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
forsaking Gods word and seeking other wisdome 4. Their pride in seeking to magnifie theÌ„selues and to become like God 5. Contempt of God in transgressing his commandements against their owne conscience 6. In that they preferre the diuell before God 7. Ingratitude who in as much as in them lieth expel Gods spirit dwelling in them and despise that blessed vnion 8. They murther both themselues and their progeniâ— III. The fruit or effects Out of this corrupt estate of our first parents arose the estate of infidelitie or vnbeleefe whereby God hath included all men vnder sinne that he might manifest his mercie in the saluation of some and his iustice in condemnation of others Rom. 11.32 God hath shut vp all men in vnbeleefe that he might haue mercie on all Gal. 3.22 The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In this estate we must consider sinne and the punishment of sinne Sinne is threefold The first is the participation of Adams both transgression and guiltinesse whereby in his finne all his posteritie sinned Rom. 5. 12. As by one man sinne enered into the world and by sinne death so death entred vpon all men in that all men haue sinned The reason of this is ready Adam was not then a priuate man but represented all mankinde and therefore looke what good he receiued from God or euill elsewhere both were common to others with him 1. Cor. 15.22 As in Adam all men die so in Christ all men rise againe Againe when Adam offended his posteritie was in his loynes from whoÌ„ they should by the course of nature issue and therefore take part of the guiltines with him Hebr. 7.9,10 And to say as the thing is Levi c. paied tithes to Melchisedec for he was yet in the loynes of his father Abraham when Melchisedec met him CHAP. 12. Of Originall sinne OVt of the former transgression ariseth another namely Originall sinne which is corruption ingendred in our first conception whereby euery facultie of soule and bodie is prone and disposed to euil Psal. 1.1 I was borne in iniquitie and in sinne hath my mother conceiued me Gen. 6. 5. Tit. 33. We our selues were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in maliciousnes and enuie hatefull and hating one another Hebr. 12.1 Let vs cast away euery thing that presseth downe and the sinne that hangeth so fast on By this we see that sinne is not a corruption of mans substance but onely of faculties otherwise neither could mens soules be immortal nor Christ take vpon him mans nature All Adams posteritie is equally partaker of this corruptioÌ„ the reason why it sheweth not it selfe equally in all is because some haue the spirit of sanctification some the spirit onely to bridle corruption some neither The propagation of sinne from the parents to the childreÌ„ is either because the soule is infected by the contagion of the body as a good ointment by a fustie vessell or because God in the very moment of creation and infusion of soules into infants doth vtterly forsake them For as Adam receiued the image of God both for himselfe and others so did he loose it from himselfe and others But whereas the propagation of sinne is as a common fire in a towne men are not so much to search howe it came as to bee carefull howe to extinguish it That wee may the better knowe originall sinne in the seuerall faculties of mans nature three circumstances must be considered 1. How much of Gods image we yet retaine 2. How much sinne man receiued from Adam 3. The increase thereof afterward I. In the minde The remnant of Gods image is certaine notions concerning good and euill as that there is a God and that the same God punisheth transgressions that there is an euerlasting life that we must reuerence our superiours not harme our neighbours But euen these notions they are both generall and corrupt and haue none other vse but to bereaue man of all excuse before Gods iudgement seat Rom. 1.19,20 That which may be known concerning God is manifest in them for God hath shewed it vnto them For the inuisible things of him that is his eternall power Godhead are seene by the creation of the world being considered in his works to the intent they should be without excuse Mens mindes receiued from Adam 1. IgnoraÌ„ce namely a want or rather a depriuation of knowledge in the things of God whether they concerne his sincere worship or eternall happines 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can hee know theÌ„ because they are spiritually discerned Rom. 8.7 The wisdome of the flesh is enimitie with God for it is not subiect to the law of God neither indeede can be II. Impotencie whereby the minde of it selfe is vnable to vnderstand spirituall things though they be taught Luk. 24.45 Then opened he their vnderstanding that they might vnderstand the Scriptures 2. Cor. 3.5 Not that we are sufficient of our selues to think any thing as of our selues but our sufficieÌ„cie is of God III. Vanitie in that the minde thinketh falsehood truth and trueth falsehood Eph. 4.7 Walke no more as other Gentiles in the vanitie of your vnderstanding 1. Cor. 1.21 It pleased God by the foolishnes of preaching to saue those which beleeue 23. We preach Christ crucified to the Iewes a stumbling blocke but to the Grecians foolishnes Prou. 14.12 There is a way which seemeth good in the eies of men but the end thereof is death IV. A naturall inclâ—nation onely to conceiue and deuise the thing which is euill Gen. 6.5 The Lord saw that the wickednes of man was great vpon earth all the imaginations of the thoughts of the heart were onâ—ly euill continually Iere. 4. 22. They are wise to doe euill but to do well they haue no knowledge Hence it is apparant that the originall and as I may say the matter of all heresies is naturally ingrafted in mans nature This is worthie the obseruation of students in diuinitie The increase of sin in the vnderstanding is 1. a reprobate sense when God withdraweth the light of nature Ioh. 12.40 He hath blinded their eies and hardened their harts least they should see with their eies vnderstaÌ„d with their harts and I should heale them and they be conuerted Rom. 1.28 As they regarded not to know God so God deliuered theÌ„ vp vnto a reprobate minde to do those things which are not conuenient 2. The spirit of slumber Rom. 11.8 God hath giuen them the spirit of slumber c. 3. A spirituall drunkennesse Esay 29.9 They are drunken but not with wine they stagger but not with strong drinke 4. Strong illusions 2. Thess. 2.11 God shall send them strong illusions they shall beleeue lies The remnant of Gods image in the conscience is an
with the oyntment of the Spirit which is the true eye salue and doe plainly behold the sonne of righteousnes they enioy his presence they effectually feele his comfortable heate to quicken and reuiue them XX. From this sense and tast of Gods grace proceed many fruits as first generally he may doe outwardly all things which true Christians doe and he may lead such a life here in this world that although he cannot attaine to saluation yet his paines in hell shal be lesse which appeareth in that our Sauiour Christ saith it shall be easier for Tyrus and Sydon for Sodom and Gomorâ—ha then for Capernaum and other cities vnto which he came in the day of iudgment XXI Also the reprobate may haue a loue of God but this loue can be no sincere loue for it is only because God bestoweth benefits and prosperitie vpon him as appeareth in Saul who loued God for his aduancement to the kingdome here is a difference betweene the Elect and reprobate the Elect loue God as children their fathers but reprobates as hirelings their masters whom they affect not so much for themselues as for their wages XXII Also a reprobate hath often a reioycing in doing those things which appertaine to the seruice of God as preaching and praier Herod heard Iohn Baptist preach gladly and the second kind of naughtie ground receiueth the word preached with ioy XXIII A Reprobate often desireth them whom he thinketh to be the children of God to pray for him As Pharao desired Aaron and Moses to pray to God for him So did Simon Magus desire Peter to pray that none of the things which he had spoken against him should come to passe But yet they cannot pray themselues because they want the spirit of Christ. XXIIII He may shew liking to Gods Ministers he may reuerence them and feare to displease them Thus did Simon Magus who at Philips preaching beleeued wondred at his miracles kept companie with him And Herod is said to feare Iohn knowing that he was a iust man and holy also he gaue reuerence to him Antonius the Emperour called Pius though he was no Christian yet in a generall parliament held at Ephesus he made an act in the behalf of Christians that if any man should trouble or accuse a Christian for beeing a Christian the partie accused should goe free though he were found to be a Christian and the accuser should be punished And Plinius secundus gouernour of Spaine vnder Trajanus the Emperour when he saw an innumerable companie of Christians to be executed being mooued with compassion he wrote in their behalfe beeing no Christian vnto Trajanus to spare them that could be charged with no crime and his letter is yet extant XXV He may be zealous in the religion which he professeth and fall from that profession as the Galatians did who after that they had receiued Paul as an Angel and would haue plucked out their eyes to haue done him good yet they fell from the doctrine which he had taught them to iustification by the works of the Law which flat ouerthroweth iustification by faith alone The same appeareth in Iehu who was very zealous for Gods cause for the defacing of idolatrie and thereupon God blessed him in his children yet neuerthelesse he was a wicked man and followed the vile sinnes of Ieroboam his father XXVI After that he hath sinned he doth in many things in which he is faultie amend and reforme his life and doth professe great holines outwardly Herod he did many things which Iohn Baptist in preaching mooued him vnto Saul when he was to be chosen king professed great humilitie They may represse their vices and corruptions and so moderate themselues that they breake not out as did Haman of whome it is written that when he was full of indignation against Mordecai yet he refraine himself And herein the Elect and the Reprobate differ for the elect are somewhat reformed in euery one of their sinnes But the reprobate though he be amend in many faults yet someone fault or other he cannot abide to haue it reformed and by that in a vile manner the deuill wholly possesseth him As Herod who did many things yet would not leaue his brothers wife And no doubt in Iudas most of his sinnes in appearance were mortified and yet by couetousnesse the deuill possessed him and held him fast chained in bondage vnder him For one sinne is sufficient to him that by it he may bring a man to damnation Secondly in infidels liuing honestly the spirit of God bridleth the force of sinne the corrupt nature that it breake not out as it doth in many other But in Christians that are indeed godly the same spirit not only represseth the corruptioÌ„ of nature outwardly but also mortifieth it within at the root regenerateth the whole maÌ„ into a new creature Thus then neither the faithfull nor infidels doe effect any thing that is laudable but by the spirit of god the faithful by the spirit of regeneration infidels by the same spirit only suppressing the outward act of sinne XXVII Beside this he may haue the gift of working miracles of casting forth deuils of healing and such like and this power of doing strange miracles shall be vsed as an excuse of some of the reprobates in the day of iudgement XXVIII Oftentimes vnto him is giuen the gifts of the holy Ghost to discharge the most waightie calling that can be in any common wealth And this is meant when God is said to giue Saul an other heart that is such vertues as were meet for a King XXIX A reprobate may haue the word of God much in his mouth and also may be a preacher of the word for so prophecying in Christs name shal be vsed as an excuse of reprobates and we know that among the twelue Apostles Iudas was a reprobate And this may be wel perceiued in the resemblance of tasting which the author to the Hebrewes vseth We know that cookes commonly which are occupied in preparing of bankets haue as much feeling and seeing of the meat as any other and yet there is none that eateth lesse of it then they for their stomackes are cloyed with the smell and taste of it so in like maner it may come to passe that the minister which dresseth prouideth the spiritual foode may eate the least of it himselfe and so labouring to saue others he may be a reprobate And it is thought that some of them which built the Arke were not saued in the Arke but perished in the floud XXX When as a reprobate professeth thus much of the Gospell though in deed he be a goat yet he is taken for one of Gods sheepe he is kept in the same pastures and is folded in the same fold with them He is counted a Christian of the children of God and so he taketh himself to be