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
is in man For this cause also euen as the naturall body of man hath diuerse members so there are ascribed members to the old man as when he saith Mortifie therefore your earthly members Colos 3. And then reconeth vp particularly those members of the old man euen vnclean vices as you may reade in that Chap. Then he saith Knowing this that our old man is crucified with him Here the manner of the death is noted by which this our old corruption of sinne is slaine teaching withall that it is not crucified but in the crosse of Christ for he saith With him This our old man will retaine his force and power vntill hee be slaine it is not in man to come out of the bondage of his natiue corruption vntil it be wounded to death and nothing there is that can giue that deadly stroke vnto it but onely the death of Christ wherfore it is said to be crucified with him When a man is in Christ and so the efficacy of Christs death hath crucified his old mā yet there is still a body of sinne there doth remaine that whole dead carkasse though not with the force and dominion it had before which daylie by little and little is consumed abolished for so the words of the Apostle are that the body of sinne might be destroyed First the old man is crucified that so the body of sin may be destroyed Behold here what is wroght by the redeemer Sinne in mans nature may be espied and many goodly precepts may be giuen against it with perswasions to come out of it but all in vaine vntill it be crucified with Christ Moreouer this we are to note that the slaine body of sinne though through the burial of christ it do cōsume is diminished in the regenerate so that frō day to day the remnāts of sin haue lesse lesse force in thē yet it remaineth in them none are fully deliuered from it so long as they liue in this world for you may reade what the great Apostle cryeth out touching himselfe O wretched man that I am who shall deliuer me from this body of death Rom. 7.24 This slaine body of sinne doth still annoy al the faithfull but as he giueth thanks there we shal bee fully deliuered by Christ Iesus our Lord. Nowe followeth the end why our old man is crucified namely that henceforth wee should not serue sin By nature we are all in bondage wee are vnder a most tyrannous Lord that ruleth ouer vs euen sin wee doe our seruice and obedience thereto Christ doth set vs free from this bondage as he saith If the sonne make you free then are you free indeede Iohn 8. and it is by slaying the tyrant wherefore he saith He that is dead is free from sinne Wee all knowe this that death setteth the bond seruant free from his master Here-upon S. Paule doth reason that if we be dead with Christ vnto sinne then are we freed from it So that you may plainely see that they that doe in such sort professe the Gospell of Christ as that they doe continue still in sin are little acquainted with this that Christ came to slay sin that wee by dying there-unto might be set free frō the seruice and bondage thereof And now to the other point which is that hee which is once crucified with Christ so is ded to sin the same must needs as we shewed before rise with him liue with him wherevpō it followeth that he which so hath died risen with Christ can neuer returne againe vnto the spiritual death which is to liue to sin This point is not common I meane euery one doth not vnderstand it and therefore I doe pray you to marke well the speeches of the holy Apostle Wherefore if we be dead with Christ wee beleeue that we shal also liue with him This hath a necessary consequence as you haue seene before in the similitude of a plant where the science grafted in growing to the stocke doeth die and liue with it If thē we be dead with Christ vnto sinne If the power of his death hath crucified our old man then doe we beleeue that we also rise with him vnto the new life for hee rising vp to life how should we being plāted into him and growing vnto him but rise also to life with him This is the first step vnto the matter now in hand Then in the next place he addeth that Christ being enrred into that heauenly life neuer returneth out of it to die anie more This is so euident that he saith Knowing that Christ beeing raised from the deade dieth no more death hath no more dominion ouer him If death haue no more dominion ouer him then can he neuer returne from that glorious life for life is not taken away but by death Nowe that death shall haue no more dominion ouer him he sheweth by this reason that in that he dyed he dyed once to sinne but in that he lyueth he lyueth to God This was the cause why Christ dyed euen that he might satisfie for the sinne of the world and that he might destroye sinne This being once done there is now no cause why it should euer bee done againe for the full satisfaction is made at once for euer and sinne by his crosse shall bee vtterly dissolued But touching his life the Apostle saith he liueth to God his life then is perpetuall and euerlasting Thus much touching Christ the head And now hee commeth to the application of it in the members Likewise thinke yee also that ye are dead to sinne but are aliue to GOD in Iesus Christ our Lord. First in these wordes the Apostle willeth vs not barely as the worde is translated to thinke for that is but an opinion but to conclude as it were necessarie by a Syllogisme for that speech he vseth that wee are deade to sinne and are aliue to God through Christ Iesus our Lord. Here now lyeth the force of his matter as Christ dyed but once for to satisfie for sinne to slay it so all the true members of Christ can but once die to sinne Sinne or the olde man being once crucified in them and hauing receiued the deaths wound can neuer reuiue againe Christ dyed once to sinne so his must die but once to sin for being in him can they be off and on now dead to sin now aliue vnto it Most true it is that sinne is in the faithfull by degrees put downe and not at once but yet it is at once by the death of Christ slaine Then the partie in whome the old man is once crucified and slaine is also rysen with Christ and is partaker of the new life and so with him or rather in him is aliue to God Then marke the drift of the Apostle If Christ could die but once to sinne and then liueth for euer then they that be in Christ can die but once to sinne and likewise doe liue with him to God for
euer How then can the olde man once crucified euer recouer life againe Or how can the new life the life of God being once begun be vtterly extinct in any Seeing the Apostle doth argue vpon this ground that as Christ can not alter so they that bee in Christ can not alter How then shall they that bee in Christ and so dead to sinne yet liue therein Howe can any true Christian man continue in sin that grace may abound but especially consider how contrarie they be vnto this place which holde that a man may be regenerate in Christ and vtterly fall from it By the doctrine of those the olde man may be crucified and slaine in a man and liue againe and so againe he may bee slaine if they leaue place for repentance and liue also from that Also by their doctrine the life of God may in a man be extinct and so he doth not in Christ liue to God Why then doth S. Paule here make such a comparison between Christ and his members which are grafted into him But let these passe and returne againe to the former S. Paul now draweth from hence an exhortation vnto all Christians that seing their professioÌ„ figured by baptisme is so as they must die with Christ to sinne and rise also with him vnto the new life that therfore they would not let sinne raigne in their mortal bodies c. If sin be slaine in you then you must not let it raigne in you for is that meet that a dead thing should raigne And shall men obey the lustes of that which is slaine Surely if sinne raigne sinne is not slaine if any man doe obey the lusts thereof it is aliue still in him Such a man without all controuersie is not in Christ but now marke how the blessed Apostle doeth frame his speeches in this exhortation He doth not say thâ—â— let not sinne remaine at all in you or see that in no wise you bee found to sinne for then all are lost if none be in Christ if none bee dead and rysen with him but such as are quite voide of all sinne But let not sinne raigne in your mortall bodie Here is all that the faithfull are called vpon for while they liue here namely that they obey not the lustes of sinne and so giue vnto it a kingdome and a dominion in them He sheweth plainely by this that the slaine body of sinne remaineth still in them and the lustes thereof be in the minde but wee must not obey them Also he saith Let it not raigne in your mortall body What doth hee by this giue alowance that sinne may raigne in the mind Surely that were a small reformation if sinne should bee restrained onely in our bodies and retaine the full force still in the mind But seeing it can not be but that the motions of sin wil arise in the mind he doth aduertise that yet wee should restraine our bodies from performing those lusts It is the like speech when S. Paul saith Be angrie but sin not Hee speaketh not there of an holy anger which indeede is not sinne for then he woulde not will vs to cut it off saying Let not the sunne goe downe vpon your wrath but he doth thereby insinuate that man is so prone vnto anger and it doth arise so suddainely oftentimes euen vpon euery occasion that it can not bee auoided neuerthelesse hee doth aduise that we shoulde not performe the cruell deedes which anger doth leade vnto Seeing it can not bee but that the filthie motions and lustes of sinne will arise in the minde yet resist them so this is his councell that they raigne not in your mortall bodies or giue not vp your bodies in action to performe such wicked motions Labor to haue the minde wholy purged from them but seing that can not bee fully attained let them not haue the raigne and dominion in your bodies And further in this exhortation hee willeth vs not to giue our members as weapons of vnrighteousnesse vnto sinne but giue saith he your selues vnto GOD as they that are aliue from the deade and giue your members as weapons of righteousnesse to God To vnderstand this you must consider that the holye Ghost likneth sinne vnto a mightie tyrant who hath his ministers and seruants attending and setting themselues in his presence to waite his pleasure what seruice he wil commaund them which then they execute And therefore hee vseth here the like phrase of speech willing vs not to set our members in the presence of sin as weapons or instruments or as it were ministers attending and ready to execute his pleasure This in deed is the miserable bondage that man is in by nature that all the powers and faculties of his soule with all the members of his bodie are euen willinglie prest and readie and doe euen present and set themselues as attendants in the presence of sinne readie to execute the lustes thereof This being renounced as it is reason S. Paule exhorteth that we should giue vp our selues to God as they that are aliue from the dead and our members as weapons of righteousnesse This is a goodlie thing which is here required and all thinges considered verie equall We haue shewed our selues very ready to the obedience of sinne wee haue set all our members as attendant to performe most willinglie the lustes thereof Shall we not now be as readie to giue vp our selues to God being raâ—ed vp from the death of sinne vnto the life of righteousnesse and shall wee not â—e as willing to set all our members as ministers and seruants to attend vpon righteousnes as we were to giue them to sinne Shal we not change our Lorde if it be from the worse to the better Or shall wee not serue the better Lord as willing as we serued the worse Consider I pray you what is the rewarde of those which are the seruants of sinne Is it not eternal death euen the torments of hell and yet how chearefully men performe that seruice Howe ready be they to obey the lustes of sinne What is the reward of those which serue righteousnesse Is it not promised that they shall haue eternall glorie and shall we not then be as willing and as ready to obey righteousnesse as we were to obey sinne And now to the last verse which I haue read vnto you For sin shall not haue dominion ouer you for ye are not vnder the law but vnder grace This is a most excellent comfort which S. Paule vttereth to harten to encourage all the faithful to resist sinne We heare of freedome from the yoke of our euill lustes wee are called vpon to renounce our obedience vnto sinne Also wee are willed to present all our members as weapons of righteousnes to God but in the meane time we doe feele our selues so oppressed with the tyrannous power of sin that it seemeth we shall resist in vaine Yea it falleth out in manie that the more they doe resist and striue against
which he doth this though he liue How vaine then is that trust which men do repose in so vncertaine things but yet there is a greater vncertaintie which ariseth from the men that possesse them for when one is so rich that there is no likelihoode that he may be suddainlie stript of that he hath but if the theeues do breake through and steale plentie and much doth corrupt and come to naught of it selfe yet it is not felt but he can still say soule thou hast much goods laid vp for many yeares eate drinke and take thy pastime Luke 12. ver 19. yet he is not certaine for looke what followeth there in Saint Luke but God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided The rich men that are high minded and glorie in their riches do take themselues to be the only wise men vnder heauen but God saith to euery one of them Thou foole And verely their follie is exceeding great in forsaking the Lord God who is almightie and liueth for euer and trusting to corruptible things which are altogether deceiptfull Well it may be many rich men will little be moued with this reason of the vncertaintie of riches for they will make them as certaine as they can to their posteritie and hope to inioy them long They may be deceiued in both but let it be they liue long and their posteritie after them yet let them consider how horrible a thing it is to giue that to riches which they should giue only to the liuing God For ought not all men to trust in God and in none other Then when they put their trust in riches and make them euen as the stay of their life and as the onely staffe which they haue to leane vpon they do in deede make riches their god This may seeme an hard speech but I do not speake it of mine owne head for what saith the holie scripture let men consider well doth it not call couetousnes idolatrie Coloss 3. ver 5. And why is it idolatrie but that the couetous man setteth his heart vpon his riches trusteth in them stayeth vpon them and so maketh an idol of them which he so worshippeth in stead of God What a thunderbolt is this that the couetous worldly men do quite forsake the true God and in his stead do worship an idol If mens harts were not harder then flint or then the Adamant it would make them tremble and quake But men cannot be perswaded that they do put their trust in riches they know right well they say that they be vncertaine they know that they themselues must dye yea they can go further and in some sort acknowledge with the holie Prophet that man walketh in a vaine shadow that he disquieteth himselfe in vaine and that he heapeth vp riches and can not tell who shall gather them Well notwithstanding all this let it come to the iust triall Do not they trust in riches whose heart is more bent to seeke after them then it is to seeke after God or after heauenlie things Doth not a man make that his god which he loueth best or in which he doth most delight Or which is a mans chiefe god is not that which he doth trust most vnto and which he most cleaueth vnto Then consider this if a worldlie man hold riches he is safe he is merie and glad in his heart he hath to stay vpon though his conscience do tell him that God is displeased with him yea the sinnes which he committeth so he may come by riches as often as he thinketh of death and of iudgement do make that God is euen a terror vnto him so farre off he is from delighting in God Yet neuerthelesse rather then he will faile of riches he doth proceede to lay hold of them by what way so euer and so maketh the Lord God his vtter enemie euen for his oppression for his extortion for his briberie for his vsurie for his falsehood and for his vnmercifull dealing toward the fatherlesse Tell him of this doth it any thing at all stop his course Iudge then indifferentlie when a man doth forsake one to obtaine an other doth he not meane to forsake the lesser to choose the greater Then when men do by all those vices forsake God to lay hold of riches do they not manifestlie declare that they esteeme the more present diuinitie to be in riches Is not there the God in deede which they can trust vnto and safely as they thinke rest in if they may lay hold on him If they may retaine worldlie wealth nothing can make them quaile but they seeme to themselues right happie howsoeuer the matter stand betweene God and their conscience but if they feare the losse of all or of the greatest part of earthlie goods they be straightway in exceeding sorrow and cry out that they be vtterlie vndone O how can men be saued while they stand in this estate being either high minded or trusting in vncertaine riches Is not the way to heauen vnto them as the eye of a small needle is vnto an huge Camell This is the very high way to hell euen the broad way in which they walke let them therefore harken what vertues the holie Apostle calleth them vnto when they haue renounced and forsaken those two most pestiferous vices which make the way to heauen vnpassable to them the first is that they trust in the liuing God S. Paule doth then call them away from a dead idol vnto a liuing God For what are riches when men repose their trust and confidence in them but a dead idol The Lord God of heauen he is the true and liuing God it is he that giueth vs all things abundantly to inioy and he that will haue life or the stay of his life must rest only vpon him The liuing God is the fountaine of life he hath giuen vnto vs our life which as Christ saith is more worth then meat Math. 6. ver 25. and if he hath giuen vnto vs the greater will he denie vnto vs the lesser if we trust in him Now as he is the fountaine and author of life and giueth all things that belong thereunto so if men could stedfastly trust in him they should not be destitute for he is able seeing as it is written Psal 24. The earth is the Lords all that is therein And he hath tyed himselfe by promise vnto all that do put their trust in him Let your conuersation saith the holy Ghost be without couetousnes being content with such things as ye haue for he hath said I will not leaue thee nor forsake thee So that we may boldly say the Lord is my helper I will not feare what man may do vnto me Hebr. 13.5.6 He doth feede the fowles of the ayre and cloath the grasse of the field then how much more will he feede and cloath men which trust in him being
and be not belieued wil hold them selues hardly dealt withall and much iniured how great is the iniurie then offered to God when he hath borne record of his sonne and we doe not giue credite to his testimonie He hath not onely promised vnto vs remission of sinnes through the bloud of his sonne but also he hath confirmed the same his promise and testimonie with an oath as we may read Heb. 6. Therefore S. Iohn sheweth That they which belieue not the testimonie which God giueth of his Sonne commit an horrible offence euen this they make God a lyer Behold againe what sweete doctrine the doctrine of the Church of Rome is for notwithstanding the testimonie of the three witnesses from heauen and the testimonie of the spâ—rite the water and the bloud yet they will haue it there should be no certaintie but a doubt Humilitie they say it is no doubt euen as much as to say it is humilitie to make God a lyer Is it humilitie to call into question and doubt the truth of his word of his oath for he saith hee that belieueth not God hath made him a lyer Is faith and doubting all one Beloued we may here learne that as by doubting and distrusting the promises and testimonie of God which he confirmeth with his oth We offer great iniurie vnto his maiesty and do highly displease him so the more stedfastly we giue credite to that which hee witnesseth the more wee honour him and doe that which is pleasing in his sight In the next wordes he teleth what witnesse God giueth of his sonne or what is the testimonie of all the three witnesses in heauen namely that God hath giueÌ„ vnto vs eternall life this life is in that his son First we see the wordes are plaine that God hath freely giuen vnto vs eternall life this S. Iohn setteth downe as part of the record which God beareth This is greatly to be obserued because it expoundeth the scriptures For how wickedly and how impudently doe the Papists cauill and peruert the truth when they so stifflie affirme that men obtaine eternall life by their own deserts If eternall life be the gift of God as God himselfe doth witnesse saith S. Iohn How doe men purchase it by their owne merites And then there is an other part of the testimonie which God beareth and that is that this life eternall which he giueth vs is in his sonne whereupon he inferreth that hee that hath the sonne hath life and he that hath not the son hath not life because God witnesseth that hee giueth vnto vs eternall life in Christ it followeth of necessitie that he which hath Christ hath life for how can the sonne of God and the true life be parted asunder Moreouer seing God giueth this happie life onely in his sonne he that hath not the sonne how is it possible that he should haue the life Here is the summe of the Gospell that whatsoeuer shal bring vs to life euerlasting we haue it whole in Christ God himselfe doth witnes this Saint Paul saith That Christ is of God made vnto vs wisdom righteousnes sanctificacatioÌ„ and redemption that he which glorieth should glorie in the Lord. 1. Cor. 1 Let this testimonie of God stand as of necessitie it must stand and all the whole frame of poperie coÌ„meth downe For if all be giuen vnto vs in Christ what becommeth of all those thinges by which the Papistes say men get pardon of their sinnes and purchase life euerlasting Where be all the Popes pardons what becommeth of all their running on pilgrimage to the images of Saintes to seeke life at the hands of dead blocks and stones Well let this Antichristian synagogue of Rome passe and let vs learne from this place to seeke eternal life onely in Christe seeing God doth beare recorde that eternall life is in his sonne They that haue him neede none other thing to bring them vnto life They that to obtaine eternall life will ioyne themselues or other creatures with him as giuing parte thereof do dishonor him and deny him and so must needs misse of the true blessednes And now we come to that verse which I minde to stand vpon because it sheweth the ende for which S. Iohn saith he did write these thinges Thus the wordes are These thinges haue I written vnto you that beleeue in the name of that sonne of God that ye may knowe that ye haue eternall life and that yee may beleeue in the name of that sonne of God We may diuide this into two partes the first that all true beleeuers may be assured of their saluation the second that they may beleeue Touching the latter of these it may be said if he wrote to them that did beleeue and so did know that they had life eternall how could he say And that ye may belieue The answere to this is easie no man doth beleeue so perfectly but that his faith may receiue increase But this I will not handle therefore let vs come againe vnto that former That ye may know that ye haue eternall life Here are fower things to be noted in this the first is that it is not vnpossible but men may come to be assured that they shall be saued the second that it is not pride nor arrogancie or a wicked presumption for a true beleeuer to assure himselfe that he shall be saued the thirde what way we are to come to this assurance of our saluation the fourth last how we are by degrees to encrease this assuraÌ„ce Let such then in the first place as hold it a thing vnpossible for any man to know he shal be saued consider how flat coÌ„tary it is which they hold vnto the word of God for if it be not possible for men to knowe that they shal be saued how could S. Iohn say These things haue I written vnto you that beleeue in the name of the son of God that ye may know that ye haue eternall life Ought not this to stop the mouthes of all men in this matter For when he saith we may know shall we say it is vnpossible to know We grant say some that certaine speciall men might know and haue assurance that they should be saued for it was by speciall reuelation but it doth not follow thereupon that the faithfull may come to the knowledge and assurance of their eternall life and saluation Yea euen this cauill also is fully answered and taken away by words of the holy Apostle for he writeth to the whole Churches euen vnto all that haue the true faith in Christ hee speaketh not vnto some speciall persons but indifferently vnto them all that they might know they had eternall life Also he doth not speake of any especiall reuelation but that the knowledge of their saluation is by the things which he wrote vnto them Let all men then which will not wilfully wickedly gainsay the holy Ghost stoope downe acknowledge the truth in this namely that the faithfull
vnfruitefull in the knowledge of our Lord Iesus Christ but hee that lacketh these things is blinde and cannot see farre off and hath forgotten that he was purged from his old sinnes 2 Pet. 1. ver 5.6.7.8.9 Heere is the way prescribed and by this men shall attaine to the certainty of their saluation which S. Pet. there expresseth in verse 10. and 11. after this manner Wherefore brethren giue the more diligence to make your calling and election sure for if you doe such things you shal neuer fal And by this meanes an entrance shall be ministred vnto you abundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ What can be spoken more clearly for the certainty of saluatiō and that by meanes degrees men rise vp vnto it Doth he not teach that by those things men shal make their calling and election sure What is that but that they shall thereby know assuredly that GOD hath called them and chosen them vnto eternall life For doing those thinges he pronounceth that they shall neuer fal What is it thē which maketh men to doubt that they shall not be saued Is it not the conscience of sinne which is in them Is it not that their heart is full of vncleane vices and that the holie vertues are wanting Now where the vices haue their full power and doe raigne there is a whole doubting and worthilie for men may assure themselues that in such an estate they cannot be saued Then where the worke of the spirite is begunne so that the vices are somewhat suppressed and the vertues beginne to budde and growe vp there ariseth some comforte and assurance there the spirite the water and the bloud beginne to beare recorde This is a true recorde but yet it seemeth not so cleare because the remnants of sinne are verie strong and plenteous and the vertues are as I may say tender and weake Now as knowledge and faith and the power of the spirite increaseth as the deedes of the flesh are more and more mortified and subdued so the testimonie of the spirite of the water and of the bloud is more cleare and strong The more godly the heart the minde groweth the more assurance we haue that we shall be saued Many say O what a blessed thing it is if a man attaine to the knowledge and assurance of this saluation How willingly will that man loue and obey God how chearefullie wil he beare all troubles and afflictions I feele sometime great ioye and assurance of Gods loue towardes me but through mine owne negligence I haue so many sinnes as that they take away my comforte and make me doubt Then consider what waye we are to ouercome such doubtes and to come to that happie and blessed assurance Mortifie the deedes of the fleshe by the spirite What is it that depriueth thee of this happie estate and maketh thee to doubte Is it not through the want of the cleere testimonie in thee of the three which beare recorde in earth Thou hast many sinnes in thee which thou seest not and it may be very great ones as loftines of minde vaine-glorie couetousnesse selfe-loue vanitie of minde contempt of spirituall thinges and such like Yea further it may be that sundrie thinges which thou deemest in thy selfe to be vertues examine them wel by the light of Gods worde and thou shalt finde them to be vices So long as it is thus there will be doubting for where is the testimonie of the spirite with the water and the bloud Mortifie the vices by the spirite vse all diligence with feruent prayer and all other good meanes and giue not ouer although thou seemest sometimes to labour in vaine for in continuance of time thou shalt gaine much and great peace shall arise in thy consc ence and the same springing more and more as thou shalt purge it from dead workes O beloued this is the way of saluation enter into it and giue not ouer it is worth the labour The Lorde blesse vs that we may be founde constant euen to the ende Amen The end of the second Sermon THE THIRDE Sermon Hebrewes 12. 16 Let there be no fornicator or prophane person as Esau which for one portion of meate sould his birthright 17 For ye knowe that afterward when he would haue inherited the blessing he was reiected for he found no place for repentāce though he sought it with teares ALl wise men do account it a friendlie parte when any doe forewarne and shewe vnto them how they may preuent and eschue some great danger that was comming towardes them I trust therefore that you will be the more attentiue to this scripture in which not a mortall man but the holy ghost the spirite of wisedome and trueth doth set before vs a most horrible daunger and such as if we fall into it we are vtterly vndone for euer without all recouery Now that I may make it the more plaine and easie vnto you to beholde we may deuide it into three partes The first is a precept or warning giuen vnto vs to take heed there be no prophane person It is in these wordes Let there be no fornicator or prophane person I doe omitte to speake of the fornicator who is here ioyned with the prophane person The second parte propoundeth an example with the facte whereby he sheweth himselfe to be prophane that wee may see what the sinne of prophanesse is or whom the scripture calleth prophane men and it is in these wordes as Esau who for one portion of meate sould his birthright The third and last setteth forth the seueritie of Gods iudgement and wrath vpon him which is the horrible daunger that I spake of into which they fall with him that followe Esau in prophanesse The wordes be these For ye knowe that afterwarde also when hee would haue inherited the blessing hee was reiected for he found no place for repentance though he sought it with teares Come then to the precept Let there bee no prophane person It may be demanded whether this bee giuen to euery priuate and particular man or to the Pastors guides of the flocke or to both Doubtlesse to both For as the shepheards are to watch ouer the whole flocke to teach to exhort to admonish to rebuke euen euery particular man as need shall require so is euerie priuate man to haue a singular and speciall care to take heede to himselfe that he become not prophane otherwise what shall all the diligence of the teachers preuaile Yea moreouer all men are inioyned to cōsider one another to prouoke vnto loue good workes and to exhorte one another as we reade in the tenth Chapter of this Epistle to the Hebrewes ver 24.25 For hee that shall see his brother his friende his neighbour or familiar acquaintance grow prophane and so running into that daunger of Gods heauie displeasure here set forth in the example of prophane Esau and shall not be moued therewith nor touched with care and loue
their euill lustes the more furiously the same doe seeme to rage Whereupon some doe giue ouer striuing feeling theÌ„selues so yoked as that they thinke it vnpossible to winde out For this cause S. Paule saith Sinne shall not haue doâ—â—â—â—â—â— ouer you As if he should say be of good courage and faint not resist sinne with all the force ye can for albeit the motioÌ„s thereof do arise in you very strong and seeme often times euen to leade you away captiue yet it shall not raigne Why may one say doth not sin raigne in you where the motioÌ„s which ariseth in the minde doth take place so that a man is carried into some sinfull actes Surely we must iudge thus that where a maÌ„ doth that which he vnfainedly hateth and is drawen thereunto euen against his will he doth not obey sinne neither can it be said that sinne doth raigne in him But is not such a man in daunger that hee shall be ouercome No verily for marke what a reason the holy Apostle doth render For yee are not saith he vnder the law but vnder grace The summe of the reason is this sinne hath lost his force in you and is vnarmed and you haue obtained an inuincible power against it therefore goe on vâ—â—â—ntly in resisting for you shal assuredly obtaine the victorie and sinne shall not haue the â—ominion ouer you Now sinne hath lost his force by this that you are not vnder the lawe and you haue obtained your power in this because you are vnder grace Is not this a maruelous encouragement The tyrant is vtterly weakned and you are mightily armed therefore goe to resist he shal not preuaile agianst you This you shall see plainely if you did vnderstand what it is not to be vnder the lawe and what it is to be vnder grace The lawe was Moral Iudiciall and ceremoniall Here wee must needes take it of the lawe Morall But now how is this to be vnderstood that he saith we are not vnder the morall lawe They bee vtterlie awrie which take it absolutely as if we had no more to doe with the lawe of GOD. The lawe is the rule of holy life all vices are condemned onelie by it and alone it commandeth all vertues what then can be more absurd then that Saint Paul vrging godlie life should abolish the onely rule thereof We are stil vnder the lawe thus to haue our minde our will our affections our thoughtes our wordes and our deedes wholie framed according to the same It is therefore but in some respecte that Saint Paul saith we are not vnder the lawe Some doe take it to be meant that we are not vnder the curse of the lawe Most true it is that Christ hath deliuered his from the curse of the lawe as it is written Gal. 3. but that appertaineth vnto iustification S. Paul doth not here deale about iustification but as we see plainely touching sanctification that is the godlinesse which is begun in all the faithfull Here then it must be vnderstood so as it is to be applied to the conflict that is betweene the fleshe and the spirite in the regenerate And that is thus ye are not now vnder the lawe as it is the strength of sinne 1. Cor. 15.56 This matter is handled at large in the next Chapter where he doth cleare the lawe from all blame that it is the strength of sinne or that the natiue corruption in vs which as an husband hath force by the lawe in our members to bring forth children vnto death that is to beget and to bring forth wicked deedes in the faculties of our soules and bodies being as the wife For it is accidentarie to the lawe to doe this For the lawe being spirituall and requiring an heauenlie puritie and lighting vpon our nature which is carnall or vtterlie corrupt onely shewing our vncleanenes and not healing it concupiscence becommeth more raging in vs which without the lawe lyeth as it were dead He that is in Christ and so endewed with grace or that is led by the spirit of sanctification Which doth mortifie the deedes of the fleshe is not so vnder the lawe any longer as that sinne should haue strength thereby Thus the holie Apostle then dooth encourage and comforte all those that striue to mortifie their sinfull lustes telling them that the tyrant hath lost his force which he had by the lawe in our corrupt nature and that we are armed with the mightie power of grace to subdue him and therefore hee shall not haue dominion ouer vs. What greater comfort then this why should we not take heart The Lord increase his grace in vs and make vs strong in renouncing all obedience to sinne and in giuing vp our selues wholy to his seruice Amen FINIS