to coÌ„demne vs. Seeing then that as by the disobedieÌ„ce of Adam many were made sinners so by the obedience of Christ many are made righteous Why came the lawe To this Saint Paul answereth that the lawe entred that sinne might abounde but where sinne abounded there grace hath superabounded The greater the sinne was the more plenteous was the grace of God in Christ in taking it away That as sinne had raigned vnto death so grace should raigne through righteousnes vnto life eternall by Iesus Christ Then the more that sinne abounded the greater is the riches of the grace of God in Christ that doth pardon it and so the greater is the praise and glorie of God All this is true Now hereupon the wisedome of the flesh doth argue thus If the more the sinne be increased the greater is the glorie of God in pardoning it then is it good for those which beleeue in Christe to continue still in sinne to commit all abundance of sinne that so God may haue the greater glorie This is a pleasant doctrine to mans corrupt nature and much followed in all places for albeit you shall not heare many vse the same words which S. Paule setteth downe to bolden themselues to continue in sinne yet marke iâ— well and you shall perceiue that there is the same reason in effect Great multitudes as you knowe doe professe Christ and they say they looke to haue all their sinnes forgiuen only be his death and bloudshedding Look vpon then liues and you shall finde that the greatest paâ—â— are eueÌ„ ouerwhelmed and lie as it were drowned in all manner of vncleane and abominable vices Deale particularly with any one and say but thus vnto him These foule sinnes which you continue in and daylie commit are such as God doeth threaten vengeance against will he not answere I know they be grieuous sins but I hope to haue them al forgiueÌ„ me through the bloud of Iesus Christ yea are there not many which will say I hope I shall call for mercie and pardon at the last This is the doctrine of the holy Ghost the grace of God which bringeth saluation hath appeared vnto all men teaching vs to denie vngodlines worldly lustes and to liue soberly iustly and godly in this present world Tit. 2. ver 11.12 Behold how contrary to the doctrine of GOD such men be He saith that the grace giueÌ„ vs in Christ doth teach vs to deny all wicked waies and to liue a godly â—â—fer and they say because there is pardon in Christ we will continue still in our wickednes and â—all for mercy at the last Al such men doth the holy Apostle heere quite cut downe proâ—â—â—g indeed that they haue no part in Christ they doe but deceiue themselues Also he doth heere meete with the Papistes which are enimies to the crosse of Christ and can by no meanes indure to heare that we haue our iustification only in Christ but they will haue mens owne good works and merites to iustifie them before God And thus they cry out against vs you open a gappe vnto all loosenes and licentiousnes of life you destroy all zeale and care of good works when you teach that men are iustified onely by faith in Christ for if a man shall haue all his sinnes forgiuen by the grace of Christ what wil he eare what sinnes he commit Also if a man shall be made righteous only by grace in Christ and not by his own good deedes who will care to doe anie This also I say doth S. Paul here meete withal shewing and proouing by strong reasons that all they which haue a true faith in Christ and so haue al their sinnes forgiuen by his bloude and haue also his obedience imputed vnto them and be fully iustified cannot but liue a godly life Iustification in Christ and true sanctification cannot be parted asunder first therefore propounding the question Shall we continue still in sâ—â—â— that grace may abound he reiecteth it with detestation saying God forbid as if he should say It is a thinge that ought not to enter into our thoughts And then he propoundeth the first reason in these words How shall we that are dead to sinne yet liue therein This is a principle in the light of natural reason so that if a man haue not lost the common vnderstanding he cannot deny it We all doe know that contraries cannot be together in the same subiect at one time in the same part and in the same respect but the one necessarily doth exclude the other and if the one be it is vnpossible that the other should also be And that is the cause why S. Paule saith How can we which are dead to sinne yet liue therein As much as to say it is vnpossible for to be aliue to sinne and to be dead to sinne at the same time which are so flat and perfect contraries cannot be He that is aliue is not dead and he that is dead is not aliue Thus now the matter standeth wee that is all true Christians are dead to sinne howe can wee then liue to sinne And so if it bee vnpossible for a man which is a right Christian and therefore dead to sinne yet to liue in it how should wee continue still in sinne that grace may abounde Well may some man say This is a cleare case that such contraries as these to be aliue and to be dead cannot stand together but how shall thâ—â— appeare that a true Christian of necessitie is dead to sinnâ— for S. Paule hath but affirmed that we are deâ—d to sinne and therefore in the 〈◊〉 words he proueth it for the death to sinne being proued the life to sinne is thereby of necessity excluded Knowe ye not sayth he that all wee which haue beene baptized into Iesus Christ haue beene baptized into his death Loe heere is his proofe and this is a plaine a strong and an inuincible demonstration that euery true christian is deade to sinne and so by consequence cannot possibly be aliue to sinne It is drawen from the vse of Baptisme or from that which Baptisme doth represent vnto vs. It representeth that we are ingrafted into Christ therefore he saith Knowe you not that wee which haue bene baptized into Iesus Christ Beeing then baptized into Christ the holie Baptisme doth represent vnto vs that wee are washed in his bloude and so haue the free remission of our sins but also that in him wee haue the new the spirituall and the heauenly birth Now the death of Christ is as it were the fountaine of this regeneration therefore the Apostle putteth vs in minde that wee are baptized into the death of Christ He that is baptized must remeÌ„ber that hee is baptized into Christ crucified and therefore into the death of Christ To what end then was the death of Christ Not onely to make satisfaction for sinnes but also to destroy and vtterly to abolish sâ—nne in his mistical bodie which is the Church 〈◊〉 Iohn
◠verse 8. Sinne there is called the workes of the deuill which the sonne of God was made manifest to loose that is to dissolue to breake and so vtterly to destroy Marke well then Christ died to slay sinne hee had none of his owne to slay And thereupon it must needes follow that his death is to slay the sinnes of those which be ingrafted into him This is it that Saint Paule sayth wee are baptized into his death that is wee are baptized into Christ crucified that the power of his death may be in vs to crucifie and to slay our sinne He the◠that hath not the bare signe alone in baptisme but the very efficacie of the grace represented must needes without all controuersie be dead vnto sinne And therefore S. Paul doth insinuate how grosly blind they are euē in the principles of the Christiā religion in the doctrine of baptisme which suppose that a man can be a true Christian and yet continue in sinne Do ye not know saith he as if he should say It is a strange thing if ye knowe not this that all which haue bene baptized into Christ Iesus haue bene baptized into his death Know ye not that they which doe die with Christ doe die vnto sinne how then can they liue vnto sinne or how can 〈◊〉 be a true Christian that continueth still in sinne S. Paule as I said did propound this as a strange matter that any should be found so ignorant and blind as not to know that all which are baptised into Christ Iesus are baptized into his death and so haue sinne slaine in them are become dead to sinne and therefore cannot any longer liue therein But in our dayes it is no wonder for the most which glory in their baptisme vnderstand as much as a blocke what the doctrine of Baptisme is for if they did would they continue still in so many wicked abominable vices and yet imagine that they be true Christians What know they that euery true Christian is baptized into the death of Christ and that the power of his death is to slay sinne in them Can they be both aliue to sinne and dead to sinne Thus wee see that the first argument of the Apostle but he doth open it more at large in the wordes that follow because it is so necessarie a matter for all men to be well taught and instructed in It is the new birth figured by baptisme of which the Apostle maketh three partes the one from the death of Christ an other from his buriall the thirde from his resurrection We are buried with him by Baptisme saith hee into his death that like as Christ was raised vp from the dead by the glory of the father so we shuld walk in newnes of life you se◠it plainely here expressed that in our baptisme these three things are represented namely that we die with Christ that wee are buried with Christ and that wee rise with Christ Howe i◠this to be taken Thus. The death of Christ vnto which we are baptised doth slay sinne which is called our olde man this is the first step for vntill sinne be slaine in vs we can not liue vnto righteousnesse And there is nothing of power to kill sinne but the death of Christ The second steppe is buriall for when a body is dead it doth by little and little rotte and consume away in the graue Euen so our olde man or sinne hauing receiued a deadly wound by the death of Christ remaineth still as a deade carkasse in those which bee in Christ and by the vertue of Christes buriall doth euen as it were by little little too rotte and consume This is certaine that whosoeuer is in Christ crucified and so the power of Christs death in him sinne is slaine in him yet sinne is not by and by vtterly abolished but remaineth in him and by the vertue of Christs buriall is consumed Wee may not think then that so soone as euer a man is in Christ that sin is vtterly abolished in him but in continuance of time it diminisheth and doth become lesse and lesse What then if a man haue sinne as strong in him this yeare as he had the last yeare the last yeare as strong as ten yeares past Will not any man saye that the burial of Christ hath not takē effect in him Shal a dead body being buried rotte and consume nothing at all in so long time Wel if ther be no power of his burial there hath beene no power of his death the body of sinne is still aliue and not slaine for a body doth not consume so long as it is aliue If it last surely it is aliue and thereby we may bee sure that hee in whome sinne is not diminished is not partaker of the buriall of Christ and then is hee also not partaker of his death for they goe inseperably together wherefore S. Paul saith We are buried with him by baptisme into his death Such a man then as doth continue in sinne hath receiued onely the outward signe in baptisme but not the power of Christ crucified Let all men beware of this for if they haue but the external signe that they are buried with Christ by baptisme into his death and the power of his death and buriall be not in them to slay and to consume the body of sinne they be as far off from the benefites of Christ as either Iew or Turke And now touching the third part of our newe birth which is the walking in newnesse of life this followeth from the resurrection of Christ As Christ saith hee was raysed vp from the dead by the glory of the father so wee should walke in newnes of life Heere needeth some exposition to make this plaine When he saith Christ was raysed from the dead by the glorie of the Father we may take it that the glorious power of God did rayse him vp and that GOD was grorified by his resurrection all which is true but not the thing which S. Paul here meaneth The Greeke preposition which is translated by may as it is sometimes vsed be translated into or vnto Thus it is Christ before his passion tooke vpon him the shape of a seruant hauing as S. Paul saith Phil. 2. Emptied himselfe of the high glorie being in the shape of GOD when hee thought it no robberie to be equall with God and then hee had taken vpon him all our infirmities sinne onely excepted Hee was subiect vnto hunger to thirst to wearinesse and such like But when he rose from the dead all these things are left behinde and he entreth into the glorie of the father euen into the glorious and heauenly life of the Father and we being baptized into him and dying with him must needs also bee raysed vp with him into that heauenly life of God which hee expresseth by walking in newnesse of life Thus it is if Christ dyed for to slay sinne and then roase vp from the deade into 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
Can any thing be more plaine then this do you not marke the reason Such as will not heare the Lord calling so earnestly to them offring so great kindnes he will not regard nor heare them when in their distresse they shall cry vnto him In the 28. chapter of the Prou. ver 9. it is written He that turneth away his earâ— fâ—â— hearing the lawe euen his prayer shall be abominable Is not this a most fearefull thing Is not thiâ— the same also in effect with that which is heeâ—â— spoken of Esau Then the doctrine is generall Let euery man then take heed to it God doesâ— now offer vnto vs grace hee hath sent vnto vs the word of reconciliation he openeth vnto vs the heauens calleth vs with an holy calling then take heede wee be not so prophane aâ—â—o set light by it for if we doe it may be that we shall afterwardes seeke it with teares and yet misse thereof Men cannot beleeue this therfore they liue dissolutely trusting that at their end they shall call to God for grace and so obtaine pardon O poore wretches if their prayer it selfe then be abominable wher is their help what shall become of them I pray you le◠〈◊〉 repeat it againe The Lord God doth call vpon men to turne vnto him from their wicked and sinfull wayes he promiseth to become their father as it is written in the Prophet and alleadged by the Apostle 2. Cor. 6. ver 17.18 Therefore come out froÌ„ among them saith the Lord and separate your selues and touch no vncleaâ— thing and I will receiue you and I wil be you father and you shall be my sonnes and daughters saith the Lord God almighty and beeing sonnes they bee the heyres of God and fellow heires with Christ Rom. 8. Nowe while this dignitie and glory is propounded and set before them men prophanelie dispise the same they doe more esteeme a messe of pottage they satisfie their vaine lustes and carnall appetites they haue all threatnings in derision they will repent and cal for grace when age or sicknes shall take holde of them they hope to do euen as well then as the godliest of them all that liue vpon the earth Thus with Esau they fall to their pottage what care they for the birth-right Well sicknes comes terror of conscience ariseth from the sight remembrance of their sins in which they haue walked they must now come before the high Iudge they wish now that they had neuer committed such abominable and filthy vices where is their refuge onely in prayer They cry out with feare with horror and with teares And where are they then if this their prayer be abominable to God Ye see the place which I alleaged Prou. 28. Which telleth vs so They crie and call now vnto Christ and he doth mocke them and laugh at their destruction as he saith hee will Prou. 1. Doe you not see now what a wofull case these prophane men are in which now dispise the grace of God that the prayer and the repentance which they trust vnto is abominable This is hard will some man say For doe not they esteeme highly of Gods blessings which weepe and crie to haue it Againe doth not the Scripture teach that God will forgiue at what time soeuer a sinner doth repent hiâ—â— of his sinne Shall we say that they doe not repent which crie with teares to GOD for mercie To this I answere that Esau woulde faine haue had the blessing at the last but that doth not argue but that he was prophane Who is iâ— that woulde not willingly be saued Or who 〈◊〉 so prophane but that he would bee glad to escape from the damnation of hell And touching their crying with teares it is not true repentance no more then that in Esau He wepâ— not for any detestation of his prophanesse bâ—â— because he had lost the blessing Euen so these doe weepe and crie out not that they loath and hate the sinne by which they haue dishonoured GOD and defiled themselues but because their conscience doeth terrifie them with the losse of heauen and with thâ— feare and horror of hell O beloued learne to knowe true repentance least we bee seduced and caried awrie to destruction It will bee obiected further that the holy Scriptures doe testifie how some haue repented at their ende and haue beene saued as for example the theefe vppon the crosse And Christ in the Parable of the man that hired labourers into his Vineyarde doeth teach that some come at the eleauenth hower Most true it is that God alwayes hath and doth conuert some euen towarde the ende of their life when as they haue spent a long time in wickednesse for thereby the Lorde doth declare the riches of his mercie drawing men euen out of hell which of themselues would neuer haue returned But shall euerie man therefore presume that God will doe the same to him He doth open the eyes of some giuing them faith and repentance which haue liued in blindnesse and ignoraunce al their life will he therefore heare thee which hast for a great part of thy life yea it may bee euen from thine infancie beene taught and hast dispised the grace of GOD boldning thy selfe in sinfull wayes and saying thou wilt cal for mercie and pardon at thine ende Yea thou sayest that thou hast knowne many which haue liued verie wickedly which haue made as good an ende as the godliest calling euen to their last breath for mercie and for pardon Well Esau trust not to such kinde of repentance thinke not that such must needs be saued because they weepe and cry for pardon but heare what Christ hath spoken Maâ—â—â—e the seauenth Not euerie one that sayth vnto me Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my 〈◊〉 which is in heauen Turne turne and doe the will of God while thou hast time 〈◊〉 godly life that so thou mayest maâ—e a godly and a happie ende Let vs call vpon God for this wisedome and grace The end of the third Sermon THE FOVRTH Sermon Romanes 6. 1 What shall we saye then shall we continue still in sin that grace may abound God forbid 2 How shall we that are dead to sin yet liue therein 3 Know yee not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death 4 We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glorie of the Father so we should walke in newnesse of life 5 For if we bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection 6 Knowing this that our olde man is crucified with him that the body of sinne might bee destroyed that henceforth we should not serue sinne 7 For he that is dead is freed from sinne 8 Wherefore if we be dead with Christ we belieue that we shall
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
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
also liue with him 9 Knowing that Christ being raysed from the dead dieth no more death hath no more dominion ouer him 10 For in that he dyed he dyed once to sinne but in that he liueth he liueth to God 11 Likewise thinke yee also that yee are deade to sinne but are aliue to God in Iesus Christ our Lord. 12 Let not sinne raigne therefore in your mortall body that you should obey it in the lustes thereof 13 Neither giue yee your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the deade and giue your members as weapons of righteousnesse to God 14 For sinne shall not haue dominion ouer you for yee are not vnder the law but vnder grace IN the former part of this Epistle froÌ„ the 16. verse of the first Chapter vnto the ende of the fift S. Paul hath disputed of iustificatioÌ„ and now in the beginning of this sixt Chapter he entereth into a discourse touching sanctification These be two principall pointes of doctrine most necessarie for all Christians to be well instructed and grounded in I suppose that some doe not vnderstand the difference betweene iustification and sanctification it is requisite therfore that I touch that first Christ as the Apostle saith Is our righteousnesse and our sanctification 1. Cor. 1. ver 30. Our righteousnes is our iustification so that by that Scripture it is euident that iustification and sanctification be two seuerall things In deede the Papistes doe confound them or make them both one while they make our sanctification or righteousnesse inhaerent to be our iustification To bee iustified is to be made righteous from al guiltinesse of sinne and so to be acquite and cleared from the curse and penaltie thereof To bee sanctified is to be drawne out of the yoke and bondage of sinne and sinfull lustes to the seruice of God in true holines But this is not enough to make it cleare vnto euery mans vnderstanding what the difference is betweene them I must therefore speake further in this matter First therefore concerning iustification S. Paul before in this Epistle calleth it the righteousnesse of God and saith it is reuealed in the Gospell from faith to faith Chapter 1. verse 17. And then sheweth that all men both Iewes Gentiles are of themselues grieuous sinners voide of righteousnesse The true belieuers are iustified or made righteous in Christ So the righteousnesse of God is that righteousnesse which God giueth vnto vs in Christ which is called the righteousnesse of faith because faith doeth apprehend it Chapter 3. ver 21.22 Wee may also say that it consisteth of two partes the one is the free forgiuenesse of sins through Christes bloud euen of grace Chapter 3. ver 24.25 For vntill there bee a satisfaction for sinne and so the guiltinesse thereof purged away there can be none iust before God Then further the other part is this wee are bounde to keepe the whole law which we breake and Christ in our nature hath perfectly fulfilled it and his obedience is imputed to those that do beleue in him wherefore hee saith as by one mans disobedience many were made sinners so by the obedience of one shall many also bee made righteous Chapter 5. ver 19. Thus may we see what iustification is euen the purging away of all our sins and of all spot of sinne by Christes bloud and the imputation of his obedience in fulfilling the lawe Thus al that belieue are made righteous in Christe This is it which he writeth in another place saying he made him to be sinne for vs which knew no sinne that we in him might bee made the righteousnesse of God 2. Cor. 5. ver 21. Then sanctification is that which is called the newe birth repentance the putting off the old man and the putting on the newe The mortifying and putting off sinne and all sinfull lustes of the flesh the walking in the vertues of the spirit This is also called righteousnes it is the righteousnesse in Hereâ—â— oâ— that doth stick in the faithful the righteousnesse which consisteth in the godly deedes of men Of this the holy Apostle in the fiâ— Chapters disputeth at large And the summe of this matter is this that iustification in Christ and sanctification doe goe inseperable together There is no man which hath his sinnes pardoned by the bloud of Christ and that hath the obedience of Christ reckoned to be his but he hath also the grace of sanctification he hath vnfained repentance he renounceth vice and followeth vertue Manie doe parte these two asunder for they doe verie willinglie hearken to this that Christ hath by his bloud made satisfaction for our sinnes and that we in his obedience shall bee made righteous before God this is comfortable but when they heare that he hath redeemed vs that wee should denie our selues forsake our sinful lusts and leade a godlie life according to the rules of his holy will that is sower and vnpleasant Let such giue eare vnto S. Paul for hee dooth by two arguments in this Chapter which are drawen euen from two principles in reason proue that whosoeuer is not sanctified in Christ he is not iustified in him he may imagine that his sinnes shall be forgiuen him but they shall not a matter of verie great waightâ— let vs then come vnto it What shall wee say then faith S. Paul Shall wee continue still in sinne that grace may abound Here is the whole question here is the state of thâ—â—â—sse which is to be decided The wordes of themselues are so plaine that they neede no opening but onely in this to see how this question is made or dependeth vpon some matter vttred in the former Chapter You may see there how the Apostle at the 12. verse entreth into a comparison betweene Adam and Christ which are as two stockes or fountaines from the one that is from Adam there hath sprung and flowed sinne and death ouer all men from the other that is Christ there springeth and floweth righteousnesse and life Herein they be like that both of theÌ„ doe make those which are theirs partakers of that which they haue But herein they be vnlike that Adam deriueth sinne and that vnto death into all them that are his euen into all his posteritie by nature or by a naturall propagation for they haue all sinned in him Christ bestoweth his righteousnesse vpon those which be his vnto life eternal by grace by a free gift they haue it not as Adams children haue their sinne from him by a naturall spreading but by imputation Also there be other differences as namelie all are made guiltie and cast downe by one offence of Adam but Christ by his righteousnesse freely giuen vnto vs doth not onely absolue vs froÌ„ that one offcnee but from all other sinnes which we haue committed And the righteousnesse of Christe imputed by grace is of greater power to saue vs then the sinne of Adam was 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