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
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
vs Obser 2 by himselfe In him alone we haue saluation no other name is giuen Act. 4.12 by himselfe hee hath purged vs from our sinnes Heb. 1.3 for all that merit and virtue which doth beginne and perfect our saluation commeth from Christ Obiect But how can this bee for a 1 Tim. 4.16 Ministers are said to saue themselues and others We are bidden b Act. 1.40 to saue our selues from a froward generation to c 1 Pet. 2.11 abstaine from lusts which fight against vs and to d Rom. 8.13 mortifie them by the Spirit that wee may liue Answ When a man is sicke of a deadly sicknesse if a Physitian prepare him a medicine of that virtue that it doth recouer him though he send it by an Apothecarie bidde the man take wish him to keepe diet and to vse exercise after it hath restored him neuerthelesse not the Apothecarie nor the man may be said to cure the disease but the Physician onely So it is betweene Christ and vs for as much as he hath made vs a medicine of his owne bloud shed in the sense of Gods wrath through which commeth forgiuenesse of sinne and that Spirit which worketh our full restorement though he send this by his Ministers as Apothecaries though hee bids vs beleeue and take it though hee bids vs refraine lusts and exercise our selues in euery good worke afterward least we should suffer a relapse into our old sinnes yet hee onely restoreth and saueth vs. And this holdeth in this matter the more because it is his vertue that must make vs to do whatsoeuer is required from vs both in our first receiuing of grace and in our proceeding and perseuering therein to the end Wherefore let vs cleaue onely to Christ Vse in him wee are compleat let vs renounce our owne workes which would proue like the letters Vriah caried 2 Sam. 11.14.15 if wee should pleade their desert in course of Iustice Papists think that as he who standeth on too firme branches of a tree standeth surer then hee that is but vpon one so he who trusteth to Christ and his workes too but there is great dissimilitude For who so ioineth workes with Christ a Gal. 5.4 falleth from the grace of Christ and doth not continue to stand on him Againe he that standeth with one foote on a firme branch and with another on a rotten one standeth not so sure as if he were wholly on that which is sound and sufficient for his support When the Deuill had the world thralled vnto him in superstitious errors then did he cast to their despairing Consciences such mocke-staies as these to which the Papists leane such as are mens owne righteousnesse merits satisfactions the merits intercession and power of Saints and Angells He knew that men ready to drowne would catch at any thing that they would take figge-leaues for couerings rather then haue nothing on their naked consciences but alasse he that letteth go Christ and looketh to these is like the dogge in the Fable who hauing meate in his mouth snatching at the shadow thereof in the water did let fall and so loose that which hee had As there is one Sonne onely in the visible world which giueth light to all that see therein So there is but one Sunne of righteousnesse which doth send foorth beames of righteousnes and holinesse to all that beleeue QVEST. II. 2. Q. WHat hath be done to deliuer man out of miserie A. He became man and in our nature answered the Law and satisfied the iustice of God Two things are here to bee obserued First how Christ did qualifie himselfe to be our Mediator by taking our Nature and so becomming man Secondly what he did in this Nature for our redemption which is noted in two things First Hee answered the Law Secondly He satisfied Gods iustice To open the first the Son Obser 1 who had beene a perfect Person from all eternitie existing in the diuine nature onely did in the fulnesse of time assume into his personall being such a nature as wee haue sinne excepted that hee might exist thencefoorth for euer in the nature of man perfect man also So that the Person of Christ is after a sort a compounded Person that is consisting of two natures hauing in it the infinite inuisible nature of God in which it had existed God from all eternity and the finite visible nature of Man in which the same Person will exist perfect man hencefoorth for euer So that as in the person of a man there is an inuisible immortall Soule and a visible mortall body So in thâ— Person of Christ there aâ—â— two natures all together different here onely is the diâ—similitude in this comparâ—son Neither nature in vs 〈◊〉 of it selfe a perfect person but both concurre between them to make a perfect personall being which neitheâ— of them haue by it selfe Now in the person of Chrisâ— our nature is taken into a Person that was perfect before that looke as euery Christian beleeuer wheâ— he is borne of God remaineth the same intire person which before hee was receiuing neuerthelesse into him a diuine nature which before he had not So Christ when hee was borne of the Virgine continuing the same perfect person which he had beene from eternity assumeth neuerthelesse a humane nature which before he had not to be borne within his person for euer and this was meete that hee should indifferently pertake with each nature who was to go a Mediator betwixt them for reconciling the one to the other that the Mediator betwixt God and man should bee in one person God and Man More particularly he must be God to make his mediatorie workes of sufficient value for our redemption for hence it is that his bloudshed was so precious that it was a Act. 20.20 the bloud of God The dignity of the person addeth worth and value to that hee worketh Wordes with a common man are good cheape but with a Councellor Sergeant or Iudge they are of no small price Euen as a finite disobedience being against aâ— infinite Maiesty became infinitely euill and deserued infinite wrath and punishment So finite obedience comming from a Person of infinite Maiesty was of infinite force to please God and procureth infinitely all good things vnto vs. Secondly he must be God that hee might bee able to beare and ouercome that which he was to suffer for vs. His humane nature would haue beene preuailed against by the powers of darknes ouerwhelmed with the heauie burthen of Gods wrath had not the diuine nature strengthened it But looke as one man may beare the assault of a thousand if he be planted in some impregnable hold So this humane nature planted within the rocke of the diuine Person was strengthened to beare and subdue all things for hence it was that death and sinne was ouercome by him because he as God was stronger then they Looke as any thing cast cold into a red-hot Furnace the fire will
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
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
others that the diuine nature may be more and more inlarged getting vp as the light of the Sunne doth in the aire which it inlightneth 3. We must be carefull to vse meanes as to take heede diligently of that which should hinder the fruite of them Diligence in doing any thing maketh vs preuent all incident hinderances to that we would effect thus we take phisick cum custodia we will not go into the aire nor do ought nor vse diet which should be a let to the working of it For sedulity or diligence is a daughter of Prudence and it is a taskemaster or Surueyor to other vertues in their workes it doth see to this that euery circumstance be done to the full as is fitting for the purpose which we intend it is neuer absent from vs in doing any thing which our iudgement duely esteemeth and our will is well affected vnto It is pittifull to see how many vse no meanes others when we call them to this diligent strife for progresse why what would wee haue of them it is not our owne righteousnesse or goodnesse which must saue vs. So what still hearing praying streining these strings there is moderation in euery thing some are so negligent through their folly which judgeth not these things so necessarie and their want of inclination to them that to moue these vnto them would make them all a mort as if you did knocke them dovvne with a beetle Some thinke meanes are good indeede as preaching to people vnconuerted but not so needefull for others wee neede not heare preaching daily as feede daiâ—ie for that is a food immortall But would these now consider how by our owne nature the Deuill the World the worke of grace is opposed They would see that there vvere no lesse neede to vse diligence and assiduitie for the soule in vse of meanes then for the body it selfe Ciuill things are not learned but they must bee diligently followed When should we haue a Scholler if he should go to schoole one day and play two 2. It is a good signe of a good Christian vvho vseth helpes vvith diligence when hee seekes to others to teach and helpe him a Pro. 10.4 The diligent hand maketh rich so they are rich in faith and grace who most diligently vse the meanes which helpe them thereunto Lastly obserue They must bee meanes ordained of God to this end hee who misseth in choice of his meanes still faileth of his end to vvhich he would attaine euen as hee that misseth the way leading to a place hee would go vnto doth misse of comming to that place hee desireth The meanes are the way by vvhich a man doth go to and compasse the end which he propoundeth If therefore wee should propound to grovv in grace but yet chuse such meanes as GOD hath not sanctified vvee should runne on in a wrong vvay neuer comming to that vve intended As no meanes naturall can feede our naturall man but those vvhich the vvord of God in Creation hath blessed to this end So no meanes can sustaine and increase that diuine nature but those vvhich God by the vvord of institution hath blessed to such purpose Such then vvho seeke by meanes superstitious to grovv vp in grace by a picture a crucifix stinted orizons they feede on chalke for cheese and can neuer grow in grace these waies Some thinke why what needes preaching cannot they read learned Sermons at home a 2 Kings 5.12 though Abana and Pharpar had as good water as Iordan it would not heale Naamans leprosie as the other did so though in it selfe a Sermon printed be as good yet it hath not pleased GOD to appoint by reading printed Sermons so ordinarily to worke Faith and Conuersion as by the other The Fourth Part. Shewing what Helps are to be vsed to that end QVEST. I. 1. Q. WHAT are the publike meanes A. Hearing the word receiuing the Sacraments and joyning in Prayer Rom. 10.13 Luk. 22.19 1 Tim. 2.1 These are more publique meanes for the priuate follow though indeede these be the principall b 1 Pet. 2.2 Desire tenderly the sincere milke of the word that ye may grow by it The same things which breede vs feede vs also As in the body there is no part made of seede but whatsoeuer doth nourish it must first bee turned into seed so parts made of bloud are nourished and augmented by bloud And looke as it is with the naturall babe the same bloud of which in the wombe he was framed it doth strike vp into the breasts and there by a further concoction becomming white it is the nourishment of him so it is with the spirituall babe the same word which did breede him the same must preserue him and make him take increase 2. The Sacraments are a word of God dressed in a more sensible manner That looke as the same bodily foode may be serued forth baked sod or roast euen so the word of God is not only nakedly set foorth to the eare but visibly prepared to the eye also that so the soule may be more affected and the whole man more congruously and fitly fed and susteined by it who standeth of a bodily as well as of a spirituall nature And looke as Kings doe conueigh to their Subiects the gifts of their bountie not onely by word of mouth and bare graunt but by passing their seales also so God doth giue vs his spirituall gifts vnder the broad seale of heauen that thus wee might haue more secure possession of them 3. Prayer is a most excellent meanes of obtaining euery good thing it is the key of heauen The things we want are of 2. sorts such as wee may by course of Iustice redeeme and get to our selues or such which doe meerely depend on the good will of persons and cannot be gotten but onely by winning their good will thus there are two courses of getting things for wee may fetch those former things by commutatiue justice by giuing a penny for a penniworth but the latter things wee cannot procure but by humble intreatie onely Now all heauenly blessings are of this latter sort such as cannot bee gotten but onely from Gods grace and free fauour and therefore such as we cannot otherwise get then by moouing him for them with humble â—â—pplication As this is a part of the Kings prerogaâ—â—â—e to haue his Subiects peâ—â—tion to him for grace in regard of their temporall exiâ—encies in which they are so this is the Prerogatiue of that heauenly King that wee should in all things seeke to him Looke as it is in nature nothing which doth grow but hath in it an appetite and attractiue force whereby it doth draw to it selfe such nourishment as it wanteth so no soule euer tooke increase of grace but there was in it this appetite of heauenly desire and attractiue force of Prayer by which it doth draw from the roote euen from God in Christ euery thing needfull for it Vse Wherefore let vs attend on
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
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