He that hath this worldes good and seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him 1. Iohn 3. ver 17 O cursed loue of money that caryeth men from the loue of God It is no maruaile that Saint Paul saith The loue of money is the root of all euils 1. Tim. 6.10 For he saith there that they which would be rich fall into temptation and into a snare and into many foolish and noysome lustes which drowne men in destruction and perdition O will some man say if the wordes of Saint Paul are so strictly to be taken how could some that haue bene preachers of the Gospell couet riches and loue money so much as they haue done Is it not found by common experience that neuer any haue bene more couetous or more loued money or haue sought riches and worldly pompâ— more then some that haue preached the Gospell Shall we say that such Lighters walke in so dangerous a way Doe such forsake the true and liuing God and worship an idol Surely God is no respecter of persons such are so farre off from all excuse that of all others they fall into the deepest condemnation for while they take vpon them in wordes to set forth the glorious Gospell of Iesus Christ and giue so fowle example in deede what doe they but pull downe the dignitie of the Gospell causing the weake to stumble and the blinde to wander out of the way To returne to our matter for laying vp the good foundation against the time to come I will conclude with two sayings of the scripture the one of king Salomon the other of the prophete Isay Thus saith Salomon He that hath mercie vpon the poore lendeth vnto the Lorde and the Lorde will recompence him that which he hath giuen Prouerbes 19.17 And thus saith the Lord by Isay That thou deale thy bread to the hungrie and that thou bring the poore that wander into thine house when thou seest the naked that thou couer him and hide not thy selfe from thine owne fleshe then shall thy light breake forth as the morning and thine health shall growe speedily Thy righteousnesse shall goe before thee and the glorie of the Lorde shall imbrace thee Then shalt thou call and the Lorde shall answere thou shalt crie and he shall say heare am I. If thou take away from the middes of thee the yoake the putting forth of the finger wicked speaking if thou power out thy soule to the hungrie and refresh the troubled soule then shall my light spring out of the darkenes and thy darkenes shall be as the noone-day And the Lorde shall guide thee continuallie and satisfie thy soule in drought and make fatte thy bones and thou shalt be like a watred garden and like a spring of waters whose waters faile not and they shall be of thee that shall builde the wast places c. Isay chap. 58. verse 7. 8. 9. 10. 11. 12. The Lorde for his sonnes sake giue vs grace to followe this holy precept that we may attayne eternall life The end of the first Sermon THE SECOND Sermon 1. Iohn Chap. 5. 7 For there are three which beare recorde 〈◊〉 heauen the Father the word and the holy ghost and these three are one 8 And there are three which beare record in the earth the spirite the water and the bloudâ—â— and these three agree in one 9 If we receyue the witnes of men the witnes of God is greater for this is the witnes of GOD which he testified of his sonne 10 Hee that beleeueth in that sonne of God hath the witnes in himself he that beleeueth not God hath made him a lyar because he beleeued nâ—â— the record that God witnessed of that his sonne 11 And this is that recorde that God hath giuen vnto vs eternall life this life is in that his son 12 He that hath that sonne hath that life and he that hath not that son of God hath not that life 13 These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that ye haue eternall life and that yee may beleeue in the name of that sonne of God EVerie worde of God is pure Prou. 30.5 The whole Scripâ—ure is giuen by diuine inspiration and is profitable c. 2. Tim. â— 16 And what soeuer things haue bene writen afore-time haue bin writen for our learning Ro. 15.4 It is our dutie â—hen aâ— humble and obedient schollers of Christ to giue care vnto euerie part of Gods word And moreouer aâ— some parts thereof doe principally excell so are wee the more willinglie to learn them Such is this which I haue now read vnto you as you may perceiue by the cause for which S. Iohn affirmeth he wrote it saying These things haue I writeÌ„ vnto you which beleeue in the name of that son of God that ye may know that ye haue eternall life and that ye may beleeue in the name of that sonne of God ver 13. What higher point then this for a man to know that he shall be saued What greater ioye and felicitie can be fall vnto any Indeede many doe holde that it is vnpossible for anye man while hee liueth here to knowe for certaintie that hee shall be saued How can any man tell say they that he shall be saued Can any goe vp to heauen and there see that his name is written in the booke of life The Papistes proceede yet further and they say it is pride wicked arrogancy for 〈◊〉 man to affirme that he doth knowe he shall be saued Humilitie they say doth teach men alwaies to stand in doubt Most true it is that their doctrine of mens merites must needes breed all doubting and pride intoleâ—able it is for any man to say he knoweth his owne good works doe merite or deserue eternall glorie in the heauens and that he is sure he shall haue it for the same But let these passe with their Antichristian doctrine giue eare to S. Iohn who saith These things haue I written that ye may knâ—w that ye haue eternall life and that ye may beleeue c. But before we handle the words let vs see how they depend vpon the former part of this Chapter In the first verse you see it is thus writen Who soeuer beleeueth that Iesus is the Christ is borne of God This is euen the ground of this whole matter namely that the newe and spirituall birth goeth inseparably with faith for he saith who so euer beleeueth that Iesus is the Christ speaking of the true and liuely faith he is borne of God 〈◊〉 so he is the child of God Whereupon it followeth on the other side that who soeuer is not regenerate but committeth the deedes of the flesh though he seeme to beleeue yet he hath not the true and liuely faith but that which the holy Ghost calleth a dead faith hee is not the childe of God
and be not belieued wil hold them selues hardly dealt withall and much iniured how great is the iniurie then offered to God when he hath borne record of his sonne and we doe not giue credite to his testimonie He hath not onely promised vnto vs remission of sinnes through the bloud of his sonne but also he hath confirmed the same his promise and testimonie with an oath as we may read Heb. 6. Therefore S. Iohn sheweth That they which belieue not the testimonie which God giueth of his Sonne commit an horrible offence euen this they make God a lyer Behold againe what sweete doctrine the doctrine of the Church of Rome is for notwithstanding the testimonie of the three witnesses from heauen and the testimonie of the spâ—rite the water and the bloud yet they will haue it there should be no certaintie but a doubt Humilitie they say it is no doubt euen as much as to say it is humilitie to make God a lyer Is it humilitie to call into question and doubt the truth of his word of his oath for he saith hee that belieueth not God hath made him a lyer Is faith and doubting all one Beloued we may here learne that as by doubting and distrusting the promises and testimonie of God which he confirmeth with his oth We offer great iniurie vnto his maiesty and do highly displease him so the more stedfastly we giue credite to that which hee witnesseth the more wee honour him and doe that which is pleasing in his sight In the next wordes he teleth what witnesse God giueth of his sonne or what is the testimonie of all the three witnesses in heauen namely that God hath giueÌ„ vnto vs eternall life this life is in that his son First we see the wordes are plaine that God hath freely giuen vnto vs eternall life this S. Iohn setteth downe as part of the record which God beareth This is greatly to be obserued because it expoundeth the scriptures For how wickedly and how impudently doe the Papists cauill and peruert the truth when they so stifflie affirme that men obtaine eternall life by their own deserts If eternall life be the gift of God as God himselfe doth witnesse saith S. Iohn How doe men purchase it by their owne merites And then there is an other part of the testimonie which God beareth and that is that this life eternall which he giueth vs is in his sonne whereupon he inferreth that hee that hath the sonne hath life and he that hath not the son hath not life because God witnesseth that hee giueth vnto vs eternall life in Christ it followeth of necessitie that he which hath Christ hath life for how can the sonne of God and the true life be parted asunder Moreouer seing God giueth this happie life onely in his sonne he that hath not the sonne how is it possible that he should haue the life Here is the summe of the Gospell that whatsoeuer shal bring vs to life euerlasting we haue it whole in Christ God himselfe doth witnes this Saint Paul saith That Christ is of God made vnto vs wisdom righteousnes sanctificacatioÌ„ and redemption that he which glorieth should glorie in the Lord. 1. Cor. 1 Let this testimonie of God stand as of necessitie it must stand and all the whole frame of poperie coÌ„meth downe For if all be giuen vnto vs in Christ what becommeth of all those thinges by which the Papistes say men get pardon of their sinnes and purchase life euerlasting Where be all the Popes pardons what becommeth of all their running on pilgrimage to the images of Saintes to seeke life at the hands of dead blocks and stones Well let this Antichristian synagogue of Rome passe and let vs learne from this place to seeke eternal life onely in Christe seeing God doth beare recorde that eternall life is in his sonne They that haue him neede none other thing to bring them vnto life They that to obtaine eternall life will ioyne themselues or other creatures with him as giuing parte thereof do dishonor him and deny him and so must needs misse of the true blessednes And now we come to that verse which I minde to stand vpon because it sheweth the ende for which S. Iohn saith he did write these thinges Thus the wordes are These thinges haue I written vnto you that beleeue in the name of that sonne of God that ye may knowe that ye haue eternall life and that yee may beleeue in the name of that sonne of God We may diuide this into two partes the first that all true beleeuers may be assured of their saluation the second that they may beleeue Touching the latter of these it may be said if he wrote to them that did beleeue and so did know that they had life eternall how could he say And that ye may belieue The answere to this is easie no man doth beleeue so perfectly but that his faith may receiue increase But this I will not handle therefore let vs come againe vnto that former That ye may know that ye haue eternall life Here are fower things to be noted in this the first is that it is not vnpossible but men may come to be assured that they shall be saued the second that it is not pride nor arrogancie or a wicked presumption for a true beleeuer to assure himselfe that he shall be saued the thirde what way we are to come to this assurance of our saluation the fourth last how we are by degrees to encrease this assuraÌ„ce Let such then in the first place as hold it a thing vnpossible for any man to know he shal be saued consider how flat coÌ„tary it is which they hold vnto the word of God for if it be not possible for men to knowe that they shal be saued how could S. Iohn say These things haue I written vnto you that beleeue in the name of the son of God that ye may know that ye haue eternall life Ought not this to stop the mouthes of all men in this matter For when he saith we may know shall we say it is vnpossible to know We grant say some that certaine speciall men might know and haue assurance that they should be saued for it was by speciall reuelation but it doth not follow thereupon that the faithfull may come to the knowledge and assurance of their eternall life and saluation Yea euen this cauill also is fully answered and taken away by words of the holy Apostle for he writeth to the whole Churches euen vnto all that haue the true faith in Christ hee speaketh not vnto some speciall persons but indifferently vnto them all that they might know they had eternall life Also he doth not speake of any especiall reuelation but that the knowledge of their saluation is by the things which he wrote vnto them Let all men then which will not wilfully wickedly gainsay the holy Ghost stoope downe acknowledge the truth in this namely that the faithfull
may know that they shall haue eternal life Let this stānd firme and vnremoueable vnles wee will gainesay the Apostle Come then to the second point it is deemed great arrogancy and pride by the Papistes for any man to affirme that hee is sure hee shall be saued yea the Iesuites cal it dānable false illusion and presumption I wonder how they will answere here to S. Iohn woulde he of purpose write these things to bring men to a damnable illusion and wicked arrogancy Hee saith hee wrote these things euen to this end purpose for so much his words import that they which beleeue in the name of the sonne of God may know they haue eternall life Why did not the Iesuites in their annotations say somewhat vppon these wordes Is it not translated amisse Surely they translate it euen thus These thinges write I vnto you that you may know that you haue eternall life which beleeue in the name of the sonne of God How then Is there not some figuratiue or mysticall speech in these words They cannot for shame say so Then it must needes follow that the Papists are proud arrogant yea blasphemous in accusing S. Iohn that he leadeth the faithfull into a damnable illusion Is it not some one speech or once vttered by Saint Iohn If it were but one speeche and once vttered it were enough and fully sufficient to confirme the matter being vttered by the spirite of truth but in deede Saint Iohn vseth the like speeche more then once or twise For in the third chapter of this Epistle vers 14. he saith We know we are translated from death to life because wee loue the brethren And in the same Chap. ver 19. And by this we know that wee are of the truth and shall perswade our hearts before him Also Chap. 4. ver 13. By this wee know that we dwell in him and he in vs because he hath giuen vs of his spirite Then let vs proceede vnto the thirde point which is that by what way or by what meanes we may attaine to the assurance of our saluation No man needes to doubt but that S. Iohn hath shewed the onely waye and means seeing he saith These things haue I written vnto you c. that yee may know that ye haue eternall life Hee doth not then send vp men to search in the secret counsel of God to see whether their names be written in the booke of life neyther doth he will them to rely vppon some speciall reuelation but wil haue them to know that they haue eternall life by those thinges which he hath written vnto them Then are we to seeke the way and meanes in that which he hath written But heere it may be demaunded whether these words These things haue I written be to be vnderstoode of that which goeth before in this Chapter of all that he hath writen in this Epistle Indeede almost the whole matter of this Epistle tendeth to that purpose as any that shall aduisedly reade it ouer may easily perceiue but yet it is specially to be referred to that which he hath spoken before in this chap. touching the full victory that wee haue in Christ through faith and touching the six witnesses which faith is supported by Heere wee are first to note how farre they be awry which woulde haue some assurance and hope to bee saued and let go the way and meanes by which they shoulde attayne that assurance When they heare of a certainty of life why shoulde not wee be perswaded say they that God will saue vs as well as others And yet the things which S. Iohn saith he hath written that men may knowe they haue eternall life they neyther know nor care to know they hold this principle that it is God onely which doth saue men and vppon this they rest not considering by what meanes he doth saue them as if a man should say that hath grounds it is God alone that feedeth al flesh he only maketh the corne to growe I care not therefore for plowing or sowing if he will feed me I shall be fed if he will not what can I helpe it Will not all men laugh at such folly Will not euery simple man say if he will haue the Lord God to giue him corn for his sustenance he must vse the means that is he must plowe he must sowe yea reape and carry into his barnes Euen so God alone bringeth men to eternall life and giueth the knowledge and certaintie thereof but he doth it by meanes and he that will come to it must vse those meanes He must come to this that Saint Iohn saith These thinges haue I written vnto you that beleeue c. that yee may knowne yee haue eternall life Will a man knowe it or haue it and yet let passe the thinges which are written by which hee is to knowe it and to haue it Christ willeth the Iewes to search the scriptures affirming that they doe beare witnes of him Iohn 5. He that will knowe Christ the sauiour of the world in whome the father doth giue vs life eternall he must knowe him by the scriptures The true faith is grounded vpon the witnes which the three witnesses from heauen that is the father the worde and the holy ghoste doe witnes If a man doe not knowe what recorde these doe beare how can he tell what to beleeue What maner of faith then haue all they which hearken not to the voice testimonie of God which the holy Apostles Prophets haue deliuered in writing but follow their owne blind imagination These neuer consider why God hath reuealed his counsels or why he sent Prophets and Apostles yea and his owne sonne to publish the testimony let vs take heed that we be not of this company which indeede is a very great company that haue no care to harken what the three which beare record in heauen haue witnessed There is an other sort of men which also are much awrie touching the way and meanes to saluation These doe search the scriptures they reade they heare they labour for knowledge yea they holde that men may and ought to come to the assurance of their saluation and professe that they be sure thereof themselues If you demaunde of them a reason of all matters they can from the worde of God satisfie you with good reasons All this is highly to be commended whye or how are they then awrie They be awrie which separate and put asunder those thinges which God hath coupled together They stand strictlie vpon the written worde of God tell them of putting asunder the thinges which God hath coupled together and they will also denie it Yea they will constantly promise and professe that if you can shewe them any thing which they put asunder from that which God hath coupled it vnto they will be ready to amend their fault I would that were true for wee should not then haue so many carnall gospellers neither would there be so
of the holy spirite for when the Apostle saith the spirite himselfe witnesseth with our spirit that we be the sonnes of God doth he witnesse that we are and doth he not witnesse that we shall be so euen to the end Can a man to day bee the childe of God and to morrow not Moreouer there is no godly man which saith he is sure he shall not sinne for all men sinne dayly But the regenerate doe know that through the grace of God they shall not so sinne as to fall quite away from Christ or to haue the life of GOD whereof they are made partakers in the newe birth vtterly extinguished in them Touching this pointe S. Iohn in Chapter 3. of his Epistle verse 9. saith Whosoeuer is borne of God sinneth 〈◊〉 for his seede remaineth in him and he can not sâ—â—â— because he is borne of God What can all the Papistes in the world say vnto this S. Iohn saith not that some of those which are borne of God doe stand to the end but he saith Whosoeuer is borne of God sinneth not Then is it certaine that he which doth know hee is borne of God and leâ— by his spirite doth also know that hee shall not fall vnto destruction And for this hee rendreth a reason namely that the seede of God remaineth in him The regenerating grace is neuer lost if the seede of God remaine still in him that is borne of God yea euen when hee doth by infirmitie as Dauid did fall into some grieuous sinnes Also he saith that such a one can not sinne this seemeth an heard saying Is there any man beyond whose power it is for to sinne Is it so heard a matter for a man to doe wickedly if he will endeuour Wee must not take it that he which is borne of God will euer endeuour for to commit sinne No the grace of God doth still so guide him that he doth endeuour to please God and though by ignorance and frailtie hee doe after goe awrie and transgresse yet can he not fall from God hee can not vtterly loose his new birth The reason which S. Iohn rendreth is because he is borne of God God is immortall the seed of God by which his children are regenerate is immorâ—â—â— as it is written 1. Pet. 1. The life of God begin in them is immortall how then can it be extinguished or how can he that is borne of God fall away vnto perdition Let all men then knowe that where there is the witnes of the spirite of the water and the bloud there is the certainty of saluation according as S. Iohn sayth These thinges haue I written vnto you that beleeue in the name of the sonne of God that ye may know that ye haue eternall life and that yee may beleeue in the name of the sonne of God There are yet another sort of men I cannot tell what I should tearme them that are confuted by this place they hold that a man for the triall of his faith whether it be liuely or a dead faith is not to looke vppon the fruites thereof It is enough say they that a man doe beleeue in Iesus Christ what shoulde hee or what can hee examine further Faith is Faith Beleeue and thou shalt bee saued These men doe quite abolish and that most wickedly and profanely the testimony of the three witnesses in earth They bring in Epicurisme and all carnall liberty Let not the wise harken vnto them but looke for the testimony of the spirite of the water of the bloud within them if they will be assured that their faith is the true faith that they shal come to life eternall And nowe let vs come to the last poynt which is that the faithfull are by degrees to increase this certainty of their saluatioÌ„ To make an entrance into this matter it is good for vs to consider that the spirituall birth is compared and likened to the naturall birth for as in the naturall birth there is first brought forth a little weake babe which hath life and doth in tyme by degrees euen by little little grow vp vnto mans estate so in the spirituall birth such as be borne againe in Christ they be first as little babes they haue indeede the life of GOD in them but they be maruelous weake Reade touching this what S. Peter writeth in his first Epistle in the beginning of the second Chap. how he doth will these new borne babes to couet the sincere milk of the word that they may grow thereby And likewise what S. Paul saith to the Cor. 1. Epist Chap. 4. Then as in the naturall thinges as a man groweth vp in yeeres so he groweth to a riper knowledge and vnderstanding in matters of this worlde so they that grow vp in Christ come to more and more assurance that they be led by the Sprite of God and that they shall be saued Most true it is also aâ— no man can deny that in the naturall things men do grow vp from babes to mans estate by food and sustenance they grow also in knowledge vnderstanding by practise meanes The same is to be saide of the babes in Christ they cannot growe vp without the Spirituall food they cannot come to more assured knowledge of their saluatioÌ„ but by the means which God hath ordained and that is it which S. Iohn here leadeth vnto when he saith These thinges haue I written vnto you c. that ye may know that ye haue eternall life Well then seeing wee must grow vp vnto this happy assurance by meanes let vs in some fewe particulars consider howe first seeing the word of GOD is the sincere milke by which we are to be nourished and to grow vp it is our part as the same Apostle willeth to couet the same 1. Pet. 2.2 Wee doe all know this that when a childe is borne if it be aliue and in health howe much it doth couet the mothers breast and how sweete the milke is vnto it in like manner when a man is borne of God in the new and heauenly birth he hath a vehement desire and longing after Gods word it is maruellous sweete and delectable vnto him And questionles all such as care not nor labor not to know the heaueÌ„ly oracles are void of the spiritual life they be like vnto those children which are borne dead which care not for the mothers breast We must labour therefore by reading and by hearing the word preached by meditation earnest prayer to come to the true vnderstanding and right vse of the sacred word of God Marke further what S. Peter then teacheth how men shall attaine to assurance of saluation He willeth to giue all diligence to minister in our faith vertue in vertue knowledge in knowledge temperance in teÌ„perance patience in patience godlines in godlines brotherly kindnes in brotherly kindnes loue for if these things be in you and abound they shall make you that yee neyther shall be idle nor
many proude Schismatikes But some man may say what be the thinges that God hath coupled together which such men doe put asunder I will tell you Doth Saint Iohn say that Christ came both by water and bloud not by water alone but by water and bloud and yet they will seperate these two they will haue remission of their sinnes or iustification in Christ without sanctification He that hath Christ to bee his righteousnesse must needes haue him also to bee his sanctification A man cannot bee in Christ but hee must bee borne of God he must bee a newe creature he cannot continue in sinne and bee the seruant of sinne as for that pointe let men reade and studie wel the 6. Chapter of the Epistle to the Romans But let vs proceede further in this matter as Saint Iohn here doth He saith there be three which beare recorde in heauen and there bee three which beare record in earth What will you say if they part asunder these sixe witnesses What if they leaue out these three witnesses in earth and stand onely vpon the three in heauen It may be said is not the testimonie of the three witnesses in heauen sufficient May not a man rest in the testimonie of the Father though there bee none other ioyned surely the testimony of God is infallible and all sufficient of it selfe but whosoeuer beleeueth that testimonie of God hath as S. Iohn saith the witnes in himself he hath the witnes which is in earth within him euen the witnes of the spirit of the water and of the bloud Where these three in earth are not to giue their testimonie the witnes of the other three in heauen is not beleued though it seeme to be beleeued As aske a man this question which is caried awrie that way you beleeue the gospell I doe will he say beleeue it You are sure you shall haue eternall life I am sure thereof saith he Then demaund further how come you to that assurance or whereupon doth it rest He will answere it resteth vpon Gods promise I am sure he can not faile nor deceiue That is out of all doubt but you doe not beleeue it Yes said he I doe beleeue it Then where be the three witnesses in earth which be in euery one that doth beleeue aright He that beleeueth hath the witnes in himselfe ver 10. Where is the bloud the water the spirit I hope will he say further that they bee within me But come to the triall the heart is vnsanctified the minde is corrupt and vaine the tongue speaketh proude things vnder the lippes is deceipt and guile the handes are full of vniust dealing couetousnes pride doe beare sway Examine the whole course of such a mans life and you shall finde that hee doth not glorifie God Is the spirite of God in the heart such a man Hath he the power of Christ in him euen of the water and the bloud by which he came Is he iustified is he sanctified No but as I saide before he doth seperate the three witnesses in earth from the three in heauen It is but a vaine arrogancie in him and a meere illusion in deed that he boasteth of the certaintie of his saluatiō For he hath nothing but his owne imagination to warrant him that he doth beleeue It is no maruaile therefore when such doe fall and to them Saint Paul saith Let him that thinketh he doth stand take heede that he fall not 1. Cor. 10. ver 12. He doth not say that such as doe stand in deede can vtterly fall vnto perdition but they which are deceiued in their owne opinion boasting that they be sure of saluation and yet haue not in them the three witnesses in earth They haue not the firme and infallible grounde to rest vpon for the certaintie of their faith and so of life euerlasting For euen when any such man doth most of all glorie that God is his God and his father If he would but discend into himselfe and but a little awake stirre vp his drowsie conscience that would tell him that there is no such matter but that in deede he may expecte the seueritie of Gods wrath his conscience will tell him thou hast a proude heart thy minde is full of vanitie thou art defiled continuallie with vile and vncleane lustes and with abominable deedes Thou doest delight in sinful wayes and takest pleasure in wicked thinges God is a most seuere and a righteous Iudge he will execute vengeance vpon all vngodly men This vnpleasant song will the conscience sing vnto the vnregenerate and not that sweete tune of certaintie that they shall be saued Let vs then omitte these which are awrie and come to that right way and meanes by which we may attaine to so happie an estate as without all deceite or illusion yea without all arrogancie or vaine presumption to knowe that we shall be saued We heare that as there is a dead faith which may easilie be knowen if we were not too too negligent so is there also a true and a liuely faith which we may trie in our selues by that which Saint Iohn here writeth Which is thus we must not rest in this alone what the father the worde and the holy Ghost doe witnes as to say I knowe what recorde they beare or I am out of all doubt that the record is true and infallible which they beare because it is vnpossible that God should lye for so farre the historicall faith doth goe the dead faith yea as I may say the faith of deuils How then where is the difference I must haue in me the spirite to beare recorde What spirit The spirite of Christ euen the holye Ghost a spirite which commeth not alone but with the water and the bloud by which Christ came He witnesseth in deede with the efficacie of the death and passion of Christ which he doth apply both in satisfaction and sanctification vnto the heartes and consciences of the belieuers The voice of this spirite as it were speaking in the heart of a man and telling him that hee is the childe of God is most certaine and infallible The same spirite saith S. Paul beareth witnesse with our spirite that we be the children of God Rom. 8. What will any man say that the holy Ghost can deceiue or can lie If he witnesse with the spirit of a man that he is the child of God can it fall out otherwise Here the Iesuits and other Papists do fret and murmure The holy Ghost say they can not lye but how can any man assure himselfe that the holy Ghost doth beare record vnto his spirit that he is the childe of God Doth not euerie sect of heretikes boast that they haue the spirit of God is it not then their priuate fantasticall spirit which they are led by For answere vnto this first let all men rightly consider whether these Papistes doe not flatly gainesay the holy Apostles S. Iohn saith it is the spirite that
which he doth this though he liue How vaine then is that trust which men do repose in so vncertaine things but yet there is a greater vncertaintie which ariseth from the men that possesse them for when one is so rich that there is no likelihoode that he may be suddainlie stript of that he hath but if the theeues do breake through and steale plentie and much doth corrupt and come to naught of it selfe yet it is not felt but he can still say soule thou hast much goods laid vp for many yeares eate drinke and take thy pastime Luke 12. ver 19. yet he is not certaine for looke what followeth there in Saint Luke but God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided The rich men that are high minded and glorie in their riches do take themselues to be the only wise men vnder heauen but God saith to euery one of them Thou foole And verely their follie is exceeding great in forsaking the Lord God who is almightie and liueth for euer and trusting to corruptible things which are altogether deceiptfull Well it may be many rich men will little be moued with this reason of the vncertaintie of riches for they will make them as certaine as they can to their posteritie and hope to inioy them long They may be deceiued in both but let it be they liue long and their posteritie after them yet let them consider how horrible a thing it is to giue that to riches which they should giue only to the liuing God For ought not all men to trust in God and in none other Then when they put their trust in riches and make them euen as the stay of their life and as the onely staffe which they haue to leane vpon they do in deede make riches their god This may seeme an hard speech but I do not speake it of mine owne head for what saith the holie scripture let men consider well doth it not call couetousnes idolatrie Coloss 3. ver 5. And why is it idolatrie but that the couetous man setteth his heart vpon his riches trusteth in them stayeth vpon them and so maketh an idol of them which he so worshippeth in stead of God What a thunderbolt is this that the couetous worldly men do quite forsake the true God and in his stead do worship an idol If mens harts were not harder then flint or then the Adamant it would make them tremble and quake But men cannot be perswaded that they do put their trust in riches they know right well they say that they be vncertaine they know that they themselues must dye yea they can go further and in some sort acknowledge with the holie Prophet that man walketh in a vaine shadow that he disquieteth himselfe in vaine and that he heapeth vp riches and can not tell who shall gather them Well notwithstanding all this let it come to the iust triall Do not they trust in riches whose heart is more bent to seeke after them then it is to seeke after God or after heauenlie things Doth not a man make that his god which he loueth best or in which he doth most delight Or which is a mans chiefe god is not that which he doth trust most vnto and which he most cleaueth vnto Then consider this if a worldlie man hold riches he is safe he is merie and glad in his heart he hath to stay vpon though his conscience do tell him that God is displeased with him yea the sinnes which he committeth so he may come by riches as often as he thinketh of death and of iudgement do make that God is euen a terror vnto him so farre off he is from delighting in God Yet neuerthelesse rather then he will faile of riches he doth proceede to lay hold of them by what way so euer and so maketh the Lord God his vtter enemie euen for his oppression for his extortion for his briberie for his vsurie for his falsehood and for his vnmercifull dealing toward the fatherlesse Tell him of this doth it any thing at all stop his course Iudge then indifferentlie when a man doth forsake one to obtaine an other doth he not meane to forsake the lesser to choose the greater Then when men do by all those vices forsake God to lay hold of riches do they not manifestlie declare that they esteeme the more present diuinitie to be in riches Is not there the God in deede which they can trust vnto and safely as they thinke rest in if they may lay hold on him If they may retaine worldlie wealth nothing can make them quaile but they seeme to themselues right happie howsoeuer the matter stand betweene God and their conscience but if they feare the losse of all or of the greatest part of earthlie goods they be straightway in exceeding sorrow and cry out that they be vtterlie vndone O how can men be saued while they stand in this estate being either high minded or trusting in vncertaine riches Is not the way to heauen vnto them as the eye of a small needle is vnto an huge Camell This is the very high way to hell euen the broad way in which they walke let them therefore harken what vertues the holie Apostle calleth them vnto when they haue renounced and forsaken those two most pestiferous vices which make the way to heauen vnpassable to them the first is that they trust in the liuing God S. Paule doth then call them away from a dead idol vnto a liuing God For what are riches when men repose their trust and confidence in them but a dead idol The Lord God of heauen he is the true and liuing God it is he that giueth vs all things abundantly to inioy and he that will haue life or the stay of his life must rest only vpon him The liuing God is the fountaine of life he hath giuen vnto vs our life which as Christ saith is more worth then meat Math. 6. ver 25. and if he hath giuen vnto vs the greater will he denie vnto vs the lesser if we trust in him Now as he is the fountaine and author of life and giueth all things that belong thereunto so if men could stedfastly trust in him they should not be destitute for he is able seeing as it is written Psal 24. The earth is the Lords all that is therein And he hath tyed himselfe by promise vnto all that do put their trust in him Let your conuersation saith the holy Ghost be without couetousnes being content with such things as ye haue for he hath said I will not leaue thee nor forsake thee So that we may boldly say the Lord is my helper I will not feare what man may do vnto me Hebr. 13.5.6 He doth feede the fowles of the ayre and cloath the grasse of the field then how much more will he feede and cloath men which trust in him being
reward of eternall glorie in the heauens but also cast themselues into a double calamitie the one in depriuing themselues of eternall glorie the other in destroying their worldly estate for if their riches doe stand and continue with them for their owne life which sundrie times falleth out otherwise because God doth accurse riches so gotten yet do their children scatter and consume them at least within a few generations as dayly experience sheweth in a number and so you may see their double miserie Well may some man say doth not this make for the Popish doctrine of merite and iustification by mens owne workes when aâ— men deedes to the poore doe lay vp in store a good foundation against the time to come tâ—â—t they may attaine eternall life when bouÌ„tifull giuing doth make bagges full of treasure which shall neuer wax olde and when compassion to the needie doth make friendes that shall receiue vs into euerlasting habitations are not men then iustified by these their works or doe not their good deedes deserue or merite eternall glorie These good workes are the testimonies of a true liuely and iustifying faith being plenteously and rightly done they shew that the doer is a liuely member of Christ Iesus who is our righteousnesse 1. Cor. 1. being led by his spirite And touching merites of workes there bee no deedes so excellent as that they can deserue so great glorie so great reward is of the meere mercie and froÌ„ the free grace of God who hath promised such reward vnto good workes This foundation against the time to come these bagges that neuer waxe olde and the friendes that wee must make by almes deedes are all such workes of mercie as doe testifie a true and liuely faith being the vnseperable fruites thereof which God will plentifully reward with glorie and immortalitie The doers of these being not forgetful hearers but doers of the worke shall as the holy Ghost saith be blessed in their deede 〈…〉 It may be here demanded seeing works do not iustifie before God but are the fruites of those which are iustified Christ being our righteousnes when we haue the full pardon of 〈◊〉 sinnes in his bloud and are clothed with 〈◊〉 obedience imputed vnto vs whether men shall haue the greater glory according to the greatnes and multitude of their good workes I answere that according to the measure of Faith which a man hath so are his works the greater his faith and his works be the greater shall be his rewarde in glorie If this were not so how should S. Paule say They which sow sparingly shall reape sparingly and they which sow plenteously shall reape plenteously 2. Cor. 9. Yea howe should he say in this place that he woulde haue those that bee rich in this worlde charged to do good and to be rich in good works If there be not a more plenteous reward to the greater and more plenteous good workes how should any more theÌ„ others be said to be rich in them It is strange wonderful that rich meÌ„ can not be brought to see this and to vse their riches to their best aduantage but doe indeede let slip their happines They can willingly bestowe great cost in building faire houses it doth not grieue them to bestow very much also in gorgeous apparell and they recken not what they lay out in delicate fare both vpon themselues and vpon others that bee wealthie but to bestow a little more then ordinarie vppon those that be poore and in miserie is very greeâ—ouâ— because they doe account that to be lost or cast away whereas in verie deede there is nothing which can be laide out to anie great profite but that which is spent vpon the poore for houses apparel and meates doe perish with their vse they be transitory and vaine but the reward promised by the Lord is a treasure that shal neuer come vnto an end Those former do appertaine but vnto the satisfying of carnall lustes but mercie shewed to the needy heapeth vp glorie in the Heauens There is a verie great difference betweene these two but men are led by sense and not by sounde wisedome and that causeth them to make so bad a choice They feele the sweetnes of riches for the present time they are sure of those goodly pleasures which they enioy by them But to be rich in good workes and so to lay vp a good foundatioÌ„ against the time to come that they may attaine eternall life this is not perceiued by sense this they can not skil of and therefore they doe little trouble themselues about it At the day of iudgement this time to come shall be present and then this inuisible foundation shall be seene when Christ shall say to those on his right hand Come ye blessed of my father inherite the kingdome prepared for you from the foundation of the world For I was a hungred and ye gaue me meate I thirsted and you gaue me drinke I was a stranger and ye lodgedâ—â—â— I was naked and ye clothed me I was sicke and yeâ— visited me I was in prison and ye came vnto me Then shal the righteous answere him saying Lord wheÌ„ saw we thee an hungred fed thee or a thirst gaue thee drinke And wheÌ„ saw we thee a stranger and lodged thee or naked and clothed thee Or when sawe we thee sicke or in prison and came vnto thee And the king shall answere and say vnto them Verely I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it to me Math. 25. ver 34.35.36.37.38.39.40 And goe ye cursed into euerlasting fire prepared for the deuil and his angels For I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drinke c. In as much as ye did iâ— not to the least of these ye did it not to me a wonderfull thing to see the blindnes in which men are Who doth not accompt it the most happie thing that can befall a man to giue to Christe when he is hungrie or thirstie or naked or sicke or in prison Againe who is he that will not confesse it to be a most vile wretchednes when a man doth set more by his riches then by relieuing Christe Now marke well are not all that beleeue the very members of Christes mysticall bodie Thou beholdest the poore that are sicke or lame thou seest poore fatherlesse childreÌ„ that pine and are readie to famish these for ought which thou knowest may be the true members of Iesus Christ If then thou doest neglect and despise them thou doest neglect and despise Christ Is not this a most cursed thing that any man should loue worldly trash euen for the filling of fleshly lustes more then he loueth God or Christ For if a man had any sparke of loâ—e in him vnto God he must needes loue Christe in his members he must needes loue his brother Whereupon Saint Iohn manifestly saith
best that you can finde For are any more holy then the great Patriarks were And from some of Gods elect in al times great offences haue broken forth take heede that for some such particular faultes we iudge them not as men reiected of God or ouer seuerely iudge them wicked and vngodly And on the other part you shall see the very enemies of the Gospell sundrie of them which make a goodly shew in outward deedes they bee prophane as Esau and all the shew of their workes is nothing before God Well now to the seuerity of Gods wrath vpon Esau for that is the principall matter which we haue in hand He vvas reiected hee found no place for repentance though hee sought it with teares What is this Esau had the repulse when he came and vvould haue inherited the blessing and then seeking euen vvith teares to obtaine it Isaake could not bee moued to alter that which he had done there was no place to repent him and so to call it backe againe from Iaakob who had got it by sleight For now was Isaake stricken with an exceeding feare and euen as it were awaked out of the error of his natural affection and saw that the thing came of God for that Isaake cannot alter the thing he had done nor repente it proceedeth from God Marke then the seueritie of God Esau had set light by the birthright so prophane he was that he loued the life present more yet when he doth consider of it more aduisedlie 〈◊〉 iudgeth it to be a great thing and wisheth so earnestlie to haue it that when he saw it taken from him he cried out bitterlie and wept but his crying and his teares doe not moue God 〈◊〉 shew anie pittie or compassion towardes him Therein now lieth the matter For God laide a great terror vpon Isaake and held his minde that although he loued Esau dearely yet he saw now that he might not giue the blessing vnto him What was there in all the world which Isaake loued so tenderly as hee loued his sonne Esau How can it be then but he must needes be moued much with the dolefull crie that hee vttered and with those teares that hee shed Why was not his wrath kindled against Iaakob Why did he not call for him and tell him that as he had no meaning to blesse him so he would now reuoke it and bestowe the same where he did purpose yea and thought he had bestowed it All men may easily perceiue that this did proceede from the seueritie of Gods displeasure Isaak like an holy man as a godly father had carefully instructed his sonnes in the couenant shewed vnto theÌ„ what incoÌ„parable treasures of felicitie were included therein Iaakobs minde was inflamed with a burning desire thereof but Esau though he vnderstood the doctrine yet set little by it and that is the cause why God was so angrie with him If anie shall thinke was this so great a cause to moue the Lorde so to wrath that he would neuer forgiue him Iudge of it thus If a prince offer vnto a subiect great honour and it bee dispised will it not be hardlie taken Now when the king of kings dooth set before miserable sinfull men the high dignitie glorie and felicitie euen to become his sonnes and heires with Christ of the eternall kingdome and they esteeme baselie thereof how can he but be exceedingly displeased at such a prophane contempt Let vs not then maruaile that this prophane man is reiected but rather take heede to our selues least we be like him and so be forsaken of God as he was If he cried and wept and could not be heard surely if wee take not heede we may so highlie offend that when we crie and weepe we shall not be heard There can no heauier iudgement of God light vpon a man then this The summe as it were a botomlesse gulfe of al miseries plagues is contained in it as when a man shal cal and crie out bitterlie with teares for the blessing of God and partaking of life eternall and be reiected Here is a pitte to fall into heere is a daunger vnrecouerable yea heere is a state and condition which may make vs all to tremble and quake to come nigh it For if men will quake when they looke downe from the toppe of an high tower to the ground If when there is daunger of falling how much more are we to feare at this There a man may fall so high that he dashe in peeces vpon the ground and so be depriued of this natural life but here is the losse of life eternall and that with the sustaining of endles sorrowes It may be some will take it to be an hard collection to gather from this example of Esau who cried to his father with bâ—â—ter cryings to haue the blessing and also sought it with teares and was reiected that therefore men may call and crie to God and euen with sobbing teares craue pardon of their sinnes and yet not be heard Esau did not pray to God but sought the blessing at the handes of his father and shall a generall doctrine be drawne from a particular example I haue shewed before that the reiecting came from God farre was it from the naturall affection of Isaake so to haue reiected Esau if it had bene in his own power Also we may see that the holy ghost doth propound this example in one man for a generall doctrine euen this that such men as like Esau prophanely dispise the graces of God shall afterward crie bitterlie and weepe and call for the blessing of God and yet bee reiected of him And to speake the trueth the holy worde of God doth teach vs this onelie by the example of Esau but deliuereth it forth in flatte and plaine tearmes as a generall doctrine In the first Chapter of the Prouerbes Salomon bringeth in wisedome preaching and calling vpon men to receiue her instruction And then shee complaineth that they dispise her counsell so vttereth a terrible threatning that shee will laugh at their destruction and mocke when their feare commeth She saith they shall call vpon her but shee will not answere they shall seeke her earlie but shall not fâ—â—de her With many moe speeches there this matter is set forth Christ is that wisedome of the father which calleth there vnto men to returne vnto him to imbrace his lawes and holy doctrine offering all spirituall blessings in heauenlie thinges but men set light by his counsell they be addicted to the worlde to the vaine pleasures of sinne so with profane mindes dispise the heauenly giftes and graces This doth moue his indignation so farre that he saith he will be so farre from pittying them is their calamitie that he wil laugh at their destruction and mocke them in their feare and distresse Yea he sheweth plainelie that they will call vpon him for helpe but hee will not answere they shall also earlie seeke him but not finde him
heauenly and glorious life then wee that die to sinne with him must needes be raised vp also with him into the partaking of that spirituall and heauenly life As the killing and burying of sinne is called the putting off the olde man so this rising with Christ vnto new of life is called the putting on of the new man This is to walke in true holynes Seeing all this is thus I pray you how can hee be a true Christian that doth continue in sinne Shall wee continue still in sinne that grace may abound You see it manifest that a true Christian is so farre off from continuing in sinne that contrariwise he doth walke in newnesse of life This Saint Paul doth further examplifie in the verses that follow namelie that all they which die with Christ vnto sinne must needes also rise with him vnto the partaking of the newe life and further that being once raised vp from the death of sinne into that life of righteousnes they neuer returne backe againe to liue vnto sinne Touching the former of these for to expresse it hee vseth a similitude taken from a plant If saith he we be grafted to the similitude of his death euen so shall wee be to the similitude of his resurrection Thus it is in the naturall plant as we also doe knowe that when the siences are grafted into a stocke and that is digged into the ground if the stocke die they die with it and if the stocke doe growe and spring vp they doe growe and spring vp with it Euen so the holie Apostle teacheth that a man being by faith grafted into Christ as he is grafted and doth grow to him by a mysticall and spirituall vnion to die with him that is as Christ died to slay sinne so he dyeth to sinne or sinne by the power of Christes death is slain in him likewise he is grafted vnto the similitude of his resurrection that is he receiueth the sappe of life from Christ as from the stocke into which he is grafted and so doth liue and grow vp by him Then you see by the doctrine of the holy Apostle that from the neere coniunction which the faithfull haue with Christ these two thinges goe inseperablie together the dying to sinne and the rising to the newe life euen the life of righteousnesse For how should a man be in Christ and seperate these As a man cannot haue iustification except hee be in Christ Iesus and if he be in him he must needes with it bee partaker of the grace and power of sanctification so also if he be partaker of the one parte of sanctification he can not be voide of the other If he be dead and buried with Christ he shall also rise with him Whereby this is manifest that where holie life appeareth not in a man there sinne is not slaine for where there is a death and a buriall of sinne there must needes be a resurrection vnto a new life All they then are in the bondage of their sinnes which are not by the resurrection of Christ quickned vnto a new life euen to walke in the vertues of him that calleth vs. What shall wee say vnto those also which will seeme to haue the latter without the former They would seeme to be verie riche and plenteous in good workes and so to liue vnto righteousnesse but looke vpon their life and examine it by the rules of the holie worde of God and you shall behodle great and grieuous vices that raigne in them As those other which make no shewe of good workes are awrie when they imagine that they haue parte in the death of Christ and yet they are not partakers of his resurrection because they haue no holy life so these are vtterly deceiued which will seeme to be risen with Christ vnto an holie life and yet were neuer dead and buryed with him In deede they cannot be raised vnto the life of righteousnesse vnlesse they haue first died vnto sinne Will they be grafted to the similitude of Christes resurrection and haue not bene grafted with him to the similitude of his death What then are all those good workes which they worke that together with those good workes doe mingle so many bad vices all their life long Surely their good deedes are euen such as the almes fasting and prayers of the Pharisies which Christ doth reproue Mat. 6. Take this for a most vndoubted truth that there is no holy life but from the vertue of Christs resurrection There is no partaking of the true life of God and consequently not of any action of that true life but from hence that a man be grafted with Christ to the similitude of his resurrection And therefore all the good deeds which men doe that haue not sin first slaine in them proceed but of vain-glory selfe-loue or from other such sinister respects What is it when a prophane dispiser of Gods word an horrible abuser of Gods name by swearing a couetous a proude and an hawty person or an idolater doth almes deeds The poore indeede are relieued by it but they doe not any thing that is good before God And now touching the words that follow Knowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne for he that is dead is freed frō sinne This being so notable a matter touching our ingrafting into Christ and growing together with him to the similitude of his death and resurrectiō the Apostle doth yet lay it open further and so cōmeth to that other pointe which I noted of not returning backe again from the life of righteousnes to liue vnto sin But heere now the speeches which are vsed be very effectuall to expresse to open vnto vs this whole matter As the olde man crucified the bodie of sinne abolished and the seruice of sinne from which we are freed First what is it which hee calleth our old man This you must vnderstand or else you shall not attaine to the doctrine of the Apostle It is neyther the essence of our soule nor body which is called the old man but the corrupt qualities As also the new man is in the pure vncorrupted qualities as whē we are willed to put off the old man and to put on the new man it is a speech borrowed from the putting off and on of garments for the putting off the old man is as the putting off a most filthy garment the putting on the new man is as the putting on of a pure and clean garment Then further we must note why it is called a man our old man and that is because the filthy corruption hath by nature ouerspread all parts of man both within and without All the powers and faculties of the soule and all the partes of the body are defiled so that there is nothing pure in man as he is in himselfe by nature The power and dominion of sinne hath gotten the mastery ouer all that
is in man For this cause also euen as the naturall body of man hath diuerse members so there are ascribed members to the old man as when he saith Mortifie therefore your earthly members Colos 3. And then reconeth vp particularly those members of the old man euen vnclean vices as you may reade in that Chap. Then he saith Knowing this that our old man is crucified with him Here the manner of the death is noted by which this our old corruption of sinne is slaine teaching withall that it is not crucified but in the crosse of Christ for he saith With him This our old man will retaine his force and power vntill hee be slaine it is not in man to come out of the bondage of his natiue corruption vntil it be wounded to death and nothing there is that can giue that deadly stroke vnto it but onely the death of Christ wherfore it is said to be crucified with him When a man is in Christ and so the efficacy of Christs death hath crucified his old mā yet there is still a body of sinne there doth remaine that whole dead carkasse though not with the force and dominion it had before which daylie by little and little is consumed abolished for so the words of the Apostle are that the body of sinne might be destroyed First the old man is crucified that so the body of sin may be destroyed Behold here what is wroght by the redeemer Sinne in mans nature may be espied and many goodly precepts may be giuen against it with perswasions to come out of it but all in vaine vntill it be crucified with Christ Moreouer this we are to note that the slaine body of sinne though through the burial of christ it do cōsume is diminished in the regenerate so that frō day to day the remnāts of sin haue lesse lesse force in thē yet it remaineth in them none are fully deliuered from it so long as they liue in this world for you may reade what the great Apostle cryeth out touching himselfe O wretched man that I am who shall deliuer me from this body of death Rom. 7.24 This slaine body of sinne doth still annoy al the faithfull but as he giueth thanks there we shal bee fully deliuered by Christ Iesus our Lord. Nowe followeth the end why our old man is crucified namely that henceforth wee should not serue sin By nature we are all in bondage wee are vnder a most tyrannous Lord that ruleth ouer vs euen sin wee doe our seruice and obedience thereto Christ doth set vs free from this bondage as he saith If the sonne make you free then are you free indeede Iohn 8. and it is by slaying the tyrant wherefore he saith He that is dead is free from sinne Wee all knowe this that death setteth the bond seruant free from his master Here-upon S. Paule doth reason that if we be dead with Christ vnto sinne then are we freed from it So that you may plainely see that they that doe in such sort professe the Gospell of Christ as that they doe continue still in sin are little acquainted with this that Christ came to slay sin that wee by dying there-unto might be set free frō the seruice and bondage thereof And now to the other point which is that hee which is once crucified with Christ so is ded to sin the same must needs as we shewed before rise with him liue with him wherevpō it followeth that he which so hath died risen with Christ can neuer returne againe vnto the spiritual death which is to liue to sin This point is not common I meane euery one doth not vnderstand it and therefore I doe pray you to marke well the speeches of the holy Apostle Wherefore if we be dead with Christ wee beleeue that we shal also liue with him This hath a necessary consequence as you haue seene before in the similitude of a plant where the science grafted in growing to the stocke doeth die and liue with it If thē we be dead with Christ vnto sinne If the power of his death hath crucified our old man then doe we beleeue that we also rise with him vnto the new life for hee rising vp to life how should we being plāted into him and growing vnto him but rise also to life with him This is the first step vnto the matter now in hand Then in the next place he addeth that Christ being enrred into that heauenly life neuer returneth out of it to die anie more This is so euident that he saith Knowing that Christ beeing raised from the deade dieth no more death hath no more dominion ouer him If death haue no more dominion ouer him then can he neuer returne from that glorious life for life is not taken away but by death Nowe that death shall haue no more dominion ouer him he sheweth by this reason that in that he dyed he dyed once to sinne but in that he lyueth he lyueth to God This was the cause why Christ dyed euen that he might satisfie for the sinne of the world and that he might destroye sinne This being once done there is now no cause why it should euer bee done againe for the full satisfaction is made at once for euer and sinne by his crosse shall bee vtterly dissolued But touching his life the Apostle saith he liueth to God his life then is perpetuall and euerlasting Thus much touching Christ the head And now hee commeth to the application of it in the members Likewise thinke yee also that ye are dead to sinne but are aliue to GOD in Iesus Christ our Lord. First in these wordes the Apostle willeth vs not barely as the worde is translated to thinke for that is but an opinion but to conclude as it were necessarie by a Syllogisme for that speech he vseth that wee are deade to sinne and are aliue to God through Christ Iesus our Lord. Here now lyeth the force of his matter as Christ dyed but once for to satisfie for sinne to slay it so all the true members of Christ can but once die to sinne Sinne or the olde man being once crucified in them and hauing receiued the deaths wound can neuer reuiue againe Christ dyed once to sinne so his must die but once to sin for being in him can they be off and on now dead to sin now aliue vnto it Most true it is that sinne is in the faithfull by degrees put downe and not at once but yet it is at once by the death of Christ slaine Then the partie in whome the old man is once crucified and slaine is also rysen with Christ and is partaker of the new life and so with him or rather in him is aliue to God Then marke the drift of the Apostle If Christ could die but once to sinne and then liueth for euer then they that be in Christ can die but once to sinne and likewise doe liue with him to God for
euer How then can the olde man once crucified euer recouer life againe Or how can the new life the life of God being once begun be vtterly extinct in any Seeing the Apostle doth argue vpon this ground that as Christ can not alter so they that bee in Christ can not alter How then shall they that bee in Christ and so dead to sinne yet liue therein Howe can any true Christian man continue in sin that grace may abound but especially consider how contrarie they be vnto this place which holde that a man may be regenerate in Christ and vtterly fall from it By the doctrine of those the olde man may be crucified and slaine in a man and liue againe and so againe he may bee slaine if they leaue place for repentance and liue also from that Also by their doctrine the life of God may in a man be extinct and so he doth not in Christ liue to God Why then doth S. Paule here make such a comparison between Christ and his members which are grafted into him But let these passe and returne againe to the former S. Paul now draweth from hence an exhortation vnto all Christians that seing their professioÌ„ figured by baptisme is so as they must die with Christ to sinne and rise also with him vnto the new life that therfore they would not let sinne raigne in their mortal bodies c. If sin be slaine in you then you must not let it raigne in you for is that meet that a dead thing should raigne And shall men obey the lustes of that which is slaine Surely if sinne raigne sinne is not slaine if any man doe obey the lusts thereof it is aliue still in him Such a man without all controuersie is not in Christ but now marke how the blessed Apostle doeth frame his speeches in this exhortation He doth not say thâ—â— let not sinne remaine at all in you or see that in no wise you bee found to sinne for then all are lost if none be in Christ if none bee dead and rysen with him but such as are quite voide of all sinne But let not sinne raigne in your mortall bodie Here is all that the faithfull are called vpon for while they liue here namely that they obey not the lustes of sinne and so giue vnto it a kingdome and a dominion in them He sheweth plainely by this that the slaine body of sinne remaineth still in them and the lustes thereof be in the minde but wee must not obey them Also he saith Let it not raigne in your mortall body What doth hee by this giue alowance that sinne may raigne in the mind Surely that were a small reformation if sinne should bee restrained onely in our bodies and retaine the full force still in the mind But seeing it can not be but that the motions of sin wil arise in the mind he doth aduertise that yet wee should restraine our bodies from performing those lusts It is the like speech when S. Paul saith Be angrie but sin not Hee speaketh not there of an holy anger which indeede is not sinne for then he woulde not will vs to cut it off saying Let not the sunne goe downe vpon your wrath but he doth thereby insinuate that man is so prone vnto anger and it doth arise so suddainely oftentimes euen vpon euery occasion that it can not bee auoided neuerthelesse hee doth aduise that we shoulde not performe the cruell deedes which anger doth leade vnto Seeing it can not bee but that the filthie motions and lustes of sinne will arise in the minde yet resist them so this is his councell that they raigne not in your mortall bodies or giue not vp your bodies in action to performe such wicked motions Labor to haue the minde wholy purged from them but seing that can not bee fully attained let them not haue the raigne and dominion in your bodies And further in this exhortation hee willeth vs not to giue our members as weapons of vnrighteousnesse vnto sinne but giue saith he your selues vnto GOD as they that are aliue from the deade and giue your members as weapons of righteousnesse to God To vnderstand this you must consider that the holye Ghost likneth sinne vnto a mightie tyrant who hath his ministers and seruants attending and setting themselues in his presence to waite his pleasure what seruice he wil commaund them which then they execute And therefore hee vseth here the like phrase of speech willing vs not to set our members in the presence of sin as weapons or instruments or as it were ministers attending and ready to execute his pleasure This in deed is the miserable bondage that man is in by nature that all the powers and faculties of his soule with all the members of his bodie are euen willinglie prest and readie and doe euen present and set themselues as attendants in the presence of sinne readie to execute the lustes thereof This being renounced as it is reason S. Paule exhorteth that we should giue vp our selues to God as they that are aliue from the dead and our members as weapons of righteousnesse This is a goodlie thing which is here required and all thinges considered verie equall We haue shewed our selues very ready to the obedience of sinne wee haue set all our members as attendant to performe most willinglie the lustes thereof Shall we not now be as readie to giue vp our selues to God being raâ—ed vp from the death of sinne vnto the life of righteousnesse and shall wee not â—e as willing to set all our members as ministers and seruants to attend vpon righteousnes as we were to giue them to sinne Shal we not change our Lorde if it be from the worse to the better Or shall wee not serue the better Lord as willing as we serued the worse Consider I pray you what is the rewarde of those which are the seruants of sinne Is it not eternal death euen the torments of hell and yet how chearefully men performe that seruice Howe ready be they to obey the lustes of sinne What is the reward of those which serue righteousnesse Is it not promised that they shall haue eternall glorie and shall we not then be as willing and as ready to obey righteousnesse as we were to obey sinne And now to the last verse which I haue read vnto you For sin shall not haue dominion ouer you for ye are not vnder the law but vnder grace This is a most excellent comfort which S. Paule vttereth to harten to encourage all the faithful to resist sinne We heare of freedome from the yoke of our euill lustes wee are called vpon to renounce our obedience vnto sinne Also wee are willed to present all our members as weapons of righteousnes to God but in the meane time we doe feele our selues so oppressed with the tyrannous power of sin that it seemeth we shall resist in vaine Yea it falleth out in manie that the more they doe resist and striue against