fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
so to iudge for this Could hee not be found in Christ in that day vnlesse he should iudge all things to be dung No hee could not for to be found in Christ is to be found not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ c. If therefore hee would bee found in Christ hee must put off all confidence in his owne righteousnesse and iudge it to be dung and reioyce onely iâ— the righteousnesse of Christ Iesus Thus ye see the reason anâ— the meaning of the Apostles speech in generall Now to open these words yet a little more particularly yeâ— see the Apostle here speakes of two sorts of righteousnesse thâ— one his owne the other Christs His owne righteousnesse he calleth that righteousnesse which is of the Law that i whicâ— ariseth from the obseruation of the commandments and ordinances of the Law euen from the performance of those things which God in his holy Law requireth Christs righteousnesse hee calleth that righteousnesse which is through thâ— faith of Christ that is that righteousnesse which being properly inherent in Christ is imputed vnto him through faith in him euen the righteousnesse which is of God through faith that is that righteousnesse which God doth impute vnto him because he beleeueth in him and in him whom he hath sent Christ Iesus His owne righteousnesse which is commonly called mans inherent righteousnesse yee see he describeth by the Law that is by the obseruation of those things which God requireth in his Law not only ceremoniall or iudiciall but morall also for so he said before that hee was vnrebukeable before men touching the righteousnesse which is in the Law that is which the whole Law required Christs righteousnesse which is commonly called mans imputed righteousnesse yee see he describeth by faith which is the instrument whereby wee take hold of this righteousnesse by Christ in whom alone this righteousnesse is inherent and by God who of his owne mercy imputeth Christ his righteousnesse vnto vs through faith This righteousnesse hee saith is through the faith of Christ therefore not ours but as by faith in Christ wee take hold of it through the faith of Christ therefore not by the works of the Law through the fait◠〈◊〉 Christ therefore not inherent in vs. Againe this righteousnesse hee saith is of God through faith therefore not of the law through workes of God through faith therefore the gift of God vnto him that beleeueth in him that iustifieth the vngodly of God through faith therefore not inherent in vs but onely imputed vnto vs. Againe he saith not of this that it is his as he said of the other but of this he saith that it is through the faith of Christ euen of God through faith therefore it is anothers righteousnesse the righteousnesse of Christ by his perfect obedience vnto the Law euen vnto death which being onely inherent in him God in mercy imputeth vnto vs through faith in Christ Iesus whereby wee lay hold on that righteousnesse which he hath fulfilled in vs and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse but Christs his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne but hee would bee found not hauing his owne righteousnesse as to be iudged by his owne righteousnes he would not be iudged by his owne righteousnesse but he would be clothed with Christs righteousnesse to be iudged by it The summe then of all in briefe is this It is as if the Apostle had thus said I doe now iudge all things euen all my works whatsoeuer to be dung that I may winne Christ by faith to be partaker of his righteousnesse and that I may be found in that last and great day when enquitie shall be made into euery mans workes not in Moses bâ—t in Christ that is that I may be found not hauing mine oâ—ne righteousnesse which is by the obseruation of the commandements and ordinances of the Law aâ— to be iudged of the Lord by that righteousnesse but that I may be found in that righteousnesse which is inâ—eed onely inherent in Christ and which God doth impute vnto mee through faith in Christ Iesus that my sinnes being couered by his righteousnesse I may be iudged by it This I take to be the Apostles meaning in these words Now let vs see what obseruations may hence be gathered for our vse Not hauing c. Where first I note the antithesis and opposition that is betweene the righteousnesse of workeâ— by the Law and the righteousnesse of Christ through faith which two the Apostle doth so carefully and diligently seuer the one from the other as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other The like opposition betwixt these two sorts of righteousnesse and like seperation of the one from the other our Apostle hath in his epistle to the Romans Where shewing the cause of the ruine of the Iewes Rom. 10.3 he saith that they being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse submitted not themselues vnto the righteousnesse of God And afterwards he describeth out of Moses the righteousnesse which is of the Law thus that the man which doth these things shall liue thereby and then he sheweth what the righteousnesse of faith is Gal. 2.16 So likewise in his epistle to the Galathians Know saith the Apostle that a man is not iustified by the workes of the Law but by the faith of Iesus Christ 5.4.5 And againe Whosoeuer are iustified by the Law yee are fallen from grace For we through the spirit wait for the hope of righteousnesse through saith Many such like places moe might be produced where these two sorts of righteousnesse are so opposed the one vnto the other and so distinguished and seuered the one from the other as that thence it is most plaine that there is no communion or fellowship of the one with the other Whence I obserue that if iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of workes Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans Rom. 3.20.21.27 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law and righteousnesse of God by the faith of Iesus Christ and opposed reioycing in the one vnto reioycing in the other in the next chapter hee taketh vp the example of Abraham the father of the faithfull and prouing that Abraham was iustified by faith and not by workes he beginneth his disputation thus If Abraham saith he were iustified by workes he hath wherein to reioyce but not with God hee hath wherein to reioyce to wit
possession thereof Of the like assurance of his saluation our Apostle protesteth saying I 〈◊〉 perswaded that neither death nor life nor Angells c. Wheâ— the Apostle doth not onely speake of a probable perswasion but of such a sure confidence as whereby else where he saith from henceforth there is laid vp for me a crowne of righteousnes c. 2 Tim. 4.8 Neither groundeth he this perswasion vpon any speciall reâ—â—lation but vpon that ground which is common to him 〈◊〉 all the faithfull euen the loue of God in Christ Iesus Noâ— as Iob and Paul not to instance in any others assured themselues of their saluation so we by the power of the same spirâ—â— and vpon the same ground of the loue of God in Christ Iesus may and ought to assure our selues of our saluation Trueâ— is that if our saluation and the certainty thereof stood any way in our selues or depended vpon our workes wee might indeed iustly doubt of our saluation as knowing our selues by reason of our sinnes and iniquities to haue deserued death and damnation But the ground and the foundation of the certainty of our hope is the sure promises of God in Christ Iesus who hath promised in his word eternall life to all thâ—â— beleeue We looke not vpon our selues or our owne works or our owne worthines for then must we needs doubt bâ— we looke vpon him that hath promised euen as Abraham did whose faith we are to follow of whom it is said that her neither did consider his owne body which was now dead â—eing almost an hundreth yeares old neither the deadnesse of â—â—raes wombe Rom. 4.19.20.21 neither did he doubt of the promise through 〈◊〉 beliefe where note how doubting is tearmed vnbeliefe â—â—t was strengthened in the faith and gaue glory to God be â—â—â—g fully assured that he which had promised was also able to â—e it He then being faithfull which hath promised saluatiâ—n to them that belieue in his name we are sure to be saued â—ut what neede we to looke farther for this point then into 〈◊〉 every nature of faith which the Apostles haue defined to â—e such a full assurance that if ye take away assurance ye take way faith For what else doth that meane that the Apostle â—â—metimes calleth faith the ground of things which are hoped for Heb. 11.1 Coloss 2.5 â—â—d the euidence of things that are not seene sometimes a stedfast â—â—th sometimes a full assurance Rom. 4.21 Iam. 1.6 sometimes an assurance without â—uering and sometimes the anchor of the soule both sure and â—â—â—dfast Let vs draw neere saith the Apostle with a true heart assurance of faith sprinkled in our hearts from an euill conscience Heb. 6.19.10.22.23 â—d washed in our bodies with pure water Let vs keepe the profesâ—â— of our hope without wauering for he is faithfull that promised â—oth the Apostle exhort vs vnto an assurance of faith vnto hope without wauering resting vpon his promises that is â—â—thfull and true Surely if we ought thus to belieue if wee â—â—ght thus to hope and that vpon this ground that hee is â—â—thfull that hath promised then may we and ought to assure â—â—r selues of our saluation Whether then wee looke vpon â—e examples of holy men in the Scriptures or vpon the sure â—omises of God in Christ Iesus made in the Scripture or vpâ—â— the nature of faith in the writings of the Apostle still we â—ll finde that we ought not to doubt but certainely to assure â—â—r selues of our saluation through a sure and stedfast faith in â—hrist Iesus who hath promised life and saluation to all them at beleeue in his name This then may serue for the confutation of that vncomâ—â—rtable doctrine of the Papists where they teach that withâ—â—t speciall reuelation no man ought or can assure himselfe 〈◊〉 faith of his saluation The erroneousnesse of which doâ—trine though it hath beene fully manifested by that which already hath beene said for confirmation of the plaine opposite doctrine which we teach yet for a further clearing of the truth in this point I beseech you in a few words to consâ—â—â— how weake proofes they bring for what they teach Why then I demand may no man without speciall reâ—â—lation assure himselfe by faith of his saluation Because 〈◊〉 man can say my heart it cleane Pro. 20.9 I am pure from sinne Men 〈◊〉 be cleane from sinne saith Bellarmine but no man saith he 〈◊〉 so Lib. 3. de Iustif c. 4. because they that are cleaue cannot certainly know that they oâ— cleane therefore no man without speciall reuelation may assure himselfe by faith of his saluation But see the weaknes of this proâ—â—â— which 1. is grounded vpon a corrupt reading as the teâ—â— the originall sheweth whence the words are thus to be read who can say I haue made my heart cleane and are spoken to 〈◊〉 presse the insolencie of such as thinke to be iustified by thâ—â— owne strength And 2. leaneth vpon a point of mans pâ—â—â— from sinne in this point which plainely contradicteth the holy Ghost both in that text and throughout the whole Scripture which hath concluded all vnder sinne And 3. conâ—â—deth without promises Gal. 3.22 inasmuch as nothing thence can be concluded against assurance by faith of iustification or salâ—â—tion For though no man can say that he hath made his beâ—â— cleane that he is pure from sinne in himselfe or by himselfe yet inasmuch as the holy Ghost witnesseth that by faith 〈◊〉 purifieth our hearts Act. 15.9 1 Ioh. 1.7 and that the bloud of Iesus Christ clenseth 〈◊〉 from all sinne in him and by him through faith in his bloâ—â— we may assure our selues of our iustification and saluation Eccles 9.1 Yea but the Preacher saying that a man speaking saith Belarmine of the iust and wise knoweth not whether he be worthy of loue or hatred but all things are kept vncertaine for the time â— come sheweth thereby that not the iust or wise and so not the faithfull can assure themselues of their iustification or saluation But see the weaknesse of this proofe also which 1. as the formeâ— is grounded vpon a corrupt translation as the originall 〈◊〉 sheweth where the reading is much different from the vulgar and so very obscure both there and in the Greeke that it iâ— an vnfit place for the proofe of such a point And 2. failâ—â— in vnderstanding that of the iust and wise only which is spoken of all both iust and wicked as the next verse where the â—eacher expoundeth himselfe sheweth And 3. prooueth â—ely that no man by outward things in this life knoweth â—hether he be loued or hated of God For so the words are be read that no man knoweth loue or hatred i. whether hee loued or hated of God by all that that is before them By the outward things which happen vnto them Which â—peareth to be most true in that neither the iust onely prosâ—â—er nor the wicked onely
that they were to continue for euer yet that is so to be vnderstood as that the terme of their continuance was Christ his comming in the flesh for they being onely shadowes of good things to come when Christ which was the bodie figured by those shadowes came they had an end and were abolished as the Apostle shewes at large in the Epistle to the Hebrues And albeit there were not wanting both of the Iewes and of the Ebionits and Cerinthians that in the Apostles time ioyned circumcision with Christ Act. 15.1.28 and vrged it as necessarie to saluation yet we see that the Apostles thought it not meete to burden the Gentiles with circumcision or with the law nay the Apostle plainely telleth the Galathians Gal. 5.2 that if they be circumcised Christ shall profit them nothing 4. and againe that whosoeuer are iustified by the law they are fallen from grace In both which places the Apostle shewes that to ioyne with Christ circumcision or the law as things necessarie to saluation is not onely vnprofitable but also hurtfull Yea now that Christ Iesus is come in the flesh in him neither circumcision auaileth any thing Gal. 5.6.6.15 nor vncircumcision but onely a new creature regenerated by faith which worketh by loue Yea but here the question happily will be asked touching circumcision why it was abolished seeing it was a seale of the righteousnesse of faith Rom. 4.11 as the Apostle witnesseth If it had beene a seale of the righteousnesse of the law it might very well haue beene thought that when the claime of righteousnesse by the law ceased then the seale thereof should likewise be abolished But being the seale of the righteousnes of faith it may seeme that the righteousnesse of faith remayning the seale thereof should not be abolished I answer 1. out of the Apostle that he doth not simply say that circumcision was a seale of the righteousnesse of faith but of the righteousnesse of the faith which Abraham had when he was vncircumcised Now what was the righteousnesse of his faith Surely other then that which is now our righteousnesse of faith For vnto vs it is accounted for righteousnesse that we beleeue in Iesus Christ already come in the flesh and this is our righteousnesse of faith But vnto him it was accounted for righteousnesse that hee beleeued in the promised seede which should afterwards come in the flesh and this was his righteousnesse of faith Right therefore it was that when the promised seede which he beleeued came in the flesh the seale of this righteousnesse of his faith should be abolished euen as the seales also of the righteousnesse of our faith shall be abolished at his second comming vnto iudgement when all things shall be accomplished and we shall see him face to face euen as he is Againe vnto the very question it selfe why circumcision was abolished I answer that it was most needfull Gal. 5.3 because euery man that is circumcised is bound as saith the Apostle to keepe the whole law Wherevpon else where the Apostle calls circumcision a bondage Gal. 2.4.4.4.5 in which bondage they were kept vntill faith came But when the fulnes of time was come God sent forth his Sonne made of a woman made vnder the law that he might redeeme all which were vnder the law and he tooke all the ceremonies and rites that were against vs out of the way and fastned them on his crosse Thus then yee see the abolishing as of all the ceremonies rites sacrifices of the law so of carnall circumcision after that faith came that is after that we began to beleeue in Christ Iesus manifested in the flesh I know not whether I speake so plainely of these things as that ye do conceiue me neither know I how to speake more plainely Consider how they arise from the place we now handle and they will be so much the more easie to be vnderstood If now yee aske me whether circumcision be quite and vtterly now abolished so that nothing thereof remaineth I answer that the ceremonie of the circumcision of the flesh is vtterly abolished so that nothing of the ceremonie now remaineth But that which was morally signified thereby to â—it regeneration and the circumcision of the heart from all euill and wicked affections that is that which when the ceremonie was in vse was most accepted and that still remaineth and this is that which I should now secondly haue obserued from these words if the time had giuen leaue LECTVRE LI. PHILIP 3. Vers 3. For we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh IF now againe yee aske mee whether Circumcision be quite and vtterly so abolished as that nothing thereof remaineth I answer that the circumcision of the flesh is quite and vtterly abolished so that since faith came that is since we began to beleeue in Christ manifested in the flesh iustified in the spirit and receiued vp into glory nothing at all of that ceremonie remaineth But euen then when the ceremonie was in vse both this and likewise all other ceremonies of the law had besides the ceremonie a morall vse and signification vnto that people of the Iewes which was farre and incomparably more accepted with God then was the ceremonie it selfe whatsoeuer it was This we may plainely see and perceiue by those manifold increpations so often vsed in the writings of the Prophets when obseruing the ceremonie commanded the Iewes neglected that morall vse thereof which they should especially haue regarded Esay 1.11 I am full saith the Lord of the burnt offering of rammes and of the fat of fed beasts and I desire not the bloud of bullockes nor of lambes nor of goates Bring no mo oblations in vaine 13. incense is an abomination to me c. Againe Amos 5.21 in another place he saith I hate and abhorre your feast daies and I will not smell in your solemne assemblies though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts Amos 5.22 What then Did not the Lord desire the bloud of bullockes nor of lambes nor of goates Did he not regard burnt offerings peace offerings and meat offerings Were the sabboths and new moones and feast daies such things as in which he tooke no pleasure at all No doubt but the Lord had commanded all these things whereof the Prophets here speake in his law giuen by the hand of Moses as might easily be proued out of the bookes of Numbers and Leuiticus And this was it that the hypocriticall Iewes stood vpon with the Prophets saying that they kept the law of God duely because they obserued the outward ceremonies sacrifices commanded in the law But this was that that the Lord by his Prophets reproued in them that they neglected that morall vse of those things which they
their calling and are fruitfull in â—ood workes Which may serue to acquit vs of that carelesse â—ecuritie and presumptuous certainty which they say we teach â—en We know that as God hath ordeined the end so he hath â—rdained the meanes vnto the end And therefore we teach â—oth that the children of God may and are to ground the cerâ—ainety of their saluation vpon the sweet promises of God in Christ Iesus wherein there can be no vaine presumption and â—hat they are to labour and endeuour by walking in such good workes as God in Christ Iesus hath ordained them vnto to â—aue a sure testimonie vnto themselues of their saluation which must needs banish carelesse securitie O but they could â—e as sure of their saluation as we thinke our selues if it were â—pecially reuealed vnto them by God as Ezechias his health â—nto him and Pauls safetie vnto him I demand then haue â—hey no assurance from God of their saluation No maruell â—hen that they doubt of their saluation But we are sure of â—ur saluation Rom. 8.16.17 because the spirit of God doth witnes vnto our spiâ—â—â— that we are the sonnes of God and if sonnes then also heires â—uen the heires of God and heires annexed with Christ So that we haue two witnesses to assure vs of our saluation Gods spirit our owne spirit certified by the spirit of God Yea but why doth the Apostle say if I may comprehend if he were sure to comprehend and come vnto the marke This if argues a doubting Not so but some difficultie in the thing which he â—arnestly wisheth as also it often signifieth I magnifie saith the Apostle mine office Ro. 11.13.14 to try it by any meanes I might procure theâ— of my flesh to follow them and might saue some of them Doth thâ— Apostle doubt of sauing some of the Iewe by his ministerie because he saith if I might saue some of them No but thereby he signifieth his earnest desire to doe it and the difficultie of doing it Act. 8.22 Againe Pray God saith Peter vnto Simon Magâ—â— that if it be possible the thoughts of thy heart may be forgiuen thee Doth the Apostle doubt of Gods mercies to him if he could repent because he saith if it be possible c. No but theâ—eby he giues him to vnderstand of the difficultie of obtayning pardon for that sinne that so he might see the wickednesse of his sinne So the Apostle here saith that he laboureth if by 〈◊〉 meanes he may attaine c and that he followeth if he may coâ—prehend not that he doubteth of attaining to the glorious resurrection of the dead or of comprehending but thereby he signifieth his earnest desire to attaine vnto it and withall the difficultie of attaining vnto it 2 Tim. 2.5 For as the Apostle saith 〈◊〉 where No man is crowned except he striue lawfully .i. except he doe and endure whatsoeuer is to be done and suffered vntill he come to his races end He must deuoure all difficulties that will haue the crowne in that day And these difficulties increased the Apostle his desire so that he laboured if hee might attaine and followed if he might comprehend Thâ—â— then yee see that this place maketh nothing for that vncomfortable doubting of our saluation which they labour to perswade Nay to speake in one word vnto the whole point the whole streame of the scriptures maketh against this doubting for the certainty of our saluation Iob 19.25.26.27 I am sure saith Iob thâ— my redeemer liueth he shall stand he last on the earth though after my skin wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eyes shall behold and nonâ— other for me 2 Tim. 4.8 So Paul Henceforth saith he is laid vp for meâ— the crowne of righteousnesse which the Lord shall giue me at thâ—â— day and not to me onely but vnto all them also that loue his appearing What To him onely Nay saith he but to all them also that loue his appearing Marke then the ground wherevpon he builds the certainety of saluation euen vpon that ground which is common to him with all the faithfull the â—â—ue of God in Christ Iesus So that by the power of the same â—â—rit and vpon the same ground that Iob and Paul assured â—â—emselues of their saluation may all the faithfull children of â—od assure themselues of their saluation Againe doth not â—e holy Ghost define Faith to be the ground of things which are â—â—ped for the euidence of things that are not seene a full assurance 〈◊〉 assurance without wauering the anchor of the soule both sure â—â—d stedfast It is cleare And is it not as cleare that we may â—â—rtainely know that we haue faith Rhem. in 2 Cor. 13.5 The Rhemists themselues 〈◊〉 knowledge it vpon that place of the Apostle Proue your â—â—â—ues whether yee are in the faith And may we not then asâ—â—e our selues of our saluation Verily verily Joh. 5.24 saith our Sauiâ—â—r Christ he that heareth my word and beleeueth in him that 〈◊〉 me hath euerlasting life and shall not come into condemnation 〈◊〉 hath passed from death vnto life Where euerlasting saluaâ—â—â—n is assured vnto him that beleeueth as surely as if he were â—eady in full possession of it Yea euerlasting saluation is â—sured vnto him that loueth the brethren as surely as if he â—ere already in full possession of it as S. Iohn witnesseth 1 Ioh. 3.14 where 〈◊〉 saith we know that we are translated from death vnto life beâ—â—use we loue the brethren Infinite almost are the places which â—â—ainely shew that we may and ought to assure our selues of â—â—r saluation I grant that euen the best of Gods children oftentimes doe â—â—gger and wauer and doubt and haue diuers spices and â—â—arkles of infidelitie and distrust arising in their hearts For 〈◊〉 long as we liue both our knowledge and our loue and â—â—r faith and our hope and the best graces that we haue are â—nely in part and vnperfect our knowledge not without â—â—me mixture of ignorance our loue not without some mixâ—â—re of hatred our faith not without some mixture of infideâ—â—tie our hope not without some mixture of distrust But this 〈◊〉 it that we teach that the children of God may and ought 〈◊〉 assure themselues of their saluation Indeed if we looke â—pon our selues our owne workes and our owne worthinesse â—e may iustly doubt of our saluation hauing in our selues deâ—â—rued euerlasting damnation But the ground and foundation of the certainety of our hope is the sure promise of Goâ— in Christ Iesus who hath promised in his word eternall lâ—â—â— to all them that beleeue in his name We looke not on oâ—â— selues but we looke on him that hath promised euen as Abraham did whose faith we are to follow of whom it is said thâ—â— he neither did consider his owne bodie which was now dead Rom. 4.19 being 〈◊〉 most an hundreth
he hath chosen and adopted before the foundation of the world and his decree is beyond all degrees of comparison more vnalterable and vnchangeable than are the lawes of the Medes and Persians Yet such are the mercies of our God towards vs that howsoeuer wee can helpe nothing vnto our election or vnto our adoption into the sonnes of God yet may wee know whether we be elected whether we be the sonnes of God and besides we may giue proofe thereof vnto others And hereunto it is that wee ought to giue all diligence and to bend our selues and our whole studies that it may appeare both vnto our selues and vnto others that we are the sonnes of God A studie whereunto the comfort which thence may arise may be a sufficient inducement vnto any For wherein should wee rather labour than in that wherein wee may take the greatest comfort Or wherein can we take so great comfor as in this that wee know that we are and that it doth appeare vnto others that wee are the sonnes of God Herein alone is sound ioy and comfort and without this what can there be else but restlesnesse of thoughts and disquietnesse of minde Yea but you will aske mee how this may appeare either vnto our selues or others that wee are the sonnes of God I answer out of the Apostles euen by walking without rebuke in the middest of a naughtie and crooked nation by the fruits of the spirit shewing themselues in the holinesse of our conuersation Rom. 8.14 For as many as are lead by the spirit of God they are the sonnes of God Now who are they that are lead by the spirit of God Euen they that by the power of the spirit of sanctification mortifie the deeds of the body as there the Apostle sheweth and bring forth the fruits of the spirit So then they which walke not after the flesh but after the spirit flying from sinne as from a Serpent and being zealous of good workes they haue an infallible testimonie that they are the sonnes of God and heires of eternall life Hereby then wee our selues know that wee are the sonnes of God euen by the fruits of the spirit which hee hath giuen vs. And therefore Peter in the place before alleadged Giue diligence to make your calling and election sure immediately addeth For if yee doe these things that is if yee bring forth those fruits mentioned before ye shall neuer fall Where the Apostles plainly sheweth that the way to confirme our election vnto our selues is by the fruits of the spirit which he hath giuen vs. Hereby likewise wee make it apparant vnto others that wee are the sonnes of God if wee walke in those good workes which God hath ordained vs to walke in And therefore our Sauiour Christ exhorteth vs saying Let your light so shine before men Mat. 5.16 that they may see your good workes and glorifie your Father which is in heauen euen him whose sonnes they shall know you to bee by those good workes which they shall see you doe So that as the end wherefore wee were predestinate to bee adopted into the sonnes of God through Iesus Christ was that wee should be holy and without blame before God in loue so the meanes whereby wee are declared both to our selues and others to be the sonnes of God is our holy conuersation and walking without rebuke in the middest of a naughtie and crooked nation When therefore I say that we ought to giue all diligence that we may appeare to be the sonnes of God the meaning is that we ought to be holy in conuersation and without blame in the middest of a naughtie and crooked nation that so it may appeare that wee are the sonnes of God Yea but here againe it will be said where is he that is holy in all manner of conuersation And who is he that walketh without rebuke amongst the sonnes of men And therefore how can it appeare by the note of our sanctification that we are the sonnes of God I answer that howsoeuer our sanctification here in this life be so vnperfit that we cannot be holy in all manner of conuersation or walke without rebuke amongst the sonnes of men yet if we striue and labour if we studie and endeuour to be holy without blame and to walke as the sonnes of God amongst the sonnes of men hereby it doth and may appeare that we are the sonnes of God If we hate the sinnes of vnfaithfulnes and let no such cleane vnto vs if we suffer not sinne to reigne in our mortall bodies but striue to subdue the flesh vnto the spirit if we flie the corruptions which are in the world through lusts and studie to liue soberly and righteously and godly in this present world if wee long and thirst after those things that belong vnto our peace and can in the needfull time of trouble come vnto our God and cry Abba Father hereby it doth and may appeare that we are the sonnes of God The godly strife against sinne and carefull desire of walking in the waies of God without rebuke they are the sure and vndoubted stampes of the spirit of our adoption into the sonnes of God and the certaine fruits of that spirit whereby we are sealed vntill the redemption of the possession purchased vnto the praise of his glory If thou desire further proofe of these things looke into the holy scriptures and they shall instruct thee sufficiently herein Mat. 5.6 Blessed saith our Sauiour Christ are they that hunger and thirst after righteousnesse Where our Sauiour sheweth that not they alone which are righteous but they also which hunger and thirst after righteousnes are blessed and consequently the sonnes of God So we read that Abrahams willingnes to offer vp his onely begotten sonne Isaac for a burnt offering vnto the Lord Gen. 22.12 was accepted with God for as sure a proofe of his faith and obedience as if he had offered him vp indeede Insomuch that in regard of his willingnes thereunto the Apostles plainely say that he did offer vp Isaac when he was tâ—ied Heb. 1â— 17 Iam. 2.21 So litle difference the Holy Ghost putteth betweene the will and the deede when the will is inclined vnto that which is good 1 Chro. 28.2 The like may be said of Dauids willingnesse and desire to build a Temple vnto the Lord. He builded it not yet his purpose and desire to haue builded it was accepted with God And generally this is true that the will and desire is accepted with God as the deede so that the will and desiâ—e and indeuour to walke in the waies of God without rebuke doe plainely sâ—ew vs to be the sonnes of God and are accepted with God as if we walked holy and without blame The like is to be said of striuing against sinne that euen the very striuing against sinne doth plainely shew vs to be the sonnes of God For proofe whereof what neede any other than that example of the
of God then the greatest sinners that are because there is more hope of the greatest sinners that are that they will sooner come to Christ and sooner to repentance than those that haue such a conceit of their works and such a confidence in their owne righteousnesse by the workes of the law Such an enemy vnto Christ is confidence in any outward thing without Christ It staies vs from comming vnto Christ from the knowledge of Christ and from confidence in Christ Iesus for if we secure our selues and rest our selues in our selues we come not vnto Christ comming not vnto him we know him not knowing him not we repose not the confidence of our saluation in him In respect therefore of any confidence to be reposed in them we must iudge them losse and dunge This qualitie of confidence in them of trust to be made righteous by them is that that the Apostle disputes against and that that we must quite renounce Touching all outward things therefore without Christ whatsoeuer I say vnto you set not your hearts vpon them secure not your selues in them set not your affections vpon them repose no confidence in them Wealth honour strength wisdome knowledge righteousnesse and holinesse are the good gifts and blessings of the Lord inioy them thankfully and vse them to the honor glory of our God but be not puffed vp with any conceit of merit or confidence in these things For hoâ—soeuer they might happily seeme sometimes vantage vntâ— you yet if yee become to the true knowledge of Christ Iesuâ— ye must iudge them to be losse dunge in respect of any confidence to be reposed in them Abound then in euery gooâ— worke to the glory of almighty God but repose no confidencâ— of your saluation at all in any good that yee doe but onely in Christ Iesus 2. They are to be iudged losse and dunge in comparison of the excellent knowledge of Christ Iesus For such is the excellent knowledge of Christ Iesus that to gaine that we should sell all that euer we haue nay if we loose all that euer we haue we should not care if we gaine that The man yee know that is tossed and turmoyled with the troublesome stormes of the seas when it comes to that that either he must wracke and neuer come vnto the hauen or else he must disburden his ship of hir lading he quickly makes his choice and casts all into the sea and counts all but losse in comparison of his life So we see in Pauls dangerous voyage towards Rome when he and they that were with him were tossed with an exceeding tempest Act. 27.18.19 they lightned the ship and cast out with their owne hands the tackling of the ship choosing rather to lose all their wares and all that was in the ship then to lose their liues So wee in comparison of this excellent knowledge of Christ Iesus whom to know is life euerlasting must account of nothing that we haue in the world but in ech comparison of all other things with this we must count them all but losse in comparison of this yea we must make this account that it is better for vs vtterly to be despoiled and depriued of all things then of this one thing the knowledge of Christ Iesus Nay we must goe farther then the mariner or merchant for he casteth out his wares because he had rather liue though poorely then perish with his wares in the waters but he is so farre from contemning his wares or his wealth that when he comes vnto the hauen he sorrowes for his wealth perished in the waters But wee must contemne all other things and count them not onely as losse but as dung and most vile and abiect in comparison of the excellent knowledge of Christ and when wee haue lost all things if â—ee haue this excellent knowledge of Christ Iesus wee â—ust still so reioyce herein as that wee make no other â—count of all other things than trash and naught Albeâ— therefore it bee not alwaies needfull quite and vtterly to â—spossesse our selues of all outward things that we may come â—o the excellent knowledge of Christ Iesus yet must we be â—us affected both towards the one and the other as that we â—oth more care for this than for all things else and conâ—emne and count all things else but dunge in comparison â—f this Which account that we may the rather make let vs in the â—hird place see what the excellencie and the vantage is of the â—nowledge of Christ Iesus Pro. 31.29 Many daughters haue done vertuâ—â—y saith Salomon describing the conditions of a vertuous â—nd godly woman but thou surmountest them all So I say of â—nowledge many knowledges of many things are most exâ—ellent and of rare commendation and to be sought after more than the most precious things else whatsoeuer but the knowledge of Christ Iesus farre excelleth and farre surmounâ—eth them all This our Sauiour Christ plainely witnesseth where he saith vnto his Disciples Verily I say vnto you Mat. 13.17 that maâ—y Prophets and righteous men haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them The Prophets and other holy men of God had seene long before in the spirit and by faith those things which the Disciples then saw for it is said that Abraham saw Christ his day and reioyced Joh. 8.56 he saw it a farre of with the eyes of faith and reioyced But our Sauiour farre preferreth the sight and hearing of him which now his Disciples had after his comming in the flesh before that which the Prophets and other holy men of God had of him before his comming in the flesh Which plainely sheweth that the knowledge of Christ Iesus by the light of the glorious Gospell farre excelleth that knowledge in the old Testament and much more all knowledge else whatsoeuer Much to the same purpose is that testimonie of our Sauiour touching Iohn Baptist where he maketh him the greatest of them that went before him Mat. 11.11 but the least in the kingdome of heauen to 〈◊〉 greater then hee was Whereas the meaning is that thâ— preaching of Iohn Baptist was much better and clearer thaâ— the preaching of the Prophets because he pointed at thâ— lambe of God now ready to be offered vp as a sacrifice forthâ— sins of the whole world and yet the preaching message oâ— euery Minister in the new Testament is better and clearer theâ— the preaching and message of Iohn Baptist because that by their message and ministerie the knowledge of Iesus Christ 〈◊〉 better and more clearely opened Yea and that which yeâ— more commendeth the excellencie of the knowledge oâ— Christ Iesus is that the Angels themselues desire to behold this mysterie of mans redemption and saluation by Christ Iesus which yet they see not but we see into by the knowledge of Christ Iesus reuealed in his glorious Gospell What
ye had neede to looke vnto it for the sicknesse is vnto death euen vnto the second death Haue ye surfeited of it and had too much of it quaisie stomackes and quickly surcharged Soone we haue too much of that whereof we can neuer haue enough When our Sauiour had told the woman of Samaria that whosoeuer should drinke of the water that he gaue him should neuer be more a thirst sir saith she giue me of the water that I may not thirst nor come hither to draw Joh. 4.14.15 Beloued we haue told you that the word which we bring vnto you is the word of life the word of your Saluation the word of your reconciliation and yet what slacknesse and negligence is there in comming to the hearing of this word few there are that come to beg this heauenly Manna few that come to take it when we reach it out vnto them Beloued againe we tell you that the knowledge of Christ Iesus wherein our hearts desire is to instruct you is your enterance into the possession of eternall life and Saluation it is as much as your life Saluation is worth will you liue the life of God in this life and for euer in the life to come come then and learne to know Christ Iesus come and learne to know what great things he hath done for you and what duetie againe he doth require of you If you be rich in this knowledge ye are rich indeed if ye be instructed in this knowledge ye are learned indeed if ye be mightie in this knowledge ye are mightie indeed If ye haue this ye want nothing if ye want this ye haue nothing O ye that will be rich and wealthy seeke after these riches ye that will be wise and learned seeke after this learning ye that will be great and mightie seeke to be mightie in this knowledge Whatsoeuer other wealth and riches ye haue whatsoeuer other wisedome or learning whatsoeuer other might or power all things are but losse and dung in comparison of the excellent knowledge of Christ Iesus know him and know all things know not him and know nothing As therefore ye loue your saluation in Christ Iesus so labour to come vnto and to grow vp in the knowledge of Christ Iesus To know him is life eternall not to know him is death eternall Why will ye die when by the power of him ye may liue If yee know not ye shall die but know and liue One word of that which is added Of Christ Iesus my Lord. What doth the Apostle meane to call Iesus Christ his Lord Was he his Lord alone Was he not their Lord also to whom he wrote Why doth he not say of Iesus Christ our Lord If hee had liued now and spoken thus hee should haue had many such questions as these and he should haue beene sure of many sharpe censures for thus appropriating this title of Iesus Christ the Lord vnto himselfe But thus he spake in the vehemencie of his affection And if hee had now liued would hee haue spoken otherwise No though he had beene called Puritan for his paines I obserue it the rather to note what a strange humour wee are now growne vnto for if any man shall now say Forsake mee not O Lord my God Be mercifull vnto mee O Lord my God I thanke my God for his mercies I thinke all things losse for the excellent knowledge of Christ Iesus my Lord is hee not nicked in the head by and by and noted for such a man Yea now it is almost come to passe that let a man be religious deuout in praier reuerent in hearing the word carefull to meditate thereon afterwards one that feareth an oath one that cannot patiently heare corrupt communication one that will not runne into the same excesse with others a Puritan I warrant him A pitifull case that a man speaking as the holy Ghost speaketh and doing as all men are commanded to doe should be branded with an odde and odious name I wish that we would all of vs both frame our speeches as the Holy Ghost hath taught vs and our actions as the Holy Ghost hath commanded vs more than we doe If any shall seeme vnto himselfe pure and holy the Lord shall iudge him wicked and impure But let euery one of vs study to be pure holy in all our words and in all our workes and let euery one of vs labour by all meanes to haue this testimonie sealed vnto our soules that Iesus Christ is our Lord. O Lord our God we humbly thanke thee for that knowledge of thy Son which thou hast already vouchsafed vnto vs. Vouchsafe we beseech thee to encrease in vs this knowledge daily more and more Open our dime eies we beseech thee that we may daily more and more see the excellencie and the vantage of this knowledge that so we may daily more and more grow vp in all loue thereof Purge vs we beseech thee of all such affections as may be any hinderances hereunto that so growing vp daily more and more in thee at length we may reigne with thee in the kingdome of thy sonne Christ Iesus for euer LECTVRE LV. PHILIP 3. Verse 9. And that I may be found in him i. not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ c. NOw the Apostle goeth on beating still vpon the same reason why he counteth all his workes whatsoeuer and whensoeuer done and all outward things whatsoeuer to be but losse and dung I doe iudge them saith he to be dung euen contemptible and loathsome being so farre from being loth to lose them as that I despise and loath them why that I may winne Christ that is that I may haue the fruition and the possession of Christ in this life by faith and that I may be found in him in that last and great day how found in him to wit not hauing mine owne righteousnesse not clothed with mine owne righteousnesse which is of the Law that is by the obseruation and workes of the Law but being clothed with that righteousnesse which is not through workes but through the faith of Christ euen the righteousnesse which is of God through faith that is which God doth impute vnto mee through faith in Christ Iesus So that yee see the Apostle still runs vpon Christ Christ Christ for Christ for the excellent knowledge sake of Christ that he may winne Christ that he may be found in Christ he thinkes all his workes all things absolutely to be losse and iudgeth them to be dung I iudge them to be dung Here he plainly renounceth all confidence in all things without Christ whatsoeuer and plainly disclaimeth all vantage all merit all righteousnesse by his workes That I may winne Christ Here is the cause why he disclaimes all righteousnesse by his workes because otherwise he could not winne Christ for he doth it that he may winne Christ and may be found in him
This also is a part of the cause why hee disclaimes all righteousnesse by his workes because otherwise he could not be found in Christ in that day Why not What is it to be found in Christ The Apostle shewes that to be found in Christ is to bee found not clothed with his owne righteousnesse which is by the workes of the Law but clothed with that righteousnesse which is Christs and only ours through faith in Christ euen that righteousnesse which God doth impute vnto vs through faith in his name So that he that will be found in Christ in that day must disclaime his owne righteousnesse and renounce it as dung and rottennesse and must cleaue onely vnto the righteousnesse of Christ Iesus which God doth impute vnto him through faith in him The summe then of that which the Apostle tels the Philippians in these words is that hee now at this present in the state wherein hee now stands doth iudge all things euen his very best present workes to be so farre from any part of his righteousnesse as that he iudgeth them to bee dung euen vile and contemptible so that hee doth disclaime all righteousnesse by them that he may winne Christ that is that he may be more and more neerely incorporated into him and possessed of his righteousnesse by faith and that hee may be found in that last and great day not in Moses but in Christ that is not hauing his owne righteousnesse which is of the Law as his garment to stand before the Lord withall but hauing that righteousnesse to be clothed with which is indeed Christs and his through the faith of Christ euen that righteousnesse which God doth impute vnto him through faith in Christ his name This I say I take to be the summe of that which the Apostle tels the Philippians in these words So that yee see here is first a disclaiming of his owne righteousnesse by workes in that he iudgeth them to be dung 2. A reason why hee so iudgeth them and so disclaimes them that he may winne Christ and may be found in him thirdly an explication what it is to be found in Christ by a distinction of righteousnesse into his owne and Christs where hee saith not hauing mine owne c. Now let vs see what obseruations may hence be gathered First it is not vnworthy our noting that the Apostle goeth ouer and ouer these points so often as if he could neuer satisfie himselfe with disclaiming all righteousnesse by any works and proclaiming Christ alone to be all his righteousnesse In the former verse hee disclaimeth all his workes done before his conuersion as no vantage but losse vnto him and maketh Christ all his vantage either for righteousnesse or saluation In this verse three seuerall times he disclaimeth all his workes generally whether done before or after his conuersion as touching any righteousnesse by them and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteousnesse Whence I obserue both the difficultie and the necessitie of enforcing these points A difficult and hard matter it is when we haue done any thing well when we haue walked faithfully in our calling when we haue releiued the oppressed iudged the father-lesse defended the widow when wee haue humbled our selues in praier chastened our selues with fasting absteined from the delights of the world or pleasures of the flesh c. a difficult and hard matter I say it is herein not to please our selues not somewhat to be puffed vp with these things not to haue some conceit of merit and righteousnesse by these things A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation A difficult matter to perswade vs that these things are but losse and dung things vile and contemptible And yet necessarie it is that we be thus perswaded of these and the like things as touching any confidence of our righteousnesse or saluation by them and that we count Christ alone all our righteousnesse and the horne of our saluation And therefore the Apostle knowing both the difficultie and yet the necessitie of perswading this beateth vpon it twise thrise often that he did thus and thus and therefore the Philippians should doe so This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon as things which either we are dull to comprehend or vnwilling to yeeld vnto and yet things which are as most certaine for their truth so most necessarie for their vse for albeit all the things in the whole booke of God be of such importance as that they are most worthie of our due meditation and diligent obseruation as able to make vs wise vnto saluation yet when things are so much vrged and so often beaten vpon we are to thinke that it is not without great cause that they are so pressed and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written because all things are written for our learning so let vs with all diligence obserue the things so often vrged It may be that they are so often vrged because of our dulnesse to comprehend them it may be because of our vnwillingnesse to yeeld vnto them it may be because of the vnfeined assent that we should yeeld vnto the truth of them it may be because of the necessarie vse that there is of them Surely they are not so much vrged without great and vrgent cause And so for these points heere beaten vpon let vs assure our selues both that it is most true that our works are no part of our righteousnesse but Christ our whole righteousnesse and that it necessarily behooueth vs to be throughly perswaded thereof How good soeuer therefore our workes seeme vnto vs and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung yet seeing the Apostle so often tels vs that he iudged so of his best workes let there be the same minde in vs that was in him and let vs iudge so to 2. In that the Apostle saith and doe iudge them to be dunge I note the Apostles present iudgement of his present workes He now at this present in the state wherein he now stands doth iudge all things euen his very best present workes to bee so farre from being any part of his righteousnesse as that hee iudgeth them to be dung euen vile and contemptible so full of pollution and vncleanesse as that there is no reckoning to be made of them in respect of any righteousnesse by them but rather they are to be contemned as vncleanesse Whence I obserue that our very best workes such as are wrought after our knowledge of Christ Iesus and faith in his name are no part of that righteousnesse whereby we are accounted righteous before God Great difference I know there is betweene
with men but not with God Which is in effect as if he should haue said If Abraham were iustified by workes then was he not iustified by faith Againe that place in the eleuenth chapter to the Romans is plaine to this purpose where it is said If it be of grace Rom. 11.6 it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke For albeit the Apostles speech there be of the election of the Iewes and not of the matter of iustification yet the Apostles reason being drawne from the nature of grace and workes it holdeth as well in the one as in the other euen generally for speake of election speake of iustification speake of saluation or the like still it holdeth If it be of grace it is no more of workes or elâ—e were grace no more grace but if it be of workes c. For if it be of grace whether it be righteousnesse or saluation or whatsoeuer it be it is giuen freely but if it be of workes then is iâ— giuen not by fauour or freely but by debt the nature of grace and the nature of worke inforcing either of them so much The reason why if our righteousnesse be of workes it is not of faith and if it be of faith it is not of workes is because the one of these excludes the other Gal. 5.4 for as the Apostle saith Whosoeuer are iustified by the Law yee are fallen from grace As if heâ— should haue said Iustification by the Law excludes iustification by grace Rom. 3 27. And againe the Apostle saith that our reioycing is excluded by the Law of faith As if he should haue said wee are iustified by faith and that excludes all our reioycing in any righteousnesse by our workes So that yee see plainly that if our iustification be by the righteousnesse of workes then is it not by the righteousnesse of faith and if it be by the righteousnesse of faith then is it not by the righteousnesse of works This may serue to instruct and to arme vs against their damnable errour that tell vs that we are iustified and accounted righteous before God partly by faith in Christ Iesus and partly by our good workes done here in the body For if they may be thus mixt as they tell vs the one with the other if our righteousnesse before God may be both by faith and by workes then why doth the Apostle so oppose the one against the other why doth hee alwayes so carefully seuer the one from the other why would hee be found in that day not hauing his owne righteousnesse but onely the righteousnesse which is through the faith of Christ why may not righteousnesse be counted both by fauour and by debt why may not righteousnesse be before God both by grace and by workes why should our reioicing be excluded by the law of faith For what else are all these things but so many inuincible arguments that wee cannot be iustified before God both by faith and by workes Shifts I know they haue whereby they deceiue themselues and many other vnstable soules whom they leade into the same pernicious errours with themselues But let vs hearken what the spirit saith neither let vs couple together the things which the spirit hath sundred If the spirit haue told vs that the wages is not counted both by fauour and by debt that righteousnesse is not both by grace and by workes let it suffice vs that the spirit hath said so and only let vs seeke â—hether it be by grace or by workes that we are counted righteous before God Secondly I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which is of the Law that is not hauing that righteousnesse which is his by the performance of those things which the Law required as his cloke to be couered withall when hee shall stand in the iudgement and in the congregation of the righteous For that the Apostle expoundeth to be the righteousnesse of the Law which is by performance of the workes of the Law according as it is said Rom. 10.5 Rom. 3.27 The man that doth these things shall liue thereby Whereupon it is also called the Law of workes the Law which commandeth those workes by the obseruation whereof a man is called righteous The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law What then would he be found in that day without any good workes without all holinesse of life without all righteousnesse by the Law Was it his desire to be found a sinner in that day Did hee thinke it would be better for him if he should be found vnrighteous then if he should be found righteous in that day No such matter Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith when the time of his departing out of the body was at hand hee reioyced that hee had fought a good fight that hee had finished his course that he had kept the faith And when hee laboured in the worke of his ministerie more abundantly then all the rest he had respect vnto his reioycing in the day of Christ that he had not runne in vaine nor laboured in vaine He knew that the sentence in that day would passe thus Maâ—t 25.34.35.36.37.38 c. Come yee blessed of my Father inherit yee the kingdome prepared for you from the foundations of the world for I was an hungred and yee gaue me meat c. And againe Depart from mee yee cursed into euerlasting fire c. He knew that his watchings his fastings his stripes his imprisonments his perils his labours his care of all the Churches should not be in vaine in the Lord. He desired therefore no doubt to be found in that day filled with the fruits of righteousnesse and abounding in euery good worke hee desired no doubt in that day to heare that voice Mat. 25.21 It is well done good seruant and faithfull thou hast beene faithfull in little I will make thee ruler â—uer much enter into thy masters ioy How then would he be found not hauing his owne righteousnesse which is of the law 1. for righteousnesse by the ceremoniall law he cared not at all for that he iudged that simply to be but losse to be but dung 2. for righteousnes by the morall law by the obseruation of the duties commanded in the first and second table touching the loue of God and of his neighbour he iudged that also to be dung in respect of any merit if hee should bee iudged by it He would therefore be found in that day not hauing his owne righteousnes which is of the Law euen of the law morall as to be iudged of the Lord by it by the merit of it He would haue righteousnes and holinesse
through the faith of Christ c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith that he might be iudged by it and receiue his reward according to the merit of it This righteousnesse is sometimes called the righteousnesse of faith because by faith in Christ we are made partakers of this righteousnes sometime the righteousnesse of God because it is the meere gift of God who doth impute it vnto vs through faith in Christ sometimes the righteousnesse of Christ because it is his and onely inherent in him Hee would be found in that day hauing this righteousnesse Hence then I obserue that the righteousnesse whereby wee are accounted righteous before God is the righteousnesse of Christ or of faith or of God which soeuer ye will make it This also the Apostle hath euery where Rom. 3.24.25 We are iustified freely by grace through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud Againe Gal. 2.16.3.11 know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ Againe that no man is iustified saith the Apostle by the Law Eph. 2.8.9 it is euident for the iust shall liue by faith And againe by grace are ye saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Yea euery where almost the holy Ghost witnesseth that we are accounted righteous before God not for our owne workes or deserts but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus This then is our righteousnes before God that God through faith in Christ Iesus imputeth not our sins vnto vs but imputeth Christ his righteousnesse vnto vs reckoning the righteousnesse of his obedience vnto the Law vnto vs as if wee had fulfilled the righteousnesse of the Law in our flesh and for the merits of his sufferings wiping all our sinnes out of his sight remembrance So that Christ his righteousnesse alone is our righteousnesse before God which because God doth impute vnto vs freely by his grace through faith therefore the Apostle saith it is God that iustifieth God then iustifieth his grace onely moueth him not any of our workes Christ and his righteousnes is the righteousnesse whereby we are iustified faith is the instrument whereby onely wee are made partakers of his righteousnesse I know that there are dogges which barke against this truth affirming that the righteousnesse whereby we are iustified is not only imputed vnto vs but inherent in vs. But this one place may serue to descrie this their madnesse It is of God imputed by him vnto vs therefore not inherent in vs. It is through faith therefore not inherent in vs. It is through the faith of Christ therefore really inherent onely in Christ It is not our owne but onely by faith in Christ therefore not really inherent in vs. If they vrge the Apostle Iames his authoritie to proue that the righteousnesse whereby we are iustified is inherent in vs because he saith that a man is iustified by workes we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith so that the Apostle maketh not workes in that place the causes but onely the fruites and effects of iustification If they reply that it is a sufficient proofe that we are iustified by workes because we are iustified by faith which is a worke we answer that iustification is attributed to faith because of Christ and his righteousnesse which it receiueth not because it is a worke of ours For as it is a worke of ours so it is not without some doubting but is imperfect as also our knowledge and loue are and so iustification is not attributed vnto it but onely as it taketh hold vpon Christ Iesus and his righteousnesse which is our perfect righteousnesse Whatsoeuer therefore they say lâ—t vs know that the righteousnesse whereby we are accounted righteous before God is only inherent in Christ Iesus and is not ours but only by imputation inasmuch as God doth impute it vnto vâ— through faith in Christ Iesus Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone but by workes also Rom. 8.1 And seeing it is Christ his righteousnesse alone whereby we are made righteous before God let vs reioyce in Christ Iesus alone and let vs iudge all our best workes whatsoeuer to be dung that we may be found in that day not hauing our owne righteousnesse c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits Too much cannot be taken from man neither can too much be giuen vnto Christ for he is all in all vnto vs our wisedome and righteousnesse our sanctification and redemption he is the reconciliation for our sinnes by him and through him and for him we haue all that we haue and vnder heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus Let vs therefore giue vnto him that which is due vnto him let not man rob him of his honour Let vs follow after peace and holinesse and righteousnes and euery good worke and let vs know that thiâ— labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace thâ—ough faith not imputing our sinnes but Christ his righteousnesse vnto vs and so making his righteousnesse ours as our sinnes were made his to wit by imputation only To knit vp the last obseruation in a word will you know how to be found in Christ in that day A matter worthy your knowledge For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it And thus farre the matter goeth hard with vs all being all of vs full of vnrighteousnesse and vngodlinesse What is then the righteousnes wherein we must be found to be iudged by it in that day Not our owne for that would sinke vs deep but the righteousnesse of Christ Iesus How shall we be found it this righteousnesse in that day If wee renounce all confidence in our owne righteousnesse as losse and dung and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes but
to loue one another as Dauid and Ionathan did to redeeme our owne peace and quietnesse with some losse as Abraham did to be faithfull in the Lords house as Moses was â—o cloth the naked to feed the hungry to iudge the fatherlesse and widow as Iob did to delight in the Law of the Lord and to exercise our selues therein day and night as Dauid did to serue the Lord with fasting and praier as Anna did to sit down at Iesus feete and heare his preaching as Mary did to restore with vantage that which was taken by forged cauillation as Zaccheus did these and such like are the actions wherein wee should earnestly desire to resemble the Saints of God as neere as we can And if we marke it in the places where we are precisely exhorted to follow the example of the Saints of God we are exhorted to follow them in these and the like things as in beleeuing that faith is imputed vnto vs for righteousnesse as it was to Abraham Rom. 4.23 1 Cor 4.16.11.1 2 Thes 3.8 in suffering affliction for Christ his sake in not seeking priuate profit but the profit of many that they may be saued in labouring carefully and not walking inordinately in following after perfection Christianly and embracing the truth zealously as in this place of our Apostle Moe rules I doubt not might be noted but these being obserued we shall make an holy vse of following the example of the Saints of God in the whole course of our life But if we do consider what holy vse we make of such examples of the Saints of God as either haue beene or are it will appeare that many of vs make little or no benefit at all of them For not to speake of great Princes and Councellors whom it were to be wished that they were like vnto good Iosias and faithfull Hushai our rich men doe they not more resemble that rich man in the Gospell that was clothed richly and fared delicately euery day but neuer regarded poore Lazarus that lay at his gate full of sores begging some crummes that fell from his table Luc. 16. then Abraham The poorer sort doe they not more resemble those foure Lepers that first entred into one Tent and spoyled it 2 Reg. 7.8 and then into another and spoyled it then the good Shunemite Our Artificers and Trades-men do they not more resemble Demetrius and his company mentioned in the Actes that made more account of their gaine Act. 19.24 and of their bellies then of Paul of the Preacher or of the preaching of the word then those that wrought in the worke of the Temple Our Countrey-men and they that are occupied about their cattle and their grounds do they not more resemble those that could not discerne betweene their right-hand and their left-hand that had no knowledge in the waies of God Ionah 4.11 or the things that belonged vnto their peace then Noah or the Patriarches Our Magistrates doe they not more resemble those of whom Salomon speaketh Pro. 29.2 that when they rise vp men hide themselues when they beare rule the people sigh then Moses or Iosua Our Ministers do not they resemble more those of whom the Apostle saith that they sought their owne Phil. 2.21 and not that which was Iesus Christs than the Apostles of Christ Surely so it fareth with too too many that they are more like the worst then the best For if it be so â—â—at happily we doe looke at the examples of the Saints of â—od what do we For examples of the Saints of God mentiâ—ned in the word of God either we say that they are onely to â—e wondred at but not to be imitated or else we follow them 〈◊〉 the things wherein we ought not If Samson say Iud. 15.11 as they did â—â—to me so haue I done vnto them by and by we perswade our â—â—lues that we may lawfully be reuenged of our enemies If â—lisha curse them that mocke him euen vnto the death 2 Reg. 2.24 and tearing 〈◊〉 pieces by beares by and by we think we haue a good defence â—r vs if we curse those that wrong vs euen vnto hell And if Moses or Ieremie draw backe the shoulder when the Lord cals â—â—em by and by we thinke we may be excused if we doe not â—â—waies hearken when the Lord doth call vs to this or that â—utie And so likewise in the rest either we thinke them onâ—â— to be admired but not to be imitated or if we doe imitate â—â—em it is either in the things that wee should not or as we â—ould not only looking vnto some thing which they did â—â—t not considering the manner or the cause or some other â—â—rcumstance of doing that they did or that they sinned in â—â—at they did Againe for examples of such of Gods Saints as liue among â—s and whose practise we may see daily before our eyes when â—â—e are told of them wee scorne that their actions should bee residents for vs to follow yea such is our corruption that ofâ—entimes we are not ashamed to say doe such and such men â—â—uour such a godly work further such an holy action counâ—enance such a religious exercise we will hinder it wee will â—rosse it we will crush it or else we will take the foyle nay to â—et them see and know how little we care to be like them doth â—â—aâ— king when there should be mourning for the heauie hand â—f God vpon vs grieue them doth swearing and prophaning â—f the Lords day grieue them we will doe these things the raâ—her to despise them If they be men fearing God eschewing â—uiâ—l and doing the thing that is good we will haue some exâ—eption against them wherefore wee will not follow their exâ—mple And commonly we will brand them with the name of â—ustere and precise men and then will we be so farre from following their example as that wee will both crosse what good they intend if we can and besides wee will grieue them either by our selues or others as much as we can This is the vse that generally we make either of old or new examples past or present But beloued it should be farre otherwise as already we haue heard Yea a great cause it should be vnto vs of thankfulnesse vnto our God for his great mercie towards vs in that he hath vouchsafed to beset vs with so many old and new examples of his holy Saints whereby we might be drawne to walke in such an holy course as they walked Let vs therefore be thankfull vnto our God for them and to testifie our thankefulnesse let vs alwaies remember them and in our liues follow the holy practise of them For for that purpose were they written which are commended in holy Scripture vnto vs. And as I told you let vs be sure of this that if the multitude of holy examples past and present wherewith we are compassed shall not preuaile with vs to be followers of them they
spirit euen we doe sigh in our selues waiting for the adoption euen the redemption of our body i. waiting for the consummation of our adoption and redemption when we shall fully possesse our inheritance with the Saints in heauen This the Apostle commended in the Corinthians that they waited for the appearing of our Lord Iesus Christ 1 Cor. 1.7 1 Thes 1.10 And likewise in the Thessalonians that they looked for the sonne of the liuing and true God from heauen And this is a thing which should be commended in vs all Tit. 2.12.13 For the grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that wee should denie vngodlinesse c. looking for the blessed hope and appearing of the glory of the almightie God and of our Sauiour Iesus Christ Againe we I say much more because the creature onely waiteth that it may not afterwards be subiect vnto corruption or vanitie but the faithfull that they may also iudge the wicked and reigne with him for euer and euer Neither onely doth this comparison with the expectation of the creature shew what the expectation of the faithfull is for the second comming of Christ but much more will it appeare if wee shall compare it with the long wished most desired first comming of Christ in the flesh to destroy sinne in the flesh Wee read how greatly the Patriarches and Prophets and holy Saints of God in the old Testament desired and longed for that seede of the woman that starre of Iacob that Prince of peace that righteous branch that Emmanuel Our blessed Sauiour himselfe testifieth of Abraham that hee reioyced to see his day Ioh 8 56. i the time wherein he came in the similitude of sinnefull flesh and he saw it saith he namely with the eye of faith and was glad And in another place he tells his Disciples that many Prophets Luc. 10.24 and Kings had desired to see those things which they saw and had not seene them to heare those things which they heard and had not heard them And that good old Simeon notably expressed his great desire which he had to see Christ in the flesh when taking him in his armes he praised God and said Luc. 2.29.30.31 Lord now lettest thou thy seruant depart in peace according to thy word for mine eies haue seene thy saluation c. Was his first comming so much expected and desired by them then and shall we thinke that his second comming is not much more desired by the faithfull now It was ioyful no doubt to see him come in the flesh but shall it not be much more ioyfull to see him come in glorie It was ioyfull to the shepheards and to the wise-men of the East to see the babe with Mary his mother and Ioseph but shall it not be much more ioyfull to see him attended vpon with tenne thousands of Saints and Angels Ioyfull to haue the earnest of our saluation but shall not the inheritance of it be much more ioyfull Ioyfull to haue the sting of death and the victorie of the graue taken away but shall not the vtter exemption from death and corruption bee much more ioyfull Then shall the sheepe be gathered into the fold neuer to be in danger of the wolfe or of wandering then shall the corne be gathered into the barne neuer to be shaken with the winde or mingled with the chaffe againe then shall there be a perpetuall Sabboth and no worke day after it an euerlasting Iubile when all bondage shall cease then shall all teares be wiped from all eies no more sorrow nor crying nor paine shall be but peace and gladnesse and ioy such as eye hath not seene nor eâ—re heard nor hath entred into the heart of man This is the expectation of the faithfull which maketh them to looke and long for the blessed appearing of our Lord Iesus Christ And now see the reason why the faithfull looke and long for the appearing of our Lord Iesus Christ Now they are pilgrimes then they shall come to an abiding citie now they are compassed with sorrowes then shall all teares be wiped from their eies now they are in continuall fight then shall euery enemie be subdued vnto them now they are absent in body from Christ then shall they follow the Lambe whethersoeuer he goeth now they know and loue and belieue in part then that which is in part shall be abolished now they walke by faith then shall they walke before the throne and before the Lambe for euermore then shall be the day of their glorification the day of their redemption the day of their saluation the day of their absolute consummation of all blessednes This is the cause why their mindes are euer running their thoughts euer musing their eies euer looking their soules euer longing after the second comming of Christ Iesus in glorie And for this cause they euen reach after it crying with the soules vnder the altar How long Lord holy and true But as for the wicked and vngodly of the earth it is not so with them They doe feare and tremble at the remembrance of it If they do but heare of it their countenance is changed their thoughts are troubled so that the ioynts of their loynes are loosed and their knees smite one against another as wee read of Belshazzar Dan. 5.6 when he saw the palme of the hand that wrote vpon the wall Yea so farre are they from looking and longing after that day that either they wish it might not be at all or else that it might be deferred And no maruell For then shall the Lord come as a swift iudge against them in flaming fire rendring vengeance vnto them which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power then shall the wrath of the Lord so fiercely persecute them that they shall crie vnto the mountaines and rockes fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who may stand then shall they heare that fearefull sentence pronounced against them depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angells and then shall they be cast into the lake of fire and brimstone where they shall be tormented euen day and night for euermore not for 1000. or 100000. yeare but for euermore This is the cause why they feare and tremble at euery mention of that day and for this cause they wish they might neuer see it Examine then your selues men and brethren how yee stand affected towards the appearing of our Lord Iesus Christ at that day whether ye looke and long for it or yee tremble and feare at the mention of it Esa 3.18 Blessed are all they that waite for the Lord saith the Prophet for vnto them that looke for him shall he appeare
being imputed vnto them through faith and that which is vnperfect in their obedience being couered and not imputed vnto them through Christ So that ye see the doctrine which they deliuer from these words is quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture And therefore that cannot be the meaning of these words which they do giue Againe if the Rhemists had thought these words to haue made any whit to that purpose it is very like they would not haue failed to haue giuen that note hence For we see how ready they are to wrest all places to the maintenance of their erronious opinions So that they passing this place ouer with silence it is very like that they otherwise thought of the meaning of these words then others of their profession haue done and do Whether then we looke vnto the doctrine which they gather from these words quite repugnant vnto the doctrine of the holy Ghost throughout the whole Scripture or vnto the iudgement of some of themselues as it may seeme it appeareth that the Apostles meaning is not as our Aduersaries do imagine that he was able of himselfe to do al things not onely the things spoken of before but all things generally which the Law of God required through the helpe of Christ which strengthened him and gaue further strength and vertue vnto his owne strength and vertue What then is the Apostles meaning in these words Surely this as appeareth by the tenour of them To cleare himselfe of boasting himselfe touching the things that he had spoke of he renounceth all his owne power and strength as if by his owne power and strength he had bene able to do those things and he attributeth all vnto the power and strength of Christ saying I am able to do all things euen all the things that I haue spoken of that is I can be abased and I can abound c. For so this vniuersall speech is to be restrained vnto the subiect and matter here spoken of as vsually it is in other places of the Scripture or if we will needes enlarge it further then thus I am able to do all things that is all things that belong vnto my duty and calling But how by my owne power or strength No but through Christ which strengtheneth and enableth me He doth not say through the helpe of Christ as it is in our English Bibles albeit that also might be said for that he is often said to helpe vs in the things wherein he alone worketh altogether without vs but he saith I am able to do all things through Christ whose worke wholly and onely it is to strengthen me by his holy Spirit in my inner man for so the word seemeth here to signifie to do these things euen to suffer aduersitie and not be cast downe through heauinesse and likewise to enioy prosperitie and not be puffed vp with pride This I take to be the simple meaning of the Apostle here Where I note these two points first that the Apostle saith that he is able to do all those things secondly by whom it is that he is able to do all things euen by Christ which c. In the first point where the Apostle saith that he is able c. it is to be noted that he saith I am able He doth not say I was able c. for indeede before he was called to the knowledge of God in Christ Iesus he was not able to do so But he saith I am able implying that now that Christ dwelleth in him by his holy Spirit now that he is engrafted into Christ his bodie by the washing of the new birth and the renewing of the holy Ghost he is able to do all these things to be abased c. Whence I obserue this lesson for vs that being regenerate by the Spirit of God and engraffed into the true oliue tree Christ Iesus we are able to be full and to be hungrie to abound and to haue want and to do the things that are good Before such time as we be borne againe of water and of the Spirit and be made partakers of the roote and fatnesse of the true oliue tree Christ Iesus the very imaginations of the thoughts of our hearts are onely euill continually our throates are open sepulchers our tongues are full of deceit the poison of Aspes is vnder our lippes our mouth is full of cursing and bitternesse our feete are swift to shed bloud destruction and calamitie are in our wayes the way of peace we know not the feare of God is not before our eyes and in one word we are wholly auerse from euerie thing that is good and onely inclined vnto that which is euill being not grapes but thornes not figs but thistles not good but ill trees not liuely but dead branches not friends but enemies not the sons of God but the children of wrath not citizens but aliants from the common-wealth of Israel and strangers from the couenants of Promise But being renewed by the Spirit our hard hearts are softned our froward wills are reformed our darke mindes are inlightned our inordinate affections are ordered our wicked thoughts are bettered and our whole man so made partaker of the godly nature that we flie the corruption which is in the world through lust and study to liue soberly and righteously and godly in this present world So that henceforth we are able to flie that which is euill and to do that which is good which also those manifold exhortations in holy Scripture imply when we are exhorted to follow the truth in loue to mortifie our earthly members to procure things honest before God and all men c. For albeit vnto the wicked and vnregenerate the Lord hath not opened their eyes or their cares that they can see the things that belong vnto their peace or hearken vnto instruction and receiue vnderstanding yet hath he appointed thus to stirre vp his children and made them able to do the things whereunto they are exhorted We do not then as our aduersaries falsly charge vs in the question of Free-will make men stockes and stones such as in the things that are good do nothing at all Ye see we say that being regenerate by the Spirit of God we are able to be abased and to abound c. to do the things that belong vnto our peace and such as accompany our saluation As therefore the Apostle saith vnto the Corinthians 2. Cor. 4.3 If our Gospel be hid it is hid to them that be lost so I say If any man be not able to do the thing that is good it is the man vnregenerate in whom Christ dwelleth not by the power of his Spirit Here then is the point not whether we be able to do the things that are good for that we hold but whether we be able by our owne power and strength at all to do the things that are good by whom it is that we are able to do these