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
EXPOSITION of the two first Verses of the sixt CHAPTER to the Hebrewes in forme of a Dialogue WHEREIN YOV HAVE A Commendation of Catechising ALSO A declaration of the sixe fundamentall Principles wherein the Christians of the Primitiue Apostolicall Church were Catechised By T. W. Minister of the Word LONDON Printed by Tho. Snodham for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot TO THE RIGHT Worshipfull and worthy Knights Sir Iohn Bois Recorder of the Citie of Canterbury Sir Edward Bois the Elder two of his Maiesties Iustices of Peace in the Countie of Kent to Sir Edward Bois the younger and to their three religious and vertuous Ladies T. W. wisheth encrease of all happinesse present and to come OFten haue I desired some oportunitie of testifying thankfulnesse to you I haue had many comforts for my body and mind from you Golde and Siluer haue I none neither doe I lacke any and had I it is a requitall which you need not nor doe looke after For God hath well blest your Familie and whole stocke as with the note and credit of Religion so with encrease both of persons and wealth aboue any for the number and qualitie that I know in these parts but such as I haue I doe giue you Which is such as you doe valew aboue all gold and siluer being the sauing Truth euen that truth which bringeth to life them that beleeue and practise it Being therefore mooued vpon some respects to publish an Epitome or Abridgement of all my doctrines which I euer taught in sixe principles I thought withal by this occasion to dedicate to you these two short Sermons One the Practise of the Saints preached at the Funerall of your kinsewoman Mistres Francis Perker the other the Perseuerance of the Saints first copied out at the earnest request of one of your kinsmen and therunto haue ioyned two short Treatises of the Sacrament of the Supper one touching the doctrine thereof the other touching the dutie of Communicants the one informing the iudgement in the truth of that Mysterie the second working the affections to a reuerend loue and regard and to a carefull vse of it Accept them as poore loue-tokens pardon my presumption in presenting them vnto the world vnder your names vse them to your best benefit and he whose truth it is write it in your hearts to your eternall good Your Kins-man T. W. TO ALL HIS CHRISTIan Friends in the East-part of the Countie of Kent namely to them of the Citie of Canterbury and therein more especially to the Parishioners of Saint Georges T. W. wisheth the knowledge and grace of Christ our Lord to be increased THough the Sea doe not more ouerflow with water than this age doth with Bookes so as to bring forth more it were as if one would cast water into the Sea or as wee say to light a candle at noone day to helpe the light of the Sunne the light and Sun of the truth already being so bright and so resplendent by such writings as be already extant as there is little hope of bringing any more cleernesse to it especially by my most dimme candle yet I had some reasons to moue me to set it such as it is vpon the table not onely by preaching now many yeares but by this simple writing First my doctrine hath beene calumniated and charged by some to be erronious and by others to be humerous for the quitting of this I haue sent these few Papers abroad to speak for me comprehending an Epitome and summe of all which I haue deliuered in my publike Teaching I haue taught nothing at any time which for the substance of the matter is not contained in my sixe principles if there be in them errour or schisme then I am culpable if all here be sound and Orthodox let men content themselues to blame the weaknesse of my teaching but not the vnsoundnesse of my doctrine I may erre in some particulars for who is now priuiledged from errours that is but a meere man at Haereticus esse nolo I will be no Heretickâ— if it be declared to me it shall be disclaimed Secondly such as haue beene my hearers hauing let slip many things taught our memories being like siues or broken pitchers it cannot well chuse but much is slid from them yet by this short abridgement they shall be holpen to remember much of that which before they had heard in the enlarging of these matters Lastly albeit others haue set forth these very things more distinctly soundly for to do it more learnedly it is very easie yet happely these things may come to some hands into which the other shall not come and serue as a mark in their way to direct them to their country and as halfe a loafe in stead of an whole somewhat to refresh them in their iourney Now to you I offer these things how mean and homely soeuer as they are indeed very course meane though not in respect of the substance of food brought you in them for it is Gods truth yet for the cooking dressing of them both because you haue long afforded me your presence in hearing and oblieged me vnto you with many and great kindnesses and for some poore recompence thereof as also to leaue with you a remembrance of that truth which was more fully opened I betake these things to your good curtesie and vse hoping as some of you were pleased to be pleased with them when they were spoken to your eares now comming to your eyes to be read they may proue gratefull and through Gods blessing proue fruitfull too Fare ye well Yours T. W. AN EXPOSITION OF the two first Verses of the sixt Chapter to the Hebrewes by forme of Catechising HEBREWES 6. Ver. 1.2 Therefore leauing the doctrine of the beginnings of Christ let vs be led forward vnto perfection not laying againe the foundation of Repentance from dead workes and of Faith towards God Of the doctrine of Baptismes and laying on of hands and of the resurrection from the dead and of eternall Iudgement Question FIrst open to vs the words of the Text What is meant by Beginnings An. The Catechismâ— or catechising instruction or the doctrine of Christ deliuered in a plain and familiar manner Qu. Why is this familiar Catechising doctrine called Beginnings An. Because it containes the Principles and as it were the Elements and ABC of Christianitie so as it is a borrowed speech from humane Arts Sciences wher the Elements are first to be taught vnto those which couet the perfect skill of any Science Qu. Wherefore doth he call the doctrine of the Catechisme a Foundation An. This also is a figuratiue speach taken from earthly affaires as from buildings wher the foundation or ground-vvorke vseth first to be laid that the walles and roofe may be reared and raised vpon it Euen so in the spirituall building vp of mens consciences to God the doctrine of Catechisme is
first to be laid as a foundation and afterward the misterie of Christ is more highly and deeply to bee handled as it were the rearing of the walles roofe and loouer Qu. What meaneth the Apostle to say that he will leaue this doctrine of the beginning of Christ and that he will not lay againe the foundation c. An. That toward the Hebrewes hee will not obserue this forme of Catechising or deliuering doctrine plainely and familiarly Qu. Why so An. Because it became them by reason of their time and long continuance to be rather teachers then such as needed the principles and this is implyed in the illatiue particle therefore Qu. What is meant by perfection An. The teaching of Christ more perfectly in such a manner as might be sitting for them that were of age and expert in the word of righteousnesse Qu. Now tell vs what doth the Text containe Ans. A promise of the Apostle to teach the Hebrewes and in them all Christians the doctrine of Christ more exactly and perfectly Qu. How doth he illustrate and declare this his promise of deliuering the doctrine in a more perfect manner An. By the contrary as thus that he will now omit and let passe the first rudiments of Christianitie to the end he may follow a more perfect course Qu. How is this set foorth Ans. By an enumeration or rehearsall of certaine particular rudiments and principles wherein Christians of the primitiue Church were wont at their first 〈…〉 Religion to be catechised and instructed as repentance from dead workes faith towards God c. Qu. Gather vs now the summe of this whole Scripture An. It is thus much as if the Apostle should haue said whereas the doctrine concerning Christ as touching the manner of teaching and deliuering it hath tvvo parts Heb. 5 vers 12.13 one part which hath more perfection and belongs to such as are strong haue more profited the other part belongs to weake ones which are nouices and consists in the first elements and beginnings of Christ such as repentance from dead workes c. I am determined to leaue and forsake this latter part not to meddle with it and to prosecute the former bringing forth doctrines in such manner as is fit for strong men which be of ripe iudgement and vnderstanding in heauenly misteries Qu. What may be learned from this Text of the Apostle thus opened and expounded An. That there is a great deale of skill and wisedome required in the ministers of Christ to be able to discerne by what degrees they ought to proceed in the dispensation of the secrets of the kingdome An other example whereof see 1 Cor. 2.6 and Chap. 3. ver 1.2 Also Christ our Lord requireth in his stewards to be both faithfull and wise to know how to speake a word in season and that euery one in the familie may haue such a portion as is fit and as he for his age and strength is capable of This proueth them foolish stewards that cannot distinguish of the manner of teaching and of the persons towards whom each manner must be vsed Qu. What things may be further gathered from hence for our instruction An. The authoritie antiquitie excellency fruit and necessitie of teaching the Catechisme or doctrine of beginnings Qu. How may the antiquitie of this manner of teaching be collected An. Thus If could be no new thing but very auncient being vsed in the time of the primitiue Church euen so far off as in the age and time of the Apostles And that it was vsed in those times is plaine not onely by this place where it is cleere for they could not leaue that which they neuer vsed nor be said to lay againe that which had not ben once laid but also by 1 Cor. 3. vers 1.2 Also there is some shadow of it in Christ catechising his Apostles Mat. 16.13 and Phillip his catechising the Eunuch Acts. 8. Qu. But ye can fetch the antiquitie of Catechising further off than Christ his time or the primitiue age An. It is true In the Iewish Church being before the comming of Christ it was practised both in families as in Adams Abrahams Gen. 3.18 and others charged so to doe by Moses Deu. 5.7 and in publike assemblies wherevnto the words of the Apostle Rom. 2.18 seeme to haue reference being instructed by the Law or catechised in the law so the words are in the greek meant of such an instruction as is by catechising fit for Children Qu. Of what authoritie is catechising doctrine An. Not any deuise and inuention of men but of diuine authoritie because the Apostles were by diuine inspiration guided both for the matter and manner of their teaching 2 Pet. 1.21 also as the matter and manner of their doctrine was of God so the writing and putting into scripture both the one and the other was done by diuine motion that Ministers of the Church in all ages might not onely see what to teach but how to proceede in their teaching according to the will of God so farre as might fit and further the edification of their flocks Qu. Now shew vs how the excellency of catechising doctrine is raised from the text A. In this it appeareth first that it commeth from God being taught by his spirit Secondly in that it is a part of the holy ministery euen of the Apostolicall ministery Thirdly in that it tendeth and helpeth forward vnto perfection of the Saints in knowledge of godlines how must not that be very excellent which is an ordinance of God for so excellent an end as the good and eternall saluation of the Elect Lastly in that it is so much resisted by Sathan this conuinceth both the great worth and the singular fruit of this kinde of teaching for hee would not so much stirre and labour to keepe it out of Church and families were it not a work and exercise both of much dignitie and manifold vtilitie Qu. What may be the fruit and vtilitie of this kind of teaching An. First it prepareth to ripenesse and perfection in knowledge of God Secondly It fitteth vs to discerne and try out truth from errour Rom. 2.18 Thirdly it maketh Christians more meet for the receiuing of the blessed Communion which without some fundamentall knowledge cannot be receiued worthely 1 Cor. 11.29 Lastly it causeth vs to heare the word preached more profitably euen as Masons build vp more easily when the ground-worke is well laid Qu. What difference is there betweene preaching and the Catechising doctrine An. The one is but short the other a more large treatise the one belongs to weake ones the other both to strong and weake the one is as the laying the foundation the other a building to perfection also in Catechising there is deliuerie by the Minister and redeliuery by the Children not so in preaching which is not exacted to be repeated Qu. What other instruction doth arise of
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
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