EXPOSITION of the tw …

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 [Page] 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 Heretick [...] if it be declared, to me it [Page] 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,Text. 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, Interpretation of the vvords. What is meant by Beginnings?

An. The Catechism [...], or cate­chising instruction, or the doctrine of Christ deliuered in a plain and familiar manner.

Qu. Why is this familiar Cate­chising doctrine called Beginnings?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? Foundation.

[Page 2] 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.

[...]fection.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.

[...]ode or [...]alysis, order and disposition of the Text.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 [...] [Page 3] 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,Summe col­lected. 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, Instructions. thus opened and expounded?

An. That there is a great deale of skill and wisedome required in the ministers of Christ,First Instruct. 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, Second inst [...]. fruit and ne­cessitie of teaching the Catechisme, or doctrine of begin­nings.

Qu. How may the antiquitie of this manner of teaching be collected? Antiquitie of Catechising.

An. Thus, If could be no new thing but very auncient, [Page 4] 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. The learned [...]hinke that this [...] of teach­ing is meant by Paul in his pat­terne, or forme [...] vvholesome vvords vvhich he vvilleth Ti­mothy to haue. 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 1 Tim. 4.13. [...] ▪ noteth that the vvord in Deut. 5.7 [...]anslated, Re­ [...]earse the law to [...]hy Children, [...]orts, whet, speech bor­rovved from vvarriours, vvho sharpen their vveapons, that they may bet­ter peirce tho­ [...]vv: so the do­ctrine is to bee propounded vvith such easi­nesse, as it may [...]est enter into [...]ch tender [...]indes. 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 Beza. authoritie of Catechisme. motion, that 1 Tim. 3.16. All Scripture is inspired of God [...]erse. 17. To make perfect, [...] to furnish [...]he man of God. 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 Excellencie of Catechising. 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 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 [...]ather, for [...] saith, the increase of the flock [...] Apostolicall ministery▪ [Page 5] 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? Profit of Cate­chising. Heb. 6.1.

An. First, it Clemens cal­leth catechisme a base of groūd 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. 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.

[Page 6]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?

Cor. 3.2. Io [...]. 5.12.13. 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.

[Page 7]Qu. What was the second vse?

An. It serueth, to 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. 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 of Catechisme [...] fundamentall doctrine vsed in the primitiue Church. 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 [Page 8] 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 [...] neither [...]hrase, nor [...]pe, nor cir­ [...]umstance hin­der, scripture is to be taken in the largest meaning. 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 Hovv these doctrines be f [...]damentall, & yet doctrines of perfection, with milke and strong meat. 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 The same do­ctrine (saith [...], is both a [...]ord and gulfe according to the handling of it easily or [...] 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 [Page 9] 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? First doctrine of the Cate­chisme.

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,Dead vvorks. whether originall or actuall.

Qu. What doe yee call originall sinne?

An. That guilt of ourOriginall sin, so called be­cause it begun in our first pa­rents, and from them de [...]iued into all their posteritie in vvhom it is be­fore their nevv-birth. 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 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,Actuall sinne, Cogitata, dicta, facta, contra [...]e­gem, August. 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;Dead vvorks, Why sinnes so called. 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 If all sins be dead vvorks, vvhat becom­meth of the di­stinction of mortall and veniall sinnes? Creation of man in Gods Image. 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.

[Page 10] Wha [...] is Gods image.Qu. Wherein stood our holinesse?

Righteousnesse [...] holinesse of truth. An. In the vprightnesse of soule and body, Eccles. 7.31 called Gods Image. Gen. 1.

Qu. Wherein stood our happinesse?

Ephes. 4.24. Mans fall. 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 Adam abusing [...] free vvil [...] himselfe [...] it. 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 Our first Pa­rents after their [...] had blind­nesse in vnder­standing, [...] in their vvill, feare in their consciēce, [...]ebellion in the whole man. Parents became sinfull and most misera­ble. Gen. 3. throughout.

Qu. Doth their fall any thing This misery vvas eyther common to [...] as curse of the creature, [...]alitie, de­ [...]ction of the [...]aturs, eiecti­ [...] out of [...] or proper, [...] Adam [...], to [...] sorrovv in child- birth. [...]ovv Adams [...]ll pertaines [...] vs. 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 All men vvere [...] stand or fall [...]ith Adam, he [...]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. 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 Repentance vvhat it is▪ Tvvo parts of repentance: first, ceasing from euill, called mortification of the old man, putting off [...] [...]ld man, & the body of sin. Secondly, doing good, called putting on the nevv man▪ [...] Titus. 2. ver. 1 [...]. Psal. 1. [...], [...]. 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 [Page 11] 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.Works of God

Qu. What doth the morall Law teach vs?

An. To loue God with all our soule,Summe of the Lavv. 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.1 Cor. 13.1.3. [...] 1 Tim. [...].4.

Qu. In how many commandements is the morall Law con­tained?

Ans. In tenne:Diuision of the Lavv. 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? A short exposi­tion of the lavv.

An. The first,The first table of the Lavv expounded. 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? The secōd table expounded. Maxima debetur puero reuerentia ▪

An. The fift, that the excellency of our neighbor be duly respected without all contempt to any Superior, Equall, or Inferior.

[Page 12]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.

Rules to guide the full exposition of the ten com­mandements. A Synecdoche [...] euery comm: [...] affirma­ [...] comman­ [...]emen [...] hath a [...]. [...] negatiue [...] an [...]firmatiue.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 Rom 7.14. 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 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. 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 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. 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?

[Page 13] An. A displeasure and griefe conceiued for feare of gods vengeance hanging ouer vs for sin. Acts, By vvhat de­grees repentāce is vvrought. Preparation to repentance. 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 Thus far ma­ny reprobates goe in repentance, & [...] come neuer so farre. 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:Grace of Re­pentance hovv effected. 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 theThis is that is called Faith. sight of Gods meruailous mercie toward them in the forgiuenesse of all their sinnes by Christ. Marke. 1. ver. 14.15. Luke. 24.47. where repentance is made a part of the Gospell.

Qu. Belike then there is something in repentance which go­eth before faith, and something doth accompanie the worke of Faith?

An. It is true: for as 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 [...]. touching the sight and know­ledge of sinnes, and of the dreadfull accursed state wee are in through them; together with a great feare and certaine griefe of mind, for our sinfull and wofull condition, all this doth proceed and goe before faith, but the Repentance e­uangelical, vvhē 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 [...] [...] turning and changing of the heart, that it may for Gods sake and glory loue God and his law, and hate that euill which is contrary to his will, euen to the killing of it at the roote, this follow­eth the worke of faith in order of nature, though it be wrought at the same time.

Qu. Tell vs now what be the speciall affections, whereby re­pentance appeares to be truely wrought?

[Page 14] Signes of E­ [...]angelicall and [...]hristian repen­ [...]nce. An. Those seauen mentioned, 2 Cor. 7.11. First, a true sorrow for sinne, as it is the offence of a most gratious God; called godly sorrow. Secondly, a clearing of our selues from all suspition of sinne, by auoyding all apparances of euill, or by humble confession of our faults. Thirdly, an holy indignation and anger for all euils past. Fourthly, a feare least such things by our corruption should breake forth a­gaine. Fiftly, a great and ardent desire to preuent them. Sixly, a zeale against all euill in our selues and others, and of doing all good we can in our generall & special callings. Seuenthly, a godly reuenge and punishment by brideling our lusts and refraining not onely from things forbidden, but euen from some things which are indifferent, and be vnder our libertie, if eyther they be an offence to others. 1 Cor. 8.13. Rom. 14. or occasion of sin to our selues.

Qu. Why is this article of repentance put in the first place?

A. Because it is in vain to heare ought of God or Christ, of grace or saluation, vntill we be taught to know our own miserable estate by sinne

Thus farre of the first Principle, the second followeth.

Second doctrin of the Cate­ [...]hisme.Qu. WHat is the second article of the Catechisme?

An. Faith towards God.

Qu. Why is this article of faith toward God, the second fun­damentall article?

An. Because hauing learned and beleeued that our works are dead, and our selues through their desert vnder condem­nation, we should surely be plunged into despayre, if the eye of our mind should not he raised vp to looke vpon God as a mercifull God in Christ.

Qu. What things are to be handled in this second article?

An. First, the obiect of faith, to wit, God. Secondly, the nature and office of faith.

Qu. How many things are we to know and beleeue touching God?

An. Fiue: first, his existence, or that he is [...] Secondly, [Page 15] his essence, or what he is: thirdly, his persons, how many they be: fourthly, his actions or workes: Fiftly, of God in­carnate and crucified, or of God made man.

Qu. Is it necessary to know that God is? That there is a God.

An. Yea, for without this all religion faileth. Heb. 11.6.

Qu. How may we be perswaded that God is?

An. First, By the Scriptures, which euery where witnes of him that he is. Secondly, by the works of creation. Rom. 1.20. Psal. 19.1.2. for the creatures which be in the world cannot make the world, and the world could not make it selfe, therefore it must haue a maker, which is God. Third­ly, by the testimonie of our consciences, which accuse vs & terrifie vs euen for secret sinnes, whereof the world can take no knowledge, which is an euidence that there is a diuine iudge to whom wee must giue account of our se­crets.

Qu. What iudge ye of his essence or nature? Of the essence of God.

An. That none The essence of God is so vn­searchable as it is easier to say, vvhat he is not, then vvhat he is. can vtter it as it is. 2. Cor. 12.4. or if any could declare it, yet we cannot be made to know it, be­cause it is incomprehensible. 1. Tim. 6.16.

Qu. May not God be described to vs in any sort?

An. Yes, by his Properties of God. properties, which be two-fold: First, incommunicable, which agreeth properly and only to him­selfe. Secondly, communicable, which may be and are at­tributed to other creatures, men and Angels.

Qu. What be the properties of the former rancke?

An. First, Omniscience, whereby hee perfectly know­eth himselfe and all other things. Psal. 139.1.2. Secondly,Psal. 94.1▪ Eternitie, without beginning of dayes, or end of yeares. Rel. 1.8. Thirdly, Omnipotencie, whereby hee is able to doe what hee will, and more things then euer hee will doe, and to hinder whatsoeuer hee will not haue done. Reu. 1.8. saith the Lord almightie. Fourthly, Vnchangablenesse, being alwayes one and the same in his nature and will. Iames 1.18 Fiftly, Vnmeasurablenes, being of infinite extension filling heauen and earth. Acts 7.48. Psal. 145.

Qu. What be the properties of the second rancke?

[Page 16] An. Power, Mercy, Goodnes, Truth, Loue, Wisedome, Iustice, Holinesse.

Qu. How doe these agree to created natures?

[...] From God. [...]. 1.16. An. First, by participation, and from another: Second­ly, in measure, not infinitely: Thirdly, as qualities, which may be separated from them, as appeareth in the Angels which fell, and in sinfull men.

Qu. How doe these properties agree to God?

An. First, from himselfe, I am that I am, Exod. 2. Second­ly,There is no­thing in God, but it is God. [...]. aboue measure. Thirdly, as essentiall to him, his mercy is his essence, so of the rest.

Qu. You can giue vs some description of God, by this which you haue spoken.

What God is. An. Yea, God is a spirit, or spirituall substance, being of himselfe, and cause of being to all his creatures, eternall, immutable, infinite in knowledge, power, mercy, truth, iu­stice and holinesse: or thus, God is a most perfect selfe-be­ing, or an infinite perfection: or thus, God is an almightie and eternall Spirit, most holy, most wise, most righteous, maker and gouernour of the whole world, and euery thing therein: these discriptions being diuers in words, are yet one in substance.

Qu. But for the ignorant sake speake yet more plainely what God is?

An. God is such a nature as is of himselfe, and by him­selfe, from euerlasting without dependance of any other, the soueraigne cause of all things which be, himselfe not subiect to any change or alteration, seeing and knowing all things before euer they come to passe, infinitely louing all good­nesse, and hating all vice and euill, full of all power to re­ward the one, and to take reuenge on the other, most mer­cifull towards his creatures, to pitty and relieue their mise­ry; but especially, toward his children, in keeping that pro­mise most constantly, which he in great goodnes, and mer­cy made and gaue to them for their eternall happinesse by Christ.

Qu. What vse is to be made of this description of God?

[Page 17] An. Manifold, first to correct all those godlesse fancies and imaginations which arise in mens braines contrary to that which God hath thus reuealed of himselfe. Secondly, to helpe men in their secret prayers vnto and in the medi­tations of God, to thinke and iudge aright of him, as of an infinite and most glorious being, that is all goodnesse po­wer, and wisedome. Thirdly, to moue men to loue him for his great goodnes. Fourthly, to trust him on his word, who is of such truth. Fiftly, to feare him whose power and iu­stice is so fearefull. Sixtly, to suffer him to gouerne them whose wisdome is so perfect. Seuenthly, to be obedient to please him whose maiestie and authoritie is so excellent & glorious. Eightly, to depend vpon him who is the author and giuer of our being and all other good things. And last­ly, to labour to imitate this God in such his properties, wherein we may and ought to be like him, striuing to bea [...]e the image of his truth, loue, mercy, goodnesse, iustice and wisedome, studying to be wise and mercifull, good, iust and louing, as God is.

Qu. What hold yee touching the persons in the God-head? Vnitie of God-head.

A. That the God-head being one, is yet distinguished into three persons.

Qu. How proue yee that there is but one God?

An. First, by Scriptures, 1. Cor. 8.6. Ephes. 4.6. Second­ly, by reason, because there cannot be two eternals or in­finits. It may also be declared by these similitudes: As eue­ry body hath but one soule, and no kingdome can endure two kings, so the world hath but one soueraigne gouernor which is God: this ouerthroweth pluralitie of Gods, or the opinion of many Gods.

Qu. How are the persons named and distinguished? Trinitie of persons.

An. 1. The Father. 2 The Sonne. 3 The holy Ghost: The Father begetteth; the Son is begotten; the holy Ghost proceedeth from them both. 1 Iohn. 5.7. Mat. 28.19.

Qu. What be the actions of God?

An. Eyther inward which rest in himselfe,Actions of god invvard. as to know, contemplate, to loue himselfe and his owne wisedome. [Page 18] Prou. 8.30. or outward with respect to his creatures.O [...]vvard.

Qu. What be his outward actions?

Decree. An. First, his decree Eph. 1.11. which worketh all things after the counsell of his will: here is his decree called the counsell of his will:Execution. Secondly, the execution of his Decree, Ephe. 1.11. there called a working after or according to that counsell.

Qu. What is his decree?

Decree vvhat [...]. An. It is his purpose or counsel concerning the making and gouerning of the world, and all things in it to certaine ends. Reu. 5.21.

What manner [...] it is.Qu. What be the qualities of his decree?

An. First, it is free depending vpon his will, Eph. 1.11. Secondly, it is eternall before all worlds: Thirdly, it is vn­changeable and cannot be altered.Parts of his [...]cree. Iames. 1.17. Fourthly, it is wise, righteous, and holy, euen an himselfe is.

Qu. What be the parts of his decree?

An. [...]cree hovv [...], the act [...] his decree [...], diuerse [...] con­sideration. God decreeth [...] doing of [...]od▪ and suffe­ [...]ng of euill for [...] ends.Two: first, foreknowledge whereby all things were by his eternall wisedome foreseene at one view. Acts 15.18. God knew all his works from the beginning. Se­condly, fore-appointment, whereby he ordained before all things which should be done or not be done, Act. 2.23.

Qu. But if all things be decreed of God, how is not God the authour of sinne?

An. Somethings are good, as graces and good workes, and these God hath decreed himselfe to doe them. Iames. [...].17. Some things be euill, as sinne and afflictions, and these hee hath decreed to suffer them to be done by others and to direct them to [...] sins had not [...] [...]onsidera­ [...] of good they sh [...]ld not be. Though there [...] extreame [...] vvhich is so good as it [...] no respect [...] eui [...], to vvit, [...]; yet there [...] extreame [...], vvhich is [...], as it is [...] respect [...]. good ends. Gen. 45. ver. 5.7. to the de­claration of his mercy or iustice.

Qu. What be the kindes of Gods decree?

An. Two: first, generall touching all creatures, reasona­ble and vnreasonable in heauen and earth: Secondly, spe­ciall, which concerneth the chiefe creatures, as Angels and men.

Qu. What call ye these kindes of decrees?

An. The former is called prouidence, which is his [Page 19] fore-determination of all, euen the least things, that fall out vnto the falling of an haire, or a Sparrow, Mat. 10.29.30. The latter is Predestination,Predestination vvhat it is. which is his fore-determining of the euerlasting estate of Angels and men. Iude. 4. Rom. 8.29.30.

Qu. Are all Angels and men fore-appoynted to one e­state? 2 Parts of pre­destination. 1 Decree of Election.2. Decree of Reprobation.

An. No verily, some are fore-appoynted to life eternall, these are called Elect, Tit. 1.2. Others, fore-appointed to eternall death, which are termed reprobates. 2 Cor. 1.3.5. 1. Thes. 5.9. Rom. 9.2.

Qu. What is the end of Gods Predestination?

An. Gods glory in the manifestation of his mercy to­wards the Elect: and of his iustice towards the reprobate.Eph. 1.6.14. To the praise of the glory of his grace Rom. 9.22.23. This which is spoken of the decree of God ouerthroweth the fond and false conceit of Heathenish & Christian Atheists, who attribute all things to fortune and nature, and of Papists who ascribe so much to free-will.

Qu. Is election of all men?

An. No, but of a certaine number onely, as it is written,Hovv many be elected. Many are called but few are chosen.

Qu. They erre then which thinke the grace of election to be common?

An. They doe so: for the Scripture speakes of vessels of wrath, prepared to destruction. Rom. 9.22. Iude. 4.

Qu. May a man know his owne election? Whether Elec­tion may be knovvne.

An. Euery elect person may and ought to be By the graces and fruits of the spirit of sanctification, such as be rec­koned vp. Gal. 5.22. and 2 Pet. [...].5.6.7. Properties of Election. assured of his owne, and must iudge charitably of others election. 2. Pet. 1.10. 1. Pet. 1.2. It is an errour therefore to hold that the Elect ought alwayes to doubt and be vncertaine o [...] their saluation, and a sinne too rashly to iudge of the finall estate of others. Rom. 14.

Qu. What is further to be noted of Election?

An. That it is eternall, Eph. 1.4. therefore it differeth from effectuall calling, which is done in time. Secondly, Vnchangeable, Math. 24.24. Therefore once Elect can neuer become Reprobate. Thirdly, most free, hauing [Page 20] no other cause but the good pleasure of God, Ephes. 1.5. therefore not depending vpon foreseene faith or works: Fourthly, most righteous and holy. Psal. 145.17. Fiftly, it is not of the end onely▪ but also of the means which bring vs vnto eternall life, as faith and good workes. 1. Pet. 1.2. 2. Thes. 2.13. Eph. 1.4.

Qu. What vse of this point?

An. Vnbeleeuers and wicked liuers doe in vaine boast of their election, as the Iewes. Iohn 8. Secondly, it containes the markes of our Election, faith and loue. Eph. 1.4. 2 Thes. 2.13. Thirdly, it confuteth them who say, if they be elect, they may liue as they list: and fourthly, them also which say faith and good works come of our free will, whereas they flow from the free grace of election. Eph. 1.4. Act. 13.48.

Qu. How is Gods decree executed?

[...]cution of Gods decree. An. By his works of creation, and gouernement.

Qu. What things are to be knowne touching creation?

Creation. An. First, the authour, the whole Trinitie. Gen. 1.1. Gods made the world, in the plurall number, to note the Trinitie of persons, and afterward, Let vs make man, &c. Secondly, the matter, of nothing. Heb. 11.3. Thirdly, the manner, not by tooles but by his word. Psal. 148.5. Fourth­ly, the order, first, a rude heape, or vast chaos without forme, then a distinct distribution into seuerall kinds of creatures. Gen. 1. ver. 1.2.3.4.5. &c. Fiftly, the time, in Within vvhich [...] dayes, vvee [...] the An­ [...] (as being [...]is chiefe and [...]hoice vvorke) [...] made. [...]. [...].1. the [...]hole armie of creatures made vvithin sixe dayes: on [...]hich day [...]hey vvere [...]de vve [...] not, [...] Scrip­ [...] therein [...] silent, [...] open enough at least to my vnderstanding. sixe dayes. Exod. 20.11. Sixtly, the end, Gods glory. Prou. 16.4. Rom. 11.36. Seauenthly the vse, that wee might stirre vp our mindes to behold, and open our mouthes to praise his eter­nall power, wisedome and bountie. Rom. 1.19.20.22. Psal, 148. throughout.

Qu. What is the Gouernement, called his temporall [...]idence to distinguish it from his fore-determination, and eternall prouidence. gouernement of God?

An. That whereby he administreth all things according to his decree.

Qu. What be the parts of it?

[Page 21] An. Preseruation,Parts of go­uernment. 1 Preseruation.2. Rule. whereby he preserueth and vphold­eth euery particular thing and creature so long as pleaseth him. 1. Tim. 4.10. Heb. 1.2.3. Secondly, In the ruling and preseruing of humane cre­atures God v­seth kings and other Magi­strates, as his vicegerents, of vvhose autho­ritie, dignitie, degrees, office, and commodi­ties of their go­uernement yee may read. Psal. 82. Rom. 13. 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 Amongst the means, Angels are principall, seruing to the effecting of Gods decree in the greatest vvorks thereof, the safetie of good men, and destruction of the vvicked. Heb. 1.14. 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.Worke of Re­demption. Why greater then the vvork of Creation.

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,Acts 2 [...] 24. 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. [Page 22] 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, [...] these [...] very elect [...] bondage [...] prisoners [...] their vvill. [...] Tim. 2.26. Christs life [...] the ran­some or price which brought [...] to such [...]s beleeue. 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 [...] 2.4. Who gaue him [...] a ransome, [...] vvas paid [...]o Gods iudge­ment, vvhich [...]ing satisfied, [...] lost his [...] ▪ 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 Wee should [...] [...]iued in [...] subiect [...] [...]hange, but [...] Christ vvee [...] stedfast and heauenly [...]ndition. [...], a [...] of his [...], God [...]ith [...]s.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 From this [...] of person [...] c [...]mmeth to [...], that in [...]ipture that [...]hich is [...] the one [...] is assumed of the other, as where it is said, that God purchased the Church with his blood. Act. 20.28. And the Lord of glory was crucified. 1. Cor. 2. And hee that de­ [...]ended, is the selfe same that ascended, Ephes. 4. where that which Christ did as man, is [...]buted to his Godhead, by the vnitie of the person. 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 [Page 23] 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.Hovv this vni­on is vvrought.

Qu. Was this vnion necessary for our Redemption?

An. Yes, most necessary; for Christ our Redeemer,Why needfull. The God-head is impassible. Meer man can­not merit of God. 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 This required a mortall na­ture. dyed, and as man onely he could not haue This required an infinit po­vver. 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 This vnion neuer dissolued not by his death, vvherein his body sepa­rated from his soule, but ney­ther body nor soule diuided from the person of the Sonne of God. 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 Sin had made (as Esay saith) a separation be­tvveene God & vs, so as vve vver enimies. Rom. 5.6.7▪ reconcilement betweene God and man. 1 Tim. 2.4.

[Page 24]Qu. Is he not called Christ a name o [...] his office, as [...] of his [...]. 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?

[...] prophet. An. Three: first, Prophetship, whereby hee declareth God his Father, and his counsell touching mans saluation. Iohn. 1.18.Our highpriest Secondly, his Priesthood, whereby hee workes the matter and merit of our Redemption: first, in his holy conception: [...]uke. 1.35▪ [...] Cor. 5. [...]1. secondly, in his innocent and righteous life: thirdly, in the oblation of himselfe vpon the Crosse at his death.Our king. 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 [...] of his [...]ingdome. Worke of his spirit.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 Church po­li [...]ie in lavves and officers [...]ith their gifts [...] [...]nctions all depending vpō the disposition [...] this eternall [...]ing Reu. 2.1. [...]ph. 4.7 8.9.10▪ benefits Benefits from [...] Redeemer. [...] a Sauiour o [...] giuer of sal­uation▪ vvhich comprehends [...] his benefits [...]word named & [...]soeuer els. 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.

Qu. Which is the third?

An. Remission of sinnes, which is the remouing of the guilt and punishment from vs by his sufferings. Col. 1.12:

Qu. Which is the fourth?

An. Imputation of righteousnesse wherby our sins are accounted his, & his obedience is accounted ours, 2, Co. 5.21

[Page 25]Qu. Which is the fift?

An. Intercession whereby he appeareth in the heauens presenting our selues and prayers which wee make in his name, and other good workes spotlesse vnto his Father. Rom. 8.34. Heb. 9.24.

Qu. Which is the sixt?

An. Acceptation to eternall life whereby we are accep­ted as worthy of life, for Christs worthinesse. Eph. 1.5.

Qu. Which is the seauenth?

An. Adoption, whereby of the Children of wrath by nature, we are become the children of God by grace. Gal. 4.4.

Qu. Which is the eight?

An. Sanctification, whereby we dye to sinne,This gift being vnperfect in this life is ther­fore accompa­nied vvith a cō ­bat betvveene the old man & the nevv vvher­of Rom. 7.1 [...]. our spirituall armour being named. Eph. 6▪ 13.14.15.16. and liue to righteousnesse. Rom. 6. throughout. 1. Pet. 2.25.

Qu. Which is the ninth?

An. Corrob [...]ration, whereby we are kept in holinesse to the end. Eph. 6.10. 1 Pet. 5.10.

Qu. Which is the tenth?

An. Glorification, whereby holinesse here begun by Grace is fully perfected in the kingdome of heauen. Rom. 8.30. the Saints liuing now the life of glory.

Qu. What vse is to be made of these benefits?

An. First, they minister cause to consider of the mani­fold loue of Christ, and the vnsearchable riches of his grace. Secondly, wee may giue an ayme how abundantly fruitfull the Lords Supper is to such as rightly pertake it seeing such things so many and great are there offered and assured, euen Christ himselfe with all those benefits we haue named. 1. Cor. 10.16. Mat. 26.28. Thirdly, they occa­sion vs more earnestly to loue and praise our The more and the more excel­lent vve see his benefits to be tovvard, the more it infla­meth our hart [...] vvith his loue. Redeemer and more heartely to obey him. Eph. 1.3. Rom. 12.1.

The meanes how to obtaine Christ with righteousnesse and all other benefits which belong to life eternall, where, of Faith, and the office thereof.

BVt seeing we haue learned before that by nature wee are the children of Gods wrath and vnder death, how shall wee [Page 26] become pertakers of eternall life, [...] our con­ [...]tion vvith [...] by Christ [...]hrough faith in him▪ and of Christ with these bene­fits which bring to it?

An. By being ioyned to God who is that life himselfe, Iohn. 5.26.

Qu. But wee sinners cannot attaine to the most iust God.

An. True, therefore God in the person of his Sonne de­scended to vs, and tooke flesh of our flesh. Iohn 1.16. 1 Iohn. 5.11.12.

Qu. But hath this flesh of Christ life in it?

An. It hath so from the God-head the fountaine of life. Iohn. 6.65.

Qu. Is this life communicated from Christ to the Elect?

An. It is so, by his flesh which is the God the Fa­ther is as the [...]aine of [...] ▪ Christ as [...] conduit, [...] vvord as [...] pipe, our [...]uing harts [...] [...]sterne. conduit to con­uey it to them, Iohn. 6.54.

Qu. Must the Elect haue coniunction with Christ that they may be pertakers of this true life?

An. They must haue a reall coniunction such as is be­tweene the head and the members, the Vine and the bran­ches. Iohn. 15.1 Eph. 4.15. 1 Cor. 12.12. husband and wife, Eph. 5.25.26.

Qu. What is the band of this coniunction and knitting?

An. The spirit of Christ by his infinite vertue. 1 Cor. 6.17. & 12.13.

[...] faith, the [...], & parts o [...] it.Qu. By what meanes doth the spirit knit vs and Christ?

An. By the meanes of faith, which the spirit through the word preached creates in our hearts that wee may re­ceiue Christ and his benefits. Eph. 3.17. Rom. 10.17.

Qu. What doe ye call Faith?

[...]ith vvhat it is▪ An. ThatThis is the de­ [...]ition of a [...] and a liuely [...]tifying faith. [...] of other as historicall, mi­raculous, and [...]mporarie faith, all vvhich may be in reprobates. gift of God whereby the soule is enabled to apprehend Christ as he is set forth in the word and Sa­craments.

Qu. Is not this common to all other gifts of the spirit?

An. No verily, it is proper to Faith as it looketh to Christ the vvork of i [...] is to receiue him, as it lookes to the Saints it vvorks by loue. Gal. 5.6. faith onely to receiue Christ. Iohn. 1.12. Gal. 3.14.

Qu. Is it not in this sense said that we are iustified by faith?

[Page 27] An. It is so, not because faith as a vertue, qualitie, or worke is any part of righteousnesse, which is wholy in Chirst his obedience and sufferings. 1. Cor. 1.30. but be­cause it is a spiritual hand to receiue his iustice to be ours.

Qu. Is Christ and his righteousnesse ours to iustifie vs, before it be receiued by faith?

An. Our righteousnesse is perfectly and fully wrought before, and it is ours in the purpose of God, who hath de­creed to giue it vs, but till wee beleeue wee haue no profit by Christ but are as the reprobates be, that is, sinners, vn­godly, enimies, children of wrath, Rom. 5.6.8. Rom. 3.6. Eph. 2.2.3. Sauing that the Elect are vnder the decree of Gods loue, and are preserued from the downe-fall menti­oned, Heb. 6.4.5.6. whereinto some reprobates fall.

Qu. It seemeth to me ye will haue faith coupled with Christ to make vs righteous?

An. No, my meaning is that Christs The robe of Christs iustice as a garment is vvithout vs, in­herent in Christs ovvne person, till it b [...] put on vs by faith then it is ours. iustice onely makes me stand righteous, but it is not allowed me to be my iu­stice vntil I beleeue, and so apply it to my selfe. Rom. 4.3.4. & ver. 23.24.

Qu. By what similitude may this be expressed?

An. By the similitude of a pardon, a gift, a plaister, of the Sunne, of the brasen serpent, which doe benefit none till they be receiued, accepted, applyed and looked vpon. Ioh. 3.14.15. so Christ our soule-plaister, that vnspeakable gift of God, the Sunne of righteousnesse, doth not benefit any till they beleeue in him.

Qu. What thinke yee of their opinion which say Christ and his obedience are ours, to iustifie vs before wee beleeue?

An. It is senselesse, absurd, impious, hereticall and dam­nable.

Qu. Why say you so?

An. Because it fighteth against sense, reason, scripture, Rom. 3. and 4. and 10. consent of the Church, Gods de­cree. Iohn. 6.40. Christs glory. Rom. 4.20. and brings in a false Christ, which should be a iustifier of vnbeleeuers whiles they be such.

[Page 28]Qu. But the Elect are accounted iust with God in his eter­nall counsell, therefore iustified before and without faith?

An. This is an absurd reason, for iustification or accoun­ting iust is distinguished from eternall predestination as an effect from the cause, a timely effect issuing out of an euer­lasting cause. Rom. 8.30. Againe, euen in Gods eternall counsell, hee doth so decree to iustifie the Elect as it was or­dayned to be by faith in Christ, Gal. 3.8.

Qu. What vse is to be made of this doctrine?

An. First, it admonisheth vs aboue all things to labour for a liuely faith: secondly, it confuteth Papists who set vp other meanes to apply Christ, and them which will haue Christ and all his good things without application.

Qu. Be there not degrees of faith?

[...]grees of [...]ith. An. Yes, there is a little and a great faith, a weake and a strong faith. Rom. 4.19.20. O ye of little faith. Mat, 6.30. Woman great is thy faith. Mat. 15.28.

Q. What difference is there between a weak and a strong faith?

An. None in the nature of the thing, but in the measure of apprehending Christ: for the weake faith being true and liuely, [...]om. 4.20. [...] [...].1. is sufficient to lay hold on Christ, as a weak hand can hold a stone as sufficiently, though not so firmely as a stronger. Againe, the strong faith is that which Scripture calleth Those Cate­chismes vvhich generally [...] faith to be [...] assurance [...] persvvasion [...]ey define not [...], but one [...]sure of faith, [...] vvi [...], the strong faith. full assurance, whereas a weake faith worketh but an assurance of the promise concerning Christ.

Qu. Is any faith so strong, as altogether to be without doubt­ing and vnbeliefe?

An. None, because all faith, (as all other graces) hath Mark. 9.24. [...]. Cor. 13.9.12. Seeing our knovvledge is [...]mperfect, so is [...]he faith to, for [...] beleeue as [...] knovv. imperfection and is mingled with some doubting, feare, ignorance or vnbeliefe, which yet the stronger faith doth sooner ouercome then the weake.

Qu. By what meanes is faith engendred?

An. Ordinarily by the word preached, Rom. 10.17. Rom. 1.16. by the word not of the law, which engendreth terrour, but of the Gospell.

Qu. By what meanes is it increased.

A. First, by the word both read and preached: secondly, [Page 29] by the vse of the Sacraments: thirdly,Faith as a mo­ther begets vvorks, & they as a daughter strengthen their mother. Marke of faith. by prayer and god­ly meditations of Gods works and promises: fourthly, by carefull keeping of a good conscience. Iames. 2.22. fiftly, by long experience of Gods mercies. Psal. 23. throughout.

Qu. How shall wee know whether we haue faith?

An. First, by the feeling and striuing against our vn­beliefe. Mark. 9.24. Secondly, by trauelling to settle our faith, Psal. 42.5.9.11. Thirdly, by remouing all lets of faith, feares, distrusts, &c. Fourthly by vnfained loue to God, his people, his word and sacraments, 1 Iohn. 3.14. Fiftly, by re­pentance and amendment of life present, and willingnesse to dye in hope of a better life.

Qu. What be the fruits of faith?

An. All good works, Iam. 2.22. Gal. 5.22.Fruits of faith.

Qu. What doe ye call good workes?

An. All vertues and duties eyther towards God or man,Of good vvorks. Which be good vvorks. which be required in the ten Commandements; contrary to the common opinion of men, who thinke onely almes deeds to be good workes.

Qu. What things are needfull to a good worke?

An. These things: first, that it be commanded of God,What required to good vvorks. Mat. 15.9. Deut. 12.32. Secondly, that it proceede and come from faith. Heb. 11.4. Thirdly, that it be referred to his glory, or done with a desire to glorifie God. 1. Cor. 10. Whatsoeuer ye doe &c.

Qu. Haue good workes any power to They merit not and vvhy. 1 They are not ours.2. A debt to God, to vvhom vve ovve them.3. No propor­tion betvveene them & heauen merit with God?

An. They haue not, Rom. 4.1.2. because they are not done in perfect loue, and also (as they come from vs) with their imperfection they haue their spots and staines, All our righteousnesse is as the menstruous cloth, &c, Esay.

Qu. How then can they please God?

A. They Hovv good vvorks please God.please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them, and by the imputation of Christs righteousnesse to the working beleeuers.

Qu. Rehearse some principall good workes?

An. Patience vnder the crosse, Rom. 5.4. Confession of [Page 30] God before men. Rom. 10.9. hope of eternall glory, Rom. 5.5. Mercy to the poore, called in Mat. 6▪4. Almes. The chief [...] of this [...] in [...] com­ [...]ny, exhorta­tions, informa­ [...]s, and such [...] vvorks, as [...]cerne the [...] the rule [...] guide these [...]orks ye haue [...] Mat. 7.3.4 [...] Gal. 6.1. [...] ▪ 18.15. [...] 5.1.2. [...] spirit of [...], loue, [...], com­p [...]ssion [...] ▪ Loue of our neighbours, friends, and enimies. Luke 6.7. And Prayer. Rom. 10.15.

Qu. What doe ye call prayer?

An. It is a worke of the beleeuing soule, desiring things needfull of God, with confidence of obtayning through the mediation of Christ, Psal. 25.1.2. 1 Tim. 2.3.4.

Qu. What doe ye call things needfull?

An. They be eyther things that concerne Gods glory, as in the three former Petitions of the Lords Prayer: or our owne welfare, as in the three latter: eyther of our bo­dyes all necessities for this life, Petition 4. or of our soules, forgiuenesse of sinnes past, Petition 5. or protection and deliuerance from sinnes to come, Petit. 6.

Qu. Why must these things be desired of God?

An. First, because God onely is to be trusted in. Rom. 10.1. Secondly, Prayer is a religious seruice of God, and God onely is to be serued Mat. 4.10. Thirdly, God alone knoweth the desires of our hearts, Acts. 1.26. Fourthly, God alone is all-sufficient to help. Gen. 17.1.

Qu. Is not voyce needfull in prayer?

An. Prayer may be without sound of words, as in Mos­es, [...]y voyce be­ [...]eful in prai­ [...] seeing it is a [...] of the [...]. Hannah, Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer.

Qu. What vse?

An. For the expressing and exciting of our owne de­uotion and feruencie if we pray alone, and for the same end as also for edification of others if we pray with others, Iohn. 17. throughout.

Kinds of praierQu. What be the kindes of Prayer?

An. Prayer is of diuers sorts, eyther in respect of the place, or of the things asked in prayer.

Qu. How is Prayer distinguished in respect of the place?

An. It is eyther priuate, if the place of prayer be That is, not [...]ppointed com­mon for all to [...] to. pri­uate, or else publike, if prayer be made in a publike place.

[Page 31]Qu. How is prayer distinguished by the things asked in prayer?

An. First, when we desire to haue euils eyther sinnes or afflictions,Deprecation. taken from our selues, this is deprecation, exam­ple hereof Psal. 25.7. and Psal. 6. throughout. Secondly, if wee desire to haue these euils remoued from others or any good done to others,Intercession. then it is called intercession. Psal. 25.21. Psal. 51.20. Thirdly, when wee would haue good things (graces or benefits inward or outward) giuen to our selues, this is called prayer, or petition. Psal. 25.4.5.Petition. Fourth­ly, if wee desire that God should haue praise eyther for de­liuerance from euils, or for bestowing good things towards our selues or others, this is called thankesgiuing.Thanksgiuing 1. Tim. 2.2.

Qu. What graces are chiefly to be vsed, and set on worke in prayer?

An. First, Graces need­full to true chri­stian prayer Knovvledge [...] direct vs to aske vvhat vve shold [...] humilitie by sight of our vilenesse and vnvvorthinesse compared vvith Gods maiestie zeale of Gods glory: faith to beleeue the promise of be­ing heard: constancie to hold out, if vve be not heard pre­sently: godly sorrovv for those sinnes vvhereof vve aske pardon, and of those vvants vvhereof vvee aske forgiuenesse and supply: spiritual ioy in the feeling of mercies already receiued, and hope of more: compassion of others sinnes and miseries for vvhom vvee pray: sobrietie, that the body being kept vnder by abstinence, the spirit may be free to pray: vvatchfulnesse, in moderate sleepe of the body: vigilancy of the minde: singlenesse, desiring things pray­ed for from our hearts not from our lips onely. sound knowledge of God and our wants: se­condly, humilitie: Luke, 10.13. thirdly, zeale: Iames, [...].16. fourthly, faith: Iames 1.6. Rom. 10.14. fiftly, loue: Mat. 6.14.15. sixtly, constancie: Luke ▪ 18.1. seauenthly, godly sorrow: eightly, spirituall ioy: 1 Thes. 5.16, 17. ninthly, compassion or fellow-feeling: tenthly sobrietie: eleauenth­ly, watchfulnesse, Mat. 26.41. 1 Pet. 4.7. twelfthly, single­nesse of heart. 1. Tim. 2.

Qu. Doth not this proue that no hypocrite or wicked man can pray aright?

An. True, it doth so, because they haue but the shadow and appearance, without the truth and substance of these graces. Also this proueth prayer to be one of the hardest works of a Christian, contrary to the common opinion of ignorant men, who take prayer to be but a mouing of the lips, and repetition of certaine words.

[Page 32]Qu. But are not hypocrits and euill men which liue within the Church bound to pray?

An. They are bound by vertue of the Commandement of God to all externall works of Religion, and their prai­er though not made aright, yet preuaileth for many tem­porall blessings and deliuerances, this is proued by the sto­ry of Simon Magus, Act. 8. & Achab. & Psal. 107.

Qu. Why is Christs mediation needfull?

Christs [...]. An. Not onely for the commandements sake, which biddeth vs pray in his name, but because our best prayers haue their wants and faults, and therefore cannot be accep­ted, except they be purged by the death of Christ. Heb. 13▪15. Christ is that other Angels vvho standing before the Al­tar, and hauing his golden [...] of odors offereth them [...]ith the pray­er [...] of the saints vvhich by that [...] are a sacrifice of svveet smelling [...] to God. Reu. 7.3.4.

Qu. What is it to pray in Christs name?

An. First, to desire to be heard for his loue and merit: Secondly, to trust that our praiers shal please God through Christs merit.

Qu Why doe yee require that both desire and confidence or trust should be had in prayer?

An. Because these are the two wings, vpon which the soule of a Christian in prayer must mount, and soare vp to heauen, as Christ saith, whatsoeuer ye desire in prayer, beleeuing in my name it shall be done for you. Mark. 9.

Of Patience vnder the Crosse.

Qu. YOu reckoned vp patience vnder the Crosse amongst the fruits of faith, tell vs I pray you, what is it that you call the Crosse?

An. Euery tribulation or affliction which befalleth vs in this life, but namely, and more especially such as befals vs for righteousnesse sake: so as there be both generall crosses which happen for sinne, and be common to all, and special crosses which happen for righteousnesse sake, and be peculiar to the godly.

Qu. Who sendeth these afflictions?

An. They all come from God, as it is written, No euill is [Page 33] in the Citie but God hath done it, Amos. 3.6. and they are sent of God for most iust and good ends.

Qu. What be the ends for the which common afflictions are sent?

An. The end of them as God intendeth in respect of euill men, is to inuite them to repentance, that is, to giue them occasion of turning; or to leaue them without excuse, Rom. 2.4. but the euent of them in respect of the men them­selues to whom they are sent, it is the hardning of them in sinne. Rom. 2.5. but in respect of the godly, the vtmost end of Gods counsell in afflicting them in respect of them­selues, it is to preserue them from perishing with this vnre­pentant world, 1. Cor. 11.32. Yee are chastised least ye perish with the vnrepentant world. There be also other ends, which sue and lead to this end: as first, the humbling and meek­ning them vnder Gods hand: Secondly, the amendment of their liues, Euen to hide the pride of man, and to turne him from his enterprise, as Iob speaketh.Iob. 33.17▪

Qu. What doe yee call the Crosse sent for righteousnes sake?

An. Such an affliction as is sent eyther for any wel-do­ing in respect of doing any good or hindering any euill; or such as commeth to vs for our loue and profession of the Gospell, as any rebuke, iniury in word or deed, in name or goods for Christ sake, and amongst these martyrdome is chiefe, which is a willing and constant suffering of death, or torment for the truth of God.

Qu. What is the end of these kinds of Crosses?

An. First, they come for a notable tryall of the faith & constancy of the Godly: secondly, for the confirmation of the Church by their constant suffering. Phil. 1. Rom. 16. thirdly, for a testimoniall against the wicked world, Mat. 10. Lastly, after they be tryed, they shall haue a crowne of glory in heauen. Iames. 1.12.

Qu. Now define vnto vs what patience is?

An. It is the grace of the spirit whereby the Christian soule is made able to endure the shame & smart of the crosse.

Qu. What be the extreames of this vertue?

[Page 34] An. Blockish senselessenes, whereby the bitternesse of affliction is not felt. Secondly, impatiencie when men rage vnder the heauy hand of God, patience walks in the middle and feeleth the griefe and paine of afflictions in such sort, as yet with good contentment it keepeth vs quite vnder it, waiting by hope for a good and happy end in Gods bles­sed time according to his promise.

Qu. By what consideration doth God vse to worke patience in the hearts of his Children?

An. By these and such like: first, that it is his will to afflict his children, Heb. 13.6.7.8.9. Secondly, that their brethren which be in the world tast of the same cup. 1. Pet. 5 Thirdly, that God will not afflict his owne aboue their strength, but will minister sufficient strength to beare. Fourthly, that hee will at last graunt a very good issue, ma­king all things turne to their best in the end. 1. Cor. 10.13. Fiftly, that the Sonne of God was not free from afflictions, and that is a great mercy to be conformed and made like to Christ in suffering, that they may be like him in glory. 2. Tim. 1. If we suffer with him, we shall also raigne with him. Sixtly, that the afflictions of this life be both short and mo­mentary, but the glory which followeth this life hath both perpetuitie and waight. 2. Cor. 5. Lastly, because afflictions through Gods blessing bring forth patience, and patience, experience, and experience hope, and this maketh not a­shamed.

Qu. What doe yee call hope?

An. It is that grace vvhereby the Christian soule in re­gard of Gods mercy and truth certainely expecteth the performance of all good things promised, but especially of life eternall.

Qu What difference betweene Faith and Hope?

An. Faith assureth vs of the truth of Gods promise, hope looketh for the accomplishment thereof.

Of the Of Sacramēts the seales of faith, and out­vvard testimo­nies of Gods loue in Christ. Sacraments.

Qu. WHich is the third Article of the Catechisme?

An. The doctrine of Baptismes.

Qu. What is meant by the doctrine of Baptisme?

An. The doctrine of the Sacraments, both being com­prehended vnder one, by a Synechdoche of the part for the whole.

Qu. Wherefore is the doctrine of Sacraments the third fun­damentall article?

An. Because our faith in God being infirme and little, wee were to be taught next after faith, whence to fetch strengthning and support of our weakenesse.

Qu. Why doth he say Baptismes?

An. To note a double washing: first, outward by the Minister: secondly, inward by Christ. Mat. 3.11.

Qu. What doe ye call a Sacrament? Of Sacramēts in generall.

An. An outward visible signe and seale,What a Sacra­ment is. ordayned of God to admonish and assure our mindes of the truth of Gods The couenant not of vvorkes vvhich promi­seth life on cō ­dition of fulfil­ling the lavv: but of grace which promi­seth Christ & all other good things belong­ing to earthly or heauenly happines, on condition vve beleeue the Gospell. couenant concerning the free saluation of our soules by Christ Iesus. Rom. 4.11.

Qu. Who is the authour of the Sacraments?

An. Christ himselfe the Sonne of God is author of the Sacraments in the new Testament, Mat. 26.26. and 28.19.20.

Qu. Why must Sacraments be of diuine appointment?

An. Because it is requisite that as God made the coue­nant of grace and saluation, so he should confirme that co­uenant by what tokens himselfe thought meete: Also this perswadeth Christians of the necessitie and profitablenesse of the Sacraments, because Christ ordaineth nothing in vaine. Lastly, this warneth all men with obedience and due reuerence to resort vnto the vse of them, as vnto the ordi­nances of Christ, which cannot be iniured and prophaned without iniury to Christ the authour. 1. Cor. 11▪27.

Qu. To what vse doe Sacraments serue? Whereunto Sacraments serue.

[Page 36] An. First, to be markes of our profession to seuer Gods people from all strangers: Secondly, to instruct and teach our mindes in the truth of the Couenant; as Baptisme tea­cheth vs that wee come into the world full of vncleannesse, and that all holinesse is to be fetched from Christ: and the Lords Supper teacheth vs that eternall life in part and in whole, consisteth in the pertakeing of Christ: Thirdly, to confirme and establish our mindes in the promise of righ­teousnesse. Rom. 4.11.

Qu. Are the promises vncertaine and doubtfull?

An. No, the promises are in Christ, yea, and Amen, most sure and vndoubted, but our faith hauing great [...] con [...]ir­ [...]ion not of [...] promise of [...] but of our [...] vvhich is [...].infir­mitie in it, needeth strength by the helpe of the Sacra­ments.

Qu. How Number of [...] hovv [...]. many be the Sacraments of the new Testament?

An. Onely two: Baptisme, and the Lords Supper. 1 Cor. 10.1.2. & 1 Cor. 12.13.

Qu. What thinke ye of the fiue Sacraments added by the Ro­mish Church?

[...] things [...] to make [...] Sacrament. An. They are no Sacraments, first, lacking diuine insti­tution: secondly, being no seales of the couenant: thirdly, they want outward signes, which three things are required vnto Sacraments.

Qu. Which is the first Sacrament?

[...] Baptisme. An. Baptisme: the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2. Gal. 3.27.

Qu. What things are to be considered in this Sacrament?

An. First, the outward signe, Water, and the action of washing with water: secondly, the inward thing, Christ his bloud and spirit: thirdly, the proportion or agreement be­tweene them both: That as the body is cleansed outwardly from filth by water, so is the [...] soule is [...] in Bap­ [...] both to [...] of [...], and vnto Sanctification. soule purged by the bloud and spirit of Christ.

Qu. What be the [...] of [...]ptisme.benefits assured to vs in Baptisme?

An. First, remission of sinnes: secondly, Repentance. Mark. 1.3.

Qu. Whence hath Baptisme all this efficacie and vertue?

[Page 37] An. Not from the Minister, nor from the creature of water, or any action about it, but from the spirit of Christ, applying to vs Christ and his merits, Tit. 3.5.6. Mat. 3.11.

Qu. What is the forme of Baptisme?

An. To dip into the water, or Whether acti­on of sprinkling or dipping be v­sed is indifferēt, so as the child be vnder vvater, to signifie death and buriall of sin, euen as the vviping off or taking out of vva­ter sealeth ri­sing vp to nevv­nesse of life. Rom. 6.2.3. sprinkle with water in the name of the Father, the Son, & the holy Ghost. Mat. 28

Qu. Who are the parties to be Baptised?

An. First, infants, borne of Christian Parents, because they belong to the couenant, 1. Cor. 7.14. Secondly, men of yeares which hauing beene strangers from God and con­uerted, doe now make profession of their faith in God, and of repentance from sinne. Mat. 3.4. and desire Baptisme.

Qu. What vse are wee to make of Baptisme? If Infants vn­der the Lavv vvere circumci­sed on the 8 day shold it not fare vvorse vvith our infants vnder the nevv coue­nant if they should be deni­ed Baptisme.

An. First, to keepe vs from committing sinne, by remem­bring our vow made to God. Eccles. 5.5. Secondly, to com­fort our faith after we be fallen into sinne, with the medi­tation of Gods promise to vs touching the remission of all our sinnes sealed vp in our Baptisme.

Qu. Which is the next Sacrament?

A. The Sacrament of Bread and Wine, called the Com­munion. 1 Cor. 10.16.

Qu. How doe the two Sacraments differ?

An. Both seale vp the Couenant of saluation by Christ,The tvvo sacra­ments vvherin they agree and differ. but the one doth it in respect of entering into couenant, the other, in respect of continuance in it, & growing in Christ. Also they differ in the signes, and parties to whom they are giuen: the Lords Supper being giuen onely to men of yeares, the other to children also.

Qu. Wherefore is it ministred in bread and wine and called a Supper?

An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen.

Qu. Is Christ then truely ioyned to vs in this supper, to be our food and life?

An. He is so according to the The end of Christs ordi­nance is to knit vs more neerly to himself. 1. Cor. 10.6. & there is his faithful pro­mise to ye church for this end. 1 Cor. 11.24.25▪ so thē vve make not this sacra­mēt a bare signe thogh vve deny the popish reall corporal presēce. ordinance and promise of Christ. Mat. 26.22.27.

[Page 38]Qu. But there is great distance betweene Christ and vs, he in heauen, we below in earth?

An. Yet by the incomprehensible vertue of the holy Ghost, and through faith we are truely pertakers of Christ, and all his merits and graces, in the right vse of this Supper. 1 Cor. 10.12.

Qu. What call yee the right vse of this Supper?

An. When it is deliuered and receiued according vnto Christ his institution.

Qu. What doe yee consider in this institution?

An. First, the outward [...]. Signes of bread and wine: Se­condly, the consecration of the Signes by prayer, as also re­hearsall and exposition of Christs words spoken at his sup­per: Thirdly, the actions about the signes, as breaking, bles­sing, distributing, giuing, taking, eating, & drinking: Fourth­ly, a commandement to doe these actions for this end; to be put in remembrance of Christ: Fiftly, a promise offe­ring to vs the thing signified, this is my body, this is my bloud.

Qu. Who are to approach to this Supper?

An. Onely such as haue true faith and are touched with repentance for their sinnes. 1 Cor. 11.26.27.

Qu. After what manner are wee to pertake of this Supper?

An. Wee are to pertake of this supper vpon an exami­nation of our selues, 1. Cor. 11.30.

[...]Qu▪ Wherein consisteth this examination?

An. In searching till wee finde out these two things: first, the truth of sauing graces, that wee be indeed endued with a liuely faith and vnfayned: secondly, with diligent and effectuall loue: [...] 3.4.5. [...] and thirdly, with hearty earnest repen­tance according to such markes and signes as before are set downe in the doctrine of repentance and faith. Secondly, the measure of these graces, with what defects and feareful wants we possesse these graces, hauing and holding faith with such blindnesse, doubtings, and vnbeliefe: Loue with such vnkindnesse, wrath, enuy, reuenge, heart-burning, cold­nesse, and vnfruitfulnesse: Repentance with such little sor­row and loathing of our many and vgly sinnes, with such [Page 39] poore indeauour against them, with so small loue and care of yeelding obedience to the Law in good things comman­ded. And this is the I call it proper to this supper, because the former examinati­on of graces vvhich vve haue belongs to o­ther times also, but this exami­nation of our vvants, & vvhat vve should haue and yet haue not, is more pe­culiar to this time of our cō ­ming to the supper, vvhich being giuen for our soules nou­rishment, and vvant breeding desire of nou­rishment, our best preparatiō is the due sight and feeling of our great and manifold vvāts, vvhence vvill a­rise humilitie, vvith an earnest desire after the right merits & graces of christ, as the sight of graces receiued breedeth thāk [...]fulnesse & ioy. proper examination of communicants, seruing to this purpose, that in the view and sense of so great and fearful weaknesses, as be mingled with their graces, they may be truly humbled, & haue their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp & encreased, and be moued with more re­uerence and feruencie to call vpon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries.

Qu. What is the least measure of worthinesse required in Communicants?

An. Some knowledge and sense of their particular sins, discouered by the witnesse of the ten commandements, and of their owne conscience. Secondly, some true faith, at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly, a sure purpose of amendment of their sinfull liues in time to come, & framing them after the word of God, not in some but in all things. Fourthly, some readines and will to loue euen enimies that hate and hurt them, & to doe them good, with an inward sorrow that these graces are in them in so meane a measure, and a firme resolution by all good means to seek the continuance and increase of them: where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull, the thirsty and hungry soule, and promiseth comfort, rest, & refreshing to such. Mat, 5.4.6. also 11.28. Iohn. 7.37.38.

Of Imposition of hands, and of the Church-ministery.

Qu. WHerefore doth this fundamentall point of the mini­sterie follow that of Sacraments?

An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them.

Qu. This ceremonie of laying on of hands whence came it? Of imposition of hands.

An. From the Iewes who vsed it in two cases: first, of publike sacrifices: secondly, of solemne benediction, and [Page 40] prayer. [...] pr [...]est [...] put his hand vpon the Bullock to be sacrificed. [...] 4.4. Leu. 4.4. Gen. 48.17.18.20. Iacob put his hands on Ephraim & Manasses, & blessed them, and prayed for them.

Qu. Was this ceremonie continued in the Christian Church, and by whom?

An. It was continued by Christ put his hands on the children and blessed them, Mark. 6▪ that is, he prayed for [...] to his fa­ther 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?

Of Church- [...]inisterie. 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.

Apostles.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 [...]gelists, [...]her are others called Euange­lists, because they vvrote the story of the Gospell, as Ma­thew, Marke, [...]uke & Iohn. [...] 1.3. [...]. 4▪ 5. [...]. Prophets. 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 The gifts be­ [...]ng ceased, the [...] cease [...]ithall. cease, vnlesse God doe [Page 41] 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,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:Of Pastors. 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, First let him be proued, then let him mini­ster. 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:1 Tim. 3.2.3.4.5 Tit. 1.5.6.7.8. 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,1 Pet. 5.2.3. Act. 20. 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 Quod cōmuni­te curatur com­munite negli­gitur. 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,Of presence of the Pastor vvith his flocke. 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? Of the peoples dutie.

An. These three: first, reuerent loue: secondly, obedient submission. He. 13.17. Thirdly, thankfulnes in a competent [Page 42] and chearefull maintenance. 1. Thes. 5.12. Gal. 6.6.

[...] of their Persons.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 The gifts are from God, their office is [...] God, their [...] brings [...] God: Submission to their ministery and doctrine. 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.

[...]hankfulnesse [...] maintenance [...] their estate.Qu. How proue you that the people were bound to maine­taine their Pastor?

An. God commands it Gal. 6, reason requires it. 1. Cor. 9 [...]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,Phil. 1. Reu. 14.13. they are blessed in their death. Secondly, death to the wicked is an entrance to eternal death, the suburbs of hel, the beginning of endles mi­sery through sin, wheras death to the godly is an entrance to eternall life, the porch and gate to heauen, a beginning of neuer ending blisse and glory through Christ.

Q. Now what difference is there between themselues & their death?

An. Exceeding great, the wicked in their death are either blockish or impatient, and ful of despair, impenitent & com­fortlesse: the godly (though with great difference amongst themselues) yet all doe give vp their spirit in faith of the [Page 44] promise, vnder hope of glory and with repentance for their sins, for they all dye in the Lord. Reu. 14.13, and fall a sleep in Christ. 1. Thes. 4.14.

Qu. What comforts haue the godly against the force of death?

An. Though they feare it, and ought so to do, being a dis­solution of nature, and a iudgement of god, yet the feare of it is moderated and tempered with comforts, especially, from the hope of an happy & glorious resurrection. 1 Thes. 4.18.

[...]Qu. What is the efficient cause of our resurrection?

An. Euen God himselfe, for Scriptures teach that it is a work of diuine power. Acts. 26.8.

Qu. What is the outward meanes of the Resurrection?

A. The voice and word of Christ, Ioh. 5.28. 1 The. 4.16

Qu. Whereof shall the Resurrection be?

An. Not of our soules but of our bodyes, for they fall into the ground. 1. Cor. 15. throughout.

Qu. Shall the same bodies rise againe?

An. Yea, the same in substance, but of another qualitie, [...] This corruption shall put on incorruption. 1 Cor. 15.

Qu. With what qualities shall our bodies arise?

A. 1. With [...]incorruption. 2. Power & honor. 1. Cor. 15.42.

Qu. What doth this teach vs?

An. Seeing our bodies shall rise to such glory, wee may not apply them to the base seruice of sinne.

Qu. What is the comfort we may reape hereof?

An. Very much, both for the death of our friends, and for our own departure, because we shall return again into better case, as a man that puts off rags to cloth himself with a robe.

Qu. By whose meanes shall the Resurrection be?

An. By the meanes and ministerie of Angels, who shall gather the Elect from the foure windes.

Qu. What is the end of the Resurrection?

A. The neerest end in respect of men, is their shame or glo­ry. Dan. 12.2. the vtmost end in respect of Christ, is the ma­nifestation of his mercy & iustice, to the glory of his name.

Qu. Now tell vs the vse we are to make of this doctrine of the Resurrection?

An. First, it is a bridle to stay from sin, to remember that [Page 45] euill doers shall rise to their condemnation. Secondly, it is a spur to godlinesse. Act. 24.15.16. Thirdly, it moues to con­stancy to know that we shall reape a full reward, if we con­tinue in godlines. Heb. 11.35. Fourthly, it ministreth comfort against death, seeing our bodies shall returne againe in far better condition. 1. Thes. 4.18.

Of the generall and last Iudgement.

Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme?

A. Because Iudgement is the period & winding vp of al.

Qu. How is the word Iudgement vsed in the Scripture?

An. Eyther for gouerning generally,Of the last iudgement. Ioh. 5.22. or for one speciall act of gouerning; namely, for the iudgeing of the world at the last day. Heb. 6.3. 2. Tim. 4.1. Eccles. 12.14.

Qu. How doe ye proue there shall be such a Iudgement?

A. By the temporal Iudgements of God,That there shall be a iudgement & the earthly Iudgements of men, which are shadowes and fore-runners of the other. Secondly, by the testimonie of our consciences, which tremble at secret sin, & at hearing of the iudgement day, and by reason, because otherwise God were not Gods iustice requireth that it should be vvel vvith good men and ill vvith ill men: so it doth not in this vvorld: ergo ther is a iudge­ment. Esay. 3.10.11. 2 The. [...].6.7. iust nor omnipotent, seeing many liue euilly, which yet escape pu­nishment here. Thirdly, by plain texts of scriptures. Eccl. 12.14. Dan. 7. Mat. 19. Act. 17.31, Mat. 25.32.33.34. Re. 20.12.

Qu. What vse may be made of this point?

An. It serueth to teach the godly patience, seeing their troubles shall determine in ioy and blisse. 2 Thes. 1.4.5.6. se­condly, it terrifieth the wicked, whose pleasure shall end in paine, Luke. 16.25. thirdly, it warnes all men to repent and turne from sinne. Act. 17.30.31.

Qu. What is the generall Iudgement? What the last iudgement is.

A. It is a solemne diuine action wherin God shal render to euery man his due according as he hath done Rom. 2.6.

Q. What is the vse of this that God shal iudge euery man?

An. It should cause vs to forbeare to iudge our neigh­bours. Rom. 14.10.11.

Qu. May not Christians iudge at all?

An. First, not except we haue a calling: secondly, not [Page 46] rashly: Mat. 7.1.2. thirdly, not to determine of the finall estate of any man. Rom. 14.4.10.

Qu. But is not euery man iudged at the time of his death?

A. [...] True, yet the generall Iudgement must be, first, to cleare the truth of the Scriptures which foretell it: secondly, to manifest the iustice of God before all men: thirdly to en­crease the glory of the Elect and shame of the reprobate.

Qu. Which be the parts of Iudgement?

An. [...] Two: first, laying open all things, thence it is cal­led a day of reuelation. Rom. 2.5. Secondly, giuing sentence vpon all things and persons, Mat. 25. Come ye blessed, goe ye cursed?

Qu. How shall this laying open of all things be?

An. By the Bookes of mens consciences. Reu. 20.12.

Qu. What doth this warne vs of?

An. To keepe our bookes faire and cleane.

Qu. How may this be done?

An. First, if we beleeue in the death of Christ: secondly, if we wipe our bookes with the spunge of daily repentance.

Qu. Shall not secret things come to light?

An. Yes verely, euen the most secret thoughts of our hearts, and most close actions of our life shall be opened. 1. Cor. 4.5.

Qu. What doth this put vs in minde of?

An. To auoide euen secret sinnes, and to purge our hearts from euill desires.

[...]Qu. What is the sentence?

An. It is that whereby it shall be awarded euery man, whereto he may and must stand.

Qu. How shall it proceed?

An. According to workes, because they beare witnesse of euery man whether he haue true faith or not. Mat. 25. Rom. 2.6. Reu. 20.12.

Qu. What doth this teach vs?

An. To labour for a working faith, such a faith as wor­keth by loue. Gal. 4.6.

[...]Qu. Who shall be the Iudge?

A. Christ Iesus as he is God & man▪ [...]

[Page 47]Qu. What is the vse of this thing.

An. First, a comfort to the faithfull, that their Redeemer shall iudge them: Secondly, a discomfort for the wicked to haue him their Iudge in whom they haue not beleeued, yea, whom they haue pierced with their sins. Reu. 1.7.

Qu. After what manner shall the Iudge come? Manner of his comming.

A. Gloriously and terribly, because the presence of God shall appeare. Mat. 24. and 25. Reuel. 1.7.

Qu. What vse are we to make of this?

An. First, toward our selues that we be found in peace: secondly, toward others that they may be awaked out of sinne, or kept awake.

Q. In what sense is it said that the Saints shall iudge. The Saints as­sistants to Christ. 1. Cor. 6

An. As assistants to Christ & approuers of his sentence. 1. Cor. 6.1.

Qu. In what place shall the iudgement be?

An. Not in heauen,Place of iudge­ment. nor in the vally of Iehosaphat, nor vp­on the earth.

Qu. Where then?

An. Partly in the ayre, and partly on the earth. 1. Thes. 4.16. The reprobate standing on the earth: the elect shall meet Christ in the ayre.Thus Zanthino iudgeth.

Qu. When shall the iudgement be?

An. The very day and hower is knowne to God onely,Time of the iudgement. and vnknowne to all creatures. Marke. 13.32.

Qu. What vse are we to make hereof?

An. First, it serueth to bridle our curiositie, that wee This, one cal­leth a learned ignorance.search not into that which is hid: Secondly, it must awake vs out of the sleep of sin, and keepe vs Christian vvatchfulnesse.watchfull. Mat. 24 42. and 25.13.

Qu. By what similitude was this declared?

An. Of a Seruant, whose maister is gone to a wedding, Marke. 13. wayting for his comming: Secondly, of the good man of an house, watching when the theeues should come to breake through. Marke. 24.43.

Qu. Wherein standeth this Christian watchfulnesse?

A. In liuing euery day as one would liue vpon the iudge­ment day: doing or leauing vndone those things euery [Page 48] day, which one would doe or not doe at the last day.

Qu. Is there difference herein betweene the godly and the wicked?

An. Very great, the wicked liue securely, hauing their mindes drowned wholy in the pleasures of this life, because they put this day far from them. Luk. 17.28.29.30. Mat. 24 45. The godly minde their dutie chiefly, because they look euery houre that Christ shall come to iudge them. 2. Cor. 5.10. 2 Tim. 4.1. [...] of the iudgement▪

Qu. What signes shall goe betweene the first and second com­ming of Christ? Pr [...]ceeding [...]ignes.

An. First, bloody warres for the Gospell. Mat. 24. Se­condly, the preaching of the Gospell to all the world. Mat. 24.13. Thirdly, a general corruption of manners. Mat. 24.9 Fourthly, an vniuersall defection or falling from the faith of the Gospel. Luk. 18.8. Fiftly, the reuealing of Antichrist, the head of that defection. 2 Thes. 2.3. Sixtly, The calling of the Iewes vnto Christ: Rom. 11. Of which signes all are fulfilled saue the last, which may quickly & speedily be done.

Concurring [...]ignes.Qu. What things shall goe together with the iudgement?

An. Three things: first, the destruction of the world by fire. 2 Pet. 3. Secondly, the glorious appearing of Christ. Mat. 24.30. Thirdly, the separation of the sheepe from the goats. Mat. 25.32.

[...]ings subse­ [...]Qu. What shall follow the iudgement?

An. Eternall blisse or eternall miserie. Heb. 6.3. hence it is called eternall iudgement.

Qu. What should this worke?

An. Speedy and earnest repentance in the wicked Mat. 3.8.12. Secondly, constancy in the godly, and contempt of transitorie things. Heb. 11.5. 1 Cor. 15.24.

Of the estate of men after the iudgement.

[...] of men [...] the iudge­ [...]nt.Qu. IN what estate shall the Godly liue after the iudge­ment?

[...] of the [...]odly: Blessed­nesse is in the [...] of God. An. In a most blessed estate.

Qu. Wherein shall their blessednesse consist?

An. In the vision or beholding of Gods infinite and [Page 49] glorious Maiestie, Mat. 5.8. 1 Cor. 13.12. Reu. 21.1, 2, 3, 4.

Qu. What manner of sight or beholding shall this be?

An. Such as shall ioyne vs to God, and God to vs. Reuel. 21.3.

Qu. Are we not here Our coniunc­tion here is such as of a man and virgin after the betrothing; our coniunction in heauen, such as betvveene a man and virgin after marriage. ioyned to God?

An. We are so, yet vnperfectly, and by meanes. 1 Ioh. 1.3 but our fellowship with God in heauen shall be perfect & immediate and without meanes. 1 Cor. 13.8.

Qu What be the particulars of our blessed estate in heauen?

An. First, Parts of hea­uenly blisse. perfect knowledge of God: 1 Cor. 13.12. se­condly, perfect loue of God, both for manner and measure: Thirdly, vnspeakable ioy, Enter into thy maisters ioy: Fourth­ly, vnseparable fellowship with Angels and Saints: He. 10 Fiftly, absence of all euill from minde and body: Reu. 7.16. Reu. 22.2. Sixtly, presence of all good to both: Reuel. 7.17. Seauenthly, perpetuall seruice of our Creator, consisting in praise and thanksgiuing, for so great and free saluation, Reuel. 4.10, 11.

Qu What vse should we make of these heauenly benefits?

An. First, we should haue our desires inflamed after the full possession of them, Phil. 2.20.21. Secondly, it should make vs learne out, and walk in the way that leads to such a kingdome and life. Rom. 6.22.23.

Qu. Wherein standeth the punishment of the wicked after this life? Of the vvicked

An. First, in the good they shall forgoe: secondly,Tvvo parts of their punish­ment. in the euill they shall feele, poena damni & sensus.

Qu. What good shall they forgoe?

An. Gods most comfortable fauour, presence,1. Punishment of losse, this called shutting out of the kingdome. 2 Punishment of sense. kingdom and glory, 2 Thes. 1.9.

Qu. What euill shall they feele?

An. Exceeding great, both bodily and spirituall as they haue sinned in body and soule.

Qu. What paine shall they feele in their bodyes?

Ans. A most grieuous torment in all parts,Bodily pain [...]. mem­bers and senses, which shall be infinite for measure & con­tinuance, admitting neither comfort nor hope by mitigation or end. Luke, 16. The Parable of Diues.

[Page 50]Qu. How may the greatnesse and horrour of this bodily paine be conceiued?

An. By thinking sereously of those speaches of the holy Ghost, touching flames of fire, fire & brimstone, vnquench­able fire, burning lake, &c.

[...]pirituall and soule payne.Qu. What is their spirituall evill which they shall suffer?

An. It is eyther meere paine, or paine mixt.

Qu. What call ye meere paine?

[...] paine. An. That which is paine and no sinne, as extreame hor­rour of conscience, called the gnawing worme: intollerable sorrow and anguish of soule for the things they haue lost, and might haue enioyed, and perplexitie of spirit for their desperate estate being out of all hope of recouerie, dread & astonishment of minde by the apprehension and full sense of Gods infinite wrath, Reuel. 6.17. whence shall arise gnashing of teeth, weeping and wailing, hedious out-cryes and hellish roarings.

[...] payne.Qu. What doe ye tearme their mixt paine?

An. That which is both paine and sinne, as diuellish ha­tred of God, dispaire, blasphemy, depriuation of all good­nesse possession of all vice.

[...]rcumstances [...] [...]nishment.Qu. What be the circumstances of their paine?

An. First, the place, a bottomlesse dungeon and pit: se­condly, darknesse thicker and blacker then the darknesse of Aegypt, called vtter darknesse: Thirdly, companions, the Diuell and his Angels, Mat. 25. Fourthly, perpetuitie, that it is for euer & for euer, euen so long as God endureth.

Qu. What vse may be made of these matters?

An. It admonisheth vs to beware of all the wayes which lead to such a dolefull estate.

Qu. Rehearse the most common and beaten wayes which bring thither?

[...] vvhich [...] to the pla [...]e of pun­ [...]ment An. First, Ignorance of God, and vnbeliefe: secondly, A­theisme: thirdly, worldlinesse: fourthly, hypocrisie: fiftly; prophanenesse: sixtly, securitie: seventhly, vnthankfulnes: eightly, pride: ninthly, Idolatry: tenthly, heresie: eleventh­ly, presumption.

FINIS.

An aduertisement to the Reader.

GEntle Reader, after the Printing of this Catechisme, which beginneth with that principle of repentance from dead works at the ninth leaf of this book, I called some few things to minde whereof I thought good to aduertise thee; First, though the former Catechisme 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 [Page] 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? Repentance.

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 1 feare of punishment. But the word of the Gospell 2 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? Of God the Creatour.

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.
[Page]

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 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.
[Page]

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? Sacraments.

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 [Page] 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.

[...]gination.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? Ministery.

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.

Resurrection.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.

[...] of men [...] Iudge­ [...]. 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 firs …

TWO SERMONS:

The first, The Practise of the Saints, Preached at a 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, The scope and method of this sixt Chapter vnto the 13. Verse. 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,Verse 3. which is the progresse of mortification: thirdly, newnesse of life. The cause is a vertue or power deriued and conueyed into the members [Page 52] of Christ, from his death to the beating downe and keep­ing vnder the strength of sinne: [...]. 4. 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: [...]. 5. 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, [...] Text.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 [Page 53] 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,Diuision of the text into tvvo parts. 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,Of the exhor­tation. 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 Which is the inclination of our nature to all euill. 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,Peccatum, causae peccati, poena peccati. August. 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, Not onely ac­tuall concupis­cence, vvhen lust is consen­ted to, but na­turall and ha­bituall concu­piscence, vvhich is the inclinati­on of our na­ture to euill is sin, though it be resisted by the spirit and grace. naturall concupiscence is repugnant to the law of God, as it is written, I had not knowne This must be meant of naturall concupiscence because the Apostle knevv actuall cor­ruption to be sin vvithout the lavv, and the 7.8. & 9. commandements forbids concupi­scence vvith consent. 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 [Page 54] 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, [...] facit ta­ [...] est magis [...]. 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 Synechdoche of the part for the whole, [...] is taken here for the whole man, as the soule which is but one part of man, is sometimes put for the whole person; as in that saying of Ezek. 18. The soule that sinneth shall dye, and where Paul saith, Let euery soule be sub­iect, Rom. 13. so on the other side, the body is here put for the whole man, which appeareth by this reason, euen for that our sinnes doe principally raigne in the soule, as it is written, From within, euen from the heart, commeth adulte­rie, murder, debate, &c. The body being but the executioner to fulfill the deuises and desires of the soule, yet for good reasons the Apostle vseth here the word Body, rather then soule: first, because in the propagation of sin it is conuey­ed by the body into the soule, according to that of Iob, how can one draw a cleane thing out of vncleane seede? Secondly [Page 55] because howsoeuer the first motion of sin comes from the soule, yet it is perfected by the body, which executeth that euill which the minde hath conceiued, & the will embraced. Thirdly, hauing before spoken of the crucifying of Christ, which was touching his body, he willingly retayneth this tearme of body both here and in the sixt verse. The mea­ning then is this, let not corruption or naturall concupi­scence raigne in your selues, but keepe downe the power of it both in your soules and bodyes.

Now for the word (raigne) it signifieth here an abso­lute rule in commanding without resistance and opposition,Raigne, vvhat it signifieth. such as kings haue in a kingdome where the people are sub­dued vnder them, and doe freely execute and doe their will and pleasure: Thus the Apostle himselfe expoundeth it in the next part of this verse, where it is said (That ye should obey it in the lusts thereof) whereof the meaning is,Regnat peccatū, cum id sponte exequimur, quod peccatū imperat. that then sinne raigneth, when that which sinne lusteth, willeth or commandeth is readily obeyed & done without controule­ment. The Apostle likeneth sinne to a Monarch or Em­perour, whose lusts are lawes and commands, the yeelding whereunto by ready obedience, is the suffering of sinne to play the Rex. There are foure steps, whereby sinne cli­meth into his throne, that it may raigne in a man.

The first is ignorance of the commandements, which 1 shew and reueale sinne,Hovv sinne get­teth a kingdom when any doe not know what is displeasing to God, and what will please him, eyther because they are not taught, ot care not to learne, or if they haue some knowledge of the law, it is confused, and without ap­plication: of the former it is true which is commonly said: the blinde eate many a flye: and of the latter, that is verrified, As good neuer a whit as neuer the better.

The second step is distrust of heart, or vnbeliefe, when 2 God is not belieued and credited in his word of threatning and promises, and in respect of these two, blindnes of mind and incredulitie, the kingdome of sinne is called a kingdom of darknesse:Radix omnium vitiorum infide­litas. sinne may doe any thing where Gods word is distrusted. Let faith of the word be shaken out of the [Page 56] heart, then looke what sinne will commaund it is present­ly done, whereof there is lamentable experience in the fall of our first parents: when they were once won to this, but to doubt of Gods threatning, ye know what followed, they became vassals to sinne and Sathan.

The third step is custome in sinne, whereby the sense of sinne is lost. Physitions say, that diseases not lookt to in the beginning, doe afterwards in time grow incurable and de­sperate. [...] est [...] natura. [...]. [...]. Phylosophers teach that custome is another nature, and that of many actions there ariseth an habit, and Deuines affirme that by often practise of sinne, the very feeling of sinne is taken away, & when men are blinded by ignorance and vnbeliefe and withall hardned by custome of sinne, it will be as easie for sinne to lead such whither it will, as it was for Elisha to lead the armie of the Aramites whither hee thought good, being stricken with blindnesse. 2 King. 6.19.

The fourth step is securitie, whereby the danger of sinne is neyther feared nor suspected, as in such men, who haue made a league with death, and a couenant with hell; and when it commeth to this, then is sinne in the roofe and at the height: for such as once waxe secure in sinne, and though they sin often and grieuously, yet are they without all feare of Gods threatnings and iudgements, presuming and bea­ring themselues bold vpon his goodnesse and lenitie, they will excuse sinne in themselues, and defend sinne in others: they neyther in themselues resist sinne, nor can abide others to reprooue their sinne, but hate them rather, yea, and ap­point praises and reward to sinners, as Rom. 1.31. they sinne and fauour such as doe it. Thus wee see what it is for sinne to raigne in our bodyes, and how it commeth to his king­dome.

And here this is first of all to be noted, that the Apostle saith not, let not sinne be in you, but let it not raigne in you: for it is impossible that sin should not at all, be in vs, for be­sides the testimonie of euery mans conscience against him­selfe accusing him of sinne, and the manifold iudgements of God against all sorts of sinners in this life, wee haue the [Page 57] Scriptures in very many places affirming that none can be without sinne in this world;Beatitudo nostra non in perfectio­ne virtutum, sed in remissione peccatorum. Bernard. our blessednesse standing not in being voide of all sinne, but in hauing our sinnes forgiuen vs, Psal. 32.1. and hee being the best man not that hath no sinne, but the fewest sinnes. This exhortation then is like to that prayer of the Prophet Dauid, in the 19. Psalme, Lord deliuer me from presumptuous sinnes, let them not raigne ouer me: Also like to that other prayer of his, in the 119. Psalme, Let not sinne get dominion ouer me: And to that petition in the Lords Prayer, which is not, Lord tempt vs not, but Lord lead vs not into temptation, that is, giue vs not vp to be carryed away as captiues to sin and Sathan: So here we are exhorted not to cleare and quit our selues from sinne, but that we suffer it not to raigne ouer vs, to hold vs as vassals subiect to his beck.

It may be thought that this exhortaion is superfluous,2 because in the regenerate sinne cannot raigne, and in the vn­regenerate it cannot but raigne. The answere hereunto is, first generally, that the whole word of God is inspired from a­boue, and is profitable to teach, &c. 2. Tim. 3.16. and second­ly, for this exhortation, a part of the word, it is behouefull for all sorts of men: for touching the vnregenerate which yet are vnder the power of sinne, if they be not elect, this and such like exhortations will take from them all excuse, so as they shall be vnable to alledge for themselues that they were not called vpon to resist sinne: and for such vn­regenerate as be of the elect, this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne, which is in their power to do, euen by the strength of restraining grace, the which preuaileth in many naturall men, not onely to keepe them from externall euill actions, but to the staying somewhat of the inward rage of sinne, though they cannot kill it at the roote, for lack of refor­ming grace. And least of all may this exhortation be held vnprofitable for such elect as be already regenerate, who are greatly holpen to the mortification of sin by the work of the spirit, through this word of exhortation. Wee are [Page 58] 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 [Page 59] 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, Acts 27. 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,Phil. 2. 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, Qui fecit te sin [...] te, non seruat [...] sine te. 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 reaso [...] 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 [Page 60] 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, [...] 37. being perswaded by the holy Ghost, of an happy issue of the combat; now Chri­stians haue as much certaintie for conquering sinne, so they [...]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 [...]unted, or rather dashed out his braines; so it will be no hard matter for you to destroy vt­terly the body of sinne, hauing taken a mortall wound, by the vertue of Christ crucified, Rom. 6.6. Therefore quite [Page 61] your selues like men, be strong in the Lord & in the power of his might, and let not sinne raigne ouer you. Thirdly,3. Reason. call yee to minde, when ye were the seruants of sinne, how yee endeauoured to doe the will of sinne, then taking part with your lusts against Christ, and setting your selues with might and maine, tooth and nayle (as wee say) against the king­dome of grace,Rom. 6.19. giuing your members as weapons of iniquitie to commit iniquitie, is it not equall and most reasonable, that being now freed by grace from the tyrannie of sinne, and become the seruants of Christ, yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others, especially in your selues; and with great care and labour striue to please and serue your new Lord, giuing your members, that is, the faculties of your soule; & organs of your bodies, as weapons of righteousnesse to ho­linesse? Were it not a great shame now ye are brought vnto such a king as Christ, so glorious in himselfe, to you so gra­tious, which hath done such things for you already as to quit you from the guilt of sinne by remission, from the do­minion of sinne by mortification, and from whom ye ex­pect such and so great things in heauen, were it not a great fault and reproach to be lesse willing and diligent in per­forming his will, then yee were to execute the lusts of sin, whiles ye were vnder it? Moreouer what a matter were it, if being deliuered from such a tyrant as sin is, whose bon­dage is a thousand times worse then the bondage of Ae­gypt, which was bodily and temporary, this being spirituall and tending to eternall ruine, if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance? What prisoner ransomed from slauery of Turke or other, would be so vnthankfull to his ransomer, or so harmefull to himselfe, as to returne backward to his former cruell Lord? and let it be farre from you which are by Christ drawne out of the hands and power of sinne, once to looke backe againe, but now yee are free from sinne, and become the seruants of righteousnesse, encourage your selues to depart more and more from the damnable workes of sin, to doe [Page 62] the honourable workes of righteousnesse, and so much the rather, seeing of sinne and the seruice thereof no other fruit but shame, [...] no other end but death to be reaped and ex­pected.

Therefore as ye couet to auoide confusion of conscience and shame of face, and to be free from that death that know­eth no end, see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction, applying your selues by doing that which is righteous to serue Christ, the fruit of whose seruice is sweet and preci­ous, [...] and the end happy and glorious: for yee shall haue your fruit in holinesse, and your end euerlasting life.

[...]Let it yet be further wayed; that yee cannot suffer sin to raigne and beare swing in you, but yee shall loose the pro­tection of God the Father,Ps [...]l▪ 34. whose eye is onely vpon the righteous, which fight against sinne, to care for and protect them against their enimies and euils; [...] as for sinners which liue in the seruice and practise of sinne, God heareth them not, that is, hee neglecteth them in their necessities and dan­gers, yea, though they call vpon him, yet hee denyeth them his protection and succour, and what a matter this is may partly be conceyued by those who are out of the protecti­on of their temporall Kings, such are exposed so innume­ble inconueniences and mischiefes, better not to liue at all, then not to liue vnder the Kings protection: Euen so the sinner that serueth sin as his king, hee loosing the protecti­on of the King of heauen, lyeth open to the malice of Sa­than, euery moment to be deuoured and destroyed of that roaring Lyon. And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne: for when the A­postle writeth to Titus. 2.11. that Christ hath redeemed vs from all iniquitie, and telleth vs, that this is the end and pur­chase of his passion, that we should be zealous of good works, and Peter likewise, [...] 24. that Christ bare our sinnes in his body, that wee should dye to sinne and liue in righteousnesse: hence it plainely appeareth, that whosoeuer licentiously cherish­ing their sinfull lusts and abandoning the care of a godly [Page 63] life doe serue sinne, they voyde themselues (as much as in them is) of the vertue and power of his death, and of all the merits of his passion, both touching iustification and sanc­tification. And as this is no small thing, so yet consider fur­ther that whatsoeuer they be that through not striuing a­gainst sinne, shall subiect themselues vnto the raigne and power of it, they depriue themselues of the comfortable working of the spirit; for where the good motions of his grace are repelled, and sin followed, there the spirit is grie­ued and quenched, euen as water cast vpon fire slaketh and putteth it out; and as a guest is driuen from that Inne where hee is not regarded, but basely intreated: so the spirit will not there abide, where the lusts of sinne are intertained, and his owne inspirations reiected. Vnto all these former rea­sons ioyne these considerations, that if ye should start from Christ to goe after your lusts and put the bridle againe in­to the hands of sinne, yee shall breake and violate first your vow and promise made vnto God in your Baptisme, and af­terwards renued in the Lords Supper,Eccles. 5.5. and better were it neuer to haue made vow, then not to keepe it: also ye make your selues vnfit to doe any good eyther to God or men, nay, yee defile all your actions both naturall, ciuill, and re­ligious, all which become vncleane and odious to God, if your selues be vncleane through sinne: for as in the Law, holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse; so whatsoeuer commeth from a person spiritually polluted, whose minde and conscience is vncleane, it is all hatefull to God and abhominable.

But we are entred into an Ocean of matter, which would quickly ouer-flow the bancke of a Sermon, if wee should not obserue some meane, therfore to leaue the further search of reasons, scattered euery where in this present Chapter, & else where in Scripture, let vs attend now to the reasons couched in this present text, which are but two: the former reason is contained in the particle (Therefore) which impli­eth thus much, that sithens Christ hath put in vs his grace of sanctification, to crucifie our sinfull nature, (as hee had [Page 64] taught before) therefore let vs not be wanting to our selues, to whom Christ hath not beene wanting, if he hath alrea­dy broken the yoke and strength of sinne by his death, now it is pulled downe, let vs keepe it downe, and neuer suffer it to arise and get head againe. When Dauid had smitten Go­liah to the ground, hee presently runne vpon him, drew out his sword and beheaded him: likewise Christ hauing sub­dued vnto vs our sinne by his vertue, let vs doe our part & fall vpon it, take it by the throate, stifle and choake it, neuer leaue it till wee haue driuen out the breath of sinne. It was the fault of the Israelites that God hauing put them in pos­session of a good land and destroyed many of the inhabi­tants, daunting the rest, they by their negligence and co­wardise did not prosecute these good beginnings, but suffe­ring the Cananites to liue amongst them, they proued thornes in their sides, and prickes in their eyes; euen so it will come passe, if you foreslow the continuall mortifying of sinne, which Christ hath already conquered in you, and disarmed, if ye make way and giue place to remayning lusts and euill affections, they will proue tedious and perillous: therefore let not sinne raigne.

[...], [...]hy so called.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 [Page 65] 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 ten [...] 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,Quod cuiquam, cuiuis contingere potest. 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 [Page 66] 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.] [...] when [...] as [...], &c [...] heauenly things are desired. 3. Carnall, vvhen things forbid of God are desired. Lust is that stirring of our naturall [Page 67] 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 being set against spirit, is eyther the body or the inferiour part of the soule; and spirit signifieth the principall facultie of the vnderstanding and reason; all which are corrupted by sinne, and haue their seuerall lusts. Which as they be sundry and not of one sort, so are they very many.Col. 3.8.9. 1 Cor. 6.9.10. Rom. 1.29.30.31 Gal. 5.19 The workes of the flesh are manifest, as Adulterie, &c.

To obey these lusts, it is willingly to goe after them, and of our owne accord in our wils and workes to follow euill motions, which when it is done of vs, then wee doe (as it were) put a scepter into the hands of sinne, that it may as a king subdue vs and raigne ouer vs. Thus all hypocrites and wicked men doe obey sinne, freely seruing it as their Lord, whiles they doe in their will consent to the lusts of sinne, and in outward worke commit it as occasions be offered. Wee are here commaunded not to doe thus, but con­trariwise to disobey, or not to obey any sinfull motion or affection eyther by consent of will, or by committing them in deeds.

The thing then which here is taught vs,A notable meane hovv to hinder the kingdom of sin. it is an excellent meane how to keepe sinne from raigning ouer vs, euen this, to withdraw our obedience from sin, in our will & hart [Page 68] resisting the first motions of our rebellious nature: and this certainely is a speciall point of Christian wisedome, by the grace which is in vs to striue against the first mouings and ticklings of sinne, [...] birth of [...] often [...] ▪ [...] when as it beginneth to take hold of our thoughts, then to repell it ere euen it get consent and obedience from our will and affections, as it will quickly doe, if it be not well lookt to; for sinne is headlong, and will soone passe into lust, and from lust to consent, and from consent to practise, if it be not stopped and snubbed be­times; whereas if it be disobeyed and refused in the lust & motion, it is more easily maistered: for sinne while it is yet in thought and motion, it is young and weake, and sooner subdued, as a young childe which is easily ruled, by reason of his weaknesse; but if it grow to consent and action, espe­cially if actions of sinne be often iterated, then sinne hath gotten not onely (as it were) sinewes, and veines, and bones, but is growne to the strength of a man in vs, and so will with great difficultie be ouercome▪ therefore as it is the pol­licie of Gardiners to nip and pull vp their weedes being newly come vp, to cut and payre away the twigs which spring in their trees, and by drawing the iuyce to them would hinder their growth and fructifying: so Christians are to deale with their lusts, which doe cause the graces of God to dry and wither, and are as weeds to stay their grow­ing in Godlinesse: therefore whiles they are but lusts and motions, let them snub and mortifie them.

Men will looke to the beginnings of hurt in their body, to prouide remedie for a wound or sore before it do fester or rancle: and while a disease is but now fresh they looke out for medicines: the like or greater care would be taken of the soule, euen at the first betimes, and while sin doth begin to stir then to oppose vnto it and make head against it, ap­plying remedies before the euill by continuance grow de­sperate and incurable: herein finally, imitating the practise of warriours, who espy aduantages to take their enimies while they are yet weake, before their forces be ioyned, and their powers come together; in like manner the Christian [Page 69] Souldiour ought to set vpon sinne while it is yet weake, and hath least strength, ere by our obedience to it, and practise of it, it growes to a power, when it will proue a more trou­blesome and tough peece of worke to quell and keepe it downe. That therefore which the spirit pronounceth in the 137. Psalme, to encourage Gods people against the Babi­lonians their most pernicious enimies: Blessed is he that shall take their children whiles they are young, to dash their braines against the stones: the same I say to all the Israel of GOD which is in continuall conflict with the Babilon of their confused lusts: blessed and happy is the man that whiles they are but budding, can nip them in the head, and by the might of grace dwelling in him doth speedily crush them; thus it will come to passe that hee shall not obey sin, by doing that euill which sinne would haue done.

Now this way and meanes commended here in the text, hath sundry vnder meanes as helpe vnto it, that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance.Word of God. The first of these is the Word of God, rightly vnderstood: for Dagon can no more stand before the Arke, then sinne can stand before the word of God, being planted in a faithfull heart, and applyed against the stirrings of sinne. Therefore as Christ repelled the sug­gestions of Sathan by this word of God: Mat. 4.5. so are all Christians to beate backe the motions of sinne by the same means, & by the two edged sword of the spirit, which is sharpe, to cut asunder the sinewes and heart-strings of sin. See then yee haue this word alwayes in readinesse to draw it out vpon all occasions, whensoeuer yee feele your selues to be tempted by any sinne: be not like vnto them that car­ry about them a sword and know not how to vse it, but put the word vnto vse, and as oft as any motions of sinne arise, presently call to minde such Scriptures as forbid, threaten, and condemne them, remembring also such examples of such iudgements as haue beene executed vpon such sinnes as yee be tempted vnto, that yee may inure your heart not onely to hate and abhor, but to tremble at the thought and [Page 70] cogitation of sinne. [...] and [...] prayer. And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them, in this case especially doe according to the counsell of our Sauiour Christ, Watch and pray, that yee fall not into temptation. Mat. 26.41. As Peter when hee walked on the water, and felt himselfe ready to sincke, said, Lord Iesus saue, or I perish: likewise when the waues of sin­full temptations beate so hard against your soules as that yee feare sincking and drowning, cry out with faith, & say, Lord lead vs not into temptations. It is not onely your set prayers at ordinary times with your families and with your selues, but the sodaine and secret [...] vvishes [...] of the hart, [...] cast strongly [...]. [...] Thes. 5.17. eiaculations of the heart vpon euery stirring of sinne which helpes against the rule and sway of sinne, and this is it which wee are called vpon to doe, in that exhortation of the Apostle, to pray continu­ally, charging vs that wheresoeuer wee are, and whatsoeuer wee are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send vp our desires vnto heauen for strength and helpe, also for pardon and forgiue­nesse; for our continuall desires are continuall prayers.

[...]Now to the end that our prayers may be the more hum­ble and feruent, vnto the former meanes must be ioyned Fasting, which being seuered from opinion of merit and su­perstition, and being religiously vsed, auaileth not a little to the taming of our stubborne and rebellious hearts. And this the Apostle Paul by his owne experience found to be true. I beate downe my body (saith hee) least whiles that I preach to others, [...] my selfe proue a cast away: 1. Cor. 9.27. where the word which the Apostle vseth, importeth as much as to beat downe with clubs, to note the great obstinacie of sinne, and the great endeauour which is to be vsed that the lusts of it, may be suppressed and kept downe. And how conuenient an helpe fasting is for that purpose, and certain­ly as a moderation in eating, and drinking, and other lawfull pleasures of life, when there is a meane kept in the vse of them, that wee temper our selues, rather comming short of that we may wel haue, then going so far as our ability & the [Page 71] custome of the place where wee liue will suffer vs, as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes: so the vtter abstinence from all delights of life for a certaine time, as for the space of one day in a weeke or fortnight, is a very good meanes for the furtherance of this worke in vs, if diligent reading of Scriptures, godly meditations, and earnest prayers be cou­pled therewith:1 Cor. 9. 1 Tim. 5.23. for if such excellent and rare men as Paul and Timothy, had need to vse such moderation & abstinence for the subduing of sinne, shall any man thinke that hee can want these meanes, and be in good case, or that he shal not tempt God if he neglect them?

But amongst other things wee are not to forget the fel­lowship of the brethren;Brotherly fel­lovvship. by whose admonitions and prayers wee may be much confirmed against the power of sinne: therefore wee are commanded to loue God and to loue bro­therly fellowship. 1 Pet. 2.17. The Apostle Iames would not charge vs to confesse our sinnes one to another, and to pray one for another, Iames. 5.16. vnlesse in the counsell,Iames 5.16. comforts and prayers of the Godly, there were great helpe against the strength of sinne: neyther would the Authour of the Epi­stle to the Hebrewes, exhort vs to consider one of another, to whet on to charitie and good workes, if there were not a blessing giuen to the right vse of such means, for the staying vs in euery good dutie, and causing vs still to goe forwards in our workes of sanctification. As it fareth with brands or coales when they are almost extinct and put out, by laying them close together, the fire is kept in and made the hotter: so by the conferring of graces mutually by Gods children to the strengthening one of another, their zeale against sin and for God is kept aliue and more encreased. And to giue you another similitude; as they who haue a iourney to go in a way which is vnknowne, are glad to ioyne themselues to such as are expert in the way: so the fellowship and conuer­sation of such as are well acquainted with the pathes which lead to our celestiall countrie, doth much further vs in our spirituall wayfaring. Therefore if ye desire to get to your [Page 72] selues an especiall aduantage against sinne, and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way, see yee euer make conscience as on the one side of eschewing all needless [...] familiaritie with all such whose hearts are seene not to be right, by the croo­ked steps of their life, saying vnto them with the Prophet, away from me yee wicked: so on the other side be inward with some godly Christians which walke wisely in a perfect way, to whom as occasion is offered you may reueale your secret corruptions, and wants, to haue aid from their prayers, and Christian aduise, saying of such, I will be companion to them which feare God.

[...]But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and moti­ons of sinne, there must also be a very great care and ear­nest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be pro­uoked by vnto euill: therefore let the proud man auoyde flattery, and foolish praises; the drunkard strong drinke; the glutton delicates; the couetous let him auoid the often sight and much fingring of money; let not the angry man meddle much with contentious persons & such as loue con­tradiction; nor the fearefull man come amongst threatners; nor such as cannot yet rule their tongue amongst such as are giuen to much talke; nor the effeminate amongst wantons: at a word, Whosoeuer will no euill doe, must refraine what­soeuer belongeth thereto. Remember Ioseph, hee would not endure eyther the speach or company of his lewd alluring Mistresse; and it had beene good for Peter that hee had not come into the high Priests hall; and for Dauid he had not so wantonly cast his eye vpon faire Bathsheba. One saith truely, occasion maketh a theefe, and occasion will make an adulterer, a lyer, a rayler, and so in other sinnes, they are drawn on by occasions: it is therfore to no great purpose to warre against inward [...] [Page 73] except we watch ouer our selues to beware and flie the out­ward occasions of sinne.

Hitherto I haue mentioned onely priuate meanes, which serue to with-hold our obedience from the lusts of sinne, to which if ye doe adde the frequent vse of publike meanes in the ministery of the word, prayer, and Sacrament, in hum­blenesse of a sincere hart, with constancie and perseuerance therein, by the mightie blessing of God there will grow much strength against all manner of rebellious lusts.

Finally, sithens it will serue to no other end,Conclusion. but to iusti­fie and encrease our condemnation, to know the reasons why the kingdome of sinne is to be resisted, and the way and meanes also how it is to be done, vnlesse there be hear­ [...] repentance for our faylings heretofore, and a falling to a more thorow practise hereafter: therefore yee are to be most earnestly exhorted so to doe, that euen as ye desire to signe ouer sinne, and that it may not raigne ouer you; as yee will shew your selues thankfull to Christ who hath de­ [...]uered you from sinnes tyranny, and hath put grace into [...]ou, that you may obey from your hearts the doctrine of godlinesse; as you iudge it meet to endeauour so much the [...]eruing of Christ now that you are regenerate, as before you were careful to serue sin when you were vnregenerate; as you couet to attaine & reape the fruit of spirituall holi­nesse in this life, and of eternall happines in the life to come; [...]o eschew shame in this world, and death in the next; as the safe protection of God the Father, the most precious merits of Christ his Sonne, the comforts and graces of his holy Spirit, are of any price or esteeme with you; as you would be found faithfull in your vowes and promise keeping; and to haue the works of your callings and liues blessed & ac­cepted of God; as you are resolued that you are mortall, & must shortly dye, when your strife of sin must end; as you would haue peace in your death, and the crowne of lawfull striuers after your death, then look to it, that in no wise you suffer sinne to raigne but for your selues against the lust [...] you all the helpe [...] a principij [...] ▪ [Page 74] of all these good means priuate and publike that haue been spoken of, giuing your selues to meditate in the word day and night, praying in the spirit, humbling your selues by religious fasting, louing brotherly fellowship, being watch­full against the occasions of sinne, and ouer your owne sen­ses, and submitting your selues to the holy ministerie, in e­uery part thereof labouring what yee may, to doe all these things with lowlinesse, vprightnesse and continuance, and if at any time ye fall by being obedient vnto the lusts of sin, rise againe by renued repentance, and then as sure as God raigneth in heauen, sinne shall not raigne in you; but grace shall raigne in you whiles ye abide in this pilgrimage, and the dayes of your mortalitie being ended, ye shall raigne in eternall glory with Christ, to whom be thanks and praise now and for euermore. Amen.

THE SECOND SER­mon: called The Perseuerance of the Saints, Preached on the 29. of Ianuarie. 1608.

Psalme. 15. Verse. 7.

Hee that doth these things shall neuer be remoued.

THis short sentence is the conclusion of the whole Psalme, and containeth both the sub­stance of the Psalme: Hee that doth these 1 things: and a gratious promise annexed; shall neuer be remoued. 2

First, vnto the substance of the Psalme belongeth a question and an answere: the question is pro­pounded in the first Verse, O Lord who shall dwell in thy Tabernacle? that is to say, O Lord, whereas there be many that resort vnto thy Tabernacle to worship thee, certifie me who they are which be thy true worshippers, whom thou wilt account to be members of thy Church militant in earth, and triumphant in heauen.

This is the greatest question in all diuinitie, for though there be other questions of deeper search, yet of all other this question is of greatest vse and consequence. The reason that caused Dauid to moue this question was this, hee mar­ked many to frequent the Temple to worship, which yet proued but hypocrites, therefore very worthily he enquired of God, the iudge of the heart, by what tokens his sound worshippers and seruants might be knowne.

[Page 76]Secondly, the answere beginneth at the second Verse, which containeth a full description of true worshippers, by three essentiall vnseparable notes, to wit: first, Integritie: se­condly, Innocencie: thirdly, Veritie; vnto which three graces are referred all the particular duties in the Verses following.

[...] of [...] Verse.Now in this seuenth Verse hee concludeth, and the ef­fect of his conclusion is thus much, as if hee should haue sayd: Whosoeuer hee be that embraceth vprightnesse. in­nocency and truth, hee is the true worshipper of God, so stedfastly rooted in the Church here vpon earth, as when the course of this present life is ended, hee shall remaine for euer a Citizen in heauen: He that doth these things shall neuer be moued.

[...]The doctrines which arise from this Verse are two: the formost is this, The blessed estate of the true worship­pers of God is certaine and vnchangeable, from which they shall neuer be remoued: the second doctrine is, who be these true worshippers and how to be knowne. The first doctrine is built vpon many vndoubted grounds: the first ground is from the Authoritie of Scripture, expresly affir­ming this truth in many places, [...] Psal. 1.6. The Lord know­eth the way of the righteous, and the way of the wicked shall perish. Psalme. 37.24.Though the righteous fall, hee shall not be cast off, for the Lord puts vnder his hand. Also Psalme 125. Hee that trusts in the Lord shall be like mount Sion, that can­not be remoued: Also Salomon saith in his Prouerbs: The hope of the righteous shall not perish: And to be short, in the 54. of Isaiah the Lord hath sworne to his people by an oath, that with euerlasting loue hee hath embraced them. Wee see in these Scriptures that God hath passed for the stable­nesse of his people, not his single word onely, but his pro­mise, which is his double word, and if this be not strong e­nough, it hath pleased him for more surety to adde his oath, a three-fold corde which cannot be broken.

The second ground is Gods free election, vpon which the firme stedfastnesse of the faithfull is grounded, as vpon a sure rocke and mountaine of brasse [...] which causeth our [Page 77] Sauiour Christ to say,Simile. that it was not possible for the Elect to be deceiued. Mat. 24. True it is that in some things the elect may be deceiued, and for some time: but to be decei­ued vniuersally, and for euer, that is not possible. And in the 8. to the Romanes, Paul respecting the constancie of Gods election, auoucheth of the predestinate, that they must be glorified. Rom. 8.30. Moreouer in the 2. Tim. 2.19. hauing spoken of Hymineus and Phyletus, which themselues deny­ed the faith, and destroyed the faith of others, by saying the Resurrection is past, the Apostle fearing least some be­leeuers of weake mindes should be troubled to heare two such pillers of the Church to be shaken: hee doth comfort them with this perswasion, that their owne standing is firme because of Gods election, which for the assurance and cer­taintie of it is there likened to a foundation and a seale: two such things then which amongst men there is no stronger,Simile. The foundation (saith he) of God is sure, hauing his seale: the Lord knoweth who are his.

The third ground is the free and vnchangeable couenant that God hath stricke with his elect touching grace and sal­uation by Christ. The tenour whereof is to be found in Ie­remie. 3 32.38.39. & 40. verses, And I will make an euerlast­ing couenant with them, that I will neuer turne away from them to doe them good, but I will put my feare into their hearts, that they shall not depart from me, (saith the Lord.) These are the words of the couenant, from which obserue two things: the first is, that hee cals it an euerlasting couenant: which tea­cheth that it is not made for houres, dayes, weeks, moneths, yeares, or any tearme of time, but for all eternitie. The second is the meanes how this couenant becomes euerlasting, because it is euery way sure and constant both on Gods part who neuer altereth his good will towards his chosen people; and on his peoples part, who haue their hearts so seasoned with his feare as they can neuer haue a will to depart from him. This third ground from the coue­nant is further strengthened with the consideration of gods infinit power and truth, which maketh him able and carefull [Page 78] to performe vnto the elect his most mercifull couenant: Thus Abraham assured himselfe of the fruit of Gods co­uenant, looking to the power of God, who was able to doe what he promised▪ Rom. 4.21. And Paul 1. Cor. 1.9. con­firmeth the mindes of the godly by the truth of God, faith­full is he who promiseth, and he will doe it.

The fourth ground is the intercession of Christ, who as 4 by his death he purchased for the elect Gods fauour, so by his prayer he keepeth them for euer in his fauour: thus hee prayed for Peter that his faith might not faile, Luke. 22.32. So in Iohn the 17. he prayeth not only for Peter & the other Apostles, but for all that should beleeue their doctrine to the end of the world, that they might be kept to euerlasting life. Whereof it followeth necessarily that the true children of God must for euer stand in the fauour of God vnremo­ued, or else the prayer of our Lord Iesus Christ must be vnheard and cast out, which were great wickednes once to imagine: especially seeing Christ himselfe hath said, Father I know thou hearest me alwaies. Iohn. 11.42.

5 The fift ground is the nature of spirituall and sauing grace, which is permanent and not subiect to corruption, as appeareth by the words of our Sauiour, Iohn 14. my Ioy shall none take from you. Also in the 16. verse he saith, my spi­rit which I giue to you shall abide with you for euer. And Saint Peter in his first Epistle 1.13. calleth the seed whereof we are begotten anew, immortall seede: and Saint Iohn saith, it remayneth in them which are borne anew: and Saint Paul saith, that the gifts of God are without repentance, Rom. 11. All which places doe serue to teach vs thus much; that the sauing grace of God is of an incorruptible nature, such as neuer dyeth where it once quickneth. The reason whereof is, because God who giueth it doth still preserue and con­firme it, as it is written, Iude 1. sanctified of God the Father, and reserued to Iesus Christ. Which sheweth that whom God sanctifieth by one grace, he confirmeth by another.

They therefore are deceiued which thinke that the grace of God though it cannot finally be lost and for euer yee [Page 79] that it may be lost wholy for a time, whereas contrariwise the Apostle teacheth in the sixt to the Romanes, that the elect hauing once the life of grace from the spirit of Christ can no more returne to the death of sinne, then Christ be­ing raised from the dead can returne to the graue againe, verse 9.10.11. reade and consider the place.

Besides all these grounds already named, there remaine some other, as the constancie of the loue of God, who ne­uer 6 reicteth nor casteth out such as once in loue hee em­braceth. Iohn 13.1. Moreouer the faithfull are committed 7 of the father to Christ to be kept, who being stronger then all, none can plucke them out of his hands. Iohn. 10.28. Our saluation was once in our owne keeping for it was committed vnto Adam, who quickly lost it, but now God hauing trusted his sonne with it, and made him the gardian of it, it is in a most sure hand: for he being both almightie & faithfull, can and will saue all that be of his father commit­ted to him, as himselfe saith, I will raise them vp at the last day and giue them eternall life. Finally, it cannot be that any of 8 Gods children can be lost, but that the truth, power, and good will of God must be called in question; for if any of them should perish, it must be for that God regardeth not his promise, or is not able to keepe it, or vnwilling to per­forme it.

This stedfast condition of Gods children besides these substantiall grounds of it fetched from the word, it is also in the same word illustrated and set forth by many sensible and fit similitudes.Simile. The first is of a tree planted by the ri­uers of water, which hath such continuall supply of plenti­full 1 moysture, as that neither leafe nor fruit doth euer fade. Psalme 1.2. The second is of a Cedar in Libanon, which as 2 it is tall for height, and mighty in strength, so it is lasting for continuance: long it is before it beare fruit, but when it be­ginneth to beare, it beareth very long, and the longer it con­tinueth the more fruit it beareth: so it fareth with the chil­dren of God, as it is written. Psal. 92.12. Thirdly, of an huge,3 firme and vnpregnable mountaine, which by no engine [Page 80] of warre, nor by any are or labour of man can be wonne and preuayled against: Such is the estate of him that trusts in God, Psalme 125.1.2. The last similitude is of an house built vpon a rocke, against which though the windes and waues doe blow and beat, yet it standeth sure, because it is founded vpon a rocke: so it is with euery one that heareth the word of GOD [...] [...]aid to [...] the vvord [...] promises [...] and doth it; such shall be sore temp­ted and weather beaten, yet they shall neuer be remoued. Mat. 7.

Furthermore, the word that thus speaketh of the sted­fastnesse of Gods true worshippers, doth also direct vs to the meanes by which they are maintained in it: and these are either publicke or priuate. The publike meanes are the ministry of the word and Sacraments, [...] and prayer and dis­cipline. The priuate meanes are priuate prayer, meditation and reading, fellowship of the godly, conference, and care­full practise of the word. By these meanes vsed and follow­ed with sinceritie, humilitie, and vnwearied constancie, it pleaseth the most mercifull God to keepe all his children from falling away though they take some deepe and dread­full fals.

Now it will be requisite briefly to answere some such ob­iections as are made against this doctrine, which is much gainesaid, as all other diuine truth is: the truth of the word being herein like the word, the truth, Christ I meane, who was spoken against by sinners.

These obiections are either first by examples of the Saints: secondly, by texts of Scripture: or thirdly, by shew of 1 reason. The first example is of Salomon, he being once a true worshipper of God, he felt so grieuously from piesie to idolatry, from temperance to wantonnesse from God to pleasure, as that some haue thought, yea spoken, and writ­ten that he perished. To this we answer [...], it is true he fell most grieuously, and did long lye [...] his sinne [...] it is also more then likely to be true [...] in his sin, but recouered himself [...] these few [...]

[Page 81]First, that hee is of the holy Ghost intituled the belo­ued of God. 2. Samuell 12.24.25. which was neuer af­firmed of any reprobate. Secondly, hee was one of the pen­men of the Scripture, euen an holy Prophet: and of all the holy Prophets Christ saith they are set downe in the king­dome of God. Luke 13.28. Thirdly, Gods promise was made especially touching the person of Salomon, that how­soeuer his sinnes should be corrected with the rod of men, yet his mercy hee would neuer take from him, nor remoue his louing kindenesse. 2 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,Thus Tremelius expoundeth it. 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 2 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 [Page 82] 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 [Page 83] 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:Vse 1. 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,Simile. 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?Simile. 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:Simile. though they flourished like a greene Bay-tree,Psal. 37.36. and spread abroad then leaues, yet they vanish quickly and their place is no more [Page 84] 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 time in treading the pathes of an outward hy­pocriticall seruice of God, and at the length finding Christ and meeting with the way of true Christianitie, our soules may finde rest and be satisfied with it, saying: Praised be the Lord, hee hath brought me forth into a large roome, and set my feet vpon a rocke.

Secondly, this doctrine of stedfastnesse must prouoke such as be in so firme an estate; [...] can [...] is one [...] signe [...] they are [...] this [...] estate [...]nesse. humbly and heartily to thanke God for such a mercy, that when they blesse God for other things, as good health, food, libertie, peace, &c. they forget not to praise him for this, that hee hath set his seale vpon them, and hath put them in such an happy con­dition as shall neuer be remoued. When the Apostles of Christ were sent forth to preach, they reioyced that the di­uels were subdued vnto them, but our Sauiour biddeth them reioyce in this rather, that their names were written in the Booke of life: teaching vs hereby, that howsoeuer there is great cause of ioy and thanksgiuing vnto God, when any one is made the meanes to pull any soule out of the snares of the Diuell, yet the chiefest cause of ioy and praise is here­in, when any one vnderstandeth of himselfe, that hee is the Elect of God, and sure to be saued. Hereof wee have a no­table president in the example of Paul, who being deliuered [Page 85] from his wofull estate in which hee liued whilst hee was a blinde superstitious Pharisee, serued God in shewes and ex­ternall obseruations, and at length translated into this vn­moueable estate of faithfull worshippers of God, he brast forth into most thankfull acknowledgment of Gods good­nesse herein, Now (saith he) to the immortall and onely wise God be praise and honour for euer. 1 Tim. 1.12.

Thirdly, from this doctrine ariseth a comfort to Gods 3 children against the temptation of being vtterly forsaken, because being so surely built vpon the rocke,Mat. 16. the gates of hell, euen the strongest assaults of Sathan, cannot preuaile against them; heaven and earth shall sooner be remoued then any of Gods seruants. For if Gods election be vnchangable, if his couenant be euerlasting and vnuiolable, if his truth cannot alter, nor his mercy faile, nor his power be weak­ned, if the prayers of Iesus Christ cannot be refused and cast out, if his Scriptures cannot lye and deceiue, if his sancti­fying grace cannot dye and perish, then beleeue it though sinfull lusts rebell, the vaine world entise, the Diuell tempt and rage, raysing vp troubles without and terrours within, yea though our selues in our feares and faintings sinck & be ready to giue ouer, yet being once his we are euer his, and though we be down, we shal be raised vp, thogh we be sha­ken, we shall neuer be remoued: as Dauid said out of his owne experience touching temporall prouision for this life, I have ben young and now am old, yet I neuer knew the righte­ous forsaken, nor their seede begging their bread: so I may appeale to the experience of all that euer haue beene young and are become old concerning eternall preseruation, if euer they knew a man truely fearing and trusting in God (how weakely so euer it were) to be confounded.

The fourth and last profit to be made of this doctrine, is to stirre vp euery one of vs to a meruailous great care to 4 looke to our selues, and to watch ouer our soules,This also is a­nother marke that a man is in this vnmouea­ble condition. conside­ring that God who made vs without our selues, yet doth not preserue vs without our selues, but vseth our owne wa­rinesse and endeauour therevnto. This is that which one of [Page 86] the Fathers hath wel and truely said, tutus si attonitus, securus si cantus, that is to say, thou art safe so thou beest wary, thou art sure so thou beest astonished and tremblest: agreeable to that in the second Psalme, serue the Lord in feare; and to that in the second of the Philippians, worke out your saluation with feare and trembling. It is a rule of pollicie by Philip de Commines in his French historie, namely, that mistrust is safe: and surely it is a good rule in diuinitie, a Christian is most safe that is most mistrustfull. First, the Diuell is much to be mustrusted, considering his deepe subtilitie and long experi­ence, and so much the more to be mistrusted because hee is an inuisible enimie, and therefore the harder to espye his assaults, or to auoide them: and blessed is the soule that is alwayes iealous & mistrustfull ouer that cursed fiend, which casteth his baytes and his snares to catch vs in euery thing, in our apparell, meat, and company, &c. in hearing, reading and prayer, in speaking and doing. Secondly, it is good to be mistrustfull of men, both friends and enimies, both igno­rant and prophane, that we be not corrupted by their euill example, wicked company, indiscreet or euill counsell and perswasion: [...] euen Peter will giue ill aduise, and Nathan may giue counsell which God will checke. Lastly, and aboue all, it behoues vs to be mistrustfull ouer our selues, and ouer our owne corrupt reason and affections, as wrath, pride, coue­tousnes, & such like, which are euer ready to betray vs into the hands of our enimie Sathan: and they are so much the more to be mistrusted, by how much they are nearer vnto vs, being in the middest of vs (as it were) within our bow­els, and bearing a great shew of being our friends, fawning vpon vs whiles secretly they giue vs the stab at the hart. In which respect they are of the Apostle worthely termed de­ceitfull lusts. Ephe. 4.

Thus far of the first doctrine, concerning the vnmoue­able steadfastnesse of Gods true worshippers. Now a few words of the second doctrine, which is this: The markes whereby the true worshippers of God may be knowne who they be, to themselues and to others. He that doth these [Page 87] things, he is the true worshipper, and shall neuer be remoued.

The markes then whereby they are knowne, are the things set downe in this Psalme: He that doth these things, what things? not superstitious workes deuised by men, not ceremonious workes, though commanded by God, for these things may be done of hipocrits: but the workes and fruits of true sanctification they are the markes by which Gods true worshippers and children are knowne. In the eight to the Romane's, the Apostle teacheth that Gods children may be knowne by the witnesse of Gods spirit: the spirit it selfe (saith he) beareth witnesse to our spirits that we are the sonnes of God. This certainely is most true because it is written in the Scriptures, the word of truth: howbeit it is no easie thing euen for the very sonnes of God to finde out this testi­mony in themselues, & many haue ben deceiued by taking a carnall presumption instead of the testimonie of the spirit: Therefore if there be any to whom it is certified by an eui­dent & liuely witnesse of the spirit, that they are the sonnes of God, they haue much to prayse God for it: but if there be any in whom this witnesse is feeble and darke, let them not be discouraged:Simile. for 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 [Page 88] 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.

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