attaine to this faith ordinarily Isaac By the word of the Gospell soundly opened and wisely applyed to the conscience of a sinner Abra. Is this faith perfect in vs in this life Isaac No surely but very weake and little needing daily increase and strengthening Abra. By what meanes may it be increased Isaac First by reading and preaching secondly by prayer thirdly by Sacraments The third Principle Doctrine of Baptismes Abra. WHat is a Sacrament Isaac A Sacrament is an outward signe and seale of the couenant of Grace Abra. What doe yee call the Couenant of Grace Isaac An agreement which God hath made with elect sinners freely to giue them his Sonne and with him righteousnesse and life eternall so they beleeue Abra. How many be the Sacraments of the new testament Isaac Two onely Baptisme and the Lords Supper Abra. What is the chiefe vse of these two Sacraments Isaac To confirme and assure our mindes of our fellowship which we haue with Christ and all his merits vnto saluation Abra. How many things are required in each Sacrament Isaac Three first an outward signe secondly an inward thing thirdly an agreement or likenesse betweene the signe and the thing Abra. Shew these three things in Baptisme Isaac In Baptisme the outward signe is water and washing secondly the thing signified and sealed is Christ for our iustification and sanctification by his word and spirit thirdly the likenes is this that as water washeth to the outward cleansing of the body so the bloud and spirit of Christ washeth to the inward purging of the conscience from dead workes Abra. Shew vs also these three things in the Lords Supper Isaac First the signes here are bread and wine and all actions about them both in Minister and people secondly the thing signified and sealed is Christ for our further grouth by him in our iustification and sanctification thirdly the likenesse betweene signe and thing is that as bread and wine nourisheth vp our bodyes vnto a naturall life so the body and bloud of Christ being receiued by faith nourisheth vp our soule to a spirituall life Abra. When are we said to be nourished vp to a spirituall life by the Lords Supper Isaac When the soule is thereby more and more assured of remission of sinnes by the death of Christ and of perfect iustice by his obedience to the Law together with a greater mortification of sinne vnto the quieting of the conscience and the greater hope of eternall life Abra. Whence haue Sacraments power to signifie and assure Grace Isaac First from the words of Christs ordinance and promise and secondly from his holy Spirit which worketh by them as hee will Abra. VVho are to be Baptised Isaac First Infants of Christian parents secondly men of yeares which first be infidels and afterwards are conuerted to Christianitie Abra. Who are to approach to the Lords Supper with comfort Isaac Such as are able and doe endeauour to examine themselues Abra. Of what things must they examine themselues Isaac Of the truth and measure of sauing graces faith hope and loue whether we haue these and with what imperfections we haue them Abra. When may one know himselfe to be fit for the Lords Supper Isaac First when hee hath some vnderstanding of the principles of Religion and a desire to know more Secondly when the doctrine of the Lords Supper is in some measure knowne to him Thirdly when one begins somewhat to know his particular sins and to mourne for the offence of God in them being sorry hee is so little sorry Fourthly when vpon sight feeling of them of his want of Christs bloud and euery drop of it and of his spirit all the graces thereof he can hunger and thirst after these things The fourth principle Imposition of hands Abra. DOe not the Sacraments require a Ministery to dispense and minister them Isaac They doe so for being publike tokens of our religion they are to be ministred in a publike place and by publike persons appointed thereunto Abra. May not so much be signified here by imposition of hands Isaac Yes by this ceremonie is noted persons set apart for the publike ministry of the Church to minister the holy things thereof Abra. What doe yee call the Church Isaac The inuisible Church is the whole number of the elect but the visible Church is a company of persons called out of the rest of the world to know and worship the true God according to his word Abra. Wherefore hath GOD ordained a ministry in his Church Isaac First for the gathering of the elect to the faith and profession of Christ. Secondly for the building them vp vnto saluation in heauen Lastly for the wicked which liue in the Church and are not of it to take from them all excuse and to make their condemnation more iust and heauy Abra. Who are to be thought meet for the ministrie Isaac Onely such as be endewed with a good measure of knowledge and wisedome to be able to interpret and apply the Scriptures to the seuerall vses of the Church by doctrine and exhortation Abra. What dutie doe the people owe to the true Ministers of Christ Isaac First a loue and reuerence to their person and calling secondly obedience to their doctrine thirdly maintenance of their charge and estate Abra. How long lasteth the Ministry Isaac Euen vntill the second comming of the Lord Iesus The fift Principle The resurrection from the dead Abra. MVst men once dye Isaac Yea they must so because all men haue sinne therefore they are mortall by gods appointment Abra. Shall the dead be raysed againe to life Isaac The dead shall be quickned at the end of the world by the power of Christ. The sixt principle Of eternall Iudgement Abra. WHat shall follow the Resurrection Isaac The great and generall iudgement wherein all men and all their workes shall be iudged Abra. What be the parts of this iudgement Isaac Two first the laying open of all persons and things as they are Secondly the giuing of an vpright sentence vpon them Abra. By whom shall this iudgement be held Isaac It shall be held by the authoritie of God the Father but the sentence shall be pronounced and executed by Christ the Mediatour Abra. What shall be the end of this iudgement Isaac The manifestation of Gods glory both in his mercy toward the elect and in his Iustice towards the reprobate The estate of men after Iudgement Abra. WHat shall be the estate of the godly after the Iudgement Isaac Most blessed first presence of all good Secondly absence of all euill and that euerlastingly Abra. What shall be the estate of the wicked and impenitent Isaac Most accursed first the presence of all euill Secondly the absence of all good that for euermore hereof called eternall iudgement To the God eternall be prayse for euer in the Church Amen FINIS TWO SERMONS The first The Practise of the Saints Preached at a
Dauid had smitten Goliah to the ground hee presently runne vpon him drew out his sword and beheaded him likewise Christ hauing subdued vnto vs our sinne by his vertue let vs doe our part fall vpon it take it by the throate stifle and choake it neuer leaue it till wee haue driuen out the breath of sinne It was the fault of the Israelites that God hauing put them in possession of a good land and destroyed many of the inhabitants daunting the rest they by their negligence and cowardise did not prosecute these good beginnings but suffering the Cananites to liue amongst them they proued thornes in their sides and prickes in their eyes euen so it will come passe if you foreslow the continuall mortifying of sinne which Christ hath already conquered in you and disarmed if ye make way and giue place to remayning lusts and euill affections they will proue tedious and perillous therefore let not sinne raigne Finally this must encourage vs to flye the seruice of sinne and mightily to striue against it because our bodyes being mortall that is subiect to mortalitie and death the strife against sinne will quickly be at an end And surely this may encourage any good Christian to resist sinne seriously to consider that we are mortall here where sinne doth assault vs and that there wee shall be immortall where wee shall be free from sinne as wee would not be mortall then when sinne shall not hurt vs so we would not be immortall here where we are subiect to sinne Let this meditation then helpe vs against the lusts of sinne that wee are not like to wrestle long with it for our yeares may lack moneths our moneths may lacke weekes our weekes may lacke dayes our dayes may lacke houres our houres may lacke minutes Doe wee not know by Scripture that death stealeth vpon vs as trauaile vpon a woman or as a theefe in the night which giueth no warning and experience sheweth the truth of this plentifully Hee in the Gospell that boasted of store for many yeares was threatned to haue his soule taken from him that night two in London dyed sodainely as they walked in the streets also one found dead in the fields at Allington who went well out of his house at Douer likewise one dyed in his sleep who went well to bed in the citie of Canterbury one well and abroad at eight of the clock and dead by tenâ— and euen in this Church one fell downe dead betweene the great gate and the porch the Kings court is not free from such examples of suddaine death Now seeing that that which falleth to any one may fall to euery one it is wisedome for all men to make a short account and so much the more to labour mortification of sinne by how much this mortalitie is certaine and the time vncertaine and yet such dulnesse is in vs that wee are so far from thinking of the sodainnesse of our death and shortnes of life as that wee seldome remember that wee shall dye wherein our forgetfulnesse is more blame worthy because euery thing serueth to put vs in mind that our bodyes which we beare about vs are mortall for euen on our table wee haue monuments of death for we eate not the creatures till they be dead our garments are eyther the skins or excrements of dead beasts we often follow the dead corps to the graue and wee often walke ouer their bodyes and in this place especially men that vse to walke here shall do well to remember that they tread vpon the dead and others shortly must tread vpon them Moreouer wee in this Citie haue almost euery day death roung in our eares the deadly knell telling vs that dust we are and to dust we must goe Lastly our nightly sleepe being to vs a shadow and resemblance of death yet for all this men liue as if they were immortall drowned in worldly pleasures and carnall delights because they doe not seriously remember their last end which if it were carefully thought vpon it would mightely preuaile to keepe men from doing amisse causing them to imitate that good seruant in the Gospell who knowing his maister would come yet not knowing at what houre in the night hee girded his loynes and kept his lampe burning that hee might be found ready when his maister should come wherof we haue a good example in this Gentlewoman our sister to whom as it pleased God in the weaknesse of body to giue her a remembrance of her mortalitie and end before it came so shee receiued grace to make true vse for dying to sinne and liuing to God shee spent her time during her sicknesse as I haue beene credibly certified in reading praier and good meditations and at her end as my selfe was a witnesse she applyed the sentences and promises of Scripture to her owne soules comfort praying with the Church Lord Iesus come quickly come quickly And with Dauid professing that as the Hart panted after the riuers of water so her soule longed after God and laying hold on Christs promises that shee should be satisfied because shee mourned for her sinnes assuring her heart according to that that was pronounced to Paul that howsoeuer she was weake yet the grace of Christ should be sufficient for her and that by the power of his might shee should ouercome and finde death to be her aduantage Thus continuing in holy motions and good speeches till her soule remouing from her earthly tabernacle was receiued into the heauenly inheritance as we may trust there to raigne with Christ for euer Thus farre of the exhortation not to suffer sinne to raigne the first part of our Text. That yee should obey it in the lusts thereof THese words contain the second part of our Text which is the explication declaring to vs how this may be brought to passe namely by withdrawing obedience from the lusts thereof Where first of all there be two words to be interpreted Lusts and Obedience Lust of sinne Lust is that stirring of our naturall corruption egging and soliciting vs against the will and Law of God or the first motion of our sinfull corrupt nature for it is here distinguished from sinne to shew that here lust is not the roote but the fruit Whereas he speaketh in the plurall number not lust but lusts it is because the motions or desires of our depraued nature are of sundry kindes some are the will of the minde so called Eph. 2.3 as errours heresies false opinions wicked conceits euill imaginations corrupt reasonings wicked counsels deuises and thoughts eyther against God or men or our selues some are the will of the flesh thus tearmed in the former place Ephes. 2.3 whereby is meant all the euill affections which be in our vnreasonable part in our will appetite and senses as anger pride couetousnesse enuy reuenge contention and such like And 2. Cor. 7.1 these lusts are deuided into lusts of the flesh and the spirit where flesh
an entrance to eternal death the suburbs of hel the beginning of endles misery through sin wheras death to the godly is an entrance to eternall life the porch and gate to heauen a beginning of neuer ending blisse and glory through Christ. Q. Now what difference is there between themselues their death An. Exceeding great the wicked in their death are either blockish or impatient and ful of despair impenitent comfortlesse the godly though with great difference amongst themselues yet all doe give vp their spirit in faith of the promise vnder hope of glory and with repentance for their sins for they all dye in the Lord. Reu. 14.13 and fall a sleep in Christ. 1. Thes. 4.14 Qu. What comforts haue the godly against the force of death An. Though they feare it and ought so to do being a dissolution of nature and a iudgement of god yet the feare of it is moderated and tempered with comforts especially from the hope of an happy glorious resurrection 1 Thes. 4.18 Qu. What is the efficient cause of our resurrection An. Euen God himselfe for Scriptures teach that it is a work of diuine power Acts. 26.8 Qu. What is the outward meanes of the Resurrection A. The voice and word of Christ Ioh. 5.28 1 The. 4.16 Qu. Whereof shall the Resurrection be An. Not of our soules but of our bodyes for they fall into the ground 1. Cor. 15. throughout Qu. Shall the same bodies rise againe An. Yea the same in substance but of another qualitie This corruption shall put on incorruption 1 Cor. 15. Qu. With what qualities shall our bodies arise A. 1. With incorruption 2. Power honor 1. Cor. 15.42 Qu. What doth this teach vs An. Seeing our bodies shall rise to such glory wee may not apply them to the base seruice of sinne Qu. What is the comfort we may reape hereof An. Very much both for the death of our friends and for our own departure because we shall return again into better case as a man that puts off rags to cloth himself with a robe Qu. By whose meanes shall the Resurrection be An. By the meanes and ministerie of Angels who shall gather the Elect from the foure windes Qu. What is the end of the Resurrection A. The neerest end in respect of men is their shame or glory Dan. 12.2 the vtmost end in respect of Christ is the manifestation of his mercy iustice to the glory of his name Qu. Now tell vs the vse we are to make of this doctrine of the Resurrection An. First it is a bridle to stay from sin to remember that euill doers shall rise to their condemnation Secondly it is a spur to godlinesse Act. 24.15.16 Thirdly it moues to constancy to know that we shall reape a full reward if we continue in godlines Heb. 11.35 Fourthly it ministreth comfort against death seeing our bodies shall returne againe in far better condition 1. Thes. 4.18 Of the generall and last Iudgement Qu. WHy is the doctrine of eternall Iudgement the last Article in the Catechisme A. Because Iudgement is the period winding vp of al. Qu. How is the word Iudgement vsed in the Scripture An. Eyther for gouerning generally Ioh. 5.22 or for one speciall act of gouerning namely for the iudgeing of the world at the last day Heb. 6.3 2. Tim. 4.1 Eccles. 12.14 Qu. How doe ye proue there shall be such a Iudgement A. By the temporal Iudgements of God the earthly Iudgements of men which are shadowes and fore-runners of the other Secondly by the testimonie of our consciences which tremble at secret sin at hearing of the iudgement day and by reason because otherwise God were not iust nor omnipotent seeing many liue euilly which yet escape punishment here Thirdly by plain texts of scriptures Eccl. 12.14 Dan. 7. Mat. 19. Act. 17.31 Mat. 25.32.33.34 Re. 20.12 Qu. What vse may be made of this point An. It serueth to teach the godly patience seeing their troubles shall determine in ioy and blisse 2 Thes. 1.4.5.6 secondly it terrifieth the wicked whose pleasure shall end in paine Luke 16.25 thirdly it warnes all men to repent and turne from sinne Act. 17.30.31 Qu. What is the generall Iudgement A. It is a solemne diuine action wherin God shal render to euery man his due according as he hath done Rom. 2.6 Q. What is the vse of this that God shal iudge euery man An. It should cause vs to forbeare to iudge our neighbours Rom. 14.10.11 Qu. May not Christians iudge at all An. First not except we haue a calling secondly not rashly Mat. 7.1.2 thirdly not to determine of the finall estate of any man Rom. 14.4.10 Qu. But is not euery man iudged at the time of his death A. True yet the generall Iudgement must be first to cleare the truth of the Scriptures which foretell it secondly to manifest the iustice of God before all men thirdly to encrease the glory of the Elect and shame of the reprobate Qu. Which be the parts of Iudgement An. Two first laying open all things thence it is called a day of reuelation Rom. 2.5 Secondly giuing sentence vpon all things and persons Mat. 25. Come ye blessed goe ye cursed Qu. How shall this laying open of all things be An. By the Bookes of mens consciences Reu. 20.12 Qu. What doth this warne vs of An. To keepe our bookes faire and cleane Qu. How may this be done An. First if we beleeue in the death of Christ secondly if we wipe our bookes with the spunge of daily repentance Qu. Shall not secret things come to light An. Yes verely euen the most secret thoughts of our hearts and most close actions of our life shall be opened 1. Cor. 4.5 Qu. What doth this put vs in minde of An. To auoide euen secret sinnes and to purge our hearts from euill desires Qu. What is the sentence An. It is that whereby it shall be awarded euery man whereto he may and must stand Qu. How shall it proceed An. According to workes because they beare witnesse of euery man whether he haue true faith or not Mat. 25. Rom. 2.6 Reu. 20.12 Qu. What doth this teach vs An. To labour for a working faith such a faith as worketh by loue Gal. 4.6 Qu. Who shall be the Iudge A. Christ Iesus as he is God man 〈…〉 Qu. What is the vse of this thing An. First a comfort to the faithfull that their Redeemer shall iudge them Secondly a discomfort for the wicked to haue him their Iudge in whom they haue not beleeued yea whom they haue pierced with their sins Reu. 1.7 Qu. After what manner shall the Iudge come A. Gloriously and terribly because the presence of God shall appeare Mat. 24. and 25. Reuel 1.7 Qu. What vse are we to make of this An. First toward our selues that we be found in peace secondly toward others that they may be awaked out of sinne
hauing taken a mortall wound by the vertue of Christ crucified Rom. 6.6 Therefore quite your selues like men be strong in the Lord in the power of his might and let not sinne raigne ouer you Thirdly call yee to minde when ye were the seruants of sinne how yee endeauoured to doe the will of sinne then taking part with your lusts against Christ and setting your selues with might and maine tooth and nayle as wee say against the kingdome of grace giuing your members as weapons of iniquitie to commit iniquitie is it not equall and most reasonable that being now freed by grace from the tyrannie of sinne and become the seruants of Christ yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others especially in your selues and with great care and labour striue to please and serue your new Lord giuing your members that is the faculties of your soule organs of your bodies as weapons of righteousnesse to holinesse Were it not a great shame now ye are brought vnto such a king as Christ so glorious in himselfe to you so gratious which hath done such things for you already as to quit you from the guilt of sinne by remission from the dominion of sinne by mortification and from whom ye expect such and so great things in heauen were it not a great fault and reproach to be lesse willing and diligent in performing his will then yee were to execute the lusts of sin whiles ye were vnder it Moreouer what a matter were it if being deliuered from such a tyrant as sin is whose bondage is a thousand times worse then the bondage of Aegypt which was bodily and temporary this being spirituall and tending to eternall ruine if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance What prisoner ransomed from slauery of Turke or other would be so vnthankfull to his ransomer or so harmefull to himselfe as to returne backward to his former cruell Lord and let it be farre from you which are by Christ drawne out of the hands and power of sinne once to looke backe againe but now yee are free from sinne and become the seruants of righteousnesse encourage your selues to depart more and more from the damnable workes of sin to doe the honourable workes of righteousnesse and so much the rather seeing of sinne and the seruice thereof no other fruit but shame no other end but death to be reaped and expected Therefore as ye couet to auoide confusion of conscience and shame of face and to be free from that death that knoweth no end see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction applying your selues by doing that which is righteous to serue Christ the fruit of whose seruice is sweet and precious and the end happy and glorious for yee shall haue your fruit in holinesse and your end euerlasting life Let it yet be further wayed that yee cannot suffer sin to raigne and beare swing in you but yee shall loose the protection of God the Father whose eye is onely vpon the righteous which fight against sinne to care for and protect them against their enimies and euils as for sinners which liue in the seruice and practise of sinne God heareth them not that is hee neglecteth them in their necessities and dangers yea though they call vpon him yet hee denyeth them his protection and succour and what a matter this is may partly be conceyued by those who are out of the protection of their temporall Kings such are exposed so innumeble inconueniences and mischiefes better not to liue at all then not to liue vnder the Kings protection Euen so the sinner that serueth sin as his king hee loosing the protection of the King of heauen lyeth open to the malice of Sathan euery moment to be deuoured and destroyed of that roaring Lyon And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne for when the Apostle writeth to Titus 2.11 that Christ hath redeemed vs from all iniquitie and telleth vs that this is the end and purchase of his passion that we should be zealous of good works and Peter likewise that Christ bare our sinnes in his body that wee should dye to sinne and liue in righteousnesse hence it plainely appeareth that whosoeuer licentiously cherishing their sinfull lusts and abandoning the care of a godly life doe serue sinne they voyde themselues as much as in them is of the vertue and power of his death and of all the merits of his passion both touching iustification and sanctification And as this is no small thing so yet consider further that whatsoeuer they be that through not striuing against sinne shall subiect themselues vnto the raigne and power of it they depriue themselues of the comfortable working of the spirit for where the good motions of his grace are repelled and sin followed there the spirit is grieued and quenched euen as water cast vpon fire slaketh and putteth it out and as a guest is driuen from that Inne where hee is not regarded but basely intreated so the spirit will not there abide where the lusts of sinne are intertained and his owne inspirations reiected Vnto all these former reasons ioyne these considerations that if ye should start from Christ to goe after your lusts and put the bridle againe into the hands of sinne yee shall breake and violate first your vow and promise made vnto God in your Baptisme and afterwards renued in the Lords Supper and better were it neuer to haue made vow then not to keepe it also ye make your selues vnfit to doe any good eyther to God or men nay yee defile all your actions both naturall ciuill and religious all which become vncleane and odious to God if your selues be vncleane through sinne for as in the Law holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse so whatsoeuer commeth from a person spiritually polluted whose minde and conscience is vncleane it is all hatefull to God and abhominable But we are entred into an Ocean of matter which would quickly ouer-flow the bancke of a Sermon if wee should not obserue some meane therfore to leaue the further search of reasons scattered euery where in this present Chapter else where in Scripture let vs attend now to the reasons couched in this present text which are but two the former reason is contained in the particle Therefore which implieth thus much that sithens Christ hath put in vs his grace of sanctification to crucifie our sinfull nature as hee had taught before therefore let vs not be wanting to our selues to whom Christ hath not beene wanting if he hath already broken the yoke and strength of sinne by his death now it is pulled downe let vs keepe it downe and neuer suffer it to arise and get head againe When
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signes of Eâ—angelicall and â—hristian repenâ—â—nce Second doctrin of the Cateâ—hisme That there is a God Of the essence of God a The essence of God is so vnsearchable as it is easier to say vvhat he is not then vvhat he is * Properties of God Psal. 94.1 â— From God 〈◊〉 1.16 There is nothing in God but it is God 〈◊〉 What God is Vnitie of God-head Trinitie of persons Actions of god invvard Oâ—â—vvard Decree Execution Decree vvhat 〈…〉 What manner 〈◊〉 it is Parts of his â—â—cree b â—â—cree hovv 〈◊〉 the act 〈◊〉 his decree 〈…〉 diuerse 〈…〉 consideration God decreeth 〈◊〉 doing of â—â—od and suffeâ—â—ng of euill for 〈◊〉 ends c 〈◊〉 sins had not 〈◊〉 â—onsideraâ—â—â—â— of good they shâ—â—ld not be Though there 〈◊〉 extreame 〈◊〉 vvhich is so good as it 〈◊〉 no respect 〈◊〉 euiâ—â— to vvit 〈◊〉 yet there 〈◊〉 extreame 〈◊〉 vvhich is 〈◊〉 as it is 〈◊〉 respect 〈◊〉 Predestination vvhat it is 2 Parts of predestination 1 Decree of Election 2. Decree of Reprobation Eph. 1.6.14 To the praise of the glory of his grace Hovv many be elected Whether Election may be knovvne d By the graces and fruits of the spirit of sanctification such as be reckoned vp Gal. 5.22 and 2 Pet. â— 5.6.7 Properties of Election â—â—â—cution of Gods decree Creation Within vvhich 〈◊〉 dayes vvee 〈◊〉 the Anâ—â—â— as being â—is chiefe and â—hoice vvorke 〈◊〉 made 〈◊〉 â— 1 the â—hole armie of creatures made vvithin sixe dayes on â—hich day â—hey vvere â—â—de vve 〈◊〉 not 〈◊〉 Scripâ—â—â—â— therein 〈◊〉 silent 〈◊〉 open enough at least to my vnderstanding f Gouernement called his temporall â—â—idence to distinguish it from his fore-determination and eternall prouidence Parts of gouernment 1 Preseruation 2. Rule g In the ruling and preseruing of humane creatures God vseth kings and other Magistrates as his vicegerents of vvhose authoritie dignitie degrees office and commodities of their gouernement yee may read Psal. 82. Rom. 13. h Amongst the means Angels are principall seruing to the effecting of Gods decree in the greatest vvorks thereof the safetie of good men and destruction of the vvicked Heb. 1.14 Worke of Redemption Why greater then the vvork of Creation Acts 2â— 24. i 〈…〉 these 〈◊〉 very elect 〈…〉 bondage 〈◊〉 prisoners 〈◊〉 their vvill â— Tim. 2.26 Christs life 〈◊〉 the ransome or price which brought 〈◊〉 to such â—s beleeue k 〈…〉 2.4 Who gaue him 〈◊〉 a ransome 〈◊〉 vvas paid â—o Gods iudgement vvhich â—â—ing satisfied 〈…〉 lost his 〈◊〉 l Wee should 〈◊〉 â—iued in 〈…〉 subiect 〈◊〉 â—hange but 〈◊〉 Christ vvee 〈◊〉 stedfast and heauenly â—â—ndition 〈◊〉 a 〈◊〉 of his 〈◊〉 God â—â—ith â—s m From this 〈◊〉 of person 〈◊〉 câ—mmeth to 〈◊〉 that in â—â—â—ipture that â—â—hich is 〈◊〉 the one 〈◊〉 is assumed of the other as where it is said that God purchased the Church with his blood Act. 20.28 And the Lord of glory was crucified 1. Cor. 2. And hee that deâ—â—ended is the selfe same that ascended Ephes. 4. where that which Christ did as man is â—â—â—â—â—buted to his Godhead by the vnitie of the person Hovv this vnion is vvrought Why needfull The God-head is impassible Meer man cannot merit of God n This required a mortall nature o This required an infinit povver p This vnion neuer dissolued not by his death vvherein his body separated from his soule but neyther body nor soule diuided from the person of the Sonne of God q Sin had made as Esay saith a separation betvveene God vs so as vve vver enimies Rom. 5.6.7 Christ a name oâ— his office as 〈◊〉 of his 〈◊〉 〈◊〉 prophet Our highpriest â—uke 1.35 â— Cor. 5. â—1 Our king 〈◊〉 of his â—ingdome Worke of his spirit Church poliâ—ie in lavves and officers â—ith their gifts 〈◊〉 â—â—nctions all depending vpoÌ„ the disposition 〈◊〉 this eternall â—ing Reu. 2.1 â—ph 4.7 8.9.10 Benefits from 〈◊〉 Redeemer 〈◊〉 a Sauiour oâ— giuer of saluation vvhich comprehends 〈◊〉 his benefits â—word named â—â—â—â—soeuer els This gift being vnperfect in this life is therfore accompanied vvith a coÌ„bat betvveene the old man the nevv vvherof Rom. 7 1â— our spirituall armour being named Eph. 6 13.14.15.16 u The more and the more excellent vve see his benefits to be tovvard the more it inflameth our hartâ— vvith his loue 〈…〉 our conâ—â—â—â—â—tion vvith 〈◊〉 by Christ â—hrough faith in him God the Father is as the â—â—â—â—â—aine of 〈◊〉 Christ as 〈◊〉 conduit 〈◊〉 vvord as 〈◊〉 pipe our â—â—â—â—â—uing harts 〈◊〉 â—â—sterne 〈◊〉 faith the 〈◊〉 parts oâ— it â—â—ith vvhat it is This is the deâ—â—â—ition of a 〈◊〉 and a liuely â—â—â—tifying faith 〈◊〉 of other as historicall miraculous and â—â—mporarie faith all vvhich may be in reprobates c Faith as it looketh to Christ the vvork of iâ— is to receiue him as it lookes to the Saints it vvorks by loue Gal. 5.6 d The robe of Christs iustice as a garment is vvithout vs inherent in Christs ovvne person till it bâ— put on vs by faith then it is ours â—â—grees of â—â—ith â—om 4.20 〈◊〉 â— 1 Those Catechismes vvhich generally 〈◊〉 faith to be 〈◊〉 assurance 〈◊〉 persvvasion â—â—ey define not 〈◊〉 but one â—â—â—sure of faith 〈◊〉 vviâ— the strong faith f Mark 9.24 â— Cor. 13.9.12 Seeing our knovvledge is â—mperfect so is â—he faith to for 〈◊〉 beleeue as 〈◊〉 knovv Faith as a mother begets vvorks they as a daughter strengthen their mother Marke of faith Fruits of faith Of good vvorks Which be good vvorks What required to good vvorks g They merit not and vvhy 1 They are not ours 2. A debt to God to vvhom vve ovve them 3. No proportion betvveene them heauen * Hovv good vvorks please God The chief 〈◊〉 of this 〈◊〉 in 〈…〉 comâ—â—ny exhortations informaâ—â—â—â—s and such 〈◊〉 vvorks as â—â—â—cerne the 〈◊〉 the rule 〈◊〉 guide these â—â—orks ye haue 〈◊〉 Mat. 7.3.4 〈◊〉 Gal. 6.1 〈◊〉 18.15 〈…〉 5.1.2 〈…〉 spirit of 〈…〉 loue 〈◊〉 compâ—ssion 〈◊〉 â—â—y voyce beâ—â—â—eful in praiâ—â— seeing it is a 〈◊〉 of the 〈◊〉 Kinds of praier That is not â—ppointed common for all to 〈◊〉 to 1 Deprecation 2 Intercession 3 Petition 4 Thanksgiuing i Graces needfull to true christian prayer Knovvledge 〈◊〉 direct vs to aske vvhat vve sholdâ— humilitie by sight of our vilenesse and vnvvorthinesse compared vvith Gods maiestie zeale of Gods glory faith to beleeue the promise of being heard constancie to hold out if vve be not heard presently godly sorrovv for those sinnes vvhereof vve aske pardon and of those vvants vvhereof vvee aske forgiuenesse and supply spiritual ioy in the feeling of mercies already receiued and hope of more compassion of others sinnes and miseries for vvhom vvee pray sobrietie that the body being kept vnder by abstinence the spirit may be free to pray vvatchfulnesse in moderate sleepe of the body vigilancy of the minde singlenesse desiring things prayed for from our hearts not from our lips onely Christs 〈◊〉 Christ is that other Angels vvho