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 vs (as the Prophet speaketh, Isa. 53.6.) haue 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 onely 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 vs came out of Adams loynes, Because they descend from sinfull Adam. and by Adam must needs be begotten in his image, as it [Page 4] is spoken, Genes. 5.3. that is, not onely resembling him in creation, but in corruption. Vpon 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 onely shew the same doctrine in the particu­lars thereof.

We are sinners in three respects.Euery 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 vs.First (I say) all of vs are sinners before God, in respect of Adams first sinne, which (after a sort) appertaineth to vs, 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 haue 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 vnto Melchisedeck, because A­braham (from whom Leui did spring in the third generation) yeelded that duty: so all of vs 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 vs. Neither is it vniust with God to charge the personall deed of one, on the heads of vs [Page 5] all. 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 vs. we are all sinners in the eye of God in regard of sinne, which (as the Apostle speaketh) dwelleth in vs. 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 onely a naturall, but a spiri­tuall life, which the Apostle calleth the life of God, Ephes. 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 [Page 6] that 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 haue made seizure of vs, and doe occupie vs 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 vs, and euen possesse vs: 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 giue 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 vnto 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. [Page 7] they 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 loue, these are impurely and vnholily moued in vs, 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 onely of that which passeth from vs in some act, but of that which is still resident within vs. 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 haue required that of his creature, which his creature was neuer inabled to performe.

Now if we lay our selues vnto 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 vs in Christ, was first lost in Adam. Wherein what good we receiue, was before it wanting in vs. Finde you then, that since you came to dwell by faith in Christ, and he in you, you haue receiued to know God your heauenly Father? know, that by [Page 8] nature 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 vpon the knowledge of God your Father, to loue 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 loue 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 vs, 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 euery where in the Scripture branded for weapons of vnrighteous­nesse. And so let vs passe vnto the third conside­ration.

3. By actuall transgression.In the third place, wee are sinners in regard of [Page 9] actuall transgressions. you haue 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 euery where, and specially very plainly doth accuse man, Psalm. 14.1. They haue 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 haue the knowledge of God, that you can heare Gods word, The good which we haue by nature that you can con­ceiue a zeale of some kind of righteousnesse, that you can pray, giue 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 giue this iudgement, Is but ap­pearing. that all is not gold which glisters: and should not wee be as carefull, that in [Page 10] things 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 haue not, nor can haue 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. Onely 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 vs 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 vs in no other stead, but onely to make vs in­excusable before God. So wee can lend a bodily eare vnto 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 onely is saluation. Wee can also giue 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 onely that the substance of the outward worke [Page 11] be 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 haue a hart purified by faith, is not such a vulgar thing that all men haue it: for all men haue not faith, 2. Thes. 3.2 but these onely to whom it belongeth, to whom it is giuen. Phil. 1.29. To you it is freely giuen for Christ, that not onely 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 vs 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 haue no part nor portion in that glorious life, We by nature haue 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. hee was secluded and cast out of the earthly Paradise: in which the estate of vs al is pour­trayed out, and liuely represented; namely, that we (being sinners) are exiled and banished from [Page 12] the Paradise of God, hauing no interest in that glorious inheritance. But are vnder 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 vs: 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 euery way most sinfull wretches, as wee haue 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 haue any doings there, Reuel. 21. There is then no place for vs therein, who are so besmeared and stained with sinne, that whatsoeuer wee turne our selues vnto, 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 euery one of vs 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 vs, 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 [Page 13] this bodily life, it is as pretty a pageant, as to see one dead corps carry or accompany another vnto the graue. Yea, let men frolick it, and ruffle in pleasures, and not onely 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 haue: 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 vs (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 [Page 14] glory 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 vs with matter of confession in our prayers. that they may serue vs from weeke to weeke, and from day to day, to direct vs in our prayers for the confession of our sinnes: wee haue 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 vs, 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 vnto 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 [Page 15] pardon 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 vs 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 vnto 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 vs seriously consider that we are in a most fearfull and lamen­table estate. To be fearfull and lamen­table. It is a fearful thing to haue 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 haue 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, [Page 16] to the hazard of such as dwell at hand, and thereabouts. But this plague of sinne hath wrought vpon the whole creature, to infect the very hea­uens, and make all things subiect vnto 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 vs humility and thankefulnesse. and thankfull acknowledgement of Gods mercy. If that a man could haue seene the heart of the poore Publican, Luk. 18. no doubt one should haue seene, that it was the priuity of these things we haue 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 vnto 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 onely spared from day to day, and saued from vvrath, but are fed and filled vvith [Page 17] good 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 haue not thorowly learned, nor ta­ken vnto 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 vpon 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 haue blushed, euen as oft as he came in the Kings presence? and that he would not (much more than formerly) haue magnified Dauids princely mercy and clemency vnto 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 vs: how much rather will it make vs truly humble before [Page 18] the Lord, and thankfully to record his goodnesse, to vnderstand well how vile and wretched our na­turall condition is?

Vse 3 Thirdly, this must awake vs to looke about, and lay hold of the meanes of our saluation that wee escape death and damnation. It should stirre vs 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 vs, and make vs to labour for a better estate, vnlesse we be of that sort of men that haue 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 vs, 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 vnder 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 vs 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 vs 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 [Page 19] wretched 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 haue 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 vs 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 euery 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 haue 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.

1. To make vs gentle to­ward others.First, to remember what we our selues haue bin, and are by nature, will make vs meeke and gentle towards others, not ouer rash and rigorous in our censures. Thus much the Apostle sheweth plainly vnto vs 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 giue 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 vs what we our selues haue been.

2. To long for our dissolu­tion.Secondly, in the relicks of sinne to remember our miserie, will make vs 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 giue 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 vs 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 vnto it through the body of death. And therefore after his former exclamation, hee annexeth this thanks-gi­uing: [Page 21] I 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. [Page 22] Great aduantage therefore doe they giue the diuell against them, who loue 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 loue 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 vs, 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. [Page 23] 3.22. euidently saith, that all are (by the Scripture) concluded vnder 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 vs 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 euery 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 vs 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 vs from sinne. nothing else (as Paul euery 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 vnto 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 vs 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 euery 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.

Secondly, 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 loue is setled on God, their hearts speaking with Dauid, Psalm. 73.25. What haue 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, vnto 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 [Page 25] walke 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 haue euerlasting life; He that beleeueth hath e­uerlasting life, Ioh. 3.36. And Rom. 8.23. wee are said to haue 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 vnder 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 onely in the vnfruitfull workes of darknesse, should become greene trees planted in the true temple of the God-head Christ Iesus, and [Page 26] so be made to beare good fruit abundantly, euen to abound in euery 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 vs, yet the Lord of his free grace doth iustifie vs.

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 vs. So the Apostle teacheth euery where: Tit. 2.11. The [Page 27] grace of God bringing saluation vnto 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 vs, and called vs 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 vpon any goodnesse inherent in vs, or works foreseene which should come from vs; but onely vpon 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 vnto 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, [Page 28] and craue of him to haue respect vnto 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 haue the glory of our saluation.For Gods glory is most deare vnto him, neither can he endure therein to haue any partner. Where­fore (in the businesse of our saluation) hee doth so worke, that man may haue no matter of reioycing out of God, who doth all this worke in himselfe, and out of man; that who so reioyceth, might re­ioyce onely 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 euery way it bee most free. For this cause marke how the Apostle ioyneth freenesse or franknesse, vvith grace. The vvord vvhich is heere vsed is [...], 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, [Page 29] there 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 vs which might procure it, nay much which might ex-asperate the Lord against vs (for wee were by na­ture his enemies) then hee saued vs freely of his grace.

Vse 2 Secondly, this doctrine hath matter of comfort in it for vs. It doth com­fort vs. 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 onely 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 vs: why should we not cheerfully embrace it, and reioyce in it, spe­cially since it hath appeared vnto 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, [Page 30] whereof it hath pleased God (in rich mercy) to deeme vs 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 onely 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 vs 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 haue 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 [Page 31] speaketh, Rom. 16.20.) tread downe Satan vnder the feet of his elect; and our first parents had expe­riment of the truth hereof. For when (by the threat­ning) they should haue died the death, yet in their sacrifices (which prefigured this seed, this imma­culate Lambe) they perceiued the loue 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) vnto 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 vs. euen in our redemption which Christ hath wrought for vs, as the Apostle saith, that wee are [Page 32] iustified through the redemption of Christ. For which vnderstand this, that God the Father hath laid all our sinnes vpon Christ, that he was wounded for our sinnes, hee was broken for our iniquities, the chastisement of our peace was vpon 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 vs by this meanes, is become that Lambe of God that taketh away the sinnes of the world: and thus hee being made vnrighteousnes for vs by these his sufferings: and if there were any further thing for vs to doe, doing it also for vs. (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 vnto vs righteousnesse of God, and then doth make vs righteous vnto God. This doctrine hath three vses.

Vse 1 First, whereas the Lord doth so iustifie vs 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 vnto 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 [Page 33] torments by the hand of God for our sinnes, and was humbled to the death of the Crosse. There is all mercy to vs: 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 vs, [...], saith Paul, Rom. 8.32. He hath gratified vs with his Sonne, hee hath bestowed him freely on vs.

Vse 2 Secondly, this may be a comfort to a distressed conscience. Jt sheweth where we may fetch righteous­nesse to iusti­fie vs. For often beholding and feeling our fil­thinesse and corruption that is in vs, wee are ready to think that we haue 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 vs. hee could but sa­tisfie for his owne sinne, Gal. 6.5. Euery 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 vs which were vnder 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 [Page 34] God it is who doth make him righteousnesse vnto vs, 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 vnto many. For the iustice of God serueth and ministreth to his mercy: as Rom. 11.32. God hath shut vp all vnder 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 haue mercy on all.

Vse 3 Thirdly, seeing the Lord doth make vs righteous in Christ his redemption, It teacheth vs to renounce our owne righte­ousnesse. let vs 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 euery matter be knowne which concurreth to the confection: yet vnlesse [Page 35] this be taken inwardly, or applied outwardly, no­thing will be effected: so (beloued) vnlesse the grace of God the redemption of Christ bee laid to vs 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 vs this doctrine, that wee are euery one to apprehend the grace of God in the re­demption of Christ to iustification, We are tu em­brace Christs redemption wrought for vs 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 vs euery where, Gal. 3.22. The Scripture hath concluded all vnder 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 onely begotten Sonne, that whosoeuer be­leeueth on him should haue 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 vs. If we should search the register of the Scriptures, a cloud of witnesses [Page 34] [...] [Page 35] [...] [Page 36] would compasse vs about for the confirmation of this poynt. But by the way it seemeth more neces­sary to answere what may be obiected. For aboue we haue 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 haue not faith, 2. Thes. 3.2. but it is in man renewed, and as a gift of meere grace: as Phil. 1.29. Vnto 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 vs as it is an inherent quality in vs (for this smelleth somewhat of the Gnosticks) but as it apprehendeth Christ Iesus the redeemer, who is made vnto vs of God righteousnesse.

Thus then briefly you see how euery one of vs 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 [Page 37] selfe 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 vnto 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 vnto 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 euery one for himselfe particularly with an honest heart, in such manner as to say, It is mine, it belongeth vnto 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 vnder 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. [Page 38] that 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 vnto; 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 haue that faith vnfained, which doth make vs par­takers of that redemption which is in Iesus Christ.