good this may be called birth sinne Psal. 51.3 Gen. 6.5 The frame of mans heart is onely euill continually Qu. What doe ye call actuall sinne An. All thoughts words and deeds being contrary to the will of God issuing from that bitter roote of birth-birth-sin Also all omission of duties eyther toward GOD or our neighbours Mat. 25.42 Lastly all imperfections eyther in manner or measure or end of doing good duties for whatsoeuer transgresseth the law is sinne 1 Iohn 3.4 Qu. For what respects are these sinnes called dead workes An. For two respects First because they proceed from those who be spiritually dead Eph. 2.1 Secondly because they tend to death and deserue it Rom. 6.23 Qu. Seeing our works are dead and we dead in them doth not this imply that we did once liue An. It doth so and the truth is wee did once liue an holy and an happy life Gen. 1.26 Qu. Wherein stood our holinesse An. In the vprightnesse of soule and body Eccles. 7.31 called Gods Image Gen. 1. Qu. Wherein stood our happinesse An. First in our enioying of Gods presence and fauor Secondly in the excellency of our person Thirdly in our Lordship ouer the creatures Gen. 1.26 Qu. How fell wee from this estate An. By the malice of Sathan suggesting and by the free wil of our first parents obeying his temptation Gen. 3 ver 1.2.3 c. Eccles. 7.3 God made man righteous but they found out many inuentions Qu. What followed hereupon An. Our first Parents became sinfull and most miserable Gen. 3. throughout Qu. Doth their fall any thing appertaine vnto vs An. Yes surely for in Adam wee all sinned Rom. 5. ver 12.19 they being the head and roote of our kinde haue wrapt all their ofspring in the guilt and hurt of their transgression Qu. But are wee not also vnder death through our owne naturall corruption and actuall sinne An. We are so by nature seruants of sinne and the children of Gods wrath Eph. 2.3 Rom. 6.20 Qu. What is meant by Repentance An. An vtter renouncing of our selues and our owne workes in which there is nothing but matter of death and a returning to God to doe his workes Qu. Wherein standeth this renouncing of our selues and workes An. In these two things First that we neuer haue either affiance or liking to any thing which commeth from our selues Secondly that both in purpose and practise in desire and deedes wee endeauor to cease from our owne works Esay 1.16 to doe the workes of God Qu. What call ye returning to God An. When both minde and will are changed from blindnesse and malice to the sound knowledge and loue of God and his workes Qu. What workes doe yee call the workes of God An Such workes as God in his morall Law appointeth to be done Qu. What doth the morall Law teach vs An. To loue God with all our soule might and heart and our neighbour as our selfe Mat. 22. Rom. 13. Qu. Wherefore is Loue made the summe of the Law An. Because our duties to God and man are nothing worth vnlesse loue beget them Qu. In how many commandements is the morall Law contained Ans. In tenne whereof foure concerne the loue and worship of God and the other sixe concerne the loue and welfare of our neighbour Qu. Tell vs briefly what do the first foure Commandements require An. The first that the true God alone be worshipped of vs this shutteth out false Gods The second that wee yeeld him such a worship for the matter and parts thereof as himselfe in his word commandeth this shutteth out false worship of the true God The third that for manner and end hee be worshipped with all holy and religious reuerence referring all to his glory this shutteth out prophanenesse in his true worship The fourth that he be worshipped at such a time as he hath prescribed the seauenth day vnder the law now one day in seauen Q. Now shew vs summarily what the sixe latter do require An. The fift that the excellency of our neighbor be duly respected without all contempt to any Superior Equall or Inferior The sixt that his life be carefully preserued without all crueltie The seuenth that the chastitie of his person be purely kept without all vncleannesse The eight that we increase and maintaine his substance without wrong by deceit or violence The ninth that his name be tendred without any infamie and reproch done to it by lyes slanders or false-witnesse The tenth that our very thoughts be free from desiring the least good thing which he hath reioycing in his good as in our owne Qu. What rules can you giue for the further and fuller vnderstanding of the law An. First where any one vertue is commanded all of that kinde with the meanes and occasions are also commanded Secondly where any vice is forbidden all of that kinde with the meanes and occasions are forbid Thirdly where any good is commanded there the sinne contrary to it is forbidden and where any sinne is forbidden there the good contrarie to it is commaunded Fourthly the Law being spirituall euery commandement is spirituall requiring obedience from the thoughts and motions Qu Can any Christian by the helpe of grace keepe the whole Law in euery part An No surely because our sanctification is vnperfect Rom 7. ver 14.15 Qu. Whereunto then serueth the Law An. First to vtter what is sinne Rom. 3.1.2 Secondly to reueale the anger of God against sinne Rom. 4.15 Thirdly to conuict and terrifie the conscience for sin and so to be a Schole-maister to Christ. Gal. 4.24 Fourthly to be a lanthorne and light to direct the steps of such as come to Christ. Psal. 119. ver 105. Qu. What is the beginning of repentance and returning to God An. A displeasure and griefe conceiued for feare of gods vengeance hanging ouer vs for sin Acts 2.37 called there a pricking of the heart Qu. Whence commeth this griefe and feare An. From the spirit of God working in the preaching of the Law and is thereof called the spirit of feare and bondage 2 Tim. 1.7 Rom. 8.15 because by the Law truely expounded and wisely applyed the spirit is forcible to terrifie mens consciences and pierce them with griefe vpon the sight of their seuerall sinnes and the great condemnation due to them as happened to Foelix and Iudas Qu. You doe iudge then that the right vnderstanding of the ten commandements is requisit to prepare vnto repentance but how is the grace of repentance wrought An. As the word of the Law doth prepare and begin repentance so it is effected and wrought by the word of the Gospell wherein the same spirit of God is mightie to stirre vp in the Elect a loue of Gods will with a loathing of euery thing which is against it vpon the sight of Gods meruailous mercie toward them in the forgiuenesse of all
Funerall on the 28. of December 1608. The second The Perseuerance of the Saints Preached on the 29. day of Ianuarie 1608. By T. W. Minister of the Word LONDON Printed by Tho. S. for Thomas Man dwelling in Pater-noster Row at the signe of the Talbot 1609. THE FIRST SERMON called The Practise of the Saints preached at a Funerall on the 28. of December 1608. The Text. Rom. 6. Verse 12. Let not sinne raigne therefore in your mortall body that yee should obey it in the lusts thereof THE holy and blessed Apostle Saint Paul in the eleuen former verses of this Chapter had taught that such as be iustified by faith in the blood of Christ were partakars also of the Spirit of Christ vnto their sanctification whereby they were freed not from the corruption yet from the tyranny and dominion of sin euen as iustification had freed them from the guilt and condemnation of sinne wherevpon he concludeth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne is accompanyed with a new grace of holinesse vnto amendment of life therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne How can they which are dead to sinne liue yet therein Verse 2. then in the 3.4 and 5. Verses our sanctification is declared both by the seuerall parts thereof as also by the cause and testimonie of it The parts are three first death of sinne secondly buriall of sinne which is the progresse of mortification thirdly newnesse of life The cause is a vertue or power deriued and conueyed into the members of Christ from his death to the beating downe and keeping vnder the strength of sinne and also from his Resurrection to the quickning and raising them vp in their vnderstandings and wils vnto the study and loue of Godlines all which hee setteth forth by an excellent similitude of grafting or planting Verse 5. like as the grift translated from an old stocke to a new liueth groweth and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set so it is with the elect being taken out of the old rotten stock of Adam and thence planted into that noble stocke Christ Iesus they participate of his Spirit by vertue whereof applying the death and Resurrection of Christ vnto them they receiue power against corruption to keepe it downe and subdue it as also to loue and doe in some measure the will of God and of all this their Baptisme is no idle and naked but an effectuall pledge and testimony the water sanctified by the word as also the dipping or sprinkling the childe with water according to Christs ordinance and commandement and the comming out of the water being a powerfull instrument of the holy Spirit not onely to represent and seale the grace of the couenant but also to effect in all the elect their neerer and straighter coniunction with Christ in his death and resurrection both for iustification and sanctification After this from the sixt Verse to our Text this communion of beleeuers with Christ is proued and amplified by comparison of contraries and equals and at this twelfth Verse he falleth vnto exhortation which he deduceth out of and buildeth vpon the former doctrine as appeareth by the illatiue particle therefore let not sinne raigne which is as much as if hee should say seeing the members of Christ are vouchsafed this mercy to haue fellowship with Christs death to the killing and destruction of sinne in them by little and little euen as his crucified body dyed and languished by little vpon the Crosse also with his resurrection that as Christ being dead raised vp now dyeth no more but liueth for euer to God likewise we may perpetually liue the life of grace till wee come to glory therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature that sinne raigne not in vs as a king and as a Tyrant trample vpon vs and triumph ouer vs. In this Verse consider the exhortation it selfe and the explication the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues let not sinne raigne in your mortall bodies The explication teacheth how this raigne and kingdome of sin is to be hindred namely by not obeying the lusts of sinne In the exhortation the words are first to be made plaine then the matter to be handled Let not sinne The word sinne in this place and through this whole Chapter doth signifie that naturall corruption called originall sinne which sticketh both to the reason and will and hath depraued and corrupted them both Eph. 2.23 This naturall corruption is here tearmed sinne not onely because it is the fruit and consequence of our first parents sinne as also the matter and cause of all other sinnes but moreouer because it keepeth the proper nature of sin euen in the regenerate The Papists in their Remish notes deny this and say that it is not properly a sinne nor forbidden by commandement till it raigne in vs and wee obey and follow the desires thereof Which their opinion appeareth to be false by these reasons first naturall concupiscence is repugnant to the law of God as it is written I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 But whatsoeuer is repugnant to the law is sinne as it is written the transgression of the Law is sinne 1. Iohn 3.4 Therefore naturall concupiscence is sinne Secondly naturall concupiscence rebelleth against the gouernment of the spirit in the minds of the regenerate There was saith Paul a Law in my members rebelling against the Law of my minde therefore it is sinne properly Thirdly it both commeth from sinne and begetteth all other sinnes and beareth the name of sinne therefore it is properly sinne according to that rule That which maketh such is more such Fourthly young children are knowne to dye which haue no other sinne but naturall concupiscence now death is the wages of that which is properly sinne therefore naturall concupiscence hath the proper nature of sinne and whereas some say it is not properly sinne because it is not voluntary this reason holdeth not but in actuall sinnes onely howbeit originall sinne in some sence may be auouched to be voluntary insomuch as Adam voluntarily and freely disobeyed the commandement and wee all sinned in him his sinne is ours by imputation as Christs merits and righteousnesse is ours by imputation Rom. 5.12 c. And whereas some of the Fathers say it is not sinne in the regenerate they must be vnderstood first that it is not accompted to them as a sin to whom all sins are forgiuen secondly that in them it is no raigning sinne but peccatum inhabitans a dwelling sinne Rom. 7.17 Now the word body by a
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
as true fire is well discerned from painted fire by the heat it giues though ther be neither light nor flame so it may be as well knowne who be the children of God by the workes and fruits of the spirit as by the witnesse of the spirit they which want this latter may haue cause to be glad if they haue the former For the Apostle Peter in the first chapter of his second Epistle hauing exhorted the Christians to ioyne to their faith knowledge to knowledge vertue to vertue temperance to temperance patience to patience brotherly kindnesse to brotherly kindnesse loue he assureth them that if these things be in them and abound they should neuer fall but haue their election sure and haue an entrance made into the blessed kingdome of God And to conclude our Prophet in this Psalme vnto that question who shall dwell in thy Tabernacle makes this answere euen hee that deales vprightly toward God and man hee that liueth a iust life hee that thinketh the truth and speaketh as hee thinketh hee that hurteth not his neighbour in name bodie goods or soule he that neither spreadeth nor receiueth false report against his brother he that loueth godly men though they be hated in the world and flattereth not wicked men though they be honoured in the world hee that faithfully keepeth his promises euen to his owne damage and losse especially such promises as are confirmed with an oath hee that auoydeth vsurie and briberie and whether he lend of curtesie or iudge of dutie as led by loue and not by lucre hee hee whosoeuer he is rich or poore learned or simple high or low euen he that doth these things and all these things and not onely knoweth them and liketh them but doth them and performes them and doth them constantly and sincerely out of loue to God and men though weakely and vnperfectly and desireth in the doing of these things to aduance Gods glory being hartely sorry that he doth these things so faintly and feebly this is hee that may assure himselfe to be the person that now truely serueth God and hereafter shall remaine in heauen with him for euer FINIS Text. Interpretation of the vvords Beginnings Foundation â—â—â—fection â—â—â—ode or â—â—alysis order and disposition of the Text. Summe collected Instructions First Instruct. Second instâ— Antiquitie of Catechising a The learned â—hinke that this 〈◊〉 of teaching is meant by Paul in his patterne or forme 〈◊〉 vvholesome vvords vvhich he vvilleth Timothy to haue * 1 Tim. 4.13 〈…〉 noteth that the vvord in Deut. 5.7 â—â—anslated Reâ—earse the law to â—hy Children â—â—orts whet speech borrovved from vvarriours vvho sharpen their vveapons that they may better peirce thoâ—â—vv so the doctrine is to bee propounded vvith such easinesse as it may â—est enter into â—â—ch tender â—indes Beza authoritie of Catechisme 1 Tim. 3.16 All Scripture is inspired of God â—erse 17. To make perfect 〈◊〉 to furnish â—he man of God * Excellencie of Catechising d Paul is thought to haue done this office 〈…〉 Cor. 9.14 Marke did Catechise at Alexandria vvith great profit saith Eusebius 〈◊〉 is commanded to feed not the sheepe onely but the Lambs also the â—ather for 〈…〉 saith the increase of the flock 〈…〉 Profit of Catechising Heb. 6.1 e Clemens calleth catechisme a base of grouÌ„d plot Athanasius a Synopsis or first draught of a picture Rubbius saith it is an hedge to generall doctrine See Greenham No kingdome of note in the vvorld but by Catechising receiued the Gospell vvithin 40. yeares after Christs passion saith Aegisippus Necessitie of Catechising Cor. 3.2 Ioâ— 5.12.13 f Seeing it hath god the author is commanded by him practised by the Church olde nevv vsed by the Apostles and Fathers also ignorance increaseth vvithout it knovvledge abounds by it many other good things come of it Papists nay Heathens haue allovved it see Greenham fol. 311. * Doctrines of Catechisme 〈◊〉 fundamentall doctrine vsed in the primitiue Church 〈◊〉 neither â—hrase nor â—â—â—pe nor cirâ—umstance hinder scripture is to be taken in the largest meaning h Hovv these doctrines be fâ—â—damentall yet doctrines of perfection with milke and strong meat The same doctrine saith 〈◊〉 is both a â—â—ord and gulfe according to the handling of it easily or 〈◊〉 First doctrine of the Catechisme Dead vvorks a Originall sin so called because it begun in our first parents and from them deâ—iued into all their posteritie in vvhom it is before their nevv-birth Actuall sinne Cogitata dicta facta contra â—egem August Dead vvorks Why sinnes so called b If all sins be dead vvorks vvhat becommeth of the distinction of mortall and veniall sinnes Creation of man in Gods Image Whaâ— is Gods image Righteousnesse 〈◊〉 holinesse of truth Ephes. 4.24 Mans fall Adam abusing 〈◊〉 free vvil 〈◊〉 himselfe 〈◊〉 it d Our first Parents after their 〈◊〉 had blindnesse in vnderstanding 〈◊〉 in their vvill feare in their conscieÌ„ce â—ebellion in the whole man * This misery vvas eyther common to 〈◊〉 as curse of the creature â—â—â—â—alitie deâ—â—ction of the â—â—â—aturs eiectiâ—â— out of 〈◊〉 or proper 〈◊〉 Adam 〈◊〉 to 〈◊〉 sorrovv in child birth â—â—â—ovv Adamsâ—â—ll â—â—ll pertaines 〈◊〉 vs. e All men vvere 〈◊〉 stand or fall â—ith Adam he â—â—â—ng the head of our kinde by Gods ordinance had grace and blisse to keepe or to loose for himselfe and all others which came of him f Repentance vvhat it is Tvvo parts of repentance first ceasing from euill called mortification of the old man putting off 〈◊〉 â—ld man the body of sin Secondly doing good called putting on the nevv man 〈…〉 Titus 2. ver 1â— Psal. 1. â— â— Works of God Summe of the Lavv. 1 Cor. 13.1.3 â— 1 Tim. â— 4 Diuision of the Lavv. A short exposition of the lavv The first table of the Lavv expounded The secoÌ„d table expounded Maxima debetur puero reuerentia Rules to guide the full exposition of the ten commandements A Synecdoche 〈◊〉 euery comm 〈◊〉 affirmaâ—â—â—â— commanâ—emenâ— hath a 〈◊〉 〈◊〉 negatiue 〈◊〉 an â—â—firmatiue * Rom 7.14 g Before the 〈◊〉 of 〈◊〉 vve breake all after 〈◊〉 vve keepe all and euery part of the lavv 〈◊〉 imperfectly vvee haue a 〈◊〉 section of 〈◊〉 but not of measure The Lavv 〈◊〉 iustifie 〈◊〉 because of our disablenesse to fulfil it Rom. 8.2 Neyther doe wee seeke iustification from the lavv because vve haue it by grace Rom. 3. By vvhat degrees repentaÌ„ce is vvrought Preparation to repentance * Thus far many reprobates goe in repentance 〈◊〉 come neuer so farre Grace of Repentance hovv effected i This is that is called Faith k Repentance legall vvhen a man hath no more but a knovvledge of his sin and danger vvith a grief and fear therof the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Repentance euangelical vvheÌ„ one beleeuing his sin to be forgiuen him novv feares and flyes sin not onely for the danger of it but for the displeasure of his good God this 〈◊〉
God An. That whereby he administreth all things according to his decree Qu. What be the parts of it An. Preseruation whereby he preserueth and vpholdeth euery particular thing and creature so long as pleaseth him 1. Tim. 4.10 Heb. 1.2.3 Secondly Rule whereby as Lord of heauen and earth he ordereth and disposeth euery thing most mightily wisely and iustly to his owne glory and good of his Church Eph. 1.11 Rom. 11.36 Qu. How doth he preserue and rule the world An. Eyther by meanes or vvithout or against meanes Qu. What followes hereof An. That the Lord God the fountaine of nature is not tyed to the Law of nature meanes are rather in respect of vs then of God who worketh as hee will euen contrary to meanes Qu. What vse is to be made of this doctrine of Gods gouerning all things An. First it teacheth contentment in euery estate in aduersitie to be patient in prosperitie to be thankfull Psal. 39.9 Secondly also it teacheth in all necessities and dangers to seeke to God by prayer Act. 4.24 Lastly because hee preserues and rules by meanes therefore wee are not to neglect them least wee tempt God Mat. 4.7 nor to trust in them least we deny God this was the fault of king Asa who trusted in the Physition Qu. What learne ye hereby that God worketh against means An. We learne this that when meanes are wanting or be against vs yet we ought still to trust in God for helpe as Danyel and Sydrach c. Qu. Amongest all the workes of diuine gouernment which is chiefest An. The worke of Redemption Qu. Doth it excell the worke of our Creation An. Yes sundry wayes first in Creation God brought something out of nothing in our Redemption he brought life out of death and saued them which were worse then nothing Rom. 5.6.7.8 Secondly the world was created with a word he said Let it be light and it was light Gen. 1.4 But redeemed with most horrible sorrowes and paines Mat. 27. throughout Thirdly in creation God made known his power and wisdome Rom. 1.20 in Redemption hee manifested his iustice and mercy Fourthly in creation God made man for our redemption God was made man Gal. 4.4 Lastly by our creation we are sonnes of God but by Redemption members of Christ and hee is of heauen Qu. From what things are we redeemed An. From sinne Sathan hell and eternall death and restored to righteousnesse Gods fauour and a greater happinesse than we lost in Adam Qu. In what respect is our happinesse by Redemption greater than our happinesse by Creation An. This was after a sort earthly and changeable that is constant and heauenly Qu. What things are we to know concerning our Redemption An. Three things first the person of our Redeemer Secondly his office Thirdly his benefits Qu. What doe yee beleeue touching the person of our Redeemer Ans. That hee is God and man in one person Rom. 1.4.5.6 Qu. Was God turned into man An. No verily but man was assumed vnto God Heb. 2.16 God tooke in to the fellowship of person mans nature Qu. Are these natures of God and man in Christ so ioyned as they remaine distinct and vnconfounded An. These two natures with their properties and actions though they be vnited in one person of our blessed Sauiour yet they abide vnconfounded so as the God-head is not the man-hood nor on the contrary Also the man-hood is not eternall infinite almightie c. nor the God-head is not mortall finite subiect to hunger or thirst The God-head did not speake walke obey suffer death the man-hood did not cast out diuels or doe other Miracles or support it selfe in suffering or giue merit to his obedience but in the worke of our Redemption each nature did that which is proper to it their properties and actions concurring to effect the glorious deliuerance of the Elect. Qu. How is this vnion wrought An. By the incredible operation and infinite vertue of the holy Ghost Luke 1.35 Qu. Was this vnion necessary for our Redemption An. Yes most necessary for Christ our Redeemer as God onely could not be subiect to the Law to fulfill it nor to be beare the punishment of our offending against it and as man onely he could not haue made the obedience of his life and suffering of miseries at his death meritorious for our saluation Secondly as God onely hee could not haue dyed and as man onely he could not haue ouercome death Lastly as God onely hee could not haue made a satisfaction for that by iustice must be made in the same nature which offended and as man onely he could not haue applyed it to vs and made it effectuall in vs for this is the worke of the spirit which hee giues vnto vs as hee is God Qu. Is this vnion of two natures in one person inseparable An. It is inseparable and perpetuall or else the couenant of mercy and life betweene God and vs could not be euerlasting hereof called in Hebrews an eternal high priest and said to haue purchased eternall redemption Qu. Why so An. Because our Redeemer was not onely once to dye for the taking away of sinnes but for euer to appeare in the sight of God for vs. Heb. 9.24 to make intercession for sinners Qu. What is the office of our Redeemer An. His office is to be a mediator of reconcilement betweene God and man 1 Tim. 2.4 Qu. Is he not called Christ in respect of his office An Hee is so and it is as much as Gods annoynted to shew that his Father did consecrate him to the office of a mediator and did furnish him with all meete gifts Ioh. 6.27 Act. 10.38 Qu. What be the parts of his Mediatorship An. Three first Prophetship whereby hee declareth God his Father and his counsell touching mans saluation Iohn 1.18 Secondly his Priesthood whereby hee workes the matter and merit of our Redemption first in his holy conception secondly in his innocent and righteous life thirdly in the oblation of himselfe vpon the Crosse at his death Heb. 9.28 Thirdly his kingdome whereby he doth effect all this in vs. Luke 1.32.33 and apply it to vs. Qu. How doth he apply to vs the effects of his Prophet-ship and Priest-hood An. First by the inward operation of his spirit whereby as he hardens the reprobate so he enlightneth and draweth the Elect. Secondly by an outward diuine pollicie whereby he ruleth his Church till the last and great iudgement Qu. Rehearse the benefits of our Redeemer An. The benefits are innumerable euery one more worth then a world signified in his name Iesus Qu. Which is the first An. Incorporation whereby wee are ingrafted into him to become one with him Eph. 5.30 Qu. Which is the second An. Reconciliation whereby we are deliuered from the wrath of God and restored more perfectly into his fauour 2. Cor. 5.19 Col. 1.20