 and apply it to vs. Qu. How doth he apply to vs the effects of his Prophet-ship and Priest-hood An. First by the inward operation of his spirit whereby as he hardens the reprobate so he enlightneth and draweth the Elect. Secondly by an outward diuine pollicie whereby he ruleth his Church till the last and great iudgement Qu. Rehearse the benefits of our Redeemer An. The benefits are innumerable euery one more worth then a world signified in his name Iesus Qu. Which is the first An. Incorporation whereby wee are ingrafted into him to become one with him Eph. 5.30 Qu. Which is the second An. Reconciliation whereby we are deliuered from the wrath of God and restored more perfectly into his fauour 2. Cor. 5.19 Col. 1.20
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
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
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
Now to the end that our prayers may be the more humble and feruent vnto the former meanes must be ioyned Fasting which being seuered from opinion of merit and superstition and being religiously vsed auaileth not a little to the taming of our stubborne and rebellious hearts And this the Apostle Paul by his owne experience found to be true I beate downe my body saith hee least whiles that I preach to others my selfe proue a cast away 1. Cor. 9.27 where the word which the Apostle vseth importeth as much as to beat downe with clubs to note the great obstinacie of sinne and the great endeauour which is to be vsed that the lusts of it may be suppressed and kept downe And how conuenient an helpe fasting is for that purpose and certainly as a moderation in eating and drinking and other lawfull pleasures of life when there is a meane kept in the vse of them that wee temper our selues rather comming short of that we may wel haue then going so far as our ability the custome of the place where wee liue will suffer vs as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes so the vtter abstinence from all delights of life for a certaine time as for the space of one day in a weeke or fortnight is a very good meanes for the furtherance of this worke in vs if diligent reading of Scriptures godly meditations and earnest prayers be coupled therewith for if such excellent and rare men as Paul and Timothy had need to vse such moderation abstinence for the subduing of sinne shall any man thinke that hee can want these meanes and be in good case or that he shal not tempt God if he neglect them But amongst other things wee are not to forget the fellowship of the brethren by whose admonitions and prayers wee may be much confirmed against the power of sinne therefore wee are commanded to loue God and to loue brotherly fellowship The Apostle Iames would not charge vs to confesse our sinnes one to another and to pray one for another Iames. 5.16 vnlesse in the counsell comforts and prayers of the Godly there were great helpe against the strength of sinne neyther would the Authour of the Epistle to the Hebrewes exhort vs to consider one of another to whet on to charitie and good workes if there were not a blessing giuen to the right vse of such means for the staying vs in euery good dutie and causing vs still to goe forwards in our workes of sanctification As it fareth with brands or coales when they are almost extinct and put out by laying them close together the fire is kept in and made the hotter so by the conferring of graces mutually by Gods children to the strengthening one of another their zeale against sin and for God is kept aliue and more encreased And to giue you another similitude as they who haue a iourney to go in a way which is vnknowne are glad to ioyne themselues to such as are expert in the way so the fellowship and conuersation of such as are well acquainted with the pathes which lead to our celestiall countrie doth much further vs in our spirituall wayfaring Therefore if ye desire to get to your selues an especiall aduantage against sinne and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way see yee euer make conscience as on the one side of eschewing all needlessâ— familiaritie with all such whose hearts are seene not to be right by the crooked steps of their life saying vnto them with the Prophet away from me yee wicked so on the other side be inward with some godly Christians which walke wisely in a perfect way to whom as occasion is offered you may reueale your secret corruptions and wants to haue aid from their prayers and Christian aduise saying of such I will be companion to them which feare God But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and motions of sinne there must also be a very great care and earnest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be prouoked by vnto euill therefore let the proud man auoyde flattery and foolish praises the drunkard strong drinke the glutton delicates the couetous let him auoid the often sight and much fingring of money let not the angry man meddle much with contentious persons such as loue contradiction nor the fearefull man come amongst threatners nor such as cannot yet rule their tongue amongst such as are giuen to much talke nor the effeminate amongst wantons at a word Whosoeuer will no euill doe must refraine whatsoeuer belongeth thereto Remember Ioseph hee would not endure eyther the speach or company of his lewd alluring Mistresse and it had beene good for Peter that hee had not come into the high Priests hall and for Dauid he had not so wantonly cast his eye vpon faire Bathsheba One saith truely occasion maketh a theefe and occasion will make an adulterer a lyer a rayler and so in other sinnes they are drawn on by occasions it is therfore to no great purpose to warre against inward 〈…〉 except we watch ouer our selues to beware and flie the outward occasions of sinne Hitherto I haue mentioned onely priuate meanes which serue to with-hold our obedience from the lusts of sinne to which if ye doe adde the frequent vse of publike meanes in the ministery of the word prayer and Sacrament in humblenesse of a sincere hart with constancie and perseuerance therein by the mightie blessing of God there will grow much strength against all manner of rebellious lusts Finally sithens it will serue to no other end but to iustifie and encrease our condemnation to know the reasons why the kingdome of sinne is to be resisted and the way and meanes also how it is to be done vnlesse there be hearâ— repentance for our faylings heretofore and a falling to a more thorow practise hereafter therefore yee are to be most earnestly exhorted so to doe that euen as ye desire to signe ouer sinne and that it may not raigne ouer you as yee will shew your selues thankfull to Christ who hath deâ—â—uered you from sinnes tyranny and hath put grace into â—ou that you may obey from your hearts the doctrine of godlinesse as you iudge it meet to endeauour so much the â—eruing of Christ now that you are regenerate as before you were careful to serue sin when you were vnregenerate as you couet to attaine reape the fruit of spirituall holinesse in this life and of eternall happines in the life to come â—o eschew shame in this world and death in the next as the safe protection of God the
loue him for his great goodnes Fourthly to trust him on his word who is of such truth Fiftly to feare him whose power and iustice is so fearefull Sixtly to suffer him to gouerne them whose wisdome is so perfect Seuenthly to be obedient to please him whose maiestie and authoritie is so excellent glorious Eightly to depend vpon him who is the author and giuer of our being and all other good things And lastly to labour to imitate this God in such his properties wherein we may and ought to be like him striuing to beaâ—e the image of his truth loue mercy goodnesse iustice and wisedome studying to be wise and mercifull good iust and louing as God is Qu. What hold yee touching the persons in the God-head A. That the God-head being one is yet distinguished into three persons Qu. How proue yee that there is but one God An. First by Scriptures 1. Cor. 8.6 Ephes. 4.6 Secondly by reason because there cannot be two eternals or infinits It may also be declared by these similitudes As euery body hath but one soule and no kingdome can endure two kings so the world hath but one soueraigne gouernor which is God this ouerthroweth pluralitie of Gods or the opinion of many Gods Qu. How are the persons named and distinguished An. 1. The Father 2 The Sonne 3 The holy Ghost The Father begetteth the Son is begotten the holy Ghost proceedeth from them both 1 Iohn 5.7 Mat. 28.19 Qu. What be the actions of God An. Eyther inward which rest in himselfe as to know contemplate to loue himselfe and his owne wisedome Prou. 8.30 or outward with respect to his creatures Qu. What be his outward actions An. First his decree Eph. 1.11 which worketh all things after the counsell of his will here is his decree called the counsell of his will Secondly the execution of his Decree Ephe. 1.11 there called a working after or according to that counsell Qu. What is his decree An. It is his purpose or counsel concerning the making and gouerning of the world and all things in it to certaine ends Reu. 5.21 Qu. What be the qualities of his decree An. First it is free depending vpon his will Eph. 1.11 Secondly it is eternall before all worlds Thirdly it is vnchangeable and cannot be altered Iames. 1.17 Fourthly it is wise righteous and holy euen an himselfe is Qu. What be the parts of his decree An. Two first foreknowledge whereby all things were by his eternall wisedome foreseene at one view Acts 15.18 God knew all his works from the beginning Secondly fore-appointment whereby he ordained before all things which should be done or not be done Act. 2.23 Qu. But if all things be decreed of God how is not God the authour of sinne An. Something 's are good as graces and good workes and these God hath decreed himselfe to doe them Iames. â— 17 Some things be euill as sinne and afflictions and these hee hath decreed to suffer them to be done by others and to direct them to good ends Gen. 45. ver 5.7 to the declaration of his mercy or iustice Qu. What be the kindes of Gods decree An. Two first generall touching all creatures reasonable and vnreasonable in heauen and earth Secondly speciall which concerneth the chiefe creatures as Angels and men Qu. What call ye these kindes of decrees An. The former is called prouidence which is his fore-determination of all euen the least things that fall out vnto the falling of an haire or a Sparrow Mat. 10.29.30 The latter is Predestination which is his fore-determining of the euerlasting estate of Angels and men Iude. 4. Rom. 8.29.30 Qu. Are all Angels and men fore-appoynted to one estate An. No verily some are fore-appoynted to life eternall these are called Elect Tit. 1.2 Others fore-appointed to eternall death which are termed reprobates 2 Cor. 1.3.5 1. Thes. 5.9 Rom. 9.2 Qu. What is the end of Gods Predestination An. Gods glory in the manifestation of his mercy towards the Elect and of his iustice towards the reprobate Rom. 9.22.23 This which is spoken of the decree of God ouerthroweth the fond and false conceit of Heathenish Christian Atheists who attribute all things to fortune and nature and of Papists who ascribe so much to free-will Qu. Is election of all men An. No but of a certaine number onely as it is written Many are called but few are chosen Qu. They erre then which thinke the grace of election to be common An. They doe so for the Scripture speakes of vessels of wrath prepared to destruction Rom. 9.22 Iude. 4. Qu. May a man know his owne election An. Euery elect person may and ought to be assured of his owne and must iudge charitably of others election 2. Pet. 1.10 1. Pet. 1.2 It is an errour therefore to hold that the Elect ought alwayes to doubt and be vncertaine oâ— their saluation and a sinne too rashly to iudge of the finall estate of others Rom. 14. Qu. What is further to be noted of Election An. That it is eternall Eph. 1.4 therefore it differeth from effectuall calling which is done in time Secondly Vnchangeable Math. 24.24 Therefore once Elect can neuer become Reprobate Thirdly most free hauing no other cause but the good pleasure of God Ephes. 1.5 therefore not depending vpon foreseene faith or works Fourthly most righteous and holy Psal. 145.17 Fiftly it is not of the end onely but also of the means which bring vs vnto eternall life as faith and good workes 1. Pet. 1.2 2. Thes. 2.13 Eph. 1.4 Qu. What vse of this point An. Vnbeleeuers and wicked liuers doe in vaine boast of their election as the Iewes Iohn 8. Secondly it containes the markes of our Election faith and loue Eph. 1.4 2 Thes. 2.13 Thirdly it confuteth them who say if they be elect they may liue as they list and fourthly them also which say faith and good works come of our free will whereas they flow from the free grace of election Eph. 1.4 Act. 13.48 Qu. How is Gods decree executed An. By his works of creation and gouernement Qu. What things are to be knowne touching creation An. First the authour the whole Trinitie Gen. 1.1 Gods made the world in the plurall number to note the Trinitie of persons and afterward Let vs make man c. Secondly the matter of nothing Heb. 11.3 Thirdly the manner not by tooles but by his word Psal. 148.5 Fourthly the order first a rude heape or vast chaos without forme then a distinct distribution into seuerall kinds of creatures Gen. 1. ver 1.2.3.4.5 c. Fiftly the time in sixe dayes Exod. 20.11 Sixtly the end Gods glory Prou. 16.4 Rom. 11.36 Seauenthly the vse that wee might stirre vp our mindes to behold and open our mouthes to praise his eternall power wisedome and bountie Rom. 1.19.20.22 Psal 148. throughout Qu. What is the gouernement of
Qu. Which is the third An. Remission of sinnes which is the remouing of the guilt and punishment from vs by his sufferings Col. 1.12 Qu. Which is the fourth An. Imputation of righteousnesse wherby our sins are accounted his his obedience is accounted ours 2 Co. 5.21 Qu. Which is the fift An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name and other good workes spotlesse vnto his Father Rom. 8.34 Heb. 9.24 Qu. Which is the sixt An. Acceptation to eternall life whereby we are accepted as worthy of life for Christs worthinesse Eph. 1.5 Qu. Which is the seauenth An. Adoption whereby of the Children of wrath by nature we are become the children of God by grace Gal. 4.4 Qu. Which is the eight An. Sanctification whereby we dye to sinne and liue to righteousnesse Rom. 6. throughout 1. Pet. 2.25 Qu. Which is the ninth An. Corrobâ—ration whereby we are kept in holinesse to the end Eph. 6.10 1 Pet. 5.10 Qu. Which is the tenth An. Glorification whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen Rom. 8.30 the Saints liuing now the life of glory Qu. What vse is to be made of these benefits An. First they minister cause to consider of the manifold loue of Christ and the vnsearchable riches of his grace Secondly wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured euen Christ himselfe with all those benefits we haue named 1. Cor. 10.16 Mat. 26.28 Thirdly they occasion vs more earnestly to loue and praise our Redeemer and more heartely to obey him Eph. 1.3 Rom. 12.1 The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall where of Faith and the office thereof BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death how shall wee become pertakers of eternall life and of Christ with these benefits which bring to it An. By being ioyned to God who is that life himselfe Iohn 5.26 Qu. But wee sinners cannot attaine to the most iust God An. True therefore God in the person of his Sonne descended to vs and tooke flesh of our flesh Iohn 1.16 1 Iohn 5.11.12 Qu. But hath this flesh of Christ life in it An. It hath so from the God-head the fountaine of life Iohn 6.65 Qu. Is this life communicated from Christ to the Elect An. It is so by his flesh which is the conduit to conuey it to them Iohn 6.54 Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life An. They must haue a reall coniunction such as is betweene the head and the members the Vine and the branches Iohn 15.1 Eph. 4.15 1 Cor. 12.12 husband and wife Eph. 5.25.26 Qu. What is the band of this coniunction and knitting An. The spirit of Christ by his infinite vertue 1 Cor. 6.17 12.13 Qu. By what meanes doth the spirit knit vs and Christ An. By the meanes of faith which the spirit through the word preached creates in our hearts that wee may receiue Christ and his benefits Eph. 3.17 Rom. 10.17 Qu. What doe ye call Faith An. That gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sacraments Qu. Is not this common to all other gifts of the spirit An. No verily it is proper to faith onely to receiue Christ. Iohn 1.12 Gal. 3.14 Qu. Is it not in this sense said that we are iustified by faith An. It is so not because faith as a vertue qualitie or worke is any part of righteousnesse which is wholy in Chirst his obedience and sufferings 1. Cor. 1.30 but because it is a spiritual hand to receiue his iustice to be ours Qu. Is Christ and his righteousnesse ours to iustifie vs before it be receiued by faith An. Our righteousnesse is perfectly and fully wrought before and it is ours in the purpose of God who hath decreed to giue it vs but till wee beleeue wee haue no profit by Christ but are as the reprobates be that is sinners vngodly enimies children of wrath Rom. 5.6.8 Rom. 3.6 Eph. 2.2.3 Sauing that the Elect are vnder the decree of Gods loue and are preserued from the downe-fall mentioned Heb. 6.4.5.6 whereinto some reprobates fall Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous An. No my meaning is that Christs iustice onely makes me stand righteous but it is not allowed me to be my iustice vntil I beleeue and so apply it to my selfe Rom. 4.3.4 ver 23.24 Qu. By what similitude may this be expressed An. By the similitude of a pardon a gift a plaister of the Sunne of the brasen serpent which doe benefit none till they be receiued accepted applyed and looked vpon Ioh. 3.14.15 so Christ our soule-plaister that vnspeakable gift of God the Sunne of righteousnesse doth not benefit any till they beleeue in him Qu. What thinke yee of their opinion which say Christ and his obedience are ours to iustifie vs before wee beleeue An. It is senselesse absurd impious hereticall and damnable Qu. Why say you so An. Because it fighteth against sense reason scripture Rom. 3. and 4. and 10. consent of the Church Gods decree Iohn 6.40 Christs glory Rom. 4.20 and brings in a false Christ which should be a iustifier of vnbeleeuers whiles they be such Qu. But the Elect are accounted iust with God in his eternall counsell therefore iustified before and without faith An. This is an absurd reason for iustification or accounting iust is distinguished from eternall predestination as an effect from the cause a timely effect issuing out of an euerlasting cause Rom. 8.30 Againe euen in Gods eternall counsell hee doth so decree to iustifie the Elect as it was ordayned to be by faith in Christ Gal. 3.8 Qu. What vse is to be made of this doctrine An. First it admonisheth vs aboue all things to labour for a liuely faith secondly it confuteth Papists who set vp other meanes to apply Christ and them which will haue Christ and all his good things without application Qu. Be there not degrees of faith An. Yes there is a little and a great faith a weake and a strong faith Rom. 4.19.20 O ye of little faith Mat 6.30 Woman great is thy faith Mat. 15.28 Q. What difference is there between a weak and a strong faith An. None in the nature of the thing but in the measure of apprehending Christ for the weake faith being true and liuely is sufficient to lay hold on Christ as a weak hand can hold a stone as sufficiently though not so firmely as a stronger Againe the strong faith is that which Scripture calleth full assurance whereas a weake