Epitome of Mans Misery and Delivery, Sermon

Epitome of Mans Misery and Delivery · Sermon

AN EPITOMIE OF MANS MISERIE AND DELIVERIE.

Rom. 3. verſ. 23.24.

All hauehave ſinned, and are depriued of the glory of God, and are iuſtified freely by his grace, thorow the redemption that is in Chriſt Ieſus.

THere are two things very neceſſary for eueryevery Chriſtian:Two things are needfull to be knowne. the one is the knowledge of our ſelues; the other is the knowledge of the things that concerne our peace. For the firſt, if we bee ſinners, that is, ſuch as feele the burthen of ſinne,Our miſerie. and perceiue our ſelues ſicke thereof: then Chriſt Ieſus is ſent to call vsus, then he is a phyſician to vsus, Mark. 2.17. For the ſecond, Luk. 19.42. our Sauiour (in moſt tender compaſſion) doth wiſh vntounto Ieruſalem but this one thing,Our deliuery. as that which would make her perfectly h…ppy, namely, that at leaſt ſhe had knowne (in that her day) thoſe things which belonged to her peace; intimating thus much, that heerein conſiſteth true p. 2happineſſe. Now though nothing is more needfull for vsus than the knowledge of theſe things, yet few things are more neglected. This therefore hath giuen me occaſion to ſpeake and diſcourſe of theſe words, wherein both theſe poynts are ſufficiently taught and declared; that ſome who hauehave hitherto been ſtrangers in them, may bee better acquainted therewith; others who hauehave ſet foot in theſe waies may be holpen forward.

But that we may hauehave the more conuenient paſſage to the profitable handling of theſe words, it is meet that their coherence bee ſhewed, and that what is more difficult in them be vnfolded.

The coherence of the text.The Apoſtle in them doth make a digreſſion for the preuenting of an obiection which ſome Iew might make againſt his former concluſion. For the Apoſtle (in the verſe going before) thus concluding, that all are iuſtified by the righteouſneſſe of faith; ſome Iew (in regard of the ſingular preheminences which they had aboue other (of which in the ninth of this Epiſtle wee may reade) might ſtomack the matter, and take it hainouſly, that they are thruſt into the ſelfeſame order with the vncircumciſed Gentiles. Wherefore the Apoſtle (to cure all heart-burning in this behalfe) doth in this verſe (by way of preuention) proue the vniuerſality of his concluſion from equall condition of all, in the contrary thus: All are ſinfull and condemned, therefore all, both Iew and Gentile, hauehave need to be iuſtified.

The ſenſe: Gods glory is the image of God.In the former words there is no obſcurity: the latter phraſe of being depriued of Gods glory is ſomewhat intricate: ſome taking it to ſignifie the p. 3image of God: but then leſſe ſhould bee ſpoken than was before; yea and that with leſſe perſpicuity; others for glorying or reioycing before God: but this meaning the words will not beare, but by violence and conſtraint.Or rather, the glorius preſence of God. I rather thinke the true meaning to be, that all men come ſhort, and are depriued of the glory of God, that is, the glorious eſtate wherein the righteous ſhould hauehave liued for euer, enioying the preſence of God. So Pſal. 73.24. Thou ſhalt guide me by thy counſell, and afterward receiue me to glory. And the eſtate which the godly ſhal enioy after the labours of this life outwraſtled, is called the ſtate of glory, becauſe the glory of God in the glorifying of his creature, ſhall bee particularly and eſpecially reuealed. So then the ſum of theſe words is this: All men hauehave ſinned, all men by nature hauehave no part of euerlaſting life, but are condemned and adiudged to eternall darkeneſſe.

Doct. 1.

The firſt inſtruction which wee muſt heere take vp, is this; that all men by nature are ſinfull,All men are by nature ſinfull. and ſtand before the tribunall ſeat of God guilty ſinners. All of vsus (as the Prophet ſpeaketh, Iſa. 53.6.) hauehave turned aſide from our childhood like ſtray ſheepe, to thoſe waies which are abomination to God, dangerous, yea deadly to our ſelues. To which purpoſe, Gen. 8.21. the Lord thus ſpeaketh, that the imagination of mans heart is onelyonly euill euen from his youth vp. And Dauid confeſſeth of himſelfe that he was conceiued in ſinne, and borne in iniquitie, Pſalm. 51. Neither can it bee otherwiſe: for all of vsus came out of Adams loynes,Becauſe they deſcend from ſinfull Adam. and by Adam muſt needs be begotten in his image, as it p. 4is ſpoken, Geneſ. 5.3. that is, not onelyonly reſembling him in creation, but in corruption. VponUpon which ground Iob. (chap. 14. verſ. 4.) asketh who it is that can bring a cleane thing out of filthineſſe? himſelfe making anſwere thereunto, that there is none can doe it, it is impoſſible to be done. I will not labour further to proue this poynt: for no man but (generally) doth (very contentedly) acknowledge it. I will onelyonly ſhew the ſame doctrine in the particulars thereof.

We are ſinners in three reſpects.EueryEvery man therefore is a ſinner before God in three reſpects: firſt, in regard of ſinne imputed to him: ſecondly, in conſideration of ſinne inherent in him: thirdly, by reaſon of ſinne iſſuing from him.

1. By the ſinne of Adam imputed to vsus.Firſt (I ſay) all of vsus are ſinners before God, in reſpect of Adams firſt ſinne, which (after a ſort) appertaineth to vsus, and is truly ours. All fleſh when Adam ſinned, did likewiſe with him rebelliouſly tranſgreſſe. For which cauſe the Apoſtle, Rom. 5.12. ſaith, that in him, viz. in Adam wee hauehave all ſinned. For Adam being the root of all mankinde, we were in him,In whom wee were, and ſinned. and in time, to ſprout and ſhoot out of him: he being our firſt parent, wee were in his loynes, and lineally to deſcend from him: and ſo as Leui (in the ſeuenth to the Hebrewes, 9.10.) is ſaid to pay tithe vntounto Melchiſedeck, becauſe Abraham (from whom Leui did ſpring in the third generation) yeelded that duty: ſo all of vsus being in the loynes of Adam (the Lord ſo decreeing it) whatſoeuer he did, that was likewiſe to bee accounted as our deed.Whoſe ſinne is therefore iuſtly charged on vsus. Neither is it vniuſt with God to charge the perſonall deed of one, on the heads of vsus p. 5all. For we ſee in the iuſt proceedings of Princes the ſame reſembled: who hold guilty, not the traitor only, but the whole blood, race, or lineage thus tainted, who are therefore iuſtly diſ-inherited. And thus much ſhall ſuffice touching the firſt.

Secondly,2. By ſinne inherent in vsus. we are all ſinners in the eye of God in regard of ſinne, which (as the Apoſtle ſpeaketh) dwelleth in vsus. And this is nothing elſe but the lacke of righteouſneſſe which originally was in man, and a ſpirituall leproſie of iniquitie, whereby all his powers inward and outward are infected: but this poynt I will explaine more manifeſtly. There was in man not onelyonly a naturall, but a ſpirituall life, which the Apoſtle calleth the life of God,Epheſ. 4.18.Eph 4:18 conſiſting of a ſingular knowledge in the minde,Lacking due righteouſneſſe. ſtraightneſſe (as Eccleſiaſtes ſpeaketh, chap. 7.31.) or righteouſneſſe in the will, holineſſe in the affections. But now man hath no light in his mind; as in the eleuenth verſe of this Chapter our author citeth out of the 14. and 53. Pſalmes:In the vnderſtanding. no man vnderſtandeth, that is, no man but by nature hee is quite ſtripped of all vnderſtanding in things ſpirituall and heauenly: the inward eye lacketh that ſtraightneſſe, which clothing the will (after a ſort) ſhould make it to moue after things which are truly good. In the place aboue named, the Apoſtle addeth,In the will. None ſeeketh or enquireth after God, that is, the will hath no power whereby it ſhould moue after God, and ſo by conſequent any thing that is truly good. For as to diſallow or approue are functions of the vnderſtanding; ſo to eſchew or proſecute, are faculties appertaining to the will.

So in the third place,In our affections. all the affections want p. 6that holineſſe that ſhould cauſe their motions to be ſanctified, and in ſtead of theſe excellent graces wherewith we were enriched,And being corrupt and prone to ill. corruption and vnrighteouſneſſe hauehave made ſeizure of vsus, and doe occupie vsus thorowout.In our vnderſtanding. For in our vnderſtanding darkneſſe is ſeated, as the Apoſtle ſpeaketh of the Epheſians, chap. 5. verſ. 8. that before their conuerſion (whileſt yet they abode in their naturall condition) they were darkneſſe it ſelfe: hauing (as it is chap. 4. verſ. 18. their cogitations darkened, ſo that not the leaſt ſparke of ſpiritual light did ſhine in them: yea manifold atheiſticall doubtings and wauerings, touching God, his truth, iuſtice and goodneſſe are moſt manifeſt and frequent in vsus, and euen poſſeſſe vsus: than the which there is not a more pregnant proofe of our groſſe ignorance in things diuine. For how could we doubt of theſe things, if with a cleare eye of vnderſtanding we did ſee them? Doubting, howſoeuer occaſionally it be a mother of knowledge, yet in it ſelfe it is the fruit & daughter of ignorance.In our will. The will is altogether rebellious, as the Apoſtle further ſaith, All are gone out of the way. The word, Pſalm. 14.3. ſignifieth to giuegive backe ſturdily, as a ſtubburne heifer that refuſeth to admit the yoke: implying thus much, that the will of man is become croſſe and ouerthwart, neither is, nor can bee ſubiect vntounto any thing that is good. Take an experiment heereof in our ſelues. From this rebellion of the will it commeth to paſſe, that our wicked willes, the more they are vrged with the righteous commandement of God, the more our vileneſſe and filthineſſe breaketh out and is detected.In our deſires and affections. So for our luſts and deſires, Gal. 5.17. p. 7they are againſt the ſpirit, that is, againſt that law of righteouſneſſe which the ſpirit (as the finger of God) doth write in our hearts. Our ioy, our feare, our hope, our louelove, theſe are impurely and vnholily moued in vsus, being carried after euill and vnlawfull obiects, or not contained with in due limits for the manner and meaſure of them. You will aske how I can tell that man is thus void of all righteouſnes, and couered with corruption.Our corruption is diſcouered. 1. From the Law. To which I anſwere, this may be knowne by the Law. In the 20. verſe of this Chapter it is ſaid, that by the Law doth come the knowledge of ſinne, not onelyonly of that which paſſeth from vsus in ſome act, but of that which is ſtill reſident within vsus. For whatſoeuer righteouſneſſe the Law requireth, it doth preſuppoſe in man an excellent conformity, and inward grace ſutable and agreeable thereunto. For the Lord could not in iuſtice hauehave required that of his creature, which his creature was neuer inabled to performe.

Now if we lay our ſelues vntounto the Law,To which wee neither doe, nor can conforme. we ſhall finde that there is nothing in man that doth, or can moue him to fulfill the righteouſneſſe of it: nay, that that which is in him doth draw him back as which is not, neither indeed can be ſubiect therunto.

Secondly,2. By our regeneration. whoſoeuer are become new men in Chriſt Ieſus may hence perceiue it. For this is a maxime in diuinity, that whatſoeuer is recouered and found of vsus in Chriſt, was firſt loſt in Adam. Wherein what good we receiue, was before it wanting in vsus.Finde you then, that ſince you came to dwell by faith in Chriſt, and he in you, you hauehave receiued to know God your heauenly Father? know, that by p. 8nature this knowledge was cleane gone. Perceiue you, that knowing the Father you come to this, that you can truſt in him for helpe in trouble, and a ſupply of all good both bodily and ſpirituall? vnderſtand then, that by nature there was no ſuch confidence toward God in you. Come you further vponupon the knowledge of God your Father, to louelove him, his word, and thoſe that are begotten of him? Come you to delight and reioyce in theſe? perſwade your ſelfe that by nature you were vtterly deſtitute of this ſpirituall louelove and ioy.

3. By the ſtrife of the fleſh and ſpirit, in which the fleſh wholly is oppoſite to the ſpirit.Thirdly, if thou be a regenerate man, thou maiſt diſcerne it by the ſtrife of the fleſh and ſpirit in thee. In the which obſerue if thou canſt finde any good in thy fleſh. Is there any knowledge in it? Nay, doe not rather the reliques of the fleſh that are in thee, make the word of God (which is in it ſelfe moſt cleare) darkſome and obſcure? Is there any obedience in it? nothing leſſe. The law of the members ſtill rebelleth againſt the law of the mind: ſo that needs wee muſt confeſſe with Paul, that in vsus, that is, in our fleſh, in our ſtate of corruption dwelleth no good, Rom. 7.18. To apply this to our purpoſe: marke, what the fleſh is, that are we altogether by nature: for we come to be ſpirit, not by carnall generation, but by ſpirituall regeneration. And this leauen of vncleanneſſe hath crept into all the outward members, that the eyes, eares, lips, tongue, hands, feet, are eueryevery where in the Scripture branded for weapons of vnrighteouſneſſe. And ſo let vsus paſſe vntounto the third conſideration.

3. By actuall tranſgreſſion.In the third place, wee are ſinners in regard of p. 9actuall tranſgreſſions. you hauehave often heard of ſins of omiſſion, and ſinnes of commiſſion.In ſinnes of omiſſion. It is worth the marking to ſee whence theſe kindes ariſe: for when we are altogether depriued of righteouſnes, it cannot be but that wee ſhould omit and ouerpaſſe whatſoeuer is righteous. For where the cauſe is not, nor euer was, there the effect muſt needs be wanting. So on the other ſide, when the pollution of ſinne doth wholly occupie the faculties of our mind, ſoule and body, whatſoeuer we thinke, ſpeak,And of commiſſion. or doe, it cannot but be ſinfull. For ſuch as the tree is, ſuch muſt be the fruit. Neither can figs be gathered on thornes, nor grapes on thiſtles. Of which our actuall corruption the Scripture eueryevery where, and ſpecially very plainly doth accuſe man, Pſalm. 14.1. They hauehave corrupted their waies, and done abomination; there is none that doth good. What is here meant, but that the whole way of a naturall man, the trade of his life is to worke ſuch things as are abomination, and that whatſoeuer is truly good, that he altogether pretermitteth. But this (me thinketh) ſticketh on the ſtomacke, and is not ſo eaſie of digeſtion as the former. Obiection. For you will haply ſay that you hauehave the knowledge of God, that you can heare Gods word,The good which we hauehave by nature that you can conceiue a zeale of ſome kind of righteouſneſſe, that you can pray, giuegive almes, and doe many other good things, and why then ſhould you be charged with doing no good? Solution. But wee muſt bee as wiſe in heauenly things as wee are in earthly: In other matters touching goodly appearances wee can giuegive this iudgement,Is but appearing. that all is not gold which gliſters: and ſhould not wee be as carefull, that in p. 10things ſpirituall we be not deluded with ſhewes in ſtead of ſubſtance? Our Sauiour hath an heauenly ſpeech concerning theſe glittering and ſhining ſinnes (as one doth truly terme them) that what is excellent and glorious oft with men, the ſame is abomination in the ſight of God: Luk. 16.15. You may thinke that you know God,But not ſpirituall and ſauing. but by nature you hauehave not, nor can hauehave any true ſpirituall knowledge of him. For as it is 1. Cor. 2.14. The naturall man is not capable of the things of God. OnelyOnly bleare-eyed as we are, and ſeeing at hand, as Peter ſpeaketh, 2. Pet. 1.9. we can (after a ſort) reade and conceiue what the great bookes of heauen and earth teach vsus concerning him; namely, that there is a diuine power, whoſe iuſtice, power, and bounty doth not obſcurely manifeſt it ſelfe in the adminiſtration of the world. And this knowledge ſtandeth vsus in no other ſtead, but onelyonly to make vsus inexcuſable before God. So wee can lend a bodily eare vntounto Gods word; but with the eare of the mind we cannot heare: which our Sauiour meanes when he ſaith (to them which heard well enough in reſpect of the bodily ſenſe) Hee that hath eares to heare, let him heare, Matth. 13.9. So we may receiue a kind of zeale after good; but it is like that of the Iewes, Rom. 10.2. a wrong zeale, in a wrong manner, which leadeth from Chriſt, with whom onelyonly is ſaluation. Wee can alſo giuegive almes, and doe other good works in our owne conceit, and of other men, but in ſuch a manner as that we cannot ſtirre an haires breadth from ſinne,For want of a cleere fountaine, viz. a pure heart. nor get out of the mire wherein wee ſticke. For the Law requireth, not onelyonly that the ſubſtance of the outward worke p. 11be conformable thereunto, but that the fountaine whence it ſpringeth be pure, Tit. 1.15.And a right end, viz. Gods glory. that the end for which it is vndertaken (whatſoeuer it be) bee the glory of God, 1. Cor. 10.31. Now to hauehave a hart purified by faith, is not ſuch a vulgar thing that all men hauehave it: for all men hauehave not faith, 2. Theſ. 3.2 but theſe onelyonly to whom it belongeth, to whom it is giuen. Phil. 1.29. To you it is freely giuen for Chriſt, that not onelyonly yee ſhould beleeue in him, but alſo ſuffer for his ſake. Wherefore when the Scripture doth pronounce, that whatſoeuer is not of faith is ſinne, Rom. 4.24. and that without faith it is impoſſible to pleaſe God, Heb. 11.6. let vsus not think our pennie made worſe ſiluer than it is, when all our workes that are done in our naturall condition, are made ſins before God, and ſuch as wherewith he is highly diſpleaſed, be they neuer ſo goodly and beautifull in the ſight of man. The vſe of this doctrine ſhall be ioyntly handled with the other following: wherefore we will paſſe to the ſecond doctrine touching our miſery.

And come ſhort] That is, are out of the reach and hope of euerlaſting life, and ſo by conſequent are plunged ouer head and eares into eternall death.

Doct. 2.

From hence then this is our leſſon, that by nature we hauehave no part nor portion in that glorious life,We by nature hauehave no ſhare in life euerlaſting. and that euerlaſting happineſſe wherewith the preſence of Gods glory repleniſheth his for euermore. Whē Adam had ſinned, mark what followed thereupon,Geneſ. 3.23.Gen 3:23 hee was ſecluded and caſt out of the earthly Paradiſe: in which the eſtate of vsus al is pourtrayed out, and liuely repreſented; namely, that we (being ſinners) are exiled and baniſhed from p. 12the Paradiſe of God, hauing no intereſt in that glorious inheritance.But are vnderunder wrath. Wherefore it is that our Apoſtle ſaith, Epheſ. 2.3. that we are the children of wrath, that is, ſuch as to whom appertaine thoſe puniſhments which the Lord inflicteth in his indignation, and not that life of glory which hee giueth to thoſe with whom he is well pleaſed.Becauſe ſinfull wretches. Neither can it poſſibly bee otherwiſe with vsus: for the wages of ſinne is death, the iuſtice of God ſo requiring, Rom. 6.23. What other pay then can wee challenge or expect, but that of eternall death, who are eueryevery way moſt ſinfull wretches, as wee hauehave already heard.

Whom heauen cannot admit.Againe, the heauenly Ieruſalem is a place ſo pure, that no vncleane thing, nothing that worketh any abomination, may hauehave any doings there, Reuel. 21. There is then no place for vsus therein, who are ſo beſmeared and ſtained with ſinne, that whatſoeuer wee turne our ſelues vntounto, is (before the Lord) no better than abomination. And this in generall may ſuffice touching this doctrine.

For we are dead. 1. Here ſpiritually.But now for as much as wee are not (as ſoone as we come forth of the wombe) caſt into hell: know therefore that eueryevery one of vsus are firſt come ſhort of this glory in regard of ſpirituall and heauenly life: of the which there is not by nature the leaſt ſparke remaining in vsus, we being ſtarke dead in our ſinnes: as (often) the Scripture expreſly ſpeaketh, Epheſ. 2.1. You were dead in ſinnes and treſpaſſes. and Mat. 8.22. Let the dead bury their dead. Liuing men then who are void of this ſpirituall life, are no better (in the Lords account) than dead men, who when they burie others dead as touching p. 13this bodily life, it is as pretty a pageant, as to ſee one dead corps carry or accompany another vntounto the graue. Yea, let men frolick it, and ruffle in pleaſures, and not onelyonly liue in their conceits, but liue brauely and deliciouſly; yet euen in this condition they are but dead; and the more thus they liue, the further are they plunged into death, as Paul ſaith, 1. Tim. 5.6. of the widow,Our naturall life being but a ſhadow of life. that ſhee that liueth in pleaſure, is dead while ſhe liueth. It is but a conceit, a name of life, that naturall men hauehave: it is but a goodly vizour drawne ouer a dead and rotten corps. Thou haſt a name that thou liueſt, but thou art dead, ſaith our Sauiour to the Angell of Sardi, Reuel. 3.1. Notwithſtanding heere the Lord doth let his Sunne to ſhine, and his raine to fall on the vngodly, together with his owne; and theſe dead ſoules enioy many documents of Gods fauour and bounty; whereby they neither ſeeme, nor indeed are, ſo wholly and vtterly ſeparate from happineſſe as they ſhall bee.2. Subiect to the bodily death Wherefore there is a ſecond ſtaire, by which all of vsus (if the Lord ſuccour not) deſcend yet further from this bleſſed life, and this glorious conditiō, that is in death, when a diſſolution of ſoule and body commeth. Then the body is committed to the earth, where it feeleth no good at all, as in life it did, nor any euill: and the ſoule is gathered to the ſpirits of apoſtate angels, and reſerued to eternall condemnation in chaines of darkneſſe, Iude 6. Laſtly,3. To death eternall. there is yet one lower deſcent, in the day of iudgement, when as ſoule and body at the reſurrection (which is both of iuſt and vniuſt) being reunited, ſhall be ſeparated for euermore from the preſence of the Lord, and from the p. 14glory of his power, 2. Theſ. 1.9. and ſhall be caſt into vnquenchable fier, where the worme of their conſciences ſhall neuer die, but vnceſſantly vexe and torment them for euer. And ſo we will in one handle the vſes which are to be made of both theſe inſtructions.

Vſe 1 Firſt then, we are to treaſure vp theſe inſtructions in our hearts,Is to furniſh vsus with matter of confeſſion in our prayers. that they may ſerue vsus from weeke to weeke, and from day to day, to direct vsus in our prayers for the confeſſion of our ſinnes: wee hauehave all by rote, and can vtter the words of Saint Iames, though otherwiſe than hee ſpeaketh them: In many things we ſinne all, Iam. 3.2. But rare is that man that truly vnderſtandeth what it is hee vttereth: wherefore let theſe things be ſtill preſent with vsus, that we may vnderſtand fully, and explicate in particular our corruption and miſery,To doe it feelingly and particularly. when wee come before the Lord to make our confeſſions and prayers. For to confeſſe our ſelues ſinfull and miſerable, & not know how, & wherin we are ſo; ſurely is nothing elſe, but with thoſe wicked Iewes (wherof the Lord complaineth,For ſlight and generall confeſſion is vnprofitable. Iſa. 29.) to draw neere to him with our lips, while our hearts are far from him, and to commit that, from which Salomon dehorteth, Eccleſ. 4.17. viz. To offer vp the ſacrifice of fooles, babling with our tongues, what we mind not,And a mocking of God. or vnderſtand not. Nay, it is a plaine mocking of God vntounto his face, thus (without knowledge and conſciouſneſſe of our ſinfulneſſe in particular, and the ſeuerall branches of it) to confeſſe our ſins. Who would not take himſelfe abuſed by ſuch a debtor? that ſhould confeſſe that he were indebted to him, if he knew for what, but therein hee muſt p. 15pardon him. For he could not call to mind wherein, nor why, nor how he ſhould owe him any thing. Such a flouting confeſſion doe we make to God of our ſinnes, when in generall termes wee acknowledge them, but in the meane while our heart doth not ſmite vsus for any in particular, nor can wee tell wherein we are ſo ſinfull. Wee muſt then bee well acquainted with this our miſerable condition: the knowledge whereof will helpe much to enlarge and excite our hearts to a feeling confeſſion thereof, and a more earneſt crauing of Gods mercy for the cure of it. And to driue it home vntounto our harts,To remedie which, we muſt conſider our ſtate in ſinne. when we confeſſe that we are thus tainted in ſoule and body with the leproſie of ſinne: let vsus ſeriouſly conſider that we are in a moſt fearfull and lamentable eſtate.To be fearfull and lamentable. It is a fearful thing to hauehave a noyſome diſeaſe, a ſtinking or running ſore on any part of the body: but how much more lothſome and fearfull is it to be couered with boyles and ſcabs, as was Iob, and to hauehave nothing ſound in the whole body: but (as the Prophet ſpeaketh) from the ſole of the foot, to the crowne of the head, to bee laden with wounds, and ſwellings, and ſoares full of corruption. Such a lamentable ſight ſhould we ſee in this ougly leproſie of ſinne wherewith wee are infected, if we could diſcerne it: whoſe poyſon and contagion goeth beyond the moſt fearfull and noyſome diſeaſes of the body.And moſt contagious. For be a diſeaſe contagious, it is (and not without cauſe) terrible; yet cannot it infect where it toucheth not: but a peſtilence, oh how dreadfull is that accounted! what running and flying from it is there? which can only yet infect the aire, and neere and neighbour places, p. 16to the hazard of ſuch as dwell at hand, and thereabouts. But this plague of ſinne hath wrought vponupon the whole creature, to infect the very heauens, and make all things ſubiect vntounto vanity, that as the garment and houſe which were infected incurably with the leproſie, the one was to bee burned with fier, the other razed downe and carried away, Leuit. 13. and 14. ſo the whole frame of heauen and earth muſt burne in the fier to bee purged of it.

Vſe 2 Secondly, theſe doctrines are a ground of all true humility,It teacheth vsus humility and thankefulneſſe. and thankfull acknowledgement of Gods mercy. If that a man could hauehave ſeene the heart of the poore Publican, Luk. 18. no doubt one ſhould hauehave ſeene, that it was the priuity of theſe things we hauehave ſpoken of, viz. that he was ſo ſinfull and corrupt, ſo wretched and neare to damnation, that made him ſo abaſed and abaſhed in himſelfe, as not to dare ſo much as to looke vp to heauen, made him with ſuch griefe and paſſion to ſmite his breaſt, and to ſigh out, Lord be mercifull vntounto mee a ſinner. What vvas it but the due pondering of theſe things, that did carry Dauid to ſuch an admiration of Gods bounty toward himſelfe and all men, crying out, Pſal. 144.4. Lord what is man that thou regardeſt him? or the ſonne of man that thou thinkeſt on him? and forceth the Prophet to this confeſſion: It is the Lords mercy that we are not conſumed, becauſe his compaſsions faile not, From the ignorance of it ſpringeth pride and vnthankfulneſſe.Lam. 3.22. But contrarivviſe vvee carry our heads aloft, face the heauens, and ſvvell vvith great thoughts of our ovvne vvorth. Againe, vve are not onelyonly ſpared from day to day, and ſaued from vvrath, but are fed and filled vvith p. 17good things from Gods hand, without any due and feeling confeſſion of Gods patience, bounty, and mercies heerein. And whence is it but euen hence? that we hauehave not thorowly learned, nor taken vntounto heart theſe leſſons, what wee are naturally before God, viz. abominable, moſt filthy, and curſed wretches, children of wrath, and ſonnes of perdition. Find me the man that doth know this in his ſoule, and is not lowly in his owne eyes; doth not tremble, and is not (with an holy ſhame) confounded in himſelfe when hee commeth before God, that doth not acknowledge Gods mercy in the leaſt good hee enioyeth, and wonder at his bounty, that he doth load him (ſuch a caitiffe) with ſo great benefits. Grant that poore Mephiboſheth had been guilty of treaſon againſt King Dauid, as Ziba did falſly accuſe him; and that vponupon plaine conuiction of the crime and ſentence of death being giuen on him, and all things made ready for his execution, the King had giuen him his pardon, reſtored him to his lands, and (as formerly) admitted him to his owne table. Can we thinke that hee would not hauehave bluſhed, euen as oft as he came in the Kings preſence? and that he would not (much more than formerly) hauehave magnified Dauids princely mercy and clemency vntounto him, ſaying, What is thy ſeruant that thou ſhouldeſt looke toward, much more ſhouldeſt deale ſo graciouſly with ſuch a dead dog as I am? 1. King. 9.8. If the apprehenſion of ones outward miſerie and baſeneſſe can ſo abaſe our mindes, and endeare the curteſies and fauours of other men towards vsus: how much rather will it make vsus truly humble before p. 18the Lord, and thankfully to record his goodneſſe, to vnderſtand well how vile and wretched our naturall condition is?

Vſe 3 Thirdly, this muſt awake vsus to looke about, and lay hold of the meanes of our ſaluation that wee eſcape death and damnation.It ſhould ſtirre vsus vp to lay hold of ſaluation. When the Iewes had heard Peter preaching roundly to them concerning their wickedneſſe in crucifying the Lord Ieſus, and their danger for it; they were pricked in their hearts, and cried out to the Apoſtle, Men and brethren, what ſhall we doe? Act. 2.37. And truly it muſt needs affright vsus, and make vsus to labour for a better eſtate, vnleſſe we be of that ſort of men that hauehave made a couenant with hell, and are at a league with the graue, Iſa. 28.15. to conſider, that we are guilty before the Lord in the loynes of Adam: to weigh that we are throughout ſtained and ſpotted with the filthineſſe of ſinne: to thinke that all we can ſpeake or doe, all our thoughts, words and deeds, are ſo many inditements againſt vsus, and euidences that wee are ſhut out of heauen into vtter darkneſſe. Will any man (vnleſſe hee be dead drunke) lay himſelfe downe to ſleepe in the top of the maſt, the ſhip being vnderunder ſaile in the middeſt of the ſea? Prou. 23.34. And wee hold him deſperately mad that dare take a nap in a houſe on fier ouer his head. O then let vsus not, when the wrath of God, which is a fier burning to the pit of deſtruction: when (I ſay) this wrath is ſeated in ſoule and body, let vsus not preſume to ſnort ſecurely, till we know our ſelues pulled out of this fier, and till we perceiue that it is fully quenched and extinguiſhed. And thus much ſpoken concerning our p. 19wretched eſtate by nature were enough. But leſt thoſe who are deliuered from this miſery, ſhould thinke that this doctrine concerneth them not; it ſhall be needfull (in a word) to adioyne one other inſtruction.

Marke therefore (beloued) who it is that vttereth theſe words, all hauehave ſinned. It is Paul, one who had now laboured 20. yeeres in the worthy Miniſtery of Apoſtleſhip; yet hee ſpeaketh this, including himſelfe in the ſame number. Which teacheth vsus thus much:

Doct. 3.

That after our deliuerance wee muſt not ſhake hands with the doctrine of our miſerie,Our miſerie muſt not be forgotten, though wee be deliuered from it. but ſtill beare it in mind, and often recount it. It is the practice of Saint Paul almoſt eueryevery where. In the ſecond to the Epheſians, verſ. 3. after he had laid before the eyes of the Epheſians their former eſtate, he ſpareth not to rip vp his owne conſtitution by nature, thus: Among whom wee alſo hauehave had our conuerſation in time paſt, in the luſts of our fleſh, in fulfilling the will of the fleſh, and of the mind, and were by nature the children of wrath as well as others. So again, 1. Tim. 1.15. doth hee ranke himſelfe amongſt the chiefe ſinners: Chriſt Ieſus came into the world to ſaue ſinners, whereof I am the chiefe. Laſtly, Tit. 3.3. doth he make a large acknowledgement of his owne, and others wretched condition, what it was before converſion: We our ſelues alſo were in times paſt vnwiſe, diſobedient, deceiued, ſeruing the luſts and diuers pleaſures, liuing in maliciouſneſſe and enuie, hatefull, and hating one another. 3. Effects of its remembrance.And this leſſon is the worthier our learning, by how much the vſe of it is the greater, for it hath three excellent effects.

p. 201. To make vsus gentle toward others.Firſt, to remember what we our ſelues hauehave bin, and are by nature, will make vsus meeke and gentle towards others, not ouer raſh and rigorous in our cenſures. Thus much the Apoſtle ſheweth plainly vntounto vsus in the place aboue-named. For in the ſecond verſe of that chapter, he doth bid Titus to dehort men from ſpeaking euill, and exhort them to ſoftneſſe and meekneſſe. But now, what reaſon doth he giuegive why ſuch kindneſſe and courteſie ſhould be vſed toward others? Marke that in this 3. verſe, for we our ſelues (ſaith he) were in times paſt diſobedient, vnwiſe, &c. plainly ſhewing, that nothing more engendreth mildnes and gentlenes toward others, than to ſet before vsus what we our ſelues hauehave been.

2. To long for our diſſolution.Secondly, in the relicks of ſinne to remember our miſerie, will make vsus ſigh and grone for our heauenly tabernacle, and deſire to be diſſolued and to be with Chriſt. As Dauid being very much a-thirſt, did long to drinke, and ſaid, Oh that one would giuegive me of the water of the well of Bethlehem, 2. Sa. 23. So Saint Paul hauing wel conſidered of his ſlauiſh and irkſome caſe, through ſinne (abiding in him, and continually moleſting) him doth conceiue an earneſt deſire, and breaks out into moſt paſſionate wiſhes of his full deliuery, Rom. 7.24. O wretched man that I am, who ſhall deliuer me from the body of this death?

3. To taſt our ſaluation by Chriſt the more pleaſant.Thirdly, it will make vsus taſte the benefit of Chriſt more pleaſantly. When did Paul come thankfully (as it were) to take the cup of ſaluation in Chriſt Ieſus? euen then when he looked vntounto it through the body of death. And therefore after his former exclamation, hee annexeth this thankſ-giuing: p. 21I thanke God, through Ieſus Chriſt our Lord. And certaine it is that as the Paſchall Lambe did reliſh the beſt, when it was eaten with ſowre herbs: ſo by theſe remembrances (which humble and breake the ſpirit) our ſaluation by Chriſt is made much more comfortable and ſauoury. Ʋſe. It is then to be blamed in Gods children,It reproueth thoſe that neglect to call it to mind. if they doe not exerciſe their thoughts in a frequēt meditatiō of their naturall miſery. there are diuers who being aduanced from a lowe eſtate to great preferment, forget their baſe parentage, nor will once looke downe to the dung-hill from whence they were raiſed: but what doth enſue in ſuch perſons, but ſtrange pride and inſolencie? out of which they domineere cruelly ouer their inferiours; diſdaine and ſet themſelues againſt their equalles; and (to their ruine at length) ſet at naught him that aduanced them, not acknowledging his former fauours, and thinking that they can now ſit faſt without him.It is a faireway to ſpirituall pride. Gods children are in danger of nothing more than of ſpirituall pride, with the which the diuell (when all other of his traines faile) hopeth to blow them vp, by dazling their eyes with the view of their perfections and preſent happineſſe. And to prepare them thereunto, and make way for this ſtratagem, this he doth driue at to make them forget what they were of old, and little to thinke of their former miſerie: to which if he can bring them, then (with eaſe and readily) will ſucceed vncharitable cenſures, and proud diſdain of others inferiour to them in grace; contentious emulations toward thoſe that match them, or goe before them; yea a ſleight eſteeme of Gods mercy and grace whereby they were deliuered. p. 22Great aduantage therefore doe they giuegive the diuell againſt them, who louelove not to keep in mind, and humbly to recount their wretched ſtate by nature, euen when (through Gods mercy) they bee freed.

It followeth. And are iuſtified freely by his grace, through the redemption that is in Chriſt Ieſus, whom he hath propoſed a reconciliation through faith in his blood.

Euen as the way to Sion was by Sinai; ſo, vnleſſe wee deſire rather to bee carnally ſecured, than truly comforted, wee muſt paſſe by the diligent view of our moſt wofull plight (wherein by nature wee are enwrapped) to the conſideration of the good things which the Lord hath prepared for them that louelove him. Theſe words then vnfolded, will plainly declare what I propounded to ſhew in the ſecond place, viz. the very thing which belongeth to our happines. I cannot caſt them more conueniently (for our capacities) than into theſe three members.The parts. Firſt, that there is reſtitution for all ſorts of men from this miſery, in theſe words, All are iuſtified. Secondly, the grounds or cauſes of this reſtitution, and theſe are two: firſt, the mercy of God, in theſe words, freely by his grace: ſecondly, the redemption in Chriſt, whereof hee ſpeaketh thus, through the redemption that is in Chriſt Ieſus. Thirdly, the inſtrument whereby theſe are applied to vsus, in verſ. 25. through faith in his blood. Theſe three poynts we will handle in order.

Doct. 4.

We are reſtored from this miſery.That there is a reparation of mans lamentable condition, is not neceſſary to diſpute, ſince it is a matter nothing controuerſall. The Apoſtle, Gal. p. 233.22. euidently ſaith, that all are (by the Scripture) concluded vnderunder ſinne. But why? that they might lie in this condition? Nothing leſſe: but that the promiſe (through the faith of Ieſus Chriſt) ſhould bee giuen to them that beleeue. And it were woe with vsus if this caſe were any whit doubtfull. I will therefore (in ſtead of arguing whether there bee a reſtoring yea or nay) ſet downe the order of our reſtitution. For though this word Iuſtified, doe not ſignifie directly eueryevery parcell of our happy eſtate, yet it (being oppoſed to our miſerable eſtate) doth it ſelfe ſignifie ſome part of our deliuerance from it, and by neceſſary conſequence implieth all that concurreth thereunto.

Firſt therefore let vsus know,1. By iuſtification. that for man (guilty before the tribunall ſeat of God, for the ſinne hee committed as he was in Adams loynes, and many aduerſe ſinnes in his owne perſon) there is iuſtification, that is,Whereby God acquitteth vsus from ſinne. nothing elſe (as Paul eueryevery where vſeth it) but an action of God as iudge of all the world, whereby he doth acquit his creature of whatſoeuer crime might be laid vntounto his charge, holding him for iuſt and innocent: yea and according to this iuſtice which he imputeth to him, hee doth moſt graciouſly entreat him,And accepteth vsus to life. by acception to life euerlaſting. This is the very import of this word, as is gathered by theſe two arguments. Firſt, it is a word iudiciall, as may bee ſeene, 2. Sam. 15.4. Oh ſaith Abſalom) that they would make me a Iudge in the land, that eueryevery one who hath any matter or controuerſie might come to mee, and I would doe to him iuſtice, that is, pronounce him quit, cnd cleare him, as his cauſe requireth.

p. 24Secondly, the oppoſition requireth the ſame: for condemnation is ſet againſt it as the contrary, Rom. 8.33.34. It is God that iuſtifieth, who ſhall condemne? And this may be conſidered as the firſt degree in our reparation, and is preciſely ſignified by the word it ſelfe: which though it be diſtinguiſhed from theſe that follow (otherwiſe a wholeſome forme of words and doctrine cannot be kept) yet it muſt not be ſeparated.

2 By ſanctification.Secondly, therefore the Lord, whom hee thus iuſtifieth, he ſendeth into their hearts the Spirit of his Sonne, Gal. 4.6. that ſpirit of promiſe, Epheſ. 1.13. I meane that promiſed ſpirit which doth regenerate them throughout: ſo that though they were by nature darkneſſe,Jn all parts. yet they now become light in the Lord, Epheſ. 5.8. though they were rebellious (ſuch as could not bee ſubiect) yet now they come to delight (at leaſt in the inner man of their mindes) in the Law of God: though their affections were prophane and vnſanctified, yet now they are renewed to that image which is in holineſſe; ſo that their ioy is not fixed in outward things, as wiſedome, ſtrength, riches; but in this, that they know the Lord to be their God in Chriſt, Ier. 9.23.24. and that their names are written in heauen, Luk. 10.20. their louelove is ſetled on God, their hearts ſpeaking with Dauid, Pſalm. 73.25. What hauehave I in heauen but thee? and whom in earth in compariſon of thee? So alſo their feare and hope is turned from the world, and things temporall, vntounto God, and matters euerlaſting. And though before what euer they did, was ſinne; yet now they doe thoſe good workes which the Lord hath prepared for them to p. 25walke in. And thus the life of glory is againe reſtored. For this their ſanctification is the beginning of glory; ſo that euen while they are on earth,Which is a beging of glory. they hauehave euerlaſting life; He that beleeueth hath euerlaſting life, Ioh. 3.36. And Rom. 8.23. wee are ſaid to hauehave here the firſt fruits of the ſpirit. The firſt fruits and the whole lumpe differ not in ſubſtance and kind, but in the meaſure and circumſtance. What were the firſt fruits of corne, oliues, or any other fruit of the earth offered to the Lord vnderunder the Law, but a part, and a prime part of the whole harueſt: and ſo the ſanctifying graces of Gods ſpirit which wee receiue on earth, are parts and beginnings of our glorious life in heauen, from which they differ not in kind, but in meaſure and degree. Now when Gods faithful ones depart,3. By glorification begun in death. they goe neerer to the fulneſſe of this glory, as whoſe ſoules goe into Paradiſe, as our Sauiour ſpeaketh to the thiefe, Luk. 23.43. and whoſe ſpirits are gathered to the ſpirits of iuſt and perfect men in the heauenly Ieruſalem, Heb. 12.23. But at the reſurrection of the iuſt,Conſummate at the reſurrection. then ſhall this life of glory bee conſummate, their bodies being made conformable to the glorious body of Chriſt Ieſus, Phil. 3.21. the Lord being glorified in his ſaints, & made maruellous in all them that beleeue, 2. Theſ. 1.10. Thus farre then it goeth well, that wee who were condemned perſons, and had our faces couered, as being ready to bee carried away to execution, ſhould bee iuſtified: that wee who were drie wood, fruitfull onelyonly in the vnfruitfull workes of darkneſſe, ſhould become greene trees planted in the true temple of the God-head Chriſt Ieſus, and p. 26ſo be made to beare good fruit abundantly, euen to abound in eueryevery good worke, that wee finally (who were dead) ſhould liue.

Now it is ſome comfort for any man labouring of a deſperate diſeaſe, to heare ſay there is cure for it. But come to one whom ſome griefe incurable (as it is reputed) doth hold, and tel him there is remedy for him; as he will be glad to heare it, ſo hee will hardly beleeue it: wherefore he will aske what be the ingredients or ſimples of which that medecine ſhould be made, that by this meanes (the force of theſe well conſidered) he may ſee if it bee likely to doe the deed yea or no. So in maladies ſpirituall, which no power in heauen or earth (but that which can ſubdue all things to it ſelfe) can correct. To ſay there is a ſalue for theſe ſores, is ſomewhat comfortable, but it will not preſently paſſe for currant. You will therefore aske in the firſt place, how this ſhould come to paſſe: for man is full of ſinne, and the Lords eyes are too pure to behold nothing but filthineſſe. When there is nothing then in him which may moue God, vnleſſe it be to iudgement; how ſhould the Lord come to-reſtore him? very well. Looke on the next words, We are iuſtified freely by his grace. Though there bee nothing in vsus, yet the Lord of his free grace doth iuſtifie vsus.

Doct. 5.

This then is our leſſon; that the grace of God, that is,We are iuſtified freely by Gods meere grace. God himſelfe, of himſelfe, in great fauour and riches of mercy, bowing downe to ſuccour his miſerable creature altogether vndeſeruing: God (I ſay) thus meerly mercifull, doth iuſtifie vsus. So the Apoſtle teacheth eueryevery where: Tit. 2.11. The p. 27grace of God bringing ſaluation vntounto all men hath appeared. So Epheſ. 2.8.9. We are ſaued by grace, not of workes: where it is to bee marked, how the meere grace of God (not excited by any workes, but working of its owne accord) hath the whole ſtroke in our ſaluation. For workes are ſecluded from working any whit therein. And although theſe ſpeeches be plaine enough to cleere the poynt, yet loe how it is affirmed more plainly, 2. Timoth. 1.9. Who hath ſaued vsus, and called vsus with an holy calling, not according to our workes but according to his owne purpoſe and grace, &c. Our ſaluation is of grace; and what grace? not ſuch as doth follow vponupon any goodneſſe inherent in vsus, or works foreſeene which ſhould come from vsus; but onelyonly vponupon the intent and purpoſe of God within himſelfe. This is a truth which was well knowne in the time of the old Teſtament. By mercy and truth (ſaith Salomon, Prou. 16.6.) iniquitie ſhall bee forgiuen, and by the feare of the Lord men depart from euill. What mercy and truth is heere meant? what, that of man toward man? no ſurely. It cannot bee fitly vnderſtood, but of Gods meere grace, whereby he promiſeth good things to men, and his fidelity in performing moſt conſtantly what he promiſeth: from which we obtaine this fauour, to get our ſinnes couered and pardoned. As the reuerence of Gods Maieſty doth cauſe his children to eſchew euill; ſo his mercy toward them (being in Chriſt a moſt mercifull Father vntounto them) doth beſtow on them the pardon of their ſinnes. And what elſe meant the Saints of old, but to aſcribe all to Gods mercy, when they did alwaies make their requeſt to God, p. 28and craue of him to hauehave reſpect vntounto them, not for their owne ſake, but for his mercies, which laſt for euer, his kindneſſe and goodneſſe, his names ſake, &c.

That God may hauehave the glory of our ſaluation.For Gods glory is moſt deare vntounto him, neither can he endure therein to hauehave any partner. Wherefore (in the buſineſſe of our ſaluation) hee doth ſo worke, that man may hauehave no matter of reioycing out of God, who doth all this worke in himſelfe, and out of man; that who ſo reioyceth, might reioyce onelyonly in the Lord, 1. Cor. 1.31.

Vſe 1 This doctrine ſerueth firſt for confutation, ſecondly for conſolation.It excludeth all concurrence of our workes. If our iuſtification then be of grace, there can be no reliques of holineſſe, nor workes of our owne that concurre thereunto. For beſides that, theſe are oppoſed in the places aboue cited, the Apoſtle maketh this collection very euidently, Rom. 11.6. And if it bee of grace, it is no more of workes, or elſe were grace no more grace. For theſe two are ſo oppoſite, that like fier and water they expell each the other: and (as ſaith one) Gratia nullo modo eſt gratia niſi ſit omni modo gratuita: Grace is no way to bee counted grace, vnleſſe eueryevery way it bee moſt free. For this cauſe marke how the Apoſtle ioyneth freeneſſe or frankneſſe, vvith grace. The vvord vvhichwhich is heere vſed is foreign, and anſvvereth to the Hebrevv vvord Chirma. 3. Significations of the Hebrew Chirma.It is very emphaticall, and it is eſpecially taken vp in theſe three caſes. Firſt, vvhen a man doth a thing vvithout hope of the leaſt profit. Secondly, vvhen a man doth a thing vvithout cauſe, raſhly or lightly; but this ſenſe is not heere pertinent. The third is, vvhen a man doth a thing (as vve ſpeake) vndeſeruedly, p. 29there being nothing which might moue him thereunto, but much which might perſwade with him to the contrary: and this is the ſenſe to bee followed here. For when there was nothing in vsus which might procure it, nay much which might ex-aſperate the Lord againſt vsus (for wee were by nature his enemies) then hee ſaued vsus freely of his grace.

Vſe 2 Secondly, this doctrine hath matter of comfort in it for vsus.It doth comfort vsus. For if our iuſtification did depend on our owne worth, endeauor, and holineſſe, we could not but deſpaire. Alas what are wee (poore crawling wormes) that we ſhould bee of any worth in Gods ſight, before whom the ſtarres are vncleane?Since though ſinfull and worthy of nothing. What is our holineſſe, but as a filthy and a menſtruous clout? and whereunto can our endeauors reach in any thing to God-ward? who can onelyonly roule and wallow vp and downe in the filth and puddle of our corruption; in the which the more we ſtirre, the more lothſome ſtench doe wee make. But now ſince it is not in him that willeth,Yet we may boldly accept what God doth freely offer. nor in him that runneth, but in God that hath mercy, Rom. 9.16. we may boldly accept, and confidently truſt in this free grace of God, although wee be vnworthie of it. For why ſhould wee put away this great grace offered and reuealed to vsus: why ſhould we not cheerfully embrace it, and reioyce in it, ſpecially ſince it hath appeared vntounto all, and God (without reſpect of perſons) hath ſet it out to bee enioyed of the poore, baſe, low, and vnlearned, as well as of the rich, high, noble, and learned: and it is not true humility, but a ſottiſh pride, to put away, and iudge our ſelues vnworthy of this ſaluation, p. 30whereof it hath pleaſed God (in rich mercy) to deeme vsus worthy.

But yet that former poynt is not cleerly on foot. For though this doe ſhew that you may bee reſtored moſt amply (though you are altogether vnworthy) yet you will bee ready to obiect, that the Lord is iuſt. If hee were onelyonly mercifull, then you would eaſily aſſent hereunto: but he is ſo mercifull, that he is iuſt alſo, and hath pronounced it an abomination to him, Prou. 17.15. to iuſtifie the wicked, or to condemne the iuſt. What then (will you ſay) will become of me being a wicked wretch? and how can the Lord iuſtifie mee being ſuch an one: all this is very true. Wherefore let vsus ſearch a little further. Freely of grace (ſaith the Apoſtle) but in the redemption of Chriſt Ieſus.

Doct. 6.

Remember then this by the way, that ſo the Lord doth iuſtifie thee of grace,We are ſo iuſtified, as that we are made truly righteous in Chriſt. that he alſo maketh thee truly iuſt in Chriſt Ieſus. This (in the proofe of this doctrine) will appeare more brightly. The poynt then directly gathered is this: that wee are iuſtified in the redemption of Chriſt, or in Chriſt our redemption. Chriſt hath been at all times reuealed to the choſen of God as their redeemer, in whoſe blood-ſhead they ſhould hauehave remiſſion of ſinnes.Who hath alway been reuealed as our redeemer. After the fall of our firſt parents, when they otherwiſe had fallen into the gulfe of deſpaire, hee (our eternall Prophet) gaue out the promiſe of himſelfe, that the ſeed of the woman ſhould bruiſe the ſerpents head, Gen. 3.15. that is, that Chriſt (in fulneſſe of time borne of a Virgin) ſhould diſſolue (as Iohn ſpeaketh,To Adam. 1. Ioh. 3.8.) the workes of the diuell, doe away ſinne, aboliſh death; and (as Paul p. 31ſpeaketh, Rom. 16.20.) tread downe Satan vnderunder the feet of his elect; and our firſt parents had experiment of the truth hereof. For when (by the threatning) they ſhould hauehave died the death, yet in their ſacrifices (which prefigured this ſeed, this immaculate Lambe) they perceiued the louelove of God againe recouered.To Abraham, &c. Abraham had the ſame promiſe of a bleſſed ſeed (in the which all the nations of the earth ſhould be bleſſed) renewed to him, Geneſ. 18.18. And in all the Prophets it were eaſie to ſhew how Chriſt was preſent to the eye of the faithfull: as likewiſe how the neerer this day ſtarre was the riſing, the more euidently hee was foretold. For God was ſtill reconciling his Iſrael, viz. (his elect among the Iſraelites, and thoſe few that were then ſcattered among the Gentiles) vntounto himſelfe in Chriſt, euen before his comming: but when once hee was exhibited, hee reconciled to himſelfe the world, that is, the great number of his elect, which was diſperſed through the world, and did conſiſt of all ſorts, degrees, and nations. All the Fathers had Chriſt de iure, of right, though de facto, in deed he were not giuen in the fleſh:And ſo embraced of them. and hee was euer preſent to their faith as their price of redemption, and ſo did paſſe for them in the acceptation of God. There was neuer any other name whereby men might be ſaued, he being (as it is Heb. 13.8.) the ſame yeſterday, to day, and for euer: what hee had been, he was; and what he was, he would be to eternity.

But wherein doth this our righteouſneſſe ſtand?Our righteouſneſſe ſtands in the redemption which Chriſt hath made for vsus. euen in our redemption which Chriſt hath wrought for vsus, as the Apoſtle ſaith, that wee are p. 32iuſtified through the redemption of Chriſt. For which vnderſtand this, that God the Father hath laid all our ſinnes vponupon Chriſt, that he was wounded for our ſinnes, hee was broken for our iniquities, the chaſtiſement of our peace was vponupon him, and with his ſtripes we are healed, Iſa. 53.5.6. Hee hath taken our iniquities on him, and in his body borne them on his Croſſe, 1. Pet. 2.24. Wherefore hee which was moſt iuſt and righteous (offering himſelfe a ſacrifice for our ſinnes, who are vniuſt, and bearing the puniſhment which our ſinnes deſerued) hath paid our ranſome, 1. Tim. 2.6. and redeeming vsus by this meanes, is become that Lambe of God that taketh away the ſinnes of the world: and thus hee being made vnrighteouſnes for vsus by theſe his ſufferings: and if there were any further thing for vsus to doe, doing it alſo for vsus. (For he is the end of the Law, Rom. 10.4. and in him we are compleat, Coloſ. 2.10.) we are made in him the righteouſneſſe of God, 2. Cor. 5.21. Chriſt is therefore (in Ier. 23.6.) called Iehouah our righteouſneſſe. Malachy calleth him the Sonne of righteouſneſſe, chap. 4. verſ. 2. becauſe hee is firſt made vntounto vsus righteouſneſſe of God, and then doth make vsus righteous vntounto God. This doctrine hath three vſes.

Vſe 1 Firſt, whereas the Lord doth ſo iuſtifie vsus of grace,It ſheweth the agreement of Gods iuſtice and mercy in our redemption. that we are alſo made iuſt in the redemption of Chriſt, we may ſee and contemplate that admirable myſterie, how the Lords iuſtice and his mercy doe kiſſe each other. There is all iuſtice vntounto Chriſt, whoſe ſoule felt the anger of God in that extremity, that his body (affected heerewith) did ſweat clotty blood, who was broken euen with helliſh p. 33torments by the hand of God for our ſinnes, and was humbled to the death of the Croſſe. There is all mercy to vsus: it is mercy that the ſatisfaction of Chriſt ſhould be ours; that all that he did ſhould be accounted as done by our ſelues. It is mercy that Chriſt (himſelfe the ſatisfier) ſhould bee giuen vsus, foreign, ſaith Paul, Rom. 8.32. He hath gratified vsus with his Sonne, hee hath beſtowed him freely on vsus.

Vſe 2 Secondly, this may be a comfort to a diſtreſſed conſcience.Jt ſheweth where we may fetch righteouſneſſe to iuſtifie vsus. For often beholding and feeling our filthineſſe and corruption that is in vsus, wee are ready to think that we hauehave no iuſtice wherwith to ſtand and appeare before the Lord. But loe (beloued) here is righteouſneſſe enough for thee, and for me, and for the whole multitude of beleeuers: we are righteous in Chriſt our Redeemer. Yea but haply it will ſticke ſomwhat with thee how thou ſhouldeſt be righteous with an others righteouſneſſe. If a priuate man indeed ſhould die,How anothers righteouſneſſe may iuſtifie vsus. hee could but ſatisfie for his owne ſinne, Gal. 6.5. EueryEvery one in this order beareth his owne burthen. But the caſe is otherwiſe with Chriſt: for he was not a meere man, but God, in nature, glory and maieſty equall with the Father; and hee being not a ſeruant, but the Sonne by nature, was ſent and made ſubiect to the Law, that he might redeeme vsus which were vnderunder the Law, Gal. 4.4.5. And what Chriſt did or ſuffered, he did not as a priuate perſon, but as a publike, in the name and behalfe of Gods elect; and not of himſelfe, but as appointed therunto of God. It was not for himſelfe, but for the faithfulls ſake, that Chriſt did ſanctifie himſelfe, Ioh. 17.19. and p. 34God it is who doth make him righteouſneſſe vntounto vsus, 1. Cor. 1.30. It is of force amongſt men what one man doth in anothers name, chiefly where there is a common agreement that it ſhall bee ſo. And why may not it be thus in our iuſtification before God: for if the iuſtice of God preuailed ſo farre, that through the offence of one, many ſhal be dead, Rom. 5.15. much more ſhall his mercy cauſe that grace, and the gift of grace (that is righteouſneſſe which is by one man Ieſus Chriſt) ſhould abound vntounto many. For the iuſtice of God ſerueth and miniſtreth to his mercy: as Rom. 11.32. God hath ſhut vp all vnderunder vnbeleefe: but to what intent doth Gods iuſtice this? that ſo they ſhould remaine ſo? no, but that place might bee made for mercy: as it followeth, that he might hauehave mercy on all.

Vſe 3 Thirdly, ſeeing the Lord doth make vsus righteous in Chriſt his redemption,It teacheth vsus to renounce our owne righteouſneſſe. let vsus abandon our owne righteouſneſſe in this caſe, counting our beſt deeds as menſtruous garments, reckoning all as droſſe and dung to winne Chriſt; that is, to be found not hauing our owne righteouſneſſe, but that which is through faith. This righteouſneſſe is not the righteouſneſſe of meere man, but of God: and to bring ours hereunto, were as fooliſh as to helpe the ſhining of the ſunne, with the light of ſome ſmall ſpattering candle; or to bring a drop of muddy water to a cleere chryſtall ocean.

Now there remaineth one thing further to bee handled. For though a remedy againſt an infirmity be found out; though eueryevery matter be knowne which concurreth to the confection: yet vnleſſe p. 35this be taken inwardly, or applied outwardly, nothing will be effected: ſo (beloued) vnleſſe the grace of God the redemption of Chriſt bee laid to vsus after a ſort, and receiued, all is in vaine. Then this is the queſtion (in the third place) how the remedies are to bee vſed and receiued? The anſwere to this queſtion is to be fetched out of the 25. verſe, and is contained in theſe words, by faith in his blood.

Doct. 7.

Which doth teach vsus this doctrine, that wee are eueryevery one to apprehend the grace of God in the redemption of Chriſt to iuſtification,We are tu embrace Chriſts redemption wrought for vsus by faith. by hearty and vnfained faith. Faith hath been alwaies requiſite as the inſtrument to take Chriſt our righteouſneſſe, that ſo we might (in Gods ſight) be iuſtified. This is taught vsus eueryevery where, Gal. 3.22. The Scripture hath concluded all vnderunder ſinne, that the promiſe (by the ſaith of Ieſus Chriſt) ſhould bee giuen to all. And Ioh. 3.16. So God loued the world, that hee hath giuen his onelyonly begotten Sonne, that whoſoeuer beleeueth on him ſhould hauehave euerlaſting life. Where we ſee faith to be brought in as the inſtrument without the which neither the promiſe can bee appropriated, nor ſaluation attained. So Act. 16.30.31.Which is the inſtrument to receiue it. when the queſtion is made, what ſhall I doe to be ſaued? it is anſwered by the Apoſtle, beleeue on the Lord Ieſus, thou and thy houſhold, and you ſhall bee ſaued. And truly the righteouſneſſe of Chriſt hath not been of more ancient time giuen to men, than faith hath beene appointed the receiuer heereof. Wherefore it is called the righteouſneſſe of faith, becauſe it is receiued by faith, as our righteouſnes which God imputeth to vsus. If we ſhould ſearch the regiſter of the Scriptures, a cloud of witneſſes p. 34duplicate page p. 35duplicate page p. 36would compaſſe vsus about for the confirmation of this poynt. But by the way it ſeemeth more neceſſary to anſwere what may be obiected. For aboue we hauehave taught (you will ſay) that the grace of God cannot ſtand with any thing in man: How then (will you aske) can it ſtand with faith?How Gods free grace doth ſtand with faith. It is true that the grace of God doth not brooke any thing inherent in man, and of man, and yet notwithſtanding may well agree with faith: for faith is not of man, no not in man by nature. For al men hauehave not faith, 2. Theſ. 3.2. but it is in man renewed, and as a gift of meere grace: as Phil. 1.29. VntoUnto you it is giuen for Chriſt, that you ſhould beleeue on him: where faith is challenged as a largeſſe of the Lords liberality. Secondly, faith doth not iuſtifie vsus as it is an inherent quality in vsus (for this ſmelleth ſomewhat of the Gnoſticks) but as it apprehendeth Chriſt Ieſus the redeemer, who is made vntounto vsus of God righteouſneſſe.

Thus then briefly you ſee how eueryevery one of vsus muſt (through faith) take hold of the grace of God in the redemption of Chriſt; and that faith is not at all preiudiciall to Gods fauour. And now (me thinkes) you are willing to know what it is to beleeue?What it is to beleeue. I will tell you (and that according as the Scripture ſpeaketh) without any laborious diſtinction. If then (beloued) you firſt hauing a ſight and ſenſe of your miſerable eſtate, and beholding Chriſt crucified before you in this Goſpell;viz. Out of a ſenſe of our miſery to goe and to reſt on Chriſt for our ſaluation. that is, hearing the word of this free grace of God through the redemption of Chriſt, doe come and caſt your ſelues on his mercy in Chriſt the redeemer, and receiue it into your hearts, afterward abhorring your p. 37ſelfe more and more euen in duſt and aſhes, louing this God who is ſo gracious to you, and expreſſing it by walking in his commandements; then doe you truly beleeue. For (in the ſight and ſenſe of miſery) thus to come to, and relie on Gods mercy, is to beleeue as Iohn, chap. 6. verſ. 35. Hee that commeth vntounto me ſhall not hunger; and hee that beleeueth in me ſhall not thirſt. Marke heere, that to beleeue in Chriſt, and to come to him are put for one: when then our will doth moue toward God, and make vntounto his grace in Chriſt, then we beleeue.

Againe, to receiue the grace of God in Chriſt,And to apply his grace to our ſelues in particular. euen eueryevery one for himſelfe particularly with an honeſt heart, in ſuch manner as to ſay, It is mine, it belongeth vntounto me: this (by the interpretation of the Scripture) is to beleeue, Ioh. 1.12. And hee that commeth thus to Chriſt, and layeth hold on him, though it be waueringly, yet hee truly beleeueth.Though it be weakly and not without doubting. For true faith is not alwaies an vndoubted certainty which cauſeth one gloriouſly to triumph, let the wind lie in what corner it pleaſeth: but it is ſometimes as ſmoking flaxe, and ſtandeth rather in groanes, ſighes and deſires, than confident defiances and challenges, eſpecially vnderunder the beginnings of our conuerſion, and time oftentation. We ſpeake indeed againſt the popiſh doubtings, wauerings, and vncertainty: firſt, to ſhew that theſe, though they may ſtand with faith, yet they are no vertues, but fruits of vnbeleefe. Secondly, becauſe that true faith, which is ſometime plunged and perplexed with much doubting, doth often get vp, and is carried with a ful ſaile in the perſwaſion of Gods mercy: as it is reported of Abraham, Rom. 4.20.21. p. 38that hee did not doubt of the promiſe of God through vnbeleefe, but was fully aſſured of the performance thereof: which pitch though we cannot riſe and reach vntounto; yet if wee doe from the heart long after Gods grace in Chriſt, and truly (though in much weakneſſe) reſt on him for pardon of our ſinnes, there is no doubt but we hauehave that faith vnfained, which doth make vsus partakers of that redemption which is in Ieſus Chriſt.

Soli Deo gloria.

End of the text · Paul Baynes, Epitome of Mans Misery and Delivery (1619)