A Help to True Happiness, Part 2
The Second Part. Shewing what remedie GOD hath appointed for our deliuerance.
QVEST. I.
1. Q. WHere ſhall a man finde helpe?
A. OnelyOnly in Ieſus Chriſt, the onelyonly 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 hauehave 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 onelyonly Sonne as Ioh. 3.16. the onelyonly 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 vntounto vsus: 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 vsus learne to know them what they meane: They areMel in …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 vsus 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. 16.16Who am I Peter? That Sonne of the liuing God. Great perſonages vponupon earth hauehave 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 onelyonly 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 AngellsaIob. 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 onelyonly 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 hauehave a ſon cōming out of our own loines: So it is one thing for God to hauehave vsus his ſonnes by grace and adoption; another thing to hauehave 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 vsus in one thing; but Chriſt is the ſubſtantiall Image of his Father, more liuely then any naturall Father; for they hauehave not the ſame ſingular body & ſoule the father hath, but the like ſubſtantiall perſon for kinde onelyonly; but Chriſt hath the ſame ſingular diuine Nature in him, which is in the Father. As if wee could ſuppoſe, Peter and Iohn to hauehave both one ſingular ſoule and body common betweene both of them.
Vſe. Wherefore let vsus hold vsus onelyonly to this Sauiour, in him we are compleate, being the Sonne of God, hee is ſufficient for vsus; ſhould the Prince vndertake to deſpatch ſomething for vsus 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 vsus Obſer. 2 by himſelfe. In him alone we hauehave ſaluation; no other name is giuen, Act. 4.12. by himſelfe hee hath purged vsus 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, fora1 Tim. 4.16. Miniſters are ſaid to ſaue themſelues and others. We are bidden,bAct. 1.40. to ſaue our ſelues from a froward generation; toc1 Pet. 2.11. abſtaine from luſts which fight againſt vsus, and todRom. 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 onelyonly: So it is betweene Chriſt and vsus, for as much as he hath made vsus 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 vsus beleeue and take it, though hee bids vsus refraine luſts, and exerciſe our ſelues in eueryevery good worke, afterward, leaſt we ſhould ſuffer a relapſe into our old ſinnes, yet hee onelyonly reſtoreth and ſaueth vsus. And this holdeth in this matter the more, becauſe it is his vertue that muſt make vsus to do whatſoeuer is required from vsus, both in our firſt receiuing of grace, and in our proceeding and perſeuering therein to the end.
Wherefore let vsus cleaue onelyonly to Chriſt, Vſe in him wee are compleat, let vsus 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 vponupon one, ſo he who truſteth to Chriſt and his workes too; but there is great diſſimilitude; For who ſo ioineth workes with Chriſt,aGal. 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 vntounto 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 hauehave 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 onelyonly 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 onelyonly, did in the fulneſſe of time, aſſume into his perſonall being, ſuch a nature as wee hauehave, 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 th… Perſon of Chriſt, there a… two natures all together different: here onelyonly is the di… ſimilitude in this compar… ſon; Neither nature in vsus … of it ſelfe a perfect perſon but both concurre between them to make a perfect perſonall being which neithe… of them hauehave by it ſelfe Now in the perſon of Chriſ… our nature is taken into a Perſon that was perfect before; that looke as eueryevery Chriſtian beleeuer, whe… 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 wasaAct. 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 a… 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 vntounto vsus.
Secondly, he muſt be God that hee might bee able to beare and ouercome, that which he was to ſuffer for vsus. His humane nature would hauehave beene preuailed againſt by the powers of darknes, ouerwhelmed with the heauie burthen of Gods wrath, had not the diuine nature ſtrengthened it. But looke as one man may beare the aſſault of a thouſand if he be planted in ſome impregnable hold; So this humane nature planted within the rocke of the diuine Perſon was ſtrengthened to beare and ſubdue all things, for hence it was that death and ſinne was ouercome by him, becauſe he as God was ſtronger then they. Looke as any thing caſt cold into a red-hot Furnace the fire will chaſe away the cold, and make it become fiery: So death and ſinne aſſaulting that perſon who was naturally and eſſentially life and holineſſe they could not but bea1 Cor. 15 54. ſwallowed vp in victory. Th… ſtronger will preuaile again… the weaker.
Man hee muſt be, as fo… many other reaſons; ſo th… hee might hauehave right to r… deeme vsus. As in the old T… ſtamentbLeu. 25.25.48.49. Ruth. 4.4. none had right … redeeming any that w… falne, but he that was of th… kindred of the deceaſed; … our Redeemer doth parta… in fleſh and bloud with vsus that hee thus becomming… neere kinſman, hee mig… hauehave right to worke our r… demption; and the qualification of his Perſon is mad… the ground-worke of o… reconciliation inſuing; Tha… 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 vponupon 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 vsus with himſelfe.
Firſt, hence wee may ſee Vſe 1 the great grace of God to vsus whom he hath redeemed by Chriſt, for whoſe ſake hee was incarnate: had he ſuffered his Sonne to hauehave taken that nature of our ſoules it had beene much, but to aſſume that part of vsus, which we hauehave 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 i… marriage with ſome of that houſe; For by this meanes hee ſhould giuegive 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 vsus, is much, but thus to beſtow himſelfe vponupon vsus, 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 vsus 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 vsus 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 vsus, doth no other thing …hen inuite vsus daily to partake in his glory, but wee …e a deafe eare to the …ace offered.
Obſerue further, that Obſer. 2 Chriſt anſwered the Law, for vsus; therefore is ſaid, to be made vnderunder the Law, that hee might redeeme vsus from the curſe of it,Gal. ….4.5. to which we were ſubiect. For Chriſt is not onelyonly a Mediator, who intreateth for vsus, 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 onelyonly 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 vsus with, and to diſcharge the penalty of it, to the vtmoſt farthing.
Vſe 1 Wherefore we ſee what a comfort, this is to vsus, who are Chriſts. If we did owe a hundreth pounds, to know it were diſcharged, would lighten and cheare vsus; but to know that Chriſt hath taken on him all our ſinnes, and borne the curſe belonging to them, this would much more refreſh vsus.
Secondly, Let vsus all re…t Vſe 2 to Chriſt; Should Ban…rupts heare of any that would anſwere their Credi…s for them, they would quickly reſort to him; how much more ſhouldſt thou, who haſt beene a Swearer, vſed curſed banning, and rai…ng ſpeech, who haſt lied, …lne, beene rebellious to thy Gouernours, beene prophanely careleſſe of all god…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 vsus who are Chriſts, turne it ouer to him to anſwere; for euen as women vnderunder couert-baron, hauehave their Huſbands, to anſwer for them, all ſuites that can bee commenced againſt them: ſo hauehave wee Chriſt our Huſband, let vsus 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 hauehave; 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 vsus, yet would hee not let the influence of his grace appeare, in doing vsus any good, till firſt juſtice receiued contentment: Gods iuſtice had put in a caution againſt vsus: God therefore willing to glorifie his grace, yet not with any 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 vsus 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,aEzek. 18.20. when thou ſinneſt thou ſhalt die, he cannot forgiue without ſatisfaction to iuſtice,;b2 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 vsus 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 vsus, to keepe vsus 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, vponupon a iudgement of Diuines, who thinke that the Law, though in innocencie it did abſolutely tie vsus onelyonly to obedience, and in caſe of ſinning only to puniſhment; yet ſince mans fall into ſin, they thinke the Law doth abſolutely knit on vsus a double bond, 1. to indure that penaltie it inflicteth. 2. That it doth tie on vsus 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 vsus 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 vsus: 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 vsus, 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 vnderunder the Law,Gal. 4.4. in regard of the curſe of it, that he might deliuer vsus 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 vsus know then, Vſe that whateuer can be asked of vsus to forgiueneſſe of ſinne, and making vsus 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 vsus.
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 vponupon his croſſe, to whom we looke by the eie of faith, it was fit he ſhould be made like,aRom. 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 hadcHeb. 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 haddMar 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,eEſa. 53.3. Eſay ſaith, hee was familiarly acquainted with infirmities; in his eſtate hee became poore,fLuk. 9.58 The Foxes had holes, but the ſonne of man had not where to put his head; in his name he was calledgMath. 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 thoughaIoh. 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 vsus.
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 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 vsus, 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 preſeruedaAct. 2.31 from knowing actuall corruption: and in theſe was the vpſhot of all thoſe ſufferings Chriſt endured for vsus. I hauehave 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 louelove aduenture on, that they may be ioyned to ſome peereleſſe Virgins, they leaue their natiue Countries, commit themſelues to the clemencie o… ſea and windes, hazard the… liues by many aduentures; So our Sauiour ſeeking vsus worthleſſe creatures, that h… might make vsus a praiſe … himſelfe, doth leaue heauen, come and walke amongſt vsus, abide many a little death, and breake through death i… ſelfe; how well may heebCant. 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 vponupon him our particular and perſonall euills in ſuffering for vsus, 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 vsus.
Anſw. A ſuretie is bound …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 ſ…ne bring guilt vponupon all, not by ſinning a particular ſinne for eueryevery man: So Chriſt by a common ſuffering, did ſatisfie for all, not by ſuffering diuerſitie according to the ſtate of eueryevery particular perſon.
Againe, it may be asked Obiect. 2 how he could pitty thoſe in the ſtone, dropſie, &c. wh… hee had no experience o… theſe infirmities?
Anſw. Anſw. He could not … hauehave compaſſioned our m… ſeries, had he not taſted th… in the kinde, but hauing … ſted them in the kinde, … may know them, and ha… commiſeration to them all as any that taſteth but … ſpoonfull of ſalt water, may know what it is, witho… drawing the whole ſea, a… pitty ſuch who are force… to drinke it: thus it is … theſe ſalt waters of our afflictions.
Ʋſe 1 This ſhould ſtirre vsus v… to be affected with this louelove, which hath made Chriſt ſuffer ſo much death for vsus. … one beare a threatning reprochfull word in our behalfe, we count it kindneſſe; …t to beare blowes, or lie by …t in our quarrell, this is louelove …deed in him that thus ſuf…eth. But who doth lay to …rt theſe ſufferings, which …is Sauiour hath ſuffered in …i… behalfe; you hauehave ſome …melting, that ſpeake but a …ord of ſome mans death in their hearing, they are pre…tly in teares, who yet …ough we ſhould preach till wee were hoarſe of Chriſts death, will hauehave their eyes dry, not onelyonly before vsus, but neuer prouoking themſelues ſo much as in ſecret, once to …ue a bleeding heart for it.
This alſo doth ſhew vsus, Ʋſe 2 what we ſhould doe for his …ory, who hath done thus much for vsus, euen lay downe our liues, if neede were; the hand will caſt it ſelfe, betwi… a blow and the head, thoug… it ſhould be cut off by th… meane: O what vnnatura… members are they to Chri… their head, who will n… beare one word of diſgra… for him, who endured ſuc… contradiction of ſinners … their ſakes? who will no… kill one ſuperfluous luſt … his ſake, who was prodiga… of his moſt precious bloo… in their behalfe?
QVEST. V.
5. Q. HOw did he fulfill the righteouſnes the Law required?
A. By being ſubiect to …he will of God, in thought, …ord and deed, all his life …ng.
Chriſt did not onelyonly ſuffer …hat, which was equivalent and correſpondent to all that which each of vsus in ſingular ſhould hauehave endured, but did performe alſo, as all his life time, perfect obedience; ſo more principally at his death in behalfe of vsus 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 theaGal. 3.10. Law doth accurſe, ſuch as continue not alwaies, in all things to do… them, euen with all their might, ſtrength, and vnderſtanding, for that is the mannerbDeu. 6.5., in the Law required. Now our Sauiour, firſt h… did walke in obeying all the commandements, his louelove 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 tradecMat. 6.3., as it is probable, his louelove to the life of man, euen to the neglecting of his owne, his …uritie, his not ſeeking earthly things, for hed2 Cor. 8.9. made himſelfe poore, ſo farre he was from coueting ought which was anothers, hiseIoh. 18.37. true teſtimony before Pontius Pilat; in a word hee was ſo free from concupiſcence, that the Deuill himſelfe couldfIoh. 14.30 not finde ought in him; theſe the Goſpell at large mentioneth. Chriſt did not take what he liked, and leaue at his pleaſure, but obeyed all the will of God. For looke as it is in the body of man, which is ſo compact and knit together, that you cannot wound one part, but the whole man is wounded: ſo the righteouſnes of the Law is ſo combined, that he who breaketh one of them doth violate the whole frame, and becommeth guilty of the whole Law,gIam. 2.10 as the Apoſtle Iames ſpeaketh.
Yea further it is to be marked, that he did not onelyonly ſubmit to the morall duties of Gods law, which in innocencie ſhould hauehave bin practiſed, but to other alſo; yea to ceremoniall obſeruances, to which man as now ſinfull (onelyonly) was obliged, euen as he ſuffered the euills which did befall our natures, now being ſinfull themſelues, being ſuch as had no ſinne in them; that looke what is recorded of the moſt generous Captaines, viz. That they would worke with their common ſouldiers, fellow and fellow like, in the homelieſt things they ſet their hands to, that is apparant in our Chieftaine, who doth like to one of vsus ſinfull men, ſet himſelfe to worke, in obeying eueryevery thing wherein we were to obey. As when great Perſons wil ſhew louelove, they lay aſide ſtate, and forget circumſtances of inequalitie toward thoſe with whō they meane to be moſt affable and louing.
Secondly, He did obey God with his whole man, with his vnderſtanding, will, affections, as well as his outward man: With what zeale of ſpirit did hee caſt thoſe Merchants out of the Temple?Ioh. 2.17. For looke as a beautifull picture, which hath no ſpirit nor life in it, is but a ſhadow without the ſubſtance of that it reſembleth: ſo a doing the worke commanded in the Law, with the outward man, if the heart & ſpirit bee not looking to God, intending his honour, reporting their louelove and dutie to him, it is but an outward forme of godlines and iuſtice, wanting the life and inward power which God requireth; he is a Spirit, and his Law is ſpirituall, giuen not as mans to the outward man only, but principally to the ſoule and conſcience.
Thirdly, Chriſts obedience was to the end. For he gaue vp the ghoſt, in louelove to God and man, greater then the iuſtice of the Law could require: it is in obeying the Law, as in running a race; if one hold not out to the goale, all is nothing, the price is not receiued; ſo ſhould one walke a great while in the courſe of obedience, but not perſeuere vntounto the end it were in vaine, not ſuch as the perfection of the law required.
Seeing then it is thus, that Vſe 1 Chriſt (as the Law is a rule of righteouſneſſe) hath performed it exactly, yea gone in degree, beyond all it could command, for it doth bid vsus onelyonly, louelove our neighbour as our ſelues: let vsus ſee whither we muſt looke, when we deteſt our owne imperfection; euen to the righteouſnes wherwith Chriſt obeyed in our behalfe. Let vsus renounce our owne righteouſnes as a menſtruous rag, that wee may be found clothed with Chriſts, that righteouſneſſe which is through faith on him. For it was the will of Chriſt to performe, not onelyonly a bare ſatisfaction, but alſo a moſt gratefull obedience, that ſo he might both remoue from vsus, the filthy couering of our ſinne, and alſo cloth vsus with a rich robe of vnſpotted righteouſnes.
Vſe 2 This doth ſhew vsus God the ſonnes exceeding louelove to vsus; if when we are abſent, one doth take our cauſe, and doe ought for vsus, which we in our perſons ſhould hauehave performed, wee count our ſelues much beholding to them, eſpecially if they doe it from their voluntary diſpoſition vnſpoken to by vsus. Loe, Chriſt our Sauiour hath put himſelfe in our roomes, and done all that worke for vsus, which wee in perſon ſhould hauehave wrought, that we might be declared righteous, to the receiuing of eternall life.
QVEST. VI.
6. Q. WHat benefit hauehave wee by his death and ſufferings?
Anſw. Deliuerance from ſinne, and the puniſhment thereof.
We hauehave deliuerance from ſinne, by all Chriſts ſufferings after ſome ſort, but not alike; principally by thoſe before his death, and thoſe in which more properly his paſſion conſiſteth. Thoſe former ſufferings, as they taught Chriſt patience, experimentally fitted him, to bee a compaſſionate high Prieſt, had in them example for our inſtruction; ſo were they acceſſory & miniſtring to that further & more principall ſatisfactory ſuffering of his death and paſſion. Looke as if an Engliſh-man were held priſoner in France, who could not bee releaſed, but on ſuch a ranſome tendred, and the good will of the Gouernours obtained; ſay ſome of his Countreymen would worke his enlargement, he doth addreſſe himſelfe for France, he liueth there ſubmitting himſelfe to the lawes of them, amongſt whom for the time hee abideth, he beareth many grieuances in a country wherein he is not knowne, hee moueth with humble petition the Gouernors, and offereth ſatisfaction; finally, he doth pay that penaltie or price of redemption impoſed; in this example, this man may be ſaid to be ſet free, by all this ſuffered for him, but not equally by all, principally by diſcharging the ranſome impoſed; by the other, as by ſufferings acceſſory and miniſtring to ſome other more principall.
Thus Chriſt, he tooke our nature, came from heauen, and dwelt amongſt vsus in that tabernacle of fleſh, hee yeelded himſelfe ſubiect to our faſhions and lawes as it were, he did beare indignities and iniuries, from the world who knew him not, he at length tendred, that ſatisfactory paſſion to God his Father for vsus, and preuailed with his grace, for the beſtowing of all good things on vsus. The ſuffering then of death, hath an eminencie aboue all other, in the remouing of ſin and puniſhment from vsus. Looke as it was in the ſhadow; the faithfull of the old Teſtament, they did as in a Sacrament receiue deliuerance from their ſinne, by the death of their ſinne-offering: ſo is it here with vsus. Chriſt becomming our ſacrifice for ſinnes, taking them on him to beare them, and doe them away in our behalfe, his offering vp commeth to quit vsus from the guilt of them; No wonder, for if a ſuretie diſcharge a debt in our behalfe, we ſtand no longer bound to it; thus our Sauiour in his death, anſwering the vtmoſt farthing, nay performing a ſuffering of infinit more dignity, then vindicatiue iuſtice could hauehave required; the grace of God doth ſet vsus free moſt iuſtly; hence Chriſt is ſaid to hauehave cancelled,Col. 2.14. whatſoeuer hand-writing was againſt vsus, whether that of the Ceremoniall law, as it teſtified our guilt, or that inward teſtification of our conſciences. For looke as they who hauehave now paid a debt in behalfe of any, they call in all ſpecialties witneſſing the debt, which now they hauehave anſwered, and deface and cancell them, that naught may euer bee claimed by them: thus did our Sauiour, ſo that in his death, we may vſe thatm1 Pet. 3.21. interrogatory of a good conſcience, and ſay,nRom. 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 vsus, firſt from the guilt of ſinne. Secondly, from the ſpot or power of it in vsus. Thirdly, from all other puniſhment.
The guilt of ſinne is a propertie in it, binding vsus to pay condigne puniſhment, to the iuſtice of God. This puniſhment therefore borne of Chriſt, and preſented by him for vsus, 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 onelyonly 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 vsus 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 vsus with mortalitie, ſuch as will bring it certainely to death, then vtterly diſſoluing it in the end.
Thirdly and laſtly, Chriſts death doth free vsus, 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 vponupon 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 vnderunder 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 vsus, vvhichwhich vvill like a vvorme neuer ceaſe, to fret and corrupt vsus, 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 vsus, vvhichwhich ſhall at length quicken our mortall bodies. Further, there is a double deliuering, one vvhichwhich keepeth vsus 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 himſelfeaHeb. 5.7. is ſaid, to hauehave 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 vsus hold to Vſe 1 this death, euen as the anchor of our ſoules. Let vsus looke to Chriſt lifted vp on his Croſſe, that vve may find deliuerance from all the ſtings of ſinne and death and other miſeries;b1 Kin. 1.50. & 2.28. as malefactors vnderunder the Lavv vſed to flie to the hornes of the Altar, ſo let vsus all flie to this bleſſed death,cHeb. 12.14. vvhichwhich ſpeaketh better things, then the blood of Abel vvhichwhich cryed for reuenge.
Againe, this ſhould encourage vsus againſt death, that our Sauiour hath ſo endured it, that he hath taken the ſting out of it, and freed vsus 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 vsus, 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 vsus.
A perfect Sauiour muſt not onelyonly deliuer vsus from euill, but put vsus 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 onelyonly by his ſuffering, deliuered vsus 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 vsus and iudge vsus 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 hauehave no other reſpect in them; no it is a moſt pleaſing obedience, which may challenge by couenant, all good for vsus: ſuch an obedience in which was ſhewed, the greateſt louelove 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 vsus righteous to life. Secondly, Actuall donation of life it ſelfe. For fauour here is not to bee conceiued of Gods firſt louelove, as if hee before ha…ed vsus, (he was indeed angry with vsus) but he ſo loued vsus, as that he gaue Chriſt for vsus;Ioh. 3.16. It is meant therefore of the manifeſtation, or influence of his fauour, in conferring …eally on vsus, the benefits of iuſtification and life. The ſunne of Gods louelove was eclipſed, till Chriſts louelove towards vsus (in whom the ioyfull Epiphanie of it began) was declared. Though God doe iuſtifie vsus out of grace, yet his ſentence is according to truth, and if he pronounce vsus iuſt to the receiuing of life, wee muſt hauehave ſome righteouſneſſe iuſtifying vsus. This cannot be any imperfect righteouſneſſe in part ſinnefull; much leſſe can he iuſtifie vsus hauing no righteouſneſſe, as a foundation to his ſentence, therefore it muſt be a perfect one, ſuch we hauehave 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 vsus hauing put on Chriſt and his obedience (which in effectuall calling wee doe through faith) then the Lord doth giuegive vsus the bleſſing. If one doe for mee any ſuch peice of worke, which by agreement hath due to it any wages, or reward vponupon the worke done in my name, I hauehave title to demaund the reward couenanted: thus it is, Chriſt hauing done that righteouſneſſe, performed that obedience on which God couenanted to giuegive vsus life and all good things, we vponupon this performed for vsus, may claime from grace, which promiſed it, life euerlaſting.
Obiect. Obiect. But how can one be iuſt, by the righteouſnes which is anothers, more then wiſe with the wiſedom another hath? If a Blackmoore were clad in white, would his apparell without him change his hew?
To driue out one wedge with another; Anſw. how can wee be truely made ſinnefull in Adams ſinne? Secondly, I ſay this righteouſneſſe, is not to be accounted as a forraine thing altogether without vsus, as the clothes are to the body: but it is the righteouſneſſe of the head of vsus, with whom wee hauehave moſt neere coniunction. May not the whole body bee lightſome, with that light which is in the eye and head only, not in the body? Chriſt ſaith it may:Mat. 6.22. ſo may we with that righteouſneſſe which is in Chriſt our head.
True they will ſay, if wee were naturally one; As if our ſpirituall coniunction were inferiour to the other. Againe, as we may be made one with Chriſt: we may be righteous with his righteouſneſſe: the manner of communion may be extended, as farre as the vnion, but though not naturally, yet in fictione iuris (as they ſpeake) in account of the Law, we may be one truely with Chriſt, as man and wife a… one perſon in law; therefore legally or in eſtimation of the law wee may be one with Chriſt, and by conſequent in Gods account, iudging in that Court of Chancerie as it were, wee may be iuſt with Chriſts iuſtice, which is as much as we vrge.
Let vsus then array our ſelues, Vſe with the obedience of Chriſt, and looke vp boldly to God cloathed in it; this is no ſcant ſhort garment, but a large robe big enough for vsus all, as the light of one ſinne is enough for another world to ſee by, could they be created and ſet before it; as one voice ſerueth eueryevery eare within the hearing: ſo this righteouſneſſe will bee enough to all the multitude of vsus, who ſhall beleeue on it.
QVEST. VIII.
8. Q. HOw ſhall a man finde helpe?
A. OnelyOnly by a true faith on him.
Two things are here to be marked: 1. That wee are ſaued by faith, which is deſcribed from the propertie of true faith and perſon about whom it is occupied; viZ. Chriſt on him, but of theſe hereafter in the next anſwers.
2. Marke that by faith only we obtaine ſaluation: The Scripture teacheth eueryevery where, that through faith on Chriſt, we get both forgiueneſſe of ſinne and life euerlaſting.aAct. 16.30.31. What ſhall wee do that we may be ſaued. This anſwereth the queſtion, beleeue. The reaſon is, wee cannot hauehave any benefit by Chriſt till he be vnited with vsus: now he commeth to be vnited with vsus by beliefe. To open theſe two things which vnfold and proue the point of Catechiſme in …and; meate, though it hauehave a force to nouriſh; Medicine, though it bee able to heale; rayment though it can both adorne and defend the body againſt the iniurie of aire; wealth, though it can make rich; yet meat cannot refreſh me till I eate it, and after a ſort incorporate it with mee; no ſalue will heale me, till I lay it on my ſoare; no apparrell will ſtand me in ſteede, further then I put it on; no treaſure (no not all the gold in India) can make me rich further then I get my ſelfe poſſeſſed of it. Thus it is in Chriſt the bread of life, the medicine, wedding garment, the pearle of the Goſpell; we cannot hauehave benefit of him further, then we get to bee vnited with him. Now there are three bonds in the body myſtical, whereof Chriſt is the head and we members. The firſt is from Chriſt to vsus, that is the bond of his Spirit. The ſecond runneth from vsus to Chriſt, and that is our faith primarily, and conſequently our whole heart and other affections. The third bond runneth from each member to other, that is LoueLove.
Obiect. Obiect. But are wee not knit to God and Chriſt by louelove?
Anſw. Anſw. Not firſt of all by louelove, neither to God nor Chriſt. Wee cannot louelove God or Chriſt further, then we ſee that they are good vntounto vsus; our louelove preſuppoſeth apprehenſion of Gods louelove; wee cannot ſee that God is good to vsus further, then by beleeuing the word of promiſe, in which he offereth grace to vsus. A Traytor condemned, cannot in this eſtate cleaue to the King by louelove, as a mercifull Sauiour of him, but firſt he muſt know and bee perſwaded, that the King will ſhew him grace, before hee can vnite himſelfe with the King by louelove, as one whom he hath found alway good and gracious vntounto him. Againe, if you offer mee, and by promiſe aſſure me of any kindneſſe, I muſt firſt know what you ſay to mee, and perſwade my ſelfe you meane as you ſpeake, before I can louelove you as my kinde friend; thus before wee can louelove God, as gracious to vsus, who are by nature children of his wrath, wee muſt by faith apprehend his louelove toward vsus; and before we can louelove Chriſt, we muſt by faith vnite our ſelues with that grace of his, which he maketh knowne in the word.
Looke then as our bodily members by nerues and ſnewes are knit with the head: ſo our faith is that prime and principall ligature, by which we are coupled to Chriſt. And therefore it is that firſt thing, whereby wee come to hauehave benefit by Chriſt, and fellowſhippe in that iuſtification and life which come through him; wherefore let vsus labour by faith to get our ſelues made one with Chriſt; If a thing bee neuer ſo good, what is that to vsus, till we get ſome of it we are not the nearer: ſo though Chriſt be of neuer ſuch value, if wee let him hang in the aire, & prouide not that he dwell in our hearts, by faith, we ſhall be no whit the better for him.
2. Marke in this anſwer, that it is onelyonly Faith whereby wee obtaine righteouſneſſe vntounto ſaluation. For this grace maketh only that firſt apprehenſion of CHRIST, through whom apprehended, we are iuſtified and ſaued. Though a man hath many members in his body, yet hee hath but one by which hee vſeth to receiue any thing, viz. the hand, and ſo though our ſoules hauehave many graces beſtowed on them, yet hauehave they but one hand of Faith, wherewith to receiue Chriſt, and his benefits vntounto ſaluation. But when we ſay that only Faith doth ſaue vsus, we meane not that faith, which is alone without all other graces of louelove, doth ſaue vsus, but that faith, though it hath the company of other vertues, yet it alone worketh, in laying hold on Chriſt, to forgiueneſſe of ſinne and life eternall: euen as when wee ſay, the eye alone ſeeth, wee doe not meane that the eye is alone in the head, without the company of other ſenſes, but that the eye though ioyned with hearing, ſmelling &c. yet it alone doth ſee, no other ſenſe concurring to help it in that, which is the proper effect of it ſelfe.
If then Faith be ſo excellent a thing, how fearefull is their ſinne who lie, not careing to get beliefe; to lie, theeue, or whore, they ſee is an enormous crime, but to liue in vnbeliefe, they neither account it vncomely, not dangerous; to turne ones backe diſdainfully and careleſly on Gods greateſt louelove, is of all other the fouleſt diſloyalty: to neglect to take the healing medicine of Gods owne preparing, what is more dangerous, no other ſinne could hauehave hurt vsus, had not this vnbeleefe beene adioyned vntounto them.
QVEST. IX.
9. Q. WHat is Faith?
A. An aſſurance that by the death of Chriſt, forgiueneſſe of ſins, and by his righteouſneſſe Gods fauour and life eternall are obtained for me.
In generall (before we enter the particular explication of this anſwer) you muſt know, that a true iuſtifying faith, ſo farre foorth as it iuſtifieth, is here deſcribed. True faith is commonly called iuſtifying faith, not that this is the full effect of it, beyond which the efficiencie of it doth not extend, but becauſe this is the principall thing, in which the force of true faith is occupied, as our ſoules are called reaſonable, not becauſe they hauehave no other operation, then what is reaſonable in ſimple apprehenſion or diſcourſe. For our ſenſitiue and naturall actions proceed effectiuely from our ſoules: but becauſe this is the moſt principall work of the ſoule, therefore it taketh true denomination from it, and is termed reaſonable.
Foure things are now further to be vnfolded, 1. what is meante by aſſurance. 2. How a true iuſtifying faith may bee ſaid an aſſurance, when true Beleeuers are many times doubtfull. 3. The matter about which iuſtifying faith, and the aſſurance of it, are conuerſant. viz. forgiueneſſe of ſinne and life, in the death and obedience of Chriſt, or about Chriſts death & righteouſneſſe, as they are a ground of forgiueneſſe of ſinne for mee, and life euerlaſting. 4. The particularitie of it, aſſurance that my ſinne is forgiuen, and life obtained for me.
1. For the firſt, by aſſurance here is meant an aſſured or confident perſwaſion, which is not onelyonly, when the vnderſtanding determines that truth is ſpoken, but when the will doth confidently reſt vponupon that good which is promiſed, which as it is in degree greater or leſſer, ſo is doubting more or leſſe excluded; This is true beliefeaAct. 8.37 of the whole heart. Looke as if you promiſe mee any great good matter, ſay it be but to lend mee an hundreth pounds, when my occaſions require it, I hauehave not onelyonly a perſwaſion in vnderſtanding, that the thing you ſpeake to me, you ſpeake it truly; but becauſe here is in the word, that which is good to mee, as well as that which is true, therfore I hauehave a confidence in my will, which maketh me reſt on, and truſt to that you hauehave ſpoken. If the word ſpoken were true, but not a word any waies beneficiall to me, I might hauehave an aſſured perſwaſion in minde without any affection or mouing of will toward it: but when it is as well good to mee as true in it ſelfe, it cannot be fully receiued by a mentall perſwaſion aſſenting to the truth of it, without a godly affection imbracing it, as it is a word of good tidings to mee who heare it. Thus Abrahams perſwaſion Rom. 4.Rom. 4.17.22. Iob. 19.25 27. and Iobs in the 19. of his booke, are to be vnfolded.
2. For the ſecond, wee muſt know, that faith is alwaies an aſſured perſwaſion, in regard of the euent and thing beleeued, not in regard of the ſenſe and feeling of him who beleeueth, whether his heart be ſtedfaſt in faith, or trembling through much vnbeleefe, yet beleeuing (though with much vnbeleefe) he ſhall be ſure of the thing promiſed. For it is not the manner of apprehending, but the thing apprehended, viz. Chriſt, for which God doth paſſe his promiſe. Now looke as a trembling palſie hand may take the ſame thing, which a more ſteddie one doth, take, though the manner be diuers, the one taketh it ſhaking, the other without any trembling: ſo a hart of faith, which yet ſhaketh & doubteth through much vnbeleefe, may take Chriſt, as well as a heart doth which is more fully perſwaded, and therfore ſhall hauehave the grace promiſed for his ſake, who is receiued by faith. God then promiſing to eueryevery true (though weak) beleefe; hence it commeth that faith is a certaine perſwaſion, in regard of the thing beleeued; certainely bringing vsus to receiue the thing promiſed. For eueryevery houſe is as ſure as the foundation is, eueryevery thing hanging on a pin or pegge as ſure as the pegge on which it hangeth. A true faith being a truſt to Gods faithfull promiſe, it cannot miſcary in the euent; for this on which it is grounded is vnchangeable.
Neuertheleſſe, though in the euent, it promiſeth a certaine perſwaſion: yet is it not ſo alwaies in the ſenſe of the beleeuer. It is one thing to hauehave a thing ſurely; another thing to know, I hauehave it ſ…rely. Wee hauehave many things, which we thinke we hauehave loſt: ſo a Beleeuer, who hath a ſure beleefe, yet doth not know that he ſo beleeueth, nay thinketh that hee is without faith, when he hath it vnfainedly. This falleth out ſometimes in the firſt beginning and conception as it were of faith, ſomtimes afterward. Looke as childdren liue in the wombe, and know not themſelues that they doe liue: ſo is it with many true beleeuing ſoules, who long beleeue, before they come to ſee themſelues to beleeue, and be able by a reflexed operation of minde to ſay,a2 Tim. 1.12. I know on whom I hauehave beleeued.
2. Say that now they are come to know, they hauehave faith: and that God is pleaſed with them in Chriſt, yet may this their ſenſe be ſoon altered, partly through a childiſh weakneſſe of iudgement, partly through other temptations. For as children, though they now to their feeling) are well: yet if they come to ſee their owne bloud, or to be left all alone in the darke, beginne to conceiue twentie ſtrange matters: ſo Gods children who now thinke themſelues well, while they are in the light, and feele his gracious preſence, if this bee a little hidden, or if they finde not their accuſtomed life, and cheerefulneſſe in Gods ſeruice, they beginne to thinke all is turned with them, and call all into queſtion.
Againe, looke as the wiſeſt man, may come to hauehave the eye of reaſon ſo depraued through diſtemper of braine, that he ſhall think his friends ſeeke to kill him, and are become his foes; yea the eye of his body ſo depraued by a ſtroake, or by ouer-flowing of choller, that he ſhall think all things before him red and yellow, though they be nothing ſo; euen ſo by the violent ſtroake of ſome waſting ſinne, or the ſtrange worke of ſome more ſharpe temptations, (ouerflowing the eye of the ſoule, as it were with ſpirituall gall, euen the ſenſe of Gods wrath) the iudgement of a faithful man, for the time may bee ſo depraued, that he ſhall thinke God his enemy, and eueryevery thing to bee otherwiſe toward him, then it is.
The third thing to bee marked, is that, about which faith is conuerſant, which is Chriſt obeying to death, that he may finde righteouſneſſe and forgiueneſſe of ſinnes to life in him. For to beleeue, that my ſinne is now forgiuen in Chriſt, is rather an acte of experience in a Beleeuer now iuſtified, then that beleefe which is required to iuſtification; to reſt on Chriſt obeying to the curſed death of the Croſſe, …at I may get pardon and …ſe euerlaſting from the …race of God, this is the acte …f true beleefe, with the …atter alſo about which it is …nuerſant. Chriſt is the full …d adequate obiect of be…efe, as it doth iuſtifie, euen … colour is the full obiect of …e power of ſeeing that is …rs. Faith doth not looke …any thing elſe, as it doth …erciſe that facultie which worketh to the iuſtification …f vsus, faith doth beleeue …reatnings, doth ſuſtaine vsus … aduerſities, doth (like a Queene) guide all our acti…s, doth worke by louelove, as … inſtrument conioyned …th it; but it doth not iuſti… vsus, but onelyonly as it doth …me it ſelfe to apprehend Chriſt, as our reaſonable ſoules doe ſee in the eye heare in the eare, digeſt in the ſtomacke, but doth no… reaſon as it doth theſ… things, but onelyonly as it conceiueth, & diſcourſeth within vsus. For looke as nothing in a poore man, can mak… him rich further then it doth get riches into his poſſeſſion: ſo nothing in vsus Sinner… can make vsus righteous to life further then it doth lay hol… on ſuch a righteouſneſſ… which can take away ſinne and make vsus righteous to th… receiuing of life eternal… Wherefore though the fai… that iuſtifieth vsus, bee a fai… working through louelove; y… it doth not hence follow that it ſhould iuſtifie vsus, as … worketh by louelove, no mor… then this followeth, that becauſe the fire which is hotte and giueth heat, is alſo light, therefore it ſhould make hot ſo farre forth as it is light, not ſo farre forth only as it hath heate in it.
4. For the laſt, obſerue: That a true iuſtifying faith doth incline a man, to beleeue Gods grace, in particular toward him through Chriſt, euen as they that …ere ſt…ng w…th Serpent did come and looke to the …eaſen Serpent, beleeuing to finde the healing of thoſe deadly ſtings, that were faſtned in them: Thus a ſoule …tung with ſinne, and feare of death, commeth by ſaith to Chriſt, relying on him, truſting to finde in and through him, cure of thoſe deadly euils, wherewith it is wounded. If a Phyſitian ſhould call ſicke perſons, ſaying, do but come to mee, and I will heale you, and we ſhould ſee many flocking about him, would wee not preſently know, that they beleeued, that he would cure their diſeaſes; So when Chriſt ſaith to ſinners, beleeue on mee, or come to mee (foraIoh. 6.35 theſe are all one) & I wil help you. What ſaith (think we) hauehave ſinners, who reſort to him? is it not a beleefe that he will according to his word, heale them, deliuer them from ſin, and death, and reſtore them to life eternall? If there be a particular word, or that which is equiualent, then is there a particular faith; but there is ſo. Forb1 Ioh. 3.23. God bids eueryevery one beleeue, and ſaith, thatcIoh. 3.16. whoſoeuer hee is that beleeueth, ſhall not periſh but hauehave life, which is as much as, beleeue thou Thomas, and thou ſhalt hauehave life.
How can we proue, that Iohn or Thomas are vnderunder wrath, and the curſe? Wee cannot prooue it otherwiſe then thusdGal. 3.10 Curſed is eueryevery one, who continueth not in …ll &c. Againe the ſaith of true Beleeuers goeth farther, then the faith of Deuills can doe; but they may beleeue that Chriſt died in generall for all ſinners that ſhall beleeue on him. Remember that voyce of Thomas, eIoh. 20.28.My Lord, my God, and offGal. 2.20. Paul who hath loued mee, and giuen himſelfe for mee. This pronoune, in diuinitie, is moſt precious. The ſeuerall applications of theſe would bee too prolix.
Vſe. Let vsus then ſtay on Chriſt as our Sauiour, and ſo vnite our ſelues to him, that wee may through him obtaine ſaluation. What is apparell helpefull to vsus, before wee put it on? The Papiſts are like thoſe Taylors, who carry ſuites vnderunder their arme, which themſelues neuer weare; ſo they doe carry Chriſt in the ſwimming knowledge of the braine, without reſting on him, with their whole hearts, to finde ſaluation in him; moſt pittifull is their faith. For whereas this particular confidence is a ſhield, againſt all the fiery darts of the Deuill; their faith is ſuch as may be intire and whole, and yet a man hauing it, may be in damnable deſperation, as themſelues teach, and by reaſon is euident. For if faith hath not in it any hope or confidence, then is it not oppoſed to deſpaire, ſo as to expell it; for things which will not endure the one the other, muſt hauehave contrariety, as fire and water: if the one doe not fight and driue forth the other, then may they dwell together. But true ſaith in Chriſt, doth breed confidence and boldneſſe, according to thataHeb. 10 22. Let vsus enter with confidence and boldneſſe through faith on him. True faith therefore hath in it confidence toward the grace of God. For as nothing can make hot, which hath not heate in it ſelfe: ſo nothing could make confident, which after ſome manner, had not confidence in it.
QVEST. VI.
10. Q. HOw is FAITH wrought?
A. It is the gift of God, by the worke of his Spirit, in the preaching of his word.
This anſwere doth ſet downe Faith, firſt from the generall nature of it, viz. That it is a gift of God. Secondly, from the manner of working it, which is ſet forth by the paincipall Author, the Spirit, the inſtrumentall, which is the word.
For the firſt obſerue;Eph. 2.8. that Faith is Gods gift:Iam. 1.17 EueryEvery good thing commeth from the Father of Lights; but Faith and other graces are gifts after a ſpeciall manner; for they come not from a common bountie, ſuch as God made ſhew of in the creation; but from a ſpeciall fauour, which he beareth his in Chriſt Ieſus.Phil 1.29. To you it is giuen (ſaith Chriſt) not onelyonly to beleeue, &c. The naturall head doth not onelyonly giuegive ſenſe and motion, to all the members now conioyned, but doth ſend foorth thoſe bonds, whereby they come to be coupled with it: ſo is Chriſt the ſpring, whence this ſinew of Faith doth flow and iſſue vntounto vsus. What is there in a gift, but it doth agree to faith? Nothing we ſay more free then gift, it muſt come from the grace of the Donour, and be ours by no former title: thus faith it is beſtowed on vsus, when we were eueryevery way vnworthy, and is a thing quite aboue the capacity of our nature: ſo farre it is from being due to vsus.
2. A gift muſt be profitable to the receiuer, for elſe it were a giftleſſe gift, to giuegive me that which is not good in it ſelfe, or cannot any way be good to mee. But what is ſo profitable as faith, which obtaineth through Chriſt, all things good for vsus.Mat. 15.28 Great is thy Faith, be it to thee, as thou wilt.
Wherefore let vsus keepe Vſe 1 this carefully; it is a jewell of Gods owne beſtowing on vsus. Should ſome great perſonage beſtow ſome great gift on vsus; for their ſake we would hauehave it in account, keepe it carefully, we would not leaue it about looſly, nor let it go abroad lightly. Let vsus looke to our Faith accordingly.
We ſee, ſecondly, how we Vſe 2 are bound to God in thankefulneſſe. Thankefulnes for grace cauſeth increaſe of it. EueryEvery one delighteth to ſow in that ground, which returneth the ſeede with aduantage.
We ſee laſtly, whither to Vſe 3 ſeeke for increaſe, euen to the firſt fountaine, Heb. 12.2.
The ſecond thing to bee obſerued is, who is the principall worker of Faith, viz. The Spirit of God. Hencea2 Cor. 4.13. we are ſaid to receiue the Spirit of Faith, that is the holy Ghoſt, in and through this gift of faith which hee worketh, and continueth in vsus.bGal. 3.2. We receiue the Spirit of promiſe through faith. For it is not with the Spirit and his gifts, as with the body of the ſunne and his light, the one whereof is abſent from the other, but where euer the gift is, there the Spirit is, as well to continue it in being, as firſt to begin it.cEph. 1.19 20. The ſame power which raiſed Chriſt from the dead, is ſaid to raiſe vsus vp to beleeue. If a man ſhould want a bodily eye, or hand from his birth, no leſſe power could worke it, then the almighty power of God. Who then but his Spirit can giuegive vsus this hand of faith, which reacheth to heauen? this eye doth ſee the things within the veyle that concerne our peace. Wee muſt not thinke that Faith is ſuch a knowledge, whereof, there are ſeedes in our nature, out of which by meere outward teaching, we may be brought to beleefe; for then ſhould faith be naturall, as all other things are, which our nature can attaine to, with outward helps.
If not the word, Obiect. but Gods almighty power worketh it, then either this ſpirituall almighty power is euerywhere to worke it, and then all that heare ſhal be brought to beleeue, or the word is but a dead letter without the Spirit, which is preached to ſuch who remaine in vnbeleefe; or more briefly, that word which hath not with it, that power of the Spirit, which almightily worketh beleefe, that is a dead letter, it is not a quickening word: but the word of the Goſpell preached, to ſuch as abide in vnbeleefe, hath not with it this power of the Spirit: therefore it is a dead letter, and therefore it is no quickening Miniſtery which is ſent to them.
Anſw Anſw. The firſt part is falſe, and ſo the concluſion inferred, ſo farre as it concludeth the miniſtery of the Goſpel, to be to vnbeleeuers a dead letter. For it preſuppoſeth this error, that a word cannot be ſpirituall, liuely, and of efficacie, further then it hath conuerting vertue: whereas to conuince the thoughts, and to reproue ſin, are effects of the Spirit, and argue a liuing piercing word. In regard of the latter thing inferred, that it is not a quickning conuerting word, to the impenitent and vnbeleeuers, it is true. For it is ſaid ſo from the effect it hath in the faithful, toward whom this power is alwaies put foorth: not that all are quickned by it, but becauſe all who are quickened, come by force of it, to receiue this quickening.
Wherefore let vsus not Vſe 1 thinke ſleightly of ſo great a worke, as is the bringing vsus to beleeue. When we read that ſuch a man, and ſuch a man borne blinde, had their eyes opened, O wee thinke of the wonderfull power of God: but when the eyes of our minde, are opened, wee raiſe not our hearts, to any ſuch obſeruation.
Ʋſe 2 Againe, To get faith wrought and increaſed, let vsus cry to God for his Spirit; had we Prophets as good as Gad and Nathan, without this we ſhould ſee no increaſe.
Laſtly, that the word is Gods inſtrument to beget Faith: TheaRom. 1.16. Goſpell is the power of God to ſaluation, the powerfull inſtrument of God;bRom. 10.14. How can they beleeue without hearing? the word can doe nothing without Gods Spirit; but his Spirit will not ordinarily doe any thing without the word; neither is it poſſible to beleeue without Gods word, it being both the meane whereby we beleeue, and the ſubiect matter of our beleefe. A man may ſee without light or colour, heare without eare or ſound, as poſſibly as beleeue without a word from God. For when faith is a perſwaſion touching the good will of God to vsus in Chriſt, how can wee be perſwaded touching his gracious pleaſure, till hee declare the ſame by his word. No man can certainely know, that another will doe this or that for him, till he hauehave his word or promiſe to that effect; no more could we euer know, that God would forgiue our ſinnes, and ſhew vsus mercy, ſhould he not by his word ſignifie the ſame. Neitheir is it to be paſſed ouer, that he ſaith, The preaching of the word begetteth faith; For though a ſeede hath a power to bring forth fruite; yet it doth not put forth this power, till it bee ſowne; and though a net hath abilitie to take fiſh, yet it doth not this till it bee ſpread and caſt foorth: ſo it is in the Goſpell, which is the ſeede and net of God, whereby hee begetteth and taketh ſoules.
Vſe Wherefore ſuch ignorant perſons, as know nothing of Gods word, and yet hauehave a ſtrong beleefe, the truth is they are full of groundleſſe preſumption. Would not all men laugh at one, who ſhould perſwade himſelfe, that ſuch a man would giuegive him twentie pounds a yeer, when yet he cannot ſay, that euer he heard any inckling of ſuch a matter from his mouth by himſelfe, or by any other from him. But are not theſe much worſe, who beleeue ſtrongly, that God will giuegive them the patrimonie of his heauenly Kingdome, though they cannot tell any ſillable of his word and promiſe, which ſoundeth that way.
Againe, we ſee that thoſe men, who care not for the word, hauehave no faith. True faith is begotten and continually nouriſhed by the word, cannot bee without it, it is the a…re in which it breatheth. What ſay ſome; ſhall none be ſaued but theſe Sermon-men? May vve not pray and read at home as good things? vvho are vvorſe than theſe vvho heare moſt? They louelove to heare themſelues ſpeake, but vvho can ſee any thing they talke of? Theſe gruntling Svvine neuer had ſparke of beleefe? like as Svvine turned vp againſt the light, cry as impatient of it: ſo doe theſe beaſtly men, they cry out to ſee it, rather then like nevv borne-babes,1 Pet. 2.2. deſire the ſincere milke of the Goſpell.