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

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

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

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

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

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

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

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

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

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

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

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

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

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

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