How many hath the world kept from Christ Luke 14.18.19 We haue bought Oxen and a Farme How many haue they made follow Christ by the halues and at length slide backe quite from him like that Demas 2 Tim. 4.10 But aboue all things let vs take heede of our owne corruption but for this neither the Deuill nor the world could haue any power ouer vs In vaine should one knocke at the doore where there were none within to looke out and answere In vaine should the Deuill knocke by his perswasions at our harts did there not dwell in them these lusts which would looke out to him too readily and therefore hee could doe nothing in Christ in whom hee could finde nothing of this nature Againe though the Deuill be illecebrarum adiutor Ioh. 14.30 a Furtherer of all prouocations to lust and as vncleane persons helpe complexion with the painting box doth make them seeme to vs good in farre greater degree then they are Yet they would not be able to tempt vs effectually had we not this lust in vs. Looke as man while he is now in a hot fit of his ague while this heate doth possesse him O he thinketh drinke the onely thing and counteth them happie that may drinke enough but when this distemper is ouer though the pot were by him careth not to tast it So these earthly things when concupiscence is vp Oh alasse such false glasses these are that our iudgement and estimation doe thinke them so good that wee may not forbeare them when the same things at another time when lust is somwhat subdued doe little or nothing stirre our desires that hee would thinke his Phantasie and senses were by some jugling delusion corrupted So different is the iudgement we haue of the same persons things at one time aboue another The Second Part. Shewing what remedie GOD hath appointed for our deliuerance QVEST. I. 1. Q. WHere shall a man finde helpe A. Onely in Iesus Christ the onely begotten Sonne of God Hauing seene our misery and how it is not in our strength to be deliuered it remaineth to vnfolde the way by which wee are redeemed Here then two things are to be obserued 1. Who it is that is our Sauiour 2. That we are saued in him alone Touching the first wee haue him here described by name and relation or nature His Names are his Christen-name as wee say IESVS giuen him at his circumcision and his Name of Office CHRIST IESVS that is a Sauiour because hee saueth from the blot of sinne the power vsurpation and spot of it and all the euills that entred by it CHRIST i. annointed because he was called and indowed with all spirituall fulnes to be our Priest Prophet and King Secondly he is said the onely Sonne as Ioh. 3.16 the onely begotten God spared not his owne Sonne Not a Sonne by creation Rom. 8.32 nor by adoption as we are but by eternall generation Now first this Iesus is said Obser 1 to be our Sauiour Where note how the Scripture doth by name set him out and describeth him vnto vs as That Iesus the Christ of God Zerubabel Moses and Aaron and all those temporary Sauiours were but a type of this the sole true Deliuerer of all the Israell of God Looke as Kings and great men when they stile themselues they first call themselues by their Christen-names then by their Names of Office as IAMES by Gods grace King of England So our Sauiour which Names are the kingly stile which belongs to his Excellencie Wherefore let vs learne to know them what they meane They are Mel in â—re malos in aure iubulum in cords Honie in the mouth melodie in the eare a Iubile in the heart They should bee as sweete to vs to heare as a fragrant ointment poured out is to our nostrils What a Seruant or Subiect were hee that knew not what the first letter of his Masters or Soueraignes names meant such like are too many Christians if in this thing they should be examined Further this our Sauiour is that Sonne of God Mat. 16.16 Who am I Peter That Sonne of the liuing God Great personages vpon earth haue their honorable Progenitors somtimes named that thus from their parentage their renowne may be increased So here is the parentage of our Sauiour that the all-sufficiencie of him may thus the better be discerned but it is to be marked that hee is not said simplie the Sonne but by excellency the onely Sonne For vnderstanding whereof it is to be marked that one may bee said to be a sonne improperly as we are and as Adam and the Angells a Iob. 1.6 elsewhere are said to be And so likewise one may be said to be begotten improperly as wee are Iam. 1.18 Yea to be the Image of one as the kings picture in coine is called his Image but Christ is said to be the proper Sonne Pro. 8.30 the onely begotten Ioh. 3.16 the substantiall Image Heb. 1.3 For looke as it is one thing when men are said to get them children because by counsell and example they draw them to like opinions and qualities with themselues Another thing when they are said to get them children because by communion of their substance they get other Creatures like in kinde hauing the selfe same nature with themselues So it is one thing when God by his word begetteth some for knowledge holinesse and iustice to be like him another thing when he doth by giuing to one his diuine nature make him God consubstantially with himselfe and thus hee doth beget his Christ Or it is one thing to take some poore childe and bring him vp as a Sonne adopting him as an Heire and another thing to haue a son coÌ„ming out of our own loines So it is one thing for God to haue vs his sonnes by grace and adoption another thing to haue Christ his naturall Sonne who hath common with him the selfe same Diuine nature his Father hath Againe looke as the Kings image or picture in his coine is one thing the Prince his substantiall Image is another So the Image of God in vs in one thing but Christ is the substantiall Image of his Father more liuely then any naturall Father for they haue not the same singular body soule the father hath but the like substantiall person for kinde onely but Christ hath the same singular diuine Nature in him which is in the Father As if wee could suppose Peter and Iohn to haue both one singular soule and body common betweene both of them Vse Wherefore let vs hold vs onely to this Sauiour in him we are compleate being the Sonne of God hee is sufficient for vs should the Prince vndertake to despatch something for vs with his Father would we joine others with him that were a disparagement to his Excellencie So here they set vp a candle to the sunne that joine other Sauiours to this Sonne of righteousnes Secondly Christ saueth
that wee had in commaund to doe or by so doing it that wee faile in circumstance This last branch is or diuers considerations for the manner of performance sometimes is such as doth change the kinde and make that a sinne to him who so doth it which might haue beene a gratefull obedience Hos 1.4 Thus Iehu in killing Ahab and his Posterity propounding priuate regnancie committed the sin of murther which else had beene an acte of Obedience and Iustice Sometimes it is such as doth not change the kind of it turning it to sinne but hindereth the perfection of it and maketh it sinnefull thus doth the circumstantiall swaruings whereby our best actions are defiled The word in Hebrew which noteth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne is deriued of a word that signifieth the missing of a marke Now a man may misse the marke three waies By shoting ouer it By being short of it By shoting about it but wide either on the right hand or on the left So may we by as many waies swerue from the Law which should be as a marke in our eye either by going beyond that which is commanded in it as in sinnes of Commission or by comming short as in sinne of Omission or by being wide when we are about the thing commanded but so that wee are wide in regard of the circumstance of that straightnesse or integritie that should bee in our actions Vse Let vs therefore take notice how many waies wee breake Gods Law The Law of Sinne sometime carying vs to that which is euill the defect that is in vs making vs to omit good duties and grace and sinne being so intermedled and the one so lusting against the other that wee cannot perfect things as we would Many account it a sin to lye and steale c. but not to repent or not to beleeue or not to giue all diligence to make their Calling and Election sure or not to get Knowledge they cannot see to be sinnes being but the omitting of things commanded To be improfitable in doing nothing this way is not deemed blame-worthy I hope say many I doe no hurt I pray God I neuer doe worse He were an euill Seruant who taking a stoole should sit still and let his worke lie vndone though he had no other fault So many if they should neuer go to Church and serue GOD or say Prayers c. they would thinke it a sinne but to haue their hearts farre from God to doe those things without reuerence they see not this to be sinnefull Nay if the thing they doe be lawfull let them vse it neuer so intemperately they thinke they sinne not nor should not bee rebuked Let them make a trade and vocation of Pastime why they hope God allowes recreation So many if they speake this or that which is true though without wisedome and loue they thinke they may doe it Neuer remembring that good stuffe may bee marred in the making Good things may be so performed that they shall become Sinnes and sinnefull actions QVEST. V. 5. Q. WHat are the punishmentes of Sinne A. All miseries of this life death in the end hell euer after Looke as it is with men if they turne themselues from this aspectable light they are foorthwith inuironed with darkenesse So man turning away by his sinne from God the Father of lights from whence euery good gift commeth he cannot but be forthwith in outward and inward darknesse in all kinde of misery Three kindes or degrees are here set downe The 1. in this life The 2. in death The 3. after death To branch the first would make a Treatise Our soules are dead in ignorance and lust so that they haue in them a seede apt to bring forth euery sinne Our bodies haue mortality as a worme corrupting them Our conditions are exposed to a thousand vanities and wearisome courses and these are but the beginnings of euill In death soule and body being diuorced the soule is kept in chaines of darknes feare and despaire expecting iudgement to come In the day of iudgement our bodies reunited with their soules shall ioyntly be sentenced and feele executed vpon them the full wrath of God which is a consuming fire should wee not by sound faith and repentance preuent those eternall woes Looke as Malefactors are first followed with Hue and cry then taken and committed and kept till the appointed time of Assise and lastly are sentenced and executed So God first in and during this life followes and pursues Sinners with these lighter euils as it were with Hue and Cries ringing in their eares at length by death he apprehends them and keepes them in that darke custodie of damned Spirits the Deuill being as a Iaylor vnto God and in the end when Christ shall come to iudge the quicke and the dead hee shall then take the impenitent and cast them soule and body into inquenchable torment Obiect What are all miseries of this life punishments of Sinne Answ They are being absolutely considered no better but this respect is changed to those that are in Christ They are no more punishments of reuenging Iustice requiring satisfaction but chastisements of fatherly iustice which seeketh this way the exaltation of his children If a Iudge whip a Stripling vnder the age of thirteen and saue him from the gallowes to satisfie the Law for his offence past it is one thing If a Father whip his sonne if hee take him pilfering to keepe him from falling into the like and from comming into danger of the Law this is another thing Two things may be one in nature and differ in respects Two stones may be both alike for the substance of them yet the one may haue a respect to distinguish one mans land from anothers as bound stones doe which the other hath not Thus sicknesse pouerty and disgrace common to the wicked and godly consider them in their being they are alike but the one haue a respect of a iust condemnation inflicted by Gods reuenging iustice for the satisfying of it which the others haue not For Christ hath put himselfe betwixt Gods Iustice and all them that are in him Rom. 8.1 Gal. 3.13 So that there is no condemnation or curse but he hath borne it in their behalfe Obiect Obiect If all miseries in this life belong as punishments to sinne how is it that many Sinners liue so happily exempt from miseries Answ Answ All is not gold that glisters nor is euery estate state happy that seemes happy To be held in dangerous snares is no point of happinesse Psal 69.22 but the Table and by proportion the wealth strength and honour of the wicked are snares Euen as poysons some kill with griping torments some cast into a sleepe and make men laugh till they fall downe dead So the curse of God killeth some with dolorous torment going before in this life some it so affecteth that they go in sweete sleepes laughing till they fall into destruction Whether is
chase away the cold and make it become fiery So death and sinne assaulting that person who was naturally and essentially life and holinesse they could not but be a 1 Cor. 15 54. swallowed vp in victory Thâ— stronger will preuaile againâ—â— the weaker Man hee must be as foâ—â— many other reasons so thâ— hee might haue right to râ—deeme vs. As in the old Tâ—stament b Leu. 25.25.48.49 Ruth 4.4 none had right 〈◊〉 redeeming any that wâ—â— falne but he that was of thâ— kindred of the deceased 〈◊〉 our Redeemer doth partaâ—â— in flesh and bloud with vs that hee thus becommingâ— neere kinsman hee migâ—â— haue right to worke our râ—demption and the qualification of his Person is madâ— the ground-worke of oâ—â— reconciliation insuing Thaâ— looke as great Kingdome diuided they will let the son and Heire of the one marry with the Daughter of the other and thus make a happie way for their reconcilement So the kingdome of heauen and men vpon earth being disunited it pleased the Father that his owne Sonne should by an indissoluble marriage of personall vnion ioyne himselfe into our Nature that by that meanes he might make way for the happy reconcilement of vs with himselfe First hence wee may see Vse 1 the great grace of God to vs whom he hath redeemed by Christ for whose sake hee was incarnate had he suffered his Sonne to haue taken that nature of our soules it had beene much but to assume that part of vs which we haue common with the bruite beast it was a most exceeding grace Kings in earth may grace some Familie and kindred in their kingdomes greatly by influence of their fauour by honouring them for nobilitie and honour is but the word of a Prince by bestowing reuenues and treasure on them and by calling them to authority But if a King should thinke this too little hee could doe no greater thing then to ioine himselfe iâ— marriage with some of that house For by this meanes hee should giue himselfe to them all in that one whom he had made one with himselfe Thus for the great God our Sauiour to shew fauour in communicating his Graces with vs is much but thus to bestow himselfe vpon vs is such grace as passeth all vnderstanding Secondly we see how we Vse 2 may come to finde God when wee would speake to him in prayer Wee must fixe that eye of Faith on this humane Nature of Christ in which the God-head doth dwell bodily that is personally and there speake as to our God For looke as when I see the body of a man there I know his spirit or reasonable Soule is also and therefore I speake to his vnderstanding when and where I see his body because they are not seuered So in like manner viewing by Faith that humane nature now glorious in heauen I there speake to the great God because I know hee is there personally vnited Vse 3 Hath God taken our nature to him Let vs then seeke to be made Partakers of the diuine nature I meane these diuine created qualities whereby we represent God Hee did to no other end condescend thus low as to take our nature but that he might thus lift vs vp to be partakers of his glory If the Prince should match in some meane familie of his Subiects and aske them nothing but that they would come to the Court and bee partakers of his glory Israel and Iosephes brethren went not vp to Aegypt more willingly then men would hearken to such an inuitement But the Sonne of God combining himselfe to vs doth no other thing â—hen inuite vs daily to partake in his glory but wee â—â—â—e a deafe eare to the â—â—ace offered Obserue further that Obser 2 Christ answered the Law for vs therefore is said to be made vnder the Law that hee might redeeme vs from the curse of it Gal. â— 4.5 to which we were subiect For Christ is not onely a Mediator who intreateth for vs but a surety also as Iudah did not only intreat for Beniamin Gen. 44.32.33 but did offer himselfe surety for him and Paul did not onely intreate for Onesimus Phile. 18. but vndertooke likewise as suretie to answere for him Where note against the Papists that the efficacie of his Mediatorship floweth from his suretishippe hee vndertaketh Now sureties wee know doe make themselues liable to answere the debt of those for whom they stand bound So Christ our surety did vndertake to answere whatsoeuer the Law could charge vs with and to discharge the penalty of it to the vtmost farthing Vse 1 Wherefore we see what a comfort this is to vs who are Christs If we did owe a hundreth pounds to know it were discharged would lighten and cheare vs but to know that Christ hath taken on him all our sinnes and borne the curse belonging to them this would much more refresh vs. Secondly Let vs all reâ—â—t Vse 2 to Christ Should Banâ—â—rupts heare of any that would answere their Crediâ—â—â—s for them they would quickly resort to him how much more shouldst thou who hast beene a Swearer vsed cursed banning and raiâ—â—ng speech who hast lied â—â—â—lne beene rebellious to thy Gouernours beene prophanely carelesse of all godâ—â—nesse drunke in sinne like water how much more shouldest thou resort to this Mediator and surety who will answere the debt of those that come to him by faith yea if any thing trouble vs who are Christs turne it ouer to him to answere for euen as women vnder couert-baron haue their Husbands to answer for them all suites that can bee commenced against them so haue wee Christ our Husband let vs then flee to him Obser 3 Obserue lastly that Christ hath satisfied Gods justice in our behalfe Gods reuenging iustice being stirred vp by mans sinne God did in the sacrifice that Christ offered smell a sauour of rest Gen. 8.21 and was pacified and contented This doth follow on the former for looke as a Creditor when he is paide that which is owing to him he then is at rest and hath that hee would haue so when Christ our Surety had paid as it were to Gods Iustice that punishment of the Law in which we stood indebted Gods reuenging Iustice is at rest holding it selfe contented If you doe one wrong pay him that which may counteruaile the wrong and hee is satisfied Thus wee by breaking the Ordinances of Gods iustice did wrong despising and dishonoring him whose appointment we transgressed but when we present to him in our selues or in our Suretie a condigne punishment vndergone in regard of that transgression then by due suffering we repay that honour of his which wee had violated by our vndutifull transgressing This was necessary for though God loued vs yet would hee not let the influence of his grace appeare in doing vs any good till first justice receiued contentment Gods iustice had put in a caution against vs God therefore willing to glorifie his grace yet not with any