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
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
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
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