shall be pleasing vnto him and acceptable in his fight according as our Sauiour Christ sayth As the branch cannot beare fruit of it selfe except it abide in the Vine noe more can yee except yee abide in Me. Thus is Christ made our Redeemer Deliuerer Reconciler Mediator Intercessor Aduocate Hope Comfort Protector Defendor Strength Health Satisfaction and Saluation his blood-shedding his death and all that euer he did is ours and doth euery true faithfull Christian as good seruice as though they had done it themselues so that Christ hath left nothing vndone that might pertaine to our saluation Thus haue wee found the hidden treasure which hee that findeth it truely will sell all that euer he hath or euer he would loose it as Paul saith in the 16. to the Rom. 25. verse The Path of a Christian to walke in NOW it followeth in this fourth part to learne and know how all true Christians should walke in the truth of this way for as Christ is the onely way it selfe so is hee also the truth whereby wee must walke for all the wayes of God are truth and mercy both for who so doth feare the Lord him will hee teach and direct such with his spirit to follow the right way Psal 25.12 Wherefore receaue the truth loue the truth and beleeue the truth otherwayes if thou refuse the bread of life and digge vnto thy selfe a Cesterne that will hold no water then shalt thou lead thy dayes in wilfulnesse and dye in sinne thy bloud shall bee vpon thine owne head and thou shalt not see the glory of God death and damnation shall bee thy portion because thou hadst pleasure in wickednesse and didst not giue thy heart to receiue loue and beleeue the truth To this end the Apostle exhorteth the Thessalouians saying Wee beseech you bretheren exhort you in the Lord Iesus that yee increase more and more as yee haue receiued of vs how yee ought to walke and to please God That is as the Apostle should say wee command you not nor vse any force but intreat you with all patience and meeknesse that you will haue a regard and loue your owne soules and thinke and doe those things which may please God you are they to whom the promise was made God hath called you out of darknesse into his maruelous light hee hath not dealt so with euery nation neither haue they knowne his iudgments Wee come not to you in our owne name saith the Apostle We haue charge to preach the Gospell to all nations therefore wee speake vnto you in the name of our Lord Iesus Christ wee shew you the way that you may walke in it wee declare vnto you the will of God that you may be saued Wee haue opened vnto you the whole treasure of Gods mercy wee haue led you to the throane of grace and made you see the Lambe of God that taketh away the sinnes of the world wee haue preached vnto you the remission and forgiuenesse of your sinnes through his name if you beleeue you shall bee saued if any man preach vnto you otherwise then thaâ— you haue receaued let him bee accursed It is not enough that yee beleeue yee must also walke and liue accordingly to knowledge this is the will of God for wee are his workemanship created in Christ Iesus to good workes which God hath ordained that wee should walke in them Ephe. 2. For the grace of God hath appeared that bringeth saluation vnto all men and teacheth vs that wee should liue soberly and righteously and godly in this life looking for the blessed hope and appearing of the glory of the mighty God and of our Sauiour Iesus Christ Titus 2. In this sort saith the Apostle hath our teaching been among you that you might shew forth your faith by your workes for it auaileth you nothing to say you haue faith if you haue no workes because the faith that hath no workes is dead thus wee are taught by the workes of our Lord Iesus hee saith not euery one that saith vnto me Lord Lord shal enter into the kingdome of heauen but he that doth my Fathers wil that is in heauen Againe euery tree that bringeth not forth good fruit is hewen downe and cast into the fire Thus hath our Lord God commanded vs to be like our Father which is in heauen to let our light so shine before men that they may see our good works thus the Apostle taught thus the Church of God this day teacheth it requireth faith as the instrument and meanes to apply the merits and passion of Iesus Christ for our saluation and good workes as fruites and witnesses of our faith Whosoeuer learneth aright and beleeueth the Gospel as he ought groweth and goeth forward from vertue to vertue if he were ignorant before he commeth thereby to knowledge if he were weake he groweth in strength if hee were wicked hee turneth vnto godlinesse For as we haue beene taught that wee are saued by faith in Christ without the works of the law which doctrine though it be most true most soundly proued and flatly concluded Ro. 3.16 yet being vnderstood a misse as Pauls writings sometimes are 2. Pet. 3.28 it hath beene the decay of all good deeds and brought in Epicurisme al vngodlinesse it is true in deed that eternal life is the gift of God through Iesus Christ Ro 6.23 yet this gift is bestowed only vpon those for whom it is prepared Math 20.23 which haue exercised themselues in the workes of mercy Math 25.35 for in respect of God our election standeth sure certaine from al eternity for it hath his seale The Lord knoweth them are his 2. Tim 2.19 and I know whom I haue chosen Ioh. 13.18 but in respect of our selues it is vncertaine and therfore we must striue to make our calling election sure by good works albeit it is sure in it self for asmuch as God cannot change yet wee must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth leth sanctifieth and iustifieth vs these are the wayes to come to heauen though they bee not the cause for Christ is the only cause therefore we must keepe the way if euer wee meane to come to heauen For as we are ordained to the end so are we ordained to the meanes which bring vs to the end If God hath predestinated any to eternall life he hath also predestinated them to the means whereby they must attaine eternall life that is faith and a good conseience For the end of Gods law is loue which cannot be without a good conscience neither a good conscience without faith nor fayth withou the word of God therefore it is certaine that whosoeuer is to be saued shal at one time or other before they depart out of this life bee called truely to beleeue and shal endeauour by all meanes as Paul did to keepe a good conscience towards God and man Acts 24.16 For that which is
power to be angry with her because shee commeth so like his sonne This is to put on Iesus Christ and this is the wedding Garment without the which no man can feast with the Lord this garment is called an armour because it defendeth vs from all the assaults of the deuill the flesh and the world this garment is called a light because it is the beauty and glory of them which weare it this garment is called a kingdome because none but Kings do weare it that is they which are inthroned into the kingdome of Christ and made kinges ouer the world the flesh and the diuill This Garment Saint Paul hath sent vnto vs to goe before the king of Heauen and earth A holy garment a royall garment an immaculate Garment an euerlasting Garment whereof euery hemme is peace of conscience euery pleat is ioy in the holy Ghost euery stitch is the remedy of some sinne and saueth them which weare it Thus if wee put on Christ wee are clothed with his obedience whereby our wickednesse is couered wee are clothed with his merites whereby our sinnes are forgiuen wee are clothed with his holy spirit whereby our heartes are mollified sanctified and renewed til we resemble Christ himselfe This is the Apostles meaning to put on CHRIST so that to put on CHRIST is to put on the new man with all his vertues vntill we bee renewed to the Image of CHRIST which is like a new man amongst men they which labour to be righteous and yet beleeue that CHRISTS righteousnesse shall saue them and haue put on CHRIST truely as Saint Paul would haue them and then wee shall heare the voyce Thy sinnes are forgiuen and then wee shall haue that blessing thy sinnes are couered Hee doth not put on CHRIST but putteth off CHRIST and putteth on Beliall which fashioneth himselfe to God and to the world for as Christs coate was without seame soe they must bee without stayne that weare it therefore when we haue put on this garment we must wash our selues and pick our wayes and chuse our worke that is we must not thinke as we did nor speake as wee did but remember that we haue changed our maister and to serue him with whom wee are bound Now to learne further how wee may apply Christ vnto vs the text wil catechise it in three names that is Lord Iesus Christ the Apostle seemeth to spell out the way vnto vs how we should weare this garment First we must put him on as Lord then wee must put him on as Iesus lastly we must put him on as Christ First as Lord that is our ruler to command vs our tutor to gouerne vs and our Maister to direct vs we must be no mans seruant but his we must also put him on as Iesus that is our Sauiour in whom we trust our protector on whom we depend our redeemer on whom we beleeue we must not looke for our saluation from Angells nor Saintes nor any thing besides him for the name of Iesus signifieth a Sauiour and is giuen to none but to him for he is the only Sauiour therefore when hee is called our saluation it implyeth that there is no sauiour besides him Also wee must put him on as Christ that is a king to rule a Prophet to teach a priest to pray and sacrifice and to pacifie the wrath of God for vs. For the name of Christ doth signifie that he was anointed a King a Priest and a Prophet for man A King to rule him a Priest to sacrifice for him a Prophet to teach him So then wee put on Christ as Lord which worshippeth none but him we put on Christ as Iesus which beleeueth in none but him we put on Christ as Christ which heareth none but him beleeueth in none but him furthermore when wee put Christ first on is when we are baptised then we are sealed and consecrated to his seruice For so soone as we came into the world we vowed to renounce the world the flesh and the Deuill and to serue God we haue put on Christ againe when we are called and sanctified that is when wee cast off the old man which is corrupt with the lusts of the flesh and the pride of this life with the cares of this world and put on the new man which is regenerate in righteousnes and holines to the Image of Christ We put on Christ againe when wee receiue his holy sacrament and are partakers of his body and blood that is the merites of his obedience and passion by fayth then Christ is become ours and dwelleth in vs and feedeth vs with his grace to eternall life Now when wee haue put on Christ in these three sortes which is our garment for this world after we shal put on Christ in heauen and bee clothed with his glory and that shall bee our last vesture which shall neuer weare out Thus hath it beene set downe what is meant by putting on Christ to clothe our selues with his righteousnesse and holynesse that is to beleeue that his righteousnesse shall supply our vnrighteousnesse and his sufferings shall stand for our sufferings because hee came to fulfill the law and beare the crosse and satisfie his Father for vs that all which beleeue in him might not dye but haue life euerlasting And that wee may the better and with more strength bee able to walke in this our right path and way towards heauen wee must pray vnto our mercifull God and with all our diligence seeke vnto the meanes for the obtayning the Iewell of our saluation that is a liuely iustifying faith according to the faith of Gods elect which faith is not mans opinion and conceit as when they heare the story of the Gospell and withall there followeth no good workes nor amendment of life though they heare yea and speake many things of faith but a right faith is the gift of God as the Apostle saith and commeth from him and wrought by the holy Ghost in vs and changeth vs turneth vs into a new nature and begetteth vs a new in God as we may read in the first of Iohn and killeth the old man and maketh vs altogether new in heart minde and will and in all our affections and powers of the soule and bringeth the Holy Ghost with her this faith is a liuely thing mightie in working valiant and strong euer dooing euer fruitfull so that it is vnpossble that hee which is endued therewith should not liue a godly and an holy life and alwayes bring forth fruites of good workes Such is his nature for quick faith in the heart and liuely moouing of the spirit driueth him and stirreth him therevnto Faith then is a liuely and a stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is surely grounded in our hearts by the word of God that it cannot bee remooued with any tribulation And such trust wrought by the holy Ghost through faith maketh a man
glad lustie cheerefull and true-harted vnto God and vnto all creatures so that it is vnpossible to seperate good life and good workes from this faith euen as it is impossible to seperate heate and burning from the fire Therefore take heed to thy selfe and beware of thine owne fantasies and imagination which to iudge of faith and good workes that thou wilt seeme wise when in deed thou art starke blind Pray vnto GOD therefore that hee will in mercy vouchsafe to worke this true faith in thine heart or else shalt thou remaine euermore faithlesse Now it is for euery true Christian to know and vnderstand that they are accepted iustified and at peace with God only through fayth in Christ our sauiour and that workes are to be set apart in the only poynt to bee any cause of our iustification with fayâ—h yet hope and charity follow the same saith by which we are iustified in the regenerate that are the Children of God yet wee are not iustified by them no nor by fayth as of it owne vertue othervise then instrumentally as apprehending the righteousnes of Christ which is without vs and is no otherwise ours then by imputation for as a good tree hath good fruites necessarily so hath a right fayth good life and good workes but then good workes though they bee not seperated from fayth yet they are seperated from being any cause of iustification with fayth As the Apostle Saint Paul maketh diuers and sundry arguments for the proofe thereof As in the 3. to the Rom 20.21.22 c. where he testifieth that by the workes of the law no flesh could be iustified in the sight of God for by the law commeth the knowledge of sinne But now sayth hee is the righteousnesse of God made manifest without the law hauing witnes of the Law and the prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference for al haue sinned and are depriued of the glory of God But are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are past To shew at this time his righteousnesse that he might be iust and the iustifier of him that beleeueth of Iesus Christ Now the Apostle when he had testified that wee are iustified by grace through faith and not by workes concludeth by posing a question and giuing answer thereunto saying where then is thy reioycing it is excluded by what law of workes nay but by the law of faith affirming with a conclusion wee hold that a man is iustified by saith without the works of the law Againe know this that a man is not iustified by the workes of the law but by the faith of Iesus Christ and we haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because that by the workes of the law no flesh shal be istified Gal. 2.16 For if there had been a law giuen which could haue giuen life surely then righteousnesse should haue beene by the law but the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue Gal. 3.21.22 Yee are abolished from Christ saith the Apostle whosoeuer are iustified by the law yee are fallen from grace for wee through the spirit waite for the hope of righteousnesse through faith Gal. 5.4.5 Againe by grace wee are faued through faith and that not of our selues it is the gift of God not of workes least any man should boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which GOD hath ordeyned that wee should walke in them Ephes 2.8.9 The Apostle saith that the promise that Abraham should bee heire of the world was not to Abraham or to his seed through the law but through the righteousnesse of faith for if they which are of the law bee heires then is faith but vaine and the promise made of none effect Rom. 4.13.14 For if righteousnesse come of the law then is Christ dead in vaine Gal. 2.21 Besides many other places in the Scriptures which tend to the same purpose as to the Gal. 3.11 Ephes 3.9 Rom. 4.5.6 Titus 3.5 2. Tim. 1.9 Heb. 2.4 Now it followeth to bring some arguments and reasons to prooue that man is iustified by faith onely and not by workes The first is that whereby man shall liue for euer by that also hee shall be iustified By faith in Christ Iesus man shall liue for euer ergo by faith also man shall be iustified For as wee attaine to eternall life for Christ his sake beeing apprehended by faith So for his sake wee are pronounced for iust and absolued from the guilt and punishment of eternall death therefore these two propositions are conuertible A man iustified shall liue for euer and a man liuing for euer is iustified these effects of iustification is in the holy Scriptures attributed vnto this onely cause Faith for what is more knowne then that saying So GOD loueth the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue eternall life It is sayd by the Prophet Abacuck 2.4 The iust man shall liue by his faith and what is more manifest then that beeing iustified by faith wee are at peace with GOD. Rom. 5.1 So then if man bee iustified by his faith that is by the righteousnesse of another to wit Christ apprehended by faith then is hee not iustified by his owne righteousnesse For man is saued either by his owne righteousnesse or by the righteousnesse of another But man is saued by the righteousnesse of another namely by the righteousnesse of Christ as is declared by Abacuk Ergo man is not saued by his own righteousnesse wherefore if man should bee iustifyed by his workes then should hee also liue by his workes But by the testimony of Baruk man shall not liue by his workes but by faith onely For workes that are wicked and doe nothing else but prouoke Gods wrath deserue no reward or recompence much lesse doe they deserue righteousnesse and eternall life But the workes of all men are wicked and doe nothing else but prouoke GODS wrath ergo the workes of no man but CHRIST onely deserue any reward or recompence much lesse doe they deserue righteousnesse and eternall life How Faith doth iustifie and how workes GOD doth commend vnto all the world the adioyning of outward workes to inward faith Consonant vnto which is Paul the Apostle when hee requireth a faith that worketh by loue and telleth vs that aswell with the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto saluation Rom. 9. Also our Sauiour him-selfe who requireth to the inward acknowledging of him in the heart the outward
profession of him before men Math. 10 This is that which S. Iames meaneth where hee saith Abraham our father was iustified by works when hee offered Isaack vpon the Aultar seest thou not saith hee that the faith wrought with his workes and through the workes was the faith made perfect c. that is Abraham by this meanes was knowne and declared to be iustified and his faith beeing effectuall and fruitfull by workes was thereby knowne to bee a true faith and not a ded faith for S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified true is the distinction therefore euen of Schoolemen themselues Christ doth iustifie a man effectiue effectiuely by working his iustification faith doth iustifie a man apprehensiue by apprehending because it taketh hold of Christ who is our iustifier And workes doe iustifie also but declaratiue declaringly because they shew that a man is iustified as hath beene said so Christ faith and workes doe all iustifie but diuersly Also it is that Barnard saith workes are via regni but not causa regnandi that is the way to the kingdome but not the cause of the raigning there And now wee see and vnderstand that faith being the onely speciall meane for euery true Christian to attaine vnto saluation and Christ Iesus the speciall cause thereof therefore it behooueth euery child of God to imbrace the benefit of the Gospel seeing God doth so mightely vse the preaching of the same to beget faith to confirm the same in the hearts of the elect so to bring them to saluation We shold greatly therfore esteem of the preaching of the word and haue it in great price as in the 1. Cor. 1.18.21.24 Tim. 4.16 2. Tim. 3.15 Ioh. 5.25 The grace of God and saluation is giuen vnto them onely that haue faith and beleeue in Christ for they onely are iustified Mark 16.16 Therefore neither doth saluation nor the doctrine therefore belong at all vnto infidels or vnbeleeuers Ioh. 3.18 As vnto the beleeuers the Gospel is the power of God vnto saluation so vnto the vnbeleeuers it is the sauor of death vnto death because they either condemn or corrupt it 2. Cor. 2.15.16 The promise of saluation belongeth not onely vnto certaine men as Prophets Apostles but generally vnto all beleeuers Mark 16.16 wherefore no man ought to dispaire or to thinke himself exeÌ„pted but repent beleeue only Lu. 8.50 The Maiesty and excellency of the gospell must needs be great seeing in times past it was promised by the Prophets as a singular and admirable guift being thus promised was commended in wryting for the perpetuall nourishing of the hope of the faithfull The Gospel or Euangel by the very sound and signification of the word is discerned from the law the gospell to speake properly is not a doctrine teaching precepts or perfecter Counsels then the law of God but a doctrine bringing from heauen most ioyfull newes touching the sauiour and grace of God in Christ towards all such as by faith lay hold on the Mediator Hereupon Christ said that the eies and eares of his disciples were happie when they had heard the preaching of the Gospell and seene the same confirmed with miracles for that they saw and heard those things which many Kings and Prophets desired to see heare and yet could not But wee at this day are no lesse happy then the Disciples yea we are much more happy now theÌ„ they were then for albeit they saw Christ in the flesh and heard him teach yea at that time they had not heard that hee died for vs and that our sins being altogether washed away by his death that he had risen againe froÌ„ death ascended into heauen and sat at the right hand of God the father all which are in the gospel declared to vs. By the bookes of the new Testament we bee taught also that Christ afore promised which is God aboue all things most blessed for euer euen he which was shadowed in the bookes of the old Testament and in sacrifices figured that he was sent at the last from the father the self same time which the father did constitute within himself at that time when all wickednesse abounded in the world then he was sent this Iesus our Sauiour being borne in the flesh suffered death and rose again from the dead which acts of his were not done by him in respect of the good works of any man for we are all sinners but that this God our father should appeare true in exhibiting the aboundaÌ„t riches of his grace which he promised and that through his mercy he might bring vs to saluation Wherevpon it is euidently shewed in the new Testament that Iesus Christ being the Lambe the true sacrifice of the world putting away the sins of men came into this world to purchase grace and peace for vs with the father washing vs from our sinnes in his blood should deliuer vs from the bondage of the Diuill whom by sinne wee did serue and so we should bee adopted by him to be the sonnes of God and heires with him of that most excellent and euerlasting kingdome Now that we should acknowledge this singular and excellent benefit of God towards vs Almighty God giueth vs his holy spirit the fruit effect of which is faith in God in his Christ for without the holy Ghost by which we are instructed sealed neither can we beleeue that God the father sent Messias nor yet that Iesus is Christ So no man saith S. Paul can say that Iesus is the Lord but by the holy Ghost the same spirit witnesseth to our spirits that we are the children of God and powreth into our bowels that charity which S. Paul describeth to the Corinthians Furthermore that holy spirit doth giue vs hope which is a sure looking for eternall life whereof hee himselfe is the certaine token and pledge Also hee giueth vs spirituall gifts of which Paul writeth to the Galathians therefore the benefit of faith is not to be despised or so little to be set by for by the meanes of this trust and fayth in Christ which worketh by charity and sheweth it selfe forth by the works of haritâ—â—y moouing men therevnto we are iustified and sanctified that is to say God the father of our Lord Iesus Christ which is made our father also by him being our brother doth accompt vs to be iust and holy through his grace through the merit of his sonne Iesus Christ not imputing our sinnes to vs so farre forth that wee should suffer the paines of hell for them Finally Christ himselfe came into the world to the intent that we through him being sanctified and clensed from our sinnes following his will in good workes should deny the things pertaining to the flesh and freely serue him in righteousnes and holines all the dayes of our liues And that by good works which God hath prepared for vs to walke in we should shew our selues to be called to his grace and gift of faith which good workes and
life who so hath not doth shew himselfe not to haue such a faith in Christ as is required in vs. To Christ must we come and follow him with acheerefull mind that he may teach vs for he is our maister lowly and humble of heart he is to vs an example wherby we must learn the rule to liue well Moreouer he is our Bishop and our high priest which did himselfe offer vp for vs his owne blood being the only mediator betweene God and men who now sitteth at the right hand of God the father being made our aduocate making intercession for vs who doubtles shall obtaine for vs whatsoeuer we shal desire either of him or else of his father in his name if so be that we thus desiring shal beleeue that he wil so do for thus hath he promised therefore let vs not doubt if we sinne at any time to come with repentance and with sure trust to the throane of his grace with this beleefe that wee shal obtaine mercy for therefore came hee into the world that hee might saue sinners by his grace This is verily Christ Iesus which shall come at a certaine time appoynted by his father and shal sit in great maiesty to iudge all men and to render to euery man the workes of his body according to that he hath done whether it bee good or euill And he shall say to them which shall be on the right side which in this world did looke for the good things to come that is to say life euerlasting Come yee blessed of my father enioy the kingdome that hath beeene prepared for you from the beginning of the world but to them which shall be on the left hand he shal say Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angells and then shal the end be when Christ hauing vanquished all manner of enemies shall deliuer vp the kingdome to God the father A breefe Description of Christ CHrist is described first by his person secondly by his office In his person wee are to note first that Iesus Christ is true God secondly that he is true man thirdly that the person of Christ is but one in which there is to wit the deuine and the humane natures He is prooued to be God because hee is the sonne of God and because his deuine maiesty is declared by vndoubted testimonies first by his might and power in working miracles secondly by his essentiall sanctity and thirdly his resurrection from the dead because hee quickned and gaue life vnto himselfe The office of Christ is heere breefely touched first because hee is Iesus that is the sauiour of his people Mat. 2.21 secondly because he is Christ that is anoynted with the fulnesse of the spirit aboue measure Esay 61.1 Psal 45.7 Iohn 3.34 Acts 20.38 to be a Prophet a Priest and a King and so our Lord not only by reason of our creation but especially because he bought vs with his blood and purchased vs for peculiar people and Church for himselfe The Apostle Paul in the first to the Cor. 1 30. saith that Christ is made of God the father righteousnes vnto vs and that is to be considered in two poyntes first is in discharging vs of our sinnes and the punishments due for the same the second is in presenting ve blamelesse before his heauenly father in such perfect obedience as the law cannot reprooue or iustly charge with any want of obedience according as the Apostle sayth that Christ is the end of the law for righteousnesse to all that beleeue That is Christ hath fulfilled the whole law and therefore as many as haue true fayth in him are compted righteous before God as if they had fulfilled the law themselues And also discharged the punishments which were due for our sinnes and so thereby wee are receiued vnto grace and accepted before God as righteous in Christ The Prophet declareth plainely of Christs obedience saying Hee hath onely taken on him our infirmities and borne our paines and was wounded for our offences and smitten for our wickednesse for the paine of our punishments was layde vpon him and with his stripes are wee healed Esa 53.2.3 Likewise Saint Peter affirming that Christ his owne selfe bare our sinnes in his body on the tree that wee beeing deliuered from sinne should liue vnto righteousnesse by whose stripes wee are healed 1. Pet. 2.24 All this is performed in Christ for vs who hath satisfied in his sufferings for our sinnes and wrought our full discharge in that hee perfectly kept the whole law and euery commandement thereof in the behalfe of vs that bee his for hee beeing God and aboue the law as Lord and giuer thereof needed not to haue beecome a subiect therevnto for himselfe therefore it appeareth plainly that hee went vnder that obedience in oâ—â— names and for vs and that the same obedience of his is auaileable for vs that bee his as it is written that as by one man his disobedience many were made sinners so by the obedience of one which is Christ shall many also be made righteous The tree must bee good before the fruite bee good and therefore wee our selues must bee made righteous before any good fruits of righteousnesse proceed by faith as righteous in Christ whoe is made of God the Father our righteousnesse before the Lord will take in good part any thing that shall proceede from vs. For the Apostle prooueth plainely that our good workes and holynesse of life going before doe not iustifie vs or make vs righteous For it is written that God which is rich in mercy for his great loue wherewith hee loued vs euen when wee were dead in sinnes hath quickened vs together with Christ by whose grace we are saued Ephes Therefore no workes then those went before to quicken vs seeing it is sayd that when wee were dead in sinnes not onely sinnes but dead in sinne God hath quickened vs This prooueth plainly that our good workes and holynesse of life did not procure righteousnesse to bee in vs when the matter is cleare that wee are dead in sinnes when he in mercy quickned vs. So that wee ate not to looke for any righteousnesse to bee in vs but onely in and by Christ whoe is made of GOD the Father righteousnes vnto vs according as the Apostle â—aith to the Cor. that Christ is made sinne for vs which knew no sinne that we might be made the righteousnes of God in him it is not that Christ did sinne for in him was no sinne at all But by way of imputation that is our sinnes being imputed vnto him and he take them vppon him whereby his righteousnes was imputed vnto vs that we might be made accepted righteous before God in him We must therefore bee grafted into Christ and then draw power from him to bring forth fruit that
spoken of Christ in special in 40. Psal thou hast loed righteousnes and hated iniquity must be verrified and in some measure accomplished in al the members of Christ they must loue righteousnes and hate iniquity this is the difference that the Apostle putteth betweene the children of God the children of the Deuil that the children of God both loue do righteousnesse and the children of the deuill loue sinne and doe it 1. Iohn 3.6.7 Let no man therefore thinke that he is predestinated to saluation vnlesse he feele and find in himselfe the effects and fruits of predestination for those whom God hath predestinated them also in his good time he calleth Ro 8.29.30 not vnto vncleannesse but vnto holinesse 1. Thes 4.7 and whom he hath called them also hee iustifieth and indueth with the grace of sanctification Ro. 6. and whom he iustifieth them also he glorifieth Ro. 8 if any be ingrafted into Christ by a liuely fayth hee cannot but bring forth the fruit of god life Iohn 15. And whosoeuer doth not bring forth such fruit it is a certaine note that he is not yet grafted into Christ None can say that they are grafted in Christ and shall be saued by him but only those in whom the new worke of regeneration is wrought and doe by the inward work of the spirit feele Christ to be theirs for it is the sanctifiing spirit that giueth feeling in this point For as the Vine branch cannot liue and bring forth fruit except it abide in the Vine no more can we except we abide in Christ and be truely grafted in him by a liuely fayth none can haue any benefit by him but they only which dwell in him none can liue by Christ but they which are changed into Christ none are partakers of his body but they only which are in his body none can be saued by Christ crucified but they which are crucified with Christ noue can liue with him being dead but those which die with him being aliue Therfore let vs roote downward in mortification that we may shoote vpward in sanctification Let vs dye to sinne that we may liue to righteousnes Let vs dye while we are aliue that wee may liue when we are dead Let vs not therefore flatter nor deceiue our selues as though we had true fayth when wee haue not the true fruites of fayth for as the sun cannot be without light nor the fire without heat no more can a sauing faith bee without good workes which are the fruites and effects thereof The penitent theef had but a short time of repentance yet in that short time he wanted no good works to declare his fayth by Luk. 23.40.41 for no sooner was it giuen him to beleeue in Christ but that presently he maketh answer on the behalfe of Christ and cleareth him of all amisse herebuketh his fellow for his incredulity he confesseth the greatnesse of their sinne and their iust punishment for the same he acknowledgeth Christ to be the Lord and calleth vppon him Therefore it is not enough for vs to say we haue faith the diuills haue a kinde of faith Iames 2.19 nor it is not enough for vs to come to the Church onely and to call vpon the Lord for to say Lord Lord wil not serue thy turne Math. 7.21 nor it is not enough for the preacher to preach vnto vs for vnto some that haue preached in the name of Christ it shal be saide at the last day Depart I know you not it is not enough for vs to be onely hearers of the word for then we deceiue our selues Ia. 1.22 but you that say you haue faith must shew it by your deedes Ia. 2.17 And you that come to call vppon the Lord must depart from iniquity 2. Tim. 2 19. And they that preach vnto vs must practise that themselues which they preach and be an example of holy life for vs to follow 1. Pet 5.3 and we that are hearers of the word must be doers of the same and then we shall be iustified Ro. 2.13 There are 10. special notes to be required of al those that shal be able to walke in this holy heauēly way which leadeth to eternal saluation 1. The first is he must be a new creature 2. Cor. 5.17 Ro. 12.2 2 Secondly he must haue fayth according to Gods elect therby we are at peace with God 3 Thirdly he must not liue after the lust of men but after the will of God 1 Pet. 4.2 4. Fourthly hee must walke as Christ hath walked Ioh. 2.6 5. Fiftly he must not walke after the flesh but after the spirit Rom. 8.1 6. Sixthly he must be zealous of good works Titus 2.14 7. Seuenthly hee must die to sinne and liue to righteousnesse Rom. 6.14 8. Eightly hee must bee holy and vnblameable Colos 1.22 9. Ninthly hee must crutifie the flesh with effects and lusts Gal. 5.24 10. Tenthly and last hee must serue God in righteousnesse and true holinesse all the daies of his life Luk. 1.75 God requireth true and vnfained holinesse wash you saith the Prophet Esay 1.16 Make you cleane take away the euill of your workes from before mine eyes cease to doe euill this is the Commandement of God that so wee should bee pertakers of his heauenly nature As he which hath called you is holy so bee yee holy in all manner of conuersation saith Saint Peter Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15 and therefore glorifie God in your bodies and in your spirits for they are Gods in these bodies we shall rise out of our graues and appeare before the Iudgement seate of God in these bodies we shall sit vpon the twelue tribes God shall crowne them with glory and honour keepe these vessels cleane these are precious keepe them in honor keepe them in holinesse make not the members of Christ the members of the deuil shame not your bodies shame not your selues The Scripture teacheth vs manifestly that none shall become pertakers of the glorious rysing againe wherein consisteth the full measure of our felicity but those which haue endeuoured here to die vnto sinne and to liue againe in newnesse of life which is called the first resurrection euen by the spirit of Christ whom all true Christians haue clothed themselues with all and which haue mortified the deeds of the flesh which haue put off the old man with his workes and put on the new man according to the Image of him that created vs and which haue clensed themselues heere from all vncleanesse both of body and soule and that is the reason why Saint Paule hauing said that when Christ appeareth we also shall appeare with him in glory doth forewarne vs to mortifie our members that are vpon earth whereby hee doth vs well to vnderstand that this mortification must goe before in vs here if we purpose to attaine to glory The same Paul telleth vs that our bodies shall be quickned by reason of
Now we are to consider more perticularly the benefit of praier of all our duties this is the onelie dutie vnto GOD which is giuen to none but God according to that Him onely shalt thou serue such an excellent thing is praier that is offered to none but him which Salomon calleth excellent The second it is such a pleasant thing that Saint Paul enioyneth to pray continually with reioyce continually to shew that no man hath such ioy as hee which is often talking with GOD by praier as if hee should say if thou haue skill to pray continuallie it will make thee reioyce continually for in the company of God is nothing but ioy and gladnesse of heart Thirdly it is such a necessary thing that Christ calleth his temple the house of praier to shew that we should pray in the Temple which is so necessary that GOD built a house for it and called it the house of prayer as though prayer brought God and vs to dwell continually in one house togither Fourthly if wee endeuour our selues to liue vprightly and in the feare of God according to the precise rule of his Commandements we shall finde such a heauenly life that it will make vs like the Angels which are in heauen for when wee reade GOD speaketh vnto vs because wee read his word but when wee pray wee speake to God because wee commence our suites to him and so praier maketh vs like the Angels which are alwaies singing to God The fifth it is such a sweet thing aboue all other things that wee doe for God that in the Reuelations 7. the praiers of the Saints are called incense because when they ascend to heauen God seemes to smell a sweet fauour like incense Sixthly it is such a profitable thing that it doth more good then almes for with almes I helpe but a few but with my praier I may helpe thousands praier is the rich mans almes aswell as the poore mans for Pharaoh begged for praier aswell as Lazarus begged for crummes Lastly it is so victorious and powerfull that it ouercommeth God himselfe which ouercommeth all things for if wee will ouercome our Lord as Iacob did we must ouercome him by praier this God sheweth when hee said to Ieremiah pray not for his people shewing that the praier of the righteous is of such force power that he forbiddeth them to pray when he would not grant least hee should bee ouercome this Christ sheweth againe when hee resembleth his Father to the deafe Iudge the suppliant to the importunat woman which cried vpon him and made him harken to her as if she had compelled him We read that the Iewes did preuaile more by praier then they could by fight therefore one saith hee that can pray can doe all things because hee can ouercome God ouercome the diuell which hindreth all things It hath such a hand in all things that it is like the sanctifier of euery thing it blesseth our thoughts it blesseth our speeches blesseth our actions for whatsoeuer thou doest before thou hast blessed it with praier thou hast no promise that it shall prosper or doe good therefore wee should not presume to vse any of Gods gifts or any of Gods graces without praier least that which is good doe not good but hurt vnto vs. For this cause Saint Paul teacheth vs to pray before we eate Rom. 14.6 for this cause Saint Paul praied before hee ioyrned Acts 20.36 For this cause the Israelits praied before they fought for this cause the Preacher praieth before hee preach It is a good thing to preach and yet we see they doe not pray mee to preach before they pray because Paul planteth Apollo watereth but God giueth encrease Euen so wee should not presume to exercise our faith nor our repentance nor our obedience without praier because there is no faith so perfect but it had need of praier to strengthen it there is no loue so perfect but it had need of praier to confirme it there is no repentance so perfect but it had need of praier to continue it there is no obedience so perfect but it had need of praier to direct it therefore he doth sinne which doth presume to doe any good worke without praier because he seemes to doe it by his owne power for that he craueth not assistance from God which giueth power to faith to bring forth works as well as he doth to trees to bring forth fruits Therefore no vertue hath don so much as praier hath done for all vertues haue had their power from praier aman cannot pray heartily when wrath malice or lust or such like cary his minde away this Paul witnesseth againe when hee saith how shall they call vpon him in whom they haue not beleeued shewing that none can pray but they which haue fayth and that is a signe the spirit is within if wee can pray thetfore as long as God doth not take away thy praying he hath not taken away his mercy S. Paul in his 12. to the Ro. teacheth vs a reasonable seruice to God But here he seems to ioyn an vnreasonable seruice of God for who did euer pray continually or if we should pray continually when should wee heare or preach or when should wee studdy or when should wee worke so one seruice seemeth to hinder all other seruice but indeed it doth further all other seruices and therefore wee are commanded to pray continually because we can doe nothing without prayer but if you immagine that this commandement is broken if your lippes be not alwayes going then you are out of Saint Pauls mind for Saint Paul did not pray continually with his lippes and therefore he doth not meane a lipp-prayer onely neither did Paul frequent the Temple day and night and therfore he doth not meane a Church-prayer only And further it seemes that the Iewes were not appoynted to pray at all times for they had set times of prayer and therefore wee read how Peter and Iohn went vp into the Temple at the time of prayer Therefore to pray continually is to lift vp our hearts continually vnto God and pray in our thoughts as Moyses did though he opened not his lippes and so we may pray continually As when a good man is to answer before the persecutor a thought prayeth in his heart that he may answer wisely when he is to giue almes a thought prayeth in his heart that he may doe good when he is to heare a Sermon a thought Prayeth in his heart that he may be edified and sanctified by it Thus may we pray and heare pray and speake pray and eat pray and studdy pray and work together therefore prayer seemeth a harder thing then it is for if it had beene irksome for any to pray Saint Paul would not haue ioyned prayer and reioycing together it is not hard when a man doth it and reioyceth Now if you will know what prayer is acceptable with God Iames sayth the prayer of the iust auayleth much
Christs spirit which shall haue dwelling in vs heere and whereby wee shall haue repressed all our former affections Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the example of Christ To bee short there are infinite places touching this poynt in the holy Scriptures and though there were no more but this one that is vttered so often namely That the vnrighteous shal not inherit the kingdome of God it might bee enough to content vs withall and to put vs in feare and make vs to come to the true and earnest repentance It is comfortably sayd God hath commanded vs to beleeue in his sonne and for beleeuing in him he promiseth vs euerlasting life so that all they which beleeue in Christ taking him for their Sauiour and applying to themselues al the benifits which he hath purchased for vs by his death are in the right way But who bee these beleeuers euen they sayth the Apostle which walke not after the flesh but after the spirit they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members they which endeuour to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling there-into againe doe the more watch and looke the wariler to their thoughts deuices words and deeds they which feeling their owne weakenesse and infirmities make incessant praier to God for the spirit of strength and steadfastnesse and they which feele their coldnesse vnlustinesse doe craue the spirit of feruentnesse earnestnesse they which do in the time of aduersity keepe themselues from murmuring endeuor to be patiēt they which be thinke themselues of Gods benefits yeeld him thankes for them they which striue themselues to succor the poore needy both in body soule and at a word they which crucifie the flesh with the affections and lusts thereof For in so much that they in whom these fruits are not found wee make the talent of faith to preuaile in such manner as hath beene said cannot be said to bee in the number of true beeeuers and faithfull ones notwithstanding though they pretend some countenance of honesty and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ and that the perfect obedience which Christ hath yeelded to God his Father in satisfying the law is imputed vnto him as if he himselfe had yeelded it And to bee short that he is reckoned for righteous by his faith so as none of all his imperfections are to bee made account of If thou list to beguile thy selfe thou maist but it wil be to thy harme and confusion indeed Christ laieth not our sinnes to our charge if wee beleeue a right in him neither shall all our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnesse and hast no other care but to follow thine owne inordinate lustes it is not only a doing great dishonour vnto him but also a scorning of him for his redeeming of thee But Saint Iohn saith manifestly that as Christ is righteous so hee that worketh righteousnesse is righteous and that hee which sinneth is of the deuill yea and he saith moreouer that the thing wherein the children of God doe shew themselues to differ from the children of the deuill is that the one sort worke righteousnesse and the other sort worke sinne And of a truth I cannot tell how Gods true Children who are al true Cristians could otherwise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly father whome because they know to be righteous they also doe wholy endeuor themselues to doe righteous thinges wherein they shew themselues to be borne of God as Sainr Iohn sayth further If you know that God is righteous know ye also that whosoeuer worketh righteousnes is borne of God Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse seeing they haue Christs spirit to guid them for he that hath not Christs spirit sayth the Apostle is noe Christian which beeing holy of himselfe cannot but driue foreward the party to all holines whom he possesseth And it cannot be but that he must needes bring forth his fruites which are louingnesse goodnesse quietnesse mercifulnesse meekenesse faithfulnesse mildnesse and stayednesse to be short it cannot be but that hee must needes alter the whole man both within and without to make a new creature of him For sith that CHRISTS life was not set forth vnto vs all onely to make aledgement of it or to make a wondring at it in wordes but to be followed by vs it is the marke wherevnto wee must bend in drawing to perfection as neere as is possible and as much as our frailty can afford And otherwise seeing we be towled therevnto by Iesus Christ himselfe not only in wordes but also in examples which are as liuely portratures of the life which wee ought to lead heere in wayting for his glory and glorious comming againe wee cannot exempt our selues from it without preiudice of our saluation no nor yet without be wraying that we haue no lust to it for were we rightly desirous to become happy and to attaine to the endlesse life which is promised vs in CHRIST wee could not shew it better in taking the way thereto whereby wee may and must attayne vnto it And that way is none other then to beleeue in Christ and to walke as he walked and that is Saint Iohns meaning where he sayth that hee which sayth he dwelleth in Christ ought to walke as he walked that is he ought to endeauour to liue as be liued And certes it is not possible that they which are vnited and knit vnto Christ as his members should not be touched with desire to resemble him and to follow his steppes for the very thing wherein the vnion and coniunction is shewed is that the members doe shew themselues to be of the same that the heade is and where that is not done it is an euident proofe that the member is rotten senceles and voyd of life which is in the head Not without cause therefore doth Saint Paul say that we must be of the same mind which Iesus Christ was of for thereby his meaning is to giue vs to vnderstand that we which are members of Christ must be answerable to him in vnion of affection and will which thing he teacheth yet more plainely in another place where he sayth that we be grafted into Christ after the likenes