EXPOSITION of the two first Verses of the sixth CHAPTER to the Hebrews, in form of a Dialogue. WHEREIN YOU HAVE A Commendation of catechizing, ALSO A declaration of the six fundamental Principles wherein the Christians of the Primitive Apostolical Church were catechized. By T. W. Minister of the Word. LONDON: Printed by Tho. Snodham, for Thomas Man, dwelling in Paternoster Row at the sign of the Talbot. TO THE RIGHT Worshipful and worthy Knights, Sir john Bois Recorder of the City of Canterbury, Sir Edward Bois the Elder, two of his majesties justices of Peace in the County of Kent, to Sir Edward Bois the younger, and to their three religious and virtuous Ladies: T. W. wisheth increase of all happiness, present and to come. OFten have I desired some opportunity of testifying thankfulness to you. I have had many comforts for my body and mind from you. Gold and Silver have I none, neither do I lack any; and had I, it is a requital which you need not, nor do look after: For God hath well blest your Family and whole stock as with the note and credit of Religion, so with increase both of persons and wealth above any (for the number and quality) that I know in these parts; but such as I have I do give you. Which is such, as you do value above all gold and silver, being the saving Truth, even that truth which bringeth to life them that believe and practise it. Being therefore moved upon some respects to publish an Epitome or Abridgement of all my doctrines which I ever taught in six principles, I thought withal by this occasion to dedicate to you these two short Sermons: One the Practice of the Saints, preached at the Funeral of your kinswoman Mistress Francis Perker: the other, the Perseverance of the Saints, first copied out at the earnest request of one of your kinsmen; and thereunto have joined two short Treatises of the Sacrament of the Supper; one touching the doctrine thereof, the other touching the duty of Communicants; the one informing the judgement in the truth of that Mystery; the second working the affections to a reverend love and regard, and to a careful use of it. Accept them as poor love-tokens, pardon my presumption in presenting them unto the world under your names; use them to your best benefit; and he, whose truth it is, write it in your hearts to your eternal good. Your Kinsman T. W. TO ALL HIS CHRISTIan Friends in the East-part of the County of Kent; namely, to them of the City 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 do not more overflow with water, than this age doth with Books, so as to bring forth more, it were, as if one would cast water into the Sea, or (as we say) to light a candle at noon day to help the light of the Sun: 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 clearness to it, especially by my most dim candle: yet I had some reasons to move me to set it (such as it is) upon the table, not only by preaching now many years, but by this simple writing. First, my doctrine hath been calumniated and charged by some to be erroneous, and by others to be humorous; for the quitting of this I have sent these few Papers abroad to speak for me, comprehending an Epitome and sum of all which I have delivered in my public Teaching. I have taught nothing at any time, which for the substance of the matter, is not contained in my six principles: if there be in them error or schism, than I am culpable: if all here be sound and Orthodox, let men content themselves to blame the weakness of my teaching, but not the unsoundness of my doctrine. I may err in some particulars, for who is now privileged from errors, that is but a mere man (at Haereticus esse nolo,) I will be no Heretick● if it be declared, to me it shall be disclaimed. Secondly, such as have been my hearers, having let slip many things taught (our memories being like sives or broken pitchers) it cannot well choose, 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 have set forth these very things more distinctly & sound, (for to do it more learnedly it is very easy) yet happily these things may come to some hands into which the other shall not come, and serve as a mark in their way to direct them to their country, and as half a loaf in stead of an whole, somewhat to refresh them in their journey. Now to you I offer these things, how mean and homely soever (as they are indeed very course & mean, though not in respect of the substance of food brought you in them, for it is God's truth; yet for the cooking & dressing of them) both because you have long afforded me your presence in hearing, and obliged me unto you with many and great kindnesses, and for some poor recompense thereof, as also to leave with you a remembrance of that truth which was more fully opened, I betake these things to your good courtesy and use: hoping, as some of you were pleased to be pleased with them when they were spoken to your ears, now coming to your eyes to be read, they may prove grateful, and through God's blessing prove fruitful too: Fare ye well. Yours T. W. AN EXPOSITION OF the two first Verses of the sixth Chapter to the Hebrews, by form of catechizing. HEBREWS. 6. Ver. 1.2. Therefore leaving the doctrine of the beginnings of Christ, Text. let us be led forward unto perfection; not laying again the foundation of Repentance from dead works, and of Faith towards God; Of the doctrine of Baptisms, and laying on of hands, and of the resurrection from the dead, and of eternal judgement. Question. FIrst, open to us the words of the Text, Interpretation of the words. What is meant by Beginnings? An. The Catechisms, or catechizing instruction, or the doctrine of Christ delivered in a plain and familiar manner. Qu. Why is this familiar catechizing doctrine called Beginnings? Beginnings. An. Because it contains the Principles, and as it were the Elements, and ABC. of Christianity; so as it is a borrowed speech from human Arts & Sciences, where the Elements are first to be taught unto those which covet the perfect skill of any Science. Qu. Wherefore doth he call the doctrine of the Catechism a Foundation? Foundation. An. This also is a figurative speech taken from earthly affairs, as from buildings, where the foundation or groundwork useth first to be laid, that the walls and roof may be reared and raised upon it: Even so in the spiritual building up of men's consciences to God, the doctrine of Catechism is first to be laid as a foundation, and afterward the mystery of Christ is more highly and deeply to be handled, as it were the rearing of the walls, roof, and lover. Qu. What meaneth the Apostle to say that he will leave this doctrine of the beginning of Christ, and that he will not lay again the foundation? etc. An. That toward the Hebrews he will not observe this form of catechizing, or delivering doctrine plainly 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 implied in the illative 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 righteousness. ●●●ode or ●●alysis, order and disposition of the Text. Qu. Now tell us what doth the Text contain. Ans. A promise of the Apostle to teach the Hebrews, and in them all Christians the doctrine of Christ more exactly and perfectly. Qu. How doth he illustrate and declare this his promise of delivering the doctrine in a more perfect manner? An. By the contrary, as thus, that he will now omit and let pass the first rudiments of Christianity, to the end he may follow a more perfect course. Qu. How is this set forth? Ans. By an enumeration or rehearsal of certain particular rudiments and principles, wherein Christians of the primitive Church were wont at their first 〈…〉 Religion to be catechized and instructed, as repentance from dead works, faith towards God, etc. Qu. Gather us now the sum of this whole Scripture? An. It is thus much, sum collected. as if the Apostle should have said whereas the doctrine concerning Christ, as touching the manner of teaching and delivering it, hath two parts, Heb. 5 vers. 12.13. one part which hath more perfection, and belongs to such as are strong & have more profited; the other part belongs to weak ones which are novices, and consists in the first elements and beginnings of Christ, such as repentance from dead works, etc. I am determined to leave 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 judgement and understanding in heavenly mysteries. Qu. What may be learned from this Text of the Apostle, Instructions. thus opened and expounded? An. That there is a great deal of skill and wisdom required in the ministers of Christ, First Instruct. to be able to discern by what degrees they ought to proceed in the dispensation of the secrets of the kingdom. another example whereof see 1 Cor. 2.6. and Chap. 3. ver. 1.2. Also Christ our Lord requireth in his stewards to be both faithful and wise, to know how to speak a word in season, and that every one in the family may have such a portion as is fit, and as he for his age and strength is capable of. This proveth them foolish stewards that cannot distinguish of the manner of teaching, and of the persons towards whom each manner must be used. Qu. What things may be further gathered from hence for our instruction. An. The authority, antiquity, excellency, Second inst●. fruit and necessity of teaching the Catechism, or doctrine of beginnings. Qu. How may the antiquity of this manner of teaching be collected? Antiquity of catechizing. An. Thus, If could be no new thing but very ancient, being used in the time of the primitive Church, even so far off as in the age and time of the Apostles. And that it was used in those times is plain, not only by this place where it is clear (for they could not leave that which they never used, nor be said to lay again that which had not been once laid) but also by 1 Cor. 3. vers. 1.2. a The learned ●hinke that this 〈◊〉 of teaching is meant by Paul in his pattern, or form 〈◊〉 wholesome words which he willeth Timothy to have. Also there is some shadow of it in Christ catechizing his Apostles, Mat. 16.13. and Philip his catechizing the Eunuch. Acts. 8. Qu. But ye can fetch the antiquity of catechizing further off than Christ his time, or the primitive age? An. It is true. In the jewish Church being before the coming of Christ, it was practised both in families, as in adam's, abraham's, Gen. 3.18. and others charged so to do by Moses, Deu. 5.7. and in public assemblies, whereunto the words of the Apostle Rom. 2.18. seem to have reference (being instructed by the Law) or catechized in the law, so the words are in the * 1 Tim. 4.13. 〈…〉▪ noteth that the word in Deut. 5.7 ●●anslated, Rehearse the law to ●hy Children, ●●orts, whet, speech borrowed from warriors, who sharpen their weapons, that they may better pierce thorough: so the doctrine is to be propounded with such easiness, as it may ●est enter into ●●ch tender ●indes. greek meant of such an instruction as is by catechizing fit for Children. Qu. Of what authority is catechizing doctrine? An. Not any devise and invention of men, but of divine authority, because the Apostles were by divine 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 divine Beza. authority of Catechism. 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 only see what to teach, but how to proceed in their teaching, according to the will of God, so far as might fit and further the edification of their flocks. Qu. Now show us how the * Excellency of catechizing. excellency of catechizing doctrine is raised from the text? A. In this it appeareth, first, that it cometh from God being taught by his spirit: Secondly, in that it is a part of the holy ministry, even of the d Paul is thought to have done this office, 〈…〉 Cor. 9.14. Mark did catechize at Alexandria, with great profit, (saith Eusebius) 〈◊〉 is commanded to feed, not the sheep only, but the Lambs also, the ●ather, for 〈…〉 saith, the increase of the flock 〈…〉 Apostolical ministry▪ Thirdly, in that it tendeth and helpeth forward unto perfection of the Saints in knowledge of godliness: how must not that be very excellent which is an ordinance of God, for so excellent an end as the good and eternal salvation of the Elect? Lastly, in that it is so much resisted by Satan, this convinceth both the great worth, and the singular fruit of this kind of teaching: for he would not so much stir and labour to keep it out of Church and families, were it not a work and exercise both of much dignity, and manifold utility. Qu. What may be the fruit and utility of this kind of teaching? Profit of catechizing. Heb. 6.1. An. First, it e Clemens calleth catechism a base of ground plot. Athanasius a Synopsis or first draft of a picture. Rubbius saith it is an hedge to general doctrine. See Greenham. No kingdom of note in the world but by catechizing received the Gospel within 40. years after Christ's passion saith Aegisippus. Necessity of catechizing. prepareth to ripeness and perfection in knowledge of God: Secondly, It fitteth us to discern and try out truth from error. Rom. 2.18. Thirdly, it maketh Christians more meet for the receiving of the blessed Communion, which without some fundamental knowledge cannot be received worthily. 1 Cor. 11.29. Lastly, it causeth us to hear the word preached more profitably, even as Masons build up more easily when the groundwork is well laid. Qu. What difference is there between preaching, and the catechizing doctrine? An. The one is but short, the other a more large treatise: the one belongs to weak ones, the other both to strong and weak: the one is as the laying the foundation, the other a building to perfection: also in catechizing there is delivery by the Minister, and redelivery 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 necessity of Catechism, and catechizing doctrine both in Church and families, because there will always be such rude and ignorant ones as will need the principles, and must have precept upon precept, and line upon line, now a little and then a little, sometime informing them by Catechism, sometime refreshing them by History. Qu. Declare this necessity further? An. A foundation is not more necessary to a building, nor beginnings & rudiments more needful to the perfection of an Art, then catechizing doctrine is unto the ripe and sound knowledge of Christianity: for as there can be no good building perfected where the groundwork is not first well laid; nor any profiting in any faculty or Science without the skill of the elements of that Science: so neither can there be any growth in Christian doctrine where catechizing is neglected. Qu. How was this point further laid open? Cor. 3.2. Io●. 5.12.13. An. By the similitude of bodily milk which is not more behoveful and requisite for infants, who without it cannot grow strong and able to digest hard meats; then is catechizing for young beginners, who cannot be able to conceive the deeper and higher mysteries except they be first nourished with spiritual milk of the doctrine of the beginnings of Christ: and there will always be weak ones which need this milk. Qu. What use was made of all these instructions? A. They serve to these two purposes: first, to reprove such as have charge of others, especially Ministers of the word, which for lack either of ability cannot, or of good affection will not take pains 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 check them with foolishness, aswell as with negligence, who teach without catechizing? An. It doth so: for it is all one as if a Mason would imagine to finish a firm building without a foundation; or as though one should think to read well, and never to learn his Letters; or to speak and write Latin with good congruity, and not once to look upon his Rules of Grammar; or finally, as if a Nurse would feed a young Infant that is tender, with solid hard meat, as Bacon, Brawn, Beef, or such like, which all would condemn for an indiscreet course. Qu. What was the second use? An. It serveth, to f Seeing it hath god the author & is commanded by him, practised by the Church old & new, used by the Apostles, and Fathers also; ignorance increaseth without it, knowledge abounds by it, & many other good things come of it; Papists, nay, Heathens have allowed it: see Greenham. fol. 311. exhort and provoke such as have not begun this exercise in their charges, to take it up without further delay, and to encourage such as have 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 endeavours; and as they will give an account to Christ with joy. Q. Now reckon up unto us the catechizing * Doctrines of Catechism 〈◊〉 fundamental doctrine used in the primitive Church. doctrines taught by the Apostles to the primitive Church, how many, and what they be? An. There is some diversity of judgement amongst learned men, about the number and nature of these doctrines. Qu. Report unto us this diversity, and then deliver unto us what you think of this matter. An. Mr. junius makes five parts of this Christian sum, which he nameth thus: first, Repentance from dead works: Secondly, Faith in God: Thirdly, doctrine of Baptisms: Fourthly, Imposition of hands: Fiftly, Resurrection of the dead, and eternal judgement, which two he joineth in one. Mr. Greenham refers them all to two heads, Repentance, and Faith. Mr. Piscator he reduceth them all to three heads, First, Repentance from dead works: Secondly, Faith towards God: Thirdly, Resurrection unto eternal judgement: of these two he maketh one principle as junius doth: now for the third and fourth, to wit, the doctrine of Baptisms, and imposition of hands, these he 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 unto them, namely, either at the time when such as were (adulti) men of years before they embraced the profession of Christ, were to be admitted into the Church by Baptism, as Mat. 3. Act. 8. or when such as being baptized in their infancy were to be confirmed before the Church by imposition of hands. Mr. Beza, accounteth five heads of catechizing doctrine, as junius doth, but differeth in the particulars: for he severeth the two last, which junius and Piscator do join: and he seemeth to join the third and the fourth which Piscator severeth. Qu. But what do you think of the distribution of these doctrines? An. Holding the judgement of these and other learned men in reverent regard, and leaving freedom (as is meet) to every man to follow what he deemeth most sound and fit: I do divide these doctrines into six heads, or into six several parts, which I name thus: First, Repentance from dead works: Secondly, Faith towards God: Thirdly, Doctrine of Sacraments, by a Synecdoche of the part: Fourthly, the doctrine of Chruch-order and Officers, by a Metinomie of the sign: Fiftly, the Resurrection of the dead: Sixtly, the last and general judgement, with the eternal 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 phrase, nor ●●●pe, nor circumstance hinder, scripture is to be taken in the largest meaning. we are to take the Scriptures in the largest sense, when there is nothing to hinder it. Qu. Before you do particularly and distinctly handle these doctrines, let me know why these h How these doctrines be fundamental, & yet doctrines of perfection, with milk and strong meat. doctrines are termed beginnings and foundations, sithence these are all which the most skilful Christian need to know: in the understanding of these, the great mystery of Godliness doth consist: All that a man can know, is but to know these, why then do you term them milk and beginnings? An. These self same The same doctrine (saith 〈◊〉, is both a ●●ord and gulf according to the handling of it easily or 〈◊〉 doctrines are both principles and perfections, both milk and strong meat, both foundation and roof, according to the divers manner of handling and delivering them to the Church: As for example, the doctrine of Repentance or of Faith being propounded in few and plain words, as children in years or knowledge may perceive it, is milk and a principle or foundation: but the very same doctrine being taught more copiously and profoundly is strong meat, and as it were the roof of the building, these doctrines being like a river, in which both the Lamb may wade, and the Elephant may swim. Qu. Now its time ye come to the first Article of this catechizing doctrine, what is it? First doctrine of the Catechism. An. Repentance from dead works. Qu. What things do you consider in this article? An. Two things: first, what dead works be. Secondly what it is to repent from those dead works. Qu. What do ye call dead works? An. Our sins of what kind soever they be, Dead works. whether original or actual. Qu. What do ye call original sin? An. That guilt of our a Original sin, so called because it begun in our first parents, and from them derived into all their posterity in whom it is before their newbirth. first parents, imputed to us, Rom. 5.19. Secondly, that corruption of sin which hath overspread our whole nature, whereby it is prone to nothing but to evil, and not at all prone to good: this may be called birth sin. Psal. 51.3. Gen. 6.5. The frame of man's heart is only evil continually. Qu. What do ye call actual sin? An. All thoughts, words, Actual sin, Cogitata, dicta, facta, contra ●egem, August. and deeds being contrary to the will of God, issuing from that bitter root of birth-sin. Also all omission of duties, either toward GOD or our neighbours. Mat. 25.42. Lastly, all imperfections either in manner, or measure, or end of doing good duties; Dead works, Why sins so called. for whatsoever transgresseth the law is sin. 1 john 3.4. Qu. For what respects are these sins called dead works? An. For two respects; First, because they proceed from those who be spiritually dead. Eph. 2.1. Secondly, because they tend to b If all sins be dead works, what becometh of the distinction of mortal and venial sins? Creation of man in God's Image. death and deserve it. Rom. 6.23. Qu. Seeing our works are dead, and we dead in them, doth not this imply that we did once live? An. It doth so, and the truth is, we did once live an holy and an happy life. Gen. 1.26. Wha● is God's image. Qu. Wherein stood our holiness? Righteousness 〈◊〉 holiness of truth. An. In the uprightness of soul and body, Eccles. 7.31 called Gods Image. Gen. 1. Qu. Wherein stood our happiness? Ephes. 4.24. Man's fall. An. First, in our enjoying of God's presence and favour: Secondly, in the excellency of our person. Thirdly, in our Lordship over the creatures. Gen. 1.26. Qu. How fell we from this estate? An. By the malice of Satan suggesting, and by the Adam abusing 〈◊〉 free will 〈◊〉 himself 〈◊〉 it. free will of our first parents, obeying his temptation, Gen. 3 ver. 1.2.3. etc. Eccles. 7.3. God made man righteous, but they found out many inventions. Qu. What followed hereupon? An. Our first d Our first Parents after their 〈◊〉 had blindness in understanding, 〈◊〉 in their will, fear in their conscience, rebellion in the whole man. Parents became sinful and most miserable. Gen. 3. throughout. Qu. Doth their fall any thing * This misery was either common to 〈◊〉 as curse of the creature, ●●●●alitie, de●●ction of the creatures, eiecti●● out of 〈◊〉 or proper, 〈◊〉 Adam 〈◊〉, to 〈◊〉 sorrow in child- birth. ●●●ow Adams●●ll ●●ll pertains 〈◊〉 us. appertain unto us? An. Yes surely, for in Adam we all sinned. Rom. 5. ver. 12.19. they being the head and root of our e All men were 〈◊〉 stand or fall ●ith Adam, he ●●●ng the head of our kind by God's ordinance, had grace and bliss to keep or to lose for himself and all others, which came of him. kind, have wrapped all their offspring in the guilt and hurt of their transgression. Qu. But are we not also under death through our own natural corruption and actual sin? An. We are so by nature servants of sin, and the children of God's wrath. Eph. 2.3. Rom. 6.20. Qu. What is meant by Repentance? An. An utter f Repentance what it is▪ Two parts of repentance: first, ceasing from evil, called mortification of the old man, putting off 〈◊〉 ●ld man, & the body of sin. Secondly, doing good, called putting on the new man▪ 〈…〉 Titus. 2. ver. 1●. Psal. 1. ●, ●. renouncing of ourselves, and our own works, in which there is nothing but matter of death: and a returning to God to do his works. Qu. Wherein standeth this renouncing of ourselves and works? An. In these two things: First, that we never have either affiance or liking to any thing which cometh from ourselves. Secondly, that both in purpose and practise, in desire and deeds we endeavour to cease from our own works. Esay. 1.16. to do the works of God. Qu. What call ye returning to God. An. When both mind and will are changed from blindness and malice, to the sound knowledge and love of God and his works. Qu. What works do ye call the works of God? An, Such works as God in his moral Law appointeth to be done. Works of God Qu. What doth the moral Law teach us? An. To love God with all our soul, sum of the Law. might, and heart: and our neighbour as ourself. Mat. 22. Rom. 13. Qu. Wherefore is Love made the sum of the Law? An. Because our duties to God and man are nothing worth, unless love beget them. 1 Cor. 13.1.3. ● 1 Tim. ●. 4. Qu. In how many commandments is the moral Law contained? Ans. In ten: Division of the Law. whereof four concern the love and worship of God, and the other six concern the love and welfare of our neighbour. Qu. Tell us briefly what do the first four Commandments require? A short exposition of the law. An. The first, The first table of the Law expounded. that the true God alone be worshipped of us; this shutteth out false Gods. The second, that we yield him such a worship for the; matter and parts thereof, as himself in his word commandeth this shutteth out false worship of the true God. The third, that for manner and end he be worshipped with all holy and religious reverence, referring all to his glory; this shutteth out profaneness in his true worship. The fourth, that he be worshipped at such a time as he hath prescribed, the seventh day under the law, now one day in seven. Q. Now show us summarily what the six latter do require? The second table expounded. Maxima debetur puero reverentia. An. The fifth, that the excellency of our neighbour be duly respected without all contempt to any Superior, Equal, or Inferior. The sixth, that his life be carefully preserved without all cruelty. The seventh, that the chastity of his person be purely kept without all uncleanness. The eight, that we increase and maintain his substance, without wrong, by deceit or violence. The ninth, that his name be tendered without any infamy and reproach done to it, by lies, slanders, or false-witness. The tenth, that our very thoughts be free from desiring the least good thing which he hath, rejoicing in his good as in our own. Rules to guide the full exposition of the ten commandments. A Synecdoche 〈◊〉 every comm: 〈◊〉 affirma●●●● commandment hath a 〈◊〉. 〈◊〉 negative 〈◊〉 an ●●firmatiue. Qu. What rules can you give for the further and fuller understanding of the law? An. First, where any one virtue is commanded, all of that kind, with the means and occasions are also commanded. Secondly, where any vice is forbidden all of that kind, with the means and occasions are forbid. Thirdly, where any good is commanded, there the sin contrary to it is forbidden, and where any sin is forbidden, there the good contrary to it is commanded. Fourthly, the Law being spiritual, every commandment is spiritual, requiring * Rome 7.14. obedience from the thoughts and motions. Queen Can any Christian by the help of grace, keep the whole Law in every part? An No surely, because our g Before the 〈◊〉 of 〈◊〉 we break all: after 〈◊〉 we keep all, and every part of the law, 〈◊〉 imperfectly, we have a 〈◊〉 section of 〈◊〉, but not of measure. sanctification is unperfect. Rome 7. ver. 14.15. Qu. Whereunto then serveth the Law? An. First, to utter what is sin. Rom. 3.1.2. Secondly, to reveal the anger of God against sin. Rom. 4.15. Thirdly, to convict and terrify the conscience for sin, and so to be a Schoolmaster The Law 〈◊〉 justify 〈◊〉, because of our disablenesse to fulfil it. Rom. 8.2. Neither do we seek justification from the law, because we have it by grace. Rom. 3. to Christ. Gal. 4.24. Fourthly, to be a lantern and light to direct the steps of such as come to Christ. Psal. 119. ver. 105. Qu. What is the beginning of repentance and returning to God? An. A displeasure and grief conceived for fear of god's vengeance hanging over us for sin. Acts, By what degrees repentance is wrought. Preparation to repentance. 2.37. called there a pricking of the heart. Qu. Whence cometh this grief and fear? An. From the spirit of God working in the preaching of the Law, and is thereof called the spirit of fear and bondage. 2 Tim. 1.7. Rom. 8.15. because by the Law truly expounded and wisely applied, the spirit is forcible to terrify men's consciences, and * Thus far many reprobates go in repentance, & 〈◊〉 come never so far. pierce them with grief upon the sight of their several sins, and the great condemnation due to them, as happened to Foelix and judas. Qu. You do judge then that the right understanding of the ten commandments, is requisite to prepare unto repentance: but how is the grace of repentance wrought? An. As the word of the Law doth prepare and begin repentance: Grace of Repentance how effected. so it is effected and wrought by the word of the Gospel, wherein the same spirit of God is mighty to stir up in the Elect a love of God's will, with a loathing of every thing which is against it, upon the i This is that is called Faith. sight of God's marvelous mercy toward them in the forgiveness of all their sins by Christ. Mark. 1. ver. 14.15. Luke. 24.47. where repentance is made a part of the Gospel. Qu. Belike then there is something in repentance which goeth before faith, and something doth accompany the work of Faith? An. It is true: for as k Repentance legal, when a man hath no more but a knowledge of his sin and danger, with a grief and fear thereof, the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. touching the sight and knowledge of sins, and of the dreadful accursed state we are in through them; together with a great fear and certain grief of mind, for our sinful and woeful condition, all this doth proceed and go before faith, but the l Repentance evangelical, when one believing his sin to be forgiven him, now fears and flies sin, not only for the danger of it, but for the displeasure of his good God: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning and changing of the heart, that it may for God's sake and glory love God and his law, and hate that evil which is contrary to his will, even to the kill of it at the root, this followeth the work of faith in order of nature, though it be wrought at the same time. Qu. Tell us now what be the special affections, whereby repentance appears to be truly wrought? Signs of E●angelicall and ●hristian repentance. An. Those seven mentioned, 2 Cor. 7.11. First, a true sorrow for sin, as it is the offence of a most gracious God; called godly sorrow. Secondly, a clearing of ourselves from all suspicion of sin, by avoiding all appearances of evil, or by humble confession of our faults. Thirdly, an holy indignation and anger for all evils past. Fourthly, a fear least such things by our corruption should break forth again. Fiftly, a great and ardent desire to prevent them. Sixly, a zeal against all evil in ourselves and others, and of doing all good we can in our general & special callings. Seventhly, a godly revenge and punishment by bridling our lusts and refraining not only from things forbidden, but even from some things which are indifferent, and be under our liberty, if either they be an offence to others. 1 Cor. 8.13. Rom. 14. or occasion of sin to ourselves. Qu. Why is this article of repentance put in the first place? A. Because it is in vain to hear aught of God or Christ, of grace or salvation, until we be taught to know our own miserable estate by sin Thus far of the first Principle, the second followeth. Second doctrine of the Catechism. Qu. WHat is the second article of the Catechism? An. Faith towards God. Qu. Why is this article of faith toward God, the second fundamental article? An. Because having learned and believed that our works are dead, and ourselves through their desert under condemnation, we should surely be plunged into despair, if the eye of our mind should not he raised up to look upon God as a merciful God in Christ. Qu. What things are to be handled in this second article? An. First, the object of faith, to wit, God. Secondly, the nature and office of faith. Qu. How many things are we to know and believe touching God? An. Five: first, his existence, or that he is ● Secondly, his essence, or what he is: thirdly, his persons, how many they be: fourthly, his actions or works: 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 persuaded that God is? An. First, By the Scriptures, which every where witness 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 itself, therefore it must have a maker, which is God. Thirdly, by the testimony of our consciences, which accuse us & terrify us even for secret sins, whereof the world can take no knowledge, which is an evidence that there is a divine judge to whom we must give account of our secrets. Qu. What judge ye of his essence or nature? Of the essence of God. An. That none a The essence of God is so unsearchable as it is easier to say, what he is not, than what he is. can utter 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 us in any sort? An. Yes, by his * Properties of God. properties, which be twofold: First, incommunicable, which agreeth properly and only to himself. Secondly, communicable, which may be and are attributed to other creatures, men and Angels. Qu. What be the properties of the former rank? An. First, Omniscience, whereby he perfectly knoweth himself and all other things. Psal. 139.1.2. Secondly, Psal. 94.1. Eternity, without beginning of days, or end of years. Rel. 1.8. Thirdly, Omnipotency, whereby he is able to do what he will, and more things than ever he will do, and to hinder whatsoever he will not have done. Reu. 1.8. saith the Lord almighty. Fourthly, Vnchangablenesse, being always one and the same in his nature and will. james 1.18 Fiftly, Vnmeasurablenes, being of infinite extension filling heaven and earth. Acts 7.48. Psal. 145. Qu. What be the properties of the second rank? An. Power, Mercy, Goodness, Truth, Love, Wisdom, justice, Holiness. Qu. How do 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 appear in the Angels which fell, and in sinful men. Qu. How do these properties agree to God? An. First, from himself, I am that I am, Exod. 2. Secondly, There is nothing in God, but it is God. 〈◊〉. above measure. Thirdly, as essential to him, his mercy is his essence, so of the rest. Qu. You can give us some description of God, by this which you have spoken. What God is. An. Yea, God is a spirit, or spiritual substance, being of himself, and cause of being to all his creatures, eternal, immutable, infinite in knowledge, power, mercy, truth, justice and holiness: or thus, God is a most perfect selfe-being, or an infinite perfection: or thus, God is an almighty and eternal Spirit, most holy, most wise, most righteous, maker and governor of the whole world, and every thing therein: these descriptions being divers in words, are yet one in substance. Qu. But for the ignorant sake speak yet more plainly what God is? An. God is such a nature as is of himself, and by himself, from everlasting without dependence of any other, the sovereign cause of all things which be, himself not subject to any change or alteration, seeing and knowing all things before ever they come to pass, infinitely loving all goodness, and hating all vice and evil, full of all power to reward the one, and to take revenge on the other, most merciful towards his creatures, to pity and relieve their misery; but especially, toward his children, in keeping that promise most constantly, which he in great goodness, and mercy made and gave to them for their eternal happiness by Christ. Qu. What use is to be made of this description of God? An. Manifold, first to correct all those godless fancies and imaginations which arise in men's brains contrary to that which God hath thus revealed of himself. Secondly, to help men in their secret prayers unto and in the meditations of God, to think and judge aright of him, as of an infinite and most glorious being, that is all goodness power, and wisdom. Thirdly, to move men to love him for his great goodness. Fourthly, to trust him on his word, who is of such truth. Fiftly, to fear him whose power and justice is so fearful. Sixtly, to suffer him to govern them whose wisdom is so perfect. Seventhly, to be obedient to please him whose majesty and authority is so excellent & glorious. Eightly, to depend upon him who is the author and giver of our being and all other good things. And lastly, to labour to imitate this God in such his properties, wherein we may and aught to be like him, striving to bea●e the image of his truth, love, mercy, goodness, justice and wisdom, studying to be wise and merciful, good, just and loving, as God is. Qu. What hold ye touching the persons in the Godhead? Unity of Godhead. A. That the Godhead being one, is yet distinguished into three persons. Qu. How prove ye 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 every body hath but one soul, and no kingdom can endure two kings, so the world hath but one sovereign governor which is God: this overthroweth plurality of Gods, or the opinion of many Gods. Qu. How are the persons named and distinguished? Trinity of persons. An. 1. The Father. 2 The Son. 3 The holy Ghost: The Father begetteth; the Son is begotten; the holy Ghost proceedeth from them both. 1 john. 5.7. Mat. 28.19. Qu. What be the actions of God? An. Either inward which rest in himself, Actions of god inward. as to know, contemplate, to love himself and his own wisdom. Prou. 8.30. or outward with respect to his creatures. O●●ward. Qu. What be his outward actions? Decree. An. First, his decree Eph. 1.11. which worketh all things after the counsel of his will: here is his decree called the counsel of his will: Execution. Secondly, the execution of his Decree, Ephe. 1.11. there called a working after or according to that counsel. Qu. What is his decree? Decree what 〈…〉. An. It is his purpose or counsel concerning the making and governing of the world, and all things in it to certain ends. Reu. 5.21. What manner 〈◊〉 it is. Qu. What be the qualities of his decree? An. First, it is free depending upon his will, Eph. 1.11. Secondly, it is eternal before all worlds: Thirdly, it is unchangeable and cannot be altered. Parts of his ●●cree. james. 1.17. Fourthly, it is wise, righteous, and holy, even an himself is. Qu. What be the parts of his decree? An. b ●●cree how 〈◊〉, the act 〈◊〉 his decree 〈…〉, diverse 〈…〉 consideration. God decreeth 〈◊〉 doing of ●●od▪ and suffering of evil for 〈◊〉 ends. Two: first, foreknowledge whereby all things were by his eternal wisdom foreseen 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 author of sin? An. Somethings are good, as graces and good works, and these God hath decreed himself to do them. james. ●. 17. Some things be evil, as sin and afflictions, and these he hath decreed to suffer them to be done by others and to direct them to c 〈◊〉 sins had not 〈◊〉 ●onsidera●●●● of good they sh●●ld not be. Though there 〈◊〉 extreme 〈◊〉 which is so good as it 〈◊〉 no respect 〈◊〉 eui●●, to wit, 〈◊〉; yet there 〈◊〉 extreme 〈◊〉, which is 〈◊〉, as it is 〈◊〉 respect 〈◊〉. good ends. Gen. 45. ver. 5.7. to the declaration of his mercy or justice. Qu. What be the kinds of God's decree? An. Two: first, general touching all creatures, reasonable and unreasonable in heaven and earth: Secondly, special, which concerneth the chief creatures, as Angels and men. Qu. What call ye these kinds of decrees? An. The former is called providence, which is his fore-determination of all, even the least things, that fall out unto the falling of an hair, or a Sparrow, Mat. 10.29.30. The latter is Predestination, Predestination what it is. which is his fore-determining of the everlasting estate of Angels and men. jude. 4. Rom. 8.29.30. Qu. Are all Angels and men foreappoynted to one estate? 2 Parts of predestination. 1 Decree of Election. 2. Decree of Reprobation. An. No verily, some are foreappoynted to life eternal, these are called Elect, Tit. 1.2. Others, foreappointed to eternal death, which are termed reprobates. 2 Cor. 1.3.5. 1. Thes. 5.9. Rom. 9.2. Qu. What is the end of God's Predestination? An. God's glory in the manifestation of his mercy towards the Elect: and of his justice 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 overthroweth 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 certain number only, as it is written, How many be elected. Many are called but few are chosen. Qu. They err then which think the grace of election to be common? An. They do so: for the Scripture speaks of vessels of wrath, prepared to destruction. Rom. 9.22. jude. 4. Qu. May a man know his own election? Whether Election may be known. An. Every elect person may and aught to be d By the graces and fruits of the spirit of sanctification, such as be reckoned up. Gal. 5.22. and 2 Pet. ●. 5.6.7. Properties of Election. assured of his own, and must judge charitably of others election. 2. Pet. 1.10. 1. Pet. 1.2. It is an error therefore to hold that the Elect aught always to doubt and be uncertain o● their salvation, and a sin too rashly to judge of the final estate of others. Rom. 14. Qu. What is further to be noted of Election? An. That it is eternal, Eph. 1.4. therefore it differeth from effectual calling, which is done in time. Secondly, Unchangeable, Math. 24.24. Therefore once Elect can never become Reprobate. Thirdly, most free, having no other cause but the good pleasure of God, Ephes. 1.5. therefore not depending upon foreseen faith or works: Fourthly, most righteous and holy. Psal. 145.17. Fiftly, it is not of the end only▪ but also of the means which bring us unto eternal life, as faith and good works. 1. Pet. 1.2. 2. Thes. 2.13. Eph. 1.4. Qu. What use of this point? An. unbelievers and wicked livers do in vain boast of their election, as the jews. john 8. Secondly, it contains the marks of our Election, faith and love. Eph. 1.4. 2 Thes. 2.13. Thirdly, it confuteth them who say, if they be elect, they may live 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 God's decree. An. By his works of creation, and government. Qu. What things are to be known touching creation? Creation. An. First, the author, the whole Trinity. Gen. 1.1. Gods made the world, in the plural number, to note the Trinity of persons, and afterward, Let us make man, etc. Secondly, the matter, of nothing. Heb. 11.3. Thirdly, the manner, not by tools but by his word. Psal. 148.5. Fourthly, the order, first, a rude heap, or vast chaos without form, than a distinct distribution into several kinds of creatures. Gen. 1. ver. 1.2.3.4.5. etc. Fiftly, the time, in Within which 〈◊〉 days, we 〈◊〉 the An●●● (as being ●is chief and choice work) 〈◊〉 made. 〈◊〉. ●. 1. the ●hole army of creatures made within six days: on ●hich day ●hey were ●●de we 〈◊〉 not, 〈◊〉 Scrip●●●● therein 〈◊〉 silent, 〈◊〉 open enough at least to my understanding. six days. Exod. 20.11. Sixtly, the end, God's glory. Prou. 16.4. Rom. 11.36. seventhly the use, that we might stir up our minds to behold, and open our mouths to praise his eternal power, wisdom and bounty. Rom. 1.19.20.22. Psal, 148. throughout. Qu. What is the f Government, called his temporal ●●idence to distinguish it from his fore-determination, and eternal providence. government of God? An. That whereby he administereth all things according to his decree. Qu. What be the parts of it? An. Preservation, Parts of government. 1 Preservation. 2. Rule. whereby he preserveth and upholdeth every particular thing and creature so long as pleaseth him. 1. Tim. 4.10. Heb. 1.2.3. Secondly, g In the ruling and preserving of human creatures God useth kings and other Magistrates, as his vicegerents, of whose authority, dignity, degrees, office, and commodities of their government ye may read. Psal. 82. Rom. 13. Rule, whereby as Lord of heaven and earth he ordereth and disposeth every thing most mightily, wisely and justly, to his own glory and good of his Church. Eph. 1.11. Rom. 11.36. Qu. How doth he preserve and rule the world? An. Either by h Amongst the means, Angels are principal, serving to the effecting of God's decree in the greatest works thereof, the safety of good men, and destruction of the wicked. Heb. 1.14. means, or without, or against means. Qu. What follows hereof? An. That the Lord God the fountain of nature, is not tied to the Law of nature, means are rather in respect of us, then of God who worketh as he will even contrary to means. Qu. What use is to be made of this doctrine, of Gods governing all things? An. First, it teacheth contentment in every estate: in adversity to be patient, in prosperity to be thankful. Psal. 39.9. Secondly, also it teacheth in all necessities and dangers to seek to God by prayer, Act. 4.24. Lastly, because he preserves and rules by means, therefore we are not to neglect them lest we tempt God. Mat. 4.7. nor to trust in them lest we deny God, this was the fault of king Asa who trusted in the Physician. Qu. What learn ye hereby that God worketh against means? An. We learn this, that when means are wanting or be against us, yet we ought still to trust in God for help, as Danyel and Sydrach, etc. Qu. Amongst all the works of divine government which is chiefest? An. The work of Redemption. Work of Redemption. Why greater than the work of Creation. Qu. Doth it excel the work of our Creation? An. Yes, sundry ways: first, in Creation God brought something out of nothing; in our Redemption he brought life out of death, and saved them which were worse than 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 sorrows and pains. Mat. 27. throughout. Thirdly, in creation God made known his power and wisdom: Rom. 1.20. in Redemption he manifested his justice and mercy. Fourthly, in creation God made man: for our redemption God was made man, Gal. 4.4. Lastly, by our creation we are sons of God, but by Redemption members of Christ, and he is of heaven. Qu. From what things are we redeemed? An. From sin, i 〈…〉 these 〈◊〉 very elect 〈…〉 bondage 〈◊〉 prisoner's 〈◊〉 their will. ● Tim. 2.26. Christ's life 〈◊〉 the ransom or price which brought 〈◊〉 to such ●s believe. Satan, hell and eternal death, and restored to righteousness, God's favour, and a greater happiness, than we lost in Adam. Qu. In what respect is our happiness by Redemption greater than our happiness by Creation? An. This was after a sort k 〈…〉 2.4. Who gave him 〈◊〉 a ransom, 〈◊〉 was paid ●o God's judgement, which ●●ing satisfied, 〈…〉 lost his 〈◊〉. earthly and changeable: that is constant and heavenly. 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 do ye believe touching the person of our Redeemer? Ans. That he is God and man in one l We should 〈◊〉 ●iued in 〈…〉 subject 〈◊〉 ●hange, but 〈◊〉 Christ we 〈◊〉 steadfast and heavenly ●●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 unto God. Heb. 2.16. God took in to the fellowship of person man's nature. Qu. Are these natures of God and man in Christ, so m From this 〈◊〉 of person 〈◊〉 comes to 〈◊〉, that in ●●●ipture that schich 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 he that descended, is the self same that ascended, Ephes. 4. where that which Christ did as man, is attributed to his Godhead, by the unity of the person. joined, as they remain distinct and unconfounded? An. These two natures, with their properties, and actions though they be united in one person of our blessed Saviour, yet they abide unconfounded, so as the Godhead is not the manhood, nor on the contrary. Also the manhood is not eternal, infinite, almighty, etc. nor the Godhead is not mortal, finite, subject to hunger or thirst: The Godhead did not speak, walk, obey, suffer death; the manhood did not cast out devils or do other Miracles, or support itself in suffering, or give merit to his obedience, but in the work of our Redemption each nature did that which is proper to it, their properties and actions concurring to effect the glorious deliverance of the Elect. Qu. How is this union wrought? An. By the incredible operation and infinite virtue of the holy Ghost. Luke. 1.35. How this union is wrought. Qu. Was this union necessary for our Redemption? An. Yes, most necessary; for Christ our Redeemer, Why needful. The Godhead is impassable. Mere man cannot merit of God. as God only could not be subject to the Law, to fulfil it; nor to be bear the punishment of our offending against it: and as man only, he could not have made the obedience of his life, and suffering of miseries at his death meritorious for our salvation. Secondly, as God only he could not have n This required a mortal nature. died, and as man only he could not have o This required an infinite power. overcome death. Lastly, as God only he could not have made a satisfaction, for that by justice must be made in the same nature which offended: and as man only, he could not have applied it to us, and made it effectual in us, for this is the work of the spirit which he gives unto us as he is God. Qu. Is this union of two natures in one person inseparable? An. It is p This union never dissolved not by his death, wherein his body separated from his soul, but neither body nor soul divided from the person of the Son of God. inseparable and perpetual, or else the covenant of mercy and life between God and us, could not be everlasting, hereof called in Hebrews, an eternal high priest, and said to have purchased eternal redemption. Qu. Why so? An. Because our Redeemer was not only once to die for the taking away of sins, but for ever to appear in the sight of God for us. 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 q Sin had made (as Esay saith) a separation between God & us, so as we were enemies. Rom. 5.6.7. reconcilement between God and man. 1 Tim. 2.4. Qu. Is he not called Christ a name o● his office, as 〈◊〉 of his 〈◊〉. Christ in respect of his office? An.▪ He is so, and it is as much as Gods anointed, to show that his Father did consecrate him to the office of a mediator▪ and did furnish him with all meet gifts, joh. 6.27 Act. 10.38 Qu. What be the parts of his Mediatorship? 〈◊〉 prophet. An. Three: first, Prophetship, whereby he declareth God his Father, and his counsel touching man's salvation. john. 1.18. Our highpriest Secondly, his Priesthood, whereby he works 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 himself upon the Cross at his death. Our king. Heb. 9.28. Thirdly, his kingdom whereby he doth effect all this in us. Luke, 1.32.33. and apply it to us. Qu. How doth he apply to us the effects of his Prophet-ship and Priesthood? An. First, by the 〈◊〉 of his kingdom. Work of his spirit. inward operation of his spirit, whereby as he hardens the reprobate, so he enlighteneth and draweth the Elect. Secondly, by an outward divine policy, whereby he ruleth his Church till the last and great judgement. Qu. Rehearse the benefits of our Redeemer. An. The Church poli●ie in laws and officers ●ith their gifts 〈◊〉 functions all depending upon the disposition 〈◊〉 this eternal ●ing Reu. 2.1. ●ph. 4.7 8.9.10. benefits Benefits from 〈◊〉 Redeemer. 〈◊〉 a Saviour o● giver of salvation▪ which comprehends 〈◊〉 his benefits sword named & ●●●●soeuer else. are innumerable, every one more worth than a world, signified in his name jesus. Qu. Which is the first? An. Incorporation, whereby we are engrafted into him, to become one with him. Eph. 5.30. Qu. Which is the second? An. Reconciliation, whereby we are delivered from the wrath of God, and restored more perfectly into his favour. 2. Cor. 5.19. Col. 1.20. Qu. Which is the third? An. Remission of sins, which is the removing of the guilt and punishment from us by his sufferings. Col. 1.12: Qu. Which is the fourth? An. Imputation of righteousness whereby our sins are accounted his, & his obedience is accounted ours, 2, Co. 5.21 Qu. Which is the fifth? An. Intercession whereby he appeareth in the heavens presenting ourselves and prayers which we make in his name, and other good works spotless unto his Father. Rom. 8.34. Heb. 9.24. Qu. Which is the sixth? An. Acceptation to eternal life whereby we are accepted as worthy of life, for Christ's worthiness. Eph. 1.5. Qu. Which is the seventh? 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 die to sin, This gift being unperfect in this life is therefore accompanied with a combat between the old man & the new whereof Rom. 7. 1●. our spiritual armour being named. Eph. 6▪ 13.14.15.16. and live to righteousness. Rom. 6. throughout. 1. Pet. 2.25. Qu. Which is the ninth? An. Corroboration, whereby we are kept in holiness to the end. Eph. 6.10. 1 Pet. 5.10. Qu. Which is the tenth? An. Glorification, whereby holiness here begun by Grace is fully perfected in the kingdom of heaven. Rom. 8.30. the Saints living now the life of glory. Qu. What use is to be made of these benefits? An. First, they minister cause to consider of the manifold love of Christ, and the unsearchable riches of his grace. Secondly, we may give an aim how abundantly fruitful the Lord's Supper is to such as rightly partake it seeing such things so many and great are there offered and assured, even Christ himself with all those benefits we have named. 1. Cor. 10.16. Mat. 26.28. Thirdly, they occasion us more earnestly to love and praise our u The more and the more excellent we see his benefits to be toward, the more it inflameth our hart● with his love. Redeemer and more heartily to obey him. Eph. 1.3. Rom. 12.1. The means how to obtain Christ with righteousness and all other benefits which belong to life eternal, where, of Faith, and the office thereof. But seeing we have learned before that by nature we are the children of God's wrath and under death, how shall we become partakers of eternal life, 〈…〉 our con●●●●●tion with 〈◊〉 by Christ through faith in him. and of Christ with these benefits which bring to it? An. By being joined to God who is that life himself, john. 5.26. Qu. But we sinners cannot attain to the most just God. An. True, therefore God in the person of his Son descended to us, and took flesh of our flesh. john 1.16. 1 john. 5.11.12. Qu. But hath this flesh of Christ life in it? An. It hath so from the Godhead the fountain of life. john. 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, 〈◊〉 word as 〈◊〉 pipe, our ●●●●●uing heart's 〈◊〉 ●●sterne. conduit to convey it to them, john. 6.54. Qu. Must the Elect have conjunction with Christ that they may be partakers of this true life? An. They must have a real conjunction such as is between the head and the members, the Vine and the branches. john. 15.1 Eph. 4.15. 1 Cor. 12.12. husband and wife, Eph. 5.25.26. Qu. What is the band of this conjunction and knitting? An. The spirit of Christ by his infinite virtue. 1 Cor. 6.17. & 12.13. 〈◊〉 faith, the 〈◊〉, & parts o● it. Qu. By what means doth the spirit knit us and Christ? An. By the means of faith, which the spirit through the word preached creates in our hearts that we may receive Christ and his benefits. Eph. 3.17. Rom. 10.17. Qu. What do ye call Faith? ●●ith what it is. An. That This is the de●●●ition of a 〈◊〉 and a lively ●●●tifying faith. 〈◊〉 of other as historical, miraculous, and temporary faith, all which may be in reprobates. gift of God whereby the soul 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 c Faith as it looketh to Christ the work of i● is to receive him, as it looks to the Saints it works by love. Gal. 5.6. faith only to receive Christ. john. 1.12. Gal. 3.14. Qu. Is it not in this sense said that we are justified by faith? An. It is so, not because faith as a virtue, quality, or work is any part of righteousness, which is wholly in christ his obedience and sufferings. 1. Cor. 1.30. but because it is a spiritual hand to receive his justice to be ours. Qu. Is Christ and his righteousness ours to justify us, before it be received by faith? An. Our righteousness is perfectly and fully wrought before, and it is ours in the purpose of God, who hath decreed to give it us, but till we believe we have no profit by Christ but are as the reprobates be, that is, sinners, ungodly, enemies, children of wrath, Rom. 5.6.8. Rom. 3.6. Eph. 2.2.3. Saving that the Elect are under the decree of God's love, and are preserved from the downfall mentioned, Heb. 6.4.5.6. whereinto some reprobates fall. Qu. It seemeth to me ye will have faith coupled with Christ to make us righteous? An. No, my meaning is that Christ's d The rob of Christ's justice as a garment is without us, inherent in Christ's own person, till it b● put on us by faith then it is ours. justice only makes me stand righteous, but it is not allowed me to be my justice until I believe, and so apply it to myself. 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 plaster, of the Sun, of the brazen serpent, which do benefit none till they be received, accepted, applied and looked upon. joh. 3.14.15. so Christ our soule-plaister, that unspeakable gift of God, the Sun of righteousness, doth not benefit any till they believe in him. Qu. What think ye of their opinion which say Christ and his obedience are ours, to justify us before we believe? An. It is senseless, absurd, impious, heretical 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, God's decree. john. 6.40. Christ's glory. Rom. 4.20. and brings in a false Christ, which should be a justifier of unbelievers whiles they be such. Qu. But the Elect are accounted just with God in his eternal counsel, therefore justified before and without faith? An. This is an absurd reason, for justification or accounting just is distinguished from eternal predestination as an effect from the cause, a timely effect issuing out of an everlasting cause. Rom. 8.30. Again, even in Gods eternal counsel, he doth so decree to justify the Elect as it was ordained to be by faith in Christ, Gal. 3.8. Qu. What use is to be made of this doctrine? An. First, it admonisheth us above all things to labour for a lively faith: secondly, it confuteth Papists who set up other means to apply Christ, and them which will have Christ and all his good things without application. Qu. Be there not degrees of faith? degrees of ●●ith. An. Yes, there is a little and a great faith, a weak 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 weak faith being true and lively, ●om. 4.20. 〈◊〉 ●. 1. is sufficient to lay hold on Christ, as a weak hand can hold a stone as sufficiently, though not so firmly as a stronger. Again, the strong faith is that which Scripture calleth Those Catechisms which generally 〈◊〉 faith to be 〈◊〉 assurance 〈◊〉 persuasion ●●ey define not 〈◊〉, but one ●●●sure of faith, 〈◊〉 wi●, the strong faith. full assurance, whereas a weak faith worketh but an assurance of the promise concerning Christ. Qu. Is any faith so strong, as altogether to be without doubting and unbelief? An. None, because all faith, (as all other graces) hath f Mark. 9.24. ●. Cor. 13.9.12. Seeing our knowledge is imperfect, so is ●he faith to, for 〈◊〉 believe as 〈◊〉 know. imperfection and is mingled with some doubting, fear, ignorance or unbelief, which yet the stronger faith doth sooner overcome then the weak. Qu. By what means is faith engendered? An. Ordinarily by the word preached, Rom. 10.17. Rom. 1.16. by the word not of the law, which engendereth terror, but of the Gospel. Qu. By what means is it increased. A. First, by the word both read and preached: secondly, by the use of the Sacraments: thirdly, Faith as a mother begets works, & they as a daughter strengthen their mother. Mark of faith. by prayer and godly meditations of God's works and promises: fourthly, by careful keeping of a good conscience. james. 2.22. five, by long experience of God's mercies. Psal. 23. throughout. Qu. How shall we know whether we have faith? An. First, by the feeling and striving against our unbelief. Mark. 9.24. Secondly, by traveling to settle our faith, Psal. 42.5.9.11. Thirdly, by removing all lets of faith, fears, distrusts, etc. Fourthly by unfeigned love to God, his people, his word and sacraments, 1 john. 3.14. Fiftly, by repentance and amendment of life present, and willingness to die in hope of a better life. Qu. What be the fruits of faith? An. All good works, jam. 2.22. Gal. 5.22. Fruits of faith. Qu. What do ye call good works? An. All virtues and duties either towards God or man, Of good works. Which be good works. which be required in the ten Commandments; contrary to the common opinion of men, who think only alms deeds to be good works. Qu. What things are needful to a good work? An. These things: first, that it be commanded of God, What required to good works. Mat. 15.9. Deut. 12.32. Secondly, that it proceed and come from faith. Heb. 11.4. Thirdly, that it be referred to his glory, or done with a desire to glorify God. 1. Cor. 10. Whatsoever ye do etc. Qu. Have good works any power to g They merit not and why. 1 They are not ours. 2. A debt to God, to whom we own them. 3. No proportion between them & heaven merit with God? An. They have not, Rom. 4.1.2. because they are not done in perfect love, and also (as they come from us) with their imperfection they have their spots and stains, All our righteousness is as the menstruous cloth, etc., Esay. Qu. How then can they please God? A. They * How good works please God. please God as fruits of his own spirit through forgiveness of the wants and spots which cleave to them, and by the imputation of Christ's righteousness to the working believers. Qu. Rehearse some principal good works? An. Patience under the cross, Rom. 5.4. Confession of God before men. Rom. 10.9. hope of eternal glory, Rom. 5.5. Mercy to the poor, called in Mat. 6▪ 4. Alms. The chief 〈◊〉 of this 〈◊〉 in 〈…〉 com●●ny, exhortations, informa●●●●s, and such 〈◊〉 works, as up cerne the 〈◊〉 the rule 〈◊〉 guide these ●●orks ye have 〈◊〉 Mat. 7.3.4 〈◊〉 Gal. 6.1. 〈◊〉▪ 18.15. 〈…〉 5.1.2. 〈…〉 spirit of 〈…〉, love, 〈◊〉, compassion 〈◊〉. Love of our neighbours, friends, and enemies. Luke 6.7. And Prayer. Rom. 10.15. Qu. What do ye call prayer? An. It is a work of the believing soul, desiring things needful of God, with confidence of obtaining through the mediation of Christ, Psal. 25.1.2. 1 Tim. 2.3.4. Qu. What do ye call things needful? An. They be either things that concern God's glory, as in the three former Petitions of the Lords Prayer: or our own welfare, as in the three latter: either of our bodies all necessities for this life, Petition 4. or of our souls, forgiveness of sins past, Petition 5. or protection and deliverance from sins to come, Petit. 6. Qu. Why must these things be desired of God? An. First, because God only is to be trusted in. Rom. 10.1. Secondly, Prayer is a religious service of God, and God only is to be served 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 voice needful in prayer? An. Prayer may be without sound of words, as in Moses, ●●y voice behoveful in prai●● seeing it is a 〈◊〉 of the 〈◊〉. Hannah, Exod. 14. 1 Sam. 1. Yet there is great use of the voice in prayer. Qu. What use? An. For the expressing and exciting of our own devotion and fervency if we pray alone, and for the same end as also for edification of others if we pray with others, john. 17. throughout. Kind's of prayer Qu. What be the kinds of Prayer? An. Prayer is of divers sorts, either 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 either private, if the place of prayer be That is, not appointed common for all to 〈◊〉 to. private, or else public, if prayer be made in a public place. Qu. How is prayer distinguished by the things asked in prayer? An. First, when we desire to have evils either sins or afflictions, 1 Deprecation. taken from ourselves, this is deprecation, example hereof Psal. 25.7. and Psal. 6. throughout. Secondly, if we desire to have these evils removed from others or any good done to others, 2 Intercession. than it is called intercession. Psal. 25.21. Psal. 51.20. Thirdly, when we would have good things (graces or benefits inward or outward) given to ourselves, this is called prayer, or petition. Psal. 25.4.5. 3 Petition. Fourthly, if we desire that God should have praise either for deliverance from evils, or for bestowing good things towards ourselves or others, this is called thanksgiving. 4 Thanksgiving 1. Tim. 2.2. Qu. What graces are chiefly to be used, and set on work in prayer? An. First, i Grace's needful to true christian prayer Knowledge 〈◊〉 direct us to ask what we should humility by sight of our vileness and unworthiness compared with God's majesty zeal of God's glory: faith to believe the promise of being heard: constancy to hold out, if we be not heard presently: godly sorrow for those sins whereof we ask pardon, and of those wants whereof we ask forgiveness and supply: spiritual joy in the feeling of mercies already received, and hope of more: compassion of others sins and miseries for whom we pray: sobriety, that the body being kept under by abstinence, the spirit may be free to pray: watchfulness, in moderate sleep of the body: vigilancy of the mind: singleness, desiring things prayed for from our hearts not from our lips only. sound knowledge of God and our wants: secondly, humility: Luke, 10.13. thirdly, zeal: james, ●. 16. fourthly, faith: james 1.6. Rom. 10.14. five, love: Mat. 6.14.15. sixtly, constancy: Luke▪ 18.1. seventhly, godly sorrow: eightly, spiritual joy: 1 Thes. 5.16, 17. ninthly, compassion or fellow-feeling: tenthly sobriety: eleaventhly, watchfulness, Mat. 26.41. 1 Pet. 4.7. twelfthly, singleness of heart. 1. Tim. 2. Qu. Doth not this prove that no hypocrite or wicked man can pray aright? An. True, it doth so, because they have but the shadow and appearance, without the truth and substance of these graces. Also this proveth 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 moving of the lips, and repetition of certain words. Qu. But are not hypocrites and evil men which live within the Church bound to pray? An. They are bound by virtue of the Commandment of God to all external works of Religion, and their prayer though not made aright, yet prevaileth for many temporal blessings and deliverances, this is proved by the story of Simon Magus, Act. 8. & Achab. & Psal. 107. Qu. Why is Christ's mediation needful? Christ's 〈◊〉. An. Not only for the commandments sake, which biddeth us pray in his name, but because our best prayers have 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 who standing before the Altar, and having his golden 〈◊〉 of odours offereth them ●ith the prayer● of the saints which by that 〈◊〉 are a sacrifice of sweet smelling 〈◊〉 to God. Reu. 7.3.4. Qu. What is it to pray in Christ's name? An. First, to desire to be heard for his love and merit: Secondly, to trust that our prayers shall please God through Christ's merit. Queen Why do ye require that both desire and confidence or trust should be had in prayer? An. Because these are the two wings, upon which the soul of a Christian in prayer must mount, and soar up to heaven, as Christ saith, whatsoever ye desire in prayer, believing in my name it shall be done for you. Mark. 9 Of Patience under the Crosse. Qu. YOu reckoned up patience under the Cross amongst the fruits of faith, tell us I pray you, what is it that you call the Cross? An. Every tribulation or affliction which befalleth us in this life, but namely, and more especially such as befalls us for righteousness sake: so as there be both general crosses which happen for sin, and be common to all, and special crosses which happen for righteousness sake, and be peculiar to the godly. Qu. Who sendeth these afflictions? An. They all come from God, as it is written, No evil is in the City but God hath done it, Amos. 3.6. and they are sent of God for most just 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 evil men, is to invite them to repentance, that is, to give them occasion of turning; or to leave them without excuse, Rom. 2.4. but the event of them in respect of the men themselves to whom they are sent, it is the hardening of them in sin. Rom. 2.5. but in respect of the godly, the utmost end of God's counsel in afflicting them in respect of themselves, it is to preserve them from perishing with this unrepentant world, 1. Cor. 11.32. Ye are chastised lest ye perish with the unrepentant world. There be also other ends, which sue and lead to this end: as first, the humbling and meekning them under God's hand: Secondly, the amendment of their lives, Even to hide the pride of man, and to turn him from his enterprise, as job speaketh. job. 33.17. Qu. What do ye call the Cross sent for righteousness sake? An. Such an affliction as is sent either for any well-doing in respect of doing any good or hindering any evil; or such as cometh to us for our love and profession of the Gospel, as any rebuke, injury in word or deed, in name or goods for Christ sake, and amongst these martyrdom is chief, 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 trial 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 testimonial against the wicked world, Mat. 10. Lastly, after they be tried, they shall have a crown of glory in heaven. james. 1.12. Qu. Now define unto us what patience is? An. It is the grace of the spirit whereby the Christian soul is made able to endure the shame & smart of the cross. Qu. What be the extremes of this virtue? An. Blockish senselessness, whereby the bitterness of affliction is not felt. Secondly, impatiency when men rage's under the heavy hand of God, patience walks in the middle and feeleth the grief and pain of afflictions in such sort, as yet with good contentment it keepeth us quite under it, waiting by hope for a good and happy end in God's blessed time according to his promise. Qu. By what consideration doth God use to work 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 taste of the same cup. 1. Pet. 5 Thirdly, that God will not afflict his own above their strength, but will minister sufficient strength to bear. Fourthly, that he will at last grant a very good issue, making all things turn to their best in the end. 1. Cor. 10.13. Fiftly, that the Son 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 reign with him. Sixtly, that the afflictions of this life be both short and momentary, but the glory which followeth this life hath both perpetuity and weight. 2. Cor. 5. Lastly, because afflictions through God's blessing bring forth patience, and patience, experience, and experience hope, and this maketh not ashamed. Qu. What do ye call hope? An. It is that grace whereby the Christian soul in regard of God's mercy and truth certainly expecteth the performance of all good things promised, but especially of life eternal. Queen What difference between Faith and Hope? An. Faith assureth us of the truth of God's promise, hope looketh for the accomplishment thereof. Of the a Of Sacraments the seals of faith, and outward testimonies of God's love in Christ. Sacraments. Qu. WHich is the third Article of the Catechism? An. The doctrine of Baptisms. Qu. What is meant by the doctrine of Baptism? An. The doctrine of the Sacraments, both being comprehended under one, by a Synecdoche of the part for the whole. Qu. Wherefore is the doctrine of Sacraments the third fundamental article? An. Because our faith in God being infirm and little, we were to be taught next after faith, whence to fetch strengthening and support of our weakness. Qu. Why doth he say Baptisms? An. To note a double washing: first, outward by the Minister: secondly, inward by Christ. Mat. 3.11. Qu. What do ye call a Sacrament? Of Sacraments in general. An. An outward visible sign and seal, What a Sacrament is. ordained of God to admonish and assure our minds of the truth of God's b The covenant not of works which promiseth life on condition of fulfilling the law: but of grace which promiseth Christ & all other good things belonging to earthly or heavenly happiness, on condition we believe the Gospel. covenant concerning the free salvation of our souls by Christ jesus. Rom. 4.11. Qu. Who is the author of the Sacraments? An. Christ himself the Son of God is author of the Sacraments in the new Testament, Mat. 26.26. and 28.19.20. Qu. Why must Sacraments be of divine appointment? An. Because it is requisite that as God made the covenant of grace and salvation, so he should confirm that covenant by what tokens himself thought meet: Also this persuadeth Christians of the necessity and profitableness of the Sacraments, because Christ ordaineth nothing in vain. Lastly, this warneth all men with obedience and due reverence to resort unto the use of them, as unto the ordinances of Christ, which cannot be injured and profaned without injury to Christ the author. 1. Cor. 11▪ 27. Qu. To what use do Sacraments serve? Whereunto Sacraments serve. An. First, to be marks of our profession to sever God's people from all strangers: Secondly, to instruct and teach our minds in the truth of the Covenant; as Baptism teacheth us that we come into the world full of uncleanness, and that all holiness is to be fetched from Christ: and the Lords Supper teacheth us that eternal life in part and in whole, consisteth in the pertakeing of Christ: Thirdly, to confirm and establish our minds in the promise of righteousness. Rom. 4.11. Qu. Are the promises uncertain and doubtful? An. No, the promises are in Christ, yea, and Amen, most sure and undoubted, but our faith having great 〈…〉 confirmation not of 〈◊〉 promise of 〈◊〉 but of our 〈◊〉 which is 〈◊〉. infirmity in it, needeth strength by the help of the Sacraments. Qu. How Number of 〈…〉 how 〈◊〉. many be the Sacraments of the new Testament? An. Only two: Baptism, and the Lords Supper. 1 Cor. 10.1.2. & 1 Cor. 12.13. Qu. What think ye of the five Sacraments added by the Romish Church? 〈◊〉 things 〈◊〉 to make 〈◊〉 Sacrament. An. They are no Sacraments, first, lacking divine institution: secondly, being no seals of the covenant: thirdly, they want outward signs, which three things are required unto Sacraments. Qu. Which is the first Sacrament? 〈◊〉 Baptism. An. Baptism: the Sacrament of our incorporation or engrafting into Christ. Rom. 6.2. Gal. 3.27. Qu. What things are to be considered in this Sacrament? An. First, the outward sign, Water, and the action of washing with water: secondly, the inward thing, Christ his blood and spirit: thirdly, the proportion or agreement between them both: That as the body is cleansed outwardly from filth by water, so is the 〈◊〉 soul is 〈◊〉 in Bap●●●● both to 〈◊〉 of 〈◊〉, and unto Sanctification. soul purged by the blood and spirit of Christ. Qu. What be the 〈…〉 of ●●ptisme. benefits assured to us in Baptism? An. First, remission of sins: secondly, Repentance. Mark. 1.3. Qu. Whence hath Baptism all this efficacy and virtue? An. Not from the Minister, nor from the creature of water, or any action about it, but from the spirit of Christ, applying to us Christ and his merits, Tit. 3.5.6. Mat. 3.11. Qu. What is the form of Baptism? An. To dip into the water, or e Whether action of sprinkling or dipping be used is indifferent, so as the child be under water, to signify death and burial of sin, even as the wiping off or taking out of water sealeth rising up to newness 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 baptized? An. First, infants, borne of Christian Parents, because they belong to the covenant, 1. Cor. 7.14. Secondly, men of years which having been strangers from God and converted, do now make profession of their faith in God, and of repentance from sin. Mat. 3.4. and desire Baptism. Qu. What use are we to make of Baptism? f If Infants under the Law were circumcised on the 8 day should it not far worse with our infants under the new covenant if they should be denied Baptism. An. First, to keep us from committing sin, by remembering our vow made to God. Eccles. 5.5. Secondly, to comfort our faith after we be fallen into sin, with the meditation of God's promise to us touching the remission of all our sins sealed up in our Baptism. Qu. Which is the next Sacrament? A. The Sacrament of Bread and Wine, called the Communion. 1 Cor. 10.16. Qu. How do the two Sacraments differ? An. Both seal up the Covenant of salvation by Christ, The two sacraments wherein they agree and differ. but the one doth it in respect of entering into covenant, the other, in respect of continuance in it, & growing in Christ. Also they differ in the signs, and parties to whom they are given: the Lord's Supper being given only to men of years, the other to children also. Qu. Wherefore is it ministered in bread and wine and called a Supper? An. To betoken our being nourished by Christ to grow up in him in all things which concerneth our everlasting salvation in heaven. Qu. Is Christ then truly joined to us in this supper, to be our food and life? An. He is so according to the g The end of Christ's ordinance is to knit us more nearly to himself. 1. Cor. 10.6. & there is his faithful promise to the church for this end. 1 Cor. 11.24.25▪ so then we make not this sacrament a bare sign though we deny the popish real corporal presence. ordinance and promise of Christ. Mat. 26.22.27. Qu. But there is great distance between Christ and us, he in heaven, we below in earth? An. Yet by the incomprehensible virtue of the holy Ghost, and through faith we are truly partakers of Christ, and all his merits and graces, in the right use of this Supper. 1 Cor. 10.12. Qu. What call ye the right use of this Supper? An. When it is delivered and received according unto Christ his institution. Qu. What do ye consider in this institution? An. First, the outward . Signs of bread and wine: Secondly, the consecration of the Signs by prayer, as also rehearsal and exposition of Christ's words spoken at his supper: Thirdly, the actions about the signs, as breaking, blessing, distributing, giving, taking, eating, & drinking: Fourthly, a commandment to do these actions for this end; to be put in remembrance of Christ: Fiftly, a promise offering to us the thing signified, this is my body, this is my blood. Qu. Who are to approach to this Supper? An. Only such as have true faith and are touched with repentance for their sins. 1 Cor. 11.26.27. Qu. After what manner are we to partake of this Supper? An. We are to partake of this supper upon an examination of ourselves, 1. Cor. 11.30. Queen▪ Wherein consisteth this examination? An. In searching till we find out these two things: first, the truth of saving graces, that we be indeed endued with a lively faith and unfeigned: secondly, with diligent and effectual love: 〈…〉 3.4.5. 〈◊〉 and thirdly, with hearty earnest repentance according to such marks and signs as before are set down in the doctrine of repentance and faith. Secondly, the measure of these graces, with what defects and fearful wants we possess these graces, having and holding faith with such blindness, doubtings, and unbelief: Love with such unkindness, wrath, envy, revenge, heartburning, coldness, and unfruitfulness: Repentance with such little sorrow and loathing of our many and ugly sins, with such poor endeavour against them, with so small love and care of yielding obedience to the Law in good things commanded. And this is the i I call it proper to this supper, because the former examination of graces which we have belongs to other times also, but this examination of our wants, & what we should have and yet have not, is more peculiar to this time of our coming to the supper, which being given for our soul's nourishment, and want breeding desire of nourishment, our best preparation is the due sight and feeling of our great and manifold wants, whence will arise humility, with an earnest desire after the right merits & graces of christ, as the sight of graces received breedeth thankfulness & joy. proper examination of communicants, serving 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, & have their hunger and thirst after the perfections of Christ offered and given in this Supper greatly stirred up & increased, and be moved with more reverence and fervency to call upon God by Christ for the sitting of them to some measure of worthy partaking in so great mysteries. Qu. What is the least measure of worthiness required in Communicants? An. Some knowledge and sense of their particular sins, discovered by the witness of the ten commandments, and of their own conscience. Secondly, some true faith, at least a true and constant desire of believing the remission of them all by Christ. Thirdly, a sure purpose of amendment of their sinful lives in time to come, & framing them after the word of God, not in some but in all things. Fourthly, some readiness and will to love even enemies that hate and hurt them, & to do them good, with an inward sorrow that these graces are in them in so mean a measure, and a firm 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 heavy laden and sorrowful, the thirsty and hungry soul, and promiseth comfort, rest, & refreshing to such. Mat, 5.4.6. also 11.28. john. 7.37.38. Of Imposition of hands, and of the Church-ministery. Qu. WHerefore doth this fundamental point of the ministery follow that of Sacraments? An. Sacraments were appointed to the Church in vain if there were no ministry to dispense them. Qu. This ceremony of laying on of hands whence came it? Of imposition of hands. An. From the jews who used it in two cases: first, of public sacrifices: secondly, of solemn benediction, and prayer. 〈◊〉 priest 〈◊〉 put his hand upon the Bullock to be sacrificed. 〈◊〉 4.4. Leu. 4.4. Gen. 48.17.18.20. jacob put his hands on Ephraim & Manasses, & blessed them, and prayed for them. Qu. Was this ceremony 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 spiritual graces, and of admitting church-officers. Mat. 19.13. Act. 8.6. & 13.1. Tim. 5.24 Qu. What was the end of this Ceremony? 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 ministry of the Church, and the whole order of Church-government, by a metonomy of the sign. Qu. How many kinds of Ministers be there? An. Five kinds of those which serve for the instruction of the Church. Eph. 4.7. Apostles, Evangelists, Prophets, Teachers, and Pastors. Apostles. Qu. Wherein did the Apostles differ from other Ministers? An. In four things: first, in the manner of their calling, which they had mediately by Christ himself. Gal. 1.1. Secondly, largeness 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 keep them from error in this doctrine. john. 16.1. Qu. What were the ●●●●gelists, ●her are others called Evangelists, because they written the story of the Gospel, as Matthew, Mark, ●uke & john. 〈◊〉 1.3. 〈…〉. 4▪ 5. 〈…〉. Prophets. Evangelists? An. Certain Ministers joined with the Apostles as companions of their labours in planting the Gospel and constituting Churches, such were Timothy, and Titus. Qu. What were the Prophets? An. They were men of marvelous wisdom and dexterity in expounding the Prophecies concerning Christ, also some of them had the gift of foretelling 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 being ceased, the 〈◊〉 cease withal. cease, unless God do extraordinarily raise up some in the ruins 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 perpetual, till the coming 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 duty of the flocks towards them. Qu. What be the parts of their Calling? An. Two: first, e First let him be proved, then let him minister. Election: secondly, Ordination. 1. Tim. 3.10. Act. 14.23. they ordained Ministers by election. Qu. What be the qualities of a good Pastor? An. Three: first, integrity of life: Secondly, competent knowledge of the Scriptures: 1 Tim. 3.2.3.4.5 Tit. 1.5.6.7.8. Thirdly, aptness to teach and to utter their knowledge, ableness to convince the gainsayer. Qu. What is the work of the Pastor? An. First, feeding which contains instruction, 1 Pet. 5.2.3. Act. 20. and ruling, as shepherds 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 company of men professing the true God and his worship. Act. 20.28. 1. Pet. 5.2. Qu. Must every Pastor feed all the flock of God? An. Not so, but every Pastor his several portion, partly for the f Quod communite curatur communite negligitur. good of the flock, and partly to avoid confusion: lastly, because of the commandment. 1. Pet. 5.2.3. Act. 20.28 The flock whereof the holy Ghost hath made you the overseers. Qu. Must a Pastor dwell with his flock? An. Yea, Of presence of the Pastor with his flock. for else he cannot preach so profitably to the consciences except he be acquainted with their manners: secondly, nor keep hospitality: 1 Tim. 3.2. thirdly, nor be an example to his flock. 1 Pet. 5.2. fourthly, nor keep out the Wolf. Act. 20.29. Fiftly, nor perform private duties of advertisement, admonition, and comfort. Act. 20.20. Qu. What be the duties of the flock toward their Pastor? Of the people's duty. An. These three: first, reverent love: secondly, obedient submission. Herald 13.17. Thirdly, thankfulness in a competent and cheerful maintenance. 1. Thes. 5.12. Gal. 6.6. 〈◊〉 of their Persons. Qu. Wherefore are the people to love their Pastors? An. First, for their gifts sake: secondly, for their office sake: thirdly, for their work 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 ministry and doctrine. submit to, and obey them? An. Not as they are men, but as they are the Servants of Christ they are to be obeyed. Qu. Why would not God teach men in his own person? An. First, to bear with our weakness: Exod. 20.19.20 secondly, the better to try our obedience. Qu. For what reasons are people to submit themselves to the ministers of the word? An. First, because they are overseers: secondly, they watch for our souls: thirdly, they must give an account: Fourthly, if the people be obedient it will cause the Ministers to be more cheerful in their labours. Heb. 13.17. Q What other reasons may move and persuade this submission? An. First, the ready obedience of the people to their doctrine, turns to the credit of their Teacher: secondly, to the honour of their heavenly Father, and of their holy profession: and their disobedience will turn to the contrary: lastly, to their own destruction. Act. 3.23. thankfulness 〈◊〉 maintenance 〈◊〉 their estate. Qu. How prove you that the people were bound to maintain their Pastor? An. God commands it Gal. 6, reason requires it. 1. Cor. 9●7. 8.9.10.11.12. Examples of the godly do incite us to it. Luke 8.3. Phil. 4.18. Qu. But the people grudge the Minister his duty, and use much fraud and guile in paying their Tithes. An. It is against all conscience, and reason so to do. Qu. Why so? An. Besides gods express precept, the Minister soweth better things than he reaps. 1. Cor. 9, 11. Qu. What is the use of all this? An. To direct the people to maintain their Teachers not of custom or because of law, but upon conscience to God willingly and uprightly. Of the Resurrection. Qu. WHerefore is this the next fundamental point? An. Because when the Ministry ceaseth, the Resurrection begins. Qu. Doth not the Resurrection argue that men do first fall by death? An. It doth so, and truth it is, that it is appointed for men once to die. Heb. 9.29. Qu. What be the causes of death? An. First, God's decree pronounced it in Genesis. 3. Dust thou art, and to dust thou shalt return: Secondly, man's sin, The wages of sin is death: Rom. 6.23. These two causes bewray the necessity of dying. Qu. Shall all men die? An. All are subject to death and mortality, but yet many shall be found alive at the coming of Christ, whose sudden change shall be instead of a death to them. Qu. But seeing Christ died for believers, wherefore shall the faithful die? A. 1 To obey God's ordinance. 2 Because otherwise they cannot be gathered unto god to be with him in his kingdom. Qu. What difference is there between the death of the wicked and the Godly? An. Very great, even as there is great difference between the wicked and the godly in and at their death. Q. Show us both these things, & first, in their death what difference? An. Death unto the one is a curse and stipend of sin. Rom. 6.23. unto the other, the curse is removed, and death is become to them an advantage & 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 hell, the beginning of endless misery through sin, whereas death to the godly is an entrance to eternal life, the porch and gate to heaven, a beginning of never ending bliss and glory through Christ. Q. Now what difference is there between themselves & their death? An. Exceeding great, the wicked in their death are either blockish or impatient, and full of despair, impenitent & comfortless: the godly (though with great difference amongst themselves) yet all do give up their spirit in faith of the promise, under hope of glory and with repentance for their sins, for they all die in the Lord. Reu. 14.13, and fall a sleep in Christ. 1. Thes. 4.14. Qu. What comforts have the godly against the force of death? An. Though they fear it, and aught so to do, being a dissolution of nature, and a judgement of god, yet the fear 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. Even God himself, for Scriptures teach that it is a work of divine power. Acts. 26.8. Qu. What is the outward means of the Resurrection? A. The voice and word of Christ, joh. 5.28. 1 The. 4.16 Qu. Whereof shall the Resurrection be? An. Not of our souls but of our bodies, for they fall into the ground. 1. Cor. 15. throughout. Qu. Shall the same bodies rise again? An. Yea, the same in substance, but of another quality, This corruption shall put on incorruption. 1 Cor. 15. Qu. With what qualities shall our bodies arise? A. 1. With * incorruption. 2. Power & honour. 1. Cor. 15.42. Qu. What doth this teach us? An. Seeing our bodies shall rise to such glory, we may not apply them to the base service of sin. Qu. What is the comfort we may reap 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 rob. Qu. By whose means shall the Resurrection be? An. By the means and ministery of Angels, who shall gather the Elect from the four winds. Qu. What is the end of the Resurrection? A. The nearest end in respect of men, is their shame or glory. Dan. 12.2. the utmost end in respect of Christ, is the manifestation of his mercy & justice, to the glory of his name. Qu. Now tell us the use we are to make of this doctrine of the Resurrection? An. First, it is a bridle to stay from sin, to remember that evil doers shall rise to their condemnation. Secondly, it is a spur to godliness. Act. 24.15.16. Thirdly, it moves to constancy to know that we shall reap a full reward, if we continue in godliness. Heb. 11.35. Fourthly, it ministereth comfort against death, seeing our bodies shall return again in far better condition. 1. Thes. 4.18. Of the general and last judgement. Qu. WHy is the doctrine of eternal judgement the last Article in the Catechism? A. Because judgement is the period & winding up of al. Qu. How is the word judgement used in the Scripture? An. Either for governing generally, Of the last judgement. joh. 5.22. or for one special act of governing; namely, for the judging of the world at the last day. Heb. 6.3. 2. Tim. 4.1. Eccles. 12.14. Qu. How do ye prove there shall be such a judgement? A. By the temporal judgements of God, That there shall be a judgement & the earthly judgements of men, which are shadows and forerunners of the other. Secondly, by the testimony of our consciences, which tremble at secret sin, & at hearing of the judgement day, and by reason, because otherwise God were not a God's justice requireth that it should be well with good men and ill with ill men: so it doth not in this world: ergo there is a judgement. Esay. 3.10.11. 2 The. ●. 6.7. just nor omnipotent, seeing many live evilly, 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 use may be made of this point? An. It serveth to teach the godly patience, seeing their troubles shall determine in joy and bliss. 2 Thes. 1.4.5.6. secondly, it terrifieth the wicked, whose pleasure shall end in pain, Luke. 16.25. thirdly, it warns all men to repent and turn from sin. Act. 17.30.31. Qu. What is the general judgement? What the last judgement is. A. It is a solemn divine action wherein God shall render to every man his due according as he hath done Rom. 2.6. Q. What is the use of this that God shall judge every man? An. It should cause us to forbear to judge our neighbours. Rom. 14.10.11. Qu. May not Christian's judge at all? An. First, not except we have a calling: secondly, not rashly: Mat. 7.1.2. thirdly, not to determine of the final estate of any man. Rom. 14.4.10. Qu. But is not every man judged at the time of his death? A. True, yet the general judgement must be, first, to clear the truth of the Scriptures which foretell it: secondly, to manifest the justice of God before all men: thirdly to increase the glory of the Elect and shame of the reprobate. Qu. Which be the parts of judgement? An. Two: first, laying open all things, thence it is called a day of revelation. Rom. 2.5. Secondly, giving sentence upon all things and persons, Mat. 25. Come ye blessed, go ye cursed? Qu. How shall this laying open of all things be? An. By the Books of men's consciences. Reu. 20.12. Qu. What doth this warn us of? An. To keep our books fair and clean. Qu. How may this be done? An. First, if we believe in the death of Christ: secondly, if we wipe our books with the sponge of daily repentance. Qu. Shall not secret things come to light? An. Yes verily, even 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 us in mind of? An. To avoid even secret sins, and to purge our hearts from evil desires. Qu. What is the sentence? An. It is that whereby it shall be awarded every man, whereto he may and must stand. Qu. How shall it proceed? An. According to works, because they bear witness of every man whether he have true faith or not. Mat. 25. Rom. 2.6. Reu. 20.12. Qu. What doth this teach us? An. To labour for a working faith, such a faith as worketh by love. Gal. 4.6. Qu. Who shall be the judge? A. Christ jesus as he is God & man▪ 〈…〉 Qu. What is the use of this thing. An. First, a comfort to the faithful, that their Redeemer shall judge them: Secondly, a discomfort for the wicked to have him their judge in whom they have not believed, yea, whom they have pierced with their sins. Reu. 1.7. Qu. After what manner shall the judge come? Manner of his coming. A. Gloriously and terribly, because the presence of God shall appear. Mat. 24. and 25. Revel. 1.7. Qu. What use are we to make of this? An. First, toward ourselves that we be found in peace: secondly, toward others that they may be awaked out of sin, or kept awake. Q. In what sense is it said that the Saints shall judge. The Saints assistants to Christ. 1. Cor. 6 An. As assistants to Christ & approvers of his sentence. 1. Cor. 6.1. Qu. In what place shall the judgement be? An. Not in heaven, Place of judgement. nor in the valley of jehosaphat, nor upon the earth. Qu. Where then? An. Partly in the air, and partly on the earth. 1. Thes. 4.16. The reprobate standing on the earth: the elect shall meet Christ in the air. Thus Zanthino judgeth. Qu. When shall the judgement be? An. The very day and hour is known to God only, Time of the judgement. and unknown to all creatures. Mark. 13.32. Qu. What use are we to make hereof? An. First, it serveth to bridle our curiosity, that we c This, one calleth a learned ignorance. search not into that which is hid: Secondly, it must awake us out of the sleep of sin, and keep us * Christian watchfulness. watchful. Mat. 24 42. and 25.13. Qu. By what similitude was this declared? An. Of a Servant, whose master is gone to a wedding, Mark. 13. waiting for his coming: Secondly, of the good man of an house, watching when the thieves should come to break through. Mark. 24.43. Qu. Wherein standeth this Christian watchfulness? A. In living every day as one would live upon the judgement day: doing or leaving undone those things every day, which one would do or not do at the last day. Qu. Is there difference herein between the godly and the wicked? An. Very great, the wicked live securely, having their minds drowned wholly in the pleasures of this life, because they put this day far from them. Luk. 17.28.29.30. Mat. 24 45. The godly mind their duty chiefly, because they look every hour that Christ shall come to judge them. 2. Cor. 5.10. 2 Tim. 4.1. 〈◊〉 of the judgement. Qu. What signs shall go between the first and second coming of Christ? Pr●ceeding ●ignes. An. First, bloody wars for the Gospel. Mat. 24. Secondly, the preaching of the Gospel to all the world. Mat. 24.13. Thirdly, a general corruption of manners. Mat. 24.9 Fourthly, an universal defection or falling from the faith of the Gospel. Luk. 18.8. Fiftly, the revealing of Antichrist, the head of that defection. 2 Thes. 2.3. Sixtly, The calling of the jews unto Christ: Rom. 11. Of which signs all are fulfilled save the last, which may quickly & speedily be done. Concurring ●ignes. Qu. What things shall go together with the judgement? 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 sheep from the goats. Mat. 25.32. ●ings subset Qu. What shall follow the judgement? An. Eternal bliss or eternal misery. Heb. 6.3. hence it is called eternal judgement. Qu. What should this work? An. Speedy and earnest repentance in the wicked Mat. 3.8.12. Secondly, constancy in the godly, and contempt of transitory things. Heb. 11.5. 1 Cor. 15.24. Of the estate of men after the judgement. 〈◊〉 of men 〈◊〉 the judgement. Qu. IN what estate shall the Godly live after the judgement? 〈◊〉 of the ●odly: Blessedness is in the 〈◊〉 of God. An. In a most blessed estate. Qu. Wherein shall their blessedness consist? An. In the vision or beholding of God's infinite and glorious Majesty, 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 join us to God, and God to us. Revel. 21.3. Qu. Are we not here d Our conjunction here is such as of a man and virgin after the betrothing; our conjunction in heaven, such as between a man and virgin after marriage. joined to God? An. We are so, yet unperfectly, and by means. 1 joh. 1.3 but our fellowship with God in heaven shall be perfect & immediate and without means. 1 Cor. 13.8. Queen What be the particulars of our blessed estate in heaven? An. First, * Parts of heavenly bliss. perfect knowledge of God: 1 Cor. 13.12. secondly, perfect love of God, both for manner and measure: Thirdly, unspeakable joy, Enter into thy masters joy: Fourthly, unseparable fellowship with Angels and Saints: Herald 10 Fiftly, absence of all evil from mind and body: Reu. 7.16. Reu. 22.2. Sixtly, presence of all good to both: Revel. 7.17. seventhly, perpetual service of our Creator, consisting in praise and thanksgiving, for so great and free salvation, Revel. 4.10, 11. Queen What use should we make of these heavenly benefits? An. First, we should have our desires inflamed after the full possession of them, Phil. 2.20.21. Secondly, it should make us learn out, and walk in the way that leads to such a kingdom and life. Rom. 6.22.23. Qu. Wherein standeth the punishment of the wicked after this life? Of the wicked An. First, in the good they shall forego: secondly, Two parts of their punishment. in the evil they shall feel, poena damni & sensus. Qu. What good shall they forego? An. Gods most comfortable favour, presence, 1. Punishment of loss, this called shutting out of the kingdom. 2 Punishment of sense. kingdom and glory, 2 Thes. 1.9. Qu. What evil shall they feel? An. Exceeding great, both bodily and spiritual as they have sinned in body and soul. Qu. What pain shall they feel in their bodies? Ans. A most grievous 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 Dives. Qu. How may the greatness and horror of this bodily pain be conceived? An. By thinking sereously of those speeches of the holy Ghost, touching flames of fire, fire & brimstone, unquenchable fire, burning lake, etc. spiritual and soul pain. Qu. What is their spiritual evil which they shall suffer? An. It is either mere pain, or pain mixed. Qu. What call ye mere pain? 〈◊〉 pain. An. That which is pain and no sin, as extreme horror of conscience, called the gnawing worm: intolerable sorrow and anguish of soul for the things they have lost, and might have enjoyed, and perplexity of spirit for their desperate estate being out of all hope of recovery, dread & astonishment of mind by the apprehension and full sense of God's infinite wrath, Revel. 6.17. whence shall arise gnashing of teeth, weeping and wailing, hedious outcries and hellish roar. 〈◊〉 pain. Qu. What do ye term their mixed pain? An. That which is both pain and sin, as devilish hatred of God, despair, blasphemy, deprivation of all goodness possession of all vice. circumstances 〈◊〉 ●●nishment. Qu. What be the circumstances of their pain? An. First, the place, a bottomless dungeon and pit: secondly, darkness thicker and blacker than the darkness of Egypt, called utter darkness: Thirdly, companions, the Devil and his Angels, Mat. 25. Fourthly, perpetuity, that it is for ever & for ever, even so long as God endureth. Qu. What use may be made of these matters? An. It admonisheth us to beware of all the ways which lead to such a doleful estate. Qu. Rehearse the most common and beaten ways which bring thither? 〈◊〉 which 〈◊〉 to the pla●e of punishment An. First, Ignorance of God, and unbelief: secondly, Atheism: thirdly, worldliness: fourthly, hypocrisy: five; profaneness: sixtly, security: seventhly, unthankfulness: eightly, pride: ninthly, Idolatry: tenthly, heresy: eleventhly, presumption. FINIS. An advertisement to the Reader. GEntle Reader, after the Printing of this Catechism, which beginneth with that principle of repentance from dead works at the ninth leaf of this book, I called some few things to mind whereof I thought good to advertise thee; First, though the former Catechism seem somewhat long, and our sluggish natures best like short work which is quickly done: yet having numbered the Questions which I find to be fourteenescorce in the whole, I desired to certify thee of this thing, that if either other Catechisms be not at hand with thee, or if this shall like thee better than others, either for clearness of order, or for easiness of matter, that thou mayst go four times through it in thy family in one year, & yet put them to learn but four Questions every day: & by learning two every day, it will twice be run through; or if they be catechized but twice a week, and rehearse but three Questions at a time, it will be once overcome yearly, the fruit may quit the cost. Things which at first view seem great and hard, being well and circumspectly dealt in, are found more easy, than they seem 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 show of a great work, yet read but five Chapters a day, (& thou wilt spend much time worse) thou shalt go through it once in two months and less, six times in one year. Also the Psalms (being one hundred and fifty) in appearance a long work to peruse, yet read but two a day, and thou shalt four times a year over read that precious book of the psalms, and have divers play days cast in: so is it with sundry Catechisms which carry a face of some difficulty to learn, 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 courtesy, that if thou findest in the foresaid Catechism any thing either unperfect or unsound, (for the former it cannot be otherwise as all men's works are; for the latter I hope it is otherwise, yet we are all men) and wilt certify me thereof privately by word or writing, I will thank thee for thy good will and will trust if God will to give thee satisfaction. Lastly, whereas I have drawn the former large Catechism into a very little sum, hereunto affixed, containing not above forty short Questions: the reason of my purpose herein, was for the favour and ease of such as be weak, as well in years as knowledge, who having first with delight sucked in, and digested this sum, (through the good care of their parents or governors) they may become stronger, and better able to set upon an harder and greater work. Farewell. A BRIEF SUM OF the whole Catechism: for the help of the younger sort. The first Principle: Repentance from dead works. Abraham. MY Son, what do ye call dead works? Isaac. All sins, whatsoever they be. Abra. How many sorts of sins be there? Isaac. Two: first, birth-sin, which is the root of all the rest: Secondly, all evil thoughts, words, and deeds, as bad fruits of a bad tree. Abra. How many things do ye consider in original or birth-sin? Isaac. These four things: first, the want of that righteousness wherein Adam was created: Secondly, the guilt of his disobedience imputed to us: Thirdly, desert of punishment thereby: Lastly, corruption of nature being prone to all evil. Abra. Why are these things called dead works? Isaac. Because they come from men dead in sins and trespasses: also because they do in justice deserve eternal death and destruction, even the least sinful thought. Abra. How so? Isaac. Because an infinite and eternal God is offended by every sin. Abra. But seeing we were all created in righteousness in Adam, how did sin and death enter into the world? Isaac. First, by the temptation of Satan, deceiving our first parents: secondly, by their willing obedience yielded to the temptation. Abra. Let me now hear you tell me what it is to repent from dead works? Repentance. Isaac. To renounce and utterly to depart from our sins, with grief and hatred of them: and to return unto God to do his works commanded in his law, with love and delight in them. Abra. How is this repentance wrought? Isaac. The word of the law prepareth us to it by engendering fear of punishment. But the word of the Gospel persuading us of God's mercy in forgiveness of sin, worketh through the holy Ghost an hatred of sin itself. The second Principle: Of faith towards God. Of God. Abra. SEeing we are all dead and miserable through the guilt of Adam's sin, and our own, where is the remedy for us? Isaac. By believing and looking up to the merciful goodness of God through Christ. Abra. What are we to know concerning this God? Of God the Creator. Isaac. First, that he is, and that he is but one: Secondly, that there be three persons in the Godhead; the Father, the Son, and the Spirit. Thirdly, what God is, even a most perfect spiritual substance, infinite in mercy, justice, truth, wisdom, goodness and power. Fourthly, that he purposed in himself from everlasting what things he would do, and what things he would not do; in that purpose freely choosing some Angels and men to life, and not others. Lastly, that according to this eternal purpose, God created the world in six days out of nothing, by his word, and continually upholdeth and governeth the same; and every particular in it▪ most wisely to the glory of his name. Abra. But are ye not bound to know some thing else concerning God? Isaac. Yes, namely this, that in the person of his Son he was incarnate and made man, and so became God our Redeemer. Abra. What are we to learn 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 us Gods will, both for our duty and salvation: secondly, our Highpriest, once to offer himself in earth a sacrifice of atonement for our sins; and then to make continual intercession for us in heaven: thirdly, our King, first, to rule: secondly, to protect: thirdly, to enrich us with his gifts and spiritual blessings. Abra. What is the last thing to be known of our redeemer? Isaac. His benefits, all which are signified by that one word of salvation; and more particularly in those two words of justification and sanctification: the one removing from us the guilt and curse of our sins, the other destroying the power and rule of it. Of Faith. Abrah. BY what means are we made partakers of Christ our Redeemer? Isaac. By the means of a true and a lively faith. Abra. What is a lively Faith? Isaac. It is that gift of God, whereby we receive Christ with all his merits to be our own. Abra. How is this faith made known to ourselves & others? Isaac. By love, and practise of good works. Abra. Of these works which do ye hold chief? Isaac. Fervent prayer unto God the Father in the name of jesus Christ. Abra. How do we attain to this faith ordinarily? Isaac. By the word of the Gospel sound opened, and wisely applied to the conscience of a sinner. Abra. Is this faith perfect in us in this life? Isaac. No surely: but very weak and little, needing daily increase and strengthening. Abra. By what means may it be increased? Isaac. First, by reading and preaching: secondly, by prayer: thirdly, by Sacraments. The third Principle: Doctrine of Baptisms. Abra. WHat is a Sacrament? Sacraments. Isaac. A Sacrament is an outward sign and seal of the covenant of Grace. Abra. What do ye call the Covenant of Grace? Isaac. An agreement which God hath made with elect sinners, freely to give them his Son, and with him righteousness and life eternal, so they believe. Abra. How many be the Sacraments of the new testament? Isaac. Two only: Baptism and the Lords Supper. Abra. What is the chief use of these two Sacraments? Isaac. To confirm and assure our minds of our fellowship which we have with Christ, and all his merits unto salvation. Abra. How many things are required in each Sacrament? Isaac. Three: first, an outward sign: secondly, an inward thing: thirdly, an agreement or likeness between the sign and the thing. Abra. Show these three things in Baptism. Isaac. In Baptism the outward sign is water and washing: secondly, the thing signified and sealed is Christ, for our justification and sanctification by his word and spirit: thirdly, the likeness is this, that as water washeth, to the outward cleansing of the body: so the blood and spirit of Christ washeth to the inward purging of the conscience from dead works. Abra. Show us also these three things in the Lord's Supper? Isaac. First, the signs 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 growth by him in our justification and sanctification: thirdly, the likeness between sign and thing is, that as bread and wine nourisheth up our bodies unto a natural life: so the body and blood of Christ being received by faith nourisheth up our soul to a spiritual life. Abra. When are we said to be nourished up to a spiritual life by the Lord's Supper? Isaac. When the soul is thereby more and more assured of remission of sins by the death of Christ, and of perfect justice by his obedience to the Law, together with a greater mortification of sin, unto the quieting of the conscience, and the greater hope of eternal life. Abra. Whence have Sacraments power to signify and assure Grace? Isaac. First, from the words of Christ's ordinance and promise: and secondly, from his holy Spirit which worketh by them as he will. Abra. Who are to be baptized? Isaac. First, Infants of Christian parents: secondly, men of years, which first be infidels, and afterwards are converted to Christianity. Abra. Who are to approach to the Lords Supper with comfort? Isaac. ●●●gination. Such as are able and do endeavour to examine themselves. Abra. Of what things must they examine themselves? Isaac. Of the truth and measure of saving graces; faith, hope, and love: whether we have these, and with what imperfections we have them. Abra. When may one know himself to be fit for the Lords Supper. Isaac. First, when he hath some understanding of the principles of Religion and a desire to know more. Secondly, when the doctrine of the Lords Supper is in some measure known to him. Thirdly, when one begins somewhat to know his particular sins, and to mourn for the offence of God in them, being sorry he is so little sorry. Fourthly, when upon sight & feeling of them, & of his want of Christ's blood and every 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. Do not the Sacraments require a Ministry to dispense and minister them? Ministry. Isaac. They do so: for being public tokens of our religion, they are to be ministered in a public place, and by public persons appointed thereunto. Abra. May not so much be signified here by imposition of hands? Isaac. Yes, by this ceremony is noted persons set apart for the public ministry of the Church, to minister the holy things thereof. Abra. What do ye call the Church? Isaac. The invisible 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 up unto salvation in heaven. Lastly, for the wicked which live in the Church and are not of it, to take from them all excuse, and to make their condemnation more just and heavy. Abra. Who are to be thought meet for the ministry? Isaac. Only such as be endued with a good measure of knowledge and wisdom, to be able to interpret and apply the Scriptures, to the several uses of the Church, by doctrine and exhortation. Abra. What duty do the people owe to the true Ministers of Christ? Isaac. First, a love and reverence to their person and calling: secondly, obedience to their doctrine: thirdly, maintenance of their charge and estate. Abra. How long lasteth the Ministry? Isaac. Even until the second coming of the Lord jesus. The fifth Principle: The resurrection from the dead. Abra. MVst men once die? Isaac. Yea they must so, because all men have sin, therefore they are mortal by gods appointment. Abra. Shall the dead be raised again to life? Isaac. Resurrection. The dead shall be quickened at the end of the world by the power of Christ. The sixth principle: Of eternal judgement. Abra. WHat shall follow the Resurrection? Isaac. The great and general judgement, wherein all men and all their works shall be judged. Abra. What be the parts of this judgement? Isaac. Two: first, the laying open of all persons and things as they are. Secondly, the giving of an upright sentence upon them. Abra. By whom shall this judgement be held? Isaac. It shall be held by the authority of God the Father; but the sentence shall be pronounced and executed by Christ the Mediator. Abra. What shall be the end of this judgement? Isaac. The manifestation of God's glory, both in his mercy toward the elect, and in his justice towards the reprobate. The estate of men after judgement. Abra. 〈◊〉 of men 〈◊〉 Iudge●●●●. WHat shall be the estate of the godly after the judgement. Isaac. Most blessed: first, presence of all good: Secondly, absence of all evil, and that everlastingly. Abra. What shall be the estate of the wicked and impenitent? Isaac. Most accursed: first, the presence of all evil: Secondly, the absence of all good, & that for evermore; hereof called eternal judgement. To the God eternal be praise for ever in the Church. Amen. FINIS. TWO SERMONS: The first, The Practice of the Saints, Preached at a Funeral, on the 28. of December. 1608. The second, The Perseverance of the Saints: Preached on the 29. day of januarie. 1608. By T. W. Minister of the Word. LONDON: Printed by Tho. S. for Thomas Man, dwelling in Paternoster Row at the sign of the Talbot. 1609. THE FIRST SERMON, called The Practice of the Saints, preached at a Funeral, on the 28. of December. 1608. The Text. Rom. 6. Verse 12. Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof. THE holy and blessed Apostle Saint Paul, The scope and method of this sixth Chapter unto the 13. Verse. in the eleven former verses of this Chapter had taught, that such as be justified by faith in the blood of Christ, were partakars also of the Spirit of Christ unto their sanctification, whereby they were freed, not from the corruption, yet from the tyranny and dominion of sin, even as justification had freed them from the guilt and condemnation of sin, whereupon he concludeth that sithence the gift and grace of righteousness in the forgiveness of sin, is accompanied with a new grace of holiness unto amendment of life, therefore the doctrine of free justification doth give no liberty to live licentiously in sin: How can they which are dead to sin live yet therein: Verse 2. then in the 3.4. and 5. Verses, our sanctification is declared both by the several parts thereof, as also by the cause and testimony of it. The parts are three: first, death of sin: secondly, burial of sin, Verse 3. which is the progress of mortification: thirdly, newness of life. The cause is a virtue or power derived and conveyed into the members of Christ, from his death to the beating down and keeping under the strength of sin: 〈◊〉. 4. and also from his Resurrection, to the quickening and raising them up in their understandings and wills unto the study and love of Godliness; all which he setteth forth by an excellent similitude of grafting or planting: 〈◊〉. 5. Verse 5. like as the grift translated from an old stock to a new, liveth, groweth, and fructifieth by the juice and vigour which it draweth from the stock 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 stock Christ jesus, they participate of his Spirit, by virtue whereof applying the death and Resurrection of Christ unto them, they receive power against corruption to keep it down and subdue it, as also to love and do in some measure the will of God: and of all this their Baptism is no idle and naked, but an effectual pledge and testimony, the water sanctified by the word, as also the dipping or sprinkling the child with water, according to Christ's ordinance and commandment, and the coming out of the water, being a powerful instrument of the holy Spirit, not only to represent and seal the grace of the covenant, but also to effect in all the elect their nearer and straighter conjunction with Christ, in his death and resurrection both for justification and sanctification. After this, from the sixth Verse to our Text, this communion of believers with Christ is proved and amplified by comparison of contraries and equals, and at this twelfth Verse he falleth unto exhortation, which he deduceth out of, and buildeth upon the former doctrine, as appeareth by the illative particle (therefore, 〈…〉 Text. let not sin reign,) which is as much as if he should say, seeing the members of Christ are vouchsafed this mercy, to have fellowship with Christ's death, to the kill and destruction of sin in them by little and little, even as his crucified body died and languished by little upon the Cross, & also with his resurrection, that as Christ being dead & raised up, now dieth no more, but liveth for ever to God, likewise we may perpetually live the life of grace, till we come to glory: therefore in this knowledge of this great grace we should endeavour all that is in us to master and subdue those remainders of corruption which still stick in our nature, that sin reign not in us as a king, and as a Tyrant trample upon us, and triumph over us. In this Verse consider the exhortation itself, Division of the text into two parts. and the explication: the exhortation is to stir up all Christians to hinder the power and reign of sin in themselves, let not sin reign in your mortal bodies. The explication teacheth how this reign and kingdom of sin is to be hindered, namely, by not obeying the lusts of sin. In the exhortation the words are first to be made plain, Of the exhortation. than the matter to be handled. Let not sin.] The word sin in this place, and through this whole Chapter doth signify that natural corruption called original a Which is the inclination of our nature to all evil. sin, which sticketh both to the reason and will, and hath depraved and corrupted them both. Eph. 2.23. This natural corruption is here termed sin, not only because it is the fruit and consequence of our first parent's sin, as also the matter and cause of all other sins, Peccatum, causae peccati, poena peccati. August. but moreover because it keepeth the proper nature of sin, even in the regenerate. The Papists in their Remish notes deny this, and say that it is not properly a sin, nor forbidden by commandment till it reign in us, and we obey and follow the desires thereof. Which their opinion appeareth to be false by these reasons: first, b Not only actual concupiscence, when lust is consented to, but natural and habitual concupiscence, which is the inclination of our nature to evil is sin, though it be resisted by the spirit and grace. natural concupiscence is repugnant to the law of God, as it is written, I had not known c This must be meant of natural concupiscence because the Apostle knew actual corruption to be sin without the law, and the 7.8. & 9 commandments forbids concupiscence with consent. lust, except the law had said, Thou shalt not lust. Rom. 7.7. But whatsoever is repugnant to the law is sin, as it is written, the transgression of the Law is sin. 1. john. 3.4. Therefore natural concupiscence is sin. Secondly, natural concupiscence rebelleth against the government of the spirit in the minds of the regenerate, There was (saith Paul) a Law in my members, rebelling against the Law of my mind: therefore it is sin properly. Thirdly, it both cometh from sin, and begetteth all other sins, and beareth the name of sin: therefore it is properly sin, d 〈◊〉 facit ta 〈…〉 est magis 〈◊〉. according to that rule, That which maketh such, is more such. Fourthly, young children are known to die which have no other sin but natural concupiscence: now death is the wages of that which is properly sin, therefore natural concupiscence hath the proper nature of sin: and whereas some say it is not properly sin, because it is not voluntary, this reason holdeth not but in actual sins only, howbeit original sin in some sense may be avouched to be voluntary, insomuch as Adam voluntarily and freely disobeyed the commandment, and we all sinned in him, his sin is ours by imputation, as Christ's merits and righteousness is ours by imputation, Rom. 5.12. etc. And whereas some of the Fathers say it is not sin in the regenerate, they must be understood, first that it is not accounted to them as a sin, to whom all sins are forgiven: secondly, that in them it is no reigning sin, but peccatum inhabitans, a dwelling sin. Rom. 7.17. Now the word body by a Synecdoche of the part for the whole, is taken here for the whole man, as the soul which is but one part of man, is sometimes put for the whole person; as in that saying of Ezek. 18. The soul that sinneth shall die, and where Paul saith, Let every soul be subject, Rom. 13. so on the other side, the body is here put for the whole man, which appeareth by this reason, even for that our sins do principally reign in the soul, as it is written, From within, even from the heart, cometh adultery, murder, debate, etc. The body being but the executioner to fulfil the devices and desires of the soul, yet for good reasons the Apostle useth here the word Body, rather than soul: first, because in the propagation of sin it is conveyed by the body into the soul, according to that of job, how can one draw a clean thing out of unclean seed? Secondly because howsoever the first motion of sin comes from the soul, yet it is perfected by the body, which executeth that evil which the mind hath conceived, & the will embraced. Thirdly, having before spoken of the crucifying of Christ, which was touching his body, he willingly retaineth this term of body both here and in the sixth verse. The meaning than is this, let not corruption or natural concupiscence reign in yourselves, but keep down the power of it both in your souls and bodies. Now for the word (reign) it signifieth here an absolute rule in commanding without resistance and opposition, Reign, what it signifieth. such as kings have in a kingdom where the people are subdued under them, and do freely execute and do their will and pleasure: Thus the Apostle himself 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 peccatum, cum id sponte exequimur, quod peccatum imperat. that then sin reigneth, when that which sin lusteth, willeth or commandeth is readily obeyed & done without controlment. The Apostle likeneth sin to a Monarch or Emperor, whose lusts are laws and commands, the yielding whereunto by ready obedience, is the suffering of sin to play the Rex. There are four steps, whereby sin climbeth into his throne, that it may reign in a man. The first is ignorance of the commandments, which show and reveal sin, How sin getteth a kingdom when any do not know what is displeasing to God, and what will please him, either because they are not taught, ot care not to learn, or if they have some knowledge of the law, it is confused, and without application: of the former it is true which is commonly said: the blind eat many a fly: and of the latter, that is verrified, As good never a whit as never the better. The second step is distrust of heart, or unbelief, when God is not believed and credited in his word of threatening and promises, and in respect of these two, blindness of mind and incredulity, the kingdom of sin is called a kingdom of darkness: Radix omnium vitiorum infidelitas. sin may do any thing where God's word is disinherited. Let faith of the word be shaken out of the heart, then look what sin will command 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 threatening, ye know what followed, they became vassals to sin and Satan. The third step is custom in sin, whereby the sense of sin is lost. Physicians say, that diseases not looked to in the beginning, do afterwards in time grow incurable and desperate. 〈◊〉 est 〈◊〉 natura. 〈…〉. . Philosophers teach that custom is another nature, and that of many actions there ariseth an habit, and Divines affirm that by often practise of sin, the very feeling of sin is taken away, & when men are blinded by ignorance and unbelief and withal hardened by custom of sin, it will be as easy for sin to lead such whither it will, as it was for Elisha to lead the army of the Aramites whither he thought good, being stricken with blindness. 2 King. 6.19. The fourth step is security, whereby the danger of sin is neither feared nor suspected, as in such men, who have made a league with death, and a covenant with hell; and when it cometh to this, then is sin in the roof and at the height: for such as once wax secure in sin, and though they sin often and grievously, yet are they without all fear of God's threatenings and judgements, presuming and bearing themselves bold upon his goodness and lenity, they will excuse sin in themselves, and defend sin in others: they neither in themselves resist sin, nor can abide others to reprove their sin, but hate them rather, yea, and appoint praises and reward to sinners, as Rom. 1.31. they sin and favour such as do it. Thus we see what it is for sin to reign in our bodies, and how it cometh to his kingdom. And here this is first of all to be noted, that the Apostle saith not, let not sin be in you, but let it not reign in you: for it is impossible that sin should not at all, be in us, for besides the testimony of every man's conscience against himself accusing him of sin, and the manifold judgements of God against all sorts of sinners in this life, we have the Scriptures in very many places affirming that none can be without sin in this world; Beatitudo nostra non in perfectione virtutum, sed in remissione peccatorum. Bernard. our blessedness standing not in being void of all sin, but in having our sins forgiven us, Psal. 32.1. and he being the best man not that hath no sin, but the fewest sins. This exhortation than is like to that prayer of the Prophet David, in the 19 Psalm, Lord deliver me from presumptuous sins, let them not reign over me: Also like to that other prayer of his, in the 119. Psalm, Let not sin get dominion over me: And to that petition in the Lord's Prayer, which is not, Lord tempt us not, but Lord lead us not into temptation, that is, give us not up to be carried away as captives to sin and Satan: So here we are exhorted not to clear and quit ourselves from sin, but that we suffer it not to reign over us, to hold us as vassals subject to his beck. It may be thought that this exhortaion is superfluous, because in the regenerate sin cannot reign, and in the unregenerate it cannot but reign. The answer hereunto is, first generally, that the whole word of God is inspired from above, and is profitable to teach, etc. 2. Tim. 3.16. and secondly, for this exhortation, a part of the word, it is behoveful for all sorts of men: for touching the unregenerate which yet are under the power of sin, if they be not elect, this and such like exhortations will take from them all excuse, so as they shall be unable to allege for themselves that they were not called upon to resist sin: and for such unregenerate as be of the elect, this exhortation will serve to provoke them to abstain from the outward act and work of sin, which is in their power to do, even by the strength of restraining grace, the which prevaileth in many natural men, not only to keep them from external evil actions, but to the staying somewhat of the inward rage of sin, though they cannot kill it at the root, for lack of reforming grace. And least of all may this exhortation be held unprofitable 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. We are taught from the word, that such as once receive the grace of regeneration, though they may grievously fall, yet that it is unpossible they should fall away; because the seed whereof they are begotten anew is immortal and permanent, 1. Pet. 1.23. And Christ jesus which prayed for Peter's perseverance in grace, hath prayed for the stability of all true believers: john. 17.20.21. Yet that exhortation in Rom. 9 Let him that standeth, take heed lest he fall: and that Phil. 2. Work out your salvation in fear and trembling is not in vain for them, because it may move them to fear and watchfulness, which is one mean whereby they stand. In like manner albeit sin cannot ever have dominion in the elect, being once effectually called and turned to God, yet it is good for them to be called upon, to resist and strive against the reign of sin, because by such exhortations being blessed from heaven, and put in practice, the course of sinning is stopped in them, and the strength of sin daily lessened and abated, till it be wholly abolished and brought to nothing. Moreover observe from this exhortation of our Apostle, that it is the duty and part of every faithful man and woman, to take pains to preserve and increase their own mortification, and that they may not look that Christ and his grace will bear and carry them through against all assaults of their sinful lusts: without their own care, travail and endeavour, and this is the very thing which is here called, for that they be helpers to the grace of Christ in the suppressing of sin, for howsoever in our first conversion we are mere patients, not working any thing toward it, only suffering the spirit to work that blessed change and conversion of our souls to God, and howsoever it is the grace of God which still doth all our works for us, 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 lie asleep and snort in their sins being careless and idle, but in them which put to their own care and diligence; as in husbandry all the increase is from God, the earth fructifieth by his blessing, yet God useth the hand of the husbandmen in ploughing, sowing and manuring the ground: and albeit in war the victory dependeth upon God, yet as Paul said in the Acts, Acts 27. Except these Mariners stay in the ship we cannot be safe, so men may say in time of battle, Except the warriors do their parts, we cannot look to overcome: Thus it is here, howsoever the power which beateth down and keepeth under the strength of sin be divine, and it is God's grace that doth all, Phil. 2. the power both to will and to do is from him, without whom we can do nothing; yet so as we are not to expect that Christ should give us victory over sin, if we sit still and do nothing; here is that true; He that made thee without thee, Qui fecit te sin● te, non servat 〈◊〉 sine te. doth not save thee without thee. Hence it is, that we are so often exhorted in sundry forms of words to put to our hand and help, as to give all diligence to labour to stir up the grace of God, To mortify our earthly members, To cast away from us the works of darkness, To put on the armour of light, etc. and here let not sin reign in you: to admonish us that our God though himself effect all good in us, and hinder all evil, yet he is pleased to use us as fellow workers with his grace, as instruments and means of our own good, and keeping of evil things from us; for though in our regeneration we are mere patients, non agimus, sed agimur, yet in the practice of regeneration, we must be agents, agimur & agimus. After these things thus opened and delivered, we are now to see and consider for what reasons all believing christians stand bound to embrace this exhortation, and as the Apostle Heb. 11. having alleged innumerable examples to show the property 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 duty here exhorted unto, that it hath a cloud of reaso●● to enforce it, I mean, to press us forward unto the resistance of sin, to keep it from exercising rule and kingdom in us. These reasons, some of them grow without the Text which we will draw hither, and some are bred within this our Scripture. Of foreign reasons the first is, the certain hope of victory if we resist sin in the temptations thereof: for certain it is upon the word of our Apostle, verse 14. that sin cannot reign if it be resisted. Sin shall not have dominion over you: for believing Christians they are under grace, both their sins past are graciously forgiven them for Christ's death, and they have the grace and aid of his spirit, to strengthen them against evil desires and lusts for the time to come, so as if ye do your own best endeavour sin cannot reign over you, but you shall domineire over it. Therefore as Soldiers do fight more courageously where they have but likelihood and hope of victory, this animates and whets their stomach to battle, how much more ought ye to strive against sin, being before hand assured to overcome, so ye strive lawfully. How valiantly and resolutely did weak and young David set upon Goliath a mighty man, 〈◊〉 37. being persuaded by the holy Ghost, of an happy issue of the combat; now Christians have as much certainty for conquering sin, so they ●ight, as David had: the mouth of the Lord hath spoken it, Sin shall not have dominion over you; therefore were your sins as Goliath for strength and power, and yourselves weak and feeble, yet setting upon them with trust and confidence of God's help, ye cannot but prosper: Especially sithence sin which ye strive against, it is mortified and dead, Rom. 7.6. that being dead in which we were holden, sin hath already received from the death of Christ, such a deadly blow, that though it draw breath and stir, yet it cannot recover former strength, but remains as a man wounded to death. Insomuch as it was easy for David to kill Goliath, to cut off his head, when by the stone cast out of his sling he had already amazed and ●●unted, or rather dashed out his brains; so it will be no hard matter for you to destroy utterly the body of sin, having taken a mortal wound, by the virtue of Christ crucified, Rom. 6.6. Therefore quite yourselves like men, be strong in the Lord & in the power of his might, and let not sin reign over you. Thirdly, 3. Reason. call ye to mind, when ye were the servants of sin, how ye endeavoured to do the will of sin, then taking part with your lusts against Christ, and setting yourselves with might and main, tooth and nail (as we say) against the kingdom of grace, Rom. 6.19. giving your members as weapons of iniquity to commit iniquity, is it not equal and most reasonable, that being now freed by grace from the tyranny of sin, and become the servants of Christ, ye should with all your might endeavour to hinder and pull down the kingdom of sin in others, especially in yourselves; and with great care and labour strive to please and serve your new Lord, giving your members, that is, the faculties of your soul; & organs of your bodies, as weapons of righteousness to holiness? Were it not a great shame now ye are brought unto such a king as Christ, so glorious in himself, to you so gracious, which hath done such things for you already as to quit you from the guilt of sin by remission, from the dominion of sin by mortification, and from whom ye expect such and so great things in heaven, were it not a great fault and reproach to be less willing and diligent in performing his will, than ye were to execute the lusts of sin, whiles ye were under it? Moreover what a matter were it, if being delivered from such a tyrant as sin is, whose bondage is a thousand times worse than the bondage of Egypt, which was bodily and temporary, this being spiritual and tending to eternal ruin, if ye should suffer it again to usurp and get an hand over you for lack of resistance? What prisoner ransomed from slavery of Turk or other, would be so unthankful to his ransomer, or so harmful to himself, as to return backward to his former cruel Lord? and let it be far from you which are by Christ drawn out of the hands and power of sin, once to look back again, but now ye are free from sin, and become the servants of righteousness, encourage yourselves to depart more and more from the damnable works of sin, to do the honourable works of righteousness, and so much the rather, seeing of sin and the service thereof no other fruit but shame, no other end but death to be reaped and expected. Therefore as ye covet to avoid confusion of conscience and shame of face, and to be free from that death that knoweth no end, see ye depart from the service of sinful affections which have no other harvest but shame and destruction, applying yourselves by doing that which is righteous to serve Christ, the fruit of whose service is sweet and precious, and the end happy and glorious: for ye shall have your fruit in holiness, and your end everlasting life. Let it yet be further weighed; that ye cannot suffer sin to reign and bear swing in you, but ye shall lose the protection of God the Father, Psal▪ 34. whose eye is only upon the righteous, which fight against sin, to care for and protect them against their enemies and evils; as for sinners which live in the service and practise of sin, God heareth them not, that is, he neglecteth them in their necessities and dangers, yea, though they call upon him, yet he denieth them his protection and succour, and what a matter this is may partly be conceived by those who are out of the protection of their temporal Kings, such are exposed so innumeble inconveniences and mischiefs, better not to live at all, than not to live under the King's protection: Even so the sinner that serveth sin as his king, he losing the protection of the King of heaven, lieth open to the malice of Satan, every moment to be devoured and destroyed of that roaring Lyon. And add hereunto that by serving sin we lose all the merits of Christ the Son: for when the Apostle writeth to Titus. 2.11. that Christ hath redeemed us from all iniquity, and telleth us, that this is the end and purchase of his passion, that we should be zealous of good works, and Peter likewise, 〈…〉 24. that Christ bore our sins in his body, that we should die to sin and live in righteousness: hence it plainly appeareth, that whosoever licentiously cherishing their sinful lusts and abandoning the care of a godly life do serve sin, they void themselves (as much as in them is) of the virtue and power of his death, and of all the merits of his passion, both touching justification and sanctification. And as this is no small thing, so yet consider further that whatsoever they be that through not striving against sin, shall subject themselves unto the reign and power of it, they deprive themselves of the comfortable working of the spirit; for where the good motions of his grace are repelled, and sin followed, there the spirit is grieved and quenched, even as water cast upon fire slaketh and putteth it out; and as a guest is driven from that Inn where he is not regarded, but basely entreated: so the spirit will not there abide, where the lusts of sin are entertained, and his own inspirations rejected. Unto all these former reasons join these considerations, that if ye should start from Christ to go after your lusts and put the bridle again into the hands of sin, ye shall break and violate first your vow and promise made unto God in your Baptism, and afterwards renewed in the Lord's Supper, Eccles. 5.5. and better were it never to have made vow, than not to keep it: also ye make yourselves unfit to do any good either to God or men, nay, ye defile all your actions both natural, civil, and religious, all which become unclean and odious to God, if yourselves be unclean through sin: for as in the Law, holy flesh was polluted by touching a person polluted with any ceremonial uncleanness; so whatsoever cometh from a person spiritually polluted, whose mind and conscience is unclean, it is all hateful to God and abominable. But we are entered into an Ocean of matter, which would quickly overflow the bank of a Sermon, if we should not observe some mean, therefore to leave the further search of reasons, scattered every where in this present Chapter, & else where in Scripture, let us 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 sithence Christ hath put in us his grace of sanctification, to crucify our sinful nature, (as he had taught before) therefore let us not be wanting to ourselves, to whom Christ hath not been wanting, if he hath already broken the yoke and strength of sin by his death, now it is pulled down, let us keep it down, and never suffer it to arise and get head again. When David had smitten Goliath to the ground, he presently run upon him, drew out his sword and beheaded him: likewise Christ having subdued unto us our sin by his virtue, let us do our part & fall upon it, take it by the throat, stifle and choke it, never leave it till we have driven out the breath of sin. It was the fault of the Israelites that God having put them in possession of a good land and destroyed many of the inhabitants, daunting the rest, they by their negligence and cowardice did not prosecute these good beginnings, but suffering the Canaanites to live amongst them, they proved thorns in their sides, and pricks in their eyes; even so it will come pass, if you foreslow the continual mortifying of sin, which Christ hath already conquered in you, and disarmed, if ye make way and give place to remaining lusts and evil affections, they will prove tedious and perilous: therefore let not sin reign. 〈…〉, ●hy so called. Finally, this must encourage us to fly the service of sin, and mightily to strive against it, because our bodies being mortal, that is, subject to mortality and death, the strife against sin will quickly be at an end. And surely, this may encourage any good Christian to resist sin seriously to consider that we are mortal here, where sin doth assault us, and that there we shall be immortal, where we shall be free from sin: as we would not be mortal then, when sin shall not hurt us, so we would not be immortal here, where we are subject to sin. Let this meditation then help us against the lusts of sin, that we are not like to wrestle long with it; for our years may lack months, our months may lack weeks, our weeks may lack days, our days may lack hours, our hours may lack minutes. Do we not know by Scripture, that death stealeth upon us as travail upon a woman, or as a thief in the night, which giveth no warning? and experience showeth the truth of this plentifully: He in the Gospel that boasted of store for many years, was threatened to have his soul taken from him that night; two in London died suddenly as they walked in the streets; also one found dead in the fields at Allington, who went well out of his house at Dover; likewise one died in his sleep who went well to bed; in the city of Canterbury one well and abroad at eight of the clock, and dead by ten● and even in this Church one fell down dead, between the great gate and the porch: the King's court is not free from such examples of sudden death. Now seeing that that which falleth to any one, Quod cuiquam, cuivis contingere potest. may fall to every one, it is wisdom for all men to make a short account, and so much the more to labour mortification of sin, by how much this mortality is certain, and the time uncertain: and yet such dullness is in us that we are so far from thinking of the suddenness of our death, and shortness of life, as that we seldom remember that we shall die; wherein our forgetfulness is more blame worthy, because every thing serveth to put us in mind that our bodies which we bear about us are mortal: for even on our table we have monuments of death; for we eat not the creatures till they be dead; our garments are either the skins or excrements of dead beasts, we often follow the dead corpse to the grave, and we often walk over their bodies: and in this place especially, men that use to walk here shall do well to remember that they tread upon the dead, and others shortly must tread upon them. Moreover, we in this City have almost every day death roung in our ears, the deadly knell telling us that dust we are, and to dust we must go. Lastly, our nightly sleep being to us a shadow and resemblance of death, yet for all this men live as if they were immortal, drowned in worldly pleasures, and carnal delights, because they do not seriously remember their last end, which if it were carefully thought upon, it would mightily prevail to keep men from doing amiss, causing them to imitate that good servant in the Gospel who knowing his master would come, yet not knowing at what hour in the night, he girded his loins and kept his lamp burning, that he might be found ready when his master should come: whereof we have a good example in this Gentlewoman our sister, to whom as it pleased God in the weakness of body, to give her a remembrance of her mortality and end before it came: so she received grace to make true use for dying to sin, and living to God; she spent her time during her sickness, as I have been credibly certified, in reading, prayer, and good meditations, and at her end (as myself was a witness) she applied the sentences and promises of Scripture to her own soul's comfort, praying with the Church, Lord jesus come quickly, come quickly. And with David professing that as the Hart panted after the rivers of water; so her soul longed after God, and laying hold on Christ's promises, that she should be satisfied because she mourned for her sins, assuring her heart according to that that was pronounced to Paul, that howsoever she was weak, yet the grace of Christ should be sufficient for her, and that by the power of his might she should overcome and find death to be her advantage. Thus continuing in holy motions and good speeches, till her soul removing from her earthly tabernacle, was received into the heavenly inheritance (as we may trust) there to reign with Christ for ever. Thus far of the exhortation, not to suffer sin to reign, the first part of our Text. That ye should obey it in the lusts thereof? THese words contain the second part of our Text, which is the explication, declaring to us how this may be brought to pass, namely, by withdrawing obedience from the lusts thereof. Where first of all, there be two words to be interpreted. Lusts, and Obedience. Lust of sin.] 〈…〉 when 〈…〉 as 〈…〉, etc. 〈…〉 heavenly things are desired. 3. Carnal, when things forbid of God are desired. Lust is that stirring of our natural corruption, egging and soliciting us against the will and Law of God, or the first motion of our sinful corrupt nature: for it is here distinguished from sin, to show that here lust is not the root, but the fruit. Whereas he speaketh in the plural number, not lust, but lusts, it is because the motions or desires of our depraved nature, are of sundry kinds; some are the will of the mind, so called Eph. 2.3. as errors, heresies, false opinions, wicked conceits, evil imaginations, corrupt reasonings, wicked counsels, devices and thoughts either against God, or men, or ourselves: some are the will of the flesh, thus termed in the former place, Ephes. 2.3. whereby is meant all the evil affections which be in our unreasonable part, in our will, appetite and senses; as anger, pride, covetousness, envy, revenge, contention, and such like. And 2. Cor. 7.1. these lusts are divided into lusts of the flesh, and the spirit, where flesh being set against spirit, is either the body or the inferior part of the soul; and spirit signifieth the principal faculty of the understanding and reason; all which are corrupted by sin, and have their several 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 works of the flesh are manifest, as Adultery, etc. To obey these lusts, it is willingly to go after them, and of our own accord in our wills and works to follow evil motions, which when it is done of us, than we do (as it were) put a sceptre into the hands of sin, that it may as a king subdue us and reign over us. Thus all hypocrites and wicked men do obey sin, freely serving it as their Lord, whiles they do in their will consent to the lusts of sin, and in outward work commit it as occasions be offered. We are here commanded not to do thus, but chose to disobey, or not to obey any sinful motion or affection either by consent of will, or by committing them in deeds. The thing then which here is taught us, A notable mean how to hinder the kingdom of sin. it is an excellent mean how to keep sin from reigning over us, even this, to withdraw our obedience from sin, in our will & heart resisting the first motions of our rebellious nature: and this certainly is a special point of Christian wisdom, by the grace which is in us to strive against the first movings and tickle of sin, 〈…〉 birth of 〈…〉 often 〈…〉▪ when as it beginneth to take hold of our thoughts, then to repel it ere even it get consent and obedience from our will and affections, as it will quickly do, if it be not well looked to; for sin is headlong, and will soon pass 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 mastered: for sin while it is yet in thought and motion, it is young and weak, and sooner subdued, as a young child which is easily ruled, by reason of his weakness; but if it grow to consent and action, especially if actions of sin be often iterated, than sin hath gotten not only (as it were) sinews, and veins, and bones, but is grown to the strength of a man in us, and so will with great difficulty be overcome▪ therefore as it is the policy of gardiner's to nip and pull up their weeds being newly come up, to cut and pair away the twigs which spring in their trees, and by drawing the juice to them would hinder their growth and fructifying: so Christians are to deal with their lusts, which do cause the graces of God to dry and wither, and are as weeds to stay their growing in Godliness: therefore whiles they are but lusts and motions, let them snub and mortify them. Men will look to the beginnings of hurt in their body, to provide remedy for a wound or sore before it do fester or rankle: and while a disease is but now fresh they look out for medicines: the like or greater care would be taken of the soul, even at the first betimes, and while sin doth begin to stir then to oppose unto it and make head against it, applying remedies before the evil by continuance grow desperate and incurable: herein finally, imitating the practice of warriors, who espy advantages to take their enemies while they are yet weak, before their forces be joined, and their powers come together; in like manner the Christian Soldier ought to set upon sin while it is yet weak, and hath least strength, ere by our obedience to it, and practise of it, it grows to a power, when it will prove a more troublesome and tough piece of work to quell and keep it down. That therefore which the spirit pronounceth in the 137. Psalm, to encourage God's people against the Babylonians their most pernicious enemies: Blessed is he that shall take their children whiles they are young, to dash their brains against the stones: the same I say to all the Israel of GOD which is in continual conflict with the Babylon 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 pass that he shall not obey sin, by doing that evil which sin would have done. Now this way and means commended here in the text, hath sundry under means as help unto it, that the grace whereby we resist the lusts of sin may be strengthened and enabled to this resistance. Word of God. The first of these is the Word of God, rightly understood: for Dagon can no more stand before the Ark, than sin can stand before the word of God, being planted in a faithful heart, and applied against the stir of sin. Therefore as Christ repelled the suggestions of Satan by this word of God: Mat. 4.5. so are all Christians to beat back the motions of sin by the same means, & by the two edged sword of the spirit, which is sharp, to cut asunder the sinews and heartstrings of sin. See than ye have this word always in readiness to draw it out upon all occasions, whensoever ye feel yourselves to be tempted by any sin: be not like unto them that carry about them a sword and know not how to use it, but put the word unto use, and as oft as any motions of sin arise, presently call to mind such Scriptures as forbid, threaten, and condemn them, remembering also such examples of such judgements as have been executed upon such sins as ye be tempted unto, that ye may enure your heart not only to hate and abhor, but to tremble at the thought and cogitation of sin. 〈◊〉 and 〈◊〉 prayer. And if at any time the assaults of sin grow stronger than that grace and the word in thee can be able to resist them, in this case especially do according to the counsel of our Saviour Christ, Watch and pray, that ye fall not into temptation. Mat. 26.41. As Peter when he walked on the water, and felt himself ready to sink, said, Lord jesus save, or I perish: likewise when the waves of sinful temptations beat so hard against your souls as that ye fear sinking and drowning, cry out with faith, & say, Lord lead us not into temptations. It is not only your set prayers at ordinary times with your families and with yourselves, but the sudden and secret 〈◊〉 wishes 〈…〉 of the heart, 〈…〉 cast strongly 〈…〉. ● Thes. 5.17. ejaculations of the heart upon every stirring of sin which helps against the rule and sway of sin, and this is it which we are called upon to do, in that exhortation of the Apostle, to pray continually, charging us that wheresoever we are, and whatsoever we are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send up our desires unto heaven for strength and help, also for pardon and forgiveness; for our continual desires are continual prayers. Now to the end that our prayers may be the more humble and fervent, unto the former means must be joined Fasting, which being severed from opinion of merit and superstition, and being religiously used, availeth not a little to the taming of our stubborn and rebellious hearts. And this the Apostle Paul by his own experience found to be true. I beat down my body (saith he) lest whiles that I preach to others, myself prove a cast away: 1. Cor. 9.27. where the word which the Apostle useth, importeth as much as to beat down with clubs, to note the great obstinacy of sin, and the great endeavour which is to be used that the lusts of it, may be suppressed and kept down. And how convenient an help fasting is for that purpose, and certainly as a moderation in eating, and drinking, and other lawful pleasures of life, when there is a mean kept in the use of them, that we temper ourselves, rather coming short of that we may well have, then going so far as our ability & the custom of the place where we live will suffer us, as I say this continual and daily sobriety is no little help to the mortification of our sins: so the utter abstinence from all delights of life for a certain time, as for the space of one day in a week or fortnight, is a very good means for the furtherance of this work in us, 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 use such moderation & abstinence for the subduing of sin, shall any man think that he can want these means, and be in good case, or that he shall not tempt God if he neglect them? But amongst other things we are not to forget the fellowship of the brethren; Brotherly fellowship. by whose admonitions and prayers we may be much confirmed against the power of sin: therefore we are commanded to love God and to love brotherly fellowship. 1 Pet. 2.17. The Apostle james would not charge us to confess our sins one to another, and to pray one for another, james. 5.16. unless in the counsel, james 5.16. comforts and prayers of the Godly, there were great help against the strength of sin: neither would the Author of the Epistle to the Hebrews, exhort us to consider one of another, to whet on to charity and good works, if there were not a blessing given to the right use of such means, for the staying us in every good duty, and causing us still to go forwards in our works of sanctification. As it fareth with brands or coals 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 God's children to the strengthening one of another, their zeal against sin and for God is kept alive and more increased. And to give you another similitude; as they who have a journey to go in a way which is unknown, are glad to join themselves to such as are expert in the way: so the fellowship and conversation of such as are well acquainted with the paths which lead to our celestial country, doth much further us in our spiritual wayfaring. Therefore if ye desire to get to your selves an especial advantage against sin, and a blessed mean to guide and confirm you against all whatsoever hindrances in your way, see ye ever make conscience as on the one side of eschewing all needless familiarity with all such whose hearts are seen not to be right, by the crooked steps of their life, saying unto them with the Prophet, away from me ye wicked: so on the other side be inward with some godly Christians which walk wisely in a perfect way, to whom as occasion is offered you may reveal your secret corruptions, and wants, to have aid from their prayers, and Christian advise, saying of such, I will be companion to them which fear God. But ye are here to be advertised that it is not sufficient to use all these good means against inward lusts and motions of sin, there must also be a very great care and earnest purpose of avoiding the outward occasions whereby these lusts are raised and stirred up in us. The obedience to sin is very much crossed and letted by our careful removing and shunning of such occasions as we are wont to be provoked by unto evil: therefore let the proud man avoid flattery, and foolish praises; the drunkard strong drink; the glutton delicates; the covetous let him avoid the often sight and much fingering of money; let not the angry man meddle much with contentious persons & such as love contradiction; nor the fearful man come amongst threatners; nor such as cannot yet rule their tongue amongst such as are given to much talk; nor the effeminate amongst wantoness: at a word, Whosoever will no evil do, must refrain whatsoever belongeth thereto. Remember joseph, he would not endure either the speech or company of his lewd alluring Mistress; and it had been good for Peter that he had not come into the high Priests hall; and for David he had not so wanton cast his eye upon fair Bathsheba. One saith truly, occasion maketh a thief, and occasion will make an adulterer, a liar, a railer, and so in other sins, they are drawn on by occasions: it is therefore to no great purpose to war against inward 〈…〉 except we watch over ourselves to beware and fly the outward occasions of sin. Hitherto I have mentioned only private means, which serve to withhold our obedience from the lusts of sin, to which if ye do add the frequent use of public means in the ministry of the word, prayer, and Sacrament, in humbleness of a sincere heart, with constancy and perseverance therein, by the mighty blessing of God there will grow much strength against all manner of rebellious lusts. Finally, sithence it will serve to no other end, Conclusion. but to justify and increase our condemnation, to know the reasons why the kingdom of sin is to be resisted, and the way and means also how it is to be done, unless there be hear● repentance for our failings heretofore, and a falling to a more thorough practice hereafter: therefore ye are to be most earnestly exhorted so to do, that even as ye desire to sign over sin, and that it may not reign over you; as ye will show yourselves thankful to Christ who hath de●●uered you from sins tyranny, and hath put grace into ●ou, that you may obey from your hearts the doctrine of godliness; as you judge it meet to endeavour so much the keruing of Christ now that you are regenerate, as before you were careful to serve sin when you were unregenerate; as you covet to attain & reap the fruit of spiritual holiness in this life, and of eternal happiness 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 Son, the comforts and graces of his holy Spirit, are of any price or esteem with you; as you would be found faithful in your vows and promise keeping; and to have the works of your callings and lives blessed & accepted of God; as you are resolved that you are mortal, & must shortly die, when your strife of sin must end; as you would have peace in your death, and the crown of lawful strivers after your death, then look to it, that in no wise you suffer sin to reign but for yourselves against the lust 〈…〉 you all the help 〈◊〉 a principij●▪ of all these good means private and public that have been spoken of, giving yourselves to meditate in the word day and night, praying in the spirit, humbling yourselves by religious fasting, loving brotherly fellowship, being watchful against the occasions of sin, and over your own senses, and submitting yourselves to the holy ministery, in every part thereof labouring what ye may, to do all these things with lowliness, uprightness and continuance, and if at any time ye fall by being obedient unto the lusts of sin, rise again by renewed repentance, and then as sure as God reigneth in heaven, sin shall not reign in you; but grace shall reign in you whiles ye abide in this pilgrimage, and the days of your mortality being ended, ye shall reign in eternal glory with Christ, to whom be thanks and praise now and for evermore. Amen. THE SECOND SERmon: called The Perseverance of the Saints, Preached on the 29. of januarie. 1608. Psalm. 15. Verse. 7. He that doth these things shall never be removed. THis short sentence is the conclusion of the whole Psalm, and containeth both the substance of the Psalm: He that doth these things: and a gracious promise annexed; shall never be removed. First, unto the substance of the Psalm belongeth a question and an answer: 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 unto thy Tabernacle to worship thee, certify 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 heaven. This is the greatest question in all divinity, for though there be other questions of deeper search, yet of all other this question is of greatest use and consequence. The reason that caused David to move this question was this, he marked many to frequent the Temple to worship, which yet proved but hypocrites, therefore very worthily he inquired of God, the judge of the heart, by what tokens his sound worshippers and servants might be known. Secondly, the answer beginneth at the second Verse, which containeth a full description of true worshippers, by three essential unseparable notes, to wit: first, Integrity: secondly, innocency: thirdly, Verity; unto which three graces are referred all the particular duties in the Verses following. 〈…〉 of 〈◊〉 Verse. Now in this seventh Verse he concludeth, and the effect of his conclusion is thus much, as if he should have said: Whosoever he be that embraceth uprightness. innocency and truth, he is the true worshipper of God, so steadfastly rooted in the Church here upon earth, as when the course of this present life is ended, he shall remain for ever a Citizen in heaven: He that doth these things shall never be moved. The doctrines which arise from this Verse are two: the foremost is this, The blessed estate of the true worshippers of God is certain and unchangeable, from which they shall never be removed: the second doctrine is, who be these true worshippers and how to be known. The first doctrine is built upon many undoubted grounds: the first ground is from the Authority of Scripture, expressly 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. Psalm. 37.24. Though the righteous fall, he shall not be cast off, for the Lord puts under his hand. Also Psalm 125. He that trusts in the Lord shall be like mount Zion, that cannot be removed: Also Solomon saith in his Proverbs: The hope of the righteous shall not perish: And to be short, in the 54. of Isaiah the Lord hath sworn to his people by an oath, that with everlasting love he hath embraced them. We see in these Scriptures that God hath passed for the stableness of his people, not his single word only, but his promise, which is his double word, and if this be not strong enough, it hath pleased him for more surety to add his oath, a threefold cord which cannot be broken. The second ground is God's free election, upon which the firm steadfastness of the faithful is grounded, as upon a sure rock and mountain of brasse● which causeth our Saviour Christ to say, Simile. that it was not possible for the Elect to be deceived. Mat. 24. True it is that in some things the elect may be deceived, and for some time: but to be deceived universally, and for ever, that is not possible. And in the 8. to the Romans, Paul respecting the constancy of God's election, avoucheth of the predestinate, that they must be glorified. Rom. 8.30. Moreover in the 2. Tim. 2.19. having spoken of Hymineus and Phyletus, which themselves denied the faith, and destroyed the faith of others, by saying the Resurrection is past, the Apostle fearing least some believers of weak minds should be troubled to hear two such pillars of the Church to be shaken: he doth comfort them with this persuasion, that their own standing is firm because of God's election, which for the assurance and certainty of it is there likened to a foundation and a seal: two such things then which amongst men there is no stronger, Simile. The foundation (saith he) of God is sure, having his seal: the Lord knoweth who are his. The third ground is the free and unchangeable covenant that God hath strick with his elect touching grace and salvation by Christ. The tenor whereof is to be found in jeremy. 32.38.39. & 40. verses, And I will make an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear into their hearts, that they shall not depart from me, (saith the lord) These are the words of the covenant, from which observe two things: the first is, that he calls it an everlasting covenant: which teacheth that it is not made for hours, days, weeks, months, years, or any term of time, but for all eternity. The second is the means how this covenant becomes everlasting, because it is every way sure and constant both on God's part who never altereth his good will towards his chosen people; and on his people's part, who have their hearts so seasoned with his fear as they can never have a will to depart from him. This third ground from the covenant is further strengthened with the consideration of gods infinite power and truth, which maketh him able and careful to perform unto the elect his most merciful covenant: Thus Abraham assured himself of the fruit of God's covenant, looking to the power of God, who was able to do what he promised▪ Rom. 4.21. And Paul 1. Cor. 1.9. confirmeth the minds of the godly by the truth of God, faithful is he who promiseth, and he will do it. The fourth ground is the intercession of Christ, who as by his death he purchased for the elect God's favour, so by his prayer he keepeth them for ever in his favour: thus he prayed for Peter that his faith might not fail, Luke. 22.32. So in john the 17. he prayeth not only for Peter & the other Apostles, but for all that should believe their doctrine to the end of the world, that they might be kept to everlasting life. Whereof it followeth necessarily that the true children of God must for ever stand in the favour of God unremoved, or else the prayer of our Lord jesus Christ must be unheard and cast out, which were great wickedness once to imagine: especially seeing Christ himself hath said, Father I know thou hearest me always. john. 11.42. The fifth ground is the nature of spiritual and saving grace, which is permanent and not subject to corruption, as appeareth by the words of our Saviour, john 14. my joy shall none take from you. Also in the 16. verse he saith, my spirit which I give to you shall abide with you for ever. And Saint Peter in his first Epistle 1.13. calleth the seed whereof we are begotten anew, immortal seed: and Saint john saith, it remaineth in them which are borne anew: and Saint Paul saith, that the gifts of God are without repentance, Rom. 11. All which places do serve to teach us thus much; that the saving grace of God is of an incorruptible nature, such as never dieth where it once quickeneth. The reason whereof is, because God who giveth it doth still preserve and confirm it, as it is written, Jude 1. sanctified of God the Father, and reserved to jesus Christ. Which showeth that whom God sanctifieth by one grace, he confirmeth by another. They therefore are deceived which think that the grace of God though it cannot finally be lost and for ever ye that it may be lost wholly for a time, whereas chose the Apostle teacheth in the sixth to the Romans, that the elect having once the life of grace from the spirit of Christ can no more return to the death of sin, than Christ being raised from the dead can return to the grave again, verse 9.10.11. read and consider the place. Besides all these grounds already named, there remain some other, as the constancy of the love of God, who never reicteth nor casteth out such as once in love he embraceth. john 13.1. Moreover the faithful are committed of the father to Christ to be kept, who being stronger than all, none can pluck them out of his hands. john. 10.28. Our salvation was once in our own keeping for it was committed unto Adam, who quickly lost it, but now God having trusted his son with it, and made him the guardian of it, it is in a most sure hand: for he being both almighty & faithful, can and will save all that be of his father committed to him, as himself saith, I will raise them up at the last day and give them eternal life. Finally, it cannot be that any of God's 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 keep it, or unwilling to perform it. This steadfast condition of God's children besides these substantial 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 rivers of water, which hath such continual supply of plentiful moisture, as that neither leaf nor fruit doth ever fade. Psalm 1.2. The second is of a Cedar in Libanon, which as it is tall for height, and mighty in strength, so it is lasting for continuance: long it is before it bear fruit, but when it beginneth to bear, 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, firm and unpregnable mountain, which by no engine of war, nor by any are or labour of man can be won and prevailed against: Such is the estate of him that trusts in God, Psalm 125.1.2. The last similitude is of an house built upon a rock, against which though the winds and waves do blow and beat, yet it standeth sure, because it is founded upon a rock: so it is with every one that heareth the word of GOD 〈◊〉 ●aid to 〈◊〉 the word 〈…〉 promises 〈…〉 and doth it; such shall be sore tempted and weather beaten, yet they shall never be removed. Mat. 7. Furthermore, the word that thus speaketh of the steadfastness of God's true worshippers, doth also direct us to the means by which they are maintained in it: and these are either public or private. The public means are the ministry of the word and Sacraments, and prayer and discipline. The private means are private prayer, meditation and reading, fellowship of the godly, conference, and careful practice of the word. By these means used and followed with sincerity, humility, and unwearied constancy, it pleaseth the most merciful God to keep all his children from falling away though they take some deep and dreadful falls. Now it will be requisite briefly to answer some such objections as are made against this doctrine, which is much gainsaid, as all other divine truth is: the truth of the word being herein like the word, the truth, Christ I mean, who was spoken against by sinners. These objections are either first by examples of the Saints: secondly, by texts of Scripture: or thirdly, by show of reason. The first example is of Solomon, he being once a true worshipper of God, he felt so grievously from piesie to idolatry, from temperance to wantonness from God to pleasure, as that some have thought, yea spoken, and written that he perished. To this we answers, it is true he fell most grievously, and did long lie 〈◊〉 his sin 〈◊〉 it is also more than likely to be true 〈…〉 in his sin, but recovered himself 〈…〉 these few 〈…〉 First, that he is of the holy Ghost entitled the beloved of God. 2. Samuel 12.24.25. which was never affirmed of any reprobate. Secondly, he was one of the penmen of the Scripture, even an holy Prophet: and of all the holy Prophets Christ saith they are set down in the kingdom of God. Luke 13.28. Thirdly, God's promise was made especially touching the person of Solomon, that howsoever his sins should be corrected with the rod of men, yet his mercy he would never take from him, nor remove his loving kindness. 2 Sam. 7. Fiftly, he was by repentance restored to God and to his Church, and none can perish that truly repent. Now that Solomon repented may appear both by the title of his Book, called Ecclesiastes, which is as much to say, Thus Tremelius expoundeth it. as a person united again to the Church upon his repentance done and published in the Church: and by the argument of that Book, which is a large condemning of those vanities wherewith he had been overtaken, and a plain retractation of those follies wherein he had offended. And if Solomon were not wholly removed from God; there is less doubt to be made of David and Peter, because neither their fall was so grievous, for Solomon to other great sins added the gross sin of Idolatry, and yet their repentance is more certainly revealed, the one in the 51. Psal. the other in the 27. Chapter of Matthew▪ of whom it is truly said by one of the Fathers, that faith did not fail in his heart, when the confession of it failed in his mouth. As for the remove and falls of Esau, Saul, and judas, they appertain nothing to this purpose, because they were but hypocrites, and never the true worshippers of God, and they fell only from such gifts of the Spirit as were common both to the elect and reprobate. The texts of Scripture that are brought in against this truth are these, Heb. 6.4. Heb. 10.29. and Mat. 13. The words of Heb. 6. are these: For it cannot be that they which were once lightened and have tasted of the heavenly gifts, and of the power of the power of the 〈◊〉 to come, that they falling away should be renewed by repentance, etc. To this I answer, it is true such as taste only, may; but the true believer which eateth and digesteth, and receiveth the word cannot fall away. Now whereas the second text saith, that they which be sanctified by the blood of Christ may fall away. The answer is this, the sanctification which the Apostle here speaketh of, is such a sanctification as standeth in profession only, and not in power and practise, and worketh only a light and slender change, which may be lost again, and not an effectual alteration of the mind and will, which being begun in this life, is perfected in the next, and so endureth for ever. And whereas the Apostle saith, they receive the truth, he meaneth that they receive the knowledge of the truth by their judgement and not by their affection, into the brain, and not into the heart. Now as for the joy spoken of in Mat. 13. it is not to be meant of the fruit of the spirit, in a truly sanctified heart rejoicing in the sense of God's peculiar love under 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 show of reason which is made against this doctrine of the unmovable estate of God's children is this, that such doctrine will breed in men security and careless living. This is not so, because the Scripture which teacheth their steadfastness, doth also teach that their own care & watchfulness is required thereunto: as in that saying of Paul, let him that standeth take heed lest he fall. 1. Cor. 10.12. and that in the 11. to the Romans, Be not high minded but fear: also that in the Phil. 2.12. Work out your salvation with fear and trembling: unto these we may join the counsel of our Saviour unto his Apostles, that if they would be safe they must give themselves to watch and pray. Mat. 26. And finally, the Apostle john saith, that they that be borne anew, preserve themselves. john. 5.18. that is to say, they take all care, and use all good endeavour for their own preservation. In all which places of Scripture it is manifest that whomsoever God hath purposed to keep to himself unmovable, in all them he engendereth a great heedfulness to look to themselves. But such as perish they are given over to gross and dead security, not to fear any peril in the abundance of great sins. It is now high time that we come to the profit and uses that be to be made of this doctrine: Use 1. whereof the first is to stir up our hearts unto a very earnest desire to be in such a permanent and steadfast condition. In all other things we do love certainties, Simile. and cannot abide to be at uncertaintyes: no Master will keep a servant so, as having him to day, he cannot be sure to have him to morrow; neither will any man hold a farm as tenant at will, and look to be put out at an hours warning: all men prefer a feesimple before an annuity, and wish rather to have a thing by perpetuity then by term, and why then should we not in matter of religion rather desire to be true worshippers of God, which shall abide for ever, than Christians in name and profession only, which be always at uncertainty, living in continual hazard, and exposed every hour to some fearful judgement of God? Simile. being in this behalf like unto a condemned person, who hath received the sentence of death for high treason against his Prince, howsoever such an one may be spared and respited by the favour of his Prince, yet he liveth at uncertainty and may look every hour when he shall be called forth to execution: even thus it standeth with all unsound Christians, Hypocrites, and wicked men, they are condemned persons both in god's decree, in the testimony of Scripture, and in the witness of their own conscience, though they mark not the check of it, and albeit the patience of God respite and spare them, and his bounty prosper them that they be fat and well liking, yet their state is unsteady, ever subject to a downfall, having no other stay to uphold them but God's lenity and sufferance, the time whereof when it is expired, then suddenly in a moment they sink into hell: Simile. though they flourished like a green Bay-tree, Psal. 37.36. and spread abroad then leaves, yet they vanish quickly and their place is no more found: whereas the godly are so established as that in death they are not removed, but be more firmly and nearly knit unto God thereby, with whom they enjoy a never withering bliss and glory. How should this move all men most eagerly to desire to be in so firm & certain estate, and never to give themselves rest until they know themselves to be entered into it? that as Isaac in the 26. of Genesis having digged divers wells to water his cattle, which he could not keep, because the people of that land strove with him, and took them from him one after another, at the last digging a Well for which they did not strive, but suffered him quietly to enjoy it, he found rest and was well satisfied, and acknowledging the Lords goodness (he said,) He hath enlarged my room, and will make me fruitful: so we having lost much time in treading the paths of an outward hypocritical service of God, and at the length finding Christ and meeting with the way of true Christianity, our souls may find rest and be satisfied with it, saying: Praised be the Lord, he hath brought me forth into a large room, and set my feet upon a rock. Secondly, this doctrine of steadfastness must provoke such as be in so firm an estate; 〈…〉 can 〈◊〉 is one 〈…〉 sign 〈◊〉 they are 〈…〉 this 〈◊〉 estate ●●●●●nesse. humbly and heartily to thank God for such a mercy, that when they bless God for other things, as good health, food, liberty, peace, etc. they forget not to praise him for this, that he hath set his seal upon them, and hath put them in such an happy condition as shall never be removed. When the Apostles of Christ were sent forth to preach, they rejoiced that the devils were subdued unto them, but our Saviour biddeth them rejoice in this rather, that their names were written in the Book of life: teaching us hereby, that howsoever there is great cause of joy and thanksgiving unto God, when any one is made the means to pull any soul out of the snares of the Devil, yet the chiefest cause of joy and praise is herein, when any one understandeth of himself, that he is the Elect of God, and sure to be saved. Hereof we have a notable precedent in the example of Paul, who being delivered from his woeful estate in which he lived whilst he was a blind superstitious Pharisee, served God in shows and external observations, and at length translated into this unmovable estate of faithful worshippers of God, he braced forth into most thankful acknowledgement of God's goodness herein, Now (saith he) to the immortal and only wise God be praise and honour for ever. 1 Tim. 1.12. Thirdly, from this doctrine ariseth a comfort to God's children against the temptation of being utterly forsaken, because being so surely built upon the rock, Mat. 16. the gates of hell, even the strongest assaults of Satan, cannot prevail against them; heaven and earth shall sooner be removed then any of God's servants. For if God's election be unchangeable, if his covenant be everlasting and unviolable, if his truth cannot alter, nor his mercy fail, nor his power be weakened, if the prayers of jesus Christ cannot be refused and cast out, if his Scriptures cannot lie and deceive, if his sanctifying grace cannot die and perish, then believe it though sinful lust's rebel, the vain world entice, the Devil tempt and rage, raising up troubles without and terrors within, yea though ourselves in our fears and faintings sink & be ready to give over, yet being once his we are ever his, and though we be down, we shall be raised up, though we be shaken, we shall never be removed: as David said out of his own experience touching temporal provision for this life, I have been young and now am old, yet I never knew the righteous forsaken, nor their seed begging their bread: so I may appeal to the experience of all that ever have been young and are become old concerning eternal preservation, if ever they knew a man truly fearing and trusting in God (how weakly so ever it were) to be confounded. The fourth and last profit to be made of this doctrine, is to stir up every one of us to a marvelous great care to look to ourselves, and to watch over our souls, This also is another mark that a man is in this unmovable condition. considering that God who made us without ourselves, yet doth not preserve us without ourselves, but useth our own wariness and endeavour thereunto. This is that which one of the Fathers hath well and truly said, tutus si attonitus, securus si cantus, that is to say, thou art safe so thou be'st wary, thou art sure so thou be'st astonished and tremblest: agreeable to that in the second Psalm, serve the Lord in fear; and to that in the second of the Philippians, work out your salvation with fear and trembling. It is a rule of policy by Philip de Commines in his French history, namely, that mistrust is safe: and surely it is a good rule in divinity, a Christian is most safe that is most mistrustful. First, the Devil is much to be mustrusted, considering his deep subtility and long experience, and so much the more to be mistrusted because he is an invisible enemy, and therefore the harder to espy his assaults, or to avoid them: and blessed is the soul that is always jealous & mistrustful over that cursed fiend, which casteth his baits and his snares to catch us in every thing, in our apparel, meat, and company, etc. in hearing, reading and prayer, in speaking and doing. Secondly, it is good to be mistrustful of men, both friends and enemies, both ignorant and profane, that we be not corrupted by their evil example, wicked company, indiscreet or evil counsel and persuasion: even Peter will give ill advise, and Nathan may give counsel which God will check. Lastly, and above all, it behoves us to be mistrustful over ourselves, and over our own corrupt reason and affections, as wrath, pride, covetousness, & such like, which are ever ready to betray us into the hands of our enemy Satan: and they are so much the more to be mistrusted, by how much they are nearer unto us, being in the midst of us (as it were) within our bowels, and bearing a great show of being our friends, fawning upon us whiles secretly they give us the stab at the heart. In which respect they are of the Apostle worthily termed deceitful lusts. Ephe. 4. Thus far of the first doctrine, concerning the unmovable steadfastness of God's true worshippers. Now a few words of the second doctrine, which is this: The marks whereby the true worshippers of God may be known who they be, to themselves and to others. He that doth these things, he is the true worshipper, and shall never be removed. The marks then whereby they are known, are the things set down in this Psalm: He that doth these things, what things? not superstitious works devised by men, not ceremonious works, though commanded by God, for these things may be done of hypocrites: but the works and fruits of true sanctification they are the marks by which Gods true worshippers and children are known. In the eight to the Romane's, the Apostle teacheth that God's children may be known by the witness of God's spirit: the spirit itself (saith he) beareth witness to our spirits that we are the sons of God. This certainly is most true because it is written in the Scriptures, the word of truth: howbeit it is no easy thing even for the very sons of God to find out this testimony in themselves, & many have been deceived by taking a carnal presumption instead of the testimony of the spirit: Therefore if there be any to whom it is certified by an evident & lively witness of the spirit, that they are the sons of God, they have much to praise God for it: but if there be any in whom this witness is feeble and dark, let them not be discouraged: Simile. for as true fire is well discerned from painted fire by the heat it gives, though there be neither light nor flame; so it may be as well known who be the children of God by the works and fruits of the spirit, as by the witness of the spirit: they which want this latter may have cause to be glad if they have the former. For the Apostle Peter in the first chapter of his second Epistle, having exhorted the Christians to join to their faith knowledge, to knowledge virtue, to virtue temperance, to temperance patience, to patience brotherly kindness, to brotherly kindness love, he assureth them that if these things be in them and abound they should never fall, but have their election sure, and have an entrance made into the blessed kingdom of God. And to conclude, our Prophet in this Psalm, unto that question (who shall dwell in thy Tabernacle?) makes this answer, even he that deals uprightly toward God and man, he that liveth a just life, he that thinketh the truth, and speaketh as he thinketh, he that hurteth not his neighbour in name, body, goods or soul, he that neither spreadeth nor receiveth false report against his brother, he that loveth godly men though they be hated in the world, and flattereth not wicked men though they be honoured in the world, he that faithfully keepeth his promises, even to his own damage and loss, especially such promises as are confirmed with an oath, he that avoideth usury and bribery, and whether he lend of courtesy, or judge of duty, as led by love and not by lucre, he, he, whosoever he is, rich or poor, learned or simple, high or low, even he that doth these things, and all these things, and not only knoweth them and liketh them, but doth them and performs them, and doth them constantly and sincerely, out of love to God and men, though weakly and unperfectly, and desireth in the doing of these things to advance God's glory, being heartily sorry that he doth these things so faintly and feebly, this is he that may assure himself to be the person that now truly serveth God, and hereafter shall remain in heaven with him for ever. FINIS.