Publisher: Printed by Felix Kyngston for Nathaniel Newbery and are to be sold at the signe of the Starre vnder Saint Peters Church in Cornehill and in Popes head Alley
AN EPITOMIE OF MANS MISERIE AND DELIVERIE. Rom. 3. vers. 23.24. All haue sinned, and are depriued of the glory of God, and are iustified freely by his grace, thorow the redemption that is in Christ Iesus.
an EPITOMIE OF MANS MISERY AND DELIVERIE. Rom. 3. vers. 23.24. All have sinned, and Are deprived of the glory of God, and Are justified freely by his grace, thorough the redemption that is in christ Iesus.
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that some who haue hitherto been strangers in them, may bee better acquainted therewith; others who haue set foot in these waies may be holpen forward.
that Some who have hitherto been Strangers in them, may be better acquainted therewith; Others who have Set foot in these ways may be helped forward.
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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,
Some Iew (in regard of the singular preeminences which they had above other (of which in the ninth of this Epistle we may read) might stomach the matter,
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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:
Wherefore the Apostle (to cure all heartburning in this behalf) does in this verse (by Way of prevention) prove the universality of his conclusion from equal condition of all, in the contrary thus:
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.
yea and that with less perspicuity; Others for glorying or rejoicing before God: but this meaning the words will not bear, but by violence and constraint.
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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 haue 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.
I rather think the true meaning to be, that all men come short, and Are deprived of the glory of God, that is, the glorious estate wherein the righteous should have lived for ever, enjoying the presence of God. So Psalm 73.24. Thou shalt guide me by thy counsel, and afterwards receive me to glory.
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.
All of us (as the Prophet speaks, Isaiah 53.6.) have turned aside from our childhood like stray sheep, to those ways which Are abomination to God, dangerous, yea deadly to our selves. To which purpose, Gen. 8.21. the Lord thus speaks, that the imagination of men heart is only evil even from his youth up.
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.
Upon which ground Job (chap. 14. vers. 4.) asks who it is that can bring a clean thing out of filthiness? himself making answer thereunto, that there is none can do it, it is impossible to be done.
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.
All Flesh when Adam sinned, did likewise with him rebelliously transgress. For which cause the Apostle, Rom. 5.12. Says, that in him, viz. in Adam we have all sinned.
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:
and so as Levi (in the Seventh to the Hebrews, 9.10.) is said to pay tithe unto Melchisedeck, Because Abraham (from whom Levi did spring in the third generation) yielded that duty:
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Secondly, 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,
Secondly, we Are all Sinners in the eye of God in regard of sin, which (as the Apostle speaks) dwells in us And this is nothing Else but the lack of righteousness which originally was in man,
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There was in man not onely a naturall, but a spirituall life, which the Apostle calleth the life of God, consisting of a singular knowledge in the minde, straightnesse (as Ecclesiastes speaketh, chap. 7.31.) or righteousnesse in the will, holinesse in the affections.
There was in man not only a natural, but a spiritual life, which the Apostle calls the life of God, consisting of a singular knowledge in the mind, straightness (as Ecclesiastes speaks, chap. 7.31.) or righteousness in the will, holiness in the affections.
and in stead of these excellent graces wherewith we were enriched, corruption and vnrighteousnesse haue made seizure of vs, and doe occupie vs thorowout.
and in stead of these excellent graces wherewith we were enriched, corruption and unrighteousness have made seizure of us, and do occupy us throughout.
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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:
For in our understanding darkness is seated, as the Apostle speaks of the Ephesians, chap. 5. vers. 8. that before their conversion (whilst yet they Abided in their natural condition) they were darkness it self:
yea manifold atheisticall doubtings and wauerings, touching God, his truth, iustice and goodnesse are most manifest and frequent in vs, and euen possesse vs:
yea manifold atheistical doubtings and waverings, touching God, his truth, Justice and Goodness Are most manifest and frequent in us, and even possess us:
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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,
For how could we doubt of these things, if with a clear eye of understanding we did see them? Doubting, howsoever occasionally it be a mother of knowledge,
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:
The will is altogether rebellious, as the Apostle further Says, All Are gone out of the Way. The word, Psalm. 14.3. signifies to give back sturdily, as a stubborn heifer that Refuseth to admit the yoke:
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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.
From this rebellion of the will it comes to pass, that our wicked wills, the more they Are urged with the righteous Commandment of God, the more our vileness and filthiness breaks out and is detected.
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So for our lusts and desires, Gal. 5.17. 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.
So for our Lustiest and Desires, Gal. 5.17. they Are against the Spirit, that is, against that law of righteousness which the Spirit (as the finger of God) does write in our hearts.
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.
or not contained with in due Limits for the manner and measure of them. You will ask how I can tell that man is thus void of all righteousness, and covered with corruption.
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For this is a maxime in diuinity, that whatsoeuer is recouered and found of vs in Christ, was first lost in Adam. Finde you then, that since you came to dwell by faith in Christ,
For this is a maxim in divinity, that whatsoever is recovered and found of us in christ, was First lost in Adam. Find you then, that since you Come to dwell by faith in christ,
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.
and those that Are begotten of him? Come you to delight and rejoice in these? persuade your self that by nature you were utterly destitute of this spiritual love and joy.
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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.
Is there any knowledge in it? Nay, do not rather the Relics of the Flesh that Are in thee, make the word of God (which is in it self most clear) darksome and Obscure? Is there any Obedience in it? nothing less.
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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:
so that needs we must confess with Paul, that in us, that is, in our Flesh, in our state of corruption dwells no good, Rom. 7.18. To apply this to our purpose:
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 this leaven of uncleanness hath crept into all the outward members, that the eyes, ears, lips, tongue, hands, feet, Are every where in the Scripture branded for weapons of unrighteousness.
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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, or doe, it cannot but be sinfull.
So on the other side, when the pollution of sin does wholly occupy the faculties of our mind, soul and body, whatsoever we think, speak, or do, it cannot but be sinful.
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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;
Of which our actual corruption the Scripture every where, and specially very plainly does accuse man, Psalm. 14.1. They have corrupted their ways, and done abomination;
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For you will haply say that you haue the knowledge of God, that you can heare Gods word, that you can conceiue a zeale of some kind of righteousnesse, that you can pray, giue almes,
For you will haply say that you have the knowledge of God, that you can hear God's word, that you can conceive a zeal of Some kind of righteousness, that you can pray, give alms,
and doe many other good things, and why then should you be charged with doing no good? But wee must bee as wise in heauenly things as wee are in earthly:
and do many other good things, and why then should you be charged with doing no good? But we must be as wise in heavenly things as we Are in earthly:
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and should not wee be as carefull, that in 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 by nature you haue not, nor can haue any true spirituall knowledge of him.
and should not we be as careful, that in things spiritual we be not deluded with shows in stead of substance? Our Saviour hath an heavenly speech Concerning these glittering and shining Sins (as one does truly term them) that what is excellent and glorious oft with men, the same is abomination in the sighed of God: Luk. 16.15. You may think that you know God, but by nature you have not, nor can have any true spiritual knowledge of him.
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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;
Only blear-eyed as we Are, and seeing At hand, as Peter speaks, 2. Pet. 1.9. we can (After a sort) read and conceive what the great books of heaven and earth teach us Concerning him;
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.
which our Saviour means when he Says (to them which herd well enough in respect of the bodily sense) He that hath ears to hear, let him hear, Matthew 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.
So we may receive a kind of zeal After good; but it is like that of the Iewes, Rom. 10.2. a wrong zeal, in a wrong manner, which leads from christ, with whom only is salvation.
but that the fountaine whence it springeth be pure, Tit. 1.15. that the end for which it is vndertaken (whatsoeuer it be) bee the glory of God, 1. Cor. 10.31.
but that the fountain whence it springs be pure, Tit. 1.15. that the end for which it is undertaken (whatsoever it be) be the glory of God, 1. Cor. 10.31.
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.
Wherefore when the Scripture does pronounce, that whatsoever is not of faith is sin, Rom. 4.24. and that without faith it is impossible to please God, Hebrew 11.6.
Doct. 2. From hence then this is our lesson, that by nature we haue no part nor portion in that glorious life, and that euerlasting happinesse wherewith the presence of Gods glory replenisheth his for euermore.
Doct. 2. From hence then this is our Lesson, that by nature we have no part nor portion in that glorious life, and that everlasting happiness wherewith the presence of God's glory replenisheth his for evermore.
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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.
Again, the heavenly Ierusalem is a place so pure, that no unclean thing, nothing that works any abomination, may have any doings there, Revel. 21. There is then no place for us therein, who Are so besmeared and stained with sin, that whatsoever we turn our selves unto, is (before the Lord) no better than abomination.
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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 this bodily life, it is as pretty a pageant,
Living men then who Are void of this spiritual life, Are no better (in the lords account) than dead men, who when they bury Others dead as touching this bodily life, it is as pretty a pageant,
and the more thus they liue, the further are they plunged into death, as Paul saith, 1. Tim. 5.6. of the widow, that shee that liueth in pleasure, is dead while she liueth.
and the more thus they live, the further Are they plunged into death, as Paul Says, 1. Tim. 5.6. of the widow, that she that lives in pleasure, is dead while she lives.
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;
Thou hast a name that thou Livest, but thou art dead, Says our Saviour to the Angel of Sardi, Revel. 3.1. Notwithstanding Here the Lord does let his Sun to shine, and his rain to fallen on the ungodly, together with his own;
and the soule is gathered to the spirits of apostate angels, and reserued to eternall condemnation in chaines of darknesse, Iude 6. Lastly, there is yet one lower descent, in the day of iudgement,
and the soul is gathered to the spirits of apostate Angels, and reserved to Eternal condemnation in chains of darkness, Iude 6. Lastly, there is yet one lower descent, in the day of judgement,
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,
when as soul and body At the resurrection (which is both of just and unjust) being Reunited, shall be separated for evermore from the presence of the Lord,
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wherefore let these things be still present with vs, that we may vnderstand fully, and explicate in particular our corruption and misery, when wee come before the Lord to make our confessions and prayers.
Wherefore let these things be still present with us, that we may understand Fully, and explicate in particular our corruption and misery, when we come before the Lord to make our confessions and Prayers.
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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, or vnderstand not.
while our hearts Are Far from him, and to commit that, from which Solomon dehorteth, Eccles. 4.17. viz. To offer up the sacrifice of Fools, babbling with our tongues, what we mind not, or understand not.
whose poyson and contagion goeth beyond the most fearfull and noysome diseases of the body. For be a disease contagious, it is (and not without cause) terrible;
whose poison and contagion Goes beyond the most fearful and noisome diseases of the body. For be a disease contagious, it is (and not without cause) terrible;
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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.
and make all things Subject unto vanity, that as the garment and house which were infected incurably with the leprosy, the one was to be burned with fire, the other razed down and carried away, Levites 13. and 14. so the Whole frame of heaven and earth must burn in the fire to be purged of it.
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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,
If that a man could have seen the heart of the poor Publican, Luk. 18. not doubt one should have seen, that it was the privity of these things we have spoken of, viz. that he was so sinful and corrupt,
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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:
What was it but the endue pondering of these things, that did carry David to such an admiration of God's bounty towards himself and all men, crying out, Psalm 144.4. Lord what is man that thou regardest him? or the son of man that thou Thinkest on him? and forceth the Prophet to this Confessi:
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Againe, vve are not onely spared from day to day, and saued from vvrath, but are fed and filled vvith good things from Gods hand, without any due and feeling confession of Gods patience, bounty, and mercies heerein.
Again, we Are not only spared from day to day, and saved from wrath, but Are fed and filled with good things from God's hand, without any due and feeling Confessi of God's patience, bounty, and Mercies herein.
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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 whence is it but even hence? that we have not thoroughly learned, nor taken unto heart these Lessons, what we Are naturally before God, viz. abominable, most filthy,
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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,
does not tremble, and is not (with an holy shame) confounded in himself when he comes before God, that does not acknowledge God's mercy in the least good he Enjoyeth,
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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.
Can we think that he would not have blushed, even as oft as he Come in the Kings presence? and that he would not (much more than formerly) have magnified David princely mercy and clemency unto him, saying, What is thy servant that thou Shouldst look towards, much more Shouldst deal so graciously with such a dead dog as I am? 1. King. 9.8.
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how much rather will it make vs truly humble before the Lord, and thankfully to record his goodnesse, to vnderstand well how vile and wretched our naturall condition is?
how much rather will it make us truly humble before the Lord, and thankfully to record his Goodness, to understand well how vile and wretched our natural condition is?
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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:
unless we be of that sort of men that have made a Covenant with hell, and Are At a league with the graven, Isaiah 28.15. to Consider, that we Are guilty before the Lord in the loins of Adam: to weigh that we Are throughout stained and spotted with the filthiness of sin:
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.
Will any man (unless he be dead drunk) lay himself down to sleep in the top of the mast, the ship being under sail in the midst of the sea? Prou. 23.34.
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;
Mark Therefore (Beloved) who it is that uttereth these words, all have sinned. It is Paul, one who had now laboured 20. Years in the worthy Ministry of Apostleship;
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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:
In the second to the Ephesians, vers. 3. After he had laid before the eyes of the Ephesians their former estate, he spares not to rip up his own constitution by nature, thus:
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:
and of the mind, and were by nature the children of wrath as well as Others. So again, 1. Tim. 1.15. does he rank himself among the chief Sinners:
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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:
christ Iesus Come into the world to save Sinners, whereof I am the chief. Lastly, Tit. 3.3. does he make a large acknowledgement of his own, 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.
We our selves also were in times passed unwise, disobedient, deceived, serving the Lustiest and diverse pleasures, living in maliciousness and envy, hateful, and hating one Another.
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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.
First, to Remember what we our selves have been, and Are by nature, will make us meek and gentle towards Others, not over rash and rigorous in our censures.
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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,
But now, what reason does he give why such kindness and courtesy should be used towards Others? Mark that in this 3. verse, for we our selves (Says he) were in times passed disobedient, unwise, etc. plainly showing, that nothing more engendereth mildness and gentleness towards Others,
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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,
As David being very much athirst, did long to drink, and said, O that one would give me of the water of the well of Bethlehem, 2. Sa. 23. So Saint Paul having well considered of his slavish and irksome case, through sin (abiding in him,
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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.
God's children Are in danger of nothing more than of spiritual pride, with the which the Devil (when all other of his trains fail) Hopes to blow them up, by dazzling their eyes with the view of their perfections and present happiness.
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.
And Are justified freely by his grace, through the redemption that is in christ Iesus, whom he hath proposed a reconciliation through faith in his blood.
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.
so, unless we desire rather to be carnally secured, than truly comforted, we must pass by the diligent view of our most woeful plighted (wherein by nature we Are enwrapped) to the consideration of the good things which the Lord hath prepared for them that love him.
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, that there is restitution for all sorts of men from this misery, in these words, All Are justified. Secondly, the grounds or Causes of this restitution, and these Are two:
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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.
First, the mercy of God, in these words, freely by his grace: secondly, the redemption in christ, whereof he speaks thus, through the redemption that is in christ Iesus.
Doct. 4. That there is a reparation of mans lamentable condition, is not necessary to dispute, since it is a matter nothing controuersall. The Apostle, Gal. 3.22. euidently saith, that all are (by the Scripture) concluded vnder sinne.
Doct. 4. That there is a reparation of men lamentable condition, is not necessary to dispute, since it is a matter nothing controversal. The Apostle, Gal. 3.22. evidently Says, that all Are (by the Scripture) concluded under sin.
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for the sinne hee committed as he was in Adams loynes, and many aduerse sinnes in his owne person) there is iustification, that is, 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:
for the sin he committed as he was in Adams loins, and many adverse Sins in his own person) there is justification, that is, nothing Else (as Paul every where uses it) but an actium of God as judge of all the world, whereby he does acquit his creature of whatsoever crime might be laid unto his charge, holding him for just and innocent:
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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.
which though it be distinguished from these that follow (otherwise a wholesome Form of words and Doctrine cannot be kept) yet it must not be separated.
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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:
Secondly, Therefore the Lord, whom he thus Justifieth, he sends into their hearts the Spirit of his Son, Gal. 4.6. that Spirit of promise, Ephesians 1.13. I mean that promised Spirit which does regenerate them throughout:
so that though they were by nature darknesse, 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:
so that though they were by nature darkness, yet they now become Light in the Lord, Ephesians 5.8. though they were rebellious (such as could not be Subject) yet now they come to delight (At least in the inner man of their minds) in the Law of God:
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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.
but in this, that they know the Lord to be their God in christ, Jeremiah 9.23.24. and that their names Are written in heaven, Luk. 10.20. their love is settled on God, their hearts speaking with David, Psalm. 73.25.
so that euen while they are on earth, 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.
so that even while they Are on earth, they have everlasting life; He that Believeth hath everlasting life, John 3.36. And Rom. 8.23. we Are said to have Here the First fruits of the Spirit.
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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.
and so the sanctifying graces of God's Spirit which we receive on earth, Are parts and beginnings of our glorious life in heaven, from which they differ not in kind, but in measure and degree.
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Now when Gods faithful ones depart, 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.
Now when God's faithful ones depart, they go nearer to the fullness of this glory, as whose Souls go into Paradise, as our Saviour speaks to the thief, Luk. 23.43. and whose spirits Are gathered to the spirits of just and perfect men in the heavenly Ierusalem, Hebrew 12.23.
But at the resurrection of the iust, 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.
But At the resurrection of the just, then shall this life of glory be consummate, their bodies being made conformable to the glorious body of christ Iesus, Philip 3.21. the Lord being glorified in his Saints, & made marvelous in all them that believe, 2. Thebes 1.10.
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,
that we who were dry wood, fruitful only in the unfruitful works of darkness, should become green trees planted in the true temple of the Godhead christ Iesus,
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.
Wherefore he will ask what be the ingredients or simples of which that medicine should be made, that by this means (the force of these well considered) he may see if it be likely to do the deed yea or no.
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that the grace of God, that is, God himselfe, of himselfe, in great fauour and riches of mercy, bowing downe to succour his miserable creature altogether vndeseruing:
that the grace of God, that is, God himself, of himself, in great favour and riches of mercy, bowing down to succour his miserable creature altogether undeserving:
God (I say) thus meerly mercifull, doth iustifie vs. So the Apostle teacheth euery where: Tit. 2.11. The grace of God bringing saluation vnto all men hath appeared. So Ephes. 2.8.9. We are saued by grace, not of workes:
God (I say) thus merely merciful, does justify us So the Apostle Teaches every where: Tit. 2.11. The grace of God bringing salvation unto all men hath appeared. So Ephesians 2.8.9. We Are saved by grace, not of works:
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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 although these Speeches be plain enough to clear the point, yet lo how it is affirmed more plainly, 2. Timothy 1.9. Who hath saved us, and called us with an holy calling, not according to our works but according to his own purpose and grace, etc. Our salvation is of grace;
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but for his mercies, which last for euer, his kindnesse and goodnesse, his names sake, &c. For Gods glory is most deare vnto him, neither can he endure therein to haue any partner.
but for his Mercies, which last for ever, his kindness and Goodness, his names sake, etc. For God's glory is most deer unto him, neither can he endure therein to have any partner.
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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;
Wherefore (in the business of our salvation) he does so work, that man may have no matter of rejoicing out of God, who does all this work in himself, and out of man;
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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 beside that, these Are opposed in the places above cited, the Apostle makes this collection very evidently, Rom. 11.6. And if it be of grace, it is no more of works, or Else were grace no more grace.
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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.
Grace is no Way to be counted grace, unless every Way it be most free. For this cause mark how the Apostle Joineth freeness or frankness, with grace.
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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.
For when there was nothing in us which might procure it, nay much which might ex-asperate the Lord against us (for we were by nature his enemies) then he saved us freely of his grace.
before whom the starres are vncleane? 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;
before whom the Stars Are unclean? What is our holiness, but as a filthy and a menstruous clout? and whereunto can our endeavors reach in any thing to Godward? who can only roll and wallow up and down in the filth and puddle of our corruption;
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and it is not true humility, but a sottish pride, to put away, and iudge our selues vnworthy of this saluation, whereof it hath pleased God (in rich mercy) to deeme vs worthy.
and it is not true humility, but a sottish pride, to put away, and judge our selves unworthy of this salvation, whereof it hath pleased God (in rich mercy) to deem us worthy.
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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.
For though this do show that you may be restored most amply (though you Are altogether unworthy) yet you will be ready to Object, that the Lord is just.
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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.
but he is so merciful, that he is just also, and hath pronounced it an abomination to him, Prou. 17.15. to justify the wicked, or to condemn the just.
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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, 1. Ioh. 3.8.) the workes of the diuell, doe away sinne, abolish death;
After the fallen of our First Parents, when they otherwise had fallen into the gulf of despair, he (our Eternal Prophet) gave out the promise of himself, that the seed of the woman should bruise the Serpents head, Gen. 3.15. that is, that christ (in fullness of time born of a Virgae) should dissolve (as John speaks, 1. John 3.8.) the works of the Devil, do away sin, Abolah death;
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.
For when (by the threatening) they should have died the death, yet in their Sacrifices (which prefigured this seed, this immaculate Lamb) they perceived the love of God again recovered.
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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:
For God was still reconciling his Israel, viz. (his elect among the Israelites, and those few that were then scattered among the Gentiles) unto himself in christ, even before his coming:
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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,
For which understand this, that God the Father hath laid all our Sins upon christ, that he was wounded for our Sins, he was broken for our iniquities, the chastisement of our peace was upon him,
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 bearing the punishment which our Sins deserved) hath paid our ransom, 1. Tim. 2.6. and redeeming us by this means, is become that Lamb of God that Takes away the Sins of the world:
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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.
and if there were any further thing for us to do, doing it also for us (For he is the end of the Law, Rom. 10.4. and in him we Are complete, Colos 2.10.) we Are made in him the righteousness of God, 2. Cor. 5.21. christ is Therefore (in Jeremiah 23.6.) called Jehovah our righteousness.
First, whereas the Lord doth so iustifie vs of grace, that we are also made iust in the redemption of Christ, we may see and contemplate that admirable mysterie,
First, whereas the Lord does so justify us of grace, that we Are also made just in the redemption of christ, we may see and contemplate that admirable mystery,
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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 torments by the hand of God for our sinnes,
There is all Justice unto christ, whose soul felt the anger of God in that extremity, that his body (affected herewith) did sweat clotty blood, who was broken even with hellish torments by the hand of God for our Sins,
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.
For often beholding and feeling our filthiness and corruption that is in us, we Are ready to think that we have no Justice wherewith to stand and appear before the Lord.
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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 he being not a servant, but the Son by nature, was sent and made Subject to the Law, that he might Redeem us which were under the Law, Gal. 4.4.5.
It was not for himselfe, but for the faithfulls sake, that Christ did sanctifie himselfe, Ioh. 17.19. and 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.
It was not for himself, but for the faithfuls sake, that christ did sanctify himself, John 17.19. and God it is who does make him righteousness unto us, 1. Cor. 1.30. It is of force among men what one man does in another's name, chiefly where there is a Common agreement that it shall be so.
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 if the Justice of God prevailed so Far, that through the offence of one, many shall be dead, Rom. 5.15. much more shall his mercy cause that grace, and the gift of grace (that is righteousness which is by one man Iesus christ) should abound unto many.
Thirdly, seeing the Lord doth make vs righteous in Christ his redemption, 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;
Thirdly, seeing the Lord does make us righteous in christ his redemption, let us abandon our own righteousness in this case, counting our best Deeds as menstruous garments, reckoning all as dross and dung to win christ;
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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,
Then this is the question (in the third place) how the remedies Are to be used and received? The answer to this question is to be fetched out of the 25. verse,
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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, by hearty and vnfained faith.
Doct. 7. Which does teach us this Doctrine, that we Are every one to apprehend the grace of God in the redemption of christ to justification, by hearty and unfeigned faith.
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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.
This is taught us every where, Gal. 3.22. The Scripture hath concluded all under sin, that the promise (by the Says of Iesus christ) should be given to all. And John 3.16. So God loved the world, that he hath given his only begotten Son, that whosoever Believeth on him should have everlasting life.
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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.
Where we see faith to be brought in as the Instrument without the which neither the promise can be appropriated, nor salvation attained. So Act. 16.30.31.
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.
when the question is made, what shall I do to be saved? it is answered by the Apostle, believe on the Lord Iesus, thou and thy household, and you shall be saved.
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 would compasse vs about for the confirmation of this poynt.
Wherefore it is called the righteousness of faith, Because it is received by faith, as our righteousness which God imputeth to us If we should search the register of the Scriptures, a cloud of Witnesses would compass us about for the confirmation of this point.
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:
For all men have not faith, 2. Thebes 3.2. but it is in man renewed, and as a gift of mere grace: as Philip 1.29. Unto you it is given for christ, that you should believe on him:
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.
Secondly, faith does not justify us as it is an inherent quality in us (for this smelleth somewhat of the Gnostics) but as it apprehendeth christ Iesus the redeemer, who is made unto us of God righteousness.
And now (me thinkes) you are willing to know what it is to beleeue? I will tell you (and that according as the Scripture speaketh) without any laborious distinction.
And now (me thinks) you Are willing to know what it is to believe? I will tell you (and that according as the Scripture speaks) without any laborious distinction.
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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,
that is, hearing the word of this free grace of God through the redemption of christ, do come and cast your selves on his mercy in christ the redeemer,
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;
For (in the sighed and sense of misery) thus to come to, and rely on God's mercy, is to believe as John, chap. 6. vers. 35. He that comes unto me shall not hunger;
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Againe, to receiue the grace of God in Christ, euen euery one for himselfe particularly with an honest heart, in such manner as to say, It is mine, it belongeth vnto me:
Again, to receive the grace of God in christ, even every one for himself particularly with an honest heart, in such manner as to say, It is mine, it belongeth unto me:
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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.
but it is sometime as smoking flax, and Stands rather in groans, sighs and Desires, than confident defiances and challenges, especially under the beginnings of our conversion, and time ostentation.
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and is carried with a ful saile in the perswasion of Gods mercy: as it is reported of Abraham, Rom. 4.20.21. that hee did not doubt of the promise of God through vnbeleefe, but was fully assured of the performance thereof:
and is carried with a full sail in the persuasion of God's mercy: as it is reported of Abraham, Rom. 4.20.21. that he did not doubt of the promise of God through unbelief, but was Fully assured of the performance thereof:
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. Soli Deo gloria.
yet if we do from the heart long After God's grace in christ, and truly (though in much weakness) rest on him for pardon of our Sins, there is no doubt but we have that faith unfeigned, which does make us partakers of that redemption which is in Iesus christ. Soli God gloria.
