A Golden Chain, Text 1 (3 of 13)

A Golden Chain · Text 1 (3 of 13)

p. 238Now in the fourth place followeth the ende of the creation of man, which is twofold. First, that there might be a creature to whome God might make manifest himselfe, who in a speciall maner should set forth and acknowledge his wisdome, goodnesse, merciemercy, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to glorifie his name in shewing his merciemercy and iustice vponupon his creature, hereupon in time createth men to shew his merciemercy in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And therfore he hath appointed the creation specially of man, to be a meanes of manifestation and beginning of the execution of his eternal counsell.

p. 239Thus much concerning mans creation in generall. The speciall parts of man are two; bodie, and soule. And the reason why the Lord would hauehave him stand on these two parts is this: Some creatures made before him were onelyonly bodily; as beasts, fishes, foules: some spirituall, as Angels: now man is both; spirituall in regard of his soule, corporall and sensible in regard of his bodie; that nothing might be wanting to the perfection of nature. If it be alleadged that man consists of three parts; bodie, soule, and spirit; because Paul praies that the Thessalonians may be sanctified in bodie, soule, and spirit:1. Thess. 5.2….1 Thess 5:2 the answer is, that the spirit signifies the minde whereby men conceiue and vnderstand such things as may be vnderstood: and the soule is there taken for the will and affections: and therefore these twaine are not two parts, but onelyonly two distinct faculties of one and the same soule.

The bodie of man at the first was formed by God of clay or of the dust of the earth, not to be the graue of the bodie, as Plato said, but to be an excellent and most fit instrument to put in execution the powers and faculties of the soule. And howsoeuer in it selfe considered, it is mortall; because it is compoūded of contrarie natures called Elements: yet by the appointment and blessing of God in the creation, it became immortall till the fall of man.

As for the soule, it is no accidentarie qualitie, but a spirituall and inuisible essence or nature, subsisting by it selfe.Zach. …2.Zech 2 Which plainely appeares in that the soules of men hauehave beeing and continuance as well forth of the bodies of men as in the same; and are as well subiect to torments as the bodie is. And whereas we can and doe put in practise sundrie actions of life, sense, motion, vnderstanding; we doe it onelyonly by the power and vertue of the soule.

Hence ariseth the difference betweene the soules of men, and beasts. The soules of men are substances: but the soules of other creatures seeme not to be substances; because they hauehave no beeing out of the bodies in which they are: but rather they are certaine peculiar qualities arising of the matter of the bodie, and vanishing with it. And it may be for this cause that the soule of the beast is said to be in the blood;Gen. 9.5.Gen 9:5 whereas the like is not said of the soule of man.

And though mens soules be spirits as angels are, yet a difference must be made. For angels can not be vnited with bodies so as both shall make one whole and entire person; whereas mens soules may: yea the soule coupled with the bodie is not onelyonly the moouer of the bodie, but the principall cause that makes man to be a man.

The beginning of the soule is not of the essence of God; vnlesse we will make eueryevery mans soule to be God: neither doth it spring of the soule of the parents, for the soule can no more beget a soule, then an angel can beget an angel. And Adam is called a liuing soule,1. Cor. 10.1 Cor 10 and not a quickning soule. And earthly fathers are called the fathers of our bodies, Heb. 12.Heb 12and not of our soules. It remaines therefore as beeing most agreeable to the Scriptures, that the soules of men are then created by God of nothing, when they are infused into the bodie.

And though the soule… of men hauehave a beginning, yet they hauehave no end, but are eternall. And when they are saide to die, it is not because they cease at any time to subsist or hauehave beeing in nature, but because they cease to be righteous p. 240or to hauehave fellowship with God.

Whereas our bodies are Gods workemanship, we must glorifie him in our bodies, and all the actions of bodie and soule, our eating and drinking, our liuing and dying, must be referred to his glorie: yea we must not hurt or abuse our bodies,1. Cor. 16.31. …om. 12.1.1 Cor 16:31 but present them as holy and liuing sacrifices vntounto God. And whereas God made vsus of the dust of the earth, we are not to glorie and boast our selues, but rather to take occasion to praise the great goodnesse of God, that hath vouchsafed to honour vsus beeing but dust and ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stoppe his mouth and his nostrells, and he is but a dead man. By this we are put in minde to consider of our fraile and vncerten estate, and to lay aside all confidence in our selues: and for this cause the Prophet Esay teacheth vsus to hauehave no confidence in man,Isai 2.22.Isa 2:22 because his breath is in his nostrills. Againe, let vsus marke the frame and shape of mans bodie. All other creatures goe with their bodies and eyes to the ground-ward; but man was made to goe vpright: and whereas all other creatures hauehave but foure muscles to turne their eyes round about, man hath a fifth to pull his eyes vp to heauen-ward.Columb. lib. 5. cap 9. Now what doth this teach vsus? surely that howsoeuer we seeke for other things, yet first of all, and aboue all, we should seeke for the kingdome of heauen, and the righteousnesse thereof: and that our whole desire should be set to enioy the blessed estate of Gods children in heauen. Secondly, it teacheth vsus in receiuing Gods creatures, to returne thankfulnes vntounto God by lifting vp the heart to heauen for the same. These are very needfull and profitable lessons in these daies; for most men indeede goe vpright: but looke into their liues, and they might as well goe on all foure: for in their conuersation they set their whole hearts vponupon the earth, as the beast doth, and their eyes vponupon the things of this world: hereby they doe abase themselues, and deface their bodies, and beeing men make themselues as beasts: we shall see great numbers of men that runne and ride from place to place, to prouide for the bodie, but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer, they wil not stirre one foote.

Thirdly, mans bodie by creation, was made a temple framed by Gods owne hands for himselfe to dwell in;…. Cor. 6.15. therefore our dutie is to keepe our bodies pure and cleane, and not to suffer them to be instruments wherby to practise the sinne of the heart. If a man had a faire house wherein he must entertaine a prince, and should make hereof a swinestie, or a stable, would not all men say, that he did greatly abuse both the house and the prince: euen so mans bodie beeing at the first made a pallace for the euerliuing God; if a man shall abuse it by drunkennesse, swearing, lying, fornication, or any vncleannesse, he doth make it in stead of a temple for the holy Ghost, to be a stie or stable for the deuill. For the more filthie a mans bodie is, the more fit it is to be a dwelling place for sinne and Sathan.

Fourthly, man by creation was made a goodly creature in the blessed image of God: but by Adams fall men lost the same, and are now become the deformed children of wrath: our dutie therefore is, to labour to get againe our first image, and indeauour our selues to become newe creatures. If a noble man p. 241should staine his blood by treason, after his death the posteritie will neuer be at rest, till they hauehave got away that spot: Man by Adams fall, is become a limm of the deuill, a rebell and traytor against Gods maiestie: and this is the state of eueryevery one of vsus: by nature we are at enmitie with God, and therfore we ought to labour aboue all things in the world, to be restored in Christ to our first estate and perfection, that so we may become bone of his bone, flesh of his flesh, beeing iustified and sanctified by his obedience, death, and passion.

Fifthly, man was created that there might be a way prepared, wherby God might shew his grace and merciemercy in the saluation of some, and his iustice in the deserued damnation of others for their sinnes: and in the creation of man Gods eternall counsell beginnes to come into execution. Hereupon it stands vsus in hand to make conscience of eueryevery euill way, beeing repentant for all our sinnes past, and hauing a constant purpose neuer to sinne more as we hauehave done, that by our good conuersation here in this life we may hauehave assurance that we be eternally chosen to saluation by the Lord himselfe.

Lastly, whereas we hauehave learned that the soule of man is immortall, we are hereby taught to take more care for the soule then for the bodie. For it can not be extinguished. When it is condemned, euen then it is alwaies in dying, and can neuer die. But alas, in this point the case is flat contrarie in the wo…ld: for men labour all their liues long to get for the bodie, but for the soule they care little or nothing at all: whether it sinke or swimme, goe to heauen or to hell, they respect not. This doth appeare to be true, by the practise and behauiour of men on the Lords day: for if the number of those which come to heare Gods word, were compared with those which runne about their worldly wealth and pleasure, I feare me the better sort would be found to be but a little handfull to a huge heape, or as a droppe to the Ocean sea, in respect of the other. But wilt thou goe an hundred myle for the encrease of thy wealth, and delight of thy bodie? then thinke it not much to goe ten thousand myles (if neede were) to take any paines for the good of thy soule, and to get foode for the same, it beeing euerlasting.

And thus much for the duties Now follow the consolation…. Although by reason of the fall of man we can hauehave but little comfort now: yet the creation doth confirme the vnspeakable prouidence of God ouer his creatures, but especially ouer man, in that the Lord created him the sixth day: and so before he was made prepared for him a Paradise for his dwelling place, and all creatures for his vse and comfort. And if he were thus carefull for vsus when we were not, then no doubt he will be much more carefull for vsus at this present, in which we liue and hauehave beeing. Nay, marke further, since the fall man eates and drinkes in quantitie a great deale, which in common reason should rather kill him, then turne to the strength and nourishment of his bodie: yet herein doth the wonderfull power of the Creatour most notably appeare, who hath made mans stomacke as a lymbecke or still to digest all meates that are hole-some for his nourishment and preseruation.

And thus much for the Creation. Now in these words, maker of heauen and earth] is more to be vnderstood then the worke of creation, namly Gods prouidence in gouerning all things created, as he appointed in his eternall decree… p. 242and therefore Saint Peter saith, God is a faithfull creatour, that is, God did not onelyonly make heauen and earth, and so leaue them, as masons and carpenters leaue houses when they are built: but by his prouidence doth most wisely gouerne the same. Now therefore let vsus come to speake of Gods prouidence. And first of all the question offers it selfe to be considered, whether there be any prouidence of God or no: for the mindes of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will vse foure arguments to confirme the prouidence of God. The first is the testimonie of the Scripture, which ascribeth the euent of all particular actions, euen such as are in themselues casuall, as the casting of lots and such like to the disposition of God:Prov. 16.33.Prov 16:33 which very thing also teacheth that euen men themselues, indued with reason and vnderstanding, hauehave neede to be guided in all things and gouerned by God:Prov. 20.24.Prov 20:24 and it serueth to confute those that denie Gods prouidence. Why saiest thou, O Iacob, and speakest, O Israel, my way is hid from the Lord, and my iudgement is past ouer by my God? Ierem. 10.23. Isai 40.27.Jer 10:23Isa 40:27The second argument may be taken from the order which appeareth in the whole course of nature. First to begin with families; there is to be seene and eutaxie or seemely order, in which some rule and some obey: and the like is to be found in townes, cities, countries, and kingdomes: yea euen in the whole world: in which all things are so disposed, that one serueth for the good of another. Trees and hearbs, and grasse of the field serue for beasts and cattell: beasts and cattell serue for men: the heauens aboue serue for them which are beneath: and all the creatures which are aboue and beneath serue for God. This argueth that God is most wise and prouident in ordering and disposing all things whatsoeuer. The third argument is taken from the conscience specially of malefactours. Suppose a man that cō mits a murder so closely that no man knowes thereof, and that the partie himselfe is free from all the daunger of law: yet shall he hauehave his owne conscience to accuse, vpbraid, and condemne him, yea euen to fright him out of his witte, and to giuegive him no more rest then he can find vponupon the racke or gibbet. Now this accusation and terrour of conscience, is nothing els but the forerunner of an other most terrible iudgement of God, who is Lord of all creatures and iudge of all men. And this also prooues the prouidence of God. For if the conscience can finde a man out, and lay his faults to his charge, how much more shall God himselfe the creator of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be vncerten or false, if God gouerned not the world. But now …sidering things many yeares agoe foretold, come to passe in the same maner as they were foretold by the Prophets and Apostles: hereby we must certenly conclude that there is a prouidence of God whereby all and euerything is gouerned.

Against the prouidence of God sundrie things be alleadged. The first and speciall is, that prouidence and disorder, confusion and order can not stande together. Now in the world there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subuersions of kingdomes: where also sinne and wickednesse preuailes. Ans. It is true indeede there hath bin confusion in the world euer since the fall of man and angels: and it ariseth not from God, p. 243but from them alone: who as they did at the first transgresse the will of God, so they doe what they can to turne all vpside downe. Now then coufusion, & disorder is onelyonly in respect of the deuill and his instruments: but in regard of God in the very middest of all confusion there is order to be founde, because he can and doth despose it to the glorie of his owne name, and to the good and saluation of his chosen, as also to the confusion of his enemies.

Againe it may be obiected, that with vngodly and wicked men all thinges goe well, and contrariwise with the godly all things goe hardly. For through the world, none are more molested and more vnderunder outward miserie then they: but if there were any prouidence of God then it should be otherwise; the godly should flourish, and the wicked perish. Ans. The consideration of the outward estate of men in the world, was to Dauid an occasion of a sore temptation. For when he sawe the wicked to prosper alwaie, and their riches to increase, he brake forth and said,Psal. 73.13.14. Vers. 17.Ps 73:13Ps 73:14 Certenly I hauehave clensed my heart in vaine, and washed mine hands in innocencie. Now if we would repell this temptation, as Dauid afterward did, then wee must goe into the Lords sanctuarie with him, and learne to be resolued in these points. I. Though the godly bee laden with miseries, yet euen that, by the especiall prouidence of God, turnes to their great good. For eueryevery man since the fall of Adam is stained with the loathsome contagion of sinne. Now the child of God that is truly regenerate, and must be fellow heire with Christ after this life in the kingdome of glory, must in this life be cast into the Lords furnace, that in the fire of afflliction he may more and more be skoured and purified from the corruption of his nature, and be estranged from the wickednes of the worlde. II. The prosperous successe of the wicked, their spoiles, their reuenewes, and all their honour turnes to their greater woe in the ende: as doth appeare in Iobs historie, & in the examples of the Chaldeans, of Dauids enimies, and of Diues and Lazarus.

Thirdly, it may be obiected, that many things came to passe by chance, and therefore not by Gods prouidence: because chaunce and prouidence cannot stand togither. Ans. We must distinguish betweene chance and meere chance. Chaunce is, when any thing comes to passe, the cause thereof beeing vnknowne not simply but in respect of man: aad therefore in regard of men which knowe not the reason of things, we may say there is chaunce: and so the spirit of God speaketh,Eccles. 9.11. Luk. 10.31.Eccl 9:11Luke 10:31 Time and chaunce commeth to them all. And againe, By chaunce there came downe a priest the same way. Now this kind of chance is not against the prouidence of God, but is ordered by it. For things which in regard of men are casuall, are certainely knowne and determined by God. Meere chaunce is, when things are said or thought to come to passe without any cause at all. But that must be abhorred of vsus as ouerturning the prouidence of God.

Thus seeing it is plaine that there is a prouidēce, let vsus in the next place see what it is. Prouidence is a most free and powerfull action of God, whereby he hath care ouer all things that are.

Prouidence hath two parts; knowledge and gouernment. Gods knowledge is, whereby all things from the greatest to the least are manifest before him at al times. As Dauid saith,Psal. 11.…Ps 11 His eies will consider: his eie lids will trie the children of mē. p. 244And againe,Psal. 113.6.Ps 113:6 He abaseth himselfe to beholde the things that are in the heauen and the earth. And the Prophet Hanani said to Asa,2. Chr. 16.9.2 Chr 16:9 The eies of the Lord behold all the earth. And Saint Iames saith,Act. 15.18.Acts 15:18 From the beginning of the world God knoweth all his workes. This point hath a double vse. First as Saint Peter saith, it must mooue vsus to eschewe euill and doe good: why? Because, saith he,1. Pet 3.11.1 Pet 3:11 the eies of the Lord are vponupon the iust, and his countenance against euill doers. Secondly it must comfort all those that labour to keepe a good conscience. For the eies of God behole all the earth to shewe himselfe strong with them that are of perfect heart towards him.…. Chr. 16.9.

Gouernment is the …econd part of Gods prouidence, whereby he ordereth all things and directeth them to good endes. And it must be extended to the very least thing that is in heauen or earth,Math. 6.26. Deut. 15.4. Mat. 10.10.Matt 6:26Deut 15:4Matt 10:10 as to the sparrowes, and to oxen, and the haires of our heades. And here we must consider two things: the manner of gouernment, and the meanes.

The manner of gouernment is diuers, according as things are good or euill. A good thing is that which is approoued of God. As first of all the substances of all creatures; euen of the deuils themselues: in whome whatsoeuer is remaining since their creation is in it selfe good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselues considered with all their euents are good. Againe, good is either naturall or moral. Naturall, which is created by God for the lawefull vse of man. Morall, which is agreeable to the eternall and vnchangeable wisdome of God, reuealed in the morall lawe.

Now God gouerneth all good things two waies. First by sustaining & preseruing them that they decay not: secondly by moouing them that they may attaine to the particular endes for which they were seuerally ordained. For the qualities and vertues which were placed in the Sunne, Moone, starres, trees, plants, seedes, &c. would lie dead in them and be vnprofitable, vnlesse they were not onelyonly preserued, but also stirred vp and quickened by the power of God so oft as he imploies them to any vse.

Euill is the destruction of nature: and it is taken for sinne, or for the punishment of sinne. Nowe sinne is gouerned of God by two actions: the first is an operatiue permission. I so call it, because God partly permitteth sinne, and partly worketh in it. For sinne as it is commonly taken hath two parts; the subiect or matter, and the forme of sinne: the subiect of sinne is a certaine qualitie or action; the forme is the anomie or transgression of Gods lawe. The first is good in it selfe, and eueryevery qualitie or action so farre forth as it is a qualitie or action is existing in nature, and hath God to be the author of it. Therefore sinne though it be sufficiently euil to eternall damnation… yet can it not be said to be absolutely euill as God is absolutely good, because the subiect of it is good, & therfore it hath in it respects & regards of goodnes. In respect of the second, that is, the breach of the lawe it selfe, God neither willeth, nor appointeth, nor commandeth, nor causeth, nor helpeth sin; but forbiddeth, condemneth, and punisheth it: yet so, as withall he willingly permitteth it to be done by others, as men and wicked angells, they beeing the sole authors and causes of it. And this permission by God is vponupon a good ende: because thereby he… p. 245manifesteth his iustice and merciemercy. Thus it appeares that in originall sinne, the naturall inclination of the minde, will, and affections in it selfe considered, is from God, and the ataxie or corruption of the inclination in no wise from him, but onelyonly permitted: againe that in actuall sinne the motion of the bodie or minde is from God, but the euilnes and disorder of the motion is not from him, but freely permitted to be done by others. As for example in the act of murder, the actions of moouing the whole bodie, of stirring the seuerall ioynts, and the fetching of the blowe whereby the man is slaine, is from God;Act. 17.28.Acts 17:28 for in him we liue, mooue, and hauehave our beeing: but the disposing and applying of all these actions to this ende, that our neighours life may be taken away, and we thereby take reuenge vponupon him, is not from God, but from the wicked will of man and the deuill.

Gods second action in the gouernment of sinne, is after the iust permission of it, partly, to restraine it more or lesse according to his good wil and pleasure, and partly to dispose and turne it against the nature thereof to the glorie of his owne name, to the punishment of his enemies, and to the correcting &chastisement of his elect.

As for the second kind of euill, called the punishment of sinne, it is the execution of iustice, and hath God to be the author of it. And in this respect Esai saith,Isai 45.7… Amos. 3.Isa 45:7Amos 3 that God createth euill: and Amos, that there is no euill in the cittie which the Lord hath not done. And God as a most iust iudge may punish sinne by sinne, himselfe in the meane season free from all sinne. And thus the places must be vnderstood in which it is said,Neh. 9.37. Exod. 4. & 7. Isai 19.14. Rom. 1.28. 2. Thess. 2.11. 1. King. 22.22.Neh 9:37Exod 4Isa 19:14Rom 1:282 Thess 2:111 Kgs 22:22 that God giueth kings in his wrath, hardeneth the heart, blindeth the eies, mingleth the spirit of errours, giueth vp men to a reprobate sense, sends straunge illusions to beleeue lies, sends euill spirits giuing them commandement to hurt, and leaue to deceiue, &c.

Thus hauing seene in what manner God gouerneth all things, let vsus nowe come to the means of gouernment. Sometimes god worketh without means, thus he created all thinges in the beginning; and he made trees and plants to growe and flourish without the heate of the sunne or raine: sometimes hee gouernes according to the vsuall course and order of nature, as when he preserues our liues by meate and drinke: yet so, as he can and doth most freely order al things by meanes either aboue nature or against nature, as it shall seeme good vntounto him. As when he caused the sunne to stand in the firmament, and to goe backe in Achas diall:Ios. 10. Isai 38. Dan. 3. 1. King. 18. Exod. 17. 3. King. 2. 2. King. 6. Ionas 2. 2 King. 5. Matth. 9. Ioh. 9.Josh 10Isa 38Dan 31 Kgs 18Exod 17:32 Kgs 6Jonah 22 Kgs 5Matt 9John 9 when he caused the fire not to burne the three children: when he kept backe dewe and raine three yeres in Israel: when hee made waters to flowe out of the rocke: when he caused Elias cloake to deuide the waters of Iorden: when he caused Iron to swimme: when he preserued Ionas aliue three daies and three nights in the whalles bellie: when he cured diseases, by the strength of nature incureable, as the leprosie of Naaman, the issue of blood, and blindnesse, &c.

Among all the meanes which God vseth, the speciall are the reasonable creatures, which are no passiue instrument, as the toole in the hand of the workman, but actiue: because as they are mooued by God, so againe being indued with will and reason, they mooue themselues. And such instruments are either good or euill. Euill, as wicked men and angels. And these he vseth to p. 246do his good will and pleasure, euen then when they doe least of all obey him. And considering that the sinning instrument which is mooued by God, doth also mooue it selfe freely without any constraint on Gods part: God himselfe is free from all blame, when the instrument is blame-worthie. In directing the instrument, God sinneth not: the action indeede is of him, but the defect of the action from the instrument: which being corrupt, can it selfe doe nothing but that which is corrupt: God in the meane season by it bringing that to passe which is very good. The whole cause of sinne is in Satan and in vsus: as for God he puts no wickednes into vsus, but the euill which he findes in vsus he mooues, that is, orders, and gouerns, and bendes it by his infinite wisdome, when and in what manner it pleaseth him, to the glory of his name, the euil instrument not knowing so much, nay intending a farre other ende. As in the mill the horse blindfolded goes forward, and perceiues nothing but that he is in the ordinary waie, whereas the miller himselfe whips him and stirres him forward for another ende, namely for the grinding of corne. And this is that which we must hold touching Gods prouidence ouer wicked men and angels: and it stand…s with the tenour of the whole Bible. Iosephs brethren sold him into Egypt very wickedly, euen in the testimonie of their own consciences: yet Ioseph hauing respect to the counsell and worke of God, which he perfourmed by his brethren, saith, that the Lord sent him thither. Gen. 4.5.Gen 4:5And the Church of Ierusalem saith, that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand &counsell of god had determined to be done: Act. 4.28.Acts 4:28because though they wickedly intended nothing but to shewe their malice and hatred in the death of Christ: yet God propounding a further matter by them then euer they dreamed of, shewed forth his endles mercy to man in the worke of redemption. On this manner must all the places of Scripture be vnderstood, in which it is said,2. Sam. 12.11. 3. Sam 24.1. 2. Sam 16.11. Isai. 10.5. & 13.6. 3. Chr. 11.4.2 Sam 12:112 Sam 12:32 Sam 16:11Isa 10:5Isa 13:6Isa 13:3 that God gaue the wiues of Dauid to Absalom: that God mooued Dauid to number the people; that he commanded Shemei to raile on Dauid; that the Medes and Persians are his sanctified ones: that the reuolt of the tenne tribes was done by God, &c. By all these examples it appeares, that wee must not seuer Gods permission from his wil or decree, and that we must put difference betweene the euill work of man, and the good worke of God which he doth by man: & the whole matter may yet be more clearely perceiued by this comparison. A theefe at the day of assise is condemned, & the magistrate appoints him to be executed; the hangman owing a grudge to the malefactour, vseth him hardly & prolongeth his punishment longer then he should. Now the magistrate and the hangman doe both one and the same worke: yet the hangman for his part is a murderer, the magistrate in the meane season no murderer, but a iust iudge putting iustice in executiō by the hangman: so god though he vse euil instruments, yet is he free from the euil of the instrumēts.

And further we must here marke the difference which must be made in Gods vsing of all kinds of instruments. When he vseth good creatures, as angels, he worketh his will not onelyonly by them but also in them: because hee inspires them and guides them by his spirit, so as they shall, will, and doe that which he willeth and intendeth. As for euill instruments, he worketh by them only, and not in them; because he holds backe his grace from them and leaues p. 247them to themselues, to put in practise the corruption of their owne hearts.

Thus much of the parts of Gods prouidence: now follow the kinds thereof. Gods prouidence is either generall or speciall. Generall, is that which extends it selfe to the whole world and all things indifferently,Act. 17.2…. Heb. 1.3.Acts 17:2Heb 1:3 euen to the deuills themselues. By this prouidence God continues and maintaines the order which he set in nature in the creation, and he preserues the life,Iob 37. & 38. Psal. 104.Job 37Ps 104 substance, and the beeing of all and eueryevery creature in his kinde.

The e…peciall prouidence is that, which God sheweth & exerciseth towards his Church and …hosen people,Isa. 43.…. Zach. ….8.Isa 43 in gathering and guiding them, and in preseruing them by his mightie power against the gates of hell. And therfore Gods Church here vponupon earth is called the kingdome of grace, in which he shewes not onelyonly a generall power ouer his creatures, but withall the speciall operation of his spirit in bowing and bending the hearts of men to his will.

Thus much concerning the doctrine of Gods prouidence. Now followes the duties. First, seeing there is a prouidence of God ouer eueryevery thing that is, we are hereby taught to take good heede of the transgression of the least of Gods commandements. If men were perswaded that the Prince had an eye eueryevery where, doubtlesse many subiects in England would walke more obediently to the lawes of the land then they doe: and durst in no wise worke such villanies as are daily practised. Well, howsoeuer it is with earthly princes, yet this all-seeing-presence is least wanting in God: he hath an eye eueryevery where: wheresoeuer thou art, there God beholdeth thee, as Dauid saith,Psal. 53.2.Ps 53:2 God looked downe from heauen vponupon the children of men, to see if there were any that would vnderstand and seeke God. Therefore except thou be brutish and past shame take heede of sinne. If men had but a sparke of grace, the consideration of this would make them loath the practise of any euill worke. Eliah saith to Ahab, As the Lord God of Israel liueth before whome I stand, there shall be neither dewe nor raine these three yeares. 1. King. 17.1.1 Kgs 17:1Where the Prophet confirmeth his speach with an oath, saying, As the Lord of hosts liueth it shalbe so. And least Ahab should think he made no conscience what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoeuer thou thinkest of me, yet as it stands me in hand, so doe I make conscience of my word: for I stand in the presence of God, and therefore know it, as the Lord liueth there shall be no raine now dew these three yeares. So Cornelius hauing an eye to Gods prouidence, doth mooue himselfe, and all his houshold to a solemne hearing of the word of God deliuered by the mouth of Peter, saying,Act. 10.33.Acts 10:33 that they were all present before God, to heare all things commanded of him. As these men had regard to Gods prouidence, so we likewise must behaue our selues reuerently, making conscience of our behauiour both in words and works: because wheresoeuer we be, we are in the presence of God. Secondly, if there be a prouidence of God ouer eueryevery thing, then we must learne contentation of mind in eueryevery estate: yea, in aduersitie vnderunder the crosse when all goes against vsus we must be content, because Gods prouidence hath so appointed.Psal. 39.9.Ps 39:9 So Dauid in the greatest of his griefes was dumbe and spake nothing; his reason was, because thou Lord didst it. And when Shemei cursed Dauid, Abisha would hauehave had the king to hauehave giuen him leaue to hauehave slaine him: but Dauid would not suffer p. 248it, but said,…. Sam. 16.10. He curseth euen because the Lord hath bidden him curse Dauid; who dare then say, wherefore hast thou done so? In whose example we may see a patterne of quietnesse of minde. When a crosse commeth it is a hard thing to bee patient; but we must drawe our selues thereunto by consideration of Gods especial prouidence. Thirdly, when outward meanes of preseruation in this life doe abound, as health, wealth, honour, riches, peace, and pleasure, then we must remember to be thankefull; because these things alwaies come by the prouidence of God. Thus Iob was thankfull both in prosperitie and aduersitie: The Lord, saith he, gaue, and the Lord taketh away, blessed be the name of the Lord. Iob. 1.22.Job 1:22Indeede to bee patient in eueryevery estate and thankefull to God, is a very harde matter: yet will it be more easie, if we learne in all thinges that befall vsus in this life, neuer to seuer the consideration of the things that come to passe from Gods prouidence. For as the bodie and the soule of man (though we see only the bodie) are alwaies togither, as long as a man liueth: so is Gods prouidence ioyned with the thing done: wherefore as we looke on the thing done, so we must also in it, labour to see and acknowledge the good pleasure & appointment of God. As for example: a mans house is set on fire, and all his goods consumed; this very sight would make him at his wits end: but now as he beholds this euent with one eie, so with the other eie he must at that very instant looke vponupon Gods blessed prouidence. When a man beholds and feels the losse of his friendes, he cannot but greiue thereat, vnlesse he be more senselesse then stocke or stone: yet that he may not be ouerwhelmed with griefe, he must euer with one eie looke at the pleasure of God herein. This practise wil be an especiall meanes to stay the rage of any headstrong affection …r all our afflictions. In the world the maner of men is if health… wealth and ease abound to thinke all is well: but if cros…es come, as losse of friendes, & losse of goods, then men crie out, as beeing straught of their wittes: the reason is, because they looke onelyonly at the outward meanes, and tie Gods prouidence to them; not beeing able to see any goodnesse or prouidence of God out of ordinarie meanes. Againe, when a man is stored with riches, honour, wealth and prosperitie, he must not barely looke on them, but behold withal Gods goodnes, and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiuing thy meate and drinke, thou must looke further into the blessing of God vponupon it: which, if it be away, thy meate and thy drink can no more nourish thee then the stone in the wall. And the same must wee do in eueryevery busi…es of our callings: which if men could learne to practise, they would not so much trust to the meanes, as honour, wealth, fauour, &c. but rather to God himselfe. The Lord by the prophet Habaccuc reprooueth the Chaldeans for offering sacrifi…es vntounto their nets:H…b. …. which sinne they committed, because they looked onelyonly vponupon outward things: and like blind moles had no power to see further into them, and to behold the worke of God in all their proceedings. And this is the very cause why we are vnthankefull for Gods benefits: for though we beholde the bare creatures, yet are we so poreblinde that we cannot discerne any blessing and prouidence of God in them. Therefore let vsus learne to looke vponupon both ioyntly togither, and so shall wee bee thankfull vntounto God in prosperitie, and patient in aduersitie with Iob and Dauid. p. 249This lesson Paul learned;Phil. 4.12.1…Phil 4:12Phil 4:1 I can be abased (saith he) and I can abound eueryevery where, in all things I am instructed, both to be full, and to be hungrie: and to abound, and to be in want.

Fourthly, seeing Gods prouidence disposeth all things, wee are taught to gather obseruations of the same, in things both past, and present: that we may learne thereby to be armed against the time to come. Thus Dauid when hee was to encounter with Goliah, gathered hope and confidence to himselfe for the time to come, by the obseruation of Gods prouidence in the time past: for saith he,1. Sam. 1….37.1 Sam 1:37 when I kept my fathers sheepe, I slue a lyon and a beare that deuoured the flocke: nowe the Lord that deliuered me out of the paw of the lyon, and out of the paw of the beare, he will deliuer me out of the hand of this Philistim.

Fifthly, because Gods prouidence disposeth all things, when we make lawfull promises to doe any thing, we must put in, or at the least conceiue this condition [if the Lord will] for S. Iames saith,Iam. 4.15.Jas 4:15 that we ought to say, If the Lord will, and if we liue, we will doe this or that. This also was Dauids practise: for to all the congregation of Israel he saide,1. Sam. 13.…1 Sam 13 If it seeme good to you, and if it proceede from the Lord our God, we will send to and fro.

Sixtly, seeing Gods prouidence is manifested in ordinary means, it behooueth eueryevery man in his calling to vse them carefully: & when ordinarie meanes be at hand, wee must not looke for any help without them, though the Lord be able to doe what he wil without meanes Ioab when many Aramites came against him, he heartened his souldiers though they were but fewe in number,2. Sam. 10.12.2 Sam 10:12 bidding them be strong and valiant for their people, and for the citties of their god, and then let the Lord doe that which is good in his eies. Mat. 4.6.Matt 4:6And our Sauiour Christ auoucheth it to be flat tempting of God for him to leape downe from the pinacle of the temple to the ground, wheras there was an ordinarie way at hand to descend by staires. Hence it appeares, that such persons, as wil vse no means whereby they may come to repent and beleeue, doe indeede no more repent and beleeue, then they can be able to liue which neither eate, nor drinke.

And thus much of the duties. Nowe followe the consolations: first this very point of Gods speciall prouidence is a great comfort to Gods Church: for the Lord moderateth the rage of the deuill and wicked men, that they shal not hurt the people of God. Dauid saith,Psal. 16.8.Ps 16:8 The Lord is at my right hand, therefore I shall not slide. And when Iosephs brethren were afraid because they had solde him into Egypt, he comforteth them, saying,Gen. 4….7.Gen 4:7 that it was God that sent him before them, for their preseruation. So king Dauid when his owne souldiers were purposed to stone him to death, he was in great sorrow; but it is said,1. Sam. …0.6. he comforted himselfe in the Lord his God. Where we may see, that a man which hath grace to beleeue in God, and rely on his prouidence in all his afflictions and extremities, shall hauehave wonderfull peace and consolation.

Before we can proceede to the articles which followe, it is requisite that we should intreat of one of the greatest workes of Gods prouidence that can be; because the opening of it giueth light to all that in…ueth. And this worke is a Preparation of such meanes whereby God will manifest his iustice & merciemercy. It hath two parts, the iust permission of the fall of mā, & the giuing of the Couenāt of grace. For so Paul teacheth whē he saith,Rom. 11.….Rom 11 That god shut vp all vnderunder vnbeleefe p. 250that he might hauehave merciemercy vponupon all. Gal. 3.2….Gal 3:2And againe, The scripture hath concluded all vnderunder sinne, that the promise by the faith of Christ Iesus should be giuen to them that beleeue.

Touching the first, that we might rightly conceiue of mans fall, we are to search out the nature and parts of sinne. Sinne is any thing whatsoeuer is against the will and word of God: as S. Iohn saith, Sinne is the transgression of the lawe. 1. Ioh. 3.4. Rom. 3.10. & 4.15. … 5.13.1 John 3:4Rom 3:10Rom 4:15Rom 4:5Rom 4:13And this definition Paul confirmeth when he saith, that by the lawe comes the knoweledge of sinne, and, where no lawe is there is no transgression: and, sinne is not imputed where there is no lawe.

In sinne we must consider three things: the fault, the guilt, the punishment. The fault is the anomie or the inobedience it selfe, and it comprehends not onelyonly huge and notorious offences, as idolatrie, blasphemie, theft, treason, adulterie, and all other crim…s that the world cri…s shame on: but eueryevery disordered thought, affection, inclination: yea, eueryevery defect of that which the law requireth.

The guilt of sinne is, whereby a man is guiltie before God, that is, bounde & made subiect to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bound in conscience. And hereupon the conscience of eueryevery sinner sitts within his heart as a little iudge to tell him that he is bound before God to punishment. For the second, it is the order of diuine iustice set downe by God which bindes the conscience of the sinner before god: for he is Creatour and Lord, and man is a creature, and therefore must either obey his will and commandement… or suffer punishment. Nowe then by vertue of Gods lawe, conscience bindes ouer the creature to beare a punishment for his offence done against God: yea it tells him, that he is in danger to be iudged and condemned for it. And therefore the conscience is as it were the Lordes Sergeant to informe the sinner of the bond and obligation whereby he alwaies stands bound before God.

The third thing which followeth sinne is punishment, and that is death. So Paul saith,Rom. 6.23.Rom 6:23 The stipend of sinne is death: where, by death wee must vnderstand a double death, both of bodie and soule. The death of the bodie is a separation of the bodie from the soule. The second death is a separation of the whole man, but especially of the soule from the glorious presence of God. I say not simplie from the presence of God, for God is eueryevery where: but only from the ioyfull presence of Gods glorie. Now these two deaths are the stipends or allowance of sinne: and the least sinne which a man committeth, doth deserue these two punishments. For in eueryevery sinne the infinite iustice of God is violated: for which cause there must needes be inflicted an infinite punishment, that there may be a proportion betweene the punishment and the offence. And therefore that distinction of sinne which Papists make, namely, that some are in themselues veniall, and some mortall is false, and hereby confuted: otherwise in respect of the diuers estate and condition of men, sinnes are either veniall or mortall. Veniall they are to the elect, whose sinnes are pardonable in Christ: but to the reprobate all sinnes are mortall.

Neuertheles we holde not all sinnes equall, but that they are greater or lesse according to the diuersitie of obiects and other circumstances.

p. 251Thus much of sin in generall: nowe we come to the parts of it. The first sin of all that euer was in man,Rom. 5.5.Rom 5:5 is the sinne of Adam, which was his disobedience in eating the forbidden fruite. In handling whereof sundrie points are to bee opened, but let vsus begin with the causes thereof.

The outward efficient cause was the deuill. And though he bee not named by Moses in the historie of the fall, yet that is not to trouble vsus: for wee must not conceiue otherwise of the serpent, then of the instrument and mouth of the deuill. For it is not likely that it beeing a bruite creature should be able to reason and determine of good and euill, of trueth and falshood. Nowe in this temptation the deuill shewes his malice and his fraud. His malice, in that, whereas he cannot ouerturne God himselfe, yet he labours to disturbe the order which he hath set downe in the creation, and especially the image of God in the most excellent creatures on earth, that they may be in the same miserable condition with himselfe. His fraud, first in that he begins his temptation with the woman being the weaker person, & not with the man, which course he still continues: as may appeare by this, that(a)(a)Exod. 22. 13. a witch named in feminine gender Mechashepha.Exod 22:13 more women are intangled with witchcraft and sorcerie then men. Secondly he shewes his fraude, in that he proceeds very slily and intangles Eve by certaine steppes and degrees. For first by moouing a question, he drawes her to listen vntounto him, and to reason with him of Gods commandement. Secondly, he bringes her to looke vponupon the tree, and wishly to viewe the beautie of the fruite. Thirdly, he makes her to doubt of the absolute truth of Gods word and promise, and to beleeue his cō trarie lies. Fourthly, hauing blinded her minde with his false perswasions, shee desires and lustes after the forbidden fruit, and therevpon takes it, eates it and giues it to her husband.

The inward cause, was the wil of our first parents, euen in the testimonie of their owne consciences, as Salomon saith,Eccles. 7 3….Eccl 7:3 This hauehave I found that God made man righteous; but they hauehave found many inuentions. But it may be obiected, that if Adam were created good, he could not be the cause of his owne fall, because a good tree cannot bring forth euill fruit. Answer. Freedome of wil is fourefold: I. freedome to euil alone: this is onelyonly in wicked men and angels, and is indeed a bondage: the second is freedome to good alone, and that is in God and the good Angels by Gods grace: the third is freedome to good in part, ioyned with some want of libertie by reason of sinne: and this is in the regenerate in this life: the fourth is freedom either to good or to euill indifferently. And this was in Adam before his fall, who though he had no inclination to sinne, but onelyonly to that which was acceptable to God: yet was he not bound by any necessitie, but had his libertie freely to choose or refuse either good or euil. And this is euident by the very tenour of Gods commandement in which he forbids Adam to eate the forbidden fruit: and thereby shewing that hee beeing created righteous and not prone to sinne, had power to keepe or not to keepe the commandement: though since the fall both hee and wee after him cannot but sinne. Wherefore Adam beeing allured by Satan, of his owne free accord changed himselfe and fell from God. Nowe then, as the good tree chaunged from good to euill brings forth euill fruite: so Adam by his owne inward and free motion changing from good to euil, brings forth euill.

p. 252As for God, he is not to be reputed as an author or cause any way of this sinne. For he created Adam and Eue righteous, indued them with righteous wills: and he told them what he would exact at their hands, and what they could performe: yea he added threatnings, that with the feare of daunger he might terrifie them from sinne. Some may say, whereas God foresaw that Adam would abuse the libertie of his will, why would he not preuent it. Answ. There is a double grace, aaDedit Adamo posse perseverare si vellet, non, & posse & vell….the one to be able to will and doe that which is good, the other to be able to perseuere in willing and doing the same. Nowe God gaue the first to Adam, and not the second. And he is not to be blamed of vsus, though he confirmed him not with new grace, for he is debter to no man to giuegive him so much as the least grace; whereas he had alreadie giuen a plentifull measure thereof to him. And God did hold backe to conferre any further grace vponupon iust grace. I. It was his pleasure that this fact should be an occasion or way to exercise his merciemercy in the sauing of the Elect, and his iustice in the deserued condemnation of impenitent sinners. And vnlesse Adam had fallen for himselfe and others, there should hauehave beene found no miserie in men, on whome God might take pitie in his Sonne, nor wickednesse which he might condemne; and therefore neither manifestation of iustice, nor merciemercy. II. Againe, it was the will of God in part to forsake Adam, to make manifest the weaknes that is in the most excellent creatures, without the speciall and continuall assistance of God. III. There is a double libertie of will, one is to will good or euill: this belongs to the creature in this world, and therefore Adam receiued it. The other, is to will good alone. This he wanted, because it is reserued to the life to come. And though he knew no cause of this dealing of God, yet is it one steppe to the feare of God for vsus to hold that good and righteous which he appointeth or willeth: and not to square the workes and iudgements of God by our crooked reason. And yet to come to reason it selfe. Who can here complaine of God? Can the deuill? but God did not cause him to tempt or deceiue our first parents. Can Adam and Eue? but they fell freely without any motion or instigation from God, and their owne consciences accused them for it. Can the posteritie of Adam? but the Elect receiue more in Christ then they lost in Adam: and the reprobate, ouerwhelmed with the burden of their owne sinnes, and thereupon receiuing nothing but due and deserued damnation can not finde fault. But some may further replie and say, he that foreseeth an euill and doth not preuent it, is a cause of it: but God did foresee the fall of man, and did not preuent it. Answ. The rule is generally true in man, that the foreseer of an euill not preuenting it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is aboue all his laws, and not bound to them: he is an absolute lord and law-giuer; and therfore his actions are not within the compasse of morall lawes, as mens are. Whereupon it followes, that though he did foresee mans defection, yet is hee free from all blame in not preuenting of it. For with him there be good causes of permitting euill.

And though God be no cause of mans fall, yet must we not imagine that it came to passe by chance or fortune, whereas the least things that are, come p. 253to passe with Gods prouidence. Neither was it by any bare permission without his decree and his will; for that is to make an idle prouidence: neither did it happen against the will of God, he vtterly nilling it: for then it could not hauehave beene, vnlesse we denie God to be omnipotent. It remaines therefore that this fall did so proceede of the voluntarie motion of Adam,August. …uch. ad Laur. c.99. as that God did in part ordaine and will the permitting of it, not as it was a sinne against his commandement, but as it was further in the counsell of God a way to execute his iustice and merciemercy. Against this which I say, diuers things are obiected. First, that if Adam did that which God in any respect willed, then he did not sinne at all. Answ. He that willeth and doth that which God willeth, for all that sinnes; vnlesse he will it in the same manner with God and for the same ende. Now in the permitting of this fact, God intended the manifesting of his glorie: but our first parents intending no such thing, sought not onelyonly to be like but also to be equall with God. Secondly, it is alleadged that Adam could not but fall necessarily if God did decree it. Answ. Adams fall that came not to passe without Gods decree, and therefore in that respect was necessarie; was neuerthelesse in respect of Adams freewill contingent and not necessarie: Gods decree not taking away the freedome of will but onelyonly ordering it. Lastly, it is alleadged that Gods will is the cause of Adams will, and Adams wil the cause of his fall, and that therefore Gods will shall be the cause of the fall. Ans. It must be granted that Gods will is a moouing cause of the wills of euil men; yet marke how: not as they are euill wills simply, but as they are wills: and therefore when God inclines the euill will of his creature to his good purpose, he is nothing at all intangled with defect or euill of his will.

Touching the time of the fall, the receiued opinion in former ages hath beene that our first parents fell the same day in which they were created, and therefore Augustine writes that they stood but sixe houres. And though we cannot determine of the certen time, yet in all likelihood was it very short. For Moses presently after that he had set downe the creation of man, without the interposition of any thing else, comes immediatly to the fall. And considering the nature of the deuill is without ceasing to shew his malice, no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe. And our Sauiour Christ saith,Ioh. 8.John 8 that the deuill was a man-slayer from the beginning, namely from the beginning not of the creation of the world, or of time, but of man. And Eue saith,Gen. 3.4Gen 3:4 We shall eate of the fruit of the trees of the garden, it may be, insinuating that as yet shee had not eaten when the deuill tempted her.

Touching the greatnes of mans fall, some hauehave made a small matter of it, because it was the eating of an apple or some such fruit But we must not measure the greatnesse or the smalnesse of a sinne by the obiect or matter whereabout it is occupied, but by the commandement of God, and by the disobedience or offence of his infinite maiestie. And that this fact of Adam and Eue was no small fault, but a notorious crime and Apostasie in which they withdraw themselues from vnderunder the power of God, nay reiect and denie him, will euidently appeare if we take a viewe of all the particular sinnes that be contained in it. The first is vnbeleefe, in that they doubted and distrusted of p. 254the truth of Gods word which he spake to them. The second is contempt of God, in that they beleeued the lies of the deuill rather then him. For whē God saith,G…n. ….4. In the day that ye shall eate thereof, ye shall die the death, it is as nothing with Eue: but when the deuill comes and saith, Ye shall not die at all, that shee takes hold on. The third, is pride and ambition. For they did eate the forbidden fruit that they might be as gods, Gen 3.5.Gen 3:5namely as the Father, the Sonne, the holy Ghost. The fourth, is vnthankfulnesse. God had made them excellent creatures in his owne image; that is nothing with them to be like vntounto him, vnlesse they may be equall vntounto him. The fifth is curiositie, whereby they affected greater wisdome then God had giuen them in creation, and a greater measure of knowledge then God had reuealed to them. The sixth is reprochfull blasphemie, in that they subscribe to the sayings of the deuill, in which he charged God with lying and enuie. The seuenth is murder. For by this meanes they bereaue themselues and their posteritie of the fellowship and graces of Gods spirit, and bring vponupon their owne heads the eternall wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And we should often thinke vponupon this, that we may learne to wonder at the iust iudgements of God in punishing this fall, and his vnspeakable goodnesse in receiuing men to merciemercy after the same.

And here we must not omit to remember the largenesse of Adams fall. Sinnes are either personall, or generall. Personall are such, as are peculiar to one or some fewe persons and make them alone guiltie. Generall, that is common to all men: and such is Adams fall. It is a sinne not onelyonly of the person of one man, but of the whole nature of man. And Adam must be considered not as a priuate man, but as a roote or head bearing in it all mankind; or as a publike person representing all his posteritie, and therefore when he sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse of the shiere, is done by eueryevery person in the shiere. As Paul saith,Rom. 5.1….Rom 5:1 By one man sinne entred into the world, and so death went ouer all for as much as all hauehave sinned. And here lies the difference betweene Adams fall and the sinnes of men, as Cains murder, which makes not the posteritie of Cain guiltie, because he was neuer appointed by God to be the roote of his posteritie, as Adam was: and therefore his sinne is personall, whereas Adams is not. Yet this which I say, must not be vnderstood of all the sinnes of Adam, but onelyonly of the first.

From the fall of Adam, springeth originall sinne, so commonly called not onelyonly as a fruit thereof, but also as a iust punishment of it. And after the foresaid fall, it is in Adam and his posteritie, as the mother and roote of all other sinne: yet with this distinction, that actuall sinne was first in Adam, and then came originall, but in vsus first is originall sinne, and then after followes actuall.

Originall sinne is tearmed diuersly in Scriptures, as the flesh, the old man, because it is in vsus before grace:… 12.1. Rom. 7.….Rom 7 concupiscence, sinne that is readie to compasse vsus about, the sinning sinne: and it is tearmed originall, because it hath beene in mans nature euer since the fall, and because it is in eueryevery man at the very instant of p. 355his conception and birth, as Dauid plainely saith,Psal 51.5.Ps 51:5 Behold, I was borne in iniquitie, and in sinne hath my mother conceiued me: not meaning properly his parents sinne (for he was borne in lawfull marriage) but his owne hereditarie sinne, whereof he was guiltie euen in his mothers wombe.

But let vsus a little search the nature of it. Considering it hath place in man, it must be either the substance of bodie or soule or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Sauiour Christ in taking our nature vponupon him, should also take vponupon him our sinnes, and by that meanes should as well hauehave neede of a redeemer as other men: and againe the soules of men should not be immortall. Neither is it any one or all the faculties of man. For eueryevery one of them as namely the vnderstanding, will, affections, and all other powers of bodie or soule were in man from the first creation, whereas sinne was not before the fall. Wherefore it remaines that originall sinne is nothing else but a disorder or euill disposition in all the faculties and inclinations of man, whereby they are all caried inordinately against the law of God.

The subiect or place of this sinne, is not any part of man, but the whole bodie and soule. For first of all, the naturall appetite to meate and drinke, and the power of nourishing is greatly corrupted as appeares by diseases, aches, surfets, but specially by the abuse of meate and drinke. Secondly, the outward senses are as corrupt,Psal. 119.Ps 119 and that made Dauid to pray that God would turne his eyes from beholding of vanitie: and Saint Iohn to say,1. Ioh. 2.16.1 John 2:16 whatsoeuer is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the vnderstanding, the spirit of God saith,Gen. 6.5. and 8.…1. 2. Cor. 3.5.Gen 6:5Gen 8:12 Cor 3:5 that the frame of the heart of man is onelyonly euill continually: so as we are not able of our selues to thinke a good thought. And therefore withall, the will of man and his affections are answerably corrupt; and hereupon the doctrine of Christ is, that we must renounce our own wills. Lastly, all mans strength in good things is nothing out of Christ.

The propagation of this sinne, is the deriuing of it from Adam to all his posteritie, whereby it runneth as a leprosie ouer all mankind. But in what maner this propagation is made, it is hard to define. The common opinion of Diuines is, that it may be done two waies. The first is this. God when he created Adam in the beginning, set downe this appointment and order touching the estate of man, that whatsoeuer Adam receiued of God, he should re…iue it not onelyonly for himselfe, but for his posteritie, and whatsoeuer grace of God he lost, he should loose not onelyonly to himselfe, but to all his posteritie. And hereupon Adam when he sinned, he depriued first of all himself, and then secondly all his posteritie of the image of God; because all mankind was in …is loines when he sinned Now then vponupon the former appointment, when the soules of men are created and placed in the bodie, God forsakes them, not in respect of the substance of the soule or the faculties, but onelyonly in respect of his owne image wherof the soules are depriued; after which followes the defect or want of righteousnesse, which is originall sinne. And God in depriuing man of that which Adā lost, is not therefore to be thought to be the author or maintainer of sinne, but a iust iudge. For this depriuation of the image of God, so farforth as it is inflicted by him vponupon mankind,Rom. 5.…2.Rom 5:2 it must be conceiued as a deserued punishment p. 256for the sinne of Adam and all men in him, which punishment they pulled vponupon themselues. The second way is, that the corruption of nature is deriued from the parents in generation by the bodie; for as sweete oyle powred into a fustie ves…ell, looseth his purenesse and is infected by the vessell: so the soule created good, & put into the corrupt bodie, receiues cōtagion thēce. And this coniunction of the pure soule with the corrupt bodie, is not against the goodnes of God; because it is a iust punishment of the sin of all men in Adā. It may be this which hath bin said wil not satisfie the minds of all: yet if any will be curious to search further into this point, let them know that there is an other matter which more concernes them to looke vntounto. When a mans house is on fire, there is no time then to inquire how and which way and whence the fire came, but our dutie is with all speed and expedition to vse all good means to stay it. And so considering that our whole natures are really infected and poisoned with the loathsome contagion of originall sinne, which is a weight sufficient to presse downe the soule to the gulfe of hell, it standes vsus in hand a thousand fold more to vse the meanes whereby it may be taken away, then to dispute how it came.

Some may alleadge against the propagation of sinne, that holy parents beget holy children, which are void of originall sinne, because it stands not with reason, that parents should conuey that to their children which they thēselues want, namely the guilt and the punishment and the fault of sinne in part. Answ. I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they can not possibly beget children pure from all sinne. Secondly, parents beget children as they are men, and not as they are holy men; and by generation they deriue vntounto their children nature with the corruption thereof, and not grace which is aboue nature. Take any corne, yea the finest wheate that euer was, winow it as cleane as possibly may be: afterward sow it, weede it also when it is sowen, and reape it in due time, and carie it to the barne; when it is thresht, you shall finde as much chaffe in it as euer was before: and why? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalke, eare, blade, and all: so likewise though the parents be neuer so holy, the children as they come of them are conceiued and borne wholly corrupt, because God tooke this order in the creation, that whatsoeuer euill Adam procured, he should bring it not onelyonly on himselfe, but vponupon all his posteritie: by vertue of which decree, the propagation of sinne is continued without any interruption, though parents themselues be borne anew by the spirit of God.

And here we must not omit to speake of the quantitie or greatnesse of originall sinne, for the opening wherof we must consider three points. The first, that originall sinne is not diuers, but one and the same in kind in eueryevery man, as the generall and common nature of man is one and the same in all men. The second, that this sinne is not in some men more, in some men lesse, but in eueryevery man equally, as all men doe equally from Adam participate the nature of mā, and are equally the children of wrath. Some, it may be, will say, that this can not be true, because some men are of better natures then others are: some of disposition cruell and seuere, some againe gentle and milde: some very licentious and disordered, some very ciuill. Answ. The differences that be in men p. 257wanting the feare of God, arise not of this that they hauehave more or lesse originall corruption, but of the restraint and limitation of mans corruption. For in some God bridleth sinne more then in others, & in them is found ciuilitie: & againe in some lesse, and in such the rebellion of nature breakes forth vntounto all misdemeanour. And indeede if God should not keepe the vntoward dispositions of men within compasse, otherwhiles more, otherwhiles lesse, as it shall seeme good vntounto his Maiestie; impietie, crueltie, iniustice, and all manner of sinnes would breake out into such a measure that there should be no quiet liuing for men in the world, and no place for Gods Church. And thus it is manifest that although all men be not equall in the practise of wickednesse, yet that is no hindrance but they may be equal in the corruption of nature it selfe. The third point is, that Originall sinne is so huge and large eueryevery way, that it may truly be tearmed the root or seede not of some few sinnes, but of all sinns whatsoeuer, euen of the very sinne against the holy Ghost. We must not imagine it to be an inclination or pronenes to one or two faults, but a pronenes to all and eueryevery sinne that is practised in the world; and that in all persons young and old, high and low, male and female. It is a most horrible villanie for a man to kill his father, or his mother, or his child: yet some there be that doe so: at the hearing whereof we vse to wonder, and to testifie our dislike by saying, that the doers thereof were wicked and deuilish persons, and it is truly said. Neuertheles we must vnderstand, that although we abstaine from such h…inou… practises, yet the very roote of such sinnes, that is, a disposition vntounto them, is fo…d in vsus also. Iulian the Apostata both liuing and dying blasphemed Christ… … rod and Pontius Pilate and the wicked Iewes crucified him, and Iudas … ed him. Men vse to say that if Christ were now aliue, they would not do… so for all the world. But let vsus better consider of the matter. The same na… corruption of heart that was in them, is also in vsus, we being the children of Adam as well as they: and by the force of this corruption, if Christ were now liuing on earth, thou wouldest, if like occasion were offered, either doe as Iudas did in betraying him, or as Pilate did, deliuer him to be crucified, or as the soldiers, thrust him through with their speares, or as Iulian, pierce him with all manner of blasphemies, if God withheld his graces from thee, and leaue thee to thy selfe. In a word, let men conceiue in minde the most notorious trespasse that can be, though they doe it not, nor intend to doe it, and neuer doe it: yet the matter, beginning, and seede thereof is in themselues. This made Ieremie say,Ier. 17 ….Jer 17 The heart of man is deceitfull and wicked aboue all things, who can know it? It is like a huge sea, the bankes whereof can not be seene, nor the bottome searched. In common experience we see it come to passe, that men, protestants to day, to morrow papists; of Christians, heretikes; now friends, but presently after foes; this day honest and ciuill men, the next day cruell murderers. Now what is the cause of this difference; surely the hidden corruption of the heart, that will thrust a man forward to any sinne when occasion is offered. This point must be remembred and …ften thought vponupon.

From originall sinne springeth actuall, which is nothing …ls but the fruit of the corrupt heart, either in thought, word, or deede.

Thus much touching mans fall into sinne by Gods iust permission. Now p. 258followes the good vse which we must make thereof. First by this we learne to acknowledge and bewaile our owne frailtie. For Adam in his innocencie beeing created perfectly righteous, when he was once tempted by the deuill, fell away from God: what shall we doe then in the like case which are by nature sold vnderunder sinne, and in our selues a thousand times weaker then Adam was? Many men there be that mingle themselues with all companies: tell them of the daunger thereof, they will presently replie that they hauehave such a strong faith that no bad companie can hurt them. But alas, silly people, Satan bewitcheth them, and makes them to beleeue falshoode to be truth: they know not their miserable estate. If Adam, saith Barnard, had a downfal in Paradise, what shall we doe that are cast forth to the dunghill? Let vsus therefore often come to a serious consideration of our owne weaknesse, and follow withall the practise of Dauid, who beeing priuie to himselfe touching his owne corruption, praieth to God on this manner,Psal. 80.11.Ps 80:11 Knit my heart to thee, O Lord, that I may feare thy name. Secondly, we learne hereby absolutely to submit our selues to the authoritie of God, and simply to resolue our selues, that whatsoeuer he commands is right and iust, though the reason of it be not knowne to vsus. For Eue condiscended to listen to the speech of the serpent, and without any calling shee reasoned with it of a most weightie matter, and that in the absence of Adam her head and husband, namely of the truth and glorie of God: and hereby was brought to doubt of Gods word, and so ouerturned. Thirdly, if all men by Adams fall be shut vp vnderunder damnation, there is no cause why any of vsus should stand vponupon his birth, riches, wisdome, learning, or any other such gifts of God: there is nothing in vsus that is more able to couer our vilenesse and nakednesse, then figtree leaues were able to couer the offence of Adam from Gods eyes. We are vnderunder the wrath of God by nature, and can not attaine to euerlasting life of our selues. Wherefore it doth stand eueryevery one of vsus in hand to abase our selues vnderunder the mightie hand of God, in that we are become by our sinnes the very basest of all the creatures vponupon earth, yea vtterly to dispaire in respect of our selues, and with bleeding hearts to bewaile our owne cases. There is no daunger in this: it is the very way to grace: none can be a liuely member of Christ till his conscience condemne him, and make him quite out of heart in respect of himselfe. And the want of this is the cause why so fewe perceiue any sweetnesse or comfort in the Gospell: and why it is so little loued and embraced now a daies. Lastly, if all mankind be shut vp vnderunder vnbeleefe, the dutie of eueryevery man is, to labour in vsing all good meanes whereby we may be deliuered from this bondage, and to pray to God with Dauid,Ps…l. 52.10.Ps 50:52Ps 50:10 Create in me a …l…an heart, O God, and renew a right spirit within me. And crie out with Paul,Rom. 7.14.Rom 7:14 O wretched man that I am, who shall deliuer me from this bodie of death? And we must neuer be at rest till we hauehave some assurance in conscience that in Christ we hauehave freedome from this bondage,Coloss. 1.13.Col 1:13 and can with the Colossians giuegive thanks that we are deliuered from the power of darknesse, and translated into the kingdome of Christ. This should be the affection of eueryevery man, because the spirituall thraldom vnderunder sinne is of all miseries most loathsome and burdensome. And in this respect the day of death should be vntounto vsus most welcome, because it doth vnloose vsus from this miserable estate, in which we doe p. 259almost nothing but displease God. For this is the greatest griefe that can be to such as are indeed the children of God, by their sinnes to offende their mercifull father. As for those which feele not the weight of their natural guiltinesse and corruption, but lie slumbring in the securitie of their owne hearts, they are therefore the more miserable, in that beeing plunged in the gulfe of all miserie, yet they feele no miserie.

Thus much of the permission of the fal of man. Now we come to the Couenant of grace. Which is nothing els but a compact made betweene God & man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden, immediately after their fall by God himselfe, in these wordes,Gen. 3.15.Gen 3:15 The seede of the woman shall bruise the serpents head, and afterward it was continued and renued with a part of Adams posteritie, as with Abraham, Isaac, Iacob, Dauid, &c. but it was most fully reuealed & accomplished at the comming of Christ.

In the Couenant I will consider two things; the parties reconciled between whome the Couenant is made, and the foundation thereof. The parties are God and man. God is the principal, and he promiseth righteousnesse and life eternall in Christ: Man againe bindes himselfe by Gods grace to beleeue and to rest vponupon the promise. Here it may be demanded why man is more in the couenant then angels. Ans. The will of God in this point, is not reuealed vnlesse it be because angels fell of themselues, not mooued by any other: but man did fall by them. Againe it may be asked, whether all mankind were euer in the couenant or no? Ans. We can not say that all and eueryevery man hath bin and nowe is in the couenant, but onelyonly that little part of mankinde which in all ages hath bin the Church of God, and hath by faith embraced the couenant: as Paul plainly auoucheth,Gal. 3.22.Gal 3:22 The scripture (saith he) hath concluded all vnderunder sin: that the promise of the saith of Iesus Christ should be giuē [not vntounto all men] but to thē that beleeue. Without faith no man can please God;Heb 11.6.Heb 11:6 and therefore God makes no couenant of reconciliation without faith. Againe since the beginning of the world there hath bin alwaies a distinction betweene man and man. This appeares in the very tenour of the words of the couenant made with our first parents, where God saith he will put difference betweene the seede of the woman and the seede of the serpent: meaning by the seede of the woman, Christ with all the elect whome the father hath giuen vntounto him, who shall bruise the serpents head, and tread Satan vnderunder their feete.Rom. 16.20.Rom 16:20 And by the seede of the serpent he meaneth wicked men that liue & die in their sinnes, as S. Iohn saith,1. Ioh. 3.8. Gen 6.3.1 John 3:8Gen 6:3 he that committeth sinne is of the deuil. And according to this distinction in times following was Abel receiued into the couenant, and Cain reiected: some were the sonnes of God in the daies of Noe, some the sonnes of men: In Abrahams family, Ismael is cast out, and the couenant established in Isaac:Gen. 1….21. Rom. 6.Gen 1:21Rom 6 Iacob is loued, Esau is hated. And this distinction in the families of Abraham, Isaac, and Iacob, Paul approoueth when he maketh some to be the children of the flesh, and some other the children of the promise. And againe, the Iewes a people of God in the couenant, the Gentiles no people. For Paul makes it a priuiledge of the Iewes to hauehave the adoption, and couenants, and the seruice of God,Rom. 9.3.…Rom 9:3 and the promises belonging vntounto them: whereas he saith of the Ephesians that p. 260they were alients from the common wealth of Israel,Eph. 2.12.Eph 2:12 and were straungers from the couenants of promise, and had no hope, and were without Christ and without God in the world. And the same may be said of the whole bodie of the Gentiles excepting here and there a man, who were conuerted and became Proselytes. And this is manifest in that they wanted the word and the Sacraments, & teachers. And this saying of the prophet Ose,…om. 9… …. I will call them my people which were not my people: and her belooued which was not beloued, is alleadged by Paul to prooue the calling of the Gentiles. Some doe alleadge to the contrarie, that when the couenant was made with our first parents, it was also in them made with al mankind, not one man excepted: & that the distinction and difference betweene man and man ariseth of their vnbeleefe and contempt of the couenant afterward. Ans. Indeed in the estate of Innocency Adam by creation receiued grace for himselfe and his posteritie: and in his fall he transgressed not onelyonly for himselfe but for all his posteritie: but in receiuing of the couenant of grace it cannot be prooued that he receiued it for himselfe and for all mankind: nay the distinction betweene the seede of the woman and the seede of the serpent, mentioned in the very first giuing of the couenant, shewes the contrarie: for, if after the fall, all and eueryevery part of mankinde were receiued into the couenant: then all men without restraint should be the seed of the woman, bruising the serpents head, and the serpent should hauehave no seede at all. And againe, all men can not be charged with vnbeleefe and contempt in respect of the Euangelicall couenant, but onelyonly such persons as hauehave knowne it, or at the least heard of it. And therefore sundrie heads of the nations may be charged with vnbeleefe, as Cain, Cham, Iaphet, Ammon, Moab, Ismael, Esau, Madian, for they beeing neere to the fathers heard the promises concerning Christ, offered sacrifices, and obserued externall rites of the Church, but afterward fell away from the sincere worship of the true God to idolatrie and all manner of wickednesse, and became enemies of God and his people. But we plainely denie, that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie, which for the most part neuer so much as heard of any couenant: their ancetours indeauouring alwaies to burie and extinguish the memorie of that which they hated. It is obiected againe, that the couenant was made with Abraham and with all mankind after him,Gen. 18.22.Gen 18:22 Because, saith the Lord, thou hast obeyed my voice, in thy seede shall all the nations of the earth be blessed. Ans. Paul giues a double answer, first that the place must be vnderstood of many nations: secondly that it must bee vnderstood not of all nations in all ages, but of all nations of the last age of the world. For, saith he,Gal. 3.8.Gal 3:8 the scripture foreseeing that God would iustifie the Gentiles through faith, preached before the gospell vntounto Abraham, saying, in the shall all thee nations be blessed. Well, to conclude this point, in the making of the couenant there must be a mutual consent of the parties on both sides, and beside the promise on Gods part, there m…st be also a restipulation on mans part; otherwise the couenant is not made. No…e then, it must needes followe that all vnbeleeuers contemning grace offered in Christ are out of the couenāt; as also such as neuer heard of it, for where there is no knowledge, there is no consent: and before the comming of C…ist… the greatest part of the world neuer knewe the Messias, nor heard p. 261of the couenant, as Paul saith to the learned Athenians,Act. 17… 30.Acts 17:30 the time of this ignorance God regarded not; but nowe he admonisheth all men eueryevery where to repent.

The foundation and ground worke of the couenant is Christ Iesus the Mediatour, in whome all the promises of God are yea and amen, and therefore he is called the angel of the conenant, Malac. 3.1. Isa. 49.8.Mal 3:1Isa 49:8and the couenant of the people to bee made with all nations in the last age. Now then that we may proceede at large to open the substance of the couenāt, we are in the next place to come to that part of the creede which concernes the second person in Trinitie, set downe in these wordes, And in Iesus Christ his onelyonly sonne, &c. from which wordes to the very ende of the Creede, such points onelyonly are laid downe as doe notably vnfolde the benefits and the matter of the couenant. Nowe the second person is described to vsus by three things; first, his titles; secondly, his incarnation; thirdly, his twofold estate. His titles are in number foure. I. Iesus. II. Christ. III. his onelyonly sonne. IIII. our Lord. His incarnation and his twofolde estate are set downe afterward.

To come to his titles, the first is Iesus, to which if we adde the clause, I beleeue, on this manner, I beleeue in Iesus &c. the article which wee nowe hauehave in hand will appeare to be most excellent; because it hath most notable promises annexed to it. When Peter confessed Christ to be the sonne of the liuing God, he answered,Math. 16.16. 1. Ioh. 4.15.Matt 16:161 John 4:15 vponupon this rocke will I build my church, and the gates of hell shall not preuaile against it. And againe, He that confesseth that Christ is the sonne of God, God dwelleth in him, and he in God. And againe,Act. 10.43.Acts 10:43 To him giuegive all the prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes. Paul saith,Act. 16.31.Acts 16:31 Beleeue in the Lord Iesus and thou shalt be saued and all thy houshold. Thus then the confession in which we acknowledge that we beleeue in Iesus Christ, hath a promise of fellowship with God and of life euerlasting. But it may be obiected,1. Ioh. 4.2.1 John 4:2 that eueryevery spirit (as S. Iohn saith) which confesseth that Iesus Christ is come in the flesh is of God. Nowe the deuil and all his angels and vnbeleeuers doe thus much: therefore why may not they also hauehave the benefit of this confession. Ans. By spirit in that place is neither meant angels nor mē, nor any creature, but the doctrine which teacheth that Iesus Christ is come in the flesh; & it is of God because it is holy and diuine and hath God to be the author of it. As for the deuill and his angels they can indeede confesse that Christ the sonne of God was made man, and a wicked man may teach the same; but vntounto the confession whereunto is annexed a promise of eternall life, is required true faith, whereby wee doe not onelyonly knowe and acknowledge this or that to be true in Christ, but also rest vponupon him: which neither Satan nor wicked men can doe. And therefore by this confession the Church of God is distinguished from all other companies of men in the worlde which beleeueth not; as Panyms, hereticks, Atheists, turks, Iewes, & al other infidels.

This name Iesus, Math. 1 21. Luk. 1.31.Matt 1:21Luke 1:31was giuen to the sonne of God by the father, and brought from heauen by an angel vntounto Ioseph and Marie: and on the day when hee was to be circumcised, as the manner was, this name was giuen vntounto him by his parent… as they were commanded from the Lord by the Angel Gabriel. And therefore the name was not giuen by chance, or by the alone will of the p. 262parents, but by the most wise appointment of God himselfe.

The name in Hebrew is Iehosoua, and it is changed by the Grecians into Iesus which signifieth a Sauiour. And it may be called the proper name of Christ, signifying his office and both his natures, because he is both a perfect and absolute Sauiour, as also the alone Sauiour of man, because the worke of saluation is wholly and onelyonly wrought by him, and no part thereof is reserued to any creature in heauen or in earth. As Peter saith,Act. 4.11.Acts 4:11 For among men there is no other name giuen vnderunder heauen whereby we may be saued but by the name of Iesus, And the author to the Hebrues saith,Heb. 7.25.Heb 7:25 That he is able perfectly to saue them that come vntounto God by him, seeing he euer liueth to make intercession for them. If any shall obiect, that the promises of saluation are made to them which keepe the commandements: the answer is, that the lawe of God doth exact most absolute and perfect obedience, which can be found in no man but in Christ, who neuer sinned and therefore it is not giuen vntounto vsus nowe that we might by our selues fulfil it, and worke out our owne saluation, but that beeing condemned by it, wee might wholly depende on Christ for eternall life.1. Tim. 4.8.1 Tim 4:8 If any further alleadge, that such as walke according to the commandements of God, though their obedience be imperfect, yet they hauehave the promises of this life and of the life to come. The answer is, that they hauehave so indeede, yet not for their works, but according to their works which are the fruites of their faith, wherby they are ioyned to Christ, for whose merits onelyonly they stand righteous and are acceptable before God. And whereas it is said by Peter,1. Pet. 3.21.1 Pet 3:21 that baptisme saueth vsus, his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie vsus, but that it serues visibly to represent and confirme vntounto vsus the inward washing of our soules by the blood of Christ. It may further be said, that others hauehave beene Sauiours beside Christ as Iosuah the sonne of Nun, who for that cause is called by the same name with Christ.Heb. 4.8.Heb 4:8 Ans. Iosua after the death of Moses was appointed by God to be a guide to the children of Israel, which might defend them from their enemies and bring them to the land of Canaan: but this deliuerance was onelyonly temporal, and that onelyonly of one people. Nowe the Sonne of God is called Iesus, not because hee deliuereth the people of the Iewes onelyonly, or because he saueth the bodies of men onelyonly, but because he saueth both body and soule, not onelyonly of the Iewes but also of the Gentiles, from hell, death, and damnation. And whereas Prophets and ministers of the word are called Sauiours; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts,Obed. v. …1. 1. Tim. 4.…6.1 Tim 4:6 not by any vertue of theirs, but onelyonly by the operation of the spirit of Christ. Lastly, it may bee obiected that the father and the holy Ghost are Sauiours, and therefore not onelyonly the sonne. Ans. True it is, that in the worke of saluation all the three persons must bee ioyned together, and in no wise to bee seuered: the Father saueth, the Sonne saueth, the holy Ghost saueth: yet must we distinguish them in the manner of sauing: the father saueth by the Sonne; the Sonne saueth by paying the ransome and price of our saluation; the holy Ghost saueth by a particular applying of the ransome vntounto men. Nowe therefore whereas the sonne paies the price of our redemption and not the Father or the Holy p. 263Ghost, therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus, and none but he.

By this which hath beene saide, the Papists are faultie two waies. First, that they giuegive too much to the name of Iesus: for they write in plaine tearmes,Thyrrh. de demon. thes. 567. 569. that the bare name it selfe beeing vsed hath great power and doth driue away deuils, though the parties that vse it be void of good affection: whereas indeed it hath no more vertue then other titles of God or Christ. Secondly, they are faultie that they giuegive too little to the thing signified. For Christ must either be our alone and whole Sauiour or no Sauiour. Now they make him but halfe a Sauiour, and they ioyne others with him as partners in the worke of saluation, when they teach, that with Christs merits must be ioyned our workes of grace in the matter of iustification, and with Christs satisfaction for the wrath of God, our satisfaction for the temporall punishment; and when they adde to Christs intercession the intercession and patronage of Saints, especially of the Virgin Marie, whome they call the Queene of heauen,Officium E. Mariae reform. à Pio 5. p…ntif. the mother of merciemercy, withall requesting her, that by the authoritie of a mother she would commaund her sonne. If this doctrine of theirs may stand, Christ can not be the onelyonly Sauiour of mankinde, but eueryevery man in part shall be Iesus to himselfe.

But let vsus goe on yet further to search the special reason of the name, which is notably set downe by the Angel.Math. 1.21.Matt 1:21 Thou shalt (saith he) call his name Iesus, for he shall saue his people from their sinnes. In which words we may consider three points, I. Whome the Sonne of God shall saue. II. By what? III. From what? For the first, he shall saue his people, that is, the elect of the Iewes and Gentiles: and therefore he is called the Sauiour of his bodie. Eph 5.23.Eph 5:23We must not here imagine that Christ is a Sauiour of all and eueryevery man. For if that were true, then Christ should make satisfaction to Gods iustice for all and eueryevery mans sinnes: and Gods iustice beeing fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfaction for sinne and the pardon of sinne depende one vponupon an other inseparably. Againe, if Christ be an effectuall Sauiour of all and eueryevery particular man, why is any man condemned? It will be saide, because they will not beleeue;Actus primae causae ordinat actum secund… causae. belike then mans will must ouerrule Gods will, whereas the common rule of diuines is, that the first cause ordereth the second.

The meanes of saluation by Christ are two: his merit, and his efficacie. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sinnes, freed vsus from death, and reconciled vsus vntounto God. Some may obiect, that the obedience and the passion of Christ beeing long agoe ended, can not be able to saue vsus now: because that which he did 1500. yeares agoe may seeme to be vanished and come to nothing at this day. Ans. If Christs obedience be considered as an action, and his passion as a bare suffering, they are both ended long agoe: yet the value and price of thē before God is euerlasting: as in Adams fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes ouer all mankind, and continues still euen to this houre, and shall doe to the end of the world in those which shall be borne hereafter. The efficacie of Christ is, in that he giues his spirit to mortifie the corruption p. 264of our natures, that we may die vntounto sinne and liue to righteousnesse, and hauehave true comfort in terrours of conscience and in the pangs of death.

The euils from which we are saued are our owne sinnes, in that Christ freeth vsus from the guilt and the punishment and fault of them all, when wee beleeue.

Thus much for the meaning of this title Iesus. Nowe follow the vses which arise of it. First of all, whereas we are taught to make confession that the sonn… of God is Iesus, that is, a Sauiour; hence it must needes followe that wee are lost in our selues. And indeed before we can truly acknowledge that Christ is our Sauiour, this confession must needes goe before, that we are in truth, and therewithall doe feele our selues to bee miserable sinners vnderunder the wrath of God, vtterly lost in regard of our selues: for Christ came to saue that which was lost. Mat. 18.11.Matt 18:11And when he talked with the woman of Cannan, he checked her & said, he was not sent,Mat. 15.24.Matt 15:24 but to the lost sheepe of the house of Israel. Christ Iesus came to poure oile into our woundes: Christ came to set them at libertie which are in prison: and to place them in freedome that are in bondage. Now a man cannot poure oile into a wound, before there be a wound, or before it be opened and we feele the smart of it. And how can wee be set at libertie by Christ, except we feele our selues to be in bondage, vnderunder hell, death, and damnation? When the Disciples of Christ were vponupon the sea in a great tempest, they cried, Master, saue vsus, we perish. Mat. 8.25.Matt 8:25So no man can hartily say, I beleeue Iesus Christ to be my Sauiour, before he feele, that in himselfe he is vtterly lost and cast away without his helpe. But after that we perceiue our selues to be in danger and to be ouerwhelmed in the sea of the wrath of God, then we crie out with the disciples, Lord Iesus saue vsus, we perish. Many protestants in these daies hold Christ to be their Sauiour, but it is onelyonly formably from the teeth outward, and no further: for they were neuer touched with the sense of their spirituall miserie that they might say with Daniel, Shame and confusion belongeth vntounto vsus: and with the Publicane, I am a sinner, Lord be mercifull to me. And therefore the conclusion is this, that if we will hauehave Christ to be our Sauiour, we must first beleeue that in our selues we are vtterly lost; and so must that place be vnderstood where Christ saith, he is not sent, but to the lost sheep of the house of Israel, that is, to those which in their owne sense and feeling are lost in themselues.

Secondly, if Christ be a Sauiour, then we must acknowledge him to bee so. But howe shall we doe this? I answer, Thus: A man is taken to be a skilful Phisition by this, that many patients come vntounto him, and seeke for helpe at his hands. And so should it be with Christ. But alas, the case is otherwise. EueryEvery man can talke of Christ, but fewe acknowledge him to be a Sauiour, by seeking to him for their saluation, because they iudge themselues righteous, and feele not themselues to stand in need of the helpe of Christ. Nay which is more, If a man be knowne that can cure straunge diseases, men will seeke to him by sea and land, and sell both goods and landes to get helpe at his hands. Euen so, if men were perswaded that Christ were a perfect Sauiour, and that they were sicke and vtterly vnable to be saued without him, they would neuer rest nor be in quiet but seeke vntounto him for his help, and crie with Dauid, p. 265O Lord, say vntounto my soule that thou art my saluation. Psal. …5.3.Ps 5:3The womā that was diseased with an issue of blood, came behinde our Sauiour Christ, and when shee had but touched him,Mat. 9.20.Matt 9:20 shee was healed. In the same maner, if we shal seeke to come to Christ, and doe but touch his pretious bodie and bloode by the hand of faith, the issues & the bleeding wounds of our soules shall be dried vp. When a man that had beene sicke eight and thirtie yeres was come to the poole of Bethesda, he was faine to lie there vncured;Ioh. 5.7.John 5:7 because when the angel troubled the water euermore some stept before him: but if we will seeke to Christ for the saluation of our soules, no man shall preuent vsus or steppe before vsus. And if we finde our selues to be so laden with the burden of our sinnes that we can not drawe neere vntounto him, let vsus then doe as the palsie man did:Mark. 2.4.Mark 2:4 he got foure men to carrie him on their shoulders to the place where Christ was: and when they could not by reason of the prease of people enter into the house, they opened the roofe and let him downe in his bed by cordes to Christ, that hee might be healed. And so let vsus vse the helpe of such as be godly, that by their instructions and consolations they may as it were put to their shoulders, and by their praiers as with cordes bring vsus to Christ, that we may receiue eternall saluation, beeing otherwise dead in sinne and subiect to damnation.