OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle, then for a rich man to enter into the kingdome of God, Math. 19. ver. 24. The Disciples when they heard this were exceedingly amazed, and [...] Who then can be saued? For in deede they [...]ue more credit to this speech of Christ then the [...] men commonly do, who are little amazed [...] at when they do heare it though it might [...]ch them neerer then the Apostles who were [Page 2] poore. But he beheld them, and said vnto them with men this is vnpossible, but with God [...] things are possible. Whereby it is euident, th [...] although riches do make it hard to be saued, yea vnpossible with men, not that the blame is to be imputed to the riches, but to mans corrupt na­ture, for S. Marke reporteth that Christ said, how hard is it for them that trust in riches to enter into the kingdome of God? yet there is a passage and a way opened to heauen for the rich by the migh­tie power of God, with whome all things are pos­sible. From hence it is, that the blessed Apostle Paule doth instruct and warne Timothie, and in him all the Ministers of the Gospell, how they must deale with the rich men of this world. For if there were no possibilitie for them or any of them to be saued, it had bene vtterly in vaine to speake of them as he doth: and if the passage to life were easie for them, what should there neede a seuerall precept about them, and so vehement a charge to be giuen? Let rich men giue heed to this precept, if they tender their owne saluation, for heere is shewed a great wonder, namely, how the Camel shall get through the eye of a needle, that is, how they which abound in riches shall get to heauen, a matter of greater weight then all their possessions heere in the world.

This text of scripture that we may come to handle it, is to be deuided into two parts, the former of them is in two verses, containing the [Page 3] charge that must be giuen to rich men, namely, that they be not high minded, nor trust in vncer­taine riches, but in the liuing God, and doe good to others, that they may be rich in good workes, &c. The latter part is in one verse, shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them: for as he saith, they shall lay vp in store for themselues a good foundation against the time to come, and attaine eternall life. To come then a little neerer to the opening of the matter, the former part, which is the precept or charge doth deuide it selfe into two members, the one setting foorth what they must take heed of to eschew, euen two most pestiferous vices, loftines of mind, and vaine trust in riches: the other opposing to those two vices three excellent vertues which they must practise, that is, trust in the liuing God, liberalitie or bountifulnes in distributing to those which be in neede, and facilitie of maners. Thus may we looke vpon the summe of the whole matter, and now let vs proceede more particu­larlie.

Charge them (saith he) that are rich in this world, &c. The parties to whome this charge is to be giuen are named the rich in this world, where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance, and to abate their lof­tinesse. For there be two sorts of rich men, the [Page 4] one sort are rich in this world, the other are rich (as Christ saith, Luke 12. ver. 21.) to God. Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world, it would take them downe a little, and it would correct that peruerse respecting of per­sons, and blinde iudgement which is in vs. For when he saith, in this world, opposing it to the world to come, he noteth the vanitie and the basenes of earthlie riches, that there is no cause why any should be puffed vp by them, if they were not more then blinded: and as S. Iames fin­deth fault, Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men, although they be vngodly, euen for the very ex­ternall pomp and glorie of their riches, and to despise the poore, although they be neuer so rich in faith, and in the precious gifts and graces of the heauēlie spirit. This for the persons to whom the precept is directed. Now for the manner. Hee willeth (as ye see) Timothie to charge or to com­maund thē. Is this cōuenient, Poore men in deede may be commaunded, but who shal commaund the rich, especially the great Lords and Ladies? Shall the ministers of the Gospell take such au­thoritie vpon them as to commaund such? Yea verely. For albeit they be much inferior to them in the world, yet he that hath sent them, whose Ambassadors they are, is most high aboue all, and in his name and authoritie they are to com­maund [Page] them: and the greatest that shall despise and disobey the charge, shall smart for it, seeing they despise not man, but God from whome it commeth. Zedekiah the king of Iuda (saith the holie Ghost) humbled not himselfe before Iere­miah the Prophet, at the commandement of the Lord, 2. Chron. 36.12. therefore he was taken by the Chaldeans, his sonnes were slaine before his face, his eyes then put out, and he caried in chaines to Babel, 2. King. 25.7. Furthermore, when S. Paule willeth the ministers to lay this charge vpon the rich men, it argueth two things, euen the waightines of the matter, and the great difficultie to be performed, for were it not euen vpon the waight of their eternall saluation, so that in deede rich men can not be saued vnlesse they obay this precept, S. Paule would not be so vrgent. And were it not that rich men are slow and wonderfull hard to be brought to this thing, yea euen as the Camell to be drawen through the eye of a needle, why should the holie Apostle will vs to charge, to commaund, or to denounce vnto them that they do thus and thus? Why did he not say, moue them, put them in minde, ex­hort or intreate them, (all which are to be done in deede) but he saith, commaund them. Heere we may see that the Preachers of the Gospell ought to be farre from flattering the rich and great men of the world. They must charge and commaund them in the name of the Lord that [Page 6] they be not high minded, nor trust in vncertaine riches, &c. Noblemen haue their Chaplaines which attend vpon them in their houses, shall they commaund their Lords the things which S. Paule heere willeth? Surely if they be faith­full to Christ, if they haue a syncere care to ad­uance his glorie, they must needes do it, for their Lords haue neede to be charged in the name of the most high God; but if they seeke themselues, and their worldly preferment, then will they flatter and be afraide for to displease, not caring much whether their Lords go to heauen or to hell, so they may serue their owne turne, and get liuings and dignities.

And now come to the two vices which they must be charged to eschew that haue the goods of this present world, namely loftines of minde, and trust in riches, what shall we say of these, are they so heinous? Surely they be two vices so hor­rible, so pestilent, and so detestable in the sight of Almightie God, as none almost can be more. They be vices which are most iniurious not only to men, but also to the high maiestie of God, and which he doth in deede highly accurse and con­demne. How then is it possible that they should be saued, in whome these vices do raigne? It may be said, are not men of poore or meane estate subiect to these vices? Yes verely, but the rich are more subiect, they be in greater danger, and more hardlie drawen from them. True it is that [Page 7] pride, ambition, vaine-glorie, and loftines of minde, was that which the Serpent did ouer­come Eue withall, bearing her in hand, that ea­ting of the forbidden fruite Adam and she should be like God, Genes. 3. We all euen by inheritance haue receiued the poison thereof conueied vnto vs, it sticketh most deepely in our nature, and is euen with the last sinnes which are cast out. Which may appeare by that which S. Paule wri­teth of himselfe, who being taken vp into the third heauen, euen as he saith, into Paradise, yet least he should be lifted vp or swell through the abundance of reuelations, there was giuen vnto him the prick in the flesh, the angell of Satan to buffet him, 2. Cor. 12. All then are by nature high­minded, but the rich men are more subiect vnto it, and more hardlie brought from it, because the corrupt nature of man taketh occasion by riches to be lifted vp further in pride, and to swell with loftines of minde. Riches and worldlie dignities are not of the essence of man, they be but ad­iuncts or things accidentarie, and yet they that possesse them are so lifted vp in their minde (vn­till they be renued by grace) that they do euen as if they were of another blood, contemne and despise others that haue them not. The words of men do manifestlie bewray this their pride and contempt: for if men be poore and in meane e­state, though rich in faith, and the image of God shining in them, they terme them the base rascall [Page 8] sort. But what do I mention the iniurie which the loftie minde doth offer vnto men, seeing it is lifted vp farre higher euen against God himselfe? For marke what the Prophet saith, Psal. 73. when he hath noted the prosperitie of wicked men, he addeth that pride is euen as a chaine vnto them: and they set their mouth against heauen, they stick not to blaspheme God, and their tongue walketh through the earth. The loftie minde al­so arrogateth to it selfe that which is due to God alone, for it doth not render glorie to him, but glorieth in it selfe. Wherefore it is no meruaile that the scripture speaketh of pride and loftines of minde as of a thing most detestable in Gods sight. Euery one that is of a loftie minde (saith Salo­mon) is an abomination to the Lord, Prouerb. 16. ver. 5. God resisteth the proude (saith the holie A­postle) and giueth grace to the lowlie, 1. Pet. 5. ver. 5. Then let those which are rich in this world (if they haue any care at all in them to be saued) re­ceiue this charge heere giuen by S. Paul, that they be not high minded. Let them imitate holie king Dauid, who saith of himselfe, Lord I am not high minded, I haue no prowde looke, &c. I am as a wained childe, Psal. 131. And let them also re­member what our Sauiour saith in the Gospell, Except ye conuert and become as children, ye shall not enter into the kingdome of God.

And now to the other vice, that they trust not in vncertaine riches. A vice most foule and ab­hominable, [Page 9] which all men are prone vnto like­wise, but the rich men most in danger, and not so easily drawne from it as poore men may. This vice is somewhat more close then loftines of minde, I meane the vglines of it is not so appa­rant vnto men: yet it is not inferior thereunto, yea, it is euen the roote from whence that other doth spring and grow vp. For what lifteth vp the minde of the rich, but this, that they haue such wings to mount vp aloft withall aboue others, such feathers to trust vnto? Their riches are their strong hold of defence, by which they imagine themselues happie and in safetie. But how foolish they are, and how vaine this their confidence is, the holie Apostle noteth by calling them vncer­taine riches. They forsake that which is certaine and infallible, euen the liuing God, in whome, whosoeuer trusteth shall neuer be confounded, and trust in that which is vncertaine and deceit­full. That they which trust in riches forsake the liuing God, it is euident: for Christ saith, No man can serue two maisters, but he must cleaue to the one and forsake the other, or &c. you can not serue God and riches, Math. 6. And touching the vncertain­tie of riches (for that is the Apostles phrase) it doth arise partlie from the nature of the riches themselues, and partly from the state and condi­tion of those that do possesse them. The vncer­taintie that ariseth from the riches themselues is noted by Christ Math. 6. ver. 19. where he vseth [Page 10] it as a reason to disswade men from the inordi­nate loue of riches, saying, lay not vp for your selues, treasures in earth, where moth and rust do corrupt, and where theeues breake through and steale. And Salomon doth as it were compare riches to a bird, that getteth out of the cage and flieth vp past mens reach, saying, trauaile not too much to be rich, but cease from thy wisedome. Wilt thou cast thine eyes vpon it which is nothing? for riches taketh her to her wings as an Eagle, and flieth vp into the heauen, Prouerb. 23. ver. 4.5. Riches are subiect vnto many casualties: who can assure himselfe that he shall hold that the next yeare 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 [Page 11] 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 [Page 12] 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 [Page] 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 [Page 14] 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 created after his owne image, and for whose vse also he made the world? But how farre off are men from hauing this sure trust in [Page 15] the liuing God? alas it is lamentable to speake. They can see and they can feele riches, but he is inuisible, they can not see him: yea, but he hath giuen his word and his promise which is infal­lible. It is vnpossible that God should lye or de­ceiue, if they had the eyes of their minde but halfe as cleere as they haue their carnall eyes they might see this. Some man will obiect, that sundrie which haue trusted in the Lord haue bin very poore. That is true, the holie Scripture doth afford sundrie examples, the Lord seeth it is best for them, and men ought to rest in his will, seeing he maketh pouertie a meane to bring them to glorie. It will be said further, such a trust in God, or the pretense of such a trust may make men negligent and idle. That is not so, for true faith in God doth bring forth true obedience to his com­mandements: and God doth forbid idlenes and negligence, commanding men to vse all mode­rate care and diligence in their callings, but that trusting in the liuing God, draweth these vertues which follow in the text with it, euen liberalitie and bountifulnes to the poore, with facilitie of maners, for that which is translated to commu­nicate, may be expounded of facilitie of maners: for when men are puffed vp, and be high min­ded, because of the abundance of their riches in which they repose a vaine confidence, their ma­ners are rough and sterne, they cannot liue in common societie, they cannot (as S. Paule in a­nother [Page 16] place willeth) make themselues equall to them of the lower sort, but touching this vertue I meane to speake no more. And while men trust in, their riches, making them the staffe and stay of their life, and of their posteritie, how is it possible that they should be liberall, and rich in good works, and readie to distribute? will a man willinglie part with that which he doth repose his trust in and maketh it his god? no, pluck riches from a worldlie minded man, and it is vnto him euen as if you should teare out his bowels: for if he haue neuer so much, yet he feareth he shall not haue inough to hold out. If he distribute any thing to the poore, it is by compulsion of the lawes; or else that he is loath to be deemed too too miserable. Doth not reason teach, that the more is taken from the heape, the lesse remai­neth? A great vessell with often drawing, is emp­tied and made dry. These be the thoughts of worldlie minded men which trust in riches: but if they once forsake that their vaine confidence, and fixe their hope in the liuing God, hauing their eyes opened to behold how it is he that gi­ueth all things abundantly to inioy, then will they beleeue his word and promise, that plenteous li­beralitie ordered with godlie discretion shall not deminish but increase their very worldly sub­stance. What, shall plentifull giuing increase riches to the giuer? This may seeme a Paradox. For what reason is it that dispersing and scatring [Page] abroad should increase a mans wealth? He that doth shew mercie to the poore may (as Saint Paule heere teacheth) be rich in good workes: but can he be the richer also in the world? Can a man both keepe his goods, and giue them a­way? Yea that he may. For do you not see how the husbandman doth in seede time disperse and scatter his seed, yea, euen burie it in the ground, so that to mans reason (but that we see it com­meth otherwise to passe) it would seeme to be cast away and vtterly lost: and by the blessing of God he receiueth it againe ten fold, yea often times a great deale more. Yea but is the liberall distributing to the poore, like the sowing of wheate or barley, shall it also yeeld an increase? if rich men were so perswaded, they would fall to sowing apace. Surely they might be so per­swaded, for the word of truth that can not lye doth tell them so. Salomon in Ecclesiast. chap. 11. saith thus, Cast thy bread vpon the waters and af­ter many dayes thou shalt finde it. Giue a portion to seuen, and also to eight, seeing thou knowest not what euil shall come vpon the earth. The scripture some­times doth call seede bread, because bread is made of it. And Salomon willeth to cast this seed vpon the waters, that is, vpon groundes which are well watred and fertile. Admonishing ther­by all rich men to be wise in imitating the hus­bandmen: for as they make choise of good grounds to sow their corne, to the end that in [Page 18] time they may receiue the greater increase, so would he haue these to sow to disperse and s [...] ­ter their riches by almes deeds vpon the po [...]re, the widow, and the fatherlesse, especiallie th [...] godlie poore, that be (as S. Paule saith) of the houshold of faith, for these be the well wa [...]ed and fruiteful ground, and after many dayes they shall finde it. Such as do sow vpon this ground, do sow vnto the Lord: and by his singular bles­sing they shall receiue great increase. The Pro­phet in Psal. 112. setting forth the blessednes of the godlie man, saith thus, He hath dispersed a­broad and giuen to the poore, and his righteousnes remaineth for euer. Now marke how S. Paule doth applie this saying of the Prophet, 2. Cor. 5. for perswading them to be plenteous in libera­litie, he vseth this comparison, He that soweth sparinglie shall reape sparinglie, and he that soweth bountifullie, shall reape bountifullie. All men do know that the Farmer which doth sow but a little seede, must needes haue but a little haruest Euen so he sheweth, that such as do sow but a little in almes-deedes and workes of charitie to the poore, shall also haue a small haruest. And then further to shew that the same haruest or reaping which he speaketh of, is not only in the world to come, or in the riches of good works, but also in the blessing of God vpon their worldlie goods; and to take away the doubt which men haue, that if they giue liberally, they [Page] may [...] come to pouertie themselues, he addeth: And God is able to make you plentifull in all grace, that [...] alwayes hauing all sufficiencie in all things, [...] [...]b [...]nd in euery good worke: as it is written, [...] h [...]th dispersed abroad and giuen to the poore; his righteousnes remaineth for euer. We see then [...]w S. Paule expoundeth this clause (his righ­ [...]snes) to be his beneuolence, or boūtifulnes in giuing a lines, shall remaine for euer. As if he should say, the more lie doth scatter and dis­perse abroade, the more God doth make his riches to abound, and giueth him all sufficien­cie then to sinfull that which is written, that his [...]bilitie to be liberall shall neuer faile. And to conf [...]de this yet further, the holie Apostle v­seth the similitude of the husbandman, who by [...]ing his seed doth receiue increase: for thus [...]e addeth in verse 10. Also he that findeth foode in the sower, will minister likewise bread for foode, and multiplie your seede, and increase the fruites of your beneuolence: that on all parts ye may be made [...]b vnto all liberalitie, which causeth through vs [...]nksgiuing vnto God. What can be more for­ [...]ble then this promise of Gods blessing (if rich men could cast off vnbeliefe, and giue credit v [...]to it) to moue vnto liberality, that they shall not only thereby become rich in good works, but also that God will so blesse and encrease their worldly substance, that they shall alwaies [Page 20] haue abundance, both for their owne vse [...]d also to giue vnto the poore? What hardn [...] of heart is in men, that can not beleeue God [...] this thing, but say still, If I giue very fast, I may come to pouerty my selfe? Whatsoeu [...] then God promiseth, this is still the conclusion, the [...] men will trust more to their riches then to [...] promise: their riches they will holde as fa [...] as they can: there is the sure God, as they thinke. Is there no helpe? is there no re [...]e [...] for this so deadly and so dangerous disease Surely if it be possible to be remedied (as hee haue shewed before, it shall be in some) the re­medy is set downe by the holy Apostle in the last verse of this Text, where he saith, In [...]g [...] for themselues a good foundation against the [...] come, that they may attaine eternall life. Th [...] i [...] (a we noted) the second part of the Texte, which declareth the incomparable benefite and fruit, which the riche men shall reape, if they shall shew themselues obedient to this charge it is a benefite to haue that blessing of God in this life which is promised vnto the liberall: but this is farre greater, beeing the blessing of all bles­sings, which the Apostle here noteth: then [...] we here obserue, that riches, if men coulde vse them, are instruments of great happines: for thereby they haue habilitie to be rich in good works, which is to be rich vnto God, euen the [Page 21] chiefe riches of all. The holy Scripture setteth this forth vnder diuers phrases of speech, as first S. Paul here saith, They shall lay vp for themselues a good foundation against the time to come. A good foundation is the ground-worke of a sure and permanent building. No man by the multitude of his worldly goods can make so sure worke here, but it will decay and come to vtter ruine, how soeuer men are builded, and doe imagine that they can builde their nest so high and so sure, as that it shal continue. But for the time to come or against that time, the rich in this world may, if they haue grace and true wisedome to­gether with their riches, make the foundation of a most happy building, which shal neuer de­cay,) Christ Iesus vseth an other comparison to set forth this same matter, Luke 12. ver. 33. say­ing, Sell your goods and giue almes: make you bags that shall neuer waxe old, a treasure in heauē which shall neuer faile, whither the thiefe cannot approch, and where the moth doth not corrupt. And Luke. 10. ver. 9. he saith, Make you friends of the vnrigh­teous Mammon, that when ye shall haue neede, they may receiue you into euerlasting habitations. This is indeed all one with that which S. Paule here saith, Laying vp in store for themselues a good foū ­dation against the time to come. Indeede that say­ing of Christ is notable to be obserued: marke therefore how he bringeth it in. He vseth a pa­rable, [Page 22] saying: There was a rich man that had a Stewarde, who was accused vnto him that he had wasted his goods, and hee willed him to giue his accoūts, for he could no longer be ste­ward. The steward being now in a straight, and knew not how to liue when he should forgo [...] his office, at length vseth this craftie dealing the goeth to all those which did owe anye great summes to his Master, and did strike off and forgiue them a great part, that so befriending them, they might, when hee was out of his of­fice, shewe friendship to him, and receyue him into their houses. Our Sauiour hereupon saith, that the children of this world are wiser in the [...]r generation then the childrē of light: And then he willeth vs to imitate this vniust steward (not in that vniust course which he tooke) but seing we are all but stewardes, and must out of our stewardship, he willeth vs to bee so wise as to make vs friends of the vnrighteous Mammon, that when we shall need or fayle, that is, when we shall goe out of our stewardship, they may receiue vs into euerlasting habitations. But what meaneth that, howe shall wee make vs friendes of the vnrighteous Mammon which shall receiue vs into euerlasting habitations? Or who bee those friends? It is a parabolicall speech. Yee see how the steward with his ma­sters goods by an vniust way made him frends: [Page 23] so our Lord doth aduise vs, which are but ste­wards vnder God ouer the riches which wee doe possesse, to make vs friends after a lawfull and cōmendable way with our Lords goods, that is, by distributing and giuing almes to those that be in necessitie. This is a thing pleasing to God, vnder whome we doe hold our steward­ship; and the friendes which we then make, are the good workes themselues, which shall follow and accompanie vs at our death, when we goe out of our stewardship, and be rewar­ded with eternall glorie: for so God hath pro­mised, that they which bring forth good works, euen the testimonies and fruites of a true and liuely faith, shall bee rewarded with eternall glorie, which is it that hee saith, that they may receiue you into euerlasting habitations: and as S. Paule saith here, Laying vp in store a good foundation against the time to come, that they may attaine eternall life. To make bagges then which shall neuer wax olde, to make friendes of the vnrighteous Mammon, which may receiue vs into euerlasting habitations, and to lay vp in store a good foundation against the time to come, that we may attaine eternall life, are all to one effect; a wonderfull happie thing to rich men if they can lay hold of it. But alas if we behold the present estate, shall we thinke that men doe belieue this? The wealth that many [Page 24] doe flow it, is verie great, and multitudes are pined with extreame miserie, and few there be which doe liberally distribute: yea contrari­wise we finde verie many, that care not so they may enrich themselues, what become of th [...] poore. This thing is euident by the selling of their corne & other commodities, which they thinke they neuer haue enough for, although the price be vnreasonable, What an extreame blindnesse, and folly is this, yea what a wofull miserie, that the men of this world which haue plentie of riches doe not onely depriue them­selues of a double blessing? the one vpon their goods and posteritie in this life, according as God hath promised, if they shall distribute to the poore, and be riche in good workes, the o­ther in the reward of eternall glorie in the hea­uens; but also cast themselues into a double ca­lamitie, the one in depriuing themselues of e­ternall glorie, the other in destroying their worldly estate: for if their riches doe stand and continue with them for their owne life, which sundrie times falleth out otherwise, because God doth accurse riches so gotten, yet do their children scatter and consume them at least within a few generations, as dayly experience sheweth in a number, and so you may see their double miserie. Well may some man say, doth not this make for the Popish doctrine of merite [Page] and iustification by mens owne workes? when a [...] men deedes to the poore doe lay vp in store a good foundation against the time to come, t [...]t they may attaine eternall life: when boū ­tifull giuing doth make bagges full of treasure which shall neuer wax olde: and when com­passion, to the needie doth make friendes that shall receiue vs into euerlasting habitations? are not men then iustified by these their works, or doe not their good deedes deserue or me­rite eternall glorie? These good workes are the testimonies of a true, liuely and iustifying faith being plenteously and rightly done, they shew that the doer is a liuely member of Christ Iesus who is our righteousnesse, 1. Cor. 1. being led by his spirite. And touching merites of workes, there bee no deedes so excellent as that they can deserue so great glorie: so great reward is of the meere mercie, and frō the free grace of God, who hath promised such reward vnto good workes. This foundation against the time to come, these bagges that neuer waxe olde, and the friendes that wee must make by almes deedes, are all such workes of mercie as doe testifie a true and liuely faith, being the vnseperable fruites thereof, which God will plentifully reward with glorie and immortali­tie. The doers of these being not forgetful hea­rers, but doers of the worke, shall, as the holy [Page 26] Ghost saith, be blessed in their deede. [...]

It may be here demanded, seeing works do not iustifie before God, but are the fruites of those which are iustified, Christ being our righ­teousnes, when we haue the full pardon of [...] sinnes in his bloud, and are clothed with [...] obedience imputed vnto vs, whether men shall haue the greater glory, according to the great­nes and multitude of their good workes? I an­swere, that according to the measure of Faith which a man hath, so are his works: & the grea­ter his faith and his works be, the greater shall be his rewarde in glorie. If this were not so, how should S. Paule say, They which sow sparing­ly shall reape sparingly, and they which sow plente­ously shall reape plenteously. 2. Cor. 9. Yea howe should he say in this place, that he woulde haue those that bee rich in this worlde charged to do good, and to be rich in good works? If there be not a more plenteous reward to the greater and more plenteous good workes, how should any, more thē others be said to be rich in them▪ It is strange & wonderful, that rich mē can not be brought to see this, and to vse their riches to their best aduantage, but doe indeede let slip their happines. They can willingly bestowe great cost in building faire houses: it doth not grieue them to bestow very much also in gor­geous apparell: and they recken not what they [Page] lay out in delicate fare, both vpon themselues and vpon others that bee wealthie: but to be­stow a little more then ordinarie vppon those that be poore and in miserie, is very gree­ [...]ou [...], because they doe account that to be lost or cast away: whereas in verie deede, there is nothing which can be laide out to anie great profite, but that which is spent vpon the poore: for houses, apparel and meates doe perish with their vse, they be transitory and vaine: but the reward promised by the Lord is a treasure that shal neuer come vnto an end. Those former do appertaine but vnto the satisfying of carnall lustes: but mercie shewed to the needy, hea­peth vp glorie in the Heauens. There is a verie great difference betweene these two: but men are led by sense and not by sounde wisedome: and that causeth them to make so bad a choice. They feele the sweetnes of riches for the pre­sent time: they are sure of those goodly plea­sures which they enioy by them.

But to be rich in good workes, and so to lay vp a good foundatiō against the time to come, that they may attaine eternall life; this is not perceiued by sense, this they can not skil of, and therefore they doe little trouble themselues a­bout it. At the day of iudgement, this time to come, shall be present, and then this inuisible foundation shall be seene: when Christ shall [Page] say to those on his right hand: Come ye blessed of my father, inherite the kingdome prepared for you from the foundation of the world. For I was a hungred and ye gaue me meate, I thirsted and you gaue me drinke; I was a stranger and ye lodged [...] I was naked and ye clothed me: I was sicke and ye [...] visited me: I was in prison, and ye came vnto me, Then shal the righteous answere, him saying: Lord, whē saw we thee an hungred & fed thee? or a thirst & gaue thee drinke? And whē saw we thee a stran­ger and lodged thee? or naked and clothed thee? Or when sawe we thee sicke or in prison, and came vnto thee? And the king shall answere and say vnto them. Verely I say vnto you, in as much as ye haue done it vnto one of the least of these my brethren, ye haue done it to me. Math. 25. ver. 34.35.36.37.38.39.40, And goe ye cursed into euerlasting fire, prepared for the deuil and his angels. For I was an hungred and ye gaue me no meate, I thirsted and ye gaue me no drinke, &c. In as much as ye did i [...] not to the least of these, ye did it not to me, a won­derfull thing to see the blindnes in which men are. Who doth not accompt it the most happie thing that can befall a man, to giue to Christe when he is hungrie, or thirstie, or naked, or sicke, or in prison? Againe, who is he that will not confesse it to be a most vile wretchednes, when a man doth set more by his riches, then by relieuing Christe?

Now marke well, are not all that beleeue, the very members of Christes mysticall bodie? Thou beholdest the poore that are sicke or lame▪ thou seest poore fatherlesse childrē that pine, and are readie to famish: these, for ought which thou knowest, may be the true mem­bers of Iesus Christ. If then thou doest neglect and despise them, thou doest neglect and des­pise Christ. Is not this a most cursed thing that any man should loue worldly trash, euen for the filling of fleshly lustes, more then he loueth God or Christ? For if a man had any sparke of lo [...]e in him vnto God, he must needes loue Christe in his members, he must needes loue his brother.

Whereupon, Saint Iohn manifestly saith, He that hath this worldes good, and seeth his brother in neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1. Iohn. 3. ver. 17, O cursed loue of money, that caryeth men from the loue of God. It is no maruaile that Saint Paul saith, The loue of money is the root of all euils. 1. Tim. 6.10. For he saith there, that they which would be rich fall into temptation, and into a snare, and into many foolish and noysome lustes, which drowne men in destru­ction and perdition. O will some man say, if the wordes of Saint Paul are so strictly to be taken, how could some that haue bene prea­chers [Page] of the Gospell, couet riches, and loue money so much as they haue done? Is it not found by common experience, that neuer any haue bene more couetous, or more loued mo­ney, or haue sought riches and worldly pomp [...] more then some that haue preached the Gos­pell? Shall we say, that such Lighters walke in so dangerous a way? Doe such forsake the true and liuing God, and worship an idol? Sure­ly God is no respecter of persons: such are so farre off from all excuse, that of all others they fall into the deepest condemnation: for while they take vpon them in wordes to set forth the glorious Gospell of Iesus Christ, and giue so fowle example in deede, what doe they but pull downe the dignitie of the Gospell, cau­sing the weake to stumble, and the blinde to wander out of the way?

To returne to our matter for laying vp the good foundation against the time to come, I will conclude with two sayings of the scripture, the one of king Salomon, the other of the pro­phete Isay. Thus saith Salomon, He that hath mercie vpon the poore, lendeth vnto the Lorde, and the Lorde will recompence him that which he hath giuen. Prouerbes, 19.17. And thus saith the Lord by Isay: That thou deale thy bread to the hungrie, and that thou bring the poore that wander into thine house, when thou seest the [Page] naked, that thou couer him, and hide not thy selfe from thine owne fleshe: then shall thy light breake forth as the morning, and thine health shall growe speedily: Thy righteous­nesse shall goe before thee, and the glorie of the Lorde shall imbrace thee. Then shalt thou call, and the Lorde shall answere: thou shalt crie, and he shall say, heare am I. If thou take away from the middes of thee the yoake, the putting forth of the finger, & wicked spea­king, if thou power out thy soule to the hun­grie, and refresh the troubled soule: then shall my light spring out of the darkenes, and thy darkenes shall be as the noone-day: And the Lorde shall guide thee continuallie, and satis­fie thy soule in drought, and make fatte thy bones: and thou shalt be like a watred garden, and like a spring of waters, whose waters faile not, and they shall be of thee that shall builde the wast places, &c. Isay, chap. 58. verse 7. 8. 9. 10. 11. 12. The Lorde for his sonnes sake giue vs grace to followe this holy precept, that we may at­tayne eternall life.

EVerie worde of God is pure, Prou. 30.5. The whole Scrip [...]ure is giuen by diuine inspiration, and is profitable &c. 2. Tim. [...].16. And what soeuer things haue bene writen afore-time, haue bin wri­ten for our learning. Ro. 15.4. It is our dutie [...]hen a [...] humble and obedient schollers of Christ, to giue care vnto euerie part of Gods word. And moreouer, a [...] some parts thereof doe princi­pally excell, so are wee the more willinglie to learn them. Such is this which I haue now read vnto you, as you may perceiue by the cause, for which S. Iohn affirmeth he wrote it, saying, These things haue I writē vnto you which beleeue in the name of that son of God, that ye may know that ye haue eternall life, and that ye may beleeue in the name of that sonne of God. ver. 13. What higher point then this for a man to know that he shall be saued? What greater ioye and felicitie can be fall vnto any? Indeede many doe holde that it is vnpossible for anye man while hee liueth here, to knowe for certaintie that hee shall be saued. How can any man tell (say they) that he shall be saued? Can any goe vp to heauen, and there see that his name is written in the booke [Page] of life? The Papistes proceede yet further, and they say, it is pride & wicked arrogancy for [...] man to affirme that he doth knowe he shall be saued. Humilitie (they say) doth teach men al­waies to stand in doubt. Most true it is, that their doctrine of mens merites must needes breed all doubting: and pride intole [...]able it is for any man to say, he knoweth his owne good works doe merite or deserue eternall glorie in the heauens, and that he is sure he shall haue it for the same. But let these passe with their An­tichristian doctrine, & giue eare to S. Iohn, who saith, These things haue I written, that ye may kn [...]w that ye haue eternall life, and that ye may beleeue, &c. But before we handle the words, let vs see how they depend vpon the former part of this Chapter.

In the first verse you see it is thus writen, Who soeuer beleeueth that Iesus is the Christ, is borne of God. This is euen the ground of this whole mat­ter, namely that the newe and spirituall birth goeth inseparably with faith: for he saith, who so euer beleeueth that Iesus is the Christ, speaking of the true and liuely faith, he is borne of God, [...] so he is the child of God. Whereupon it follow­eth on the other side, that who soeuer is not re­generate, but committeth the deedes of the flesh, though he seeme to beleeue, yet he hath not the true and liuely faith, but that which the [Page] holy Ghost calleth a dead faith, hee is not the childe of God. Then he addeth further, Euerie one that loueth him which begate, loueth him also which is begotten. This must needes be so, for it is as a principle in nature, whereby it is euidēt that whosoeuer loueth not the childrē of God, he loueth not God: for he that entirely doeth loue the Father, cannot, but for his sake, loue the children which are begotten of him. Then it is thus, hee that loueth not the children of God, is not borne of God, and therefore hee hath not the true faith in Christ. And he that is borne of God, hee loueth God, and therefore also he loueth his children, and by this he saith, we know we loue the children of God, when we loue God, and keepe his commandements. The triall that men loue Gods children is from hence, that they loue God: and the triall that we loue God is, if we keepe his commaunde­ments: for so hee affirmeth in the third verse, where he also saith, that the commandements of God are not grieuous, or heauie. Accor­ding as Christ willeth vs to take his yoke vpon vs, adding further That his yoke is easie, and his burthen light. Math. 11.29.30. Is the law then easie to be kept? Surely there is nothing more grieuous to the vnregenerate man thē the law of God for (as S. Paule saith) the law is spiri­tuall and wee are carnall, soulde vnder sinne. [Page 36] Rom. 7.14. There is such a disagreement be­tweene the heauenly puritie of Gods law, and our corrupt and defiled nature, that when they meete, wee are so farre off from hauing anie power to fulfill the lawe, or any part of it, that by it the lusts of sinne worke in our members, to bring forth fruite vnto death. Rom. 7.5. Not that the law is to be blamed, but as the Apostle there disputeth at large, sinne taketh occasion by the law. It is not then S. Iohns meaning to teach, that the commandements be not grie­uous or light and easie to the naturall man, for sure to him they bee grieuous? How then? the commaundements are not grieuous to the spirituall man, to the regenerate man, euen to him that is borne of God, for so S. Iohn apply­eth the matter, and rendereth a reason, in these words, Because whatsoeuer is borne of God ouer­commeth the world. By the world is meant what soeuer, either within vs or without vs is cor­rupt and contrarie to Gods will: as chap. 2. ver. 16. of this Epistle, hee doth expound the lust of the flesh, the lust of the eyes, and the pride of life, to be in the world, and of the world. Then looke how far a man is regenerate, and borne of God, so farre hee ouercommeth and subdu­eth all vncleane lustes, he hateth the remnants of them, and delighteth in the law of GOD. Rom. 7.15.22. How then can the commaunde­ments [Page] be grieuous vnto him? The lustes of sinne are sweete to the natural man, and there­fore the lawe which condemneth them is grie­uous vnto him. But can they that are borne of God then perfectly fulfill the lawe, and so be­come righteous in themselues? In no wise. For then should such as are borne of God be without sinne: but in the first chapter of this Epistle. ver. 8. he saith, If we say we haue no sinne, we deceiue our selues, and the truth is not in vs. In many thinges we sinne all. Iam. 3. ver. 2. There is no man (saith Salomon) which sinneth not. 1, King. 8.46. Yea no man can tell how often. Psal. 19. Wherefore Saint Peter saide thus vnto such as would haue men iustified by the lawe, Now therefore, why doe you tempt God, to laye a yoake vpon the necke of the disciples, which neither our fathers, nor we are able to beare? Acts 15.10. Well, to proceede; Saint Iohn commeth neerer, and saith: This is the victorie that ouercommeth the world, euen our faith. There is then a mar­ueilous excellencie in faith: for by it we ouer­come the world, euen all the vncleane lustes of sinne: and by it we ouercome Sathan the prince of the world, who hath no power not authoritie but by those lustes. But now wee must vnderstand, that this faith is onely the in­strument of our victorie, for the whole matter and power of our victorie is in Christ, whome [Page 38] the faith layeth holde on: Wherefore he saith: Who is it that ouercommeth the world, but he which beleeueth that Iesus is the sonne of God? And then he sheweth that there is the fulnesse of victorie in Christ, because he came both by water, and bloud. In the time of the lawe, there was figured by bloud, and by wa­ter, the full satisfaction, and the full purification or cleansing from all sinne: both these are per­formed by Christ: he hath by his blood made full satisfaction of, and hee doth sanctifie and purge his chosen from all vncleannesse. There­fore in him is a full victorie. For the curse of the lawe being satisfied, and then we washed and sanctified from all spotte, what power can Satan or death haue ouer vs? This being a mat­ter so great and waightie, and faith bearing vp the whole waight of it, most necessarie it is, that the faith it selfe haue a mightie & sure ground worke, or foundation to rest vpon. That which beareth vp so mightie a building, must not rest vpon a foundation that is from any creature: And therefore S. Iohn sheweth, that faith which is our victorie, is grounded vpon the testimonie of sixe great witnesses: of which, three are in heauen, and the other three in earth. The three which beare record in heauen, are the father, and the worde (that is the sonne) and the ho­ly ghost. These three are one; that is, they doe [Page] all testifie one thing, or agree all in one. For what the father from heauen witnessed of his sonne, the same did the sonne witnes of him­selfe, the holy ghost also did confirme it.

This is a most cleare place of scripture, a­gainst those heretikes which denied the distin­ction of persons in the godhead, for if the fa­ther were not a distinct person from the Sonne and so the Sonne from the holy Ghost, howe could he say there bee three which beare re­cord in heauen? Then faith hath the witnesse of God the father, of GOD the sonne, and of God the holy Ghost to rest vpon. Here is that sure foundation which can not faile. They bee seducers which teach their schollers to ground their faith vppon men, as the Papistes which draw men from grounding their faith vpon the testimonie of God the father, the Sonne, and the holy Ghost, expressed and deliuered vnto vs in the scriptures, and will haue them rest vp­on the authoritie of the Pope and his popish clergie. This testimonie of their owne, they proclaime to be sound, and infallible, boasting that they can not erre: the voice & testimonie of God in the holy scriptures they charge to be darke, doubtful, and vncertaine: most blasphe­mous wretches. Then he addeth that there be also three which beare record in earth, the spi­rite, and the water, and the bloud, and these [Page 40] three agree in one. Where first it may be de­manded, what spirit this is which is ioined with the water & the bloud as a witnes vpon earth? Is it not the holy Ghost, one of the three wit­nesses from heauen? This is out of all doubt & controuersie that he speaketh againe of the ho­ly Ghost. The spirite then is a double witnes, he is one of the three from heauen, and hee is one of the three vpon earth.

If any shall demaund, how can this bee? Let them know that the holy ghost doth two waies beare witnes of Christ: first, together with the father and the sonne from heauen in the high­est authority of the Diuine Maiestie hee did beare recorde of Christ, and confirmed his do­ctrine, which he had taught with signes and wonders and manifold gifts. And then by his worke and grace in the hearts of men, when he lighteneth them, and applyeth vnto them the efficacie of the death and resurrection of Christ. Let it not seeme strange then that the holy Ghost is brought in as a double witnes, first as one of the three from heauen, and then as one of the three in earth, that is in the hearts of men: for if there were no more but the testi­mony of those three from heauē, Christ should not profite vs at al, because we are not capable of our selues: and therefore the holy Ghost al­so, as a witnes in earth applyeth vnto our hearts [Page] the power of the water & the bloud by which Christ came: that is, the sanctifying and satis­fying power of his death: for he sprinckleth the harts of the beleeuers with the bloud of Christ. The water, the bloud and the spirite then wit­nes one thing in the heart, euen that the whole satisfaction for sinne, and al true holines is from Christ crucified. Hereby we may perceiue that the efficacie and power of Christs bloud in vs, is a witnes vnto vs of a true and liuely faith, and so of eternall life: because the Spirite and the water and the bloude beare witnesse in earth. Then he proceedeth to set forth the stablenes of the credite of these witnesses, which he doth by a comparison, saying: If we receiue the wit­nes of men, the witnes of God is greater. This is grounded vpon a cleare principle, which none can deny: for God in stedfast truth far exceeds men. We giue credite to a matter when two or three men which are reputed honest, doe vpon their solemne oath affirme that they did heare or see it done: if other mē make doubt whē such as they haue sworne, they hold thēselues much iniured: for shal we not receiue or giue credite to the testimony of honest men vpō their oths? How much more iniurie doe we to the God of all truth, whose witnes is greater then the wit­nes of all men, when we do not giue credite to the witnes which hee witnesseth of his Sonne? [Page 42] For the testimony of God is that which he hath witnessed of his son. I neede not stand to open this, for it is meere brutishnes not to yeelde vn­to it. And here I pray you beholde againe the great and horrible wickednes and filthy blas­phemy of the Pope and his shauelings: which would make the testimony of men, yea euen the testimony of themselues, (being wicked men) greater then the testimony of God. For what is the testimony of God by which he doth beare record of his sonne, but his written word deliuered vnto vs by the Apostles & Prophets? And where can wee haue the testimony which God witnesseth of his son, but in those sacred Bookes? Search the Scriptures (saith Christ) for they beare record of mee. Iohn, 5. Now when the Papists do affirme (that the Scriptures haue no authority nor credite) vnto vs, but as their Pope and they do giue it, or commende them to bee beleeued: what doe they but set the witnes of men aboue the witnes of God? I will not stand here to rehearse at large, but euen a little touch some of the vile and execrable speeches of those foule mouthed Papists, which to hold vp the Popish religion deface the cleare testimo­ny of God in the Scriptures, which are flat a­gainst them: for beeing pressed with the mani­fest voice and testimony of God in his worde, they cry out, there is no certainty in the Scrip­tures, [Page] they be like a nose of waxe, which you may turne which way you will, they be a dead letter, and a dumbe Iudge: and but that the Church commendeth them no more credite were to be giuen to the Scripture then to Ae­sopes Fables. O most vile wretches, shall the te­stimony of God, which is greater then the testi­mony of men, haue no force, but as it receiueth from them? And then he addeth, Hee that belee­ueth in that son of God hath the witnes in himselfe. As he spake of the greatnes of the testimony of the Father, the word and the holy ghost, which is from heauen, in the former verse: so now he sheweth that who soeuer beleeueth that testi­mony from heauen, hath the testimony of the three witnesses which beare recorde in earth within him. What is that? this it is: he that doth beleeue the witnes that GOD beareth of his sonne, the witnes that Christ beareth of him­selfe, and which the holy Ghost hath also wit­nessed, which is all indeede but one testimony, the same hath the witnes also of the Spirite, of the water, and of the bloud within him. Marke then how these sixe witnesses doe meete toge­ther to assure vs of one and the selfe same thing, euen this, that God hath giuen vnto vs eternall life, and that the same life is in his Sonne. For when the spirite of adoption, as S. Paule calleth him, Rom. 8. beareth witnes with the spirite of a [Page 44] man, that he is the sonne of God, he doth it by making him feele the efficacie of the water & bloud by which Christ came, that is the effica­cie of his death and resurrection in satisfaction for his sinnes, and in sanctification. Euerie one then which beleeueth aright hath the spirite of God in him, & the liuely power of Christ cru­cified, which do witnes vnto him, that through Christ he is made the childe of God, and shall be saued. From hence we may learne what the nature of the true, liuelie and iustifying faith is, and whereby it is distinguished or discerned from the historicall and dead faith: for if a man doe assent and beleeue, that all those things are true which the father, the Sonne, and the holy Ghost haue testified of Christ in the scriptures, and yet bee voide of the spirite and power of Christ vnto sanctification (as many that are e­uen learned men are) it is a manifest declara­tion that his faith is but a dead faith, and not that which S. Iohn speaketh of here, when hee saith, He that belieueth hath the witnesse in him selfe. And it followeth, hee that belieueth not God hath made him a lyer, because he belie­ueth not the record that God witnesseth of his Sonne, as I noted before. Men which are re­puted honest, (if they testifie vpon their oath, in a matter and be not belieued) wil hold them selues hardly dealt withall, and much iniured: [Page] 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 sp [...]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 [Page 46] 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 giuē 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 [Page] 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, sanctifica­catiō, 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 cōmeth 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 [Page 48] 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 assurāce. 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 cōtary 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 [Page] could S. Iohn say, These things haue I written vn­to you that beleeue in the name of the son of God, that ye may know that ye haue eternall life? Ought not this to stop the mouthes of all men in this matter? For when he saith we may know, shall we say it is vnpossible to know? We grant (say some) that certaine speciall men might know, and haue assurance that they should be saued, for it was by speciall reuelation: but it doth not follow thereupon, that the faithfull may come to the knowledge and assurance of their eter­nall life and saluation. Yea euen this cauill also is fully answered, and taken away by words of the holy Apostle: for he writeth to the whole Churches, euen vnto all that haue the true faith in Christ: hee speaketh not vnto some speciall persons, but indifferently vnto them all, that they might know they had eternall life. Also he doth not speake of any especiall reuelation, but that the knowledge of their saluation is by the things which he wrote vnto them. Let all men then (which will not wilfully & wickedly gain­say the holy Ghost) stoope downe & acknow­ledge the truth in this, namely that the faithfull may know that they shall haue eternal life. Let this stānd firme and vnremoueable, vnles wee will gainesay the Apostle.

Come then to the second point: it is deemed great arrogancy and pride by the Papistes, for [Page 50] any man to affirme that hee is sure hee shall be saued: yea the Iesuites cal it dānable false illusi­on and presumption. I wonder how they will answere here to S. Iohn: woulde he of purpose write these things, to bring men to a damnable illusion and wicked arrogancy? Hee saith hee wrote these things, euen to this end & purpose, (for so much his words import) that they which beleeue in the name of the sonne of God, may know they haue eternall life. Why did not the Iesuites in their annotations say somewhat vp­pon these wordes? Is it not translated amisse? Surely they translate it euen thus: These thinges write I vnto you, that you may know that you haue eternall life, which beleeue in the name of the sonne of God. How then? Is there not some figuratiue or mysticall speech in these words? They can­not for shame say so. Then it must needes fol­low that the Papists are proud & arrogant, yea blasphemous in accusing S. Iohn that he leadeth the faithfull into a damnable illusion. Is it not some one speech, or once vttered by Saint Iohn? If it were but one speeche, and once vttered, it were enough, and fully sufficient to confirme the matter, being vttered by the spirite of truth: but in deede Saint Iohn vseth the like speeche more then once, or twise. For in the third chapter of this Epistle, vers. 14. he saith, We know we are translated from death to life, [Page] because wee loue the brethren. And in the same Chap. ver. 19. And by this we know that wee are of the truth, and shall perswade our hearts before him. Also Chap. 4. ver. 13. By this wee know that we dwell in him, and he in vs, because he hath giuen vs of his spirite. Then let vs proceede vnto the thirde point, which is, that by what way, or by what meanes we may attaine to the assurance of our saluation. No man needes to doubt, but that S. Iohn hath shewed the onely waye and means, seeing he saith, These things haue I writ­ten vnto you, &c. that yee may know that ye haue e­ternall life. Hee doth not then send vp men to search in the secret counsel of God, to see whe­ther their names be written in the booke of life: neyther doth he will them to rely vppon some speciall reuelation, but wil haue them to know that they haue eternall life, by those thinges which he hath written vnto them. Then are we to seeke the way and meanes in that which he hath written. But heere it may be demaunded whether these words, (These things haue I writ­ten) be to be vnderstoode of that which goeth before in this Chapter of all that he hath writen in this Epistle. Indeede almost the whole mat­ter of this Epistle tendeth to that purpose, as a­ny that shall aduisedly reade it ouer may easily perceiue: but yet it is specially to be referred to that which he hath spoken before in this chap. [Page 52] touching the full victory that wee haue in Christ through faith, and touching the six wit­nesses which faith is supported by. Heere wee are first to note how farre they be awry, which woulde haue some assurance and hope to bee saued, and let go the way and meanes by which they shoulde attayne that assurance. When they heare of a certainty of life, why shoulde not wee be perswaded (say they) that God will saue vs as well as others? And yet the things which S. Iohn saith, he hath written that men may knowe they haue eternall life, they neyther know, nor care to know: they hold this principle, that it is God onely which doth saue men: and vppon this they rest, not considering by what meanes he doth saue them: as if a man should say that hath grounds, it is God alone that feedeth al flesh: he only maketh the corne to growe: I care not therefore for plowing or sowing, if he will feed me, I shall be fed, if he will not, what can I helpe it? Will not all men laugh at such folly? Will not euery simple man say, if he will haue the Lord God to giue him corn for his sustenance, he must vse the means, that is, he must plowe, he must sowe, yea reape, and carry into his barnes. Euen so God alone bringeth men to eternall life, and giueth the knowledge and certaintie thereof, but he doth it by meanes, and he that will come to it must [Page] vse those meanes. He must come to this that Saint Iohn saith: These thinges haue I written vn­to you that beleeue, &c. that yee may knowne yee haue eternall life. Will a man knowe it, or haue it, and yet let passe the thinges which are writ­ten, by which hee is to knowe it, and to haue it. Christ willeth the Iewes to search the scrip­tures, affirming that they doe beare witnes of him. Iohn 5. He that will knowe Christ the sauiour of the world, in whome the father doth giue vs life eternall, he must knowe him by the scriptures. The true faith is grounded vpon the witnes which the three witnesses from heauen, that is the father, the worde, and the holy ghoste, doe witnes.

If a man doe not knowe what recorde these doe beare, how can he tell what to beleeue? What maner of faith then haue all they which hearken not to the voice & testimonie of God, which the holy Apostles & Prophets haue de­liuered in writing: but follow their owne blind imagination? These neuer consider why God hath reuealed his counsels, or why he sent Pro­phets and Apostles, yea and his owne sonne to publish the testimony: let vs take heed that we be not of this company, which indeede is a ve­ry great company, that haue no care to harken what the three which beare record in heauen haue witnessed. There is an other sort of men, [Page 54] which also are much awrie, touching the way and meanes to saluation? These doe search the scriptures, they reade, they heare, they labour for knowledge, yea, they holde that men may and ought to come to the assurance of their sal­uation, and professe that they be sure thereof themselues. If you demaunde of them a rea­son of all matters, they can from the worde of God satisfie you with good reasons. All this is highly to be commended, whye, or how are they then awrie? They be awrie, which sepa­rate and put asunder those thinges which God hath coupled together. They stand strictlie vpon the written worde of God, tell them of putting asunder the thinges which God hath coupled together, and they will also denie it. Yea, they will constantly promise and professe, that if you can shewe them any thing which they put asunder from that which God hath coupled it vnto, they will be ready to amend their fault. I would that were true: for wee should not then haue so many carnall gospel­lers: neither would there be so many proude Schismatikes. But some man may say, what be the thinges that God hath coupled together, which such men doe put asunder? I will tell you. Doth Saint Iohn say, that Christ came both by water and bloud, not by water alone, but by water and bloud: and yet they will se­perate [Page] these two, they will haue remission of their sinnes, or iustification in Christ without sanctification? He that hath Christ to bee his righteousnesse, must needes haue him also to bee his sanctification. A man cannot bee in Christ, but hee must bee borne of God, he must bee a newe creature, he cannot conti­nue in sinne, and bee the seruant of sinne, as for that pointe, let men reade and studie wel the 6. Chapter of the Epistle to the Romans. But let vs proceede further in this matter, as Saint Iohn here doth. He saith, there be three which beare recorde in heauen, and there bee three which beare record in earth. What will you say if they part asunder these sixe witnes­ses? What if they leaue out these three witnes­ses in earth, and stand onely vpon the three in heauen? It may be said, is not the testimonie of the three witnesses in heauen sufficient? May not a man rest in the testimonie of the Fa­ther, though there bee none other ioyned? surely the testimony of God is infallible, and all sufficient of it selfe: but whosoeuer beleeueth that testimonie of God, hath (as S. Iohn saith) the witnes in himself: he hath the witnes which is in earth within him, euen the witnes of the spirit, of the water, and of the bloud. Where these three in earth are not to giue their testi­monie, the witnes of the other three in heauen is not beleued, though it seeme to be beleeued. [Page] As aske a man this question which is caried a­wrie that way, you beleeue the gospell, I doe, (will he say) beleeue it. You are sure you shall haue eternall life: I am sure thereof (saith he) Then demaund further, how come you to that assurance, or whereupon doth it rest? He will answere, it resteth vpon Gods promise, I am sure he can not faile, nor deceiue. That is out of all doubt: but you doe not beleeue it. Yes said he, I doe beleeue it. Then where be the three witnesses in earth which be in euery one that doth beleeue aright? He that beleeueth, hath the witnes in himselfe. ver. 10. Where is the bloud, the water, & the spirit? I hope (will he say further) that they bee within me. But come to the triall: the heart is vnsanctified, the minde is corrupt and vaine, the tongue spea­keth proude things, vnder the lippes is deceipt, and guile, the handes are full of vniust dealing: couetousnes & pride doe beare sway. Examine the whole course of such a mans life, and you shall finde that hee doth not glorifie God. Is the spirite of God in the heart such a man? Hath he the power of Christ in him euen of the water and the bloud, by which he came? Is he iustified, is he sanctified? No, but as I saide before, he doth seperate the three witnesses in earth, from the three in heauen. It is but a vaine arrogancie in him, and a meere illusion in deed [Page] that he boasteth of the certaintie of his saluatiō. For he hath nothing but his owne imagination to warrant him that he doth beleeue. It is no maruaile therefore when such doe fall: and to them Saint Paul saith: Let him that thinketh he doth stand, take heede that he fall not. 1. Cor. 10. ver. 12. He doth not say, that such as doe stand in deede can vtterly fall vnto perdition, but they which are deceiued in their owne o­pinion, boasting that they be sure of saluation, and yet haue not in them the three witnesses in earth. They haue not the firme and infal­lible grounde to rest vpon, for the certaintie of their faith, and so of life euerlasting. For euen when any such man doth most of all glorie that God is his God, and his father: If he would but discend into himselfe, and but a little awake & stirre vp his drowsie conscience, that would tell him that there is no such matter, but that in deede he may expecte the seueritie of Gods wrath, his conscience will tell him, thou hast a proude heart, thy minde is full of vanitie, thou art defiled continuallie with vile and vncleane lustes, and with abominable deedes. Thou doest delight in sinful wayes, and takest plea­sure in wicked thinges. God is a most seuere and a righteous Iudge, he will execute ven­geance vpon all vngodly men. This vnpleasant song will the conscience sing vnto the vnrege­nerate, [Page 58] and not that sweete tune of certaintie, that they shall be saued. Let vs then omitte these which are awrie, and come to that right way and meanes, by which we may attaine to so happie an estate, as without all deceite or il­lusion, yea, without all arrogancie or vaine presumption, to knowe that we shall be saued. We heare that as there is a dead faith, which may easilie be knowen, if we were not too too negligent, so is there also a true and a liuely faith, which we may trie in our selues by that which Saint Iohn here writeth. Which is thus, we must not rest in this alone, what the father, the worde, and the holy Ghost doe witnes, as to say, I knowe what recorde they beare, or I am out of all doubt that the record is true and infallible which they beare: because it is vnpos­sible that God should lye: for so farre the histo­ricall faith doth goe, the dead faith, yea (as I may say) the faith of deuils. How then, where is the difference? I must haue in me the spirite to beare recorde. What spirit? The spirite of Christ, euen the holye Ghost; a spirite which commeth not alone: but with the water and the bloud by which Christ came. He witnesseth in deede with the efficacie of the death and passi­on of Christ, which he doth apply both in satis­faction and sanctification vnto the heartes and consciences of the belieuers. The voice of this [Page] spirite, as it were speaking in the heart of a man and telling him that hee is the childe of God, is most certaine and infallible. The same spirite (saith S. Paul) beareth witnesse with our spirite, that we be the children of God. Rom. 8. What will any man say, that the holy Ghost can deceiue, or can lie? If he witnesse with the spirit of a man that he is the child of God, can it fall out other­wise? Here the Iesuits and other Papists do fret and murmure. The holy Ghost (say they) can not lye: but how can any man assure himselfe that the holy Ghost doth beare record vnto his spirit, that he is the childe of God? Doth not e­uerie sect of heretikes boast that they haue the spirit of God? is it not then their priuate fantasti­call spirit which they are led by? For answere vnto this, first let all men rightly consider whe­ther these Papistes doe not flatly gainesay the holy Apostles. S. Iohn saith, it is the spirite that beareth record. And S. Paul sayth, that the same spirite witnesseth with our spirite that we be the sonnes of God. If it be so as they would beare in hand, that a man can not know whe­ther he hath that holy spirit, how doth he wit­nesse? And touching the reason which they vse (if we may giue the title of a reason vnto so ab­surde a speech) marke it well I pray you. Eue­rie kinde of heretike, and likewise euerie secta­rie doth boast that hee is led by the spirite of [Page 60] God: therefore no man can tell which is the true spirit. If men should trauaile from a farre part of the land towards London, some know­ing the way perfectly & othersome not know­ing it: if they which doe not know it, yet rash­ly presume that they doe, and goe on out of the way; shall we affirme thereupon, that the other also cannot know it? Were not this verie ridi­culous? And I pray you what other, is the rea­son which the Papists here vse? Heretickes are deceiued, which in deede are rashly led with the spirite of Satan, therefore they which are led by the spirit of God, can not know for cer­taintie whether he be the right spirit. S. Iohn in the 4. Chapter of his Epistle verse 24. saith. He that keepeth his commaundements dwelleth in him, and he in him, and by this we know that he abideth in vs, euen by the spirite which he hath giuen vs. How shall any man know that he dwelleth in God, and God in him by his spirite that he hath giuen him, if hee can not for certaintie knowe which is the true spirite? But how can this spi­rite be knowne for certaintie? He is known by his efficacie, by his working: hee goeth not without the word, hee testifieth together with the water & the bloud by which Christ came. Hee applieth the mightie power of the death and resurrection of Christ, vnto the heart of the belieuer, both touching remission of sinnes, [Page] and sanctification. He that doth beare himselfe in hand, and boast that hee hath the spirite of God, and hath not the bloud and the water by which Christ came, doth but deceiue himselfe, and is arrogantly puffed vp, for the three wit­nesses in earth, the spirite, the water, and the bloud, doe goe vnseperably together. There­fore by the power of Christ crucified vnto righ­teousnesse and true sanctification, a man doth know that hee is led by the holy spirite of God. S. Paul doth set forth the same matter, but with other words. For when he saith, The spirit him­selfe beareth record with our spirite, that we be the so [...]es of God Rom. 8. ver. 16. Hee leaueth him not as a spirite at randon, but a little before expresseth his operation by which in deede he is knowne. If yee liue after the flesh (saith he) yee shall die: but if by the spirite you mortifie the deedes of the fleshe, you shall liue. For as many as are led by the spirite of God, they are the Sonnes of God. What shall we say to this? How shall a man know that it is the holy spirit of God by which he is led? Doth not S. Paule tell you that he is a spirite which doth mortifie the deedes of the flesh? There is no spirit which doth moritfie, or indeede which can mortifie the deedes of the flesh, but the spirite of Christ, who doth it by applying the power of the death of Christ. And wheresoeuer he goeth, he hath [Page 62] that worke: so that where the deedes of the flesh are not mortified, there is not the spirit of Christ. And he that hath not the spirit of Christ (as it is written) hee is none of his. That man committeth sinne, and therefore as this Apo­stle saith, He hath not seene Christ nor known [...] 1. Ioh. 3. ver. 6. To come neerer then to the [...]l, that a man is led by the spirite of God, and [...]o assured of his saluation? What be those deedes of the flesh, and what is it to mortifie them? All the lustes of sinne which are in our nature, all vncleannes, and al the wicked actions which spring from the same, be called the workes, [...] the deeds of the flesh. Saint Paul saith: The deeds of the flesh are manifest, which are these, adulterie, fornication, vncleannesse; wan [...]on­nes, worshiping of images, witch craft, hatred, variance, emulations, wrath, strife, seditions, sectes, enuyings, murthers,, drunkennes, glut­tonies, and such like. Gal. 5. ver. 19.20.21. It was not his purpose to reckon vp all, and there­fore he addeth this clause, and such like. For there is pride, ambition, vaine-glory, couetous­nes, periurie, and many other. To mortifie these, is not onely to suppresse the outwarde deedes, but to kill and to roote out the power of them in the heart. As for example, man be­ing proude, the spirite of the Lorde doeth kill that euill vice, it changeth the heart and maketh [Page] it humble, and lowlie. Also, a man is couetous and earthly minded, the holy ghost doth worke in his heart a contempt of worldly thinges, a [...] [...]ust in God, and the loue of heauenlie thinges. If he be full of wrath, of rage, of cru­eltie, and such headdie passions, so that he is euen as a fierce and sauage beast by nature, the spirite of grace doth subdue and roote out these, and make him gentle and meeke as a lambe. Where vncleane lustes of whoredome and fornication doe burne, and boile in the heart, the heauenlie spirit doeth quench them, and maketh the minde chaste and pure. What should I stand to repeate many particulars, you may by these see what it is in all the rest? This is that which Christ said to Nicodemus: Ex­cept a man he borne againe, he cannot see the king­dome of God. This is it which the holie Apostle S. Paul, calleth the putting off the olde man, and putting on the newe. Yea, this is that which the scripture calleth repentance. Can any man haue this worke in him, & not knowe assuredly that he is led by the spirite of God. The papistes in deede doe vtterly condemne this; because they be vtterly voide of it, and can not tell what it is. For how can they which denie & condemne the true doctrine of sal­ [...]ation in Christ, be partakers of the spirite which doth assure the faithfull of eternall life?

But yet they haue a further obiection, and which in deede they deeme to be vnanswera­ble, let it be (say they) that a man doth knowe he hath the spirite of God, that he is regener [...] and is in the state of grace, yet is he sure he shal stand to the end, and not loose that spirite and fall from grace, or is he sure he shall not sinne? Is not this great presumption? Verily it were great presumption, according to the Popish doctrine, for any man to assure himselfe that he shall stand to the ende: for they teach that a man standeth by free will. So I graunt it were fowle presumption for any man to presume vpon his owne strength: but it is no presump­tion for a man to rest vppon the infallible cer­tainty of Gods promise, & the testimonie of the holy spirite: for when the Apostle saith, the spi­rite himselfe witnesseth with our spirit that we be the sonnes of God: doth he witnesse, that we are, and doth he not witnesse that we shall be so, euen to the end? Can a man to day bee the childe of God, and to morrow not? Moreouer, there is no godly man which saith, he is sure he shall not sinne: for all men sinne dayly. But the regenerate doe know that through the grace of God, they shall not so sinne as to fall quite a­way from Christ, or to haue the life of GOD (whereof they are made partakers in the newe birth) vtterly extinguished in them. Touching [Page] this pointe S. Iohn in Chapter 3. of his Epistle verse 9. saith, Whosoeuer is borne of God, sinneth [...], for his seede remaineth in him, and he can not s [...], because he is borne of God. What can all the Papistes in the world say vnto this? S. Iohn saith not that some of those which are borne of God doe stand to the end, but he saith, Whosoeuer is borne of God sinneth not. Then is it certaine that he which doth know hee is borne of God, and le [...] by his spirite, doth also know that hee shall not fall vnto destruction. And for this hee ren­dreth a reason, namely, that the seede of God remaineth in him. The regenerating grace is neuer lost, if the seede of God remaine still in him that is borne of God, yea euen when hee doth by infirmitie (as Dauid did) fall into some grieuous sinnes. Also he saith, that such a one can not sinne, this seemeth an heard saying. Is there any man beyond whose power it is for to sinne? Is it so heard a matter for a man to doe wickedly, if he will endeuour? Wee must not take it that he which is borne of God will euer endeuour for to commit sinne. No, the grace of God doth still so guide him, that he doth en­deuour to please God: and though by igno­rance and frailtie hee doe after goe awrie and transgresse, yet can he not fall from God: hee can not vtterly loose his new birth. The reason which S. Iohn rendreth is, because he is borne [Page] of God. God is immortall: the seed of God by which his children are regenerate is immor [...] as it is written, 1. Pet. 1. The life of God begin in them is immortall: how then can it be extingui­shed? or how can he that is borne of God fall a­way vnto perdition? Let all men then knowe, that where there is the witnes of the spirite, of the water, and the bloud, there is the certainty of saluation: according as S. Iohn sayth, These thinges haue I written vnto you that beleeue in the name of the sonne of God, that ye may know that ye haue eternall life, and that yee may beleeue in the name of the sonne of God. There are yet another sort of men, I cannot tell what I should tearme them, that are confuted by this place: they hold that a man for the triall of his faith, whether it be liuely or a dead faith, is not to looke vppon the fruites thereof. It is enough (say they) that a man doe beleeue in Iesus Christ: what shoulde hee, or what can hee examine further? Faith is Faith. Beleeue, and thou shalt bee saued. These men doe quite abolish, and that most wickedly and profanely, the testimony of the three witnesses in earth. They bring in Epicu­risme and all carnall liberty. Let not the wise harken vnto them, but looke for the testimony of the spirite, of the water, & of the bloud with­in them, if they will be assured that their faith is the true faith, & that they shal come to life eter­nall. [Page] And nowe let vs come to the last poynt, which is that the faithfull are by degrees to in­crease this certainty of their saluatiō. To make an entrance into this matter, it is good for vs to consider that the spirituall birth is compared and likened to the naturall birth: for as in the naturall birth there is first brought forth a little weake babe, which hath life, and doth in tyme by degrees, euen by little & little grow vp vnto mans estate, so in the spirituall birth, such as be borne againe in Christ, they be first as little babes, they haue indeede the life of GOD in them, but they be maruelous weake. Reade touching this, what S. Peter writeth in his first Epistle, in the beginning of the second Chap. how he doth will these new borne babes to co­uet the sincere milk of the word, that they may grow thereby. And likewise what S. Paul saith to the Cor. 1. Epist. Chap. 4. Then as in the natu­rall thinges, as a man groweth vp in yeeres, so he groweth to a riper knowledge and vnder­standing in matters of this worlde: so they that grow vp in Christ, come to more and more as­surance that they be led by the Sprite of God, and that they shall be saued. Most true it is also; a [...] no man can deny, that in the naturall things men do grow vp from babes to mans estate by food and sustenance, they grow also in know­ledge & vnderstanding by practise & meanes. [Page] The same is to be saide of the babes in Christ: they cannot growe vp without the Spirituall food, they cannot come to more assured know­ledge of their saluatiō, but by the means which God hath ordained, and that is it which S. Iohn here leadeth vnto, when he saith, These thinges haue I written vnto you, &c. that ye may know that ye haue eternall life. Well then, seeing wee must grow vp vnto this happy assurance by meanes, let vs in some fewe particulars consider howe: first seeing the word of GOD is the sincere milke by which we are to be nourished, and to grow vp, it is our part, as the same Apostle wil­leth, to couet the same. 1. Pet. 2.2. Wee doe all know this, that when a childe is borne, if it be aliue and in health, howe much it doth couet the mothers breast, and how sweete the milke is vnto it: in like manner, when a man is borne of God in the new and heauenly birth, he hath a vehement desire and longing after Gods word, it is maruellous sweete and delectable vnto him. And questionles, all such as care not, nor labor not to know the heauēly oracles, are void of the spiritual life: they be like vnto those children which are borne dead, which care not for the mothers breast. We must labour there­fore by reading and by hearing the word prea­ched, by meditation & earnest prayer to come to the true vnderstanding and right vse of the [Page] sacred word of God. Marke further what S. Pe­ter then teacheth, how men shall attaine to as­surance of saluation. He willeth to giue all dili­gence to minister in our faith vertue, in vertue knowledge, in knowledge temperance, in tē ­perance patience, in patience godlines, in god­lines brotherly kindnes, in brotherly kindnes loue: for if these things be in you and abound, they shall make you that yee neyther shall be idle nor 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 [Page] 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 [Page] 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 [Page 72] 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.

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 [Page] 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 [Page] 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 to admonish him, it argueth that hee is deeply tainted with prophanesse himselfe. He loueth not God, hee loueth not aright his owne soule, that careth not whither other men walke. Therefore let the Pastors vse all their diligence to looke to their flock, that prophanesse creepe not in among them. Let euery man watch o­uer his owne heart and conscience, and take heede to himselfe, yea let him not neglect his [Page 76] neighbour, for this is an vndoubted thing, that Satan laboureth to make men prophane, and preuaileth much. To be prophane is a most ex­ecrable thing, as it doth appeare by the seueri­tie of Gods displeasure & indignation against it, expressed in the last part of this text: but the most men doe not know what it is. They doe vnderstand that it is taken in very euill part whē we say one is prophane, they know it is a sore accusation, but yet they can not tell the nature of the sinne, or wherein prophanesse doeth consist. In the seconde place therefore, here i [...] an example set down of a very prophane man, and what his prophanesse was. So that from hence wee may learne what the sinne is, which the holy ghost warneth vs to take heede of. The man propounded for an example vnto vs is E­sau, the elder sonne of Isaake the great Patri­arke. Wee are then warned to take heede, that we be not like prophane Esau, for if we be, wee are sure to drinke of the same cup that hee did: for God is no respecter of persons, if he spared not him, he will not spare thee, if thou be found like him, but wherin did he shew himselfe pro­phane? He solde his birth right for one portion of meate. Herein lyeth the matter, this needeth exposition: for by this wee shall see what pro­phanesse is. God called Abraham from Ʋr of the Chaldeans, he made his couenant with him, that [Page] he would bee his God and the God of his seede: and also that in his seede all the nations of the earth should be blessed. In this is included that Christ the Sauiour of the worlde shoulde come of his seede. Abraham begate Isaake of Sarah. And vnto Isaake by the expresse commaundement of God, willing Abraham to cast out the bond­woman and her sonne, the blessing came. For in that place he saith, In Isaake shall thy seede be called. Gen. 21. ver. 12. Abraham therefore passed this blessing ouer, not vnto Ismael his elder sonne, but vnto his sonne Isaake. Abraham be­ing olde, he tooke an oth of his seruant that he should goe into the land of his Natiuitie, and from thence take a wife for his sonne Isaake. He did bring Rebecca, whom Isaake tooke to wife, she was married vnto him twentie yeares be­fore she had any childe. For it is written that I­saake was fortie yeares olde when he married, Gen, 25. ver. 20. And he was threescore yeares of age, when Iaacob and Esau were borne, as we reade in the same Chapter verse 26. For Re­becca being all that while barren, Isaake praied to God for her, and the Lord heard him, and shee conceiued, and the children straue in her wombe, whereat shee was troubled, and went to enquire of the Lorde touching the same. Where answere was made vnto her by God, two nations be in thy wombe, and two peoples [Page 78] shall be seperated from thy wombe, the one people shall be greater then the other people, and the greater shall serue the lesser. Esau was the first borne, as we reade in that Chap­ter: and so the birthright, euen the heauenly blessing, that God should be his God, and Christ to come of his seede, was by the ordina­rie course of nature, to be conueyed vnto him. This blessing could bee passed ouer but vnto one of the two sonnes, and Esau was the el­der by birth. But then Moses doeth proceede and shewerh how prophane this Esau was. He saith, that when they were growen vp, Esau followed hunting, & Iaacob was a plaine man, and dwelt in tents. He dwelt with cattel, that was the husbandry and trade of life which he followed. Also, that which we translate, a plaine man, is in the Hebrewe, a man of simplicitie, integritie, vprightnes, sinceritie, or some dea­ling, such an one was Iaacob. Esau came wearie out of the fielde, and Iaakob had made pot­tage, and he requested that he would giue him some of them. Iaacob answereth, sell me then thy birthright. Esau saide, behold, I am readie to die, and what is the birthright to me? Then Iaakob saide, sweare vnto me, and hee sware vnto him, and sould his birthright to Iaakob. And when Iaakob had giuen him bread, and pottage, hee eate, and drunke, rose vp, and [Page] went his way, and set light by, or dispised the birthright.

Now may you perceiue wherein his pro­phanesse lay, which God is so highly offended withall, that he setteth so light by the heauenly blessing, as that he would sell it for a messe of pottage. Isaake had instructed them touching the promise: Esau did knowe that the Sauiour of the worlde was promised with that birth­right: hee is so earthly minded, for this world, and for his belly, that he preferreth a little com­moditie before it. In a worde, he made little account of spirituall graces and heauenly bles­sings in Christ, or of that couenant which God had made with his grandfather Abraham, who liued vntill he was fifteene yeeres olde, so olde I say, was Esau when Abraham dyed. That co­uenant being now renewed with Isaake his fa­ther, and that heauenlie blessing and grace of God, in which Isaake most reioyced, and ful­lie purposed in deede to conuey it ouer vnto Esau, did hee nothing esteeeme. Hee was then prophane, because hee did esteeme and loue as a carnall worldling, the base and transitorie thinges of this worlde, more then the heauenly promise and blessing of GOD. You may now discerne what the sinne of prophanenesse is. And so what it is which the holy Ghost warneth vs to beware of, [Page 80] when he saith, Let there be no prophane person as Esau. But some man may obiecte, howe can there be any like Esawe, is there any birthright now, or any such couenant and promise tou­ching Christ to come? If not, how can this ex­ample of Esau be applied to vs, can any be like him, when there is not the matter, wherein they may bee like? I graunt that there is no birthright now, as there was betweene Iacob and Esau, or couenant touching Christ to come of their seede: but yet the couenāt made with Abraham belongeth vnto vs, as to haue this birthright, to become the sonnes of the most high GOD through Christ the blessed seede, to be heires of life euerlasting. This is it which is set before vs, and all such as doe set their hearts vpon carnall pleasures, honors and riches of this world, louing them, and seeking after them, more then after this heauenly bles­sing and grace of God in Christ, delighting more in bellie-cheere, then in the Gospell, which is the glad tidings of saluation, what are they but prophane persons, euen like Esawe, which made more account of one portion of meate, then of his birthright? Yea, but Esau sould his birthright for a trifle. May some man obiecte and say, surely all the lustes and plea­sures of sinne, which are but for a season: all the riches and honors of this worlde which are [Page] transitorie, vpon which men set their heartes, and are drowned in them, are but trifles, yea euen a messe of pottage in comparison of the heauenly birthright offred in the gospel, which manie set light by.

And if the great thinges of this world might somewhat excuse, as to say, men are not so pro­phane as to sell the kingdome of heauen for a matter of nothing: yet there be many which their owne conscience doe tell them, if they would examine it, that they more set by a paire of olde shooes, then by the glorious Gospell of our Lord Iesus Christ. The rich treasures of the kingdome of GOD are opened and offred in the same, euen as goodly pearles of incom­parable value: but to such worldly minded mē they be powred out as before swine, which treade them vnder their feete, they set light by them, their noses must into the trough to their swil, and vnto the porrage pot with Esau. Is not this a great prophanesse? Is not this a wonder­ful blindnes that men should discerne no more of spirituall and heauenly thinges, then swine doe of pearles, which they will treade in the mire? And yet Christ speaketh of some that are more prophane, whom he calleth dogges: a dogge is counted a most profane thing: and as our sauiour Christ saith, Cast not pearles before swine, because they still treade them vnder their [Page 82] feete: so he saith, Giue not holy thinges to dogs, least they turne againe and all to rent you. The profane dogge goeth further then the profane swine: for the swine is quyet and will but treade the heauenly pearles vnder his feete, whereas the dogge doth turne againe, bite and teare those which giue holy thinges vnto them. These be such as doe reproach, raile vpon, and persecute them that bring the Gospell. Thus may you see in what account the profane persons like Esau be in before God and his Angels, when Christ calleth them dogges and swine, Math. 7. vers. 6. The holy Ghost (as you see) warneth that there be no profane person like Esau: as who say. It is an horrible thinge for any one such to be found in the Church: and yet alas, now they swarme euery where: how many townes and villages may a man come to in this land, where he shall scarce finde two or three which zea­lously imbrace the Gospell? They be honest men, they follow their worldly busines, which in it selfe indeede is not vnhonest: no more was it for Esau to eate a messe of pottage when he was hungry. But in the meane time together with their honest dealing, they doe as Esau for a messe of pottage sel their birth-right, because they loue and seeke their belly, and the things of this present world, more then the honour & high dignity of the heauenly birth and sonnes [Page] of God. Is not this a most lamentable case, that men should be so profane? Now to the thirde part, which setteth forth the heauy iudgement of God vpon Esau, & so in him, euen as it were in a table, painteth out vnto vs in liuely colours what fore vengeance abideth for all such pro­fane worldlings as sell their birth-right, that is, to fil their belly with some dainties for the pre­sent time, set light by the grace of God. The words are thus, For ye know that afterward when he would haue inherited the blessing, hee was reie­cted, and found no place of repentance, though hee s [...]ght it with teares. The summe of the matter is as you see, that wheras Esau before had with a profane minde set so light by the birth-right, that he sold it for a trifle; now afterward, when he was desirous to inherite the blessing of that birth-right, he was reiected: yea he cryed and wept to obtaine it, and missed thereof: he was then as a profane man reiected and cost off vn­to condemnation. This is the heauy iudgement of God especially, that though he did euē with teares seeke to haue that blessing and heauenly grace, yet was he cast off. So it is then, that these profane men, which set so light by the grace of God offred in the Gospell, may be touched in conscience, and desire, when they are to depart out of this worlde, that they might haue the dignitie of the sonnes of God: yea they may [Page 94] with teares and bitter crying craue it, and yet be reiected. Is not here then a wonderful great and fearefull daunger, which we are warned to take heede of? And being indeed so great, yet men doe not knowe that there is any daunger, but imagining God will heare them, how pro­fanely soeuer they haue liued. But to open the matter, we must haue recourse vnto the history set downe by Moses, Genes. 27. Isaake was old and his sight failed him: and he called Esau his elder sonne, and willed him to take his bow & quiuer, and to goe hunt some venison, and to make him such meate as hee knew hee loued: then to bring it to him, that he might eate of it, and blesse him: Isaake (as I told you before) had a full and resolute purpose to bestowe and to conuey ouer the heauenly blessing vnto Esau. And indeede this Esau made now full account that he should haue it: for what now should let? See what hope of felicity the worldly profane: men are sometime led into, from which when they fall, it is the more grieuous vnto them. When a man is in exceeding great heate and ready to fainte with thirst, and hath a cuppe of cold drinke in his hand, euen lifting it vp to his mouth, and then it is plucked from him, what a griefe is it? as the Poets haue fayned, that some of the paines of hell be in such manner: so Esau here cōmeth, euen ready to haue the blessing [Page] put into his hands: but when he looketh assu­redly to haue it, it is gone: for see, Rebecca who loued Iaakob, and worthily, heard when this was spoken to Esau: she willeth Iaakob to go to the flocke, to fetch her two good kiddes, and she made such meat with them as Isaak loued: she put the garment of Esau vppon Iaakob, she put the skinnes of the kiddes vppon his handes and vppon the bare of his necke, because Esau was heary: she put the meat in his hand, and so Iaakob went in to his father, and said he was E­sau: he felt him, because he said, the voyce was the voyce of Iaakob, but the handes were the hands of Esau, and so he blessed him. When he was gone forth, then came Esau with the meat which he had prepared, and craued the bles­sing: Isaak demanded who he was, and he told him that he was Esau. Then was Isaak astonied and affraid exceedingly, and shewed him how his brother had come by fraude, and taken it a­way: he told him that he had blessed Iaakob, & that he must be blessed. Then did Esau cry out with a great & an exceeding bitter cry, crauing that he might be blessed. And (as we reade af­ter in that Chapter, He lift vp his voyce and wept: But yet Isaake doth not alter, there is no place for repentance; Isaake saw now that the mat­ter was of God, & so confirmed it vnto Iaakob, and so Esau was reiected. Thus may you briefe­lie [Page 96] see how the matter stood: but now it shall not be impertinent, to open the circumstan­ces more at large in all these foure persons, Isaak Rebecca, Iaakob, and Esau. First touching Isaake, it is a thing that may bee wondred at, how he should be so blinded with naturall af­fection, that he could not espie the prophane­nesse of Esau, but loued him better then he lo­ued Iaakob, who was an exceeding godlie, and a verie reuerend holy man. It is more to be wondred at, that he was so caried in his af­fection for a worldly commoditie: for Moses chap. 25. noteth the cause expressely, why Isaak loued Esau, euen because the venison was in his mouth. He was led here-vnto by the sweet­nesse of that meate which Esau hunted. But in deede, it is most of all to be wondred at, that he was so farre blinded in his natural affection, as that he would, contrary to the oracle of God, Chap. 25. which said, the greater shoulde serue the lesser, seeke to deriue the blessing vnto Esau,

Here we may see, that the holy Patriarkes were not without their frailties & imperfecti­ons, they had not the flesh so farre mortified in them, but that the remnantes thereof did re­maine, and now and then beare a great stroke. It was by grace and free pardon of their sinnes, that they were saued. Looke vpon Lot, looke [Page] vpon Ahraham the father of the faithfull, looke vpon Dauid, and you shall finde the same. As wee may hereby on the one side take comfort, when we beholde our owne corruption, which doth so often leade vs awrie: so on the other side it ought to shake of all securitie, and stirre vs vp to prayer and watching, least we be ouer­taken by our corrupt nature, and fall into those things which dishonour God, and prouoke him to plague vs. For thus we may reason, if the ho­ly Patriarke Isaake, a man so highly repleni­shed with the spirite of God, had notwithstan­ding such corruption of the flesh remaining in him, which did so daungerously blind him, and carrie him awrie: what shall become of vs, if God doe not by his grace and holy spirite pre­uent vs, which are full of the strong remnantes of so many noysome lustes in the flesh? Whi­ther shall we fall, if we bee but euen a little left vnto our selues? Are not we in daunger of fal­ling so deepe as neuer to rise againe? Also, if so holy a man as Isaake was blinded in his sonne with naturall affection, and for so small a com­moditie? How are other to feare that they bee not also blinded in their children, when they bee prophane, and so doe not correct, nor by wholsome admonition withdraw them from the way of perdition? Now touching Rebecca, she loued her sonne Iaacob, shee would haue [Page] the blessing to come vpon him. Doubtlesse she had good cause so to doe: for Iaacob was an ho­ly man, and the Oracle of God was for him. Thus farre Rebecca was right: but now that she deuiseth a sleight to deceiue Isaake, and sendeth Iaacob her sonne with a lye vnto him, there­in appeareth her frailtie, shee can not bee ex­cused. She had indeede as I said before, the Oracle on her side, before the children were borne, God preferred the yonger, this shee did belieue, but now to bring it to passe, shee will helpe God. She heard Isaake tell Esau that hee would blesse him, and shee seeth no way how this should be altered but by a cunning deuice. We may behold the like in Sarah the mother of the faithfull. God made his couenant with Abraham, that in his seede all the nations of the earth should be blessed, shee belieued this promise, but shee began to wax olde, she grew toward fourescore, shee had beene barren all her youth, it seemed a difficult matter how it should be brought to passe, therefore she doth deuise how to further it. She had an handmaide named Hagar, shee giueth her vnto Abraham that he might haue a childe by her. This turned to her owne griefe, for when Hagar saw shee had conceiued, shee became so proud that she despised Sarah. Surely, when our inuentions are brought in to further the workes of God, they [Page] doe often times turne to our griefe, although this deuise of Rebecca tooke effect. And nowe touching Iaacob that so much desired the bles­sing euen as an holye man that preferred hea­uenly things before earthly, how can he bee excused in this his deede, that he must faine and lye? There doth remaine Esau now, what fault can be found in his doing touching this action? He obeyeth his father, who willed him to goe hunt him some veneson, hee prepareth it and bringeth it, and craueth of his father to blesse him. Isaake as we haue seene was led awrie by naturall affection? when hee minded to blesse Esau. Also Rebecca, shee had her fault in that she deuised such a sleight to deceiue Isaake, and so to haue him blesse Iaacob, when hee thought hee had blessed Esau. Iaacob was in the same fault with his mother. Onely Esau at this time dealeth so as he cannot in this thing be blamed. The other three are deare to God, and Esau is reiected. What may wee note in this? Surely that it is not the outward doing of some one action, or of a few which declare a man to bee righteous before God, for this prophane man can not bee blamed here in his one outwarde deede. And so let men knowe that all world­lings and prophane dispisers of holy things, doe not that which is acceptable before God, when they make a glorious shewe of some goodly [Page 100] deedes: for before the fruite can be good, the tree must be good: before the actions can bee such as shall please God, the heart and consci­ence within must be sincere, euen purged from prophanesse and filthie vncleanesse.

What is all the Pharisaicall almes, fasting, and prayer of hypocrites? Mat. 6. What if a man should giue all his goods to the poore, and haue not loue. 1. Cor. 13. Againe, we may marke on the other side, how, where the heart is san­ctified with a liuely faith, wher there is the true loue of God, & the thankefull imbracing of his spirituall blessings, there the particular errors, slippes and defects doe not cast such out of the fauour of God, or make them not to bee holy and righteous men. Then from hence let vs be wise in discerning: Esau was not an holy man for his vpright cariage in one action? Neither were Isaake, Rebecca and Iaacob vnholie for swaruing in some particulars. At this day you shall beholde in those, which from their heart loue and imbrace the Gospell, sundrie imper­fections, take euen the best that you can finde. For are any more holy then the great Patriarks were? And from some of Gods elect in al times great offences haue broken forth: take heede that for some such particular faultes we iudge them not as men reiected of God, or ouer se­uerely iudge them wicked and vngodly. And [Page] on the other part, you shall see the very ene­mies of the Gospell, sundrie of them which make a goodly shew in outward deedes, they bee prophane as Esau, and all the shew of their workes is nothing before God.

Well, now to the seuerity of Gods wrath vp­on Esau, for that is the principall matter which we haue in hand. He vvas reiected, hee found no place for repentance, though hee sought it with teares. What is this? Esau had the repulse, when he came and vvould haue inherited the blessing: and then seeking euen vvith teares to obtaine it, Isaake could not bee moued to alter that which he had done, there was no place to repent him, and so to call it backe againe from Iaakob, who had got it by sleight. For now was Isaake stricken with an exceeding feare, and euen as it were, awaked out of the error of his natural affection; and saw that the thing came of God: for that Isaake cannot alter the thing he had done, nor repente, it proceedeth from God. Marke then the seueritie of God: Esau had set light by the birthright, so prophane he was, that he loued the life present more: yet when he doth consider of it more aduisedlie, [...] iudgeth it to be a great thing, and wisheth so earnestlie to haue it, that when he saw it taken from him, he cried out bitterlie and wept, but his crying and his teares doe not moue God [...] [Page] shew anie pittie or compassion towardes him. Therein now lieth the matter. For God laide a great terror vpon Isaake, and held his minde, that although he loued Esau dearely, yet he saw now, that he might not giue the blessing vnto him. What was there in all the world which Isaake loued so tenderly as hee loued his sonne Esau. How can it be then, but he must needes be moued much with the dolefull crie that hee vttered, and with those teares that hee shed? Why was not his wrath kindled against Iaa­kob? Why did he not call for him, and tell him that as he had no meaning to blesse him, so he would now reuoke it, and bestowe the same where he did purpose, yea, and thought he had bestowed it? All men may easily perceiue, that this did proceede from the seueritie of Gods displeasure. Isaak like an holy man, & as a god­ly father had carefully instructed his sonnes in the couenant, & shewed vnto thē what incōpa­rable treasures of felicitie were included there­in, Iaakobs minde was inflamed with a burning desire thereof, but Esau, though he vnderstood the doctrine, yet set little by it, and that is the cause why God was so angrie with him. If a­nie shall thinke, was this so great a cause to moue the Lorde so to wrath, that he would ne­uer forgiue him? Iudge of it thus. If a prince offer vnto a subiect great honour, and it bee [Page] dispised, will it not be hardlie taken? Now, when the king of kings dooth set before mise­rable sinfull men the high dignitie, glorie, and felicitie, euen to become his sonnes and heires with Christ of the eternall kingdome, and they esteeme baselie thereof, how can he but be ex­ceedingly displeased at such a prophane con­tempt? Let vs not then maruaile that this pro­phane man is reiected, but rather take heede to our selues least we be like him, and so be for­saken of God as he was. If he cried and wept and could not be heard, surely, if wee take not heede, we may so highlie offend, that when we crie and weepe, we shall not be heard. There can no heauier iudgement of God light vpon a man then this. The summe (as it were a botom­lesse gulfe of al miseries & plagues) is contained in it: as when a man shal cal and crie out bitter­lie with teares for the blessing of God, and par­taking of life eternall, and be reiected. Here is a pitte to fall into, heere is a daunger vnre­couerable, yea heere is a state and condi­tion which may make vs all to tremble and quake to come nigh it. For if men will quake when they looke downe from the toppe of an high tower to the ground. If when there is daunger of falling: how much more are we to feare at this? There a man may fall so high, that he dashe in peeces vpon the ground, and so be [Page] depriued of this natural life: but here is the losse of life eternall, and that with the sustaining of endles sorrowes. It may be some will take it to be an hard collection, to gather from this ex­ample of Esau: who cried to his father with b [...] ­ter cryings to haue the blessing: and also sought it with teares, and was reiected, that therefore men may call and crie to God, and euen with sobbing & teares craue pardon of their sinnes, and yet not be heard. Esau did not pray to God but sought the blessing at the handes of his fa­ther: and shall a generall doctrine be drawne from a particular example? I haue shewed be­fore, that the reiecting came from God: farre was it from the naturall affection of Isaake so to haue reiected Esau, if it had bene in his own power. Also, we may see that the holy ghost doth propound this example in one man for a generall doctrine: euen this, that such men as like Esau prophanely dispise the graces of God shall afterward crie bitterlie and weepe, and call for the blessing of God, and yet bee reie­cted of him. And to speake the trueth, the ho­ly worde of God doth teach vs this onelie by the example of Esau: but deliuereth it forth in flatte and plaine tearmes, as a generall do­ctrine. In the first Chapter of the Prouerbes, Salomon bringeth in wisedome, preaching, and calling vpon men to receiue her instruction. [Page] And then shee complaineth that they dispise her counsell, & so vttereth a terrible threatning, that shee will laugh at their destruction, and mocke when their feare commeth. She saith, they shall call vpon her, but shee will not an­swere, they shall seeke her earlie, but shall not f [...]de her. With many moe speeches there this matter is set forth. Christ is that wisedome of the father, which calleth there vnto men, to returne vnto him, to imbrace his lawes and holy doctrine, offering all spirituall blessings in heauenlie thinges: but men set light by his counsell, they be addicted to the worlde, & to the vaine pleasures of sinne, & so with profane mindes dispise the heauenly giftes and graces, This doth moue his indignation so farre, that he saith, he will be so farre from pittying them is their calamitie, that he wil laugh at their de­struction, and mocke them in their feare and distresse. Yea, he sheweth plainelie that they will call vpon him for helpe, but hee will not answere, they shall also earlie seeke him, but not finde him.

Can any thing be more plaine then this? do you not marke the reason? Such as will not heare the Lord calling so earnestly to them, & offring so great kindnes, he will not regard nor heare them, when in their distresse they shall [Page] cry vnto him. In the 28. chapter of the Prou. ver. 9. it is written, He that turneth away his ear [...] f [...] hearing the lawe, euen his prayer shall be abomina­ble. Is not this a most fearefull thing? Is not thi [...] the same also in effect with that which is hee [...] spoken of Esau. Then the doctrine is generall. Let euery man then take heed to it. God does [...] now offer vnto vs grace, hee hath sent vnto vs the word of reconciliation: he openeth vnto vs the heauens, & calleth vs with an holy calling: then take heede wee be not so prophane, a [...]o set light by it: for if we doe, it may be that we shall afterwardes seeke it with teares, and yet misse thereof. Men cannot beleeue this, & ther­fore they liue dissolutely, trusting that at their end they shall call to God for grace, and so ob­taine pardon. O poore wretches, if their prayer it selfe then be abominable, wher is their help? what shall become of them? I pray you le [...] [...] repeat it againe. The Lord God doth call vpon men to turne vnto him from their wicked and sinfull wayes, he promiseth to become their fa­ther, as it is written in the Prophet, and allead­ged by the Apostle, 2. Cor. 6. ver. 17.18. There­fore come out frō among them, saith the Lord, and separate your selues, and touch no vnclea [...] thing, and I will receiue you, and I wil be you father, and you shall be my sonnes and daugh­ters, saith the Lord God almighty, and beeing [Page] sonnes, they bee the heyres of God, and fel­low heires with Christ, Rom. 8. Nowe, while this dignitie and glory is propounded and set before them, men prophanelie dispise the same, they doe more esteeme a messe of pot­tage, they satisfie their vaine lustes and carnall appetites: they haue all threatnings in derision: they will repent and cal for grace, when age or sicknes shall take holde of them: they hope to do euen as well then as the godliest of them all that liue vpon the earth. Thus with Esau they fall to their pottage, what care they for the birth-right? Well, sicknes comes, terror of con­science ariseth from the sight & remembrance of their sins in which they haue walked, they must now come before the high Iudge, they wish now that they had neuer committed such abominable and filthy vices: where is their re­fuge? onely in prayer. They cry out with feare, with horror, and with teares. And where are they then: if this their prayer be abominable to God? Ye see the place which I alleaged, Prou. 28. Which telleth vs so. They crie and call now vnto Christ, and he doth mocke them, and laugh at their destruction, as he saith hee will, Prou. 1. Doe you not see now what a wo­full case these prophane men are in, which now dispise the grace of God, that the prayer and the repentance which they trust vnto is abomi­nable. [Page] This is hard will some man say. For doe not they esteeme highly of Gods blessings which weepe and crie to haue it? Againe doth not the Scripture teach that God will forgiue at what time soeuer a sinner doth repent hi [...] of his sinne? Shall we say that they doe not re­pent which crie with teares to GOD for mer­cie? To this I answere, that Esau woulde faine haue had the blessing at the last, but that doth not argue but that he was prophane. Who is i [...] that woulde not willingly be saued? Or who [...] so prophane, but that he would bee glad to es­cape from the damnation of hell? And touch­ing their crying with teares, it is not true re­pentance no more then that in Esau. He wep [...] not for any detestation of his prophanesse, b [...] because he had lost the blessing. Euen so these doe weepe and crie out, not that they loath and hate the sinne, by which they haue dishonoured GOD, and defiled themselues, but because their conscience doeth terrifie them with the losse of heauen, and with th [...] feare and horror of hell. O beloued learne to knowe true repentance, least we bee seduced and caried awrie to destruction.

It will bee obiected further, that the holy Scriptures doe testifie, how some haue repen­ted at their ende and haue beene saued: as for example the theefe vppon the crosse. And [Page] Christ in the Parable of the man that hired la­bourers into his Vineyarde, doeth teach that some come at the eleauenth hower. Most true it is, that God alwayes hath, and doth conuert some euen towarde the ende of their life, when as they haue spent a long time in wickednesse, for thereby the Lorde doth declare the riches of his mercie drawing men euen out of hell, which of themselues would neuer haue retur­ned. But shall euerie man therefore presume that God will doe the same to him? He doth o­pen the eyes of some, giuing them faith and repentance which haue liued in blindnesse and ignoraunce al their life: will he therefore heare thee which hast for a great part of thy life, yea it may bee euen from thine infancie, beene taught, and hast dispised the grace of GOD, boldning thy selfe in sinfull wayes, and saying thou wilt cal for mercie and pardon at thine ende. Yea thou sayest that thou hast knowne many which haue liued verie wickedly, which haue made as good an ende as the godliest, calling euen to their last breath for mercie, and for pardon. Well Esau, trust not to such kinde of repentance, thinke not that such must needs be saued, because they weepe and cry for par­don: but heare what Christ hath spoken, Ma­ [...]e the seauenth. Not euerie one that sayth vnto me, Lord, Lord, shall enter into the kingdome [Page] of heauen, but hee that doth the will of my [...] which is in heauen. Turne, turne, and doe the will of God while thou hast time, [...] godly life, that so thou mayest ma [...]e a godly and a happie ende. Let vs call vpon God for this wisedome and grace.

IN the former part of this Epistle, frō the 16. verse of the first Chapter vnto the ende of the fift, S. Paul hath disputed of iustificatiō: 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 [Page] 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 [Page 114] 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, [Page] 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 Here [...], o [...] that doth stick in the faith­ful, the righteousnesse which consisteth in the godly deedes of men. Of this, the holy Apostle in the fi [...] 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 [Page] that his sinnes shall be forgiuen him; but they shall not? a matter of verie great waight [...] 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 th [...] [...]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 thē 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 [Page 117] made guiltie, and cast downe by one offence of Adam: but Christ by his righteousnesse free­ly giuen vnto vs, doth not onely absolue vs frō 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 to cōdemne vs. Seeing then, that as by the disobediēce of Adam, many were made sinners, so by the obedience of Christ, many are made righteous. Why came the lawe? To this Saint Paul answereth, that the lawe entred, that sinne might abounde, but where sinne a­bounded, there grace hath superabounded. The greater the sinne was, the more plenteous was the grace of God in Christ, in taking it a­way. That as sinne had raigned vnto death, so grace should raigne through righteousnes vn­to life eternall, by Iesus Christ: Then the more that sinne abounded, the greater is the riches of the grace of God in Christ that doth pardon it, and so the greater is the praise and glorie of God. All this is true. Now hereupon the wisedome of the flesh doth argue thus. If the more the sinne be increased, the greater is the glorie of God in pardoning it, then is it good for those which beleeue in Christe to continue still in sinne, to commit all abundance of sinne, that so God may haue the greater glorie.

This is a pleasant doctrine to mans corrupt nature, and much followed in all places: for al­beit you shall not heare many vse the same words which S. Paule setteth downe, to bolden themselues to continue in sinne: yet marke i [...] well, and you shall perceiue that there is the same reason in effect. Great multitudes, as you knowe, doe professe Christ, and they say, they looke to haue all their sinnes forgiuen, only be his death and bloudshedding. Look vpon then liues, and you shall finde that the greatest pa [...] are euē ouerwhelmed, and lie as it were drow­ned in all manner of vncleane and abominable vices. Deale particularly with any one, and say but thus vnto him, These foule sinnes which you continue in and daylie commit, are such as God doeth threaten vengeance against: will he not answere? I know they be grieuous sins, but I hope to haue them al forgiuē me through the bloud of Iesus Christ: yea, are there not ma­ny which will say, I hope I shall call for mercie and pardon at the last? This is the doctrine of the holy Ghost, the grace of God which bring­eth saluation, hath appeared vnto all men, tea­ching vs to denie vngodlines & worldly lustes, and to liue soberly, iustly and godly in this pre­sent world, Tit. 2. ver. 11.12. Behold how con­trary to the doctrine of GOD such men be. He saith that the grace giuē vs in Christ, doth teach [Page] vs to deny all wicked waies, and to liue a godly [...]fer and they say, because there is pardon in Christ, we will continue still in our wickednes, and [...]all for mercy at the last. Al such men doth the holy Apostle heere quite cut downe, pro­ [...]g indeed that they haue no part in Christ, they doe but deceiue themselues. Also he doth heere meete with the Papistes, which are eni­mies to the crosse of Christ, and can by no meanes indure to heare that we haue our iusti­fication only in Christ: but they will haue mens owne good works and merites to iustifie them before God. And thus they cry out against vs: you open a gappe vnto all loosenes and licen­tiousnes of life, you destroy all zeale and care of good works, when you teach that men are iustified onely by faith in Christ: for if a man shall haue all his sinnes forgiuen by the grace of Christ, what wil he eare what sinnes he com­mit? Also if a man shall be made righteous on­ly by grace in Christ, and not by his own good deedes, who will care to doe anie? This also I say, doth S. Paul here meete withal, shewing and proouing by strong reasons, that all they which haue a true faith in Christ, and so haue al their sinnes forgiuen by his bloude, and haue also his obedience imputed vnto them, and be fully iustified, cannot but liue a godly life. Iusti­fication in Christ and true sanctification can­not [Page] be parted asunder: first therefore propoun­ding the question, Shall we continue still in s [...] that grace may abound? he reiecteth it with de­testation, saying, God forbid: as if he should say, It is a thinge that ought not to enter into our thoughts. And then he propoundeth the first reason, in these words, How shall we that are dead to sinne yet liue therein? This is a principle in the light of natural reason, so that if a man haue not lost the common vnderstanding, he cannot de­ny it. We all doe know that contraries cannot be together in the same subiect, at one time, in the same part, and in the same respect, but the one necessarily doth exclude the other, and if the one be, it is vnpossible that the other should also be. And that is the cause why S. Paule saith, How can we which are dead to sinne, yet liue there­in? As much as to say, it is vnpossible: for to be aliue to sinne, and to be dead to sinne, at the same time (which are so flat and perfect con­traries) cannot be. He that is aliue is not dead, and he that is dead is not aliue. Thus now the matter standeth: wee, that is all true Christians, are dead to sinne, howe can wee then liue to sinne? And so if it bee vnpossible for a man which is a right Christian, and therefore dead to sinne, yet to liue in it, how should wee con­tinue still in sinne that grace may abounde? Well, may some man say, This is a cleare case, [Page] that such contraries as these, to be aliue and to be dead, cannot stand together: but how shall th [...] appeare, that a true Christian of necessitie is dead to sinn [...] for S. Paule hath but affirmed that we are de [...]d to sinne: and therefore in the [...] words he proueth it: for the death to sinne being proued, the life to sinne is thereby of ne­cessity excluded. Knowe ye not (sayth he) that all wee which haue beene baptized into Iesus Christ, haue beene baptized into his death? Loe heere is his proofe: and this is a plaine, a strong and an inuincible demonstration, that euery true chri­stian is deade to sinne, and so by consequence cannot possibly be aliue to sinne. It is drawen from the vse of Baptisme, or from that which Baptisme doth represent vnto vs. It represen­teth that we are ingrafted into Christ, & there­fore he saith, Knowe you not that wee which haue bene baptized into Iesus Christ? Beeing then baptized into Christ, the holie Baptisme doth represent vnto vs that wee are washed in his bloude, and so haue the free remission of our sins, but also that in him wee haue the new, the spirituall and the heauenly birth. Now the death of Christ is as it were the fountaine of this regeneration: & therefore the Apostle put­teth vs in minde that wee are baptized into the death of Christ. He that is baptized must remē ­ber that hee is baptized into Christ crucified, and therefore into the death of Christ.

To what end then, was the death of Christ? Not onely to make satisfaction for sinnes but also to destroy, and vtterly to abolish s [...]nne in his mistical bodie, which is the Church [...] Iohn. [...] verse 8. Sinne there; is called the workes of the deuill, which the sonne of God was made manifest to loose; that is, to dissolue, to breake and so vtterly to destroy. Marke well then Christ died to slay sinne: hee had none of his owne to slay: And thereupon it must needes follow, that his death, is to slay the sinnes of those which be ingrafted into him. This is it that Saint Paule sayth, wee are baptized into his death, that is, wee are baptized into Christ crucified, that the power of his death may be in vs, to crucifie, and to slay our sinne. He the [...] that hath not the bare signe alone in baptisme, but the very efficacie of the grace represented, must needes, without all controuersie be dead vnto sinne. And therefore S. Paul doth insinuate how grosly blind they are, euē in the principles of the Christiā religion, in the doctrine of bap­tisme, which suppose that a man can be a true Christian, and yet continue in sinne. Do ye not know (saith he) as if he should say, It is a strange thing, if ye knowe not this, that all which haue bene baptized into Christ Iesus, haue bene baptized into his death? Know ye not that they which doe die with Christ, doe die vnto sinne? [Page] how then can they liue vnto sinne? or how can [...] be a true Christian that continueth still in sinne S. Paule (as I said) did propound this as a strange matter, that any should be found so ig­norant and blind, as not to know that all which are baptised into Christ Iesus, are baptized into his death, and so haue sinne slaine in them, are become dead to sinne, and therefore cannot a­ny longer liue therein. But in our dayes it is no wonder: for the most which glory in their bap­tisme, vnderstand as much as a blocke, what the doctrine of Baptisme is: for if they did, would they continue still in so many wicked & abominable vices, and yet imagine that they be true Christians? What know they that euery true Christian is baptized into the death of Christ, and that the power of his death is to slay sinne in them? Can they be both aliue to sinne, and dead to sinne?

Thus wee see that the first argument of the Apostle, but he doth open it more at large in the wordes that follow, because it is so necessa­rie a matter for all men to be well taught and instructed in. It is the new birth figured by baptisme, of which the Apostle maketh three partes, the one from the death of Christ, an o­ther from his buriall, the thirde from his resur­rection. We are buried with him by Baptisme, saith hee, into his death, that like as Christ was [Page] raised vp from the dead by the glory of the fa­ther; so we shuld walk in newnes of life: you se [...] it plainely here expressed, that in our baptisme these three things are represented, namely, that we die with Christ, that wee are buried with Christ, and that wee rise with Christ. Howe i [...] this to be taken? Thus. The death of Christ vn­to which we are baptised doth slay sinne, which is called our olde man: this is the first step, for vntill sinne be slaine in vs, we can not liue vnto righteousnesse. And there is nothing of power to kill sinne, but the death of Christ. The se­cond steppe is buriall, for when a body is dead, it doth by little and little rotte and consume a­way in the graue. Euen so our olde man or sinne, hauing receiued a deadly wound by the death of Christ, remaineth still as a deade car­kasse in those which bee in Christ, and by the vertue of Christes buriall, doth euen as it were by little & little too, rotte and consume. This is certaine, that whosoeuer is in Christ crucified, and so the power of Christs death in him, sinne is slaine in him: yet sinne is not by and by vt­terly abolished, but remaineth in him, and by the vertue of Christs buriall is consumed. Wee may not think then that so soone as euer a man is in Christ, that sin is vtterly abolished in him: but in continuance of time it diminisheth and doth become lesse and lesse. What then if a [Page] man haue sinne as strong in him this yeare, as he had the last yeare, & the last yeare as strong as ten yeares past? Will not any man saye, that the burial of Christ hath not takē effect in him? Shal a dead body being buried, rotte and con­sume nothing at all in so long time? Wel if ther be no power of his burial, there hath beene no power of his death, the body of sinne is still a­liue and not slaine, for a body doth not con­sume so long as it is aliue. If it last, surely it is a­liue, and thereby we may bee sure that hee in whome sinne is not diminished, is not partaker of the buriall of Christ, and then is hee also not partaker of his death, for they goe inseperably together: wherefore S. Paul saith, We are bu­ried with him by baptisme into his death. Such a man then as doth continue in sinne, hath recei­ued onely the outward signe in baptisme, but not the power of Christ crucified. Let all men beware of this, for if they haue but the external signe, that they are buried with Christ by bap­tisme into his death, and the power of his death and buriall, be not in them to slay and to con­sume the body of sinne, they be as far off from the benefites of Christ, as either Iew or Turke. And now touching the third part of our newe birth, which is the walking in newnesse of life: this followeth from the resurrection of Christ. [Page 126] As Christ (saith hee) was raysed vp from the dead by the glory of the father, so wee should walke in newnes of life. Heere needeth some exposition to make this plaine. When he saith Christ was raysed from the dead by the glorie of the Father, we may take it that the glorious power of God did rayse him vp, and that GOD was grorified by his resurrection, all which is true: but not the thing which S. Paul here meaneth, The Greeke preposition which is translated (by) may (as it is sometimes vsed) be translated into, or vnto.

Thus it is, Christ before his passion tooke vpon him the shape of a seruant, hauing as S. Paul saith Phil. 2. Emptied himselfe of the high glorie, being in the shape of GOD, when hee thought it no robberie to be equall with God: and then hee had taken vpon him all our infir­mities, sinne onely excepted. Hee was subiect vnto hunger, to thirst, to wearinesse, and such like. But when he rose from the dead, all these things are left behinde, and he entreth into the glorie of the father, euen into the glorious and heauenly life of the Father: and we being bap­tized into him, and dying with him, must needs also bee raysed vp with him into that heauenly life of God, which hee expresseth, by walking in newnesse of life. Thus it is, if Christ dyed for [Page] to slay sinne, and then roase vp from the deade into that heauenly and glorious life, then wee that die to sinne with him, must needes be rai­sed vp also with him, into the partaking of that spirituall and heauenly life. As the killing and burying of sinne is called the putting off the olde man, so this rising with Christ vnto new of life, is called the putting on of the new man. This is to walke in true holynes. Seeing all this is thus, I pray you how can hee be a true Chri­stian, that doth continue in sinne? Shall wee continue still in sinne, that grace may abound? You see it manifest, that a true Christian is so farre off from continuing in sinne, that contra­riwise he doth walke in newnesse of life. This Saint Paul doth further examplifie in the ver­ses that follow, namelie, that all they which die with Christ vnto sinne, must needes also rise with him vnto the partaking of the newe life, and further, that being once raised vp from the death of sinne into that life of righteousnes, they neuer returne backe againe to liue vnto sinne. Touching the former of these, for to ex­presse it, hee vseth a similitude taken from a plant. If (saith he) we be grafted to the simi­litude of his death, euen so shall wee be to the similitude of his resurrection? Thus it is, in the naturall plant, as we also doe knowe, that when [Page 128] the siences are grafted into a stocke, and that is digged into the ground, if the stocke die, they die with it, and if the stocke doe growe and spring vp, they doe growe and spring vp with it. Euen so, the holie Apostle teacheth, that a man being by faith grafted into Christ, as he is grafted, and doth grow to him by a mysticall and spirituall vnion to die with him, that is, as Christ died to slay sinne, so he dyeth to sinne, or sinne by the power of Christes death is slain in him: likewise, he is grafted vnto the simili­tude of his resurrection? that is, he receiueth the sappe of life from Christ, as from the stocke into which he is grafted, and so doth liue and grow vp by him. Then you see by the doctrine of the holy Apostle, that from the neere con­iunction which the faithfull haue with Christ, these two thinges goe inseperablie together, the dying to sinne, and the rising to the newe life, euen the life of righteousnesse. For how should a man be in Christ, and seperate these? As a man cannot haue iustification except hee be in Christ Iesus: and if he be in him, he must needes with it bee partaker of the grace and power of sanctification: so also, if he be parta­ker of the one parte of sanctification, he can not be voide of the other. If he be dead and buried with Christ, he shall also rise with him. [Page] Whereby this is manifest, that where holie life appeareth not in a man, there sinne is not slaine: for where there is a death and a buriall of sinne, there must needes be a resurrection vnto a new life. All they then are in the bon­dage of their sinnes: which are not by the re­surrection of Christ quickned vnto a new life, euen to walke in the vertues of him that cal­leth vs. What shall wee say vnto those also which will seeme to haue the latter without the former? They would seeme to be verie riche and plenteous in good workes, and so to liue vnto righteousnesse: but looke vpon their life, and examine it by the rules of the holie worde of God, and you shall behodle great and grie­uous vices that raigne in them. As those other which make no shewe of good workes, are a­wrie when they imagine that they haue parte in the death of Christ, and yet they are not par­takers of his resurrection, because they haue no holy life: so these are vtterly deceiued which will seeme to be risen with Christ vnto an holie life, and yet were neuer dead and buryed with him. In deede they cannot be raised vnto the life of righteousnesse, vnlesse they haue first died vnto sinne. Will they be grafted to the similitude of Christes resurrection, and haue not bene grafted with him to the similitude of [Page 130] his death? What then are all those good workes which they worke, that together, with those good workes, doe mingle so many bad vices all their life long? Surely, their good deedes are euen such, as the almes, fasting, and prayers of the Pharisies which Christ doth reproue, Mat. 6. Take this for a most vndoubted truth, that there is no holy life, but from the vertue of Christs resurrection. There is no partaking of the true life of God, and consequently not of a­ny action of that true life, but from hence, that a man be grafted with Christ to the similitude of his resurrection. And therefore all the good deeds which men doe, that haue not sin first slaine in them, proceed but of vain-glory, selfe-loue, or from other such sinister respects. What is it when a prophane dispiser of Gods word, an horrible abuser of Gods name, by swearing, a couetous, a proude and an hawty person, or an idolater, doth almes deeds? The poore in­deede are relieued by it, but they doe not any thing that is good before God. And now tou­ching the words that follow, Knowing this, that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serue sinne, for he that is dead is freed frō sinne.

This being so notable a matter touching our ingrafting into Christ, and growing together [Page] with him to the similitude of his death and re­surrectiō: the Apostle doth yet lay it open fur­ther, and so cōmeth to that other pointe which I noted, of not returning backe again from the life of righteousnes, to liue vnto sin. But heere now the speeches which are vsed be very effe­ctuall to expresse & to open vnto vs this whole matter. As the olde man, crucified, the bodie of sinne abolished, and the seruice of sinne from which we are freed. First, what is it which hee calleth our old man? This you must vnderstand, or else you shall not attaine to the doctrine of the Apostle. It is neyther the essence of our soule nor body, which is called the old man: but the corrupt qualities. As also the new man is in the pure & vncorrupted qualities: as whē we are willed to put off the old man, and to put on the new man: it is a speech borrowed from the putting off and on of garments: for the put­ting off the old man, is as the putting off a most filthy garment: the putting on the new man, is as the putting on of a pure and clean garment. Then further we must note, why it is called a man, our old man: and that is because the filthy corruption hath by nature ouerspread all parts of man, both within and without. All the pow­ers and faculties of the soule, and all the partes of the body are defiled: so that there is nothing [Page 132] pure in man, as he is in himselfe by nature. The power and dominion of sinne hath gotten the mastery ouer all that is in man. For this cause also, euen as the naturall body of man hath di­uerse members, so there are ascribed members to the old man, as when he saith, Mortifie there­fore your earthly members, Colos. 3. And then re­coneth vp particularly those members of the old man, euen vnclean vices, as you may reade in that Chap. Then he saith, Knowing this, that our old man is crucified with him. Here the man­ner of the death is noted, by which this our old corruption of sinne is slaine, teaching withall that it is not crucified, but in the crosse of Christ: for he saith, With him. This our old man will retaine his force and power vntill hee be slaine: it is not in man to come out of the bon­dage of his natiue corruption, vntil it be woun­ded to death; and nothing there is that can giue that deadly stroke vnto it, but onely the death of Christ: wherfore it is said to be crucified with him. When a man is in Christ, and so the effi­cacy of Christs death hath crucified his old mā, yet there is still a body of sinne, there doth re­maine that whole dead carkasse, though not with the force and dominion it had before, which daylie by little and little is consumed & abolished: for so the words of the Apostle are, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 professiō figured by baptisme, is so as they must die with Christ to sinne, and rise also with him [Page] 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 th [...], 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 [Page] 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 [Page] 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, [Page] being ra [...]ed vp from the death of sinne vnto the life of righteousnesse? and shall wee not [...]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 [Page 142] 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 their euill lustes, the more furiously the same doe seeme to rage. Whereupon some doe giue ouer striuing, feeling thēselues so yoked, as that they thinke it vnpossible to winde out. For this cause S. Paule saith, Sinne shall not haue do [...] 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 motiōs 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 motiōs (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 mā 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 [Page] inuincible power against it, therefore goe on v [...]ntly in resisting, for you shal assuredly ob­taine the victorie, and sinne shall not haue the [...]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 [Page 144] 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 [Page] 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.