AN EPITOME OF MAN'S MISERY AND DELIVERY.  
IN A SERMON PREACHED ON the third of the Romans, Vers. 23. and 24. by Mr. PAUL BAYNE.  Hosea 13.9. 
O Israel, one hath destroyed thee; but in me is thine help.  Isaiah 53.6. 
All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all.  
LONDON, Printed by Felix Kyngston for Nathaniel Newberry, and are to be sold at the Sign of the Star, under Saint Peter's Church in Cornhill, and in Popes-head Alley. 1619.   

TO THE RIGHT WORSHIPFUL SIR HENRY BAKER, KNIGHT Baronet, health, honour, and happiness, from, and in the Lord.  
RIght Worshipful, although it be a complaint (perhaps) not causeless, of too many books penned and printed in these days; yet there is, and ever will be need of new books, chief such as savour of the wholesome doctrine of jesus Christ, and set forward that knowledge of the truth which is according unto godliness. Nay surely, it is no less work of God's providence, to set open the fountain of heavenly truth, and to maintain it in a perpetual current, by the preaching and writing of his faithful servants; then that the waters of greater rivers, and lesser springs, do run with a continual stream. For what these are to the earth to water it, that it may be fertile for men's behoof, and serve their bodily wants; the same are those to God's Church to make it fruitful unto the Lord, and relieve the spiritual want of men's souls. Besides, whereas the muddy and poisonous waters of false and heretical doctrine, of ungodly and filthy language (like that 
a Revel. 16.3.  noisome bloody sea in which no soul could live and breathe the life of God, doth daily bubble, or rather puddle forth with proud and swelling streams, through the tongues and pens of the devils scribes, or scribblers rather: Is it not a singular blessing, that the 
b Miraris si nondum sapientia omne opus suùm implevit? Nondum tota se nequitia protulit. Senec. nat. quaest. lib. 3. c. 32.  fountain of truth doth hold its course also, from whence issue the wholesome waters of life, to correct the poison of the devils puddle, and preserve God's people from the deadly contagion of it? Which wholly to dam up, or in part to restrain, were as great a despite unto God's people, as was done unto Isaac by the Philistims, in 
c Gen. 26.15.  stopping up all the wells which Abraham had digged open. What though in new books we bring to light (specially in points of religion) no new matter? who (I pray) doth cavil at it in living fountains, that they run still the same waters in colour, kind, and taste? we do rather like them so much the better, counting it a special benefit, that by their perpetual course, as we have the same waters for kind: so we receive them ever fresh, whereby they are the more pleasant for taste, and the more wholesome for our use. So it is a commendation rather than any imperfections in our new writings, that they propound still the same ancient doctrine touching faith, & good manners, but haply in some new form and method, whereby they give a fresher and more pleasant relish to these wholesome waters, and so quicken men's dull and divers appetites to the better liking of them, and allure them the more liberally to drink thereof. I may therefore (I trust, to good purpose) add also this Sermon of that godly and faithful Preacher Master Paul Bayne, unto some other books of his, set forth by myself and others, and open (as it were) one little fountain more, for thirsty souls to draw and drink of. Come to it and taste who will, I assure him that he shall prove the waters thereof to be good, sweet, and wholesome. Among water wonders 
d The French Comment on Bartas, in the third day of his first week, out of Mela.  writers report of two springs, not far distant one from the other in one of the fortunate islands; the one whereof doth yield deadly waters, and the other very wholesome: who so drinketh of the first, is anon taken and torn with most painful convulsions, even unto death; against which, the only sure and present remedy is to drink of the other fountain there at hand. This fountain (which here is opened) riseth out of Paradise (I mean the Scriptures) with one head, but in the course thereof it is parted into two streams. The first giving us the taste of our sinful and damnable state by nature, is very bitter, and in itself mortal: but the second, refreshing us with the knowledge of our redemption by Christ, is as the water of life, and wine of God's love, most cordial and comfortable. If any desire to be made whole and sound in soul, he must drink deep of both. The doctrine of our wretchedness (like unto the 
e Numb. 15.18.  bitter and cursed water in the Law) must search how sound we be within, or rather make us feel the sick and rotten state of our soul. And then the doctrine of our salvation by Christ, like the 
f joh. 5.4.  waters of Bethesda, must restore us, curing us of our inward rottenness and outward sores, whereof we are deadly sick. 
g Is cord solus arido Christum sitit; Sentit miseriam cord qui fracto suam.  We shall never thirst hearty, nor relish fully the sweet waters of life in jesus Christ, until we have drunk deep of the salt and bitter waters of our own misery. Nor will they heal or work upon our souls to health, until these make our unsound and rotten hearts smart even to death. This fountain (I grant) is not deep, and like 
h Isa. 8.6.  Shiloah, doth run but softly. For it serveth rather for God's Lambs to wade in, than Elephants to swim in: and it aimeth more to bring men to a feeling of their misery in themselves, and true rejoicing in their salvation by Christ, than to exercise their heads with curious contemplation of schoole-poynts. What it is (as it is no degenerate offspring of a good man and worthy divine, not wholly unknown unto you, and sometime entertained by you) I offer it (most worthy Sir) unto your worship's hands. Entertain it (I pray you) according to your wont and native courtesy, a virtue (in the eyes of all) eminent in you, and which (in a special degree) is appropriate unto yourself: and derive some part of that love and kind respect to this orphan Sermon, which sometime you did show unto the author of it in his life.  
For my part, I have sent it abroad with your Worship's name wreathed, so to speak, on the forefront thereof; that wheresoever it doth pass, it may report your singular kindness and good will many ways extended, and yet continued toward me, and stand up as a witness of my thankful remembrance and acknowledgement of the same. An office which (I hope) will not be ungrateful unto you: who although you are far from 
i Themistocles ut Cicero in orat: pro Archia.  his mind which counted that voice the sweetest music which did most loudly chant his virtues, yet may (without impeachment of your modesty) hear this imperfect Echo of them, from my ruder tongue, rather stammering thanks from an honest heart, than glozing with you by a lavish blazing of of your praise.  
But not to hold you longer from the Sermon itself, by my courser manner of discoursing, proceed (Good Sir) to love and countenance learning and virtue; mor specially, foster piety and religion, hang out from your house (as from an high watchtower) a banner thereof for example and encouragement to all that fear God. Esteem virtue the noblest arms of Gentry: as not amiss the Heathen 
k Juvenal. Satyr. 8.  Poet, 
Nobilitas sola est atque unica virtus.  
Virtue is only  
True Nobility.   
And religion the honour and crown of Nobility, as better the 
l Prudent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Romano martyr.  Christian Poet, 
Generosa Christi secta nobilitat viros:  
Cui quisque seruit, ille vere est nobilis:  
Illi rebellis invenitur degener.  
The generous faith of Christ's profession,  
Doth men ennoble with the best renown:  
Who him doth serve comes of the noblest blood,  
Who him rejects, much base is than mud.   
And in all this take in good part my well meaning heart, who for this, or whatsoever service I can do, have the full price of my labour to be reputed,  
Your Worship's most respective in the Lord, I. E.   

AN EPITOME OF MAN'S MISERY AND DELIVERY.  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 jesus.  
THere are two things very necessary for every Christian: 
Two things are needful to be known.  the one is the knowledge of ourselves; the other is the knowledge of the things that concern our peace. For the first, if we be sinners, that is, such as feel the burden of sin, 
Our misery.  and perceive ourselves sick thereof: then Christ jesus is sent to call us, than he is a physician to us, Mark. 2.17. For the second, Luk. 19.42. our Saviour (in most tender compassion) doth wish unto jerusalem but this one thing, 
Our delivery.  as that which would make her perfectly h●ppy, namely, that at least she had known (in that her day) those things which belonged to her peace; intimating thus much, that herein consisteth true happiness. Now though nothing is more needful for us than the knowledge of these things, yet few things are more neglected. This therefore hath given me occasion to speak and discourse of these words, wherein both these points are sufficiently taught and declared; 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.  
But that we may have the more convenient passage to the profitable handling of these words, it is meet that their coherence be showed, and that what is more difficult in them be unfolded.  

The coherence of the text.  The Apostle in them doth make a digression for the preventing of an objection which some jew might make against his former conclusion. For the Apostle (in the verse going before) thus concluding, that all are justified by the righteousness of faith; some jew (in regard of the singular pre-eminences which they had above other (of which in the ninth of this Epistle we may read) might stomach the matter, and take it heinously, that they are thrust into the self-same order with the uncircumcised Gentiles. Wherefore the Apostle (to cure all heartburning in this behalf) doth in this verse (by way of prevention) prove the universality of his conclusion from equal condition of all, in the contrary thus: All are sinful and condemned, therefore all, both jew and Gentile, have need to be justified.  

The sense: God's glory is the image of God.  In the former words there is no obscurity: the latter phrase of being deprived of God's glory is somewhat intricate: some taking it to signify the image of God: but then less should be spoken than was before; 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. 
Or rather, the glorius presence of God.  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 Psal. 73.24. Thou shalt guide me by thy counsel, and afterward receive me to glory. And the estate which the godly shall enjoy after the labours of this life outwrastled, is called the state of glory, because the glory of God in the glorifying of his creature, shall be particularly and especially revealed. So then the sum of these words is this: All men have sinned, all men by nature have no part of everlasting life, but are condemned and adjudged to eternal darkness.  

Doct. 1.  
The first instruction which we must here take up, is this; that all men by nature are sinful, 
All men are by nature sinful.  and stand before the tribunal seat of God guilty sinners. All of us (as the Prophet speaketh, Isa. 53.6.) have turned aside from our childhood like stray sheep, to those ways which are abomination to God, dangerous, yea deadly to ourselves. To which purpose, Gen. 8.21. the Lord thus speaketh, that the imagination of man's heart is only evil even from his youth up. And David confesseth of himself that he was conceived in sin, and borne in iniquity, Psalm. 51. Neither can it be otherwise: for all of us came out of Adam's loins, 
Because they descend from sinful Adam.  and by Adam must needs be begotten in his image, as it is spoken, Genes. 5.3. that is, not only resembling him in creation, but in corruption. Upon which ground job. (chap. 14. vers. 4.) asketh 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. I will not labour further to prove this point: for no man but (generally) doth (very contentedly) acknowledge it. I will only show the same doctrine in the particulars thereof.  

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

1. By the sin of Adam imputed to us.  First (I say) all of us are sinners before God, in respect of Adam's first sin, which (after a sort) appertaineth to us, and is truly ours. All flesh when Adam sinned, did likewise with him rebelliously transgress. For which cause the Apostle, Rom. 5.12. saith, that in him, viz. in Adam we have all sinned. For Adam being the root of all mankind, we were in him, 
In whom we were, and sinned.  and in time, to sprout and shoot out of him: he being our first parent, we were in his loins, and lineally to descend from him: 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: so all of us being in the loins of Adam (the Lord so decreeing it) whatsoever he did, that was likewise to be accounted as our deed. 
Whose sin is therefore justly charged on us.  Neither is it unjust with God to charge the personal deed of one, on the heads of us all. For we see in the just proceed of Princes the same resembled: who hold guilty, not the traitor only, but the whole blood, race, or lineage thus tainted, who are therefore justly disinherited. And thus much shall suffice touching the first.  
Secondly, 
2. By sin inherent in us.  we are all sinners in the eye of God in regard of sin, which (as the Apostle speaketh) dwelleth in us. And this is nothing else but the lack of righteousness which originally was in man, and a spiritual leprosy of iniquity, whereby all his powers inward and outward are infected: but this point I will explain more manifestly. There was in man not only a natural, but a spiritual life, which the Apostle calleth the life of God, 
Ephes. 4.18.  consisting of a singular knowledge in the mind, 
Lacking due righteousness.  straightness (as Ecclesiastes speaketh, chap. 7.31.) or righteousness in the will, holiness in the affections. But now man hath no light in his mind; as in the eleventh verse of this Chapter our author citeth out of the 14. and 53. Psalms: 
In the understanding.  no man understandeth, that is, no man but by nature he is quite stripped of all understanding in things spiritual and heavenly: the inward eye lacketh that straightness, which clothing the will (after a sort) should make it to move after things which are truly good. In the place above named, the Apostle addeth, 
In the will.  None seeketh or inquireth after God, that is, the will hath no power whereby it should move after God, and so by consequent any thing that is truly good. For as to disallow or approve are functions of the understanding; so to eschew or prosecute, are faculties appertaining to the will.  
So in the third place, 
In our affections.  all the affections want that holiness 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 unrighteousness have made seizure of us, and do occupy us throughout. 
In our understanding.  For in our understanding darkness is seated, as the Apostle speaketh of the Ephesians, chap. 5. vers. 8. that before their conversion (whilst yet they abode in their natural condition) they were darkness itself: having (as it is chap. 4. vers. 18. their cogitations darkened, so that not the least spark of spiritual light did shine in them: yea manifold atheistical doubtings and waver, touching God, his truth, justice and goodness are most manifest and frequent in us, and even possess us: than the which there is not a more pregnant proof of our gross ignorance in things divine. 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, yet in itself 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 give back sturdily, as a stubborn heifer that refuseth to admit the yoke: implying thus much, that the will of man is become cross and overthwart, neither is, nor can be subject unto any thing that is good. Take an experiment hereof in ourselves. From this rebellion of the will it cometh to pass, that our wicked wills, the more they are urged with the righteous commandment of God, the more our vileness and filthiness breaketh out and is detected. 
In our desires and affections.  So for our lusts 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) doth write in our hearts. Our joy, our fear, our hope, our love, these are impurely and unholy moved in us, being carried after evil and unlawful objects, 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. 
Our corruption is discovered. 1. From the Law.  To which I answer, this may be known by the Law. In the 20. verse of this Chapter it is said, that by the Law doth come the knowledge of sin, not only of that which passeth from us in some act, but of that which is still resident within us. For whatsoever righteousness the Law requireth, it doth presuppose in man an excellent conformity, and inward grace suitable and agreeable thereunto. For the Lord could not in justice have required that of his creature, which his creature was never enabled to perform.  
Now if we lay ourselves unto the Law, 
To which we neither do, nor can conform.  we shall find that there is nothing in man that doth, or can move him to fulfil the righteousness of it: nay, that that which is in him doth draw him back as which is not, neither indeed can be subject thereunto.  
Secondly, 
2. By our regeneration.  whosoever are become new men in Christ jesus may hence perceive it. For this is a maxim in divinity, that whatsoever is recovered and found of us in Christ, was first lost in Adam. 
Wherein what good we receive, was before it wanting in us.  Find you then, that since you came to dwell by faith in Christ, and he in you, you have received to know God your heavenly Father? know, that by nature this knowledge was clean gone. Perceive you, that knowing the Father you come to this, that you can trust in him for help in trouble, and a supply of all good both bodily and spiritual? understand then, that by nature there was no such confidence toward God in you. Come you further upon the knowledge of God your Father, to love him, his word, and those that are begotten of him? Come you to delight and rejoice in these? persuade yourself that by nature you were utterly destitute of this spiritual love and joy.  

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 mayst discern it by the strife of the flesh and spirit in thee. In the which observe if thou canst find any good in thy flesh. 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 itself most clear) darksome and obscure? Is there any obedience in it? nothing less. The law of the members still rebelleth against the law of the mind: so that needs we must confess with Paul, that in us, that is, in our flesh, in our state of corruption dwelleth no good, Rom. 7.18. To apply this to our purpose: mark, what the flesh is, that are we altogether by nature: for we come to be spirit, not by carnal generation, but by spiritual regeneration. 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. And so let us pass unto the third consideration.  

3. By actual transgression.  In the third place, we are sinners in regard of actual transgressions. you have often heard of sins of omission, and sins of commission. 
In sins of omission.  It is worth the marking to see whence these kinds arise: for when we are altogether deprived of righteousness, it cannot be but that we should omit and overpass whatsoever is righteous. For where the cause is not, nor ever was, there the effect must needs be wanting. So on the other side, when the pollution of sin doth wholly occupy the faculties of our mind, soul and body, whatsoever we think, speak, 
And of commission.  or do, it cannot but be sinful. For such as the tree is, such must be the fruit. Neither can figs be gathered on thorns, nor grapes on thistles. Of which our actual corruption the Scripture every where, and specially very plainly doth accuse man, Psalm. 14.1. They have corrupted their ways, and done abomination; there is none that doth good. What is here meant, but that the whole way of a natural man, the trade of his life is to work such things as are abomination, and that whatsoever is truly good, that he altogether pretermitteth. But this (me thinketh) sticketh on the stomach, and is not so easy of digestion as the former. Objection. For you will haply say that you have the knowledge of God, that you can hear God's word, 
The good which we have by nature  that you can conceive a zeal of some kind of righteousness, that you can pray, give alms, and do many other good things, and why then should you be charged with doing no good? Solution. But we must be as wise in heavenly things as we are in earthly: In other matters touching goodly appearances we can give this judgement, 
Is but appearing.  that all is not gold which glisters: 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 doth truly term them) that what is excellent and glorious oft with men, the same is abomination in the sight of God: Luk. 16.15. You may think that you know God, 
But not spiritual and saving.  but by nature you have not, nor can have any true spiritual knowledge of him. For as it is 1. Cor. 2.14. The natural man is not capable of the things of God. Only blear-eyed as we are, and seeing at hand, as Peter speaketh, 2. Pet. 1.9. we can (after a sort) read and conceive what the great books of heaven and earth teach us concerning him; namely, that there is a divine power, whose justice, power, and bounty doth not obscurely manifest itself in the administration of the world. And this knowledge standeth us in no other stead, but only to make us inexcusable before God. So we can lend a bodily ear unto God's word; but with the ear of the mind we cannot hear: which our Saviour means when he saith (to them which heard well enough in respect of the bodily sense) He that hath ears to hear, let him hear, Matth. 13.9. So we may receive a kind of zeal after good; but it is like that of the jews, Rom. 10.2. a wrong zeal, in a wrong manner, which leadeth from Christ, with whom only is salvation. We can also give alms, and do other good works in our own conceit, and of other men, but in such a manner as that we cannot stir an hairs breadth from sin, 
For want of a clear fountain, viz. a pure heart.  nor get out of the mire wherein we stick. For the Law requireth, not only that the substance of the outward work be conformable thereunto, but that the fountain whence it springeth be pure, Tit. 1.15. 
And a right end, viz. God's glory.  that the end for which it is undertaken (whatsoever it be) be the glory of God, 1. Cor. 10.31. Now to have a heart purified by faith, is not such a vulgar thing that all men have it: for all men have not faith, 2. Thes. 3.2 but these only to whom it belongeth, to whom it is given. Phil. 1.29. To you it is freely given for Christ, that not only ye should believe in him, but also suffer for his sake. Wherefore when the Scripture doth pronounce, that whatsoever is not of faith is sin, Rom. 4.24. and that without faith it is impossible to please God, Heb. 11.6. let us not think our penny made worse silver than it is, when all our works that are done in our natural condition, are made sins before God, and such as wherewith he is highly displeased, be they never so goodly and beautiful in the sight of man. The use of this doctrine shall be jointly handled with the other following: wherefore we will pass to the second doctrine touching our misery.  
And come short] That is, are out of the reach and hope of everlasting life, and so by consequent are plunged over head and ears into eternal death.   

Doct. 2.  
From hence then this is our lesson, that by nature we have no part nor portion in that glorious life, 
We by nature have no share in life everlasting.  and that everlasting happiness wherewith the presence of God's glory replenisheth his for evermore. When Adam had sinned, mark what followed thereupon, 
Genes. 3.23.  he was secluded and cast out of the earthly Paradise: in which the estate of us all is portrayed out, and lively represented; namely, that we (being sinners) are exiled and banished from the Paradise of God, having no interest in that glorious inheritance. 
But are under wrath.  Wherefore it is that our Apostle saith, Ephes. 2.3. that we are the children of wrath, that is, such as to whom appertain those punishments which the Lord inflicteth in his indignation, and not that life of glory which he giveth to those with whom he is well pleased. 
Because sinful wretches.  Neither can it possibly be otherwise with us: for the wages of sin is death, the justice of God so requiring, Rom. 6.23. What other pay than can we challenge or expect, but that of eternal death, who are every way most sinful wretches, as we have already heard.  

Whom heaven cannot admit.  Again, the heavenly jerusalem is a place so pure, that no unclean thing, nothing that worketh 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 ourselves unto, is (before the Lord) no better than abomination. And this in general may suffice touching this doctrine.  

For we are dead. 1. Here spiritually.  But now for as much as we are not (as soon as we come forth of the womb) cast into hell: know therefore that every one of us are first come short of this glory in regard of spiritual and heavenly life: of the which there is not by nature the least spark remaining in us, we being stark dead in our sins: as (often) the Scripture expressly speaketh, Ephes. 2.1. You were dead in sins and trespasses. and Mat. 8.22. Let the dead bury their dead. 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, as to see one dead corpse carry or accompany another unto the grave. Yea, let men frolic it, and ruffle in pleasures, and not only live in their conceits, but live bravely and deliciously; yet even in this condition they are but dead; and the more thus they live, the further are they plunged into death, as Paul saith, 1. Tim. 5.6. of the widow, 
Our natural life being but a shadow of life.  that she that liveth in pleasure, is dead while she liveth. It is but a conceit, a name of life, that natural men have: it is but a goodly vizor drawn over a dead and rotten corpse. Thou hast a name that thou livest, but thou art dead, saith our Saviour to the Angel of Sardi, Revel. 3.1. Notwithstanding here the Lord doth let his Sun to shine, and his rain to fall on the ungodly, together with his own; and these dead souls enjoy many documents of God's favour and bounty; whereby they neither seem, nor indeed are, so wholly and utterly separate from happiness as they shall be. 
2. Subject to the bodily death  Wherefore there is a second stair, by which all of us (if the Lord secure not) descend yet further from this blessed life, and this glorious condition, that is in death, when a dissolution of soul and body cometh. Then the body is committed to the earth, where it feeleth no good at all, as in life it did, nor any evil: and the soul is gathered to the spirits of apostate angels, and reserved to eternal condemnation in chains of darkness, Jude 6. Lastly, 
3. To death eternal.  there is yet one lower descent, in the day of judgement, 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, and from the glory of his power, 2. Thes. 1.9. and shall be cast into unquenchable fire, where the worm of their consciences shall never die, but uncessantly vex and torment them for ever. And so we will in one handle the uses which are to be made of both these instructions.  
Use 1 First then, we are to treasure up these instructions in our hearts, 
Is to furnish us with matter of confession in our prayers.  that they may serve us from week to week, and from day to day, to direct us in our prayers for the confession of our sins: we have all by rote, and can utter the words of Saint james, though otherwise than he speaketh them: In many things we sin all, jam. 3.2. But rare is that man that truly understandeth what it is he uttereth: wherefore let these things be still present with us, that we may understand fully, and explicate in particular our corruption and misery, 
To do it feelingly and particularly.  when we come before the Lord to make our confessions and prayers. For to confess ourselves sinful and miserable, & not know how, & wherein we are so; surely is nothing else, but with those wicked jews (whereof the Lord complaineth, 
For slight and general confession is unprofitable.  Isa. 29.) to draw near to him with our lips, 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, 
And a mocking of God.  or understand not. Nay, it is a plain mocking of God unto his face, thus (without knowledge and consciousness of our sinfulness in particular, and the several branches of it) to confess our sins. Who would not take himself abused by such a debtor? that should confess that he were indebted to him, if he knew for what, but therein he must pardon him. For he could not call to mind wherein, nor why, nor how he should owe him any thing. Such a flouting confession do we make to God of our sins, when in general terms we acknowledge them, but in the mean while our heart doth not smite us for any in particular, nor can we tell wherein we are so sinful. We must then be well acquainted with this our miserable condition: the knowledge whereof will help much to enlarge and excite our hearts to a feeling confession thereof, and a more earnest craving of God's mercy for the cure of it. And to drive it home unto our hearts, 
To remedy which, we must consider our state in sin.  when we confess that we are thus tainted in soul and body with the leprosy of sin: let us seriously consider that we are in a most fearful and lamentable estate. 
To be fearful and lamentable.  It is a fearful thing to have a noisome disease, a stinking or running sore on any part of the body: but how much more loathsome and fearful is it to be covered with boils and scabs, as was job, and to have nothing sound in the whole body: but (as the Prophet speaketh) from the sole of the foot, to the crown of the head, to be laden with wounds, and swellings, and soars full of corruption. Such a lamentable sight should we see in this ugly leprosy of sin wherewith we are infected, if we could discern it: whose poison and contagion goeth beyond the most fearful and noisome 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 dreadful is that accounted! what running and flying from it is there? which can only yet infect the air, and near and neighbour places, to the hazard of such as dwell at hand, and thereabouts. But this plague of sin hath wrought upon the whole creature, to infect the very heavens, 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, Leuit. 13. and 14. so the whole frame of heaven and earth must burn in the fire to be purged of it.  
Use 2 Secondly, these doctrines are a ground of all true humility, 
It teacheth us humility and thankfulness.  and thankful acknowledgement of God's mercy. If that a man could have seen the heart of the poor Publican, Luk. 18. no 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, so wretched and near to damnation, that made him so abased and abashed in himself, as not to dare so much as to look up to heaven, made him with such grief and passion to smite his breast, and to sigh out, Lord be merciful unto me a sinner. What was it but the due pondering of these things, that did carry David to such an admiration of God's bounty toward himself and all men, crying out, Psal. 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 confession: It is the Lords mercy that we are not consumed, because his compassions fail not, 
From the ignorance of it springeth pride and unthankfulness.  Lam. 3.22. But contrariwise we carry our heads aloft, face the heavens, and swell with great thoughts of our own worth. 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 confession of God's patience, bounty, and mercies herein. 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, and cursed wretches, children of wrath, and sons of perdition. Find me the man that doth know this in his soul, and is not lowly in his own eyes; doth not tremble, and is not (with an holy shame) confounded in himself when he cometh before God, that doth not acknowledge God's mercy in the least good he enjoyeth, and wonder at his bounty, that he doth load him (such a caitiff) with so great benefits. Grant that poor Mephibosheth had been guilty of treason against King David, as Ziba did falsely accuse him; and that upon plain conviction of the crime and sentence of death being given on him, and all things made ready for his execution, the King had given him his pardon, restored him to his lands, and (as formerly) admitted him to his own table. Can we think that he would not have blushed, even as oft as he came in the King's presence? and that he would not (much more than formerly) have magnified David's princely mercy and clemency unto him, saying, What is thy servant that thou shouldest look toward, much more shouldest deal so graciously with such a dead dog as I am? 1. King. 9.8. If the apprehension of ones outward misery and baseness can so abase our minds, and endear the courtesies and favours of other men towards us: 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?  
Use 3 Thirdly, this must awake us to look about, and lay hold of the means of our salvation that we escape death and damnation. 
It should stir us up to lay hold of salvation.  When the jews had heard Peter preaching roundly to them concerning their wickedness in crucifying the Lord jesus, and their danger for it; they were pricked in their hearts, and cried out to the Apostle, Men and brethren, what shall we do? Act. 2.37. And truly it must needs affright us, and make us to labour for a better estate, unless we be of that sort of men that have made a covenant with hell, and are at a league with the grave, Isa. 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: to think that all we can speak or do, all our thoughts, words and deeds, are so many inditements against us, and evidences that we are shut out of heaven into utter darkness. 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. And we hold him desperately mad that dare take a nap in a house on fire over his head. O then let us not, when the wrath of God, which is a fire burning to the pit of destruction: when (I say) this wrath is seated in soul and body, let us not presume to snort securely, till we know ourselves pulled out of this fire, and till we perceive that it is fully quenched and extinguished. And thus much spoken concerning our wretched estate by nature were enough. But lest those who are delivered from this misery, should think that this doctrine concerneth them not; it shall be needful (in a word) to adjoin one other instruction.  
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; yet he speaketh this, including himself in the same number. Which teacheth us thus much:   

Doct. 3.  
That after our deliverance we must not shake hands with the doctrine of our misery, 
Our misery must not be forgotten, though we be delivered from it.  but still bear it in mind, and often recount it. It is the practice of Saint Paul almost every 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 up his own constitution by nature, thus: Among whom we also have had our conversation 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 he rank himself amongst the chief sinners: Christ jesus came into the world to save sinners, whereof I am the chief. Lastly, Tit. 3.3. doth he make a large acknowledgement of his own, and others wretched condition, what it was before conversion: We ourselves also were in times past unwise, disobedient, deceived, serving the lusts and divers pleasures, living in maliciousness and envy, hateful, and hating one another. 
3. Effects of its remembrance.  And this lesson is the worthier our learning, by how much the use of it is the greater, for it hath three excellent effects.  

1. To make us gentle toward others.  First, to remember what we ourselves have been, and are by nature, will make us meek and gentle towards others, not over rash and rigorous in our censures. Thus much the Apostle showeth plainly unto us in the place abovenamed. For in the second verse of that chapter, he doth bid Titus to dehort men from speaking evil, and exhort them to softness and meekness. But now, what reason doth he give why such kindness and courtesy should be used toward others? Mark that in this 3. verse, for we ourselves (saith he) were in times past disobedient, unwise, etc. plainly showing, that nothing more engendereth mildness and gentleness toward others, than to set before us what we ourselves have been.  

2. To long for our dissolution.  Secondly, in the relics of sin to remember our misery, will make us sigh and groan for our heavenly tabernacle, and desire to be dissolved and to be with Christ. As David being very much a-thirst, did long to drink, and said, Oh 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, and continually molesting) him doth conceive an earnest desire, and breaks out into most passionate wishes of his full delivery, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death?  

3. To taste our salvation by Christ the more pleasant.  Thirdly, it will make us taste the benefit of Christ more pleasantly. When did Paul come thankfully (as it were) to take the cup of salvation in Christ jesus? even then when he looked unto it through the body of death. And therefore after his former exclamation, he annexeth this thanksgiving: I thank God, through jesus Christ our Lord. And certain it is that as the Paschall Lamb did relish the best, when it was eaten with sour herbs: so by these remembrances (which humble and break the spirit) our salvation by Christ is made much more comfortable and savoury. Use. It is then to be blamed in God's children, 
It reproveth those that neglect to call it to mind.  if they do not exercise their thoughts in a frequent meditation of their natural misery. there are divers who being advanced from a low estate to great preferment, forget their base parentage, nor will once look down to the dunghill from whence they were raised: but what doth ensue in such persons, but strange pride and insolency? out of which they domineer cruelly over their inferiors; disdain and set themselves against their equals; and (to their ruin at length) set at nought him that advanced them, not acknowledging his former favours, and thinking that they can now sit fast without him. 
It is a faireway to spiritual pride.  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) hopeth to blow them up, by dazzling their eyes with the view of their perfections and present happiness. And to prepare them thereunto, and make way for this stratagem, this he doth drive at to make them forget what they were of old, and little to think of their former misery: to which if he can bring them, than (with ease and readily) will succeed uncharitable censures, and proud disdain of others inferior to them in grace; contentious emulations toward those that match them, or go before them; yea a sleight esteem of God's mercy and grace whereby they were delivered. Great advantage therefore do they give the devil against them, who love not to keep in mind, and humbly to recount their wretched state by nature, even when (through God's mercy) they be freed.  
It followeth. And are justified freely by his grace, through the redemption that is in Christ jesus, whom he hath proposed a reconciliation through faith in his blood.  
Even as the way to Zion was by Sinai; so, unless we desire rather to be carnally secured, than truly comforted, we must pass by the diligent view of our most woeful plight (wherein by nature we are enwrapped) to the consideration of the good things which the Lord hath prepared for them that love him. These words then unfolded, will plainly declare what I propounded to show in the second place, viz. the very thing which belongeth to our happiness. I cannot cast them more conveniently (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 justified. 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 he speaketh thus, through the redemption that is in Christ jesus. Thirdly, the instrument whereby these are applied to us, in vers. 25. through faith in his blood. These three points we will handle in order.   

Doct. 4.  

We are restored from this misery.  That there is a reparation of man's lamentable condition, is not necessary to dispute, since it is a matter nothing controversal. The Apostle, Gal. 3.22. evidently saith, that all are (by the Scripture) concluded under sin. But why? that they might lie in this condition? Nothing less: but that the promise (through the faith of jesus Christ) should be given to them that believe. And it were woe with us if this case were any whit doubtful. I will therefore (in stead of arguing whether there be a restoring yea or nay) set down the order of our restitution. For though this word justified, do not signify directly every parcel of our happy estate, yet it (being opposed to our miserable estate) doth itself signify some part of our deliverance from it, and by necessary consequence implieth all that concurreth thereunto.  
First therefore let us know, 
1. By justification.  that for man (guilty before the tribunal seat of God, for the sin he committed as he was in Adam's loins, and many adverse sins in his own person) there is justification, that is, 
Whereby God acquitteth us from sin.  nothing else (as Paul every where useth it) but an action of God as judge of all the world, whereby he doth acquit his creature of whatsoever crime might be laid unto his charge, holding him for just and innocent: yea and according to this justice which he imputeth to him, he doth most graciously entreat him, 
And accepteth us to life.  by acception to life everlasting. This is the very import of this word, as is gathered by these two arguments. First, it is a word judicial, as may be seen, 2. Sam. 15.4. Oh saith Absalon) that they would make me a judge in the land, that every one who hath any matter or controversy might come to me, and I would do to him justice, that is, pronounce him quit, cnd clear 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 justifieth, who shall condemn? And this may be considered as the first degree in our reparation, and is precisely signified by the word itself: 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.  

2 By sanctification.  Secondly, therefore the Lord, whom he thus justifieth, he sendeth into their hearts the Spirit of his Son, Gal. 4.6. that spirit of promise, Ephes. 1.13. I mean that promised spirit which doth regenerate them throughout: so that though they were by nature darkness, 
In all parts.  yet they now become light in the Lord, Ephes. 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: though their affections were profane and unsanctified, yet now they are renewed to that image which is in holiness; so that their joy is not fixed in outward things, as wisdom, strength, riches; but in this, that they know the Lord to be their God in Christ, jer. 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. What have I in heaven but thee? and whom in earth in comparison of thee? So also their fear and hope is turned from the world, and things temporal, unto God, and matters everlasting. And though before what ever they did, was sin; yet now they do those good works which the Lord hath prepared for them to walk in. And thus the life of glory is again restored. For this their sanctification is the beginning of glory; so that even while they are on earth, 
Which is a begging of glory.  they have everlasting life; He that believeth hath everlasting life, joh. 3.36. And Rom. 8.23. we are said to have here the first fruits of the spirit. The first fruits and the whole lump differ not in substance and kind, but in the measure and circumstance. What were the first fruits of corn, olives, or any other fruit of the earth offered to the Lord under the Law, but a part, and a prime part of the whole harvest: 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. Now when Gods faithful ones departed, 
3. By glorification begun in death.  they go nearer to the fullness of this glory, as whose souls go into Paradise, as our Saviour speaketh to the thief, Luk. 23.43. and whose spirits are gathered to the spirits of just and perfect men in the heavenly jerusalem, Heb. 12.23. But at the resurrection of the just, 
Consummate at the resurrection.  then shall this life of glory be consummate, their bodies being made conformable to the glorious body of Christ jesus, Phil. 3.21. the Lord being glorified in his saints, & made marvelous in all them that believe, 2. Thes. 1.10. Thus far then it goeth well, that we who were condemned persons, and had our faces covered, as being ready to be carried away to execution, should be justified: 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 jesus, and so be made to bear good fruit abundantly, even to abound in every good work, that we finally (who were dead) should live.  
Now it is some comfort for any man labouring of a desperate disease, to hear say there is cure for it. But come to one whom some grief incurable (as it is reputed) doth hold, and tell him there is remedy for him; as he will be glad to hear it, so he will hardly believe it: 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. So in maladies spiritual, which no power in heaven or earth (but that which can subdue all things to itself) can correct. To say there is a salve for these sores, is somewhat comfortable, but it will not presently pass for currant. You will therefore ask in the first place, how this should come to pass: for man is full of sin, and the Lords eyes are too pure to behold nothing but filthiness. When there is nothing then in him which may move God, unless it be to judgement; how should the Lord come torestore him? very well. Look on the next words, We are justified freely by his grace. Though there be nothing in us, yet the Lord of his free grace doth justify us.   

Doct. 5.  
This then is our lesson; that the grace of God, that is, 
We are justified freely by God's mere grace.  God himself, of himself, in great favour and riches of mercy, bowing down to secure his miserable creature altogether undeserving: God (I say) thus merely merciful, doth justify us. So the Apostle teacheth every where: Tit. 2.11. The grace of God bringing salvation unto all men hath appeared. So Ephes. 2.8.9. We are saved by grace, not of works: where it is to be marked, how the mere grace of God (not excited by any works, but working of its own accord) hath the whole stroke in our salvation. For works are secluded from working any whit therein. And although these speeches be plain enough to clear the point, yet lo how it is affirmed more plainly, 2. Timoth. 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; and what grace? not such as doth follow upon any goodness inherent in us, or works foreseen which should come from us; but only upon the intent and purpose of God within himself. This is a truth which was well known in the time of the old Testament. By mercy and truth (saith Solomon, Prou. 16.6.) iniquity shall be forgiven, and by the fear of the Lord men depart from evil. What mercy and truth is here meant? what, that of man toward man? no surely. It cannot be fitly understood, but of God's mere grace, whereby he promiseth good things to men, and his fidelity in performing most constantly what he promiseth: from which we obtain this favour, to get our sins covered and pardoned. As the reverence of God's Majesty doth cause his children to eschew evil; so his mercy toward them (being in Christ a most merciful Father unto them) doth bestow on them the pardon of their sins. And what else meant the Saints of old, but to ascribe all to God's mercy, when they did always make their request to God, and crave of him to have respect unto them, not for their own sake, but for his mercies, which last for ever, his kindness and goodness, his name's sake, etc.  

That God may have the glory of our salvation.  For God's glory is most dear unto him, neither can he endure therein to have any partner. Wherefore (in the business of our salvation) he doth so work, that man may have no matter of rejoicing out of God, who doth all this work in himself, and out of man; that who so rejoiceth, might rejoice only in the Lord, 1. Cor. 1.31.  
Use 1 This doctrine serveth first for confutation, secondly for consolation. 
It excludeth all concurrence of our works.  If our justification then be of grace, there can be no relics of holiness, nor works of our own that concur thereunto. For besides that, these are opposed in the places above cited, the Apostle maketh 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. For these two are so opposite, that like fire and water they expel each the other: and (as saith one) Gratia nullo modo est gratia nisi sit omni modo gratuita: 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. The word which is here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and answereth to the Hebrew word Chirma. 
3. Significations of the Hebrew Chirma.  It is very emphatical, and it is especially taken up in these three cases. First, when a man doth a thing without hope of the least profit. Secondly, when a man doth a thing without cause, rashly or lightly; but this sense is not here pertinent. The third is, when a man doth a thing (as we speak) undeservedly, there being nothing which might move him thereunto, but much which might persuade with him to the contrary: and this is the sense to be followed here. For when there was nothing in us which might procure it, nay much which might exasperated the Lord against us (for we were by nature his enemies) than he saved us freely of his grace.  
Use 2 Secondly, this doctrine hath matter of comfort in it for us. 
It doth comfort us.  For if our justification did depend on our own worth, endeavour, and holiness, we could not but despair. Alas what are we (poor crawling worms) that we should be of any worth in God's sight, before whom the stars are unclean? 
Since though sinful and worthy of nothing.  What is our holiness, but as a filthy and a menstruous clout? and whereunto can our endeavours reach in any thing to Godward? who can only roll and wallow up and down in the filth and puddle of our corruption; in the which the more we stir, the more loathsome stench do we 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 we be unworthy of it. For why should we put away this great grace offered and revealed to us: why should we not cheerfully embrace it, and rejoice in it, specially since it hath appeared unto all, and God (without respect of persons) hath set it out to be enjoyed of the poor, base, low, and unlearned, as well as of the rich, high, noble, and learned: and it is not true humility, but a sottish pride, to put away, and judge ourselves unworthy of this salvation, whereof it hath pleased God (in rich mercy) to deem us worthy.  
But yet that former point is not clearly on foot. 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. If he were only merciful, than you would easily assent hereunto: 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. What then (will you say) will become of me being a wicked wretch? and how can the Lord justify me being such an one: all this is very true. Wherefore let us search a little further. Freely of grace (saith the Apostle) but in the redemption of Christ jesus.   

Doct. 6.  
Remember then this by the way, that so the Lord doth justify thee of grace, 
We are so justified, as that we are made truly righteous in Christ.  that he also maketh thee truly just in Christ jesus. This (in the proof of this doctrine) will appear more brightly. The point then directly gathered is this: that we are justified in the redemption of Christ, or in Christ our redemption. Christ hath been at all times revealed to the chosen of God as their redeemer, in whose blood-shead they should have remission of sins. 
Who hath always been revealed as our redeemer.  After the fall 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 serpent's head, Gen. 3.15. that is, that Christ (in fullness of time borne of a Virgin) should dissolve (as john speaketh, 
To Adam.  1. joh. 3.8.) the works of the devil, do away sin, abolish death; and (as Paul speaketh, Rom. 16.20.) tread down Satan under the feet of his elect; and our first parents had experiment of the truth hereof. 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. 
To Abraham, etc.  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 easy to show how Christ was present to the eye of the faithful: as likewise how the nearer this day star was the rising, the more evidently he 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) unto himself in Christ, even before his coming: but when once he was exhibited, he reconciled to himself 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 given in the flesh: 
And so embraced of them.  and he was ever present to their faith as their price of redemption, and so did pass for them in the acceptation of God. There was never any other name whereby men might be saved, he being (as it is Heb. 13.8.) the same yesterday, to day, and for ever: what he had been, he was; and what he was, he would be to eternity.  
But wherein doth this our righteousness stand? 
Our righteousness stands in the redemption which Christ hath made for us.  even in our redemption which Christ hath wrought for us, as the Apostle saith, that we are justified through the redemption of Christ. 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 with his stripes we are healed, Isa. 53.5.6. He hath taken our iniquities on him, and in his body borne them on his Cross, 1. Pet. 2.24. Wherefore he which was most just and righteous (offering himself a sacrifice for our sins, who are unjust, 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 taketh away the sins of the world: and thus he being made unrighteousness for us by these his sufferings: 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 jer. 23.6.) called jehovah our righteousness. Malachy calleth him the Son of righteousness, chap. 4. vers. 2. because he is first made unto us righteousness of God, and then doth make us righteous unto God. This doctrine hath three uses.  
Use 1 First, whereas the Lord doth so justify us of grace, 
It showeth the agreement of God's justice and mercy in our redemption.  that we are also made just in the redemption of Christ, we may see and contemplate that admirable mystery, how the Lords justice and his mercy do kiss each other. 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, and was humbled to the death of the Cross. There is all mercy to us: it is mercy that the satisfaction of Christ should be ours; that all that he did should be accounted as done by ourselves. It is mercy that Christ (himself the satisfier) should be given us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Paul, Rom. 8.32. He hath gratified us with his Son, he hath bestowed him freely on us.  
Use 2 Secondly, this may be a comfort to a distressed conscience. 
It showeth where we may fetch righteousness to justify us.  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. But lo (beloved) here is righteousness enough for thee, and for me, and for the whole multitude of believers: we are righteous in Christ our Redeemer. Yea but haply it will stick somewhat with thee how thou shouldest be righteous with an others righteousness. If a private man indeed should die, 
How another's righteousness may justify us.  he could but satisfy for his own sin, Gal. 6.5. Every one in this order beareth his own burden. But the case is otherwise with Christ: for he was not a mere man, but God, in nature, glory and majesty equal with the Father; 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. And what Christ did or suffered, he did not as a private person, but as a public, in the name and behalf of Gods elect; and not of himself, but as appointed thereunto of God. It was not for himself, but for the faithfuls sake, that Christ did sanctify himself, joh. 17.19. and God it is who doth make him righteousness unto us, 1. Cor. 1.30. It is of force amongst men what one man doth in another's name, chief where there is a common agreement that it shall be so. And why may not it be thus in our justification before God: 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 jesus Christ) should abound unto many. For the justice of God serveth and ministereth to his mercy: as Rom. 11.32. God hath shut up all under unbelief: but to what intent doth God's justice this? that so they should remain so? no, but that place might be made for mercy: as it followeth, that he might have mercy on all.  
Use 3 Thirdly, seeing the Lord doth make us righteous in Christ his redemption, 
It teacheth us to renounce our own righteousness.  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; that is, to be found not having our own righteousness, but that which is through faith. This righteousness is not the righteousness of mere man, but of God: and to bring ours hereunto, were as foolish as to help the shining of the sun, with the light of some small spattering candle; or to bring a drop of muddy water to a clear crystal ocean.  
Now there remaineth one thing further to be handled. For though a remedy against an infirmity be found out; though every matter be known which concurreth to the confection: yet unless this be taken inwardly, or applied outwardly, nothing will be effected: so (beloved) unless the grace of God the redemption of Christ be laid to us after a sort, and received, all is in vain. 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, and is contained in these words, by faith in his blood.   

Doct. 7.  
Which doth teach us this doctrine, that we are every one to apprehend the grace of God in the redemption of Christ to justification, 
We are tu embrace Christ's redemption wrought for us by faith.  by hearty and unfeigned faith. Faith hath been always requisite as the instrument to take Christ our righteousness, that so we might (in God's sight) be justified. This is taught us every where, Gal. 3.22. The Scripture hath concluded all under sin, that the promise (by the saith of jesus Christ) should be given to all. And joh. 3.16. So God loved the world, that he hath given his only begotten Son, that whosoever believeth on him should have everlasting life. 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. 
Which is the instrument to receive it.  when the question is made, what shall I do to be saved? it is answered by the Apostle, believe on the Lord jesus, thou and thy household, and you shall be saved. And truly the righteousness of Christ hath not been of more ancient time given to men, than faith hath been appointed the receiver hereof. 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. But by the way it seemeth more necessary to answer what may be objected. For above we have taught (you will say) that the grace of God cannot stand with any thing in man: How then (will you ask) can it stand with faith? 
How Gods free grace doth stand with faith.  It is true that the grace of God doth not brook 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 all men have not faith, 2. Thes. 3.2. but it is in man renewed, and as a gift of mere grace: as Phil. 1.29. Unto you it is given for Christ, that you should believe on him: where faith is challenged as a largesse of the Lords liberality. Secondly, faith doth not justify us as it is an inherent quality in us (for this smelleth somewhat of the Gnostics) but as it apprehendeth Christ jesus the redeemer, who is made unto us of God righteousness.  
Thus then briefly you see how every one of us must (through faith) take hold of the grace of God in the redemption of Christ; and that faith is not at all prejudicial to God's favour. And now (me thinks) you are willing to know what it is to believe? 
What it is to believe.  I will tell you (and that according as the Scripture speaketh) without any laborious distinction. If then (beloved) you first having a sight and sense of your miserable estate, and beholding Christ crucified before you in this Gospel; 
viz. Out of a sense of our misery to go and to rest on Christ for our salvation.  that is, hearing the word of this free grace of God through the redemption of Christ, do come and cast yourselves on his mercy in Christ the redeemer, and receive it into your hearts, afterward abhorring your self more and more even in dust and ashes, loving this God who is so gracious to you, and expressing it by walking in his commandments; then do you truly believe. For (in the sight 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 cometh unto me shall not hunger; and he that believeth in me shall not thirst. Mark here, that to believe in Christ, and to come to him are put for one: when then our will doth move toward God, and make unto his grace in Christ, than we believe.  
Again, to receive the grace of God in Christ, 
And to apply his grace to ourselves in particular.  even every one for himself particularly with an honest heart, in such manner as to say, It is mine, it belongeth unto me: this (by the interpretation of the Scripture) is to believe, joh. 1.12. And he that cometh thus to Christ, and layeth hold on him, though it be waveringly, yet he truly believeth. 
Though it be weakly and not without doubting.  For true faith is not always an undoubted certainty which causeth one gloriously to triumph, let the wind lie in what corner it pleaseth: but it is sometimes as smoking flax, and standeth rather in groans, sighs and desires, than confident defiances and challenges, especially under the beginnings of our conversion, and time ostentation. We speak indeed against the popish doubtings, waver, and uncertainty: first, to show that these, though they may stand with faith, yet they are no virtues, but fruits of unbelief. Secondly, because that true faith, which is sometime plunged and perplexed with much doubting, doth often get up, 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: which pitch though we cannot rise and reach unto; 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 doth make us partakers of that redemption which is in jesus Christ.   
Soli Deo gloria.