estate whereas he might as iustly haue damned all men for the fall of our first parents as he did the wicked angels for theirs for God is not bound to any creature behold then a matter of vnspeakeable ioy let vs therefore receiue and embrace Christ our Sauiour flie to him for the pardon of all sinnes and praise his name therefore Now we come to the second title of the sonne of God whereby he is tearmed Christ which title is as it were the surname of the second person as some doe thinke yet according to the opinion of some others it is no name at all but onely a meere appellation as when in the like case a particular man is called a Duke or a King It is all one with Messiah in Hebrewe wherewith the redeemer was named in the old Testament and both signifie annointed Among the Iewes before the comming of Christ three estates or orders of men were annointed with oile First of all Kings as Saul Dauid and the rest of the Kings of Iuda Secondly the priests that serued in the Tabernacle and Temple before the Lord when they were ordained and as it were installed into the priesthood were annointed with oyle as first of all Aaron and his sonnes but afterward the high priests alone Thirdly Prophets were thus annointed as Elisha Nowe this legall annointing was a type and figure of the annointing of Christ which was not with bodily oile but by the spirit and it was more excellent then all other annointings were For Dauid saith he was annointed with the oyle of gladnesse aboue all his fellowes signifying that neither king priest nor prophet was euer annointed in the same manner as he was Christs annointing is according to both his natures for in what nature â—e is a Mediatour in the same he is annointed but according to both his natures ioyntly he is a Mediatour the godhead is no mediatour without the manhood nor the manhood without the godhead and therefore his annointing extends it selfe both to his godhead and to his manhood Christs annointing hath two parts both of them figured by the annointing of the Iewes The first is his consecration whereby he was set apart to do the office of a Mediatour betweene God and man and therfore to be a king a priest a prophet a king to gather and withall to gouerne his Church and people a priest to make satisfaction and intercession for the sinnes of the elect a prophet to reueale and teach his people the will of God his father And though it be true that Christ is set apart to the work of mediation as he is mediatour or as he is man yet as he is God he doth designe and set himselfe apart to the same worke For to designe the mediatour is a common action of the three persons the father the sonneâ— and the holy ghost and yet considering the father is first in order and thâ—refore hath the beginning of the action for this cause he is said especially to designe as when S. Iohn saith Him hath God the father sealed The second part of Christs annointing is the powring out of the fulnesse of the spirit or grace into the manhood of Christ and it was particularly figured by the holy oile For first that oile had no man but God alone to bee the author of it so the most excellent and vnspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ. Againe though the same oile was most precious yet was it compounded of earthly substances as myrrhe calamus and Casia and such like to signifie that the spirituall oile of grace whereof the manhood of Christ was as it were a vessell or storehouse did not consist of the essentiall properties of the godhead as Eutiches and his followers in these daies imagine but in certaine created gifts and qualities placed in his humaine nature otherwise we should not haue any participation of them Thirdly the sweete sauour of the holy oile figured that the riches of all grace with the effect thereof in the obedience of Christ doth take away the noisome sent of our loathsome sinnes from the nosthrilles of God and withal doth make our persons and al our actioÌ„s acceptable vnto him as a sweete perfume as Paul saith we are vnto God the sweete sauour of Christ c. And Christs death is for this cause tearmed a sacrifice of sweete smelling sauour And we must further vnderstand that theâ—e gifts of Christs manhood are not conferred in a small scantling or measure for Iohn saith God giueth the spirit not by measure because the graces which are in Christ are farre more both in number and degree then all men or angels haue or shall haue though the good angels and the saints of God in heauen are very excellent creatures stored with manifold graces and gifts of God For this cause Christ is called the head of man because he is euery way the most principal and glorious man that euer was Yet for all this are not the gifts of Christs manhood infinite any way because it is a creature and finite in nature and therefore not capable of that which is infinite By Christs annointing the people of God reape great benefit comfort because they are to be partakers thereof For this cause the oile wherewith he was annointed is called the oyle of gladnes because the sweete sauour of it gladdeth the hearts of all his members and brings the peace of God which passeth all vnderstanding The holy oyle poured vpon Aarons head came downe to his beard and to the very skirts of his garments and it signified that the spirituall oyle of grace was first of all poured vpon our head Christ Iesus from thence consequently deriued to al his members that by that meanes he might be not onely annointed himselfe but also our annointer Nowe the benefits which we receiue by his annointing are two The first is that all the elect when they are called to the profession of the Gospell of Christ are in and by him set apart and made spirituall kings priests and prophets as S. Iohn saith He hath made vs kings and priests vnto his father And S. Peter out of Ioel I will poure saith the Lord my spirit vpon all flesh and your sonnes and daughters shall prophesie The second benefit it that all the faithfull receiue the same oile that is the same spirit of God in some little conuenient measure which he receiued aboue measure as Saint Iohn saithâ— The annointing which ye haue receiued of him dwelleth in you and teacheth you all things where by annointing is meant the holy Ghost And hence it is that men are called Christians of the name of Christ that is annointed with the same oyle wherewith Christ was annointed And the holy oyle might not be giuen to a straunger to signifie that to haue the spirit of Christ and to be guided by it is peculiar
in the eternal counsell of God set apart to be a publike suretie or pledge for vs to suffer and performe those things which we in our persons should haue suffered and performed For this cause God the father is said to giue his sonne vnto vs and the sonne again to giue his life for his friends The â—econd question is how by the short and temporary death of the sonne of God any man can possibly bee freed from eternall death and damnation which is due vnto him for the least sinne Ans. When we say that the sonne of God suffered it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead but in respect of the assumed manhood yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man and from the dignitie of the person which suffered ariseth the dignitie excellencie of the passion wherby it is made in value and price to counteruaile euerlasting damnation For when as the sonne of God suffered the curse for a short time it is more then if all men and angels had suffered the same for euer VII The difference of the passion of Christ and the sufferings of Martyrs and that stands in two thinges First Christs passion was a cursed punishment the sufferings of the Martyrs are no curses but either chastisements or trials Secondly the passion of Christ is meritorious for vs euen before god because he becam our mediatour and suretie in the couenant of grace but the sufferings of Martyrs are not of value to merit for vs at Gods hand because in suffering they were but priuate men and therefore they nothing appertaine to vs. By this it appeares that the Treasury of the Church of Rome which is as it were a common chest containing the ouerplus of the merits of saints mingled with the merits of Christ kept and disposed by the Pope himselfe is nothing els but a sensles dotage of mans braine And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others it is as much as if they should say the sonne of God became Iesus to make euery one of vs Iesus And it is a manifest vntruth which they say For the very manhood of Christ considered apart from the Godhead cannot merit properly coÌ„sidering whatsoeuer it is hath or doth it is hath and doth the same wholly and onely by grace whereas therefore Christ meriteth for vs it is by reason he is both God and man in one person For this cause it is not possible that one meere man should merit for another The vse of the passion followeth It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ as a meanes to stirre vp compassion in themselues partly towards Christ who suffered grieuous torments and partly towards the virgin Marie who for the torments of her deere sonne was exceedingly troubled and withall to kindle in their hearts an indignation towards the Iewes that put Christ to death But indeede this kind of vse is meere humane and may in like manner be made by reading of any humane historie But the proper and the speciall vse of the passion indeede is this first of all we must set it before our eies as a looking glasse in which we may clearely beholde the horriblenesse of our sinnes that could not be pardoned without the passion of the sonne of God and the vnspeakable loue of Christ that died for vs and therefore loued his own enemies more then his owne selfe and lastly our endlesse peace with God and happinesse in that considering the person of our redeemer who suffered the pangs of hell wee may after a sort finde our paradise euen in the middest of hell Secondly the meditation of Christs passion serues as a most worthie meanâ— to beginne and to confirme grace specially when it is mingled with faith and that two waies For first it serues to breede in our hearts a godly sorrowe for our sinnes past when we doe seriouslie with our selues consider that our owne sinnes were the cause of all the paines and sorrowes calamities which he suffered in life and death When any man had sinned vnder the lawe hee brought vnto the temple or tabernacle some kind of beast for an offering according as he was prescribed laying his hand vpon the head of it and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death and not the beast and that it beeing slaine and sacrificed was a â—igne vnto him of the sacrifice of Christ offered vpon the crosse for his â—innes And hereby we are taught that so oft as we remember the passion of Christ we should lay our hands as it were vpon our owne heades vtterly accusing and condemning our selues euermore keeping this in our hearts that Christ suffered not for himself but for our offences which were the proper cause of all his woe and miserie And as Christs passion was grieuous and bitter vnto him so should our sinnes likewise bee grieuous and bitter vnto vs let vs alwaies remember this otherwise we shall neuer reape any sound benefit by the passion of Christ. Againe the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues and liue in holines and newnes of life on this manner Hath the sonne of God so mercifully dealt with me as to suffer the curse of the whole lawe for my manifolde iniquities and to deliuer me from iust and deserued damnation yea no doubt he hath I am resolued of it if I should go on in mine old course I should be the most ingratefull of all creatures to this my louing Sauiour I will therefore by his grace returne and reforme my life And in this very point of reformation the passion of Christ is set before vs as a most liuely patterne and example to followe For as much saith S. Peter as Christ hath suffered for vs in the flesh arme your sâ—lues likewise with the same minde which is that he which hath suffered in the flesh hath ceased from sinne Where he teacheth that there must be in vs a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse so should we lade our owne flesh that is the corruption of our natures with all such meanes as may subdue and weaken crucifie and kill it To the doing of this three things especially are required First we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah and the grace of God which we receiue like young and little Dauid and therefore if wee desire that grace should preuaile against corruption we must disarme the strong man and strippe him of all his weapons
Christ and we are stewards of them a while for the good of others The more the Lord giueth to a man the more he requireth at his hands and as for such as hauing good gifts abuse the same their sinne is the more grieuous and their daunger the greater Men of great gifts vnlesse they vse them aright with humbled hearts shall want Gods blessing vpon them For he giueth grace to the humble The high hills after much tillage are often barren whereas the low vallies by the streames of waters passing through them are very fruitfull and the gifts of God ioyned with a swelling heart are fruitlesse but ioyned with loue and the grace of humilitie they edifie Secondly if Christ ascend vp to heauen to giue gifts vnto men here we may see how many a man and woman in these our daies are ouerseene in that they plead ignorance and say that they hope God will haue them excused for it seeing they are not learned they haue dull wittes and it is not possible to teach them now they are past learning and hereupon they presume they may liue in grosse ignorance as blinde almost in religion as when they were first borne But marke I pray you who it is that is ascended vp to heauen namely Christ Iesus our Lord who made thee of nothing Now was he able to giue thee a beeing when thou was not and is he not likewise able to put knowledge into thy soule if so be thou wilt vse the meanes which he hath appointed and the rather seeing he is ascended for that end but if thou wilt not vse the meanes to come to knowledge thy case is desperate and thou art the cause of thine owne condemnation and thou bringest confusion vpon thine owne head Therfore let ignorant men labour for knowledge of Gods word Ignorance shall excuse none it will not stand for paiment at the day of iudgement Christ is ascended to this ende to teach the ignorant to giue knowledge and wisdome vnto the simple to giue gifts of prophecie vnto his ministers that they may teach his people Therefore I say againe let such as be ignorant vse the meanes diligently and God will giue the blessing Thirdly whereas it is thought to be a thing not possible to furnish a whole Church with preaching ministers it seemes to be otherwise For wherefore did Christ ascend to heauen was it not to giue gifts vnto his Church what is Christs hand now shortned vndoubtedly we may resolue our selues that Christ bestowed gifts sufficient vpon men in the Church but it is for our sinnes that they are not imploied The fountaines of learning the Vniuersities though they are not dammed vp yet they streame not abroad as they might Many there be in them indued with worthie gifts for the building of the Church but the couetousnes of men hindereth the comfortable entrance which otherwise might be Lastly seeing Christ ascended to giue gifts needefull for his Church as the gift of teaching the gift of prophecie the gift of tongues of wisdome and knowledge the dutie of euery man is especially of those which liue in the schooles of learning to labour by all meanes to increase cherish and preserue their gifts and as Paul exhorteth Timothie to stirre vp the gift of God that is as men preserue the fire by blowing it so by our diligence we must kindle and reuiue the gifts and graces of God bestowed on vs. Christ hath done his part and there is nothing required but our paines and fidelitie The third benefit that comes by Christs ascension is that he ascended to prepare a place for all that should beleeue in him In my fathers house saith Christ are many dwelling places if it were not so I would haue told you I goe to prepare a place for you For by the sinne of Adam our entrance into heauen was taken away If Adam by his fall did exclude himselfe from the earthly paradise then how much more did he exclude himselfe from heauen And theâ—efore all mankind sinning in him was likewise depriued of heauen The people of Israel beeing in woe and miserie cried out that they had sinned and therefore the Lord had couered himselfe with a cloud that their praiers could not passe through And Esai saith that our sinnes are a wall betwixt God and vs. And S. Iohn that no vncleane thing must enter into the heauenly Ierusalem Now seeing we haue shut our selues out of heauen by our sinnes it was requiâ—ite that Christ Iesus our Sauiour should goe before vs to prepare a place and to make readie a way for vs. For he is king ouer all he hath the keies of heauen he openeth and no man shutteth therfore it is in his power to lâ—t vs in though we haue shut our selues out But some may say if this be the ende of his ascension to prepare a place in heauen then belike such as died before the comming of Christ were not in heauen Ans. As there are two degrees of glorie one incomplete and the other complete or perfect for the faithfull departed are in glorie but in part and there remaineth fulnesse of glory for them at the day of iudgement when soule and bodie shall be both glorified together so answerably there are two degrees of preparation of places in heauen The places of glorie were in part prepared for the faithfull from the beginning of the world but the full preparation is made by Christs ascension And of this last preparation is the place of Iohn to be vnderstood The vse of this doctrine is very profitable First it ouerthroweth the fond doctrine of the church of Rome which teacheth that Christ by his death did merit our iustification and that we beeing once iustified doe further merit saluation and purchase for our selues a place in heauen But this is as it were to make a partition betweene Christ and vs in the worke of our redemption whereas in truth not onely the beginning and continuance of our saluation but also the accomplishment thereof in our vocation iustification sanctification glorification is wholly and onely to be ascribed to the meere merit of Christ and therefore hauing redeemed vs on earth he also ascends to prepare a place in heauen for vs. Secondly this serueth to condemne the fearefull lamentable and desperate securitie of these our daies Great is the loue of Christ in that he was content to suffer the pangs of hell to bring vs out of hell and withall to goe to heauen to prepare a place for vs there and yet who is it that careth for this place or maketh any account therof who forsaketh this world seekes vnto Christ for it And further least any maÌ„ should say alas I know not the way therfore Christ before he ascended made a new liuing way with his own blood as the Apostle speaketh And to take away all excuses froÌ„ men he hath set markes and bounds in this way and hath placed guides in it
In whome ye are also built togither to be the habitation of God by the spirit This albeit it be a most neere and reall vnion yet we must not thinke that it by touching mixture or as it were by souldring of one soule with another neither by a bare agreement of the soules among themselues but by the communion and operation of the same spirit which beeing by nature infinite is of sufficient abilitie to conioyne those things togither which are of themselues farre distant from each other the like we see in the soule of man which conioyneth the head with the foote Eph. 2.22 2. Pet. 1.4 Whereby most great and precious promises are giuen vnto vs that by them ye should be partakers of the godly nature in that ye flie the corruption which is in the world through lust Phil. 2.1 If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit c. The things vnited In this vnion not our soule alone is vnited with Christs soule or our â—lesh with his flesh but the whole person of euery faithfull man is â—erely conioyned with the whol person of our Sauiour Christ God man The manner of their vnion is this A faithfull man first of all and immediatly is vnited to the flesh or humane nature of Christ afterward by reason of the humanitie to the Word it selfe or diuine nature For saluation and life dependeth on that fulnesse of the godhead which is in Christ yet it is not coÌ„municated vnto vs but in the flesh and by the flesh of Christ. Ioh. 6 5â— Except ye eate the flesh and drinke the blood of the Sonne of man ye haue no life in you 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him The bond of this vnion This vnion is made by the spirit of God applying Christ vnto vs and on our parts by faith receiuing Christ Iesus offered vnto vs. And for this cause is it tearmed a spirituall vnion Christ because he is the head of the faithfull is to be considered as a publike man sustaining the person of all the elect Hence is it that the faithfull are â—aid to be crucified with Christ and with him to die to be buried Rom. 6.4 5,6 to be quickened Eph. 2.5 to be raised vp and placed in heauen v. 6. Col. 3.1 the which is not onely in regard of the hope of the faithful but because they are accepted of God certainely to haue done all these things in Christ euen as in Adams first sinne all his posteritie afterward was tainted of sinne A member of Christ is diuersly distinguished and is so either before men or God Before meÌ„ they are the members of Christ who outwardly professing the faith are charitably reputed by the Church as true members But such deceiuing at length both themselues and the Church may be reprobates therefore in Gods presence they are no more true members then are the noxious humours in mans bodie or a woodden legge or other ioynt cunningly fastened to another part of the bodie Againe members before God they are such as either are decreed to be so or actually are so already Such as are decreed to be so are they who being elect from all eternitie are either as yet not borne or not called Ioh. 10. 16. Other sheepe haue I which are not of this fold them also must I bring Actuall members of Christ are either liuing or dying members An actuall liuing member of Christ is euery one elected which being engraffed by faith and the spirit into Christ doth feele and shewe forth the power of Christ in him An actuall dying or decaying member is euery one truely engraffed into Christ and yet hath no feeling of the power and efficacie of the quickening spirit in him He is like vnto a benummed legge without sense which indeede is a part of mans body and yet receiueth no nourishment such are those faithfull ones who for a time doe faint and are ouercome vnder the heauie burtheÌ„ of tentations and their sinnes such are also those excommunicate persons who in regard of their engraffing are true members howesoeuer in regard of the externall communion with the Church and efficacie of the spirit they are not members till such time as they being touched with repentance doe begin as it were to liue againe God executeth this effectuall calling by certaine meanes The first is the sauing hearing of the word of God which is when the said word outwardly is preached to such an one as is both dead in his sinnes and doth not so much as dreame of his saluation And first of all the Law shewing a man his sinne and the punishment thereof which is eternall death afterward the Gospel shewing saluation by Christ Iesus to such as beleeue And inwardly the eyes of the minde are enlightened the heart and eares opened that he may see heare and vnderstand the preaching of the word of God The second is the mollifying of the heart the which must be bruised in pieces that it may be fit to receiue Gods sauing grace offered vnto it Ezech. 11. 19. I will giue them one heart and I will put a new spirit within their bowels And I will take the stonie heart out of their bodies and will giue them an heart of flesh There are for the brusing of this stonie heart foure principal hammers The first is the knowledge of the law of God The second is the knowledge of sinne both originall and actuall and what punishment is due vnto them The third is compunction or pricking of the heart namely a sense and feeling of the wrath of God for the same sinnes The fourth is an holy desperation of a mans owne power in the obtaining of eternall life Act. 2.37 When they heard these things they were pricked in heart and said vnto Peter and the rest of the Apostles Men and brethren what shall we doe 38. Peter said vnto them Repent and be baptized euery one of you in the name of Iesus into the remission of sinnes and ye shall receiue the gift of the holy Ghost Luk. 15.17 Then he came to himselfe and said How many hired seruants at my fathers haue bread ynough and I die for hunger 18. I will rise and goe to my father and say vnto him Father I haue sinned against heauen and before thee 19. And am no more worthie to be called thy sonne make me as one of thy hired seruants c. Matth. 15. 24. He answered and said I am not sent but to the lost sheepe of Israel The third is faith which is a miraculous and supernaturall facultie of the heart apprehending Christ Iesus being applied by the operation of the holy Ghost and receiuing him to it selfe Ioh. 1.1,2,6.35 Iesus said vnto them I am the bread of life he that commeth vnto me shall neuer hunger and he that beleeueth in me shall neuer thirst Rom. 9.30 What shall we
by some circumstances inherent in the person is mooued to doe this or that Now as for God he did vpon his meere pleasure elect some and reiect others eternally not mooued or vrged thereunto by any thing whatsoeuer out of himselfe II. He is debter to none but may by good right doe with his creatures what seemeth good vnto him in his owne eyes III. It is one thing with God to accept of persons and another to make choice of men This if we should not graunt it would follow that God must be deemed blame-worthie because he made not all his creatures most glorious Angels Obiect VIII If God decreed to reiect certaine men then did he hate his creature Answ. God decreed to reiect his creature and workmanship not because he hated it but because he appointed it to hatred And it is one thing to hate and another to appoint to hatred And indeede God doth not actually hate any thing but for sinne That saying of Augustine to Simplicius is fitte for this purpose When God maketh the wicked whome he doth not iustifie vessells of wrath he doth it not to hate that which he made for in that he made them vessels they haue their vse namely that by their paines to which they were ordained the vessels of honour might reape profit God therefore doth not hate them in that they are men or vessels neither any thing that he made in them by creation or ordination For God hateth nothing which he hath made But in as much as he made them vessels of destruction he did it to instruct others As for their impietie which he neuer made that he hateth vtterly As therfore a iudge hateth theft in a mā but he doth not hate his punishment that he is sent to worke in the mines For the theefe doth the first the iudge the latter so God whereas of the companie of them which perish he maketh vessels of perdition he doth not therefore hate that which he doth that is the cōdemnation of those which perish in their due punishment for sinne Obiect IX The reprobates are said in many places of Scripture to be redeemed by Christ as 2. Pet. 2.1 Ans. First we must not vnderstand such places meant of all reprobates but of such as are for a time in the Church II. They are saide to be redeemed iustified and sanctified both in their owne iudgements and the Churches also in as much as they make an externall profession of the faith But this is a iudgement of charitie not of certentie Obiect X. God might be thought cruell if that he had ordained the greatest part of the world to destruction Answer God could well enough haue decreed that euen all men should vtterly haue beene reiected and yet he should haue beene neuer a whit either cruell or vniust Reasons I. He adiudged all and euery one of those soule and wicked spirits which fell from him to eternall torments II. He decreed also as is apparant by the euent that men should liue by the slaughter of beasts and yet God is not therefore cruell against them and surely God is no more bounden vnto man then vnto the very bruit beasts Exception God appointed all to be saued with this caueat and condition If they beleeue Answer This is absurd to affirme for I. by this meanes the decree of God should depende vpon the will of man◠when as contrarily Gods decree doth limit and order all inferiour causes II. It quite taketh away the certaintie of Gods decree because a conditionall proposition doth set downe nothing as beeing or it doth not certainly affirme any thing Obiect If the merit of Christ did not extend it selfe as farre as the fall of Adam then is not the head of the Serpent broken nor Satans kingdome abolished by Christ. Ans. This brusing of the Serpents head is seene in them onely which are at enimitie with the Serpent namely in such as truly beleeue Gen. 3.15 compared with Rom. 16.20 To conclude that is not true which they say namely that this opinion of an vniuersall and effectuall redemption of euery singular man is a notable remedie to comfort afflicted consciences For I appeale to the iudgement of all men whether there is in this manner of consolation any great comfort to the conscience afflicted Christ died for all men Thou art a man Therefore Christ died for thee The II. errour God did foreknow the fall of Adam but he did not by his eternall decree foreordaine the same and therefore that his fall was without the agent permission of God The Confutation It is false For I. there is not the least thing in nature but it commeth to passe by the decree and will of God Math. 10.30 Wherefore such as affirme that God did onely foreknow this or that they doe either quite ouerturne the prouidence of GOD or at the least imagine that it is a very idle prouidence II. The fact of Herod and Pilate in deliuering Christ against their own consciences to be crucified may seeme to be as heinous as was Adams fall and yet they are said to haue done that which the hand of the Lord had fore-ordained to be done Act. 4. 28. Againe the fall of Adam was two manner of waies by Gods actiue or rather operatiue permission I. In as much as the fall was an action for in God alone we liue we mooue and haue our beeing II. In as much as that his fall was but a bare triall of his loyaltie to God whereby God would trie both the power and will of his creature The III. errour God by reason that he did foresee the disobedience of some or that they would contemne the Gospel did decree their destruction and condemnation The Confutation We vtterly denie that the foreseeing of the contempt of grace in any was the first and principall cause of the decree of reprobation Reasons I. Paul Rom. 1. doth deriue the common condemnation of the Gentiles from hence namely that they withheld the truth in vnrighteousnes that is because they did wittingly extinguish that light of nature by their wicked doings which they had of the knowledge of God and would not obey their consciences inwardly checking them for the same II. If that faith foreseene be not the cause of the decree of Election it can not be that the want of faith foreseene should be the cause of the decree of reprobation but rather as faith doth in order of causes follow after election so must incredulitie reprobation For there is the like reason or proportion of contraries III. Many infants depart this life both beeing out of the true Church and before they haue any vse of reason and againe many there are which albeit they liue long yet being either idiots and fooles or borne deafe they cannot come to the true vse of reason in all which it is not credible that their should be suspected any contempt of the Gospel which they could not learne IV. Esau was hated of God for none other
L Labour commanded 88 Labourers must be paid 74,91 Law of God morall 36 the Lawe can not be fulfilled in this life 160 vse of the Law 101 vse of it in the regenerate 102 Church Lawes by Christ. 33 Lawe 95 Lawyers sinne 91 Leagues which are lawfull 78 Leagues with infidels 79 Leagues with the godly 54 Lenitie in correction 72 Lending freely 94 Life vnoffensiue 81 vnordinate 88 long Life promised to children 67 Lordships distinguished 23 Lottes 56 Loue of God 39,41 markes of it 40 Loue of God in Christ. 113 Loue of the creature more then god 41 the Lords supper 111 Lower roome at table 87 Lying 54,96 Lucke good and bad 56 Lust of heart 82 Lutherans consubstantiation 112 M Madnes a punishment of sinne 23 Magistrates fathers 66 Magistrates winking at sinne 21 Magistrates to be obeyed 68 Magicke 49 Magitians 35,41,49 Magitians not to be sought vnto 51 Malice 95 Man and wife abusing their libertie 84 Mans creation with circumstances 12 13 created mutable 13 his fall 15 Man Gods image 45,56 pleasures with Men. 82 Manichees condemned 41 Mariage to be sanctified with praier 60 Mariage without parents consent 71 with infidels 46 Marie Christs mother continued a virgine 27 Marcion 41 Martyrdome 139 Marchandise solde to an idolatrous vse 46 Masse may not be heard 45 Mayming of the bodie 74 Meditation of the creation on the Sabbath 65 Meditation of Christs passion 31 Meditation in the promises of the Gospel 118 Meanes of Gods worship 52 Members of Christ. 116 Gods mercie aboue his iustice 44 Merit of congruitie 154 of condignitie 161 the Minde corrupted 17 MINISTERS fathers 66 Ministers sinnes 21 Ministers dutie 52 Mirth at meate 87 Miseries of our neighbour 77 Modestie 85 Monasticall vowes 47 Monkes 91 Monuments of idolatrie 46 Mortification 124 Mourning 80 Mother what 67 Mothers must nurse their owne children 72 Musicke lawfull 81 Musicke in Churches 47 Murder vnpardonable 75 N Naamans worship in the Temple of Rimmon 45 Name of God 54 good Name 99 Necromancie 50 Neglect of Gods seruice 48 Neighbours who and how to be loued 66,74 Non-residencie reprooued by scripture and councels 76,77 Notions of the minde 17 O Obedience to god how measured by him 48 Obedience to superiours 69 Obedience to the law 20 euangelicall Obedience 129 Occasiōs of strife how ministred 76 Offences against superiours 71 equalls 72 inferiours 72,77 Old men fathers 67 Operation of God 9 Oppression 89 Originall sinne 17 not taken away by baptisme 152 Outward actuall sinne 20 Originall sinne deserueth death 173 Othes 59 lawfull ibid. vnlawfull ibid. P Particular perswasion of saluation 119 Paines in childbirth 23 a Punishment for sinne 23 Parents how said to be holy 108 Parents prolong their childrens life 67 Patience in perils 39 Patience with preseruatiues 137 Peace of God 148 Perfection of sinne 21 Permission of euill 14 Periurie 5 Peoples dutie in Gods seruice 52 petition 60 Peters fall 22 Pirats 91 philosophie 81 phisicke 81 pictures 44 plague 81 plaies 85 Pledges to be restored 75,90 to be redeemed 93 strange Pleasures 82 pollution 197 pollution by night 84 the Pope Antichrist 35 Popish superstitions 47,58 popish fasting 48 popish traditions 48 power of the law 102 of Christs death 126 preaching of the Gospel an image of Christ. 45 it begetteth faith 33 praier 138 praiers of the faithful 139 to creatures 49 a meanes to sanctifie Gods creatures 60 praiers on particular occasions 60 praising of God in heauen 145 Predestination 10,167 it is both of the Elect and reprobate 149 immutable 150 not by foreseene workes in man 172 it may be knowne 177 what it is to the Papists 146 Predestination applied 176 preseruatiues against assaults of temptation 131 vocation 131 faith 132 sanctification 134 presumption 22,42 pride 42 promises of God and man 36 promises must be kept 94 pronenesse to diseases a punishment 22 pronouncing vniust sentence 96 propagation of sinne 17 profession of God commanded 39 138 processions 45 prognostications 56 prophesies 50 prophanations of sabbaths 64 punishments of sinne 22 punishments inflicted by superiours to be borne 69 punishments how to be inflicted 70 Q Quarrellings 74 R Railings forbidden 74 Raising of prises in wares 89 Remission of sinnes 122 reioycing at our neighbors good 77 Rebaptizing 110 Rebellion inward 20 Recreation 81 Relikes of idols vnlawfull 46 Reliefe of such as are godly 140 Remember what it signifieth 61 Representing of God in an image 44 Reprobates 165 how farre they may go in godlines 164 Reprobates may know the lord 165 haue temporary faith 165 a tast of the heauenly gifts ibid. outward holines ibid. their falling from God ibid. death 175 condemnation ibid. estate in hell 176 Reprobation 163 Reprobate sense 17 Reuerence to superiours with many branches 68 Reuenge 74 Restitution 89,94 Repentance 129 howe in Reprobates 165 howe in God 2 Resurrection 143 Reading sometimes begetteth faith 103 to rise early on the Sabbath 63 Rogues 91 Robberies ibid. the Romish Hierarchie 48 Rules for the communion of properties 7,26 Rules for vowes 52 Rules for equalitie in contracts 93 Rules for the interpretation of the decalogue 37 Rules for such as would be saued 103 S Sabellius condemned 41 Sabbath commanded in Paradice 63 Sabbath 61 how sanctified 63 how morall and ceremoniall 63,64 why changed 64 a Sabbath daies worke 62 preparation to the Sabbath 64 how prophaned 65 Sacraments 104 how necessarie 107 Sacrifice and Sacrament differ 107 Saluation 146,171 Saluation according to the Church of Rome 146 Saints not to be praied for 49 Samuel raised vp not true Samuel 50,51 Sanctuaries 76 to Sanctifie what 61 Sanctification of Gods creatures 60 Sanctification with the effects thereof 124 Satans shifts to cause infidelitie 132 Satan Gods ape 50 his Sacraments 50 Scandals 76 Scriptures only expoūded by Christ. 34 Serpents head bruised 171 Second causes are not frustrate by Gods decree 8 Securitie 20,42 Seruice of God in heauen 145 Sellers sinne 89 Seruants eie seruice 72 Shame of nakednes a punishment 22 Shooting 81 Signes in the sacraments 105 Sinne what 13 mortall Sinne. 160 why it raigneth in man 102 one Sinne forgiuen all forgiuen 134 Sinne corrupteth onely faculties 17 Sinnes of omission and commission 20 Sinne against the holy ghost 22,166 Sixe daies to worke 62 Single life 87 Sobrietie 86 Soule punished 23 Sorrow for sinne 136 Societie with infidels 46 Soules in heauen 142 Southsaying 50 christian Souldier 129 Spirit of slumber 18 Spirituall drunkennes ibid. Sports on the Sabbath 65 Starres what force they haue 57 Stealing 88 Step-parents to be honoured 66 Strangers not to be iniuried 78,80 the Sting of death 142 Subiect to satan 35 Subiection to Satan a punishment 23 Suretiship 94 Suites in law 47 Supremacie in the Pope a note of Antichrist 35 Superstition 56 Suspitions 96 Superiours dutie to inferiours 70 Superiours to be reuerenced 67 they must speake first 68 Subiects are freed from their allegiance to their prince by the Pope 72 Swearing any way 55 T
that beleeue in him to iudge our selues most vile and miserable sinners and to say of our selues with Paul that we are the chiefe of all sinners The second thing is that Christ was crucified naked because he was stripped of his garments by the souldiours when he was to be crucified The causes why he suffered naked are these First Adam by his fall brought vpon all mankind death both of bodie and soule and also the curses of God which befall man in this life among which this was one that the nakednesse of the bodie should be ignominious and hereupon when Adam had sinned and saw himselfe naked he fledde from the presence of God and hid himselfe euen for very shame Christ therefore was stripped of his garments and suffered naked that he might beare all the punishment and ignominie that was due vnto man for sinne Seâ—ondly this came to passe by the goodnesse of God that we might haue a remedie for our spirituall nakednesse which is when a man hath his sinnes lying open before Gods eyes and by reason thereof he himselfe lieth open to all Gods iudgements Hereof Christ speaketh to the Angel of the Church of Laodicea saying Thou saiest I am rich and encreased with goods and haue neede of nothing and knowest not how thou art wretched miserable blinde and naked So when the Israelites had committed idolatrie by the golden calfe Moses telleth them that they were naked not onely because they had spoiled themselues of their earings but especially because they were destitute of Gods fauour lay open naked to all his iudgements for that sinne And Salomon saith Where there is no vision there the people are made naked that is their sins lie open before God and by reason thereof they themselues are subiect to his wrath and indignation Now Christ was crucified naked that he might take away from vs this spirituall nakednesse and also giue vnto vs meete garments to cloath vs withall in the presence of God called white rayment as Christ saith I counsell thee to buie of me white rayment that thou maist be cloathed and that thy filthie nakednesse doe not appeare and Long white robes dipped in the bloode of the Lambe which serue to hide the nakednesse of our soules What these garments are the Apostle sheweth when he saith All that are baptized into Christ haue put on Christ. And Put on the new man which after God is created in righteousnes and true holinesse Our nakednesse maketh vs more vile in the sight of God then the most loathsome creature that is can be vnto vs vntill we haue put on the righteousnesse of Christ to couer the deformitie of our soules that we may appeare holy and without spot before God Thirdly Paul saith We know if our earthly house of this tabernacle be destroyed we haue a building giuen of God c. For therefore we sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shall not be found naked Where it is like that the Apostle alludeth to the nakednesse of Adam after his fall and therefore giueth vs another reason why Christ was crucified naked namely that after this life hee might cloath all his members with eternall glorie If this be so that a part of our reioycing stands in the glorious nakednes of Christ crucified there is no reason why we should be puffed vp with the vanitie of our apparell It should rather be an occasion to make vs ashamed then to make vs proude The theefe may as well bragge of the brand in his hand or of the fetters on his heeles as we may of our attire because it is but the couering of our shame and therefore should put vs in mind of our sinne and shamefull nekednesse The aboad of Christ vpon the crosse was about the space of sixe houres For the death of the crosse was no suddaine but a lingering death And in this space of time there fell out fiue notable euents The first that the souldiours hauing stripped Christ of his garments deuided them into foure parts and cast lottes for his coate because it was wouen without seame And by this appeares the great loue of Christ to man who was not only content to suffer but also to loose all that euer he had euen to the garments on his backe to redeeme vs teaching vs answerably that if it please god to call vs to any triall hereafter we must be content to part withall for his sake that we may winne him Againe in these souldiours we may behold a picture of this world when they had nayled Christ to the crosse they will not loose so much as his garments but they come and deuide them and cast lottes for them as for Christ himselfe the Sauiour and redeemer of mankinde they regard him not And thus fareth the world it is a hard to finde a man to accept of Christ because he is Christ his redeemer but when gaine comes by Christ then he is welcome Esau that esteemed nothing of his fathers blessing made great account of his brothers pottage The Gaderenes made more account of their swine then of Christ for when they heard that they were drowned they beseech him to depart out of their coasts Nay so bad is this age that such as will be taken to be the speciall members of Christ doe not onely with the souldiours strippe Christ of his garments but more then this they bereaue him of his natures and offices The church of Rome by their transubstantiation strippe him of his manhood and by making other priests after the same order with him which doe properly forgiue sinnes strippe him of his priesthood and of his kingly office by ioyning with him a Vicar on earth head of the Catholike church and that in his presence whereas all deputiships and commissions cease in the presence of the principall And when they haue done all this then they further load him with a number of beggarly ceremonies and so doe nothing else but make a feigned Christ in stead of the true and alone Messias The second euent was that Christ was mocked of all sorts of men First they set vp the cause written why he was crucified namely This is the King of the Iewes then the people that passed by reuiled him wagging their heads at him and said Thou that destroiest the temple and buildest it in three daies saue thy selfe c. Likewise the high Priest mocking him with the Scribes and Pharises the Elders said He saued others let him saue himselfe The same also did one of the theeues that was crucified with him cast in his teeth Behold here the wonderfull strange dealing of the Iewes they see an innocent man thus pitifully and grieuously racked and nayled on the crosse and his bloode distilling downe from hands and feete and yet are they without all pitie and compassion and doe make but a
briefly consider the effects of predestination prepared for all the elect without which they can in no wise come to the ende and therefore the first effect of predestination is our Lord Iesus with his obedience merits death resurrection glorie namely in that respect he is made mediatour betweene God the father and vs and the head of all the elect And therefore in as much as he is such a one he is also the cause of all other graces and benefits which come vnto vs by the free predestination of God For the effects of predestination are so ordered among themselues that the first which goe before are the causes efficient or if we will so speake the materiall causes of the latter and those that follow Therefore seeing Christ is the first effect of predestination he is also the cause of all other effects by whome we are made partakers of them The Apostle therefore saith very well to the Ephesians In the first place saith he we are elected in Christ namly as in the head to be his members Secondly he writeth that we are predestinate to adoption by Christ namely to obtaine it for we are adopted into the sonnes of God in Christ the first begotten sonne of God and by making vs partakers of his sonâ—hip we are really made the sonnes of God yea and we are also indued with his spirit too that we might be borne anew Thirdly saith he we are made acceptable and beloued vnto the father and his beloued sonne namely Christ. Fouâ—thly that we haue our redemptioÌ„ in the same Christ by his blood and haue obtained remission of sinnes and all wisdome and vnderstanding as well in heauen as in earth In a word the Apostle sheweth there as also else where that whatsoeuer benefits we doe or shall hereafter obtaine counting from our eternall election euen vnto our glorification all those we now doe and shall obtaine hereafter in Christ and by Christ. Therefore whosoeuer are elected to eternall life besides this that they are elected in Christ they are also predestinate to Christ that is to haue fellowship with him that they may by him enioy all other benefits The second benâ—fit of God and effect of our predestination is our effectuall calling to Christ and to his Gospel in which the elect are onely called because it is by the purpose and grace of God which is giuen vs in Christ. And an effectuall calling is knowne by the effects two of which proceed directly from â—t a heartie kind of hearing the word and the conceiuing of it with a very great constant and continuall delight and a true and sure beleefe of the word of the Gospel Thence it is that Christ saith Who is of God saith he namely by election and effectuall calling heareth the word of God very willingly and from his heart and that continually but ye heare not because ye are not of God And this calling is wrought not onely of the preaching of the word as it is in all that be of yeares but also and that chiefly with the inward inspiration of the holy Ghost whiles that the Father draweth them by his spirit whome he will haue to come to Christ Which also was said to be done in infants For this calling is the beginning of saluation euen in this life and therefore it is the Apostles manner in the beginning of his Epistles to make mention of this calling naming all the faithfull The saints called Therefore it must needes be that all they which are elected in Christ must also at length effectually be called and drawne to Christ. After an effectuall calling followeth Faith the effect of predestination which is said to be peculiar vnto â—he elect And without which as the Apostle saith it is not possible to please God For by it we are ingrafted into Christ and are made the members of Christ and without faith no man can be sauâ—d And that this is an effect of Predestination the Apostle plainly sheweth when he saith that he had obtained mercie namely in Gods eternall predestination that he might beleeue Wherefore whosoeuer are predestinate to obtaine eternall life in Christ and by Christ they are also elect to haue the very gift of faith Therefore it must needs be that at length they shall beleeue in Christ. The fourth benefit is Iustification that is a free pardoning of our sinnes and the imputation of the righteousnes of Christ for it followeth Faith because whosoeuer are indued with true faith in Christ are also iustified And that iustification is an effect of predestination the Apostle sheweth when he puttâ—th it after calling before which he setteth predestination And when he saith that we are elect in Christ that we might be holy and without spot or blame in the presence of God and that this is not done while we are in this world but by the pardoning of all our faults and by the imputation of his perfect obedience Wherefore it must needs be that all the elect shall be iustified and be taken for most pure and without blame in Gods presence With iustification is ioyned regeneration and sanctification by the holy Ghost namely whiles we are made new creatures by him and the sonnes of God too not onely by adoption but also by regeneration For when Christ iustifieth vs he doth not onely forgiue vs our vnrighteousnes impute his righteousnes to vs but also he taketh from vs our stonie heart giueth vs a fleshie heart of his owne and he strips vs of our old man puts on his new man Lastly he taketh away the corruption of our nature and makes vs partakers of his diuine nature and so indeed of the sonnes of men he makes vs the sonnes of God and his brethren too Therefore it is saide that we are predestinated to adoption by Iesus Christ and elect that we may be holy without blame and that which is borne of the spirit is called spirit Therfore the elected to eternall life must needs be begotten anew to be the sonnes of God and be made partakers of the diuine nature and be a new creature in Christ. Hence issueth the sixt effect of predestination which is heedfully to be regarded the loue of righteoâ—unesse and the detestation of sinne For in regeneration the affections are principally chaunged Namely the affections of the corrupt nature and flesh into the affections of the diuine nature and spirit Hence it is that the Apostle saith that they which are borne anew doe walke according to the spirit and not after the flesh and not to sauour the things of the flesh but the things of the spirit And the chiefe affections of the flesh are the loue of sinne that is the concupiscence of the flesh and contrariwise the hatred of righteousnesse and the law of God which are not of the Father but of the world Therefore the chiefe affections of regeneration and the spirit are the loue of righteousnesse and of the
in the Lord. When thou readest that in the garden he praied lying groueling on his face sweating water and blood beginne to thinke seriously what an vnspeakable measure of Gods wrath was vpon thy blessed Sauiour that did prostrate his bodie vpon the earth and cause the blood to follow and thinke that thy sinnes must needes be most heynous that brought such bloodie and grieuous paines vpon him Also thinke it a very shame for thee to carrie thy head to heauen with haughtie lookes to wallow in thy pleasures and to draw the innocent blood of thy poore brethren by oppression and deceit for whome Christ sweat water and blood and take an occasion from Christs agonie to lay aside the pride of thy heart to be ashamed of thy selfe to grieue in heart yea euen to bleede for thine owne offences casting downe and humbling thy selfe with Ezra saying O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for mine iniquities are increased and my trespasse is growne vp into heauen When thou readest that Christ was taken and bound thinke that thy very sinnes brought him into the power of his enemies and were the very bondes wherewith he was tyed thinke that thou shouldest haue beene bound in the very same manner vnlesse he had beene a suretie and pledge for thee thinke also that thou in the selfe â—ame manner art bound and tied with the chaynes of thine owne sinnes and that by nature thy will affections and whole spirit is tied and chained to the will of the deuill so as thou canst doe nothing but that which he willeth lastly thinke and beleeue that the bondes of Christ serue to purchase thy libertie from hell death and damnation When thou hearest that he was brought before Annas and Caiaphas thinke it was meete that thy suretie and pledge who was to suffer the condemnation due vnto thee should by the high Priest as by the mouth of God be condemned and woonder at this that the very coessentiall and eternall Sonne of God euen the very soueraigne Iudge of the world stands to be iudged and that by wicked men perswading thy selfe that this so great confusion comes of thy sinnes Whereupon beeing further amazed at thy fearefull estate humble thy selfe in dust and ashes and pray God so to soften thy stonie heart that thou maiest turne to him and by true faith lay hold on Christ who hath thus exceedingly abased himselfe that his ignominie may be thy glorie and his arraignment thy perfect absolution When thou readest that Barrabas the murderer was preferred before Christ though he exceeded both men and Angels in holinesse thinke it was to manifest his innocencie and that thy very sinnes pulled vpon him this shamefull reproch and in that for thy cause he was esteemed worse then Barrabas thinke of thy selfe as a most heynous and wretched sinner and as Paul saith the head of all sinners When thou readest that he was openly and iudicially condemned to the cursed death of the crosse consider what is the wrath and furie of God against sinne and what is his great and infinite mercie to sinners and in this spectacle looke vpon thy selfe and with grones of heart crie out and say O good God what settest thou heare before mine eyes I euen I haue sinned I am guiltie and worthie of damnation Whence comes this chaunge that thy blessed sonne is in my roome but of thy vnspeakable mercie Wretch that I am how haue I forgotten my selfe and thee also my God O sonne of God how long hast thou abased thy selfe for me Therefore giue me grace O God that beholding mine owne estate in the person of my Sauiour thus condemned I may detest and loath my sinnes that are the cause thereof and by a liuely faith imbrace that absolution which thou offerest me in him who was condemned in my stead and roome O Iesu Christ Sauiour of the world giue me thy holy and blessed Spirit that I may iudge my selfe and be as vile and base in mine owne eyes as thou wast vile before the Iewes also vnite me vnto thee by the same spirit that in thee I may be as worthie to be accepted before God as I am worthie in my selfe to be detested for my sinnes When thou readest that he was clad in purple and crowned with thornes mocked and spit vpon behold the euerlasting shame that is due vnto thee and be ashamed of thy selfe in this point conforme thy self to Christ be content as he was to be reproched abused and despised so it be for a good cause When thou readest that before his crucifying he was stript of al his cloathes thinke it was that he beeing naked might beare thy shame on the crosse and with his most pretious and rich nakednesse couer thy deformitie When thou readest the complaint of Christ that he was forsaken of his father consider how he suffered the pangs and torments of hell as thy pledge and surety Learne by his vnspeakable torments what a fearefull thing it is to sinne against God and begin to renounce thy selfe and detest thy sinnes and to walke as a child of light according to the measure of grace receiued When thou commest to die set before thine eyes Christ in the midst of all his torments on the crosse in beholding of which spectacle to thy endlesse comfort thou shalt see a paradise in the middest of hell God the father reconciled vnto thee thy Sauiour reaching out his hands vnto thee to receiue thy soule vnto him and his crosse as a ladder to aduance it to eternall glorie Wheras he cried aloud with a strong voice at the point of death it was to shew that he died willingly without violence or constraint from any creature and that if it had so pleased him he could haue freed himselfe from death and haue cast his very enemies to the very bottom of hell When thou readest that he commended his soule into the handes of his Father consider that thy soule also so be it thou wilt beleeue in him is deliuered vp into the hands of God and shall be preserued against the rage and malice of all thine enemies and hereupon thou maist be bolde to commend thy spirit into the hands of God the father When thou readest of his death consider that thy sinnes were the cause of it and that thou shouldest haue suffered the same eternally vnlesse the sonne of God had come in thy roome againe consider his death as a ransome and apprehend the same by faith as the meanes of thy life for by death Christ hath wounded both the first and second death and hath made his crosse to be a throne or tribunall seate of iudgement against all his and thine enemies When thou readest of the trembling of the earth at the death of Christ thinke with thy selfe it did in his kind as it were grone vnder the burden of the sinnes of men in the world and by his motion then it signified that euen