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
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
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
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
them Louing wiues are desirous often when their Husbands trauell to haue the pictures of them When great Persons doe beginne to make loue to some great Princesse in another land they send them their picture Thus Christ our Husband now absent in heauen and making loue to vs in earth doth allow vs these Sacraments as his pictures which looking on by the eye of Faith wee may see him Againe had we but any confirmation of Land to be passed by seale how would we waite on the houre appointed to such busines how much more here where Christ and all good things in Christ are assured to vs Secondly let vs rest in the vse of these seales God hath appointed For all signes of mens deuising cannot teach or helpe deuotion but delude and breed superstition Beside to doe any thing which doth derogate from the seale of Kings their prerogatiue therein wee know how dangerous it is in Common-wealth so certainely to joyne seales with Gods seales in his Church is a point will hardly bee answered QVEST. III. 3. Q. HOw many Sacraments are there A. Two Baptisme and the Supper of the Lord 1 Cor. 10.2.3.4 The Scripture doth know but 2. Sacraments which are seales of Christ and his benefits giuen to euery Beleeuer a 1 Cor. 12.13 We haue all of vs beene baptised all beene made to drinke c. And the Supper of the Lord is called b Luk. 22.20 the Couenant as the Antitypes vnder the Law were but two Circumcision and the Passouer There are no visible seales bearing witnes on earth c 1 Ioh. 5 6.8 but water and bloud as some would haue the water and blood which issued from the side of Christ to presignifie Man in his Creation was holy without sinne and hauing a power to haue continued vnto life and a power also to fall away and become guiltie of death Hence it commeth to passe that being without sin and a sonne of God by Creation hee needed no Baptisme as we doe but one Sacrament to assure him of life if he obeyed another to threaten death vnto him if he transgressed Wee being now sonnes of Gods wrath dead in sinne by nature wee haue neede of a Sacrament which may seale our Regeneration and this being the priuiledge of one that is borne of Christ that he cannot sinne to death we neede no Sacrament of Commination as Adam did but such a one as may assure vs of our being fed to life and preserued through Christ Vse 1 Wherefore Let vs hold this truth that God hath left vs no more the Papists make fiue more but without warrant of Gods word or reason either For there is nothing required to perfect our being but it may bee found in these two nothing for perfecting vs in holy vse of our Callings but by these it is performed Is meat only to preserue the state of a babe from decaying doth it not increase him and bring him to that natural strength which doth belong to his being So doth the Supper not onely keepe vs where Baptisme leaueth but bring vs on and make vs grow to strong men in Christ 2. If we by sin grow sicke the grace of Baptisme sealeth the Couenant in which all our sinnes as well to come as past were forgiuen vs so that we neede but repentantly and faithfully to looke thereto 3. If bodily sicke to death we neede no vnctions to make vs passe more easily what will make vs better appointed for death then our hauing receiued him a Ioh. 11.25 on whom who so beleeueth shall liue though he die Lastly these two as they giue vs grace to perfect vs in our Christian being so also to sanctifie vs in the vse of our seuerall states and calling 4. For the same grace which maketh a man holy doth make him vse his ministery holily 5. The same grace which maketh a man godly and temperate will make him being married vse marriage godlily and temperately We neede no Sacraments of Orders or Matrimony but as Salomons idle person who would not worke that hee ough b Pro. 6.13 yet would speake with his feete and abound in that he ought not so these Papists when powerfull preaching was laide aside then they grew to multiply their Sacraments and Sacramentals not to name particular ends in the doctrine of all these fiue which are annexed to inlarge the Episcopall fringe as confirmation to dignifie the Priesthood as Orders and vnction to vphold shriuing worke and satisfactions as Pennance to draw to their Consistories all causes and Questions matrimoniall as marriage QVEST. IV. 4 Q. WHat doth baptisme assure vs of A. That we being engraffed into Christ are washed from our sinns by his bloud and borne anew vnto God First obserue that Baptisme is a signe and seale of our vnion with Christ thence followeth our Communion in those effects following c Rom. 6.5 By Baptisme wee are sayd to be engraffed into Christ and d Gal. 3.27 so many as are baptized are sayd to put on Christ not that the first vnion is made in Baptisme for it doth presuppose a for vnion by faith which it doth more manifest and augment For looke as those who by some former absolute contract haue ioined themselues as man and wife may yet in solemne matrimony receiue a more manifest consummate coniunction then formerly they had so wee by faith being one with Christ come by Baptisme giuen and receiued to bee more manifestly and fully conioyned with him Looke as the King when by his word hee granteth this or that he doth then first bestow the thing which yet by passing his seale he doth more fully and securely giue then before it was so it is with God giuing by his bare word of promise to the beleeuer then more solemnly by his seale Christ and his benefits The vnion of Baptisme doth euer presuppose that vnion which is through faith whether persons haue faith before baptizing as a Act. 10.2.4 47. Cornelius and b Rom. 4.11 Abraham the father of the faithfull before circumcision or whether their faith be to bee wrought in them afterward as it is in most infants For as men may by deede and seale conueigh lands as well to heires which shall be borne as to these which are already brought foorth so may God giue by his Testament and seale Christ and his benefits as well to such as already haue faith as to such as shall come to haue faith and so bee begotten in their season for c Ioh. 1.12 13. 1 Ioh. 5.1 he that beleeueth is borne of God Well then let vs get faith Vse and looke to this our vnion sealed vnto vs in Baptisme The seale of the will profiteth not any who cannot shew his name written in the will now Gods couenant giuing nothing but to beleeuers hence it commeth to passe that wee cannot haue profit by this seale of the couenant till we are beleeuers To bee vnited with Christ is no small
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
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
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