Exposition of the Apostles Creed — William Perkins

Exposition of the Apostles Creed · William Perkins

As for the soule, it is no accidentarie qualitie, but a spirituall and inuisible essence or nature,Zach. 12. subsisting by it selfe. Which plainely appeares in that the soules of men hauehave beeing and continuance as well forth of the bodie 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 between 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 being out of the bodies in which they are: but rather they are certain 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 bloode;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 intire 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, and not a quickning soule. And earthly fathers are called the fathers of our bodies,1. Cor. 15. Heb. 12. and 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 soules of men hauehave a beginning, yet they hauehave no end, but are eternal. And when they are said 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 or 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; ye… we must not hurt or abuse our bodies, but present them as holy & liuing sacrifices vntounto God.1. Cor. 16.31. Rom. 12.1. 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 goodnes of God, that hath vouchsafed to honour vsus beeing but dust & ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stop his mouth and his nostrils, 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:Esay 2.22. and for this cause the Prophet Esay teacheth vsus to hauehave no confidence in man, because his breath is in his nostrils. Againe, let vsus marke the frame and shape of mans bodie. Al other creatures go with their bodies & eyes to the ground-ward; but man was made to goe vpright: & whereas all other creatures hauehave but foure muscles to turne their eyes round about,Columb. l. 5. cap. 9. man hath a fifth to pul his eyes vp to heaven-warde. Nowe what doth this teach vsus? surely that how so euer wee seeke for other thinges, yet first of all and aboue all, wee 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 thankfulnesse vntounto▪ God by lifting vp the heart to heauen for the same. These are very needefull and profitable lessons in these daies; for most men in deede goe vpright: but looke into their liues, and they might as vvell 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 thinges of this worlde: hereby they doe abase them selues, 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 will not stirre one foote.

Thirdly, mans bodie by creation, was made a temple framed by Gods own hands for himselfe to dwell in:1. Cor. 6.15. therefore our dutie is to keepe our bodies pure and cleane, and not to suffer them to be instruments whereby 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 mē 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, hee doth make it in stead of a temple for the holy Ghost, to be a s…ie 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 nowe become the deformed children of wrath: our dutie therefore is, to labour to get againe our first image, and endeauour our selues to become new creatures. If a noble man should 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 limme 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, & therefore 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.

Fiftly, man was created that there might be a way prepared, whereby 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 begins to come into exequution. 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 wee may hauehave assurance that we be eternally chosen to saluation by the Lord himselfe.

Lastly, whereas wee hauehave learned that the soule of man is immortall, wee 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 …lat contrarie in the worlde: for men will labour all their life long to get for the bodie, but for the soule they care little or nothing at all, chuse it whether it sinke or swimme, goe to heauen or to hell, they looke not to it. This doth appeare to be true, by the practise and behauiour of men on the Lordes day: for if the nomber of those which come to heare Gods worde, 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 think it not much to go ten thousand miles (if neede were) to take any paines for the good of thy soule, and to get foode for the same.

And thus much for the duties. Nowe follow the consolations. Although by reason of the fall of man wee can hauehave but little comfort nowe: yet the creation doth con…rme the vnspeakeable prouidence of God ouer his creatures, but especially ouer man, in that the Lord created him the sixth day: and so before hee was made prepared for him a Paradise for his dwelling, and all creatures both 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 drinks 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 styll to digest all meats that are holesome for his nourishment and preservation.

And thus much for the Creation. Now in these words, Maker of heauen and earth] is more to be vnderstoode then the worke of creation, namely Gods prouidence in gouerning all things created, as he appointed in his eternall decree: and 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 doeth most wisely gouerne the same. Now therefore let us 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 providence 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. which also teacheth that euen men themselues, which are endued with reason and understanding hauehave neede to be guided in all things and gouerned by God;Pro. 20.24. Ier. 10.23. and blameth those that denie Gods prouidence. Why sayest thou, O Iacob, and speakest, O Israel, my way is hid frō the Lord, Isai. 40.27.& my iudgement is past ouer by my God? The secōd argumēt may be taken frō the order which appeareth in the whole course of nature. First to begin with families; there is to be seen an eutaxy or seemely order, in which some rule & some obey: & the like is to be found in townes, cities, cuntries, and kingdoms: 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 fieldes serue for beasts and cattell: and beastes and cattell serve 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 provident in ordering and disposing all things whatsoeuer. The third argument is taken from the conscience specially of malefactours. Suppose a man that commits a murder so closely that no man knowes thereof; and that the partie himselfe is free from all the daunger of lawe: yet shall he hauehave his owne conscience to accuse, upbraid, and condemne him, yea euen to freight him out of his wit:, and to giuegive him no more rest then hee can finde upon the racke or gibbet. Nowe this accusation and terrour of conscience is nothing else, but the forerunner of an other most terrible iudgement of God, vvho is Lorde 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 creatour of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be uncerten or false, if god gouerned not the world. But now considering things many yeeres agoe foretold, come to passe in the same maner as they vvere foretold by the Prophets and Apostles: hereby vve must certenly conclude that there is a prouidence of god vvhereby all & eueryevery thing is gouerned.

Against the prouidence of god sundrie things be alledged. The first and speciall is, that prouidence and disorder, confusion and order can not stand together. Nowe in the worlde there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subuersions of kingdomes: vvhere also sinne and vvickednesse prevailes. Answere. It is true indeed there hath beene confusion in the worlde euer since the fall of man and angels: and it ariseth not from God, but from them alone: who as they did at the first transgresse the will of God, so they doe what they can to turne all upside downe. Now then confusion and 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 found: because hee can and doeth dispose 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 ungodly and wicked men all things goe well, and contrariwise with the godly all things goe hardly. For through the worlde 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 florish, & the wicked perish. Ans. The consideration of the outward estate of men in the world, was to David an occasion of a sore temptation. For when he savv the wicked to prosper alway, and their riches to increase, he brake foorth and said, Certenly I hauehave cleansed my heart in vaine, Psal. 73.13, 14.and vvashed mine hands in innocencie. Now if vve would repell this temptation, as David afterward did, then vve must goe into the Lords sanctuary with him & learne to be resolued in these points.Vers. 17. I. Though the godly be laden with miseries, yet euen that, by the especiall prouidence of God, turnes to their great good. For euerie man since the fall of Adam is stained vvith the lothsome contagion of sinne. Nowe the childe of God that is truly regenerate, and must be fellowe heire with Christ after this life in the kingdome of glorie, must in this life be cast into the Lords furnace, that in the fire of affliction hee may more and more be scoured and purified from the corruption of his nature, & be estranged from the wickednes of the world. II. The prosperous successe of the wicked, their spoiles, their reuenewes, and all their honour turnes to their greater woe and miserie in the end: as doth appeare in Iobs historie, and in the examples of the Chaldeans, of Davids enemies, and of Dives and Lazarus.

Thirdly it may be obiected that many things came to passe by chance, & therfore not by gods prouidēce: because chance & providence cānot stand together. Ans. We must distinguish between chance & mere chance. Chāce is, whē any thing comes to passe, the cause therof being unknown not simply but in respect of man: & therefore in regarde of mē which know not the reason of things, we may say there is chance: & so the spirit of God speaketh. Time and chance cōmeth to them all. And againe,Eccles. 9.11. Luk. 10.31. By chance there came down a priest the same way. Now this kind of chāce is not against the prouidēce of god, but is ordered by it. For things which in regard of men are casuall, are certenly known & determined by god. Mere chance is whē things are said or thought to come to passe without any cause at all. But that must be abhorred of us as ouerturning the providence of God.

Thus seeing it is plain that there is a providēce, let us in the next place see what it is. Prouidēce is a most free & powerful actiō of god wherby he hath care ouer al things that are.

Prouidence hath 2. partes; knowledge & gouernment▪ Gods knowledge is, whereby all things from the greatest to the least are manifest before him at all times. As David saith, His eyes vvill consider: his eye l…ddes vvill trie the children of men, Psal. 11.4. Psal. 113.6.And againe, Hee abaseth himselfe to beholde the things that are in the heaven and the earth. And the Prophet Hanani said to Asa,2. Chr. 16.9. The eyes of the Lorde behold all the earth. And S. Iames saith, From the beginning of the vvorlde God knoweth all his workes. Act. 15.18.This pointe hath a double use. First, as S. Peter saieth, it must mooue us to eschew evill and doe good: why? Because, saith he, the eyes of the Lorde are upon the iust, 1. Pet. 3.11.and his covntenance against evill doers. Secondly it must comfort all those that labour to keepe a good conscience. For the eyes of God beholde all the earth to shew himselfe strong with them that are of perfect heart tovvardes him.2. Chr. 16.9.

Gouernment is the seconde parte of Gods providence, whereby he ordereth all things and directeth them to good ends. And it must be extended to the verie least thing that is in heauen or earth,Mat. 6.26. Deut. 15▪4. Mat. 10.10. as to the sparrowes, and to oxen, and the haires of our heads. And here we must consider 2. things, the maner of gouernment, and the meanes.

The maner 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 morall. Naturall, which is created by God for the lawfull use of man. Morall, which is agreeable to the eternall and unchangeable wisdome of God, revealed in the morall law.

Now God gouerneth all good things two waies. First by sustaining and preseruing them that they decay not: secondly by moouing them that they may attaine to the particular ends for which they were seuerally ordeined▪ for the qualities and vertues which were placed in the Sunne, Moone, Starres, trees, plantes, seedes, &c. would be dead in them and be unprofitable, unlesse they vvere not only preserued, but also stirred up and quickened by the power of God so oft as he imployes them to any use.

Euill is the destruction of nature: and it is taken for sinne or for the punishment of sinne. Now sinne is gouerned of God by two actions: the first is an operative 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 fourme of sinne: the subiect of sinne is a certaine qualitie or action; the forme is the anomie or transgression of Gods law. 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 authour of it. Therefore sinne though it be sufficiently euill to eternall damnatiō, yet can it not be said to be absolutely euill as God is absolutely good, because the subiect of it is good, and therefore it hath in it respectes and regardes of goodnesse. In respect of the second, that is the breach of the lawe it selfe, God neither willeth, nor appointeth, nor commaundeth, nor causeth, nor helpeth sinne, but forbiddeth, condemneth and punisheth it: yet so, as by withall he willingly permitteth it to be done by others, as men and wicked angels, they being the sole authors & causes of it. And this permission by God is vponupon a good ende: because thereby he manifesteth his iustice and merciemercy. Thus it appeares that in originall sinne, the naturall inclination of the mind, will, and affections in it selfe considered, is frō God, and the ataxie or corruption of the inclination in no wise from him, but onelyonly permitted: and that in actuall sinne the motion of the bodie or mind is from God, but the euilnes & disorder of the motion is not frō him, but freely permitted to be done by others. As for exāple in the act of murder, the actions of moouing the whole bodie, of stirring the seuerall ioyntes, and the fetching of the blowe whereby the man is slaine, is from God; for in him we liue, mooue, & hauehave our being:Acts. 17.28. but the disposing & applying of all these actions to this end, that our neighbors life may be taken away & we thereby take reuenge upon him, is not frō God, but from vvicked men 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 will 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, & to the correcting and chastisement of his elect.

As for the second kind of evill called the punishment of sinne, it is the execution of iustice, and hath God to be the authour of it. And in this respect Esai saith, that God createth evill: Isai. 45.7. Amos. 3.and Amos, that there is no evill in the citie 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 understood in which it is said,Neh. 9.37. Exo. 4. & 7. Isai. 19.14. Rom. 1.28. 2. Thes. 2.11. 1. Kin. 22.22. that God giueth kings in his wrath, hardeneth the heart, blindeth the eyes, mingleth the spirit of errours, giueth up men to a reprobate sense, sends strange illusions to beleeue lies, sends euill spirits giuing them cō mandement to hurt, and leaue to deceiue, &c.

Thus hauing seene in what manner God gouerneth all things, let vsus nowe come to the meanes of gouernment. Sometimes God worketh without meanes, thus he created all things in the beginning; and he made trees & plants to grow and florish without the heate of the sunne or raine: sometimes he gouernes according to the usuall course & order of nature, as when he preserues our liues by meate & drinke: yet so, as he can & doth most freely order all things by meanes either aboue nature or against nature, as it shall seeme good unto him. As when hee caused the sunne to stand in the firmament,Ios. 10. Isai. 38. Dan. 3. 1. King. 18. Exod. 17. 2. King. 2. 2. King. 6. Ionas. 2. 2. King. 5. Mat. 9. Ioh. 9. & to go back in Achas diall: when he caused the fire not to burne the three children: when he kept backe devve and raine three yere in Israel: when hee made waters to flovve out of the rocke: when hee caused Elias cloake to deuide the waters of Iorden: when he caused iron to swimme: when he preserued Ionas aliue three daies and three nightes in the whales belly: when he cured diseases by the strength of nature incurable, as the leprosie of Naaman; the issue of blood, and blindnesse, &c.

Among all the meanes vvhichwhich God useth, the speciall are the reasonable creatures, which are no passiue instruments, as the toole in the hande of the workeman, but actiue, because as they are mooued by God, so againe beeing indu…d with will and reason, they mooue themselues. And such instruments are either good or euill. Euill, as wicked men and angels. And these he useth to doe his good vvill and pleasure, euen then when they doe least of all obey him. And considering that the …inning instrument which is mooued by God doeth also mooue it selfe freely without any constraint on Gods part: God himselfe is free from all blame, when the instrument is blame-worthy. 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 do nothing but that vvhichwhich is corrupt; God in the meane season by it bringing that to passe which is uerie good. The whole cause of sinne is in Satan and in us: as for god, he puts no vvickednes into vsus, but the evill vvhichwhich he finds in us he mooues, orders, and gouernes, and bends it by his infinite vvisdome, vvhen and in vvhat maner it pleaseth him, to the glorie of his name, the euill instrument not knowing so much, nay intending a farre other ende. As in the mill the horse blind-folded goes forward, and perceiues nothing but that he is in the ordinarie way, vvhereas the miller himselfe vvhippes him and stirres him forward for another end, namely for the grinding of corne. And this is that which we must holde touching Gods providence ouer vvicked men and angels: and is standes vvith the tenour of the whole bible. Iosephs breethren sold him into Egypt verie wickedly euen in the testimonie of their owne consciences: yet Ioseph having respect to the counsell and vvorke of god, vvhichwhich he performed by his brethren, saith, that the Lorde sent him thither. And the Church of Ierusalem saith,Gen. 45. that Herode and Pontius Pilate did nothing in the death of Christ but that which the hand and counsell of God had determined to be done: Act. 4.28.because, though they wickedly intended nothing but to shevve their mallice and hatred in the death of Christ: yet God propounding a further matter by them then euer they dreamed of, shewed forth his endles merciemercy to man in the worke of redemption. On this maner must all the places of scripture be understood,2. Sam. 12.11. 2. Sam. 24.1. 2. Sam. 16.11. Isai. 10.5. & 13.6. 2. Ch…. 11.4. in which it is said, that god gaue the vviues of Dauid to Absolon: that God mooved David to number the people: that he commanded Shemi to raile on David: that the Medes and Persians are his sanctified ones: that the revolt of the ten tribes was done by God, &c. By all these examples it appeares, that we must not sever gods permission from his will or decree, and that wee must put difference betweene the euill worke of man, and the good worke of God which he doth by man: and the whole matter may yet be more clerely perceiued by this comparison. A thiefe at the day of assise is condemned, and the magistrate appointes him to be executed; the hangman owing a grudge to the malefactour, useth him hardly and prolongeth his punishment longer then he should. Nowe 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 execution by the hangmā. So God though he use euill instruments, yet is he free from the euill of the instruments.

And further we must here marke the difference vvhichwhich must be made in gods using of all kinds of instruments. Whē he useth good creatures, as angels, hee worketh his will not onelyonly by them but also in them: because hee inspires them and guides them by his spirite, so as they shall, will, & doe that which hee vvilleth and intendeth. As for evill instruments, he worketh by them only and not in them; because he holdes backe his grace from them and leaues them to themselves, to put in practise the corruption of their owne hearts.

Thus much of the partes of Gods prouidence: now follow the kinds thereof. Gods prouidence is either generall or speciall. Generall is that which extendes it selfe to the whole world and all things indifferently,Act. 17.28. Heb. 1.3. euen to the deuils themselues. By this providence God continues and mainetaines the order which he set in nature in the creation, and he preserues the life, substance,Iob. 37▪ & 38. Psal. 104. and the being of all and eueryevery creature in his kinde.

The especiall prouidence is that, which God sheweth and exerciseth towards his Church and chosen people,Isa. 43.1. Zach. 2.8. in gathering and guiding them, and in preserving them by his mightie power against the gates of hell. And therefore Gods Church here upon earth is called the kingdome of grace, in which he shewes not onelyonly a generall power ouer his creatures, but withall the special operation of his spirite in bowing & 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 providence of God ouer euerie thing that is, wee are hereby taught to take good heede of the transgression of the least of Gods commaundements. If men were persvvaded that the prince had an eie every where, doubtles many subiects in England would walke more obediently to the lawes of the land then they doe: and durst in no wise worke such vilanies as are daily practised. VVell, howsoeuer it is with earthly princes, yet this is least wanting in God: he hath an eye euerie where: wheresoeuer thou art there god beholdeth thee, as Dauid saith, God looked downe from heauen upon the children of men, to see if there were any that woulde vnderstand and seeke God. Psal. 53.2.Therefore except thou be brutish and past shame, take heed of sinne. If men had but a sparke of grace, the consideration of this would make them loath the practise of wickednes. Eliah saith to Ahab, As the Lord God of Israell liveth before whom I stand, 1. King. 17.2.there shall be neither dew nor raine these 3. yeres. VVhere the Prophet confirmeth his speech with an oth saying, As the Lord of hosts liueth it shall be so. & least Ahab should thinke 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 standes me in hand so doe I make conscience of my worde: For I stand in the presence of God, & therefore know it, as the Lord liueth there shalbe no raine nor dewe these three yeres. So Cornelius hauing an eye at gods prouidence, doth mooue himself, & all his houshold to a solemne hearing of the worde of God deliuered by the mouth of Peter, saying, that they were all present before God, to heare all things commaunded of him. Acts. 10.33.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 workes: because wheresoeuer we be, we are in the presence of God. Secondly, if there be a providence of God ouer euerie thing, then we must learne contentation of minde in eueryevery estate: in aduersitie under the crosse when all goes against us we must be content, because Gods prouidēce hath so appointed. So David in the greatest of his griefes was dumbe and spake nothing; his reason was,Psal. 39.9. because thou Lord diddest it. And vvhen Shemei cursed Dauid, Abisha would hauehave had the king to hauehave giuen him leaue to hauehave slaine him: but Dauid would not suffer it, but said, He curseth euen because the Lord hath bidden him curse David: 2. Sam. 16.10who dare then say, wherefore hast thou done so? In whose example wee may see a worthy paterne of quietnesse of mind. When a crosse commeth, it is a harde thing to be patient: but wee must draw our selues thereunto by consideration of Gods especiall providence. Thirdly when outward meanes of preseruation in this life doe abounde, as health, wealth, honour, riches, peace, and pleasure, then we must remember to be thankfull; because these things alwaies come by the prouidence of God. So is Iob thankefull both in prosperitie and aduersitie: The Lord, saieth hee, gave, Iob. 1.22.and the Lord taketh away: blessed be the name of the Lord. Indeede to be patient in every estate and thankfull to God is a verie hard matter: yet will it be more easie, if we learne in all things that befall us in this life, neuer to seuer the consideration of the things that come to passe from Gods providence. For as the bodie and the soule of man (though we see onelyonly the body) are alwaies together, 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 Gods providence. As for example: a mans house is set on fire, and all his goods consumed; this verie sight would make him at his wittes ende: but now as he beholdes this euent with one eye, so with the other eye he must at that verie instant looke vponupon Gods blessed prouidence. VVhen a man beholdes and feeles the losse of friends, hee will be soone grieued, if hee be not a verie stock or stone: yet that he may not be ouerwhelmed with griefe, hee must euer with one eye looke at the pleasure of God herein. This practise will be an especiall meanes to stay the rage of any headstrong affection in all our afflictions. In the vvorlde the manner of men is, if health, wealth, and ease abound to thinke all is well: but if crosses come, as losse of friends, and losse of goods, then men crie out, as being straught of their wits: the reason is, because they looke only at the outward meanes, and shut up Gods prouidence in them, & can not see into the good will and providence of God out of all meanes. Againe, when a man is stored vvith riches, honour, wealth, and prosperitie, he must not barely looke on them, but behold withall Gods goodnesse 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 upon it: which if it be away, thy meate and thy drinke can no more nourish thee then the stone in the wall. And the same must we doe in eueryevery businesse of our callings: which if men coulde learne to practise they woulde not so much t…ust to the meanes, as honour, vvealth, fauour, &c. but to God himselfe. The Lord by the Prophet Habaccuc reprooueth the Chaldeans for offering sacrifices unto their nets: which sinne they committed, because they looked onelyonly vponupon outward things:Hab…. & like blind moles had no power to see further into them, and to behold the vvorke of God in all their proceedings. And this is the verie cause vvhy vvee are unthankefull for Gods benefites: for though vve behold the bare creatures, yet are vvee so pore-blinde that vvee can not discerne any blessing and prouidence of God in them. Therefore let us learne to looke upon both ioyntly together, and so shall wee be thankefull unto god in prosperitie, and patient in adversitie vvith Iob and David. This lesson Paul learned: I can be abased (saith he) and I can abound every where, in all things I am instructed, Philip. 4.12, 13.both to be full, and to be hungry: and to abound, and to be in want.

Fourthly, seeing gods prouiden…e disposeth all things, vvee are taught to gather obseruations of the same, in things both past, and present: that vve may learne thereby to be armed against the time to come. Thus Dauid vvhen hee vvas 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, when I kept my fathers sheepe, 1. Sā. 17.37.I slevve a Lion and a beare that devoured the flocke: novv the Lord that delivered me out of the paw of the lyon, and out of the paw of the beare, he will deliver me out of the hand of this Philistim.

Fiftly, because Gods prouidence disposeth all things, when we make lawfull promises to doe any thing, we must put in, or at the lest conceiue this condition (if the Lord will) for S. Iames saith,Iam. 4.15. that we ought to say, If the lord will, and if we liue, we will do this or that. This also was Davids practise: for saith he to all the congregation of Israel,1. Sam. 13.2. If it seeme good to you, & if it proceed frō the lord our god, we will send to and fro.

Sixtly, seeing Gods prouidence is manifested in ordinary meanes, it behooueth eueryevery man in his calling to use them carefully: & when ordinary means be at hand, we must not looke for any help without them, though the Lord be able to do vvhat he will without means. Ioab when many Aramites came against him, he heartened his souldiers though they were but fevv in number,2. Sam. 10.12.. Mat. 4.6. bidding them be strong & valiant for their people, & for the cities of their God, & then let the lord do that vvhichwhich is good in his eyes. And our Sauiour Christ auoucheth it to be flat tēpting of god for him to leap downe frō the pinacle of the tēple to the ground, wheras there was an ordinarie vvay at hand to descend by staires. Hence it appeares, that such persons, as vvill use no means vvherby they may come to repent & beleeue, do indeed no more repent & beleeue, then they cā be able to liue vvhichwhich neither eat nor drink. And thus much of the duties. Novv follovv the cōsolatiōs: first, this very point of gods special prouidēce is a great cōfort to gods church: for the lord moderateth the rage of the deuill and wicked men, that they shall not hurt the people of God. Dauid saieth,Psal. 16.8. The Lorde is at my right hand, therefore I shall not …. And when Iosephs breethren were afraide for selling him into Egypt, hee comforteth them saying, that it was God that sent him before them, for their preseruation. Gen. 45.7.So king Dauid when his owne souldiers were purposed to stone him to death, hee was in great sorrow; but it is said, hee comforted himselfe in the Lord his God. 1. Sam. 30.6.where we may see that a mā which hath grace to beleue in God, and rely on his prouidence in all his afflictions & extremitie:, shall hauehave wonderfull peace and consolation.

Before we can proceede to the articles vvhichwhich followe, it is requisite that we should intreate of one of the greatest workes of Gods prouidence that can be; because the opening of it giueth light to all that insueth. And this worke is a Preparation of such meanes vvhereby God will manifest his iustice and merciemercy. It hath tvvo partes, the iust permission of the fall of man, and the giuing of the couenant of grace. For so Paul teacheth when hee saith, That God shut up all under unbeliefe that he might have vponupon al. Rom. 11.32. Galat. 3.22.And againe, The scripture hath concluded all under sinne, that the promise by the faith of Christ Iesus should be given to them that beleeue.

Touching the first, that wee may 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 vvord of God: as S. Iohn saith, Sinne is the transgression of the law. And this definition Paul confirmeth when he saith,…. Ioh. 3.4. foreign. Rom. 3 20. & 4.15. & 5.13. that by the lavv comes the knowledge of sinne: and, where no lavve is, there is no transgression: and, sinne is not imputed where there is no law.

In sinne wee 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 crimes that the world cries sha…e on: but eueryevery disordered thought, affection, inclination: yea, every defect of that which the Law requireth.

The guilte of sinne is, whereby a man is guiltie before God, that is bound and made subiect to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bounde in conscience. And hereupon the conscience of every sinner sits within his heart as a little iudge to tell him that hee is bound before God to punishment. For the second, it is the order of diuine iustice …et downe by God which bindes the conscience of the sinner before God: for hee is Creatour and Lorde, and man is a creature, and therefore must either obey his will and commandement, or suffer punishment. Now then by vertue of Gods law, conscience bindes over the creature to beare a punishment for his offence done against God: yea it tels him, that hee is in daunger to be iudged and condemned for it. And therefore the conscience is the Lordes Sergeant to infourme the sinner of the bonde and obligation whereby he is alwaies bounde before God.

The third thing which followeth sinne is punishment, and that is death.Rom. 6.23. So Paul saieth, The stipend of sinne is death: where, by death we must understand a double death, both of body 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 simply from the presence of God, for god is euerie where: but onelyonly 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 euerie sinne the infinite iustice of god is violated: for which cause there must needs be inflicted an infinite punishment, that there may be a proportion betweene the punishment and the offence. And therefore that distinction of sinne which papistes make namely, that some are in themselues veniall, and some mortall is false, & hereby confuted: otherwise in respect of men sinnes are either veniall or mortall. Veniall to the elect, whose sinnes are pardonable in Christ: but to the reprobate all sinnes are mortall.

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

Thus much of sinne in generall: now we come to the partes of it. The first sinne of all that euer was in man, is the sinne of Adam, which was his disobedience in eating the forbidden fruite.Rom. 5.5. In handling whereof sundrie pointes are to be opened, but let us beginne with the causes therof.

The outward efficient cause was the deuill. And though he be not named by Moses in the historie of the fall, yet that is not to trouble us: for we must not conceiue otherwise of the serpent, then of the instrument and mouth of the deuill. For it is not likely that it being a bruite creature should be able to reason and determine of good and euill, of trueth and falshood. Now in this temptation the deuill shewes his mallice and his fraude. His malice, in that, whereas hee can not ouerturne god himselfe, yet he labours to disturbe the order which he hath set downe in the creation, & 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 hee beginnes his temptation with the woman being the weaker person, and not with the man, which course hee still continues: as may appeare by this, that aExod. 22.18. a witch named in the feminine gēder, Mechash shepha.more women are intangled vvith witchcraft and sorcerie then men. Secondly he shevves his fraude, in that he proceedes very slily and intangles Eue by certaine steppes and degrees. For first by moouing a question he drawes her to listen to him, and to reason with him of gods commaundement. Secondly, he brings her to looke upon the tree and wishly to vievve the beautie of the fruite. Thirdly hee makes her to doubt of the absolute trueth of gods worde and promise, and to beleeue his contrarie lies. Fourthly, hauing blinded her minde vvith his false persvvasions, shee desires and lustes after the forbidden fruite and thereupon takes it, eates it, & giues it to her husband.

The invvarde cause, was the vvill of our first parentes, euen in the testimonie of their owne consciences, as Salomon saieth, This hauehave I found that God made man righteous, Eccles. 7.31.but they hauehave found many inventions. 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 can not bring forth euill fruite. Answer. Freedome of will is foure fold: 1. freedome to euill alone: this is onelyonly in wicked men and angels, and is indeed a bondage: the seconde is freedome to good alone, and that is in God and the good angels: 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 freedome either to good or to euill indifferently. And this vvas in Adam before his fall, vvho though he had no inclination to sinne, but onelyonly to that vvhichwhich was acceptable to God: yet was hee not bound by any necessitie, but had his libertie freely to chuse or refuse either good or euill. And this is euident by the verie fourme of Gods commaundement in which hee forbids Adam to eate the forbidden fruite: and thereby shewes that he being created righteous and not prone to sinne, had power to keep or not to keep the commandement: though since the fall both hee and vvee after him can not but sinne. Wherefore Adam being allured by Satan, of his owne free accord changed himselfe and fell from God. Now then, as the good tree changed from good to euill brings foorth euill fruite: so Adam by his owne inward and free motion changing from good to evill brings forth euill.

As for God, hee is not to be reputed as an authour or cause any way of this sinne. For hee created Adam and Eue righteous, indewed them vvith righteous vvilles: and hee tolde them vvhat hee woulde exact at their handes and vvhat they coulde perfourme: yea hee added threatnings, that with the feare of daunger hee might terrifie them from sinne. Some may say, vvhereas God foresavv that Adam woulde abuse the libertie of his vvill, vvhy vvoulde hee not preuent it. Ansvvere. There is a double grace, the one to be able to vvill and do that which is good, the other to be able to persevere in vvvilling and doing the same. Now God gaue the first to Adam, and not the second. And he is not to be blamed of vsus, though hee 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 cause. 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 & others; there should hauehave bin found no miserie in men, on whome God might take pitie in his sonne, nor wickednes 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 weaknesse of 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 hee knewe 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 hee 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 reply 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. Answer. 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 lawes, and not bound to them: he is an absolute lord and law-giuer; and therefore his actions are not within the compasse of lawes, as mens are. Whereupon it follows, 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 wee not imagine that it came to passe by chance or fortune, whereas the least things that are come to passe with Gods prouidence; neither was it by any bare permission without his decree and 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 bin vnlesse we denie God to be omnipotent. It remaines therefore that this fall did so proceede of the voluntarie creation of Adam,August. Enchir. ad Laur. c. 99. as that God did in part ordaine and will it, not as it was a sinne against his commandement, but as it was further in the counsell of God a way to exequute 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 end. Nowe in the permitting of this fact, God intended the manifesting of his glorie: but our first parents intending no such thing, sought not only to be like but also to be equal with god. Secōdly, it is alledged 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 freewil contingent and not necessarie: Gods decree not taking away the will but onelyonly ordering it. Lastly, it is alledged that Gods will is the cause of Adams will, and Adams will the cause of his fall, and that therefore Gods will shall be the cause of the fall. Answer. It must be graunted that Gods will is a moouing cause of the wills of euill 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 the defect or euill of his will.

Touching the time of the fall, the receiued opinion in former ages hath bin that our first parents fell the same day in which they were created, and therefore Augustine writes that they stoode but sixe houres. And though we can not determine of the certen time, yet in all likelihood was it very short. For Moses presently after that he had set down the creation of man, without the interposition of any thing else, comes immediately to the fall. And considering the nature of the deuill is without ceasing to shew his mallice, 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, that the deuill was a manslayer from the beginning,Ioh. 8. namely from the beginning nor of the creation of the world, or of time, but of man. And Eue saith, we shall eate of the fruite of the trees▪ of the garden, it may be,Gen. 3.2. 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 wee must not measure the greatnes or the smalnes of a sinne by the obiect or matter whereabout it is occupied, but by the commaundement of God, and by the disobedience or offence of his infinite maiestie. And that this fact of Adam and Eve was no small fault, but a notorious cryme and Apostasie in which they withdrawe them selues from vnderunder the power of God, nay reiect and denie him, will appeare if wee take a viewe of all the particular sinnes that be contained in it. The first is vnbeleefe, in that they doubted and distrusted of the trueth of Gods worde which hee spake to them. The seconde is contempt of God, in that they beleeued the lyes of the deuill rather then him. For when God saith, In the day that ye shall eate thereof, ye shall die the death, Gen. 3.4.it is as nothing with Eve: but when the deuill comes and saith, Ye shall not die at all ▪ that shee takes fast hold on. The third is pride and ambition. For they did eate the forbidden fruit that they might be as gods, Gen. 3.5.namely as the father, the sonne, the holy Ghost. The fourth is vnthankfulnes. 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 the creation, and a greater measure of knowledge then God had reuealed to them. The sixth is reprochful 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 bere…ue 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 wee should often thinke vponupon this, that we may learne to wonder at the iust iudgements of God in punishing this fall, and his vnspeakeable goodnes 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 mankinde: or as a publike person representing all his posteritie, and therefore when hee sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse for the shire, is done by eueryevery person in the shire. As Paul saith, By one man sinne entred into the world, Rom. 5.1….and so death went ouerall 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, 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:Hebr. 12.1. Rom. 7.13. concupiscence, sinne that is readie to compasse vsus about, the sinning sinne: and it is commonly tearmed originall, because it hath bin in mans nature euer since the fall, and because it is in eueryevery man at the very instant of his conception and birth, as Dauid plainly saith, Behold, I was borne in iniquitie, and in sinne hath my mother conceiued me:Psal. 51.5. 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 search the nature of it. Considering it hath place in man, it must be either the substāce of body 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 remains that originall sinne is nothing els but a disorder or euill disposition in al the faculties & inclinations of man, wherby they are all caried inordinatly against the law.

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 meat and drinke, and the power of nourishing is greatly corrupted as appeares by diseases, aches, surfetts, but specially by the abuse of meat and drinke. Secondly, the outward senses are as corrupt,Psal. 119. 1. Ioh. 2.16. and that made Dauid to pray that God would turne his eyes from beholding of vanitie: and Saint Iohn to say, 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,Gen. 6.5. and 8.21. 2. Cor. 3.5. the spirit of God saith, 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 renownce our owne 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 mankinde. But in what manner 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 receiue 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 did depriue first of all himselfe, and then secondly all his posteritie of the image of God; because all mankinde was in his loynes when he sinned. Now then vponupon the former appointment, when the soules of men are created and placed in the body, God forsakes them, not in respect of the substance of the soule or the faculties, but onelyonly in respect of his owne image, whereof the soules are depriued; after which followes the defect or want of righteousnes, which is originall sinne. And God in depriuing man of that which Adam 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 farfoorth as it is inflicted by him vponupon mankinde, it must be conceiued as a deserued punishment for the sinne of Adam and all men in him which they pulled vponupon themselues. The second way is,Rom. 5.12▪ that the corruption of nature is deriued from the parents in generation by the bodie; for as sweete oyle poured into a fustie vessell, looseth his purenes and is infected by the vessell: so the soule created good, and put into the corrupt bodie, receiues contagion thence. 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 sinne of all men in Adam. It may be this which hath bin saide will not satisfie the mindes of all. yet if any will be curious to search further into this point, let them know that there is another matter which more concerns them to looke vntounto. When a mans house is on fire, there is no time then to inquire howe and which way and whence the fire came, but our dutie is with all speede and expedition to vse all good meanes to stay it. And so considering that our whole natures are really infected and poisoned with the loathesome contagion of original sinne, which is a weight sufficient to presse down the soule to the gulfe of hell, it stands vsus in hand a thousand fold more to the vse 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 conveigh that to their children which they them selues want, namely the guilt and the punishment and the fault of sinne in part. Answer. I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they cannot 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 wheat that euer was, wi…now it as cleane as possibly may be: afterward sow it, weede it also when it is sowne, and reape it in due time, and carrie 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 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 greatnes of originall sinne, for the opening whereof we must consider three points. The first, that originall sinne is not diuers, but one and the same in kinde 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 man, 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. Answer. The differences that be in men that want 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 brideleth sinne more then in others, and in them is found ciuilitie: and againe in some lesse, and in such the rebellion of nature breakes foorth 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 wickednes, yet they may be equall 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 roote or seede not of some fewe sinnes, but of all sinnes whatsoeuer, euen of the very sinne against the holy Ghost. We must not imagine it to be an inclination or prones to one or two faults; but a prones to all and eueryevery sinne that is practised in the world; and that in all persons yong 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 & diuelish persons, and it is truly saide. Neuerthelesse we must vnderstand that although we abstaine from such hainous practises, yet the very root of such sinnes, that is, a disposition vntounto them, is found in vsus also. Iulian the Apostata both liuing and dying blasphemed Christ. Herod and Pontius Pilate & the wicked Iewes crucified him, and Iudas betraied him. Men vse to say that if Christ were now aliue, they would not doe so for all the world. But let vsus better consider of the matter. The same naturall corruption of heart that was in thē, is also in vsus, we being the childrē 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 souldiers, thrust him through with their speares, or as Iulian, pierce him with all maner of blasphemies, if God withhild 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, nor neuer doe it: yet the matter, beginning, and seed thereof is in themselues. This made Ieremie say, The heart of man is deceitfull and wicked aboue all things, who can know it?Ier. 17.9. It is like an huge sea the bankes whereof cannot be seene, nor the bottome searched. In common experience we see it come to passe, that men protestants to day, to morrowe papists▪ of Christians, heretikes; nowe 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 often thought vponupon.

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

Thus much touching mans fall into sinne by Gods iust permission: Nowe followes the good vse which we must make thereof. First by this we learne to acknowledge & bewaile our owne frailtie. For Adam in his innocencie beeing created perfectly righteous, when hee was once tempted by the deuill, fell away from God: what shal vve doe then in the like case vvhichwhich are by nature sold vnderunder sinne, & in our selues a thousand times weaker then Adam vvas? Many men there be that mingle themselues with all companies, tell them of the danger thereof, they vvill reply that they hauehave such strong faith that no bad companie can hurt thē. But, alas, silly people, Satan bevvitcheth them, and makes them to beleeue falshood to be truth: they knovve not their miserable estate. If Adam, saith Bernard, had a dovvnefall in Paradise, vvhat shall vve doe that are cast foorth vponupon the dunghil? Let vsus therefore often come to a serious consideration of our ovvne vveaknes, and follovv vvithall the practise of Dauid, vvho being priuie to himselfe touching his ovvne corruption, praieth to God on this manner, Knit my heart to thee, Psal. 86.11.O Lord, that I may feare thy name. Secondly, vve learne hereby absolutely to submit our selues to the authoritie of God, and simply to resolue our selues what soeuer he commāds is right and iust, though the reason of it be not known to vsus. For Eve condiscended to listen to the speach of the serpent, and without any calling shee reasoned with it of a most v…ightie matter, and that in the absence of Adam her head & husband, namely of the truth and glorie of God: & hereby was brought to doubt of Gods vvord, & so ouerturned. Thirdly, if all men by Adams fal be shut vp vnderunder dā nation, there is no cause vvhy any of vsus should stand vponupon his his birth, riches, wisdome, learning, or any other such gifts of God: there is nothing in vsus that is more able to couer our vilenes and nakednes, then figgetree leaues were able to couer the offence of Adam from Gods eyes. VVe stand vnderunder the wrath of God by nature, and cannot attaine to euerlasting life of our selues. VVherefore it doth stand eueryevery one of vsus in hande to abase our selues vnderunder the 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 danger in this: it is the very way to grace: none can be a sound member of Christ till his conscience condemne him, and make him quite ont of heart in respect of himselfe. And the want of this is the cause why so fewe perceiue any sweetnes or comfort in the Gospell: and why it is so little loued and imbraced now adaies. Lastly, if all mankinde 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 David, Create in me a cleane heart, O God, and renewe a right spirite within me. And cry out with Paul, O wretched man that I am, Psal. 51.10. Rom. 7.24.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 wee hauehave freedome from this bondage, and can with the Colossians giuegive thanks that we are deliuered from the power of darknes,Coloss. 1.13. and translated into the kingdome of Christ. This should be the affection of eueryevery man, because the spirituall thraldome 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 frō this miserable estate, in which we do almost nothing but displease God. For this is the greatest griefe that can be to the children of God, by their sinnes to offend their mercifull father. And as for all those which feele not the weight of their naturall guiltines and corruptions, but lie slumbring in the securitie of their hearts, they are therfore 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 fall of man: Nowe we come to the Couenant of grace. Which is nothing else but a compact made betweene God and 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 words, The seede of the woman shall bruise the serpents head: Gen. 3.15.and afterward it was continued and renewed with a part of Adams posteritie, as with Abraham, Isaac, Iacob, Dauid, &c. but it was most fully reuealed and accomplished at the comming of Christ.

In the Couenant I will consider two things, the parties reconciled betweene whome the couenant is made, & the foundation thereof. The parties are God and man. God is the principall, & he promiseth righteousnes and life eternall in Christ: Man againe binds himselfe by Gods grace to beleeue & to rest vponupon the promise. Here it may be demanded why man is more in the couenant then angels. Answ. The will of God in this point, is not reuealed vnlesse it be because angels fel 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 cannot say that all & eueryevery man hath bin & now is in the couenant, but onelyonly that little part of mankind which in all ages hath bin in the Church of God; & hath by faith imbraced the couenant. as Paul plainly auoucheth, The scripture (saith he) hath concluded all vnderunder sinne, Gal. 3.20.that the promise of the faith of Iesus Christ should be giuen [not vntounto all men] but to thē that beleeue. Without faith no man can please God:Heb. 11.6. and therfore God makes no couenāt of recōciliation without faith. Again since the beginning of the world there hath bin alwaies a distinctiō between mā & man. This appeares in the very tenor of the words of the couenāt made with our first parents, where God saith he wil put differēce between the seed of the womā & the seed of the serpēt: meaning by the seed of the womā, Christ with all the elect whō the father hath giuen vntounto him, who shall bruise the serpents head, and tread Satan vnderunder their feete.Rom. 16.20 And by the seed of the serpent he meaneth wicked mē that liue and die in their sinnes, as Saint Iohn saith, he that committeth sinne is of the deuill. 1. Ioh. 3.8.And according to this distinction in times following was Abel receiued into the couenant, and Cain reiected:Gen. 6.3. some were the sonnes of God in the daies of Noe, some the sonnes of men: In Abrahams familie, Ismael is cast out,Gen. 17.21. and the couenant established in Isaac: Iacob is loued, Esau is hated. And this distinction in the families of Abraham, Isaac, and Iacob, Paul approoueth,Rom. 9. when he maketh some to be the children of the flesh, and some other the childrē of the promise. And again, 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, & the seruice of God, & the promises belonging vntounto them:Rom. 9.3, 4. where as he saith of the Ephesians that they were alients from the common-wealth of Israel, and were strangers from the couenants of promise, & had no hope, & were without Christ and without God in the worlde. Eph. 2 12▪And the same may be said of the whole bodie of the Gentiles excepting here & there a man, who were conuerted and became Proselites. And this is manifest in that they wāted the word & the sacraments, and teachers. And this saying of the Prophet Ose, I will call them my people which were not my people: Rom. 9.24.and hir beloued which was not beloued, is alledged by Paul to prooue the calling of the Gentiles. Some doe alledge to the cōtrary, that whē the couenāt was made with our first parēts, it was also in thē made with all mankinde, not one man excepted: & that the distinction & difference between mā and man ariseth of their vnbeleefe & contēpt of the couenāt afterward. Answ. Indeed in the estate of innocency Adam by creation receiued grace for himselfe & his posteritie: & in his fal he transgressed not only for himself but for all his posteritie: but in receiuing of the couenant of grace it can not be prooued that he receiued it for himselfe & for all mankinde: nay the distinction betweene the seed of the woman & the seed of the serpent, mentioned in the very first giuing of the couenant, shews the contrarie: for if after the fall all & eueryevery part of mankinde were receiued into the couenant, then all men without restraint should be the seede of the woman, bruising the serpents head, and the serpent should hauehave no seede at all. And againe, all men cannot be charged with vnbeleefe and contempt in respect of the 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 syncere worship of the true God to idolatrie and all manner of wickednes, and became enemies of God & his people. But we plainly 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 ancetors 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 mankinde after him, Because (saith the Lord) thou hast obeied my voice, in thy seede shall all the nations of the earth be blessed. Gen. 18.22.Answ. Paul giues a double answer, first that the place must be vnderstood of many nations: secondly that it must be vnderstood not of all nations in all ages, but of all nations of the last age of the worlde. For, saith he, the scripture foreseeing that God would iustifie the gentiles through faith preached before the Gospell vntounto Abraham, Gal. 3.8.saying, in thee shall all the nations be blessed. VVell, to conclude this point, in the making of the couenant there must be a mutuall consent of the parties on both sides, and beside the promise on Gods part, there must be also a restipulation on mans part; otherwise the couenant is not made. Now then, it must needs follow that all vnbeleeuers cōtemning grace offered in Christ are out of the couenant, as also such as neuer heard of it; for where there is no knowledge, there is no consent: and before the comming of Christ the greatest part of the world neuer knewe the Messias, nor heard of the couenant; as Paul saith to the learned Athenians, the time of this ignorance God regarded not: but now he admonisheth all men eueryevery where to repent.Act. 17.30.

The foundation and groundworke of the Couenant is Christ Iesus the Mediator, in whom all the promises of God are yea and a men, & therfore he is called the angel of the couenant, Malac. 3.8. Isa. 49.8.and the couenant of the people to be made with all nations in the last age. Nowe then that we may proceede at large to open the substance of the couenant, we are in the next place to come to that part of the Creed which cōcerns the second person in trinitie, set down in these words, And in Iesus Christ his onelyonly Sonne, &c. from which words to the very end of the Creede, such points onelyonly are laid down as doe notably vnfold the benefits & the matter of the couenant. Now the second person is described to vsus by three things, 1. his titles, 2. his incarnatiō, 3. his twofold estate. his titles are in nūber foure. I. Iesus. II. Christ. III. his only sonne. IV. our Lord. His incarnatiō & his twofold estate are set down afterward.

To come to his titles, the first is Jesus, to which if we adde the clause I beleeue, on this maner, I beleeue in Iesus, &c. the article which we now hauehave in hand will appeare to be most excellent; because it hath most notable promises annexed to it. VVhen Peter cōfessed Christ to be the sonne of the liuing God, he answered, vponupon this rocke will I build my Church, Mat. 16.16.and the gates of hell shall not preuaile against it. And again, He that confesseth that Christ is the sonne of God, God dwelleth in him, 1. Ioh. 4.15.& he in God. And again,Act. 10.44. To him giuegive all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes. Paul saith,Act. 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 & of life euerlasting. But it may be obiected, that eueryevery spirit (as S. Iohn saith) which confesseth that Iesus Christ is come in the flesh is of God. 1. Ioh. 4.2.Now the deuil & al his angels & vnbeleeuers do thus much: therfore why may not they also hauehave the benefit of this cōfessiō. Ans. By spirit in that place is neither mēt 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 & diuine & hath God to be the autor of it. As for the deuil & his angels they can indeed 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 we doe not onelyonly know 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 beleeue not as Panyms, heretikes, Atheists, Turkes, Iewes, and all other infidells.

This name Iesus, was giuen to the sonne of God by the Father,Matt. 1.21. Luk. 1.31. and brought from heauen by an angell vntounto Ioseph and Marie: and on the day when he was to be circumcised, as the manner was, this name was giuen vntounto him by his parents, as they were commanded from the Lord by the angell Gabriel. And therefore the name was not giuen by chance, or by the alone will of the parents, but by the most wise appointment of God himselfe.

The name in Hebrue is Iehoschua, 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, For among men there is no other name giuen vnderunder heauen whereby we may be saued but by the name of Iesus. Act. 4.12.And the author to the Hebrues saith, That he is able perfectly to saue them that come vntounto God by him, Heb. 7.12.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 commaundements: the answere is, that the law 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 fulfill it, and worke out our own saluation, but that beeing condemned by it, we might wholly depend on Christ for eternall life. If any further alledge,2. Tim. 4.8. that such as walke according to the commandemēts 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 indeed, yet not for their works, but according to their workes which are the fruits of their faith, whereby they are ioyned to Christ, for whose merites onelyonly they stand righteous and are acceptable before god; And vvhereas it is saide by Peter, that baptisme saveth vsus. 1. Pet. 3.21.his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie us, but that it serues visibly to represent and confirme unto us the inward washing of our soules by the blood of Christ. It may further be said, that others hauehave bene Sauiours beside Christ as Iosuah the sonne of Nun, who for that cause is called by the same name with Christ. Answ. Heb. 4.8.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 deliverance was onelyonly temporall, and that onelyonly of one people. Now the sonne of God is called Iesus, not because he deliuereth the people of the Iewes onelyonly, or because he saueth the bodies of men only, 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 worde are called Saviours; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts,Obed. v. 21. 1. Tim. 4.1…. not by any vertue of theirs, but onelyonly by the operation of the spirit of Christ. Lastly, it may be obiected that the father and the holy ghost are Sauiours, and therefore not onelyonly the Sonne. Ansvver. True it is, that in the worke of saluation all the three persons must be ioyned together, & in no wise severed: the Father saveth, the Sonne saueth, the holy ghost saueth: yet must we distinguish them in the maner of sauing: the Father saveth 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 unto men. Nowe therefore whereas the sonne paies the price of our redemption and not the father or the holy ghost, therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus and none but he.

By this vvhichwhich hath beene said, the Papistes are faultie tvvo vvayes. First, that they giuegive too much to the verie name of Iesus: for they write in plaine tearmes, that the bare name it self being used hath great power & doth driue away deuils,Thyrraeus. de daemon. thes. 567.569. though the parties that use it be void of good affection: whereas indeede 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 Saviour. Now they make him but halfe a Sauiour, & they ioyne others with him as partners in the work of saluatiō, whē they teach, that with Christs merits must be ioyned our works of grace in the matter of iustification, and with Christes satisfaction for the wrath of God, our satisfaction for the temporall punishment; and when they adde to Christes intercession the intercession and patronage of saints, especially of the virgin Mary, whome they call the queene of heauen, the mother of merciemercy, vvithall requesting her, that by the authoritie of a mother shee would commaund her sonne.Officium B. Mariae reform. à Pio 5. Pontif. If this doctrine of theirs may stand, Christ can not be the onelyonly Sauiour of mankinde, but euerie man in parte shalbe Iesus to himselfe.

But let us goe on yet further to search the speciall reason of the name, which is notably set downe by the Angell. Thou shalt (saith hee) call his name Iesus, for he shall save his people from their sinnes. Mat. 1.21.In which words vve may consider 3. pointes. 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 Iewes & Gentiles: and therefore he is called the Saviour of his bodie. Eph. 5.23.VVe must not here imagine that Christ is a Sauiour of all and euerie man. For if that were true, then Christ shoulde make satisfaction to Gods iustice for all and every mans sinnes: and gods iustice being fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfactiō for sin & the pardon of sin depend one upō another inseparably. Againe, if Christ be an effectuall Sauiour of all and euerie particular man, why is any man condemned? It will be said, because they will not beleeue; belike then mans will must over rule Gods will,Actus primae causae ordinat actum secundae causae. whereas the common rule of divines is, that the first cause ordereth the second.

The meanes of saluation by Christ are two: his merite, 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 us from death, and reconciled us unto God. Some may obiect, that the obedience and the passion of Christ being long agoe ended, can not be able to saue us now: because that which he did 1500. yeres agoe may seeme to be vanished and come to nothing at this day. Answere. If Christs obedience be considered as an action, & his passion as a bare suffering, they are both ended long agoe: yet the value and price of them before God is euerlasting: as in Adams fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes ouerall mankind, and continues still euen to this houre, and shall doe to the ende of the world in those which shall be borne hereafter. The efficacie of Christ is, in that hee giues his spirite to mortifie the corruption of our natures, that we may die unto sinne and liue to righteousnesse, and hauehave true comfort in terrors of conscience and in the pangs of death.

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

Thus much for the meaning of this title Iesus. Now followe the uses which arise of it. First of all, whereas wee are taught to make confession that the sonne of God is Iesus, that is, a Sauiour: hence it must needs follow, that wee are all lost in our selues. And indeede before we can truly acknowledge that Christ is our Sauiour, this confession must needes goe before, that we are in truth, & therewithal do feel our selues to be miserable sinners under the wrath of God, utterly lost in regarde of our selues: for Christ came to save that which vvas lost. Mat. 18.11.And vvhen he talked with the woman of Canaan, he checked her & said, he was not sent, but to the lost sheepe of the house of Israel. Christ Iesus came to poure oyle into our woundes:Mat. 15.14. 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 oyle into a wound, before there be a wounde, or before it be opened, and wee feele the smart of it. And how can we be set at libertie by Christ, except we feele us in our selues to be in bondage, under Hell, death, and damnation? VVhen the disciples of Christ were vponupon the sea in a great tempest,Mat. 8.25. they cried, Master, saue vsus, we perish. So no man can heartily say, I beleeue Iesus Christ to be my Sauiour, before hee feele, that in himselfe he is utterly lost and cast away without his helpe. But after that wee perceiue our selues to be in danger & to be ouerwhelmed in the Sea of the wrath of God, then we crie out with the disciples, Lorde Iesus saue vsus wee 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 unto us: and with the Publican, I am a sinner, Lorde be mercifull to me. And therefore the conclusion is this, that if we will hauehave Christ to be our Saviour, we must first beleeue that in our selues we are utterly lost: and so must that place be understood where Christ saith, he is not sent, but to the lost sheepe 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 be so. But how shall wee doe this? I ansvver, Thus: A man is taken to be a skillfull Phisition by this, that many patients come unto him, and seeke for helpe at his hands. And so should it be with Christ. But alas, the case is otherwise. Every man can talke of Christ, but few 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 lande, and sell both goods and landes to get helpe at his handes. Euen so, if men were perswaded that Christ were a perfect Sauiour, and that they were sicke and utterly unable to be saued without him, they vvoulde neuer rest nor be quiet but seeke unto him for his helpe, and crie vvith Dauid, O Lorde, say unto my soule that thou art my salvation, Psal. 35.3.The woman that was diseased with an issue of bloode, came behinde our Sauiour Christ,Mat. 9.20. and when shee had but touched him, shee was healed. In the same maner, if wee shall seeke to come to Christ, and do but touch his pretious body & blood by the hand of faith, the issues and the bleeding woundes of our soules shalbe dried up. When a man that had bene sicke 38. yeres was come to the poole of Bethesda, hee was faine to lie there vncured; because when the angell 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 us or step before us.Ioh. 5.7. And if wee finde our selues to be so laden with the burden of our sinnes that we can not come to him, let us then doe as the palsie man did: he got 4. men to carry him on their shoulders to the place where Christ was: and when they coulde not by reason of the prease of people enter into the house, they opened the roofe and let him downe in his bedde by cordes to Christ that he might be healed.Mark. 2.4. And so let vsus vse the helpe of such as be godly, that by their instructions and consolations they may as it were put too their shoulders, & by their prayers as with cordes bring us to Christ, that wee may receiue eternall saluation, being otherwise deade in sinne and subiect to damnation.

Lastly, whereas Ioseph and Mary gaue this name not at their owne pleasure, but at the appointment of God himselfe: this ministers a good instruction to all parents touching the naming of their children when they are baptised, that they are with care and deliberation to giuegive convenient names vntounto them which may put them in mind of duties either to God or men. This is worthy of our obseruation, for many care not how they name their children, yea it is at this day & euer hath bene, that some▪ giuegive such names to them as that at the verie rehearsing thereof laughter ensueth. But this ought not to be so; for the name is giuen unto children at the time of their baptisme in the presence of God, of his Church, and angels, euen then vvhen they are to be entred into the Church of God and that in the name of the Father, the Sonne, and the Holy Ghost: therefore though we do not place religion in titles, or names, yet neuerthelesse a vvise and godly choise in this matter is to be had, that the names imposed may be in stead of instructions and admonitions to the parties named: and for this cause in the old testament names were giuen either by propheticall instinct, or according to the euent of things which came to passe about the time of the birth of children, or they were borowed from the holy auncetours,Luk. 1.59. to put the posteritie in mind to follow their steppes.

And thus much of the duties: Now follow the consolations that Gods Church and people reape from this that the sonne of God is our Saviour. When as all mankind was included under sinne & condemnation, then the Lord had mercy upon us and gaue unto man the couenant of grace in vvhichwhich he promised that his owne sonne should be our redeemer. This is a great and unspeakable comfort, as may appeare in that the angels so greatly reioyced herein when Christ was borne, Behold, say they, I bring you tidings of great ioy that shall be to all the people, that is, that unto you is borne i… the citie of David a Saviour which is Christ the Lord. Luk. ….10, 12.Now if they reioyce thus exceedingly at Christs birth, who vvas not their Sauiour, because they stand not in neede to be redeemed: then much more ought the Church of God to reioyce herein whome it doeth principally concerne: and no marvell; for if this sauiour had not beene, it had bene better to hauehave been… a bruite beast or any other creature then a man; for the death of a beast is the end of his woe, but the death of a man without a Sauiour is the beginning of endelesse miserie. Satan and his angels are fallen and hauehave no Sauiour, but when man was fallen, God of his merciemercy dealt not so with him, but gaue his ovvne sonne to restore him to better estate, whereas he might as iustly hauehave damned all men for the fall of our first parents, as hee did the wicked angels for theirs; for God is not bound to any creature; beholde then a matter of unspeakeable ioy: let us therefore receiue and embrace Christ our Saviour, flie to him for the pardon of all sinnes.

Exposition of the Apostles Creed, Text (3 of 13)