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
it not more happy to saile with a crosse winde which offereth to turne men backe or to haue a pleasant gale which doth carry them with full course on sands or rocks which will cause their shipwracke They are most miserable who saile to hel with the pleasantest winde in a word the felicitie of the wicked being finally impenitent is like the happinesse of franked ware satted to the shambles for they thereby are fatted to eternall slaughter This may teach vs the true Vse 1 cause of all miseries viz. Sinne and how wee must remoue them by getting sinne remoued Say to some Why how came you thus What is the cause They will answere you euen as it pleased God Sir by course It is so with others as well as with vs. Alasse a man will not giue another a boxe on the eare without some cause God would not cast on vs these miseries were there not sinne prouoking him thereunto but many feele the fit and paine of sicknes who know not the cause of it Now to remoue griefe many will to Cardes Dice Company and so to remoue other euils they will seeke this outward thing and that neuer looking out nor thinking of Sinne But a man might as well looke to remooue a sicknesse caused by some matter impacted within him by going into another chamber putting on a cappe and such externall things which neuer come neere the cause of his disease These may like cold * Anodynes are such medicines as being applied astonish the disease and take away the paine thereof but remoue it not Anodynes bring vs a sleep and keepe vs from feeling our misery but they can neuer heale vs of them This also sheweth vnto Vse 2 vs what cause wee haue to take heede of sinne which draweth after it a taile of so many miseries we feele no hurt by it but who would carry a snake in his bosome because he did not yet feele it thrusting out the deadly sting It is wisdome to make sure in regard of all that may hurt vs though he that nourisheth sinne not repenting of the same is deadly stung therewith But looke as one hauing twenty diseases if he be fast a sleepe hee feeleth not one of them so is it with secure Sinners Lastly we may hence behold Vse 3 the comfortable estate of Saints well may the euills of this life make them afraid but they are worse afraide then they can bee hurt by them There is a great difference betweene two Snakes if the sting of the one be foorth and the other not for the former wee may play with it and haue it in our bosome and there is no danger in it Such are the afflictions of Gods children the sting is foorth of them Well may they through our weaknesse like Bugbares affright vs but surely they cannot hurt vs. QVEST. VI. 6. Q. IS Sinne such a filthy thing A. Yea it is the most filthy and loathsome thing in the world Here is further offered to our consideration the nature of sinne whose punishment is mentioned to bee so exceeding great The point is this That Sinne is the most filthy of all other things And so indeed it is and therefore is called Filthinesse it selfe 1 Cor. 7.1 and in sundry other places And it cannot be otherwise since it is nothing else but the corruption of the Soule now deuoid of the life of God The beauty of a humane body is great but when the Soule hath left it what is more lothsome then the corruption of it when now it is a dead carcase Thus the beauty of the Spirit was admirable while it liued the life of God in Knowledge righteousnesse and holines but when God hath forsaken it who is the Soule of our soules no further in lightning or sanctifying it there entreth all kinde of sin as a spirituall corruption being in comparison of all other things most detestable * Corruptio optimi est pessima The more excellent the thing is the worse is the corruption thereof Againe in matters naturall and morall there is nothing filthy and loathsome in any regard but that the same is in sinne by proportion Nakednes is shamefull Sinne is a spirituall nakednesse Some diseases are filthy as the Leprosie Sinne is a spirituall Leprosie Lamenesse is a deformity so is crookednes Sinne is a lamenesse deprauing all spirituall motion and a spirituall crookednes Blacknes is foule and fearefull Sinne beares the blacke Image of the Deuill the Authour thereof Wee count excrements comming out of the draught filthy yet they defile not a man but Sinne that commeth out of the Soule doth pollute him We count dunghills and smelling puddles filthy but sinne casts foorth so filthy a sauor as it were in the nostrills of God that hee could not smell a sauour of rest till it was remoued by that sweete incense of Christs death who to that ende offered himselfe a Sacrifice of sweet smelling sauour vnto God Eph. 5.2 What filthy Creatures haue any filthy properties but they are in sinne proportionably Hence sinners are compared to dogges and swine the filthiest Creatures What morall vices are most filthy Drunkenesse those filthinesses not to be named Sinne is a spirituall drunkenesse and a turning from the chast loue of God to the loue of euery base thing Vse 1 First this sheweth what they are growne vnto who sticke not to glory of their shame Men hide not theiâ— sinnes but are come to Sodomlike impudency Some proud Peacocks vaunt in prancking themselues some thinke their fury a thing becomming them well Some esteeme it as a thing praise-worthy when they can vse their wit and tongue to derision and to the circumuenting of others Some are of that minde when they can prodigally flie out and make light of all others that then they are jolly men Some are as proud of the vanitie and curiosity of their mind as if the quintessence of wit consisted therein The Moores because blacknes is naturall to them count their blacke hue beautifull Children are not ashamed and Mad-men glory of their nakednesse thus it is with Sinners in conceiuing of their spirituall deformity Vse 2 Secondly this should teach vs to labour to purge out sinne to cleanse our selues from it as a thing filthy and abhominable Wee would not suffer spots in our face nor lint or other soile on our clothes surely we cannot make cleane any thing but wee may thence take the rise of this thought How carefull wee ought to be to cleanse our heart We would not haue any naturall infirmities which are vnseemely or filthy as wrie mouthes foule breathes lamenesse or halting in our gate c. but a tongue speaking peruersly rotten speach crooked walking from Gods Law and the direction thereof are farre more vncomely then the other as the sense doth ioy to be vnited to an obiect pleasing and well proportioned vnto it so it is auerse and doth flie from those that are otherwise If wee go by a soule
alone doth see no other sense concurring to help it in that which is the proper effect of it selfe If then Faith be so excellent a thing how fearefull is their sinne who lie not careing to get beliefe to lie theeue or whore they see is an enormous crime but to liue in vnbeliefe they neither account it vncomely not dangerous to turne ones backe disdainfully and carelesly on Gods greatest loue is of all other the foulest disloyalty to neglect to take the healing medicine of Gods owne preparing what is more dangerous no other sinne could haue hurt vs had not this vnbeleefe beene adioyned vnto them QVEST. IX 9. Q. WHat is Faith A. An assurance that by the death of Christ forgiuenesse of sins and by his righteousnesse Gods fauour and life eternall are obtained for me In generall before we enter the particular explication of this answer you must know that a true iustifying faith so farre foorth as it iustifieth is here described True faith is commonly called iustifying faith not that this is the full effect of it beyond which the efficiencie of it doth not extend but because this is the principall thing in which the force of true faith is occupied as our soules are called reasonable not because they haue no other operation then what is reasonable in simple apprehension or discourse For our sensitiue and naturall actions proceed effectiuely from our soules but because this is the most principall work of the soule therefore it taketh true denomination from it and is termed reasonable Foure things are now further to be vnfolded 1. what is meante by assurance 2. How a true iustifying faith may bee said an assurance when true Beleeuers are many times doubtfull 3. The matter about which iustifying faith and the assurance of it are conuersant viz. forgiuenesse of sinne and life in the death and obedience of Christ or about Christs death righteousnesse as they are a ground of forgiuenesse of sinne for mee and life euerlasting 4. The particularitie of it assurance that my sinne is forgiuen and life obtained for me 1. For the first by assurance here is meant an assured or confident perswasion which is not onely when the vnderstanding determines that truth is spoken but when the will doth confidently rest vpon that good which is promised which as it is in degree greater or lesser so is doubting more or lesse excluded This is true beliefe a Act. 8.37 of the whole heart Looke as if you promise mee any great good matter say it be but to lend mee an hundreth pounds when my occasions require it I haue not onely a perswasion in vnderstanding that the thing you speake to me you speake it truly but because here is in the word that which is good to mee as well as that which is true therfore I haue a confidence in my will which maketh me rest on and trust to that you haue spoken If the word spoken were true but not a word any waies beneficiall to me I might haue an assured perswasion in minde without any affection or mouing of will toward it but when it is as well good to mee as true in it selfe it cannot be fully receiued by a mentall perswasion assenting to the truth of it without a godly affection imbracing it as it is a word of good tidings to mee who heare it Thus Abrahams perswasion Rom. 4. Rom. 4.17.22 Iob. 19.25 27. and Iobs in the 19. of his booke are to be vnfolded 2. For the second wee must know that faith is alwaies an assured perswasion in regard of the euent and thing beleeued not in regard of the sense and feeling of him who beleeueth whether his heart be stedfast in faith or trembling through much vnbeleefe yet beleeuing though with much vnbeleefe he shall be sure of the thing promised For it is not the manner of apprehending but the thing apprehended viz. Christ for which God doth passe his promise Now looke as a trembling palsie hand may take the same thing which a more steddie one doth take though the manner be diuers the one taketh it shaking the other without any trembling so a hart of faith which yet shaketh doubteth through much vnbeleefe may take Christ as well as a heart doth which is more fully perswaded and therfore shall haue the grace promised for his sake who is receiued by faith God then promising to euery true though weak beleefe hence it commeth that faith is a certaine perswasion in regard of the thing beleeued certainely bringing vs to receiue the thing promised For euery house is as sure as the foundation is euery thing hanging on a pin or pegge as sure as the pegge on which it hangeth A true faith being a trust to Gods faithfull promise it cannot miscary in the euent for this on which it is grounded is vnchangeable Neuerthelesse though in the euent it promiseth a certaine perswasion yet is it not so alwaies in the sense of the beleeuer It is one thing to haue a thing surely another thing to know I haue it sâ—rely Wee haue many things which we thinke we haue lost so a Beleeuer who hath a sure beleefe yet doth not know that he so beleeueth nay thinketh that hee is without faith when he hath it vnfainedly This falleth out sometimes in the first beginning and conception as it were of faith somtimes afterward Looke as childdren liue in the wombe and know not themselues that they doe liue so is it with many true beleeuing soules who long beleeue before they come to see themselues to beleeue and be able by a reflexed operation of minde to say a 2 Tim. 1.12 I know on whom I haue beleeued 2. Say that now they are come to know they haue faith and that God is pleased with them in Christ yet may this their sense be soon altered partly through a childish weaknesse of iudgement partly through other temptations For as children though they now to their feeling are well yet if they come to see their owne bloud or to be left all alone in the darke beginne to conceiue twentie strange matters so Gods children who now thinke themselues well while they are in the light and feele his gracious presence if this bee a little hidden or if they finde not their accustomed life and cheerefulnesse in Gods seruice they beginne to thinke all is turned with them and call all into question Againe looke as the wisest man may come to haue the eye of reason so depraued through distemper of braine that he shall think his friends seeke to kill him and are become his foes yea the eye of his body so depraued by a stroake or by ouer-flowing of choller that he shall think all things before him red and yellow though they be nothing so euen so by the violent stroake of some wasting sinne or the strange worke of some more sharpe temptations ouerflowing the eye of the soule as it were with spirituall gall euen the sense of Gods
come in it to the perfect stature which doth belong to vs thus hauing receiued the beginning of a diuine nature we must seeke the increase of it in vs. Our life is likened to a race now a race is but moderate in the beginning for hot at hand doth not alway speede best but the further we go the faster the neerer the goale our pace is most feruent so should all the course of our life bee a progresse to perfection Perfection in regard of sinne to be purged out in regard of grace to bee increased and strengthened in regard of our actions and operations For euen the things wee doe we must labour to doe them more fully we see in recouering health how wee are affected Somewhat better will not content a man though he can sit vp yet he dare not go foorth of his chamber when he dares go within the house into other roomes then oh if he could feele his stomacke if he go abroad and feele but faintnes oh if he could but walke in his accustomed strength thus we should be affected in receiuing spiritual strength from this sicknesse of sinne till we feele our selues inlarged to walke constantly and cheerefully before the Lord we should neuer bee at rest But alasse many of vs stand dwarfes in religion wee are affected like as young Schollers are to learning in seeking grace wee care not how little we haue but if we will not bee dead moles which grow a pace for a while and giue ouer quickly but liuing birthes in the wombe of the Church expecting to bee brought foorth in that kingdome of glory then let vs haue care a 2 Pet. 3.18 to grow in grace and the knowledge of our Lord Iesus Christ Such as are no wiser at fiftie then they are at fifteene oh how we censure it in them Let not the same thing ouertake vs in the matters of God we had the more neede to striue it is no easie thing to out-wrastle a sicknesse beside the nature of sicknesse doth make men indisposed to resist it so doe our sinnes presse vs downe that without good resolution we shal not be able to deale against them What might we come to in Christ if wee would striue but oh a handfull with ease better keepe where we are with quiet we thinke then to make our condition by still dealing with our selues too too restlesse but where wee cease to go forward wee beginne to go backeward QVEST. X. 10. Q. HOw must we striue A. By a diligent vse of the meanes which GOD hath appointed for our increase in Faith and Repentance 1 Pet. 2.2 1 Thess 5.19.20 We haue neede to striue that grace may get vp and grow in vs. Hee who will haue a plant thriue in a ground dry barren and vnkindly for it must striue much because his soile will not doe further then it is forced so he that will make fire burne in greene moist wood must follow it with blowing thus to get Gods grace thriue in our natures which are as apt to the weedes of vice as auerse from euery true vertue hee must striue with them and offer violence to them But because if our striuing be not in a right course it will not be profitable therefore wee must not onely know that we are to striue but the order also in which we are to striue Now 3. things are in the answere First By vsing meanes Secondly vsing them diligently Thirdly the meanes are described which are thus to be vsed viz. Such meanes as God hath appointed to that end There is no endeauour to attaine any end further then it causeth an vse of meanes conducing thereto as there is no true desire and will to be rich where a man doth not vse some courses whereby he may gaine and lay vp and in time grow to a full state So there is no true willing or endeauouring to be rich in faith or grace further then there is an vse of those meanes which both worke it and increase it in vs. Looke as the first breeding and feeding vp this naturall man requireth vse of means so it is with the spirituall man there must be meanes vsed to bring him to being and continue him in being Wherefore such as care Vse 1 not for meanes may be wishers and woulders like Balaam but they haue no true will of obtaining grace and saluation He hath no mind to go to a place who wil not rise to stirre a foote thither when it is free for him if he would 2. Note that meanes must not onely be vsed but diligently a 2 Pet. 1.10 Giue diligence to make your calling and election sure b Heb. 6.12 Be not slothfull but striue through faith and patience to inherit the promises Hee who doth row against the streame must ply his oare or hee will go downe the streame so it is here we go against the stream of corrupt nature so farre as we go in grace Now this diligent vse standeth in vsing all the meanes priuate and publique If a Physician bidde one take three seuerall things he will not thinke it well to take one no more when God prescribeth hearing praying receiuing the Sacrament is it enough for vs to thinke it well if we do vse some one neglecting others As nature hath made nothing in vaine nor any thing for all purposes but one thing to one principall end so God hath ordained vs none of all the meanes for our soules in vaine and hee hath not made one of them sufficient to all vses but one to one purpose a second to another the ioynt number of them sufficient for our full and prosperous growth Wherefore as wee use not onely meate but drinke and exercise as wee haue care of our sleeping waking and passions that they may be ordered so as maketh for our health and thus vse the whole multiâ—ude of helps for our bodily health so must we for our soules also 2. The second point of diligence is wee must vse them with assiduity and conâ—â—ncie as occasions are ofâ—â—red For as our body neuer standeth long in a state but after one sustenance taken there is a present decay growing on vs of bloud and Spirits that within few houres we must vse meanes againe thus in our Spirits refreshed there is a decay not of the substance of grace but of the feruor alacritie strength wee feele which doth necessarily call vs to renue vse of meanes Againe though the word be immortall seed and therefore abideth which corporall food is not yet in this it is like to corporall food that looke as bodily food doth not put to the body all that substantiall strength and latitude which belongeth to it so the food of the word doth not at one time augment the soule with all length and depth of knowledge faith loue hope justice temperance which it is to bee brought vnto In which regard Soules hauing grace haue neede to go ouer with the vse of meanes as well as
aforesaid there are two Causes Sinne and the Punishment thereof Obser 1 Sinne is the first principall cause why any is miserable and as it were the seed out of which all misery groweth One might maruaile how men who haue honor wealth health wiues children c. should be miserable But it is easily answered For looke as one though hee were an Earle and neuer so great and happie if hee be but guilty of treason against the King is miserable notwithstanding all his possessions and greatnesse so here had one all the world if sinne lye at his doore and be not pardoned he is wretched Againe were one in such a debt that he is in danger euery houre to bee taken and haled to prison wee would account him wretched But sinne is a debt Forgiue vs our debts Math. 6.12 for which we may be throwne bodies and soules into hell fire were they not pardoned As the cause of sicknesse may bee said to make sicke no lesse then the sicknesse it selfe so the cause of miseries may be said to make vs miserable as well as misery it selfe Obiect Obiect But men feele no such matter in sinne To which I answere That a childe is not bredde and manifestly brought foorth at once the beginning of things vsually is in one time the manifestation in another A man may haue the cause of a sicknesse twenty yeeres within him without feeling himselfe sicke or knowing one fit of sicknes So sinne may be within one as a cause of all misery long before he finde himselfe really and sensibly miserable The reason whereof is double 1. It vseth to yeeld for the present a pleasing delight which breedeth insuing paine in times after following Thus Good-fellowes as wee vse to call them neither feele nor see any hurt in their intemperate courses which please their palate for the present but breed though insensibly the painefull diseases in which they end * Luimus senes quae in inventute peccauimus Intemperancy in youth ordinarily causing sicknesse in age Thus men count it no hurt to runne into bookes setting themselues in debt because it easeth them for the present though it breake their backe in the end 2. Sinne is in a heart that loueth it which makes it no whit grieuous Things in their naturall place are not ponderous A tankard of water is a mans load on land but were he in the bottome of the sea all the water in it would not presse nor burthen him for the waters there are in their proper place and so borne vp that they are not weighty Thus when but the remainders of sinne are in a heart conuerted to God they make it crie out Rom. 7.24 O miserable c. but let neuer so raigning a sinne dwell in a heart vnregenerate it doth not seeme any whit grieuous such a heart is the naturall and proper seate of sinne in which it resteth We see then that sinne is the principall cause of all misery and so it is indeed For punishments could not make a man miserable but for sinne Suppose man had bin made blinde sicke poore and mortall yet if he had no way sinned these defects should not haue hindered the due perfection belonging to him neither should he then haue beene said to be miserable in them The Consideration hereof should stirre vs vp aboue all things Vse to seeke earnestly after the forgiuenesse of our sinnes how well is hee that sleepeth with his * Acquittance Quietus est in his bosome In this regard Gods children haue followed God more for this then for deliuerance from the euils that haue been vpon them Exod. 10.17 Many will say with Pharaoh Lord remoue this plague but this is Jnstare contra symptomata morbo neglecta to let the cause of the sicknesse alone and to seeke onely to asswage the paine of it Many like as Rogues keepe and shew their foares so they glory of their shame and will not be healed Obser 2 The other cause of our miserable estate is the punishment of sinne The particulars whereof as hath beene said if they were not punishments of sinne wee could not bee said properly to be miserable in them for as the shadow followeth the body and as smoake and sparkes proceede from fire so by Gods iust decree from sinne committed spring all kinde of miseries Now these once seazing on vs we then beginne to bee apparantly wretched When a man murthereth or stealeth and by that meanes becomes subiect to death then hee is miserable for then is sowne the seede of his future woe Neuerthelesse say hee go on and be not taken in it and imprisoned men doe not account him nor discerne him as yet to be wretched but let the same person once be taken sentenced and executed and then euery body doth see his case to be wofull for now his misery standeth out of the cause and is actually declared Thus though while men are conscious of sinne onely their misery is not seene yet when Gods Iustice hath inflicted any part of punishment then so farre foorth their misery is openly displaied and set forth to the view of all Vse Let vs then acknowledge in all the punishments that we see so many reall Sermons of our miserable conditions when wee will not obserue it by lesser things God is forced to bring vpon vs greater euils Persons sick of a dead Apoplexie their faculties are not easily awakned and therefore they haue double the quantitie giuen vnto them that others haue Thus if wee be senslesse vnder the euils which lye vpon vs or meete vs any way and will not see our wretchednesse in them wee cannot thinke but that sharper will ouertake vs Leu. 26.23.24 that so our sleepie senses may be awaked QVEST. III. 3. Q. WHat is Sinne A. Euery breach of Gods law 1 Ioh. 3.4 Hauing laid downe summarily the causes of our misery the particular explication of them followeth according to the order of nature in which they were propounded In the Answer which containes a briefe description of sinne obserue 1. That sinne is the breach of Gods law onely 2. That euery breach of Gods Law is sinne To which may bee added deseruing death and making the Offender miserable Obser 1 For the first It is not said That sinne is the breach of Mans law or of the Churches law For those may sometime and in some cases be broken without sin but it is said to be the breach of Gods law which may bee shewed by necessary deduction thus Whatsoeuer is sinne to my Conscience defileth it and subiecteth it to punishment Whatsoeuer defileth it and subiecteth it to punishment must be the breach of some such Law as the Conscience is bound to obserue The reason is because the Conscience cannot be punishable for doing or not doing that which it hath liberty to doe or not to doe That Law which the Conscience is bound to obserue must be the Law of some one which is Superiour to
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
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
paines in soule Looke as the body of him did die notwithstanding it remained personally vnited to God the Sonne so the soule might suffer an impression of his Fathers wrath which is a kinde of death to the soule notwithstanding the personall coiunction of it to God himselfe Secondly the holinesse of Christ no whit obscured he might suffer the full wrath of God death for it doth not stand in being for qualitie sinnefull properly or in being depriued of faith and other graces but in feeing for sinne a priuation of felicity or at least a diminution of that blisfull fauour which is better then life and in an impression of wrath which is as grieuous as death it selfe to the soule Now this Christ felt though he wanted no faith wherewith to cleaue to God yet hee wanted the blessednesse which was to bee found in God yea he felt that wrath against sinne which is a consuming fire sinne whereof he was guilty in nobis non in se in vs not in himselfe Looke as the soule may bee vnited with the body as in sleepe and yet not worke in the body so God vnited to Christ in soule yet did forsake him and for a time restraine that influence of fauour in sense wherof consisteth life spirituall but I intend here rather familiar illustration then profound speech of doctrine His naturall death may be considered in his soule which was seuered from his body depriued of the facultie sensitiue and operations which it had exercised in the body or in his body which was now lying in the sepulchre in a state subiect to corrupt though it was preserued a Act. 2.31 from knowing actuall corruption and in these was the vpshot of all those sufferings Christ endured for vs. I haue nothing to illustrate this it is a great mistery beyond all comparison if any shadow may be vsed thinke what some persons in their deepest loue aduenture on that they may be ioyned to some peerelesse Virgins they leaue their natiue Countries commit themselues to the clemencie oâ— sea and windes hazard theâ—â— liues by many aduentures So our Sauiour seeking vs worthlesse creatures that hâ— might make vs a praise 〈◊〉 himselfe doth leaue heauen come and walke amongst vs abide many a little death and breake through death iâ— selfe how well may hee b Cant. 5.2 knocke and say open to mee for my head is full of dew my lockes fall with the drops of the night But against that clause which saith Christ did not take vpon him our particular and personall euills in suffering for vs may bee obiected Obiect 1 First that a Surety is to answere the particular debts of those for whom he standeth bound but Christ was a suretie for vs. Answ A suretie is bound â—o discharge Answ either in some common payment equivalent to them all or by tendring the particular summes wherein they stand obliged for whom he entreth surety thus Christ did in a common suffering equivalent to all our particulars of sorrow whereto we are subiect as Adam did by one common sâ—â—ne bring guilt vpon all not by sinning a particular sinne for euery man So Christ by a common suffering did satisfie for all not by suffering diuersitie according to the state of euery particular person Againe it may be asked Obiect 2 how he could pitty those in the stone dropsie c. whâ—â— hee had no experience oâ— these infirmities Answ Answ He could not 〈◊〉 haue compassioned our mâ—series had he not tasted thâ—â— in the kinde but hauing â—â—sted them in the kinde 〈◊〉 may know them and haâ—â— commiseration to them all as any that tasteth but 〈◊〉 spoonfull of salt water may know what it is withoâ—â— drawing the whole sea aâ—â— pitty such who are forceâ— to drinke it thus it is 〈◊〉 these salt waters of our afflictions Vse 1 This should stirre vs vâ— to be affected with this loue which hath made Christ suffer so much death for vs. 〈◊〉 one beare a threatning reprochfull word in our behalfe we count it kindnesse â—â—t to beare blowes or lie by â—t in our quarrell this is loue â—â—deed in him that thus sufâ—â—eth But who doth lay to â—â—â—rt these sufferings which â—is Sauiour hath suffered in â—iâ— behalfe you haue some â—â—melting that speake but a â—ord of some mans death in their hearing they are preâ—â—â—tly in teares who yet â—â—ough we should preach till wee were hoarse of Christs death will haue their eyes dry not onely before vs but neuer prouoking themselues so much as in secret once to â—â—ue a bleeding heart for it This also doth shew vs Vse 2 what we should doe for his â—â—ory who hath done thus much for vs euen lay downe our liues if neede were the hand will cast it selfe betwiâ— a blow and the head thougâ— it should be cut off by thâ— meane O what vnnaturaâ— members are they to Chriâ— their head who will nâ— beare one word of disgraâ— for him who endured sucâ— contradiction of sinners 〈◊〉 their sakes who will noâ— kill one superfluous lust 〈◊〉 his sake who was prodigaâ— of his most precious blooâ— in their behalfe QVEST. V. 5. Q. HOw did he fulfill the righteousnes the Law required A. By being subiect to â—he will of God in thought â—ord and deed all his life â—ng Christ did not onely suffer â—hat which was equivalent and correspondent to all that which each of vs in singular should haue endured but did performe also as all his life time perfect obedience so more principally at his death in behalfe of vs all Now the Law requireth perfect obedience first in regard of the thing which is to be obeyed viz. that all the will of God be kept euen all his commandements Secondly in regard of the person obeying that it be the whole man outward and inward Thirdly in regard of the time that it be with perseuerance to the end and therefore the a Gal. 3.10 Law doth accurse such as continue not alwaies in all things to doâ— them euen with all their might strength and vnderstanding for that is the manner b Deu. 6.5 in the Law required Now our Sauiour first hâ— did walke in obeying all the commandements his loue to God the Father his practise of ordinances of worship his praying and publishing the name of his Father his setting him at his right hand and trusting to him his zeale toward the glory of God the zeale of his house c. his early rising to sanctifie the Sabboth in the duties of it his subiection to his parents so farre as to worke at their trade c Mat. 6.3 as it is probable his loue to the life of man euen to the neglecting of his owne his â—uritie his not seeking earthly things for he d 2 Cor. 8.9 made himselfe poore so farre he was from coueting ought which was anothers his e Ioh. 18.37 true testimony before Pontius Pilat in a word hee was so free from concupiscence that the Deuill himselfe could
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
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
doth worke without it selfe in the whole man in whom it is as fire hath an inward effect which within it selfe it exerciseth as burning It hath effects externe without it selfe in other things it doth harden clay soften waxe and drie things moist Thus our faith it doth incite the soule to rest on God to seeke increase of faith to resist vnbeleefe euen as it hath confidence in it these essentially flow from it as burning is an effect which proceedeth euen from the essence of fire which is an Element hauing heat in it but this effect the Catechisme here chuseth not as being lesse perspicuous though all true Beleeuers finde it by good experience There are then other more externe effects which faith doth worke out of it selfe in all true Beleeuers First it doth worke repentance for the nature of faith being to apprehend the loue of God this once felt of the heart maketh it grieue that it hath sinned against so louing a God Hauing stirred vp repentant sorrow it doth a Act. 15.9 purifie the heart for looke as a wilde griffe ingraffed in a kindly stocke commeth to haue the nature changed so faith setting vs into Christ though by nature wee are wilde Oliue branches yet we by grace of Christ come to be altered It gouerneth the whole man making vs doe the things in obedience which God hath commaunded making vs waite on God in aduersitie b Esa 28.16 without making hast as the bodily foote stirreth not but with direction of the eye so no grace moueth but this eye of faith hath some precedencie in guiding of it indeede as from a roote the body branches and fruite in the tree doe proceed so from faith as a roote all the sanctifying graces of the spirit and all the fruits of the spirit which grow out of them do proceede Finally it causeth peace and quieteth the heart for it bringeth the soule an acquittance and Quietus est from all the sinnes thereof and ioy likewise c 1 Pet. 1.8 vnspeakeable and glorious for it doth see it selfe to finde in Christ infinite treasure Look then as a good tree is known if it haue on it good fruite so is faith if it be accompanied with these fruites but chiefely if it haue growing out of it the fruite of repentance Thus then we see how we may try and proue our faith Vse O we are carefull if we take an Angell we will rubbe it ring it send and weigh it we would not be deceiued any way in it not so much as to haue it washed or clipped The Lord make vs as circumspect in this matter where our danger is greater by how much the thing it selfe is more precious QVEST. III. 3. Q. HOw doth that appeare A. Because wheresoeuer Gods Spirit worketh true faith there hee worketh repentance also Luk. 19.8.9 Acts 15.9 These two are coupled together d Mar. 1.15 Repent and Beleeue the Gospell yea the one of them is the cause of the other Now where I see the one of things necessarily combined there I know the other is also as in a liuing body it hath necessarily conioyned with it a liuing soule where then I see the one viz. any body aliue there I know is the other Smoake can neither be raised nor continued without some fire where then I see smoake there I know fire is also though it is not alwaies conspicuous thus it is in repentance which is the smoake of a beleeuing soule in which faith is not yet come to blaze forth in Christian reioycing But it is a great question Obiect whether of these is former for the Scripture setteth Repentance before Faith and maketh it to go before remission of sinne Act. 5.31 Christ is the Lord and King to giue Repentance and remission of sinne to his Israel Now what euer is in nature before remission of sinne is before Faith also for faith and pardon are so immediately linked together that what is before the one is before the other also Answ For answere whereto we must know that there is a legall Repentance to which men may bee exhorted which is a worke of the Spirit of bondage and this doth go before faith For euen as a sience must bee broken off and cut off from the old stocke before it can bee ingraffed in a new so must a Sinner be cut off from the old Adam by this worke of the Law before hee can be by faith set into Christ the second Adam This Repentance Austin compared to the needle which made way for the threed of the Gospell for the word of Faith to come in after it this doth plow vp the heart before the seede of faith can bee fitly sowne in it If then wee vnderstand Repent and Beleeue of this repentance we yeeld it precedencie There is also a Repentance which is a griefe for sinne offending God rising from the loue of God and this it is likely to be that Repentance which the Gospell calleth for but it doth set it first because it is more manifest then the other not because it is in nature before the other There is an order of generation there is also an order of manifestation in which things are made manifest Rom. 10 9. If one confesse with his mouth and beleeue with his heart Confession last in order of nature is put before the other for because we haue the Spirit of faith therefore wee speake and confesse as Paul saith 2 Cor. 4.13 Quest Quest But why is Repentance required to the forgiunesse of sinne Answ Answ It is required not so much to the being of it as the manifest declaration of it in my conscience Things are said to bee when now they are manifestly declared thus remission of sinne which is the vvombe as it vvere of faith is manifestly novv brought to light vpon repentance and therefore it is said repent and so euen in thy ovvne experience manifest the remission of thy sinnes The summe is that faith is alvvay in nature before Repentance though we long trauerse the exercise of a broken spirit before wee can feele our selues perswaded that our sinnes are pardoned that as wee see the lightning first before wee heare the cracke and wee see the blossome first before we see the bud though in order of nature these last are first so wee see our selues to be in sorrow before wee can feele our selues to haue faith and to haue receiued forgiuenes though these in nature were before which may bee thus cleered None can greeue at sinne as it is offensiue to his God till he loue his God none can loue God till hee haue apprehended Gods loue to him no man can apprehend God as reconciled and louing to him till hee hath faith therefore none can greeue for sinne as it is offensiue to God till he first hath faith Vse Let vs then hence learne to assure our consciences that they haue truely beleeued haue they sorrowed with godly sorrow for sin and shall wee
doubt then whether they haue beleeued we may aswell doubt whether there bee fire when wee see a smoake But if we haue knowen no sorrow for sinne then is our faith such an one as will not profit vs to saluation No sorrow I say for as children know all some pain in birth but some none neither then nor after in comparison of others so Gods children neither in their first conuersion nor after haue all the same measure of sorrow though none escape without knowing this sorrow in some degree QVEST. IV. 4 Q. WHat is Repentance A. Such a change of the heart as bringeth foorth a reformed life Matt. 38. Rom. 12.2 Esay 1.16 In this answer two things must be marked 1 That Repentance Obser 1 is a chang of the heart The heart is put for the soule faculties therof the iudgement will and affections For the presence of the spirit whether good or euill is most displayed in that which it doth worke in the heart the moouing to Obser 2 wit of affections 2 It is not euery change of the heart but such an one as hath euer following it a change Matt. 3.8 both of inward constitution and outward conuersation Isa 58.5 Repentance is not the hanging of the head like a bull-rush or composing the outward man tipping the tongue only but it is an alteration of the whole soule and inward man Ioel 2.15 Rent your hearts saith Ioel Plow vp the fallowes of your hearts saith Ieremy Look as it is with a traueller Ier. 4.3 who hath now a long time gone forth of his way when once he commeth to find it his iudgement doth disallow the way he went in which sometime hee thought the onely true way his will doth turne from it his affections likewise are much changed he greeueth is full of indignation to thinke hee should be so wide he is angry with those who did mislead him in it Thus it is with vs from the time God openeth our eyes to see how we walked astray in those wayes which wee thought good enough though the issues of them would haue beene death Hence it is that the Hebrewes call Repentance by a word which signifieth Turning For indeede Repentance is such an act wherein the soule doth turne about looking quite another way from that wherein sometime it walked Further it is to be marked it is not onely a change of hart but such an one as hath going with it a change in constitution and conuersation For it cannot bee but when the heart is turned and conuerted vnto God the whole man will bee conuerted also but as the great wheele in a deuice being turned the lesser are together turned with it so it is heere the heart being that primâ—â—â— mobile that first moouer according to which all inferior instruments are also moued To open this further You must know that Repentance is not any meere externall change Secondly that it is not an hypocritall halfe change of the heart as Israel returned to God but not with her whole heart Thirdly that it is not a change such as was in Iudas which ended in desparation but such a change wherein the soule doth so turne from the sinne of it that God seeing sinne now become loathsome to it doth send his spirit into the heart both to sanctifie it inwardly and also to leade it into euery word â—nd good worke into all manner of holy conuersation This being the order of these benefits 1. The Spirit is sent vs from Christ to work faith in vs by which we rest on him and are vniâ—ed with him 2. We receiue upon this immediately iustiâ—â—cation from him 3. When â—ow Gods loue to vs being so wretched in our selues is apprehended wee come to feele working in vs this Spirit of repentance 4. The Spirit hauing now brought vs to dislike of our sin turne from it feele it a burthen doth inwardly sanctifie vs killing sinne and quickening vs with that life of grace which inableth the soule to supernaturall operation Fiftly Hauing giuen vs who are Christs these new abilities it is likewise with vs to lead vs in the exercise of them Rom. 8.14 according to that Sâ— many as are lead by the Spirit of God the same are the sonnes of God not reguntur are gouerned but aguntur are acted and moued whence the conuersation commeth to bee altered from that iâ— was So that these threâ— changes must be distinguished First The change of the heart in this first conuersion Secondly The change of the heart in sanctification Thirdly The change of the outward conuersation The first being a worke of the Spirit preparatiue to the other For looke as Physiciâ—ns before they will giue the medicine which should bring vp tough corrupted humors restore naturall faculties and so bring a man to that soundnes of naturall actions which he formerly enioyed before this I say they will attenuate cut and concoct the matter making it fit to be educed euen thus our God he doth by his Spiâ—â—t cause Repentance and the change of it by which the hould of sinne commeâ— to be so loosened that tâ— soule is ready of it selfe 〈◊〉 labour the expulsion of 〈◊〉 before hee doth send 〈◊〉 grace of mortification aâ— quicknance and restore in 〈◊〉 the integrity of a spiritâ—â— conuersation Vse 1 Wherefore wee may sâ—â— that many are farre froâ— Repentance Some neueâ— haue any change of iudgement or affection touching their former waies but wâ—â— boast they are no Changlings count it leuitie vnbeseeming the staidnesse of wisedome to alter in iudgement or courses Some haue a change in them but it may be said of them as of some snakes they haue cast their coates but keepe their poyson Some desist from some â—nnes but yet haue no haâ—ed of them some by â—elues haue a brunt someâ—me of sorrow but it hath â—o roote in the heart and â—â—nisheth some like Iudas â—aue a strange turne in mind â—â—d yet are not turned against sinne as sinne is ofâ—â—nsiue to God For as hee â—hat feareth not to touch a coale for the fire in it doth â—ot properly feare the coale for he will take the coale in his hand but the fire which burneth so he that is greeued disallowing a sinne as being notoriously foule or as it is followed with vengeance is not properly greeued at the sinne but at the punishment with which it is attended Vse 2 Let vs labour also to finâ— a change as we would assâ—â—â— our selues of true Repentance If we can say sometime I haue loued such vanities and sinnefull courses and would iustifie them but now I dislike and haâ— them sometime my ioy was in such companion as were brethren in iniquity but now I delight not in them this is a good signe of a penitent heart alasse iâ— men see and are sorrowfull that they haue beene out of their waies will they nay can they go on in them a before No more can we repent that wee haue gone amisse
and still continue the same courses Repent and bring foorth fruits worthy Repentance Math. 3.8 QVEST. V. 5. Q. WHENCE commeth this â—hange A. Chiefly from the sight and feeling of Gods mercy towards vs in Christ Luk. 7.47 1 Ioh. 4.19 The heart may be pricked with Repentance by the Law as I said before but this will but make it bleed inward and rancle more and more this is a sorrow to death The heart neuer commeth kindly to be pricked so as to breake out into confession dislike and true griefe for sin as it is a thing offending God till the loue of God come in some measure to be tasted by it a Zach. 12.10 I will poure out my spirit of grace and deprecation and they shall mourne b Mat. 3.7 repent for the kingdome of heauen is at hand We see some sturdy natures which with seuere hard courses are not stirred come ouer them with kindnes and they relent thus it is in the dissoluing of our hearts they neuer yeelde and relent till loue worke on them Looke as it is in the change of the earth all the stormie inclemencies of the Winter though they may cast it into diuers formes yet till the sun cause an influence of his sweete heat into the bosome of it it is neuer changed from vnfruitefull to fruitfull neither is the face of it till then renued So in our soules though the stormes of the Law may diuersly affect them yet till the beames of this grace shine into the heart they are neuer truely changed our hearts could not possibly reflect and rebound this loue to God for it is loue to greeue that wee haue offended him had not hee first caused his loue to shine vpon vs. As euer then thou wouldst repent Vse get a taste of Gods loue one haire of loue will draw more then a yoke of oxen the softest things will breake the hardest A sword which will be stricken vpon iron or steele safely may bee broke men say on a fetherbedde What is harder then a Diamond which abideth the hammer and is not hurt yet a goates bloud will dissolue it as vinegar doth pearle c. Looke to that bloud of Christ our Sauiour and he inable vs to see it that so our hard hearts may bee dissolued through the abundance of loue manifested in it What is so hard but fire casteth and melteth it what fire is so hotte as the loue wherewith God hath loued vs in Christ QVEST. VI. 6. Q. FRom what is the heart changed A. From loue of the world to the loue of God from carelesnesse to conscience and desire to please God Ioh. 21.15 Tit. 2.12 Phile. v. 11. 1 Ioh. 2.15 In euery mouing and alteration there are two points the one from whence the oother to which as in going any whither there is one place which I leaue and another that I go vnto Thus in Repentance the point from which we turne is the loue of the world and carelesnesse the point to which we are changed and conuerted is the loue of God and care to please him Obserue then first That by nature all of vs liue in adulterous loue of the world the persons things fashions in it Iam. 4.4 O yee adulterous saith Iames Looke as women from what time they fall away from loue of their Husbands grow into league with strangers so wee from what time we by sinne turne from the immortall God we turne to the corruptible creature louing them not in and for God louing them not in measure according to the goodnes that is in them but inordinately Some haue this adulterie in them more openly some more couertly For euen as there are some corporally vncleane not ashamed to walke with their Trulls in the sight of the Sunne so there are some Esau-like who will not sticke to say giue them the pottage of pleasure take who will the birthright thus in effect doe all prophane and ciuill persons who care not and will professe as much for matter of religion some haue this adulterous loue to the world but thinke no more of it then a 2 King 8 12.13 hee of Syria did thinke he had in him that cruelty which he after shewed For as men may haue a disease in body which they think themselues most free of so in soule also Such are all Christians who haue not receiued the sanctifying grace which maketh the heart good and honest Vse Wherefore let vs take knowledge of this our estate and bewaile this spirituall harlotry in our nature none is free from it who hath not lamented it in himselfe O for a man to breake his faith and liue vnchastly after hee hath giuen himselfe by couenant to a Creature like himselfe is a worse sinne then it was while he was single for now hee hath added breach of faith to vncleannesse O so to let our hearts be in the world after wee haue by our profession betroathed our selues to God it shall bee easier for Turkes then for vs for we breake our faith and leaue an all-sufficient God for transitorie trifles and pleasures of sinne which last but for a season Obserue secondly from hence That we are turned to the loue of God from the loue of this world that our growing out of loue with the world is our returning into loue with our Husband as the amitie of the world is enmitie with God so the enmitie with the world beginneth amitie with God Look as vncleane women the more they shake off their Paramours the more they returne to their conjugall dutie so it is with vs the truth is wee who by sinne haue turned from God to the inordinate loue of these things can neuer returne to God till these be left as hee who is come hither from any place hee can neuer returne to that againe till he hath left this in which hee now is But how can wee leaue God or returne to him who is euery where euen as two present together for place may leaue each other when in heart and affections they desioyne themselues though in place they are conioyned and as a man may be with light and yet turne from it by winking against it and so going out of that which shineth about him and returne to it by opening his eyes againe thus wee may go from God euery where present while wee turne our hearts and affections from him and shut the eyes of our mindes from beholding of him And wee turne to him when we open the eye of Faith and vnite our selues with his mercy and cleaue vnto him with the loue of our soules This then being our way of returning to our God let vs labour to roote out this stinking weed of inordinate loue to earthly things as euer we would assure our selues wee haue loue to God A chast wife will not content herselfe in the maine to be loyall but she will not giue light behauiour lauish fauours vnchast kisses to any person And shall not wee take
vp our hearts for halting for so much intemperate concupiscence as still dwelleth in them to things earthly if thou dost but cry out against this thou shalt haue an euidence of thy chast loue to God a Deut. 22.26.27 as the Virgin that cried out while villany was offered her she was indeed innocent for she cried out Obserue thirdly That all men before conuersion are carelesse of God b Rom. 3.11 None vnderstandeth none seeketh after him proportionally as we loue any thing wee minde it and are carefull about it Now by nature hauing in vs no true loue to God how can wee be carefull of him Looke as in the 2. of the Prouerbs c Pro. 2.17 the adulterous woman is saide to forsake the guide of her youth that is her heart did not cleaue vnto him so as to be carefull of dutie toward him So all spirituall adulteresses cast quite away all rememberance and care of God For alasse what would this doe but breed a regret in their consciences and make them they could not follow their disloyall courses so delightfully Looke at the liues of men euery thing is cared for but God and heauenly things are quite as out of sight out of minde also Nay some they euen striue to put these matters out of thought it is but a fit of Melancholy to looke this way We are like the Deputie d Act. 18.14.15 Gallio had it beene a point of Iustice hee would haue medled but for questions of Gods law hee cared not it is said for those things To branch forth this carelesnesse 1. Men before conuersion care not for sin whereby they offend God b Ier. 8.6 none saith what haue I done they no more sticke vpon sinne then an adulteresse on her vncleane dalliance 2. They care not to vse any meanes to be reconciled to God Nay the further they can keep them off him it is better with them hence it is that they affect ignorance and hardnes of heart 3. They are not for any course which God doth vse toward them to reclaime them bee it by words or blowes it being with them as with Salomons foole with c Pro 17.10 and 27.22 whom nothing entreth whether one smite or vse indignation neither piping nor lamenting will preuaile And as the Drunkard in the d Pro. 23.35 Prouerbs doth not heede his knockes to take admonition by them no more do these 4. What dishonor will be done to God they are carelesse of it We passe not how they be vsed whose persons we loue not O this carelesse estate of God it is the height of wickednes the Lord keep it farre from vs but as men asleep dreame of many vaine matters but take no thought of more serious and substantiall businesses so men asleep in state of sin their thought and fancie is running about vaine transitorie things but they take no care of matters of God which concerne their peace Lastly marke a conuerted man is made carefull and conscionable to please God e 2 Cor. 5.9 Wherefore wee dwell at home or go from home wee studie to please him Col. 1.10 grow vp to please GOD in all things that looke as Courtiers they affect to please their Soueraignes and will not stirre in word or deede further then they see will bee well taken they are men that dwell at Placenza as the Italian saith thus Gods children in all they doe labour to be pleasing in his sight Care commeth from loue and feare Now Gods children conuerted haue both the loue of God and the feare of him so that they cannot bee but carefull to please him Vse Wherefore let vs like good seruants who will learne to know the length of their Masters feete let vs I say learne to know the will of God and to performe it acceptably through his Christ when GOD hath receiued vs of adulteresses to grace and fauour how should it pricke vs forward to care and diligence in dutie while wee thinke how long we walked vndutifully toward him QVEST. VII 7. Q. WHat is this change called A. It is called in the Scriptures a new Creature 2 Cor. 5.17 Gal. 6.15 You must obserue hee asketh here of Repentance as it is a change accompanied with sanctification of heart and reformation of life not as the change of Repentance is precisely and rigorously distinguished from sanctification and reformation Now Repentance thus taken is called a new Creature For opening whereof we must not thinke that a man is for substance made new but onely in quality and fashion as when we turquesse an old garment making it vp againe wee say it is a new garment that is made vp in new fashion though it bee the old stuffe it was so it is with our making new in Christ Looke as the aire in substance is all one in the night season which it is in the morning but in the night it was all darkened and obscure in the morning it is all inlightened so it is with vs the same wee are for substance in the state of sinne and in Christ but in state of sinne we are all darkenesse of ignorance and lust in state of grace we are all light in the Lord a Eph. 5.8 as Paul speaketh but more fully to vnderstand it 4. things shall be briefly opened 1. How this new Creature is begotten 2. In what it standeth 3. In what order it is brought foorth 4. The workes whereby it is discerned 1. In generation of children there are Parents and a seede of each Parent and a force making the seed fruitfull This new babe hath a father and mother God and his Church a seede whereof it is begotten a seede inward from God that reuelation and inspiration which within the soule he causeth outward from the mother that externall propounding of the word of God Finally here is likewise that vertue of Gods Spirit working through this seede a new Creature in vs. If men by reading precepts of Grammer and Logicke can beget of ignorant persons Grammarians and Logitians is it any wonder if God by his most holy word beget of vs by nature sinnefull and prophane holy righteous persons though wee must not thus conceiue as if there were not a higher thing in Gods begetting then the other 2. This new Creature standeth in a diuine nature as a 2 Pet. 1.4 Peter calleth it which God by his inward worke doth create in vs not drawing that foorth which in vertue of power was before in vs as men of Arte onely doe when they make an ignorant Scholler become an Artist with them but causing these things to exist whereof we haue not a seed or sparke left in vs by nature the diuine quality changing soule and body is this new creation in vs viz. light and wisedome in the minde which doth purge it from ignorance error vnbeleefe vanitie c. loue in the will which doth purge it from rebellion against Gods law and inclination to euill The
mercy to be naturalized into such a body as is our Common-wealth to be vnited a member of some good corporation is a priuiledge but to bee one with Christ that body wherof hee is head who can conceiue this prerogatiue 2 That our Baptisme doth assure vs that in Christ the guilt of our sinne is taken away and the power of it mortified Though sinne be in vs yet the guilt which is a property binding to punishment may bee remooued A Bee may remaine a Bee and yet haue the sting taken away yea the power of sinne is so subdued that though it may exercise vs it shall not raigne ouer vs. Looke as through the first Adams death this naturall life is weakned much euen then when it seemeth most liuely so in Christs death into which wee are implanted through Baptisme the life of sinne receiueth such a deadly wound that in vertue it is more dead then aliue euen when it seemeth most liuely moouing to our no small disturbance Look as clothes soule and filthy when they are rinsed and dipped in water they waxe cleane and haue filth remooued so our soules defiled with sinne being by Baptisme so set into Christ that his bloud is sprinckled on them yea they dipped and bathed in it and hauing those pure waters of the Spirit which come through the merit of this bloud powred out vpon them they come to bee densed from all defilement 3 Lastly that by Baptism wee are assured of our regeneration in Christ Baptism is called d Tit. 3.5 a lauer of regeneration things throughly washed they are not onely freed from their spots and staines but are brought foorth white and new as it were thus Baptisme washing vs in the true fountaine of Israel the blood of Christ it doth not only remoue our spots but make vs new all ouer the blood of Christ obtaining the Spirit which worketh not onely mortification but which causeth also a renouation in vs. Beside Baptisme e Rom 6.4.5 griffeth vs as it were into Christ dying and rising Now a wilde sience set into a naturall stocke the stocke hath not force onely to remoue the wilde nature but to giue it a new nature fertile of good fruite so we ingraffed into Christ doe both loose our sinnefull nature and become renued throughout Obiect Obiect But how doth Baptisme or sprinkling of water regenerate Answ God himselfe Answ the bloud of Christ the Spirit the Word and the Sacraments are all said to regenerate or sanctifie vs. God as principall Authour of it Christs bloud as that which hath obtained the Spirit by which it is effected the Spirit as the immediate worker of it from Christ the word is an instrument reuealing Christ and conueighing that Spirit which doth worke it in vs Sacraments doe it as effectuall pledges securing vs that Christ is ours so that we haue vnion with him and communion with his Spirit Let vs then labour to Vse 1 know and claime the things which God hath by his seale of Baptisme assured vs of If a man should by his writing and seale warrant to vs lands monies c. we would know these things and the right and title wee had to challenge them from him but alasse our Baptisme i a dormient sleepeth by vs as if it were such a matter we could make no vse of If our Gossips as wee call them did giue vs anything for our children in token of their good wils at the Baptizing of them we know it and can teach our children to know it But what God our Father there gaue vs none inquireth Againe wee see what wee must chiefly looke vnto euen this which by Baptisme is confirmed Men esteeme their Lands and Monies more then their writings they care not for them further then they respect the other thus wee should stand chiefly on making sure that wee haue fellowshippe with Christ and his benefits not boast on Baptisme and yet neuer heede these things which are all in all For a Gal. 6.15 Circumcision is nothing so by proportion Baptisme auaileth not but a new Creature Wee see there are many Vse 2 who want the grace of Baptisme being yet outwardly baptised as the Apostle saith b Rom. â— 25 Circumcision becommeth vncircumcision where the Law is not obeyed So where there is no labour to die to sinne and liue to righteousnesse Baptisme becommeth no Baptisme Perjured couenant Breakers who thus walke how will they answere it to God when men are ashamed to shew their heads to men if they keepe not touch with them according to couenant QVEST. V. 5. Q. WHat doth the Lords Supper assure vs of A. It doth further assure vs that Christ is giuen to vs to be our spirituall nourishment to euerlasting life 1 Cor. 10.16.17 and 11.25.26 Obserue 2 things First that the bread and wine are signes and seales exhibiting Christ broken with sorrowes and shedding his bloud for vs. c Mat. 26.26 Take eate this is my body d Mat 26.28 so also of the cuppe e 1 Cor. 10 16. Is not the bread we breake the communion of Christs body For looke as when wee giue a sealed euidence or effectuall signe of any thing we say wee giue the things sealed and signified because wee who giue these doe with giuing these immediately giue the things signified and sealed by them as for example When going about to giue the possession of our house wee giue a key and say take it here is possession or when holding out an euidence sealed declaring and confirming our gift of house or land we say here take it here is my house or land it is thine Thus Christ immediately from himselfe giuing vs his body and bloud and the benefits of his Couenant by Signes saith take these they are to thee my body and bloud that is effectuall pledges together with which I giue thee my selfe as men with the forenamed signes giue earthly matters We must not therfore thinke that when Christ saith of the bread This is my body hee speaketh as wee doe when we say of a box containing in it an Electuary or Medicine here is the medicine or when holding out a purse we say here is the money For things signed and sealed are neuer thus locally conteined in their signes and seales Neither yet that Christ is in the bread wine as an effect is in the instrumentall cause of it as if I reaching out my instrument to one should say take this here is my musike For then should the Sacrament of Christs death become an instrumental cause of Christs death and Passion for this is the chiefe thing signified by this Sacrament Besides that no signes in all the old Testament were euer instrumentall causes of that they signified Obiect Obiect But our Sacraments excell theirs and must bee more then signes and therefore haue also some vertue causing that they signifie Answ Answ An absurd inference our Ministery excelleth theirs yet it hath no more vertue in it selfe
then theirs for a 1 Cor. 3.7 he that planteth and watereth is nothing Signes instituted in remembrance of things forepassed cannot be instrumentall causes of those things signified But the Lords Supper was instituted for remembrance of Christs death and Gods Couenant stricken with vs in it which are forepassed They cannot therefore properly bee causes of these things signified in them That which is a Creation no instrumentall cause can be vsed in it But our regeneration and sanctification is a Creation Wee are created in Christ vnto good workes Euery instrumentall cause doth conferre some essentiall force to the effect which the principall hath not in him as an instrument musicall yeeldeth sound which is materiall and essentiall to harmonie though the Musician cannot by himselfe effect it But there is no essentiall force to our sanctification which is not in God the Sanctifier of vs therefore no creature can bee a proper instrumentall cause Againe man should baptize with the Spirit immediatly washing of water should saue Finally outward things should bee able to make cleane and to defile a man spiritually which all the Scripture denieth Seeing then God doth by Vse 1 these Signes and Seales giue vs his Sonne how great is his loue b Rom. 8.32 will he not with him giue vs all things also Vse 2 Let vs bring faith that wee may receiue him If things be offered to vs and we put not foorth a hand to take them we are not the better 〈◊〉 â—ere offered but not gâ—uâ—n because not taken of vs. There can be no giuing without receiuing let one offer to vs vnder his seale land and liuing which hee hath to bestow if wee will not take him at his kinde word we can haue no benefit Thus it is with vs if wee put not out the hand of faith when God offereth vs his Sonne vnder seale with all blessings in him Sacraments are not like medicines which worke whether a man awake or sleepe if the body be not obstructed They are a visible word c Heb. 4.2 which doth nothing further then it is mingled with Faith 2. Marke the end of this Sacrament is that wee may be assured of Christs dwelling in vs as our nourishment to eternall life The end of the first was to set out Christ as a Louer of regeneration the end of all this is to set him foorth as the perfect refection of vs to life euerlasting both of soule and body hence it is that he euen whole Christ crucified is first set downe vnder the shadow of bread then of wine also because the intent is to set him foorth as hauing the fulnes of nourishment so as in him we are compleate Adam had his tree of life wee haue ours also Wherefore wee must thinke of these two Elements as parts making vp one Sacrament whose nature can bee no more in the one of them then the nature of man can exist in a soule if the body were remoued For looke as bread meats are no perfect nourishment because there being a double naturall appetite the one of hunger the other of thirst they satisfie the one onely not the other so if Christ be set foorth in bread onely the cuppe remoued hee is not by the outward signe set foorth as one in whom wee may be perfectly refreshed Vse Let vs then come to him he is the bread that strengtheneth our heart the wine that reioyceth them hunger and thirst both he satisfieth he is our Mannah the water issuing from the rocke to refresh vs in the desert yea to euerlasting life will hee nourish soule and body The a Ioh. 6.49 50. Fathers did eate Mannah and died but he that eateth him spiritually and sacramentally shall liue for euer For though the body eate not Christ but this mouth of Faith in the soule only yet this eateth for soule and body as the mouth of the body feedeth for all the members of it If great ones inuite their inferiours against good times O how gladly doe they resort but God inuiteth vs to a feast b Esa 25.6 of fat things and fined wines of such food as will quicken vs and expell death that shall neuer preuaile ouer vs yet few sharpen their appetites that they may come with deuotion to these heauenly dainties Vse 2 Hence we see that we are to frequent this Sacrament as we can be borne but once so wee can be regenerate but once The Sacrament therefore of Baptisme neede be but once administred but we feede often and therefore the Sacrament which doth exhibite our nourishment is often to bee repeated c 1 Cor. 11 26. So often as you eate this bread So it was in the primitiue Church That Passouer indeede was but once a yeere administred because it might not be offered but in Ierusalem where all the Males in a sort of the kingdome could not resort without difficultie QVEST. VI. 6. Q. WHo maketh the right vse of Sacraments A. Hee that is thereby confirmed in faith daily and in newnesse of life Act. 20.11.12 Rom. 2.25 The Sacrament is put sometime for the whole sacred thing which standeth of the outward signe and invisible grace So Baptisme is put sometime vniuersally for the outward washing of water and inward washing of the Spirit Thus the Sacrament here asked of containeth both the bread and wine and Christ signified by them Now as there are two things so they haue 2. diuers ends The end of the Sacraments as they are strictly taken for signes distinguished from the thing signified is as infallible signes to assure vs that God hath doth and will worke in vs the things signified by them The end of the thing signified is to giue nourishment and to make vs take increase in the diuine nature which is already begun in vs hee then must needes vse the Sacrament aright who attaineth these ends to which both it and the thing signified by it doth serue For as in euery thing else wee haue the vse of it when wee attaine the end to which it conduceth Wee haue the vse of a knife when now we cut with it as is behoofull I haue the vse of a penne now when I haue written with it so I haue the vse of the Sacrament when now I haue attained these ends to which the Sacrament is seruiceable by Gods institution Now this end is the assuring to my faith of his giuing to mee and working in mee whatsoeuer the Sacrament sealeth that looke as I haue the vse of a sealed euidence when now I am more fully secured touching all thing therein couenanted So I haue the vse of Gods seale put to his couenant when I am assured touching all things therein promised Now because God doth together with confirmation of our faith effect a further exhibition of the things more fully beleeued for there cannot bee a more full apprehending without some thing more fully apprehended hence it followeth that hee hath the right vse of the
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
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