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
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
these words An. The great necessitie of Catechisme and catechising doctrine both in Church and families because there will alwayes be such rude and ignorant ones as will need the principles and must haue precept vpon precept and line vpon line now a little and then a little sometime informing them by Catechisme sometime refreshing them by Historie Qu. Declare this necessitie further An. A foundation is not more necessary to a building nor beginnings rudiments more needful to the perfection of an Art then catechising doctrine is vnto the ripe and sound knowledge of Christianitie for as there can be no good building perfected where the ground-worke is not first well laid nor any profiting in any facultie or Science without the skill of the elements of that Science so neither can there be any growth in Christian doctrine where catechising is neglected Qu. How was this point further laid open An. By the similitude of bodily milke which is not more behouefull and requisite for infants who without it cannot grow strong and able to digest hard meates then is Catechising for young beginners who cannot be able to conceiue the deeper and higher misteries except they be first nourished with spirituall milke of the doctrine of the beginnings of Christ and there will alwayes be weake ones which need this milke Qu. What vse was made of all these instructions A. They serue to these two purposes first to reproue such as haue charge of others especially Ministers of the word which for lack eyther of abilitie cannot or of good affection will not take paines in this most good and necessary course without which there is no hope of any good to come by their labours Qu. Doth it not argue and checke them with foolishnesse aswell as with negligence who teach without Catechising An. It doth so for it is all one as if a Mason would imagine to finish a firme building without a foundation or as though one should thinke to reade well and neuer to learne his Letters or to speake and write Latine with good congruitie and not once to looke vpon his Rules of Grammer or finally as if a Nurse would feede a young Infant that is tender with solid hard meat as Bacon Brawne Beefe or such like which all would condemne for an indiscreete course Qu. What was the second vse An. It serueth to exhort and prouoke such as haue not begun this exercise in their charges to take it vp without further delay and to encourage such as haue made a good entrance therein and some good proceedings to hold on and persist as they purpose to see any good to come of their indeauours and as they will giue an account to Christ with ioy Q. Now reckon vp vnto vs the Catechising doctrines taught by the Apostles to the primitiue Church how many and what they be An. There is some diuersitie of iudgement amongst learned men about the number and nature of these doctrines Qu. Report vnto vs this diuersitie and then deliuer vnto vs what you think of this matter An. Mr. Iunius makes fiue parts of this Christian sum which he nameth thus first Repentance from dead works Secondly Faith in God Thirdly doctrine of Baptismes Fourthly Imposition of hands Fiftly Resurrection of the dead and eternall Iudgement which two he ioyneth in one Mr. Greenham refers them all to two heads Repentance and Faith Mr. Piscator hee reduceth them all to three heads First Repentance from dead workes Secondly Faith towards God Thirdly Resurrection vnto eternall iudgement of these two he maketh one principle as Iunius doth now for the third and fourth to wit the doctrine of Baptismes and imposition of hands these hee esteemeth not as peculiar points of doctrine but therefore to be mentioned here to declare the circumstance of time when those three foundations aforenamed were wont to be taught and propounded vnto them namely either at the time when such as were adulti men of yeares before they embraced the profession of Christ were to be admitted into the Church by Baptisme as Mat. 3. Act. 8. or when such as being baptised in their infancie were to be confirmed before the Church by imposition of hands Mr. Beza accounteth fiue heads of catechising doctrine as Iunius doth but differeth in the particulars for hee seuereth the two last which Iunius and Piscator doe ioyne and hee seemeth to ioyne the third and the fourth which Piscator seuereth Qu. But what doe you thinke of the distribution of these doctrines An. Holding the iudgement of these and other learned men in reuerent regard and leauing freedome as is meet to euery man to follow what he deemeth most sound and fit I doe diuide these doctrines into sixe heads or into sixe seuerall parts which I name thus First Repentance from dead works Secondly Faith towards God Thirdly Doctrine of Sacraments by a Sinecdoche of the part Fourthly the doctrine of Chruch-order and Officers by a Metinomie of the signe Fiftly the Resurrection of the dead Sixtly the last and generall iudgement with the eternall estate of all reasonable creatures after the same Qu. What is the reason why you follow this distinction An. Because it hath a more full institution and wee are to take the Scriptures in the largest sense when there is nothing to hinder it Qu. Before you doe particularly and distinctly handle these doctrines let me know why these doctrines are tearmed beginnings and foundations sithens these are all which the most skilfull Christian need to know in the vnderstanding of these the great mistery of Godlinesse doth consist All that a man can know is but to know these why then doe you tearme them milke and beginnings An. These selfe same doctrines are both principles and perfections both milke and strong meate both foundation and roofe according to the diuers manner of handling and deliuering them to the Church As for example the doctrine of Repentance or of Faith being propounded in few and plaine words as children in yeares or knowledge may perceiue it is milke and a principle or foundation but the very same doctrine being taught more copiously and profoundly is strong meat and as it were the roofe of the building these doctrines being like a riuer in which both the Lambe may wade and the Elephant may swimme Qu. Now its time ye come to the first Article of this Catechising doctrine what is it An. Repentance from dead works Qu. What things doe you consider in this article An. Two things first what dead workes be Secondly what it is to repent from those dead workes Qu. What doe ye call dead workes An. Our sinnes of what kinde soeuer they be whether originall or actuall Qu. What doe yee call originall sinne An. That guilt of our first parents imputed to vs Rom. 5.19 Secondly that corruption of sinne which hath ouerspread our whole nature whereby it is prone to nothing but to euill and not at all prone to
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
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
Sam. 7. Fiftly hee was by repentance restored to God and to his Church and none can perish that truely repent Now that Salomon repented may appeare both by the title of his Booke called Ecclesiastes which is as much to say as a person vnited againe to the Church vpon his repentance done and published in the Church and by the argument of that Booke which is a large condemning of those vanities wherewith he had been ouer-taken and a plaine retractation of those follyes wherin hee had offended And if Salomon were not wholy remoued from God there is lesse doubt to be made of Dauid and Peter because neyther their fall was so grieuous for Salomon to other great sinnes added the grosse sinne of Idolatry and yet their repentance is more certainely reuealed the one in the 51. Psal. the other in the 27. Chapter of Mathew of whom it is truely said by one of the Fathers that faith did not faile in his heart when the confession of it failed in his mouth As for the remouings and fals of Esau Saul and Iudas they appertaine nothing to this purpose because they were but hypocrites and neuer the true worshippers of God and they fell onely from such gifts of the Spirit as were common both to the elect and reprobate The texts of Scripture that are brought in against this truth are these Heb. 6.4 Heb. 10.29 and Mat. 13. The words of Heb. 6. are these For it cannot be that they which were once lightened and haue tasted of the heauenly gifts and of the power of the power of the 〈◊〉 to come that they falling away should be renued by repentance c. To this I answere it is true such as tast onely may but the true beleeuer which eateth and digesteth and receiueth the word cannot fall away Now wheras the second text saith that they which be sanctified by the bloud of Christ may fall away The answere is this the sanctification which the Apostle here speaketh of is such a sanctification as standeth in profession onely and not in power and practise and worketh onely a light and slender change which may be lost againe and not an effectuall alteration of the minde and will which being begun in this life is perfected in the next and so endureth for euer And whereas the Apostle saith they receiue the truth hee meaneth that they receiue the knowledge of the truth by their iudgement and not by their affection into the braine and not into the heart Now as for the ioy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit in a truely sanctified heart reioycing in the sense of Gods peculiar loue vnder the hope of his glory Rom. 5. 2. but a tickling of the mind delighted with knowledge of new strange things which may be in an hypocrite and be lost The shew of reason which is made against this doctrine of the vnmoueable estate of Gods children is this that such doctrine will breede in men securitie and carelesse liuing This is not so because the Scripture which teacheth their stedfastnesse doth also teach that their owne care watchfulnesse is required thereunto as in that saying of Paul let him that standeth take heede least hee fall 1. Cor. 10.12 and that in the 11. to the Romanes Be not high minded but feare also that in the Phil. 2.12 Worke out your saluation with feare and trembling vnto these wee may ioyne the counsel of our Sauiour vnto his Apostles that if they would be safe they must giue themselues to watch and pray Mat. 26. And finally the Apostle Iohn saith that they that be borne anew preserue themselues Iohn 5.18 that is to say they take all care and vse all good endeauour for their owne preseruation In all which places of Scripture it is manifest that whomsoeuer God hath purposed to keepe to himselfe vnmoueable in all them hee engendreth a great heedfulnesse to looke to themselues But such as perish they are giuen ouer to grosse and dead securitie not to feare any perill in the abundance of great sinnes It is now high time that wee come to the profit and vses that be to be made of this doctrine whereof the first is to stirre vp our hearts vnto a very earnest desire to be in such a permanent and stedfast condition In all other things wee doe loue certainties and cannot abide to be at vncertaintyes no Maister will keepe a seruant so as hauing him to day hee cannot be sure to haue him to morrow neyther wil any man hold a farme as tenant at will and look to be put out at an houres warning all men prefer a fee-simple before an annuitie and wish rather to haue a thing by perpetuitie then by tearme and why then should wee not in matter of religion rather desire to be true worshippers of God which shall abide for euer then Christians in name and profession onely which be alwayes at vncertaintie liuing in continuall hazard and exposed euery houre to some fearefull iudgement of God being in this behalfe like vnto a condemned person who hath receiued the sentence of death for high treason against his Prince howsoeuer such an one may be spared and respited by the fauour of his Prince yet he liueth at vncertainety and may looke euery houre when he shall be called forth to execution euen thus it standeth with all vnsound Christians Hypocrites and wicked men they are condemned persons both in gods decree in the testimonie of Scripture and in the witnesse of their owne conscience though they marke not the check of it and albeit the patience of God respite and spare them and his bountie prosper them that they be fat and well liking yet their state is vnsteddy euer subiect to a downefall hauing no other stay to vphold them but Gods lenitie and sufferance the time whereof when it is expired then sodainely in a moment they sincke into hell though they flourished like a greene Bay-tree and spread abroad then leaues yet they vanish quickly and their place is no more found whereas the godly are so established as that in death they are not remoued but be more firmely and nearely knit vnto God thereby with whom they enjoy a neuer withering blisse and glory How should this moue all men most egerly to desire to be in so firme certain estate and neuer to giue themselues rest vntill they know themselues to be entred into it that as Isaac in the 26. of Genesis hauing digged diuers wels to water his cattle which he could not keep because the people of that land stroue with him and tooke them from him one after another at the last digging a Well for which they did not striue but suffered him quietly to enjoy it hee found rest and was well satisfied and acknowledging the Lords goodnesse hee said Hee hath inlarged my roome and will make me fruitfull so we hauing lost much
as true fire is well discerned from painted fire by the heat it giues though ther be neither light nor flame so it may be as well knowne who be the children of God by the workes and fruits of the spirit as by the witnesse of the spirit they which want this latter may haue cause to be glad if they haue the former For the Apostle Peter in the first chapter of his second Epistle hauing exhorted the Christians to ioyne to their faith knowledge to knowledge vertue to vertue temperance to temperance patience to patience brotherly kindnesse to brotherly kindnesse loue he assureth them that if these things be in them and abound they should neuer fall but haue their election sure and haue an entrance made into the blessed kingdome of God And to conclude our Prophet in this Psalme vnto that question who shall dwell in thy Tabernacle makes this answere euen hee that deales vprightly toward God and man hee that liueth a iust life hee that thinketh the truth and speaketh as hee thinketh hee that hurteth not his neighbour in name bodie goods or soule he that neither spreadeth nor receiueth false report against his brother he that loueth godly men though they be hated in the world and flattereth not wicked men though they be honoured in the world hee that faithfully keepeth his promises euen to his owne damage and losse especially such promises as are confirmed with an oath hee that auoydeth vsurie and briberie and whether he lend of curtesie or iudge of dutie as led by loue and not by lucre hee hee whosoeuer he is rich or poore learned or simple high or low euen he that doth these things and all these things and not onely knoweth them and liketh them but doth them and performes them and doth them constantly and sincerely out of loue to God and men though weakely and vnperfectly and desireth in the doing of these things to aduance Gods glory being hartely sorry that he doth these things so faintly and feebly this is hee that may assure himselfe to be the person that now truely serueth God and hereafter shall remaine in heauen with him for euer FINIS Text. Interpretation of the vvords Beginnings Foundation â—â—â—fection â—â—â—ode or â—â—alysis order and disposition of the Text. Summe collected Instructions First Instruct. Second instâ— Antiquitie of Catechising a The learned â—hinke that this 〈◊〉 of teaching is meant by Paul in his patterne or forme 〈◊〉 vvholesome vvords vvhich he vvilleth Timothy to haue * 1 Tim. 4.13 〈…〉 noteth that the vvord in Deut. 5.7 â—â—anslated Reâ—earse the law to â—hy Children â—â—orts whet speech borrovved from vvarriours vvho sharpen their vveapons that they may better peirce thoâ—â—vv so the doctrine is to bee propounded vvith such easinesse as it may â—est enter into â—â—ch tender â—indes Beza authoritie of Catechisme 1 Tim. 3.16 All Scripture is inspired of God â—erse 17. To make perfect 〈◊〉 to furnish â—he man of God * Excellencie of Catechising d Paul is thought to haue done this office 〈…〉 Cor. 9.14 Marke did Catechise at Alexandria vvith great profit saith Eusebius 〈◊〉 is commanded to feed not the sheepe onely but the Lambs also the â—ather for 〈…〉 saith the increase of the flock 〈…〉 Profit of Catechising Heb. 6.1 e Clemens calleth catechisme a base of grouÌ„d plot Athanasius a Synopsis or first draught of a picture Rubbius saith it is an hedge to generall doctrine See Greenham No kingdome of note in the vvorld but by Catechising receiued the Gospell vvithin 40. yeares after Christs passion saith Aegisippus Necessitie of Catechising Cor. 3.2 Ioâ— 5.12.13 f Seeing it hath god the author is commanded by him practised by the Church olde nevv vsed by the Apostles and Fathers also ignorance increaseth vvithout it knovvledge abounds by it many other good things come of it Papists nay Heathens haue allovved it see Greenham fol. 311. * Doctrines of Catechisme 〈◊〉 fundamentall doctrine vsed in the primitiue Church 〈◊〉 neither â—hrase nor â—â—â—pe nor cirâ—umstance hinder scripture is to be taken in the largest meaning h Hovv these doctrines be fâ—â—damentall yet doctrines of perfection with milke and strong meat The same doctrine saith 〈◊〉 is both a â—â—ord and gulfe according to the handling of it easily or 〈◊〉 First doctrine of the Catechisme Dead vvorks a Originall sin so called because it begun in our first parents and from them deâ—iued into all their posteritie in vvhom it is before their nevv-birth Actuall sinne Cogitata dicta facta contra â—egem August Dead vvorks Why sinnes so called b If all sins be dead vvorks vvhat becommeth of the distinction of mortall and veniall sinnes Creation of man in Gods Image Whaâ— is Gods image Righteousnesse 〈◊〉 holinesse of truth Ephes. 4.24 Mans fall Adam abusing 〈◊〉 free vvil 〈◊〉 himselfe 〈◊〉 it d Our first Parents after their 〈◊〉 had blindnesse in vnderstanding 〈◊〉 in their vvill feare in their conscieÌ„ce â—ebellion in the whole man * This misery vvas eyther common to 〈◊〉 as curse of the creature â—â—â—â—alitie deâ—â—ction of the â—â—â—aturs eiectiâ—â— out of 〈◊〉 or proper 〈◊〉 Adam 〈◊〉 to 〈◊〉 sorrovv in child birth â—â—â—ovv Adamsâ—â—ll â—â—ll pertaines 〈◊〉 vs. e All men vvere 〈◊〉 stand or fall â—ith Adam he â—â—â—ng the head of our kinde by Gods ordinance had grace and blisse to keepe or to loose for himselfe and all others which came of him f Repentance vvhat it is Tvvo parts of repentance first ceasing from euill called mortification of the old man putting off 〈◊〉 â—ld man the body of sin Secondly doing good called putting on the nevv man 〈…〉 Titus 2. ver 1â— Psal. 1. â— â— Works of God Summe of the Lavv. 1 Cor. 13.1.3 â— 1 Tim. â— 4 Diuision of the Lavv. A short exposition of the lavv The first table of the Lavv expounded The secoÌ„d table expounded Maxima debetur puero reuerentia Rules to guide the full exposition of the ten commandements A Synecdoche 〈◊〉 euery comm 〈◊〉 affirmaâ—â—â—â— commanâ—emenâ— hath a 〈◊〉 〈◊〉 negatiue 〈◊〉 an â—â—firmatiue * Rom 7.14 g Before the 〈◊〉 of 〈◊〉 vve breake all after 〈◊〉 vve keepe all and euery part of the lavv 〈◊〉 imperfectly vvee haue a 〈◊〉 section of 〈◊〉 but not of measure The Lavv 〈◊〉 iustifie 〈◊〉 because of our disablenesse to fulfil it Rom. 8.2 Neyther doe wee seeke iustification from the lavv because vve haue it by grace Rom. 3. By vvhat degrees repentaÌ„ce is vvrought Preparation to repentance * Thus far many reprobates goe in repentance 〈◊〉 come neuer so farre Grace of Repentance hovv effected i This is that is called Faith k Repentance legall vvhen a man hath no more but a knovvledge of his sin and danger vvith a grief and fear therof the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Repentance euangelical vvheÌ„ one beleeuing his sin to be forgiuen him novv feares and flyes sin not onely for the danger of it but for the displeasure of his good God this 〈◊〉