〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
power to do euen by the strength of restraining grace the which preuaileth in many naturall men not onely to keepe them from externall euill actions but to the staying somewhat of the inward rage of sinne though they cannot kill it at the roote for lack of reforming grace And least of all may this exhortation be held vnprofitable for such elect as be already regenerate who are greatly holpen to the mortification of sin by the work of the spirit through this word of exhortation Wee are taught from the word that such as once receiue the grace of regeneration though they may grieuously fall yet that it is vnpossible they should fall away because the seed whereof they are begotten anew is immortall and permanent 1. Pet. 1.23 And Christ Iesus which prayed for Peters perseuerance in grace hath prayed for the stabilitie of all true beleeuers Iohn 17.20.21 Yet that exhortation in Rom. 9. Let him that standeth take heede least hee fall and that Phil. 2. Worke out your saluation in feare and trembling is not in vaine for them because it may moue them to feare and vvatchfulnesse which is one meane whereby they stand In like manner albeit sinne cannot euer haue dominion in the elect being once effectually called and turned to God yet it is good for them to be called vpon to resist and striue against the raigne of sinne because by such exhortations being blessed from heauen and put in practise the course of sinning is stopped in them and the strength of sinne daily lessened and abated till it be wholy abolished and brought to nothing Moreouer obserue from this exhortation of our Apostle that it is the dutie and part of euery faithfull man and woman to take paines to preserue and encrease their owne mortification and that they may not looke that Christ and his grace will beare and carry them through against all assaults of their sinfull lusts without their owne care trauaile and endeauour and this is the very thing which is here called for that they be helpers to the grace of Christ in the suppressing of sinne for howsoeuer in our first conuersion wee are meere patients not working any thing toward it onely suffering the spirit to worke that blessed change and conuersion of our soules to God and howsoeuer it is the grace of God which still doth all our workes for vs the beginning middle or end of our sanctification being from grace which both beginneth and finisheth yet the grace of God worketh not in those which lye asleepe and snort in their sinnes being carelesse and idle but in them which put to their owne care and diligence as in husbandry all the encrease is from God the earth fructifieth by his blessing yet God vseth the hand of the husbandmen in plowing sowing and manuring the ground and albeit in warre the victory dependeth vpon God yet as Paul said in the Acts Except these Mariners stay in the shippe we cannot be safe so men may say in time of battaile Except the warriours doe their parts wee cannot looke to ouercome Thus it is here howsoeuer the power which beateth down and keepeth vnder the strength of sinne be diuine and it is Gods grace that doth all the power both to will and to do is from him without whom wee can doe nothing yet so as we are not to expect that Christ should giue vs victorie ouer sinne if wee sit still and doe nothing here is that true Hee that made thee without thee doth not saue thee without thee Hence it is that wee are so often exhorted in sundry formes of words to put to our hand and helpe as to giue all diligence to labour to stirre vp the grace of God To mortifie our earthly members To cast away from vs the works of darknesse To put on the armour of light c. and here let not sinne raigne in you to admonish vs that our God though himselfe effect all good in vs and hinder all euill yet hee is pleased to vse vs as fellow workers with his grace as instruments and meanes of our owne good and keeping of euill things from vs for though in our regeneration we are meer patients non agimus sed agimur yet in the practise of regeneration wee must be agents agimur agimus After these things thus opened and deliuered wee are now to see and consider for what reasons all beleeuing christians stand bound to embrace this exhortation and as the Apostle Heb. 11. hauing alledged innumerable examples to shew the propertie and power of faith in the beginning of the 12. Chapter saith we are compassed about with a cloud of witnesses so I may say of this duety here exhorted vnto that it hath a cloud of reasoâ—â— to enforce it I meane to presse vs forward vnto the resistance of sinne to keepe it from exercising rule and kingdome in vs. These reasons some of them grow without the Text which wee will draw hither and some are bred within this our Scripture Of forraine reasons the first is the certaine hope of victory if wee resist sinne in the temptations thereof for certaine it is vpon the word of our Apostle verse 14. that sin cannot raigne if it be resisted Sinne shall not haue dominion ouer you for beleeuing Christians they are vnder grace both their sinnes past are gratiously forgiuen them for Christs death and they haue the grace and aid of his spirit to strengthen them against euill desires and lusts for the time to come so as if ye doe your owne best endeauour sin cannot raigne ouer you but you shall domineire ouer it Therfore as Souldiours doe fight more couragiously where they haue but likelihood and hope of victory this animates and whets their stomack to battell how much more ought yee to striue against sin being before hand assured to ouercome so ye striue lawfully How valiantly and resolutely did weake and young Dauid set vpon Goliah a mightie man being perswaded by the holy Ghost of an happy issue of the combat now Christians haue as much certaintie for conquering sinne so they â—ight as Dauid had the mouth of the Lord hath spoken it Sinne shall not haue dominion ouer you therefore were your sinnes as Goliah for strength and power and your selues weak and feeble yet setting vpon them with trust and confidence of Gods helpe yee cannot but prosper Especially sithens sin which ye striue against it is mortified and dead Rom. 7.6 that being dead in which we were holden sinne hath already receiued from the death of Christ such a deadly blow that though it draw breath and stirre yet it cannot recouer former strength but remaines as a man wounded to death Insomuch as it was easie for Dauid to kill Goliah to cut off his head when by the stone cast out of his sling hee had already amazed and â—â—unted or rather dashed out his braines so it will be no hard matter for you to destroy vtterly the body of sinne
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
faith worketh but an assurance of the promise concerning Christ. Qu. Is any faith so strong as altogether to be without doubting and vnbeliefe An. None because all faith as all other graces hath imperfection and is mingled with some doubting feare ignorance or vnbeliefe which yet the stronger faith doth sooner ouercome then the weake Qu. By what meanes is faith engendred An. Ordinarily by the word preached Rom. 10.17 Rom. 1.16 by the word not of the law which engendreth terrour but of the Gospell Qu. By what meanes is it increased A. First by the word both read and preached secondly by the vse of the Sacraments thirdly by prayer and godly meditations of Gods works and promises fourthly by carefull keeping of a good conscience Iames. 2.22 fiftly by long experience of Gods mercies Psal. 23. throughout Qu. How shall wee know whether we haue faith An. First by the feeling and striuing against our vnbeliefe Mark 9.24 Secondly by trauelling to settle our faith Psal. 42.5.9.11 Thirdly by remouing all lets of faith feares distrusts c. Fourthly by vnfained loue to God his people his word and sacraments 1 Iohn 3.14 Fiftly by repentance and amendment of life present and willingnesse to dye in hope of a better life Qu. What be the fruits of faith An. All good works Iam. 2.22 Gal. 5.22 Qu. What doe ye call good workes An. All vertues and duties eyther towards God or man which be required in the ten Commandements contrary to the common opinion of men who thinke onely almes deeds to be good workes Qu. What things are needfull to a good worke An. These things first that it be commanded of God Mat. 15.9 Deut. 12.32 Secondly that it proceede and come from faith Heb. 11.4 Thirdly that it be referred to his glory or done with a desire to glorifie God 1. Cor. 10. Whatsoeuer ye doe c. Qu. Haue good workes any power to merit with God An. They haue not Rom. 4.1.2 because they are not done in perfect loue and also as they come from vs with their imperfection they haue their spots and staines All our righteousnesse is as the menstruous cloth c Esay Qu. How then can they please God A. They please God as fruits of his own spirit through forgiuenesse of the wants and spots which cleaue to them and by the imputation of Christs righteousnesse to the working beleeuers Qu. Rehearse some principall good workes An. Patience vnder the crosse Rom. 5.4 Confession of God before men Rom. 10.9 hope of eternall glory Rom. 5.5 Mercy to the poore called in Mat. 6 4. Almes Loue of our neighbours friends and enimies Luke 6.7 And Prayer Rom. 10.15 Qu. What doe ye call prayer An. It is a worke of the beleeuing soule desiring things needfull of God with confidence of obtayning through the mediation of Christ Psal. 25.1.2 1 Tim. 2.3.4 Qu. What doe ye call things needfull An. They be eyther things that concerne Gods glory as in the three former Petitions of the Lords Prayer or our owne welfare as in the three latter eyther of our bodyes all necessities for this life Petition 4. or of our soules forgiuenesse of sinnes past Petition 5. or protection and deliuerance from sinnes to come Petit. 6. Qu. Why must these things be desired of God An. First because God onely is to be trusted in Rom. 10.1 Secondly Prayer is a religious seruice of God and God onely is to be serued Mat. 4.10 Thirdly God alone knoweth the desires of our hearts Acts. 1.26 Fourthly God alone is all-sufficient to help Gen. 17.1 Qu. Is not voyce needfull in prayer An. Prayer may be without sound of words as in Moses Hannah Exod. 14. 1 Sam. 1. Yet there is great vse of the voyce in prayer Qu. What vse An. For the expressing and exciting of our owne deuotion and feruencie if we pray alone and for the same end as also for edification of others if we pray with others Iohn 17. throughout Qu. What be the kindes of Prayer An. Prayer is of diuers sorts eyther in respect of the place or of the things asked in prayer Qu. How is Prayer distinguished in respect of the place An. It is eyther priuate if the place of prayer be priuate or else publike if prayer be made in a publike place Qu. How is prayer distinguished by the things asked in prayer An. First when we desire to haue euils eyther sinnes or afflictions taken from our selues this is deprecation example hereof Psal. 25.7 and Psal. 6. throughout Secondly if wee desire to haue these euils remoued from others or any good done to others then it is called intercession Psal. 25.21 Psal. 51.20 Thirdly when wee would haue good things graces or benefits inward or outward giuen to our selues this is called prayer or petition Psal. 25.4.5 Fourthly if wee desire that God should haue praise eyther for deliuerance from euils or for bestowing good things towards our selues or others this is called thankesgiuing 1. Tim. 2.2 Qu. What graces are chiefly to be vsed and set on worke in prayer An. First sound knowledge of God and our wants secondly humilitie Luke 10.13 thirdly zeale Iames â— 16 fourthly faith Iames 1.6 Rom. 10.14 fiftly loue Mat. 6.14.15 sixtly constancie Luke 18.1 seauenthly godly sorrow eightly spirituall ioy 1 Thes. 5.16 17. ninthly compassion or fellow-feeling tenthly sobrietie eleauenthly watchfulnesse Mat. 26.41 1 Pet. 4.7 twelfthly singlenesse of heart 1. Tim. 2. Qu. Doth not this proue that no hypocrite or wicked man can pray aright An. True it doth so because they haue but the shadow and appearance without the truth and substance of these graces Also this proueth prayer to be one of the hardest works of a Christian contrary to the common opinion of ignorant men who take prayer to be but a mouing of the lips and repetition of certaine words Qu. But are not hypocrits and euill men which liue within the Church bound to pray An. They are bound by vertue of the Commandement of God to all externall works of Religion and their praier though not made aright yet preuaileth for many temporall blessings and deliuerances this is proued by the story of Simon Magus Act. 8. Achab. Psal. 107. Qu. Why is Christs mediation needfull An. Not onely for the commandements sake which biddeth vs pray in his name but because our best prayers haue their wants and faults and therefore cannot be accepted except they be purged by the death of Christ. Heb. 13 15. Reu. 7.3.4 Qu. What is it to pray in Christs name An. First to desire to be heard for his loue and merit Secondly to trust that our praiers shal please God through Christs merit Qu Why doe yee require that both desire and confidence or trust should be had in prayer An. Because these are the two wings vpon which the soule of a Christian in prayer must mount and soare vp to heauen
Baptisme and the Lords Supper 1 Cor. 10.1.2 1 Cor. 12.13 Qu. What thinke ye of the fiue Sacraments added by the Romish Church An. They are no Sacraments first lacking diuine institution secondly being no seales of the couenant thirdly they want outward signes which three things are required vnto Sacraments Qu. Which is the first Sacrament An. Baptisme the Sacrament of our incorporation or ingrafting into Christ. Rom. 6.2 Gal. 3.27 Qu. What things are to be considered in this Sacrament An. First the outward signe Water and the action of washing with water secondly the inward thing Christ his bloud and spirit thirdly the proportion or agreement betweene them both That as the body is cleansed outwardly from filth by water so is the soule purged by the bloud and spirit of Christ. Qu. What be the benefits assured to vs in Baptisme An. First remission of sinnes secondly Repentance Mark 1.3 Qu. Whence hath Baptisme all this efficacie and vertue An. Not from the Minister nor from the creature of water or any action about it but from the spirit of Christ applying to vs Christ and his merits Tit. 3.5.6 Mat. 3.11 Qu. What is the forme of Baptisme An. To dip into the water or sprinkle with water in the name of the Father the Son the holy Ghost Mat. 28 Qu. Who are the parties to be Baptised An. First infants borne of Christian Parents because they belong to the couenant 1. Cor. 7.14 Secondly men of yeares which hauing beene strangers from God and conuerted doe now make profession of their faith in God and of repentance from sinne Mat. 3.4 and desire Baptisme Qu. What vse are wee to make of Baptisme An. First to keepe vs from committing sinne by remembring our vow made to God Eccles. 5.5 Secondly to comfort our faith after we be fallen into sinne with the meditation of Gods promise to vs touching the remission of all our sinnes sealed vp in our Baptisme Qu. Which is the next Sacrament A. The Sacrament of Bread and Wine called the Communion 1 Cor. 10.16 Qu. How doe the two Sacraments differ An. Both seale vp the Couenant of saluation by Christ but the one doth it in respect of entering into couenant the other in respect of continuance in it growing in Christ. Also they differ in the signes and parties to whom they are giuen the Lords Supper being giuen onely to men of yeares the other to children also Qu. Wherefore is it ministred in bread and wine and called a Supper An. To betoken our being nourished by Christ to grow vp in him in all things which concerneth our euerlasting saluation in heauen Qu. Is Christ then truely ioyned to vs in this supper to be our food and life An. He is so according to the ordinance and promise of Christ. Mat. 26.22.27 Qu. But there is great distance betweene Christ and vs he in heauen we below in earth An. Yet by the incomprehensible vertue of the holy Ghost and through faith we are truely pertakers of Christ and all his merits and graces in the right vse of this Supper 1 Cor. 10.12 Qu. What call yee the right vse of this Supper An. When it is deliuered and receiued according vnto Christ his institution Qu. What doe yee consider in this institution An. First the outward Signes of bread and wine Secondly the consecration of the Signes by prayer as also rehearsall and exposition of Christs words spoken at his supper Thirdly the actions about the signes as breaking blessing distributing giuing taking eating drinking Fourthly a commandement to doe these actions for this end to be put in remembrance of Christ Fiftly a promise offering to vs the thing signified this is my body this is my bloud Qu. Who are to approach to this Supper An. Onely such as haue true faith and are touched with repentance for their sinnes 1 Cor. 11.26.27 Qu. After what manner are wee to pertake of this Supper An. Wee are to pertake of this supper vpon an examination of our selues 1. Cor. 11.30 Qu Wherein consisteth this examination An. In searching till wee finde out these two things first the truth of sauing graces that wee be indeed endued with a liuely faith and vnfayned secondly with diligent and effectuall loue and thirdly with hearty earnest repentance according to such markes and signes as before are set downe in the doctrine of repentance and faith Secondly the measure of these graces with what defects and feareful wants we possesse these graces hauing and holding faith with such blindnesse doubtings and vnbeliefe Loue with such vnkindnesse wrath enuy reuenge heart-burning coldnesse and vnfruitfulnesse Repentance with such little sorrow and loathing of our many and vgly sinnes with such poore indeauour against them with so small loue and care of yeelding obedience to the Law in good things commanded And this is the proper examination of communicants seruing to this purpose that in the view and sense of so great and fearful weaknesses as be mingled with their graces they may be truly humbled haue their hunger and thirst after the perfections of Christ offered and giuen in this Supper greatly stirred vp encreased and be moued with more reuerence and feruencie to call vpon God by Christ for the sitting of them to some measure of worthy pertaking in so great mysteries Qu. What is the least measure of worthinesse required in Communicants An. Some knowledge and sense of their particular sins discouered by the witnesse of the ten commandements and of their owne conscience Secondly some true faith at least a true and constant desire of beleeuing the remission of them all by Christ. Thirdly a sure purpose of amendment of their sinfull liues in time to come framing them after the word of God not in some but in all things Fourthly some readines and will to loue euen enimies that hate and hurt them to doe them good with an inward sorrow that these graces are in them in so meane a measure and a firme resolution by all good means to seek the continuance and increase of them where these things are found let them not doubt to come to him that calleth the heauy laden and sorrowfull the thirsty and hungry soule and promiseth comfort rest refreshing to such Mat 5.4.6 also 11.28 Iohn 7.37.38 Of Imposition of hands and of the Church-ministery Qu. WHerefore doth this fundamentall point of the ministerie follow that of Sacraments An. Sacraments were appointed to the Church in vaine if there were no ministrie to dispense them Qu. This ceremonie of laying on of hands whence came it An. From the Iewes who vsed it in two cases first of publike sacrifices secondly of solemne benediction and prayer Leu. 4.4 Gen. 48.17.18.20 Iacob put his hands on Ephraim Manasses blessed them and prayed for them Qu. Was this ceremonie continued in the Christian Church and by whom An. It was continued by
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
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
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
Synechdoche of the part for the whole is taken here for the whole man as the soule which is but one part of man is sometimes put for the whole person as in that saying of Ezek. 18. The soule that sinneth shall dye and where Paul saith Let euery soule be subiect Rom. 13. so on the other side the body is here put for the whole man which appeareth by this reason euen for that our sinnes doe principally raigne in the soule as it is written From within euen from the heart commeth adulterie murder debate c. The body being but the executioner to fulfill the deuises and desires of the soule yet for good reasons the Apostle vseth here the word Body rather then soule first because in the propagation of sin it is conueyed by the body into the soule according to that of Iob how can one draw a cleane thing out of vncleane seede Secondly because howsoeuer the first motion of sin comes from the soule yet it is perfected by the body which executeth that euill which the minde hath conceiued the will embraced Thirdly hauing before spoken of the crucifying of Christ which was touching his body he willingly retayneth this tearme of body both here and in the sixt verse The meaning then is this let not corruption or naturall concupiscence raigne in your selues but keepe downe the power of it both in your soules and bodyes Now for the word raigne it signifieth here an absolute rule in commanding without resistance and opposition such as kings haue in a kingdome where the people are subdued vnder them and doe freely execute and doe their will and pleasure Thus the Apostle himselfe expoundeth it in the next part of this verse where it is said That ye should obey it in the lusts thereof whereof the meaning is that then sinne raigneth when that which sinne lusteth willeth or commandeth is readily obeyed done without controulement The Apostle likeneth sinne to a Monarch or Emperour whose lusts are lawes and commands the yeelding whereunto by ready obedience is the suffering of sinne to play the Rex There are foure steps whereby sinne climeth into his throne that it may raigne in a man The first is ignorance of the commandements which shew and reueale sinne when any doe not know what is displeasing to God and what will please him eyther because they are not taught ot care not to learne or if they haue some knowledge of the law it is confused and without application of the former it is true which is commonly said the blinde eate many a flye and of the latter that is verrified As good neuer a whit as neuer the better The second step is distrust of heart or vnbeliefe when God is not belieued and credited in his word of threatning and promises and in respect of these two blindnes of mind and incredulitie the kingdome of sinne is called a kingdom of darknesse sinne may doe any thing where Gods word is distrusted Let faith of the word be shaken out of the heart then looke what sinne will commaund it is presently done whereof there is lamentable experience in the fall of our first parents when they were once won to this but to doubt of Gods threatning ye know what followed they became vassals to sinne and Sathan The third step is custome in sinne whereby the sense of sinne is lost Physitions say that diseases not lookt to in the beginning doe afterwards in time grow incurable and desperate Phylosophers teach that custome is another nature and that of many actions there ariseth an habit and Deuines affirme that by often practise of sinne the very feeling of sinne is taken away when men are blinded by ignorance and vnbeliefe and withall hardned by custome of sinne it will be as easie for sinne to lead such whither it will as it was for Elisha to lead the armie of the Aramites whither hee thought good being stricken with blindnesse 2 King 6.19 The fourth step is securitie whereby the danger of sinne is neyther feared nor suspected as in such men who haue made a league with death and a couenant with hell and when it commeth to this then is sinne in the roofe and at the height for such as once waxe secure in sinne and though they sin often and grieuously yet are they without all feare of Gods threatnings and iudgements presuming and bearing themselues bold vpon his goodnesse and lenitie they will excuse sinne in themselues and defend sinne in others they neyther in themselues resist sinne nor can abide others to reprooue their sinne but hate them rather yea and appoint praises and reward to sinners as Rom. 1.31 they sinne and fauour such as doe it Thus wee see what it is for sinne to raigne in our bodyes and how it commeth to his kingdome And here this is first of all to be noted that the Apostle saith not let not sinne be in you but let it not raigne in you for it is impossible that sin should not at all be in vs for besides the testimonie of euery mans conscience against himselfe accusing him of sinne and the manifold iudgements of God against all sorts of sinners in this life wee haue the Scriptures in very many places affirming that none can be without sinne in this world our blessednesse standing not in being voide of all sinne but in hauing our sinnes forgiuen vs Psal. 32.1 and hee being the best man not that hath no sinne but the fewest sinnes This exhortation then is like to that prayer of the Prophet Dauid in the 19. Psalme Lord deliuer me from presumptuous sinnes let them not raigne ouer me Also like to that other prayer of his in the 119. Psalme Let not sinne get dominion ouer me And to that petition in the Lords Prayer which is not Lord tempt vs not but Lord lead vs not into temptation that is giue vs not vp to be carryed away as captiues to sin and Sathan So here we are exhorted not to cleare and quit our selues from sinne but that we suffer it not to raigne ouer vs to hold vs as vassals subiect to his beck It may be thought that this exhortaion is superfluous because in the regenerate sinne cannot raigne and in the vnregenerate it cannot but raigne The answere hereunto is first generally that the whole word of God is inspired from aboue and is profitable to teach c. 2. Tim. 3.16 and secondly for this exhortation a part of the word it is behouefull for all sorts of men for touching the vnregenerate which yet are vnder the power of sinne if they be not elect this and such like exhortations will take from them all excuse so as they shall be vnable to alledge for themselues that they were not called vpon to resist sinne and for such vnregenerate as be of the elect this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne which is in their
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
being set against spirit is eyther the body or the inferiour part of the soule and spirit signifieth the principall facultie of the vnderstanding and reason all which are corrupted by sinne and haue their seuerall lusts Which as they be sundry and not of one sort so are they very many Gal. 5.19 The workes of the flesh are manifest as Adulterie c. To obey these lusts it is willingly to goe after them and of our owne accord in our wils and workes to follow euill motions which when it is done of vs then wee doe as it were put a scepter into the hands of sinne that it may as a king subdue vs and raigne ouer vs. Thus all hypocrites and wicked men doe obey sinne freely seruing it as their Lord whiles they doe in their will consent to the lusts of sinne and in outward worke commit it as occasions be offered Wee are here commaunded not to doe thus but contrariwise to disobey or not to obey any sinfull motion or affection eyther by consent of will or by committing them in deeds The thing then which here is taught vs it is an excellent meane how to keepe sinne from raigning ouer vs euen this to withdraw our obedience from sin in our will hart resisting the first motions of our rebellious nature and this certainely is a speciall point of Christian wisedome by the grace which is in vs to striue against the first mouings and ticklings of sinne when as it beginneth to take hold of our thoughts then to repell it ere euen it get consent and obedience from our will and affections as it will quickly doe if it be not well lookt to for sinne is headlong and will soone passe into lust and from lust to consent and from consent to practise if it be not stopped and snubbed betimes whereas if it be disobeyed and refused in the lust motion it is more easily maistered for sinne while it is yet in thought and motion it is young and weake and sooner subdued as a young childe which is easily ruled by reason of his weaknesse but if it grow to consent and action especially if actions of sinne be often iterated then sinne hath gotten not onely as it were sinewes and veines and bones but is growne to the strength of a man in vs and so will with great difficultie be ouercome therefore as it is the pollicie of Gardiners to nip and pull vp their weedes being newly come vp to cut and payre away the twigs which spring in their trees and by drawing the iuyce to them would hinder their growth and fructifying so Christians are to deale with their lusts which doe cause the graces of God to dry and wither and are as weeds to stay their growing in Godlinesse therefore whiles they are but lusts and motions let them snub and mortifie them Men will looke to the beginnings of hurt in their body to prouide remedie for a wound or sore before it do fester or rancle and while a disease is but now fresh they looke out for medicines the like or greater care would be taken of the soule euen at the first betimes and while sin doth begin to stir then to oppose vnto it and make head against it applying remedies before the euill by continuance grow desperate and incurable herein finally imitating the practise of warriours who espy aduantages to take their enimies while they are yet weake before their forces be ioyned and their powers come together in like manner the Christian Souldiour ought to set vpon sinne while it is yet weake and hath least strength ere by our obedience to it and practise of it it growes to a power when it will proue a more troublesome and tough peece of worke to quell and keepe it downe That therefore which the spirit pronounceth in the 137. Psalme to encourage Gods people against the Babilonians their most pernicious enimies Blessed is he that shall take their children whiles they are young to dash their braines against the stones the same I say to all the Israel of GOD which is in continuall conflict with the Babilon of their confused lusts blessed and happy is the man that whiles they are but budding can nip them in the head and by the might of grace dwelling in him doth speedily crush them thus it will come to passe that hee shall not obey sin by doing that euill which sinne would haue done Now this way and meanes commended here in the text hath sundry vnder meanes as helpe vnto it that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance The first of these is the Word of God rightly vnderstood for Dagon can no more stand before the Arke then sinne can stand before the word of God being planted in a faithfull heart and applyed against the stirrings of sinne Therefore as Christ repelled the suggestions of Sathan by this word of God Mat. 4.5 so are all Christians to beate backe the motions of sinne by the same means by the two edged sword of the spirit which is sharpe to cut asunder the sinewes and heart-strings of sin See then yee haue this word alwayes in readinesse to draw it out vpon all occasions whensoeuer yee feele your selues to be tempted by any sinne be not like vnto them that carry about them a sword and know not how to vse it but put the word vnto vse and as oft as any motions of sinne arise presently call to minde such Scriptures as forbid threaten and condemne them remembring also such examples of such iudgements as haue beene executed vpon such sinnes as yee be tempted vnto that yee may inure your heart not onely to hate and abhor but to tremble at the thought and cogitation of sinne And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them in this case especially doe according to the counsell of our Sauiour Christ Watch and pray that yee fall not into temptation Mat. 26.41 As Peter when hee walked on the water and felt himselfe ready to sincke said Lord Iesus saue or I perish likewise when the waues of sinfull temptations beate so hard against your soules as that yee feare sincking and drowning cry out with faith say Lord lead vs not into temptations It is not onely your set prayers at ordinary times with your families and with your selues but the sodaine and secret eiaculations of the heart vpon euery stirring of sinne which helpes against the rule and sway of sinne and this is it which wee are called vpon to doe in that exhortation of the Apostle to pray continually charging vs that wheresoeuer wee are and whatsoeuer wee are doing if occasion be offered by the rebellions of our corrupt nature or otherwise to send vp our desires vnto heauen for strength and helpe also for pardon and forgiuenesse for our continuall desires are continuall prayers
Now to the end that our prayers may be the more humble and feruent vnto the former meanes must be ioyned Fasting which being seuered from opinion of merit and superstition and being religiously vsed auaileth not a little to the taming of our stubborne and rebellious hearts And this the Apostle Paul by his owne experience found to be true I beate downe my body saith hee least whiles that I preach to others my selfe proue a cast away 1. Cor. 9.27 where the word which the Apostle vseth importeth as much as to beat downe with clubs to note the great obstinacie of sinne and the great endeauour which is to be vsed that the lusts of it may be suppressed and kept downe And how conuenient an helpe fasting is for that purpose and certainly as a moderation in eating and drinking and other lawfull pleasures of life when there is a meane kept in the vse of them that wee temper our selues rather comming short of that we may wel haue then going so far as our ability the custome of the place where wee liue will suffer vs as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes so the vtter abstinence from all delights of life for a certaine time as for the space of one day in a weeke or fortnight is a very good meanes for the furtherance of this worke in vs if diligent reading of Scriptures godly meditations and earnest prayers be coupled therewith for if such excellent and rare men as Paul and Timothy had need to vse such moderation abstinence for the subduing of sinne shall any man thinke that hee can want these meanes and be in good case or that he shal not tempt God if he neglect them But amongst other things wee are not to forget the fellowship of the brethren by whose admonitions and prayers wee may be much confirmed against the power of sinne therefore wee are commanded to loue God and to loue brotherly fellowship The Apostle Iames would not charge vs to confesse our sinnes one to another and to pray one for another Iames. 5.16 vnlesse in the counsell comforts and prayers of the Godly there were great helpe against the strength of sinne neyther would the Authour of the Epistle to the Hebrewes exhort vs to consider one of another to whet on to charitie and good workes if there were not a blessing giuen to the right vse of such means for the staying vs in euery good dutie and causing vs still to goe forwards in our workes of sanctification As it fareth with brands or coales when they are almost extinct and put out by laying them close together the fire is kept in and made the hotter so by the conferring of graces mutually by Gods children to the strengthening one of another their zeale against sin and for God is kept aliue and more encreased And to giue you another similitude as they who haue a iourney to go in a way which is vnknowne are glad to ioyne themselues to such as are expert in the way so the fellowship and conuersation of such as are well acquainted with the pathes which lead to our celestiall countrie doth much further vs in our spirituall wayfaring Therefore if ye desire to get to your selues an especiall aduantage against sinne and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way see yee euer make conscience as on the one side of eschewing all needlessâ— familiaritie with all such whose hearts are seene not to be right by the crooked steps of their life saying vnto them with the Prophet away from me yee wicked so on the other side be inward with some godly Christians which walke wisely in a perfect way to whom as occasion is offered you may reueale your secret corruptions and wants to haue aid from their prayers and Christian aduise saying of such I will be companion to them which feare God But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and motions of sinne there must also be a very great care and earnest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be prouoked by vnto euill therefore let the proud man auoyde flattery and foolish praises the drunkard strong drinke the glutton delicates the couetous let him auoid the often sight and much fingring of money let not the angry man meddle much with contentious persons such as loue contradiction nor the fearefull man come amongst threatners nor such as cannot yet rule their tongue amongst such as are giuen to much talke nor the effeminate amongst wantons at a word Whosoeuer will no euill doe must refraine whatsoeuer belongeth thereto Remember Ioseph hee would not endure eyther the speach or company of his lewd alluring Mistresse and it had beene good for Peter that hee had not come into the high Priests hall and for Dauid he had not so wantonly cast his eye vpon faire Bathsheba One saith truely occasion maketh a theefe and occasion will make an adulterer a lyer a rayler and so in other sinnes they are drawn on by occasions it is therfore to no great purpose to warre against inward 〈…〉 except we watch ouer our selues to beware and flie the outward occasions of sinne Hitherto I haue mentioned onely priuate meanes which serue to with-hold our obedience from the lusts of sinne to which if ye doe adde the frequent vse of publike meanes in the ministery of the word prayer and Sacrament in humblenesse of a sincere hart with constancie and perseuerance therein by the mightie blessing of God there will grow much strength against all manner of rebellious lusts Finally sithens it will serue to no other end but to iustifie and encrease our condemnation to know the reasons why the kingdome of sinne is to be resisted and the way and meanes also how it is to be done vnlesse there be hearâ— repentance for our faylings heretofore and a falling to a more thorow practise hereafter therefore yee are to be most earnestly exhorted so to doe that euen as ye desire to signe ouer sinne and that it may not raigne ouer you as yee will shew your selues thankfull to Christ who hath deâ—â—uered you from sinnes tyranny and hath put grace into â—ou that you may obey from your hearts the doctrine of godlinesse as you iudge it meet to endeauour so much the â—eruing of Christ now that you are regenerate as before you were careful to serue sin when you were vnregenerate as you couet to attaine reape the fruit of spirituall holinesse in this life and of eternall happines in the life to come â—o eschew shame in this world and death in the next as the safe protection of God the
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 〈◊〉