disparagement to his iustice doth cause his Christ whom out of grace he called and inioyned to performe to him such an obedience in which his iustice might receiue full contentment that so hee might out of grace bestow on vs all good things in Christ iustice no whit gaine-saying and in this is the mutuall kisse of mercy and of iustice Ob. But could not God forgiue without satisfaction Answ Sinne is such a thing as God cannot but disallow his nature doth determine him to dislike all that as euill which hath not conformitie with himselfe 2. I say it doth seeme that God is not absolutely bound to punish sinne with that death his Law threatened as hee was not absolutely bound to continue his Creature though doing good in that life the Law promised but he was bound to this by his voluntary couenant 3. I say that since Gods sanction a Ezek. 18.20 when thou sinnest thou shalt die he cannot forgiue without satisfaction to iustice b 2 Tim. 2.3 For he cannot deny himselfe his will is made knowne that his iustice violated shall be satisfied in condigne punishment wherfore let vs take heede of such Spirits as make God free to forgiue though his iustice be not satisfied who say no proper price of Redemption was paid for it but that we are said to be redeemed because set free as the Israelites were said to be sold because God yeelded them into the hands of their enemies Secondly we see what wee must put betweene Gods reuenging iustice and our selues euen Christ satisfying of it Looke as we set a screene twixt the fire and vs to keepe vs from the heate of it so must wee by faith set our Sauiour Christ twixt the reuenging wrath of God which is a consuming fire and our soules QVEST. III. 3. Q. HOw did hee answere the Law A. By bearing the punishment which the Law threatned and fulfilling the obedience the Law required Now is further opened the particulars of that which was meant by those words of the former answere in that Christ answered the Law The manner standing partly in bearing the penaltie which it inflicted partly by performing the condition of doing all things requisite to the obtaining of life eternall This answere doth stand in regard of the latter part vpon a iudgement of Diuines who thinke that the Law though in innocencie it did absolutely tie vs onely to obedience and in case of sinning only to punishment yet since mans fall into sin they thinke the Law doth absolutely knit on vs a double bond 1. to indure that penaltie it inflicteth 2. That it doth tie on vs that former bond of obeying her that we may liue by her Now the illustration is easie for this being granted that Gods iustice in his Law doth tie vs in this double bond both of suffering punishment and doing to life all that is commanded in it then it is sure that Christ did in both these regards answer for vs Looke as a Surety if he vndertake for one who standeth bound in twentie seuerall bonds he must discharge them all before the Debtor can be released So Christ vndertaking for vs if wee stand tied in the said double bond hee must answere both or our debt must in part bee vndischarged This we know that hee was made vnder the Law Gal. 4.4 in regard of the curse of it that he might deliuer vs from the curse of it Againe this we are sure of that as the Law was a rule of holines iustice sobriety Christ did perfectly keepe it Let vs know then Vse that whateuer can be asked of vs to forgiuenesse of sinne and making vs righteous to life Christ hath performed it all so that in him we are compleate lacking nothing to our full deliuerance from all euill and consummation of blessednesse QVEST. IIII. 4. Q. HOw did he answere the punishment of the Law for vs. A. By bearing manifold miseries all his life long and in the end the wrath of God and the cursed death of the Crosse The sufferings of our Sauiour are fitly diuided into those which befell in the course of his life or about the time of his death for he wanted not from birth to buriall wherewith to conflict The first of these two branches containe those common effects of mortalitie and miserie such as are incident to mans nature as now it is become sinnefull For as the Serpent lifted vp was like to other stinging Serpents though it had no sting So our Sauiour listed vpon his crosse to whom we looke by the eie of faith it was fit he should be made like a Rom. 8.3 to the similitude of sinnefull flesh and that therefore he should be subiected to such infirmities as follow our sinnefull nature but are not sinnefull Thus hee had c Heb. 5.7 naturall feare which was not at the first in created nature though there might be a spirituall feare of Gods threatning yet there was no naturall feare because there was not any obiect thereof any naturall euill as yet entred so hee had d Mar 3 5. griefe indignation though these passions in him were most pure and holy it being with Christ as with a christall glasse full of cleare water which is still pure howsoeuer it be shaken hee was in his body subiect to wearinesse to hunger yea e Esa 53.3 Esay saith hee was familiarly acquainted with infirmities in his estate hee became poore f Luk. 9.58 The Foxes had holes but the sonne of man had not where to put his head in his name he was called g Math. 10.25 Belzebub himselfe in a word hee did indure such common blames infirmities and miseries as wee doe who are sinnefull though hee knew no sinne for personall sicknesses grounded often in the seede of which we are propagated or conceiued by intemperancie and other indiscretions as falling sicknesse stone gout c. wee must not thinke our Sauiour could in his person be subiect to such particular miseries but as for the common infirmities of our nature his life was full of them For looke as we traine Souldiers by lighter skirmishes before we bring them forth to beare the brunt and heate of the battell so the Lord trained this great Champion exercising his strength in lesse euills before he would bring him to the heate and height of all his warfare His sufferings about the time of his death began in his agony and lasted to his resurrection For though a Ioh. 19.30 from what time he said it is finished hee had no sense of paine or grife yet he was in state of suffering Now these his greater sufferings may be reduced to the pains and sorrowes of his soule and the naturall death of his body which hee endured for vs. Though we must not conceiue any thing of Christ in suffering which dissolueth the personal vnion of it with God or the inherent holinesse of it yet without preiudice of either of these might hee suffer grieuous
vs Obser 2 by himselfe In him alone we haue saluation no other name is giuen Act. 4.12 by himselfe hee hath purged vs from our sinnes Heb. 1.3 for all that merit and virtue which doth beginne and perfect our saluation commeth from Christ Obiect But how can this bee for a 1 Tim. 4.16 Ministers are said to saue themselues and others We are bidden b Act. 1.40 to saue our selues from a froward generation to c 1 Pet. 2.11 abstaine from lusts which fight against vs and to d Rom. 8.13 mortifie them by the Spirit that wee may liue Answ When a man is sicke of a deadly sicknesse if a Physitian prepare him a medicine of that virtue that it doth recouer him though he send it by an Apothecarie bidde the man take wish him to keepe diet and to vse exercise after it hath restored him neuerthelesse not the Apothecarie nor the man may be said to cure the disease but the Physician onely So it is betweene Christ and vs for as much as he hath made vs a medicine of his owne bloud shed in the sense of Gods wrath through which commeth forgiuenesse of sinne and that Spirit which worketh our full restorement though he send this by his Ministers as Apothecaries though hee bids vs beleeue and take it though hee bids vs refraine lusts and exercise our selues in euery good worke afterward least we should suffer a relapse into our old sinnes yet hee onely restoreth and saueth vs. And this holdeth in this matter the more because it is his vertue that must make vs to do whatsoeuer is required from vs both in our first receiuing of grace and in our proceeding and perseuering therein to the end Wherefore let vs cleaue onely to Christ Vse in him wee are compleat let vs renounce our owne workes which would proue like the letters Vriah caried 2 Sam. 11.14.15 if wee should pleade their desert in course of Iustice Papists think that as he who standeth on too firme branches of a tree standeth surer then hee that is but vpon one so he who trusteth to Christ and his workes too but there is great dissimilitude For who so ioineth workes with Christ a Gal. 5.4 falleth from the grace of Christ and doth not continue to stand on him Againe he that standeth with one foote on a firme branch and with another on a rotten one standeth not so sure as if he were wholly on that which is sound and sufficient for his support When the Deuill had the world thralled vnto him in superstitious errors then did he cast to their despairing Consciences such mocke-staies as these to which the Papists leane such as are mens owne righteousnesse merits satisfactions the merits intercession and power of Saints and Angells He knew that men ready to drowne would catch at any thing that they would take figge-leaues for couerings rather then haue nothing on their naked consciences but alasse he that letteth go Christ and looketh to these is like the dogge in the Fable who hauing meate in his mouth snatching at the shadow thereof in the water did let fall and so loose that which hee had As there is one Sonne onely in the visible world which giueth light to all that see therein So there is but one Sunne of righteousnesse which doth send foorth beames of righteousnes and holinesse to all that beleeue QVEST. II. 2. Q. WHat hath be done to deliuer man out of miserie A. He became man and in our nature answered the Law and satisfied the iustice of God Two things are here to bee obserued First how Christ did qualifie himselfe to be our Mediator by taking our Nature and so becomming man Secondly what he did in this Nature for our redemption which is noted in two things First Hee answered the Law Secondly He satisfied Gods iustice To open the first the Son Obser 1 who had beene a perfect Person from all eternitie existing in the diuine nature onely did in the fulnesse of time assume into his personall being such a nature as wee haue sinne excepted that hee might exist thencefoorth for euer in the nature of man perfect man also So that the Person of Christ is after a sort a compounded Person that is consisting of two natures hauing in it the infinite inuisible nature of God in which it had existed God from all eternity and the finite visible nature of Man in which the same Person will exist perfect man hencefoorth for euer So that as in the person of a man there is an inuisible immortall Soule and a visible mortall body So in thâ— Person of Christ there aâ—â— two natures all together different here onely is the diâ—similitude in this comparâ—son Neither nature in vs 〈◊〉 of it selfe a perfect person but both concurre between them to make a perfect personall being which neitheâ— of them haue by it selfe Now in the person of Chrisâ— our nature is taken into a Person that was perfect before that looke as euery Christian beleeuer wheâ— he is borne of God remaineth the same intire person which before hee was receiuing neuerthelesse into him a diuine nature which before he had not So Christ when hee was borne of the Virgine continuing the same perfect person which he had beene from eternity assumeth neuerthelesse a humane nature which before he had not to be borne within his person for euer and this was meete that hee should indifferently pertake with each nature who was to go a Mediator betwixt them for reconciling the one to the other that the Mediator betwixt God and man should bee in one person God and Man More particularly he must be God to make his mediatorie workes of sufficient value for our redemption for hence it is that his bloudshed was so precious that it was a Act. 20.20 the bloud of God The dignity of the person addeth worth and value to that hee worketh Wordes with a common man are good cheape but with a Councellor Sergeant or Iudge they are of no small price Euen as a finite disobedience being against aâ— infinite Maiesty became infinitely euill and deserued infinite wrath and punishment So finite obedience comming from a Person of infinite Maiesty was of infinite force to please God and procureth infinitely all good things vnto vs. Secondly he must be God that hee might bee able to beare and ouercome that which he was to suffer for vs. His humane nature would haue beene preuailed against by the powers of darknes ouerwhelmed with the heauie burthen of Gods wrath had not the diuine nature strengthened it But looke as one man may beare the assault of a thousand if he be planted in some impregnable hold So this humane nature planted within the rocke of the diuine Person was strengthened to beare and subdue all things for hence it was that death and sinne was ouercome by him because he as God was stronger then they Looke as any thing cast cold into a red-hot Furnace the fire will
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
vse that m 1 Pet. 3.21 interrogatory of a good conscience and say n Rom. 8.33 34. Who shall lay any thing to our charge it is Christ that is dead c. To consider this more particularly Christs death doth free vs first from the guilt of sinne Secondly from the spot or power of it in vs. Thirdly from all other punishment The guilt of sinne is a propertie in it binding vs to pay condigne punishment to the iustice of God This punishment therefore borne of Christ and presented by him for vs it cannot be but that our bond to beare it should be dissolued or that iustice might require againe a thing already discharged Secondly our blot of sin that life of the old Serpent that liuing death of soules is remoued For Christs death must not be considered onely as an exemplarie cause working mortification of sin or as a morall cause by way of meditation but as hauing force obtained by it and issuing out of it which doth by litle and litle abolish sinne euen the spirit which doth mortifie the deeds of the flesh both fruits and roots of corruption Looke as Adam dying a naturall death did kill this naturall life in vs all first making it mortall so as it necessarily must die then at length causing death it selfe so doth the death of this second Adam worke the death of sinne first wounding it in vs with mortalitie such as will bring it certainely to death then vtterly dissoluing it in the end Thirdly and lastly Christs death doth free vs from all other miseries for the cause which did breed and continue these taken away they must needs likewise bee remoued Take away the cause of a sicknes you make the painfull distempers which follow vpon it cease also Discharge once the debt for him who lieth in the Counter and all with one worke you free him from prison and many other greeuances to which by reason of his debt he was held subiect But it may be here obiected Obiect If wee be thus freed from sinne and punishment why are we still in and vnder them Ans Rome was not built in one day Answ because great things are not begun and finished all at once Things are said to bee done when they are so begun that they will certainly bee accomplished in their time Wee are therefore said to be dead in the first Adam because though we liue and see nothing for a time but that we are aliue and aliue like yet that mortalitie is in vs vvhich vvill like a vvorme neuer cease to fret and corrupt vs till vvee come to death it selfe If one hath so vvounded a man that he dye vvithin a yeare and a day vvee say he hath slaine him because hee hath so vvounded him that he vvill certainely dye thus our sin is taken avvay in Christ it being so vvounded that in the end it shall certainly be quite abolished Obiect But hovv is it that vvee die are vve deliuered from that Answ Yea vve are inasmuch as that spirit is in vs vvhich shall at length quicken our mortall bodies Further there is a double deliuering one vvhich keepeth vs from prouing and tasting a thing that is euill another from being hurt and ouercome of it We are not deliuered from death in the first kind but in the second And thus Christ himselfe a Heb. 5.7 is said to haue beene heard and deliuered from that hee feared not that hee did not taste death but in that he vvas not ouercome or hurt by it Wherefore let vs hold to Vse 1 this death euen as the anchor of our soules Let vs looke to Christ lifted vp on his Crosse that vve may find deliuerance from all the stings of sinne and death and other miseries b 1 Kin. 1.50 2.28 as malefactors vnder the Lavv vsed to flie to the hornes of the Altar so let vs all flie to this blessed death c Heb. 12.14 vvhich speaketh better things then the blood of Abel vvhich cryed for reuenge Againe this should encourage vs against death that our Sauiour hath so endured it that he hath taken the sting out of it and freed vs from the feare of it If a sicke body should be afraid to drinke of any thing yet if his Physitian should begin hee would not be afraid to drinke after him Christ hath tasted death and drunke the dregs of it that nothing might remaine for vs but that which is holesome QVEST. VII 7. Q. WHat benefit comes by his righteousnesse and obedience A. The fauour of GOD and eternall happinesse are obtained for vs. A perfect Sauiour must not onely deliuer vs from euill but put vs into a secure possession of all good For blessednesse cannot stand in that good which being here to day may be lost to morrow Christ therefore hath not onely by his suffering deliuered vs from euill but by that voluntary and most gratefull obedience which in suffering he shewed hee hath obtained from the grace of God to account vs and iudge vs in him righteous to life eternall Wee must not thinke Christs sufferings like the sufferings of the damned ones to bee meerely satisfactorie to iustice and to haue no other respect in them no it is a most pleasing obedience which may challenge by couenant all good for vs such an obedience in which was shewed the greatest loue to God and to man that can be comprehended yea the knowledge of it passeth all knowledge Eph. 3.19 Now that which wee get by this obedience is first Gods grace or fauour forgiuing sinne reckoning vs righteous to life Secondly Actuall donation of life it selfe For fauour here is not to bee conceiued of Gods first loue as if hee before haâ—ed vs he was indeed angry with vs but he so loued vs as that he gaue Christ for vs Ioh. 3.16 It is meant therefore of the manifestation or influence of his fauour in conferring â—eally on vs the benefits of iustification and life The sunne of Gods loue was eclipsed till Christs loue towards vs in whom the ioyfull Epiphanie of it began was declared Though God doe iustifie vs out of grace yet his sentence is according to truth and if he pronounce vs iust to the receiuing of life wee must haue some righteousnesse iustifying vs. This cannot be any imperfect righteousnesse in part sinnefull much lesse can he iustifie vs hauing no righteousnesse as a foundation to his sentence therefore it must be a perfect one such we haue none but Christs herein he is an Antitype to that first Adam euen as Iacob now clothed with his eldest brothers apparell did get the blessing so is it with vs hauing put on Christ and his obedience which in effectuall calling wee doe through faith then the Lord doth giue vs the blessing If one doe for mee any such peice of worke which by agreement hath due to it any wages or reward vpon the worke done in my name I haue title to demaund the reward
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
stincking place we stop our noses and hast away If an vgly shape present it selfe we shut our eyes and indure not the view of it Thus our soules should with indignation turne from all filthy and abhominable vices QVEST. VII 7. Q. HOw doth this appeare A. Both by the punishment and person against whom it is committed Here are set downe two Considerations by which as by a glasse wee may see the foulenesse of sinne First by the punishment for proportionable to this in greatnesse must the offence bee the reason is because Iustice doth rule and measure the punishment by the offence if that be little the punishment that it assigneth is little if that bee great the punishment is answerable Now if a thing measured forth be long and wide the measure must bee vnderstood to be long and wide also Hence it is that in humane punishments we see the greatnesse of the offence if one be restrained wee gather hee hath done some fault if imprisoned if hanged in chaines or burned still as the punishment increaseth we coniecture the fault to haue been corespondent How foule then must that offence haue beene which the iust and most mercifull God hath punished with so many miseries in this life with death in the end and after with eternall destruction Againe the foulenesse of sinne is clearely discerned by considering the person against whom it is committed For in any good or euill worke the person that doth it or the circumstance of person about whom it is done doth impart to the worke such a respect whereby it deserueth accordingly Let a common man come to me when I send and a small thing doth recompence his paines but let a Doctour of Phisicke come and an Angell is his due the qualitie of his person doth so dignifie his worke and make it of answerable value So it increaseth the merit and desert of euill Let one of the people sinne he is guiltie but lâ—â— the Priest sinne Leu. 4.3.12 c mpared with Leu 4 27. â— 5 his fault iâ— greater and his Sacrifice must be greater And as the circumstance of the person doing increaseth the desert of good or euill So doth the circumstance of the person about whom the worke is conuersant Let a Subiect doe good to any and it well deserueth but doing some speciall seruice to his Prince he deserueth greatly Let him offend any he is guilty but the higher the person offended is the more hainous is the sinne If one reuile or slaunder his equall it is an offence and may beare an action of the case but if a Noble man it is scandalum magnatum deseruing sharper punishment and if the King it is treason and worthy of death Then how foule must that sin be which is a trespasse committed directly against GOD the KING of Kings Vse Let vs then make this vse of all miseries to take a view in them of the foulenesse that is in sinne If wee heare that the Magistrate hath fined one in an hundred pounds if we see one carted and whipped if we see execution done on any presently we gather in what kinde they haue offended When God doth sometimes consume mens substance to nothing making them poore as Iob who sometime were rich when hee doth by paines and griefe lash a man yea grinde him to dust when God taketh men away by violent or naturall death No body riseth to consider either of the power of his wrath or the foulenesse of sinne which hath beene the cause of all this miserie Againe if a childe doe ought against his naturall Parent a Seruant against his Master a Subiect against his Prince we esteeme it as a foule matter but when we lift vp the hand by sinning against God the filthinesse of this is not so apparant QVEST. VIII 8. Q. WHo is that A. Almighty God whose holinesse and iustice are infinite That wee may the better see the foulenesse of sinne it is first generally to be considered viz. That the person against whom we sinne is God Secondly more especially That this God is Almightie and infinite in holinesse and iustice Concerning the first when Dauid had wronged Bathsheba in her chastity and Vriah in his life yet he confesseth that hee had sinned against God alone Psalm 51.4 There may be three things considered in sinne 1. A damage done to our neighbours 2. A trespasse against the authority of some ciuill Court of Iustice 3. A trespasse in the Court of Conscience Now though I iniure my Neighbour yet this is not sinne as it is an iniurie to him but as it is committed against the Law which doth binde my conscience otherwise So a trespasse against the Lawes of some ciuill Court is not a sin precisely in this respect but as in this a higher Law and authoritie binding the Conscience is transgressed Therefore authority may forgiue a ciuill trespasse and the penalty of it which the Law determineth without medling with that sinnefull respect which is in the same default against God For looke as a Theefe taking a true mans purse doth wrong his Neighbour but cannot be said to breake his Neighbours Law but the Kings Law So in euery sin howsoeuer wee may iniury and trespasse against men yet we cannot bee said properly to sinne against them because no Law binding my Conscience is broken but Gods onely which respect giueth being to sinne Vse 1 1. Let vs then confesse our sinnes to God as Dauid did Wounded persons will open their wounds to a Chirurgian who is able to heale them so should we Vse 2 2. Let vs seeke pardon onely from God as he who only hath authority to giue it Popes pardons are cheating commodities no way auailing the distressed Conscience A subiect cannot forgiue a trespasse done against the Law of his Soueraigne no more can any earthly creature that which is done against the Law of that heauenly and supreame power so farre ouer them Obiect Obiect But doe not men forgiue sinnes Answ Answ Yea as ordinary Messingers do fetch vp men we say they fetch them vp in as much as they cary and signifie the Kings writ which doth fetch them vp So Ministers doe forgiue as Gods ordinarie Messengers ex Officio because they bring and apply that word of Gods writ which doth signifie Gods will and pleasure to forgiue 3. Let vs remember in euery Vse 3 sinne whom wee offend When men fall out and quarrell they doe not thinke they meddle with the King yet when they breake the peace they offend against him who is the Keeper of it So in our sinnes against our Neighbour we seldome thinke what measure we offer to God whom wee prouoke by breaking his Law The Deuill doth so keepe vs hoodwinckt that we thinke we loue God as well as any and that we meddle not with him but with those that wronged vs. Now more specially obserue 1. That this doth further discouer the foulenesse of sinne that it is against that God who is Almighty The
greater poweâ— any man is of the more dreadfull a thing it is to trespasse against him but sinne doth prouoke and put God to it as we say and in committing it we enter combaâ— with him Now looke as tâ— see an Infant to warre againsâ— the Parent or to see a pot striuing against the Potter were a detestable sight So is this much more that man should by sin prouoke him who hath vs in his hand euen as man hath a pot or glasse which if he doe but let it go is presently broken Further the consideration of the holinesse of GOD may make vs the more see the hainousnesse and foulenesse of sinne That which is opposite to him who is most holy that is pure in himselfe and the Authour of all purity in his creatures that cannot but be filthy and impure looke as euery thing which hath contrariety with light must needes be darknesse so what euer is contrary to him whose eyes are too pure to behold with approbation any sinne Hab. 1.13 yea who is puritie it selfe that must needes be most filthy impurity Lastly the foulenesse oâ— sinne may be seene by considering Gods infinite iustice If man doe wrong to onâ— that handleth him vniustly it doth somewhat lessen thâ— fault but if hee deale iniuriously with one who will not offer him or any other the least iniustice then euery one that hath but halfe aâ— eye doth descry the foulâ— leudnesse of the fact Thus it is our sinne is against that God whose dealing was most iust and equall to vs. Againe that which wrongeth an infinite iustice cannot but be most fearefull in regard of the punishment which it incurreth for infinite in some sort must that punishment be which doth satisfie the wrong done to an infinite Maiesty This also may be added to set forth the foulenesse of sinne that it is committed against that God who is infinite in goodnes For any Subiect to rebell against a Prince is wretched leudnesse but for one to rebell against such a Prince who out of his bounty hath highly aduanced him and done him fauours from day to day this is most loathsome disloyaltie Thus it is with sinne which offendeth a most kinde and mercifull Lord who had freely in creating vs giuen vs such high indowments and who doth daily load vs with blessings Vse Wherefore that wee may see the soulenesse of sinne let vs looke at the pure Nature of God as he hath in his word described it For looke as blacknesse is then most manifest when it is set by and compared with the purest white so is it here when this hellish darkenesse of sinne is brought before this incomprehensible light Such therefore as compare themselues with their selues or with men like themselues or as many do with some more openly wicked then themselues it is no wonder if they stroake their owne heads and neuer see their owne deformitie A Blackmoore matched with his Countrymen will neuer be detected to be so vnbeautifull as he is QVEST. IX 9. Q. WHat must a man doe in this estate A. Bewaile his miserie and hasten to get out of it Being in that miserable and accursed estate aforesaid by sinne first we are to bewaile Obser 1 the same Our Sauiour bidde the women of Ierusalem Luk. 13.3 that they should not weep for him but for themselues in regard of their sins In this regard also the Apostle Iames biddes Rich-men weepe and houle Iam. 5.1 Yea we must bewaile our estate in regard of the remainders of sinne which compasse vs about Luk. 13.3 If yee repent not yee likewise shall perish Nature is so framed that if she finde her selfe vnited to such things as are good and pleasing to her she reioyceth So if on the contrary she doe see her selfe ouertaken with or in danger of euill she is disquieted Thus it is that we cannot truely see our selues to be in a miserable estate but we shall grieue and bewaile our condition When men see themselues in such a case that they are guilty of such a fault as doth touch life or liberty then they will bewaile themselues wring their hands accounting themselues vnhappy that euer they were borne but haue they not much more cause to waile when they shall see themselues by reason of sinne against God guilty of damnation There is a naturall sorrow as a naturall feare when Nature her selfe maketh vs grieue through her * That naturall lâ—ue that is in Dammes to their young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. naturall affection And there is a sinnefull sorrow when men grieue inordinately vpon ciuill Considerations as for anger being crossed or for losse often of some small matter And thirdly there is a Christian sorrow for sinne and our misery to which we are yet in part subiect through sinne This doth lie vpon vs all which is the exercise of a broken heart and Sacrifice which God much respecteth Vse 1 How wofull then is the state of many who go laughing on as if to laugh their hearts fat were the next way to heauen Luk. 6.25 Woe vnto them for they are like to weep and houle when now it is too late Some respect all griefe as melancholy and all teares as effeminate not becomming a generous mind This is the height of mans misery when hee doth not pitty himselfe in regard of that which maketh him most miserable Wee account the states of men striken with Phrensies and Apoplexies very pittifull for they feele not how it is with them not can they pitty themselues in these takings We condemne them as Monsters of men who now hauing their senâ—ence and being subiect eâ—ery houre to execution will neuerthelesse giue themselues to swagger drinke take Tobacco c. but what a Monster art thou who when thou hearest that thou art a childe of Gods wrath of death and of eternall condemnation wilt yet sleep as securely and liue as carelesly as if there were no such matter the God of this world blindeth thy eyes hence it is that thou art dreadlesse That which the eye seeth not the heart dreadeth not Let vs secondly lament Vse 2 our misery This exercise of a broken heart is a most pleasing sacrifice to God Psa 51.17 as spices are then most fragrant when they are powned and bruised So are our hearts before God when by this sorrow they are dissolued Beside as the wicked sow the seede of their sorrow then when they carnally reioyce So our light and comfort is then sowed when wee are exercised in Christian mourning Neuerthelesse it is not required that Christians should bee of such a fluid and melting temper that they cannot speake two words this way without sighing putting the finger in the eye and watring their plants Those who will laugh at euery word their hearts cannot be coaffected with ioy extraordinary in a signe extraordinary thus in these cursory teares and sighes the heart cannot but want that due griefe which should beare that
couenanted thus it is Christ hauing done that righteousnesse performed that obedience on which God couenanted to giue vs life and all good things we vpon this performed for vs may claime from grace which promised it life euerlasting Obiect Obiect But how can one be iust by the righteousnes which is anothers more then wise with the wisedom another hath If a Blackmoore were clad in white would his apparell without him change his hew To driue out one wedge with another Answ how can wee be truely made sinnefull in Adams sinne Secondly I say this righteousnesse is not to be accounted as a forraine thing altogether without vs as the clothes are to the body but it is the righteousnesse of the head of vs with whom wee haue most neere coniunction May not the whole body bee lightsome with that light which is in the eye and head only not in the body Christ saith it may Mat. 6.22 so may we with that righteousnesse which is in Christ our head True they will say if wee were naturally one As if our spirituall coniunction were inferiour to the other Againe as we may be made one with Christ we may be righteous with his righteousnesse the manner of communion may be extended as farre as the vnion but though not naturally yet in fictione iuris as they speake in account of the Law we may be one truely with Christ as man and wife aâ—â— one person in law therefore legally or in estimation of the law wee may be one with Christ and by consequent in Gods account iudging in that Court of Chancerie as it were wee may be iust with Christs iustice which is as much as we vrge Let vs then array our selues Vse with the obedience of Christ and looke vp boldly to God cloathed in it this is no scant short garment but a large robe big enough for vs all as the light of one sinne is enough for another world to see by could they be created and set before it as one voice serueth euery eare within the hearing so this righteousnesse will bee enough to all the multitude of vs who shall beleeue on it QVEST. VIII 8. Q. HOw shall a man finde helpe A. Onely by a true faith on him Two things are here to be marked 1. That wee are saued by faith which is described from the propertie of true faith and person about whom it is occupied viZ. Christ on him but of these hereafter in the next answers 2. Marke that by faith only we obtaine saluation The Scripture teacheth euery where that through faith on Christ we get both forgiuenesse of sinne and life euerlasting a Act. 16.30.31 What shall wee do that we may be saued This answereth the question beleeue The reason is wee cannot haue any benefit by Christ till he be vnited with vs now he commeth to be vnited with vs by beliefe To open these two things which vnfold and proue the point of Catechisme in â—and meate though it haue a force to nourish Medicine though it bee able to heale rayment though it can both adorne and defend the body against the iniurie of aire wealth though it can make rich yet meat cannot refresh me till I eate it and after a sort incorporate it with mee no salue will heale me till I lay it on my soare no apparrell will stand me in steede further then I put it on no treasure no not all the gold in India can make me rich further then I get my selfe possessed of it Thus it is in Christ the bread of life the medicine wedding garment the pearle of the Gospell we cannot haue benefit of him further then we get to bee vnited with him Now there are three bonds in the body mystical whereof Christ is the head and we members The first is from Christ to vs that is the bond of his Spirit The second runneth from vs to Christ and that is our faith primarily and consequently our whole heart and other affections The third bond runneth from each member to other that is Loue. Obiect Obiect But are wee not knit to God and Christ by loue Answ Answ Not first of all by loue neither to God nor Christ Wee cannot loue God or Christ further then we see that they are good vnto vs our loue presupposeth apprehension of Gods loue wee cannot see that God is good to vs further then by beleeuing the word of promise in which he offereth grace to vs. A Traytor condemned cannot in this estate cleaue to the King by loue as a mercifull Sauiour of him but first he must know and bee perswaded that the King will shew him grace before hee can vnite himselfe with the King by loue as one whom he hath found alway good and gracious vnto him Againe if you offer mee and by promise assure me of any kindnesse I must first know what you say to mee and perswade my selfe you meane as you speake before I can loue you as my kinde friend thus before wee can loue God as gracious to vs who are by nature children of his wrath wee must by faith apprehend his loue toward vs and before we can loue Christ we must by faith vnite our selues with that grace of his which he maketh knowne in the word Looke then as our bodily members by nerues and snewes are knit with the head so our faith is that prime and principall ligature by which we are coupled to Christ And therefore it is that first thing whereby wee come to haue benefit by Christ and fellowshippe in that iustification and life which come through him wherefore let vs labour by faith to get our selues made one with Christ If a thing bee neuer so good what is that to vs till we get some of it we are not the nearer so though Christ be of neuer such value if wee let him hang in the aire prouide not that he dwell in our hearts by faith we shall be no whit the better for him 2. Marke in this answer that it is onely Faith whereby wee obtaine righteousnesse vnto saluation For this grace maketh only that first apprehension of CHRIST through whom apprehended we are iustified and saued Though a man hath many members in his body yet hee hath but one by which hee vseth to receiue any thing viz. the hand and so though our soules haue many graces bestowed on them yet haue they but one hand of Faith wherewith to receiue Christ and his benefits vnto saluation But when we say that only Faith doth saue vs we meane not that faith which is alone without all other graces of loue doth saue vs but that faith though it hath the company of other vertues yet it alone worketh in laying hold on Christ to forgiuenesse of sinne and life eternall euen as when wee say the eye alone seeth wee doe not meane that the eye is alone in the head without the company of other senses but that the eye though ioyned with hearing smelling c. yet it
Sacrament as it conferreth the thing signified that is as by it Christ the food of our soules is further bestowed who doth grow vp in newnesse of life by it For looke as hee hath the right vse of bodily meate and drinke who doth out-grow sickenesse finde himselfe eased against the diseasments of winde flegme or such like matters which before meat taken did trouble him who doth feele his Spirits refreshed himselfe more able to goe about businesse his strength and stature encreased euen so hee who after Christ receiued doth feele as by a medicinable aliment his infirmities somewhat weakned who findeth his ioy and comfort and peace enlarged his graces strengthned the diuine nature encreased in faith hope loue religion repentance iustice temperance sobriety hath the right vse of this spirituall food Meats and drinkes haue an alteratiue property in them Let vs be cold of complexion vse of hot meats and drinks wil by little and little change our costitution and make vs hot of cold so on the contrary thus if we receiue Christ as a food into our soules we cannot but become more and more Christian-like vnto him such a force being in him that hee will assimulate vs to himselfe Vse Such then who continually receiue but are not bettered in faith or life nay the Diuell doth enter then more fully afterwards then before it is a signe they are dead in sinne or so sick that nothing will nourish them Put aquavitae into a dead mans mouth it will not mooue him nay some turne the grace of Christ as an occasion of wantonnesse and further presuming like as spiders sucke poyson from that which the Bee turneth to hony and like filthy vessells peruert all things within themselues to their further damnation Wee haue too many Christians like the kine in Pharaohs dreame It would bee a greefe to vs should wee not finde that our bodily sustenance did thriue with vs but we should feele our selues as weake and ill-liking after it as before but to take this food without fruit should much more afflict vs. QVEST. VIâ— 7 Q. WHo obtaine this benefit by the Lords Supper A. Such as come with knowledge faith repentance and loue Acts 8.37 1 Cor. 11.28 Earthly food will not nourish and strengthen the body if the stomacke liuer c be not well affected and prepared for the receiuing altering and distributing of it so our soules must come qualified as heere is described before they can haue benefit by Christ 1 Wee must haue knowledge as of our misery Christ saith so of the Sacraments in special Looke as men before they receiue deeds which others deliuer sealed to them they know what is contained in them what it is that the seale is set too so heere our soulr cannot receiue the couenant sealed and deliuered to vs till we know what it is which God doth vnder seale passe vnto vs. Beside as it is a feast wee loue light in our bodily feasting and to see what it is wee feede on so this eye of knowledge is necessary euen in spirituall feasting 2 Wee must bring foorth faith that is required faith toward this grace which the word of God doth reach vs with the seale For it is not hauing faith but the new exercise of faith which maketh vs worthy Receiuers The Corinthians a 1 Cor. 11 32 had faith b 1 Cor. 11 29 30. yet receiued not the grace of the Sacrament Looke as a man may haue a hand yet if when a thing is reached foorth to him hee doe not put it out nothing is receiued so wee may haue this hand of faith yet if wee when God reacheth vs the body and bloud of his Christ doe not then awaken it to lay hold on the grace God offereth we shall goe away without receiuing it or looke as at a feast though we haue a mouth if we will not then open it and take downe the sustenance before vs wee shall returne empty so though wee haue this mouth of faith yet if we doe not open it to God now offering to feede vs we shall not 〈◊〉 a crumm of that gra◠〈…〉 Sacrament offreth â— Wee must come with Repentance For as hunger and sallads of sower tart herbs or other sharp things which giue a spurr to the appetite are good in these earthly banquets so is Repentance and the sower meditations of it the best sawce to make this meate relish with vs. 4. With loue to Christ Looke as earthly meates do no good when there is not a naturall heate to worke on them so our heauenly sustenance This loue is that supernaturall heate which maketh vs receiue him with profit What is fitter then loue for those who come to a common loue feast What more seemely then vnitie for such as make protestation that they are all one in Christ Vse Let vs then take heed wee come prepared wee will trimme vp our selues and go vnto the tables of our Superiours with care to bee somewhat like It is to bee lamented that men come so ignorantly vnbeleeuingly as if faith renued toward God who promiseth were not requisite as the Papists teach so impenitently so full of enuie ranker filthinesse Take heede if to handle the Kings picture vnreuerently be so great a fault what fault is it to prophane the picture of the King of Kings QVEST. VIII 8 Q. WHAT is Prayer A. A crauing of those things at Gods hand which we want and a thanking of him for those we haue Math. 6.9 and Luk. 17.15.16.17 Prayer is a large word comprehending all that speech which the faithfull soule hath with God in way of Petition or thanksgiuing for to these 2. branches the Confession of sinne which we make in Prayer may bee reduced the end whereof is that sometime by laying open our misery wee may moue God to mercy that againe otherwhile we may by this amplifie his kindnesse to vs so vndeseruing in regard of the benefits bestowed on vs. Wee are to marke in this description 4. things 1. That it is said to bee a crauing this is a fitter word then asking Wee may aske that is due debt to vs but the things wee craue wee renounce all other titles and flie wholly to his bountie and kindnesse at whose hands wee begge and intreate 2. Marke that it is a begging of God 3. That it is a begging of things behoofull 4. A crauing joyned with thanksgiuing When Superiours will haue Inferiours doe any thing they may lay their commaund on them and so binde them to it by reason of that obedience which is owing to them from their Inferiours but when Inferiours would haue this or that from Superiours whom they cannot by any meanes bind to them for the Inferiour hath no authoritie or power ouer his Superiour then they fall to intreaty not mouing them otherâ—â—se then from hence because it is fit their bounty and rich estate should supply their indigencie when they are humbly intreated Thus Daniel and all holy ones