Four Sermons, Sermon 4
THE FOVRTH Sermon.
Romanes. 6.
1 What ſhall we ſaye then? ſhall we continue ſtill in ſin that grace may abound? God forbid.
2 How ſhall we that are dead to ſin yet liue therein?
3 Know yee not that all we which hauehave beene baptized into Ieſus Christ, hauehave beene baptiſed into his death?
4 We are buried then with him by baptiſme into his death, that like as Chriſt was raiſed vp from the dead by the glorie of the Father, ſo we ſhould walke in newneſſe of life.
5 For if we bee grafted with him to the ſimilitude of his death, euen ſo ſhall we be to the ſimilitude of his reſurrection.
6 Knowing this, that our olde man is crucified with him, that the body of ſinne might bee deſtroyed, that henceforth we ſhould not ſerue ſinne.
7 For he that is dead is freed from ſinne.
8 Wherefore if we be dead with Chriſt, we belieue that we ſhall alſo liue with him.
9 Knowing that Chriſt being rayſed from the dead dieth no more, death hath no more dominion ouer him.
10 For in that he dyed, he dyed once to ſinne, but in that he liueth, he liueth to God.
11 Likewiſe thinke yee alſo, that yee are deade to ſinne, but are aliue to God in Ieſus Christ our Lord.
12 Let not ſinne raigne therefore in your mortall body that you ſhould obey it, in the luſtes thereof.
13 Neither giuegive yee your members as weapons of vnrighteouſneſſe vntounto ſinne, but giuegive your ſelues vntounto God, as they that are aliue from the deade, and giuegive your members as weapons of righteouſneſſe to God.
14 For ſinne ſhall not hauehave dominion ouer you, for yee are not vnderunder the law but vnderunder grace.
IN the former part of this Epiſtle, frō the 16. verſe of the firſt Chapter vntounto 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 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 vntounto eueryevery mans vnderſtanding what the difference is betweene them: I muſt therefore ſpeake further in this matter. Firſt therefore concerning iuſtification, S. Paul before in this Epiſtle, calleth it the righteouſneſſe of God, and ſaith, it is reuealed in the Goſpell from faith to faith, Chapter 1. verſe 17. And then ſheweth that all men both Iewes & Gentiles, are of themſelues grieuous ſinners, voide of righteouſneſſe. The true belieuers are iuſtified or made righteous in Chriſt. So the righteouſneſſe of God, is that righteouſneſſe which God giueth vntounto vsus 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 vsus, which knew no ſinne, that we in him might bee made the righteouſneſſe of God. 2. Cor. 5. ver. 21. Then ſanctification is that which is called the newe birth, repentance, the putting off the old man, and the putting on the newe. The mortifying and putting off ſinne, and all ſinfull luſtes of the fleſh, & the walking in the vertues of the ſpirit. This is alſo called righteouſnes, it is the righteouſneſſe in 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 vsus, 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 giuegive eare vntounto S. Paul, for hee dooth by two arguments in this Chapter, which are drawen euen from two principles in reaſon, proue, that whoſoeuer is not ſanctified in Chriſt, he is not iuſtified in him, he may imagine that his ſinnes ſhall be forgiuen him; but they ſhall not? a matter of verie great waight… let vsus then come vntounto 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 onelyonly in this, to ſee how this queſtion is made, or dependeth vponupon 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 hauehave. But herein they be vnlike, that Adam deriueth ſinne, and that vntounto death, into all them that are his, euen into all his poſteritie, by nature, or by a naturall propagation, for they hauehave all ſinned in him: Chriſt beſtoweth his righteouſneſſe vponupon thoſe which be his vntounto life eternal, by grace, by a free gift, they hauehave it not as Adams children hauehave their ſinne from him by a naturall ſpreading, but by imputation? Alſo, there be other differences: as namelie, all are made guiltie, and caſt downe by one offence of Adam: but Chriſt by his righteouſneſſe freely giuen vntounto vsus, doth not onelyonly abſolue vsus frō that one offcnee, but from all other ſinnes, which we hauehave committed. And the righteouſneſſe of Chriſte imputed by grace, is of greater power to ſaue vsus, then the ſinne of Adam was for to cōdemne vsus. 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 vntounto death, ſo grace ſhould raigne through righteouſnes vntounto 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 hauehave 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 hauehave all their ſinnes forgiuen, only be his death and bloudſhedding. Look vponupon 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 vntounto 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 hauehave them al forgiuē me through the bloud of Ieſus Chriſt: yea, are there not many which will ſay, I hope I ſhall call for merciemercy and pardon at the laſt? This is the doctrine of the holy Ghoſt, the grace of God which bringeth ſaluation, hath appeared vntounto all men, teaching vsus 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 vsus in Chriſt, doth teach vsus 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 hauehave 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 hauehave our iuſtification only in Chriſt: but they will hauehave mens owne good works and merites to iuſtifie them before God. And thus they cry out againſt vsus: you open a gappe vntounto all looſenes and licentiouſnes of life, you deſtroy all zeale and care of good works, when you teach that men are iuſtified onelyonly by faith in Chriſt: for if a man ſhall hauehave 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 hauehave a true faith in Chriſt, and ſo hauehave al their ſinnes forgiuen by his bloude, and hauehave alſo his obedience imputed vntounto them, and be fully iuſtified, cannot but liue a godly life. Iuſtification in Chriſt and true ſanctification cannot be parted aſunder: firſt therefore propounding the queſtion, Shall we continue ſtill in 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 hauehave not loſt the common vnderſtanding, he cannot deny it. We all doe know that contraries cannot be together in the ſame ſubiect, at one time, in the ſame part, and in the ſame reſpect, but the one neceſſarily doth exclude the other, and if the one be, it is vnpoſſible that the other ſhould alſo be. And that is the cauſe why S. Paule ſaith, How can we which are dead to ſinne, yet liue therein? As much as to ſay, it is vnpoſſible: for to be aliue to ſinne, and to be dead to ſinne, at the ſame time (which are ſo flat and perfect contraries) cannot be. He that is aliue is not dead, and he that is dead is not aliue. Thus now the matter ſtandeth: wee, that is all true Chriſtians, are dead to ſinne, howe can wee then liue to ſinne? And ſo if it bee vnpoſſible for a man which is a right Chriſtian, and therefore dead to ſinne, yet to liue in it, how ſhould wee continue ſtill in ſinne that grace may abounde? Well, may ſome man ſay, This is a cleare caſe, that ſuch contraries as theſe, to be aliue and to be dead, cannot ſtand together: but how ſhall 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 hauehave beene baptized into Ieſus Christ, hauehave beene baptized into his death? Loe heere is his proofe: and this is a plaine, a ſtrong and an inuincible demonſtration, that eueryevery 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 vntounto vsus. It repreſenteth that we are ingrafted into Chriſt, & therefore he ſaith, Knowe you not that wee which hauehave bene baptized into Ieſus Chriſt? Beeing then baptized into Chriſt, the holie Baptiſme doth repreſent vntounto vsus that wee are waſhed in his bloude, and ſo hauehave the free remiſsion of our ſins, but alſo that in him wee hauehave 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 vsus 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 onelyonly 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 vsus, 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 vntounto 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 hauehave bene baptized into Chriſt Ieſus, hauehave bene baptized into his death? Know ye not that they which doe die with Chriſt, doe die vntounto ſinne? how then can they liue vntounto 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 hauehave 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 eueryevery true Chriſtian is baptized into the death of Chriſt, and that the power of his death is to ſlay ſinne in them? Can they be both aliue to ſinne, and dead to ſinne?
Thus wee ſee that the firſt argument of the Apoſtle, but he doth open it more at large in the wordes that follow, becauſe it is ſo neceſſarie a matter for all men to be well taught and inſtructed in. It is the new birth figured by baptiſme, of which the Apoſtle maketh three partes, the one from the death of Chriſt, an other from his buriall, the thirde from his reſurrection. We are buried with him by Baptiſme, ſaith hee, into his death, that like as Chriſt was raiſed vp from the dead by the glory of the father; ſo we ſhuld walk in newnes of life: you ſe… it plainely here expreſſed, that in our baptiſme theſe three things are repreſented, namely, that we die with Chriſt, that wee are buried with Chriſt, and that wee riſe with Chriſt. Howe i… this to be taken? Thus. The death of Chriſt vntounto which we are baptiſed doth ſlay ſinne, which is called our olde man: this is the firſt ſtep, for vntill ſinne be ſlaine in vsus, we can not liue vntounto righteouſneſſe. And there is nothing of power to kill ſinne, but the death of Chriſt. The ſecond ſteppe is buriall, for when a body is dead, it doth by little and little rotte and conſume away in the graue. Euen ſo our olde man or ſinne, hauing receiued a deadly wound by the death of Chriſt, remaineth ſtill as a deade carkaſſe in thoſe which bee in Chriſt, and by the vertue of Chriſtes buriall, doth euen as it were by little & little too, rotte and conſume. This is certaine, that whoſoeuer is in Chriſt crucified, and ſo the power of Chriſts death in him, ſinne is ſlaine in him: yet ſinne is not by and by vtterly aboliſhed, but remaineth in him, and by the vertue of Chriſts buriall is conſumed. Wee may not think then that ſo ſoone as euer a man is in Chriſt, that ſin is vtterly aboliſhed in him: but in continuance of time it diminiſheth and doth become leſſe and leſſe. What then if a man hauehave 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 onelyonly the outward ſigne in baptiſme, but not the power of Chriſt crucified. Let all men beware of this, for if they hauehave but the external ſigne, that they are buried with Chriſt by baptiſme into his death, and the power of his death and buriall, be not in them to ſlay and to conſume the body of ſinne, they be as far off from the benefites of Chriſt, as either Iew or Turke. And now touching the third part of our newe birth, which is the walking in newneſſe of life: this followeth from the reſurrection of Chriſt. As Chriſt (ſaith hee) was rayſed vp from the dead by the glory of the father, ſo wee ſhould walke in newnes of life. Heere needeth ſome expoſition to make this plaine. When he ſaith Chriſt was rayſed from the dead by the glorie of the Father, we may take it that the glorious power of God did rayſe him vp, and that GOD was grorified by his reſurrection, all which is true: but not the thing which S. Paul here meaneth, The Greeke prepoſition which is tranſlated (by) may (as it is ſometimes vſed) be tranſlated into, or vntounto.
Thus it is, Chriſt before his paſſion tooke vponupon 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 vponupon him all our infirmities, ſinne onelyonly excepted. Hee was ſubiect vntounto hunger, to thirſt, to wearineſſe, and ſuch like. But when he roſe from the dead, all theſe things are left behinde, and he entreth into the glorie of the father, euen into the glorious and heauenly life of the Father: and we being baptized into him, and dying with him, muſt needs alſo bee rayſed vp with him into that heauenly life of God, which hee expreſſeth, by walking in newneſſe of life. Thus it is, if Chriſt dyed for to ſlay ſinne, and then roaſe vp from the deade into that 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 vntounto 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 vntounto ſinne, muſt needes alſo riſe with him vntounto 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 vntounto ſinne. Touching the former of theſe, for to expreſſe it, hee vſeth a ſimilitude taken from a plant. If (ſaith he) we be grafted to the ſimilitude of his death, euen ſo ſhall wee be to the ſimilitude of his reſurrection? Thus it is, in the naturall plant, as we alſo doe knowe, that when the ſiences are grafted into a ſtocke, and that is digged into the ground, if the ſtocke die, they die with it, and if the ſtocke doe growe and ſpring vp, they doe growe and ſpring vp with it. Euen ſo, the holie Apoſtle teacheth, that a man being by faith grafted into Chriſt, as he is grafted, and doth grow to him by a myſticall and ſpirituall vnion to die with him, that is, as Chriſt died to ſlay ſinne, ſo he dyeth to ſinne, or ſinne by the power of Chriſtes death is ſlain in him: likewiſe, he is grafted vntounto 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 hauehave 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 hauehave iuſtification except hee be in Chriſt Ieſus: and if he be in him, he muſt needes with it bee partaker of the grace and power of ſanctification: ſo alſo, if he be partaker of the one parte of ſanctification, he can not be voide of the other. If he be dead and buried with Chriſt, he ſhall alſo riſe with him. Whereby this is manifeſt, that where holie life appeareth not in a man, there ſinne is not ſlaine: for where there is a death and a buriall of ſinne, there muſt needes be a reſurrection vntounto a new life. All they then are in the bondage of their ſinnes: which are not by the reſurrection of Chriſt quickned vntounto a new life, euen to walke in the vertues of him that calleth vsus. What ſhall wee ſay vntounto thoſe alſo which will ſeeme to hauehave the latter without the former? They would ſeeme to be verie riche and plenteous in good workes, and ſo to liue vntounto righteouſneſſe: but looke vponupon 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 hauehave parte in the death of Chriſt, and yet they are not partakers of his reſurrection, becauſe they hauehave no holy life: ſo theſe are vtterly deceiued which will ſeeme to be riſen with Chriſt vntounto an holie life, and yet were neuer dead and buryed with him. In deede they cannot be raiſed vntounto the life of righteouſneſſe, vnleſſe they hauehave firſt died vntounto ſinne. Will they be grafted to the ſimilitude of Chriſtes reſurrection, and hauehave not bene grafted with him to the ſimilitude of his death? What then are all thoſe good workes which they worke, that together, with thoſe good workes, doe mingle ſo many bad vices all their life long? Surely, their good deedes are euen ſuch, as the almes, faſting, and prayers of the Phariſies which Chriſt doth reproue, Mat. 6. Take this for a moſt vndoubted truth, that there is no holy life, but from the vertue of Chriſts reſurrection. There is no partaking of the true life of God, and conſequently not of any action of that true life, but from hence, that a man be grafted with Chriſt to the ſimilitude of his reſurrection. And therefore all the good deeds which men doe, that hauehave not ſin firſt ſlaine in them, proceed but of vain-glory, ſelfe-louelove, or from other ſuch ſiniſter reſpects. What is it when a prophane diſpiſer of Gods word, an horrible abuſer of Gods name, by ſwearing, a couetous, a proude and an hawty perſon, or an idolater, doth almes deeds? The poore indeede are relieued by it, but they doe not any thing that is good before God. And now touching the words that follow, Knowing this, that our old man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerue ſinne, for he that is dead is freed frō ſinne.
This being ſo notable a matter touching our ingrafting into Chriſt, and growing together with him to the ſimilitude of his death and reſurrectiō: the Apoſtle doth yet lay it open further, and ſo cōmeth to that other pointe which I noted, of not returning backe again from the life of righteouſnes, to liue vntounto ſin. But heere now the ſpeeches which are vſed be very effectuall to expreſſe & to open vntounto vsus this whole matter. As the olde man, crucified, the bodie of ſinne aboliſhed, and the ſeruice of ſinne from which we are freed. Firſt, what is it which hee calleth our old man? This you muſt vnderſtand, or elſe you ſhall not attaine to the doctrine of the Apoſtle. It is neyther the eſſence of our ſoule nor body, which is called the old man: but the corrupt qualities. As alſo the new man is in the pure & vncorrupted qualities: as whē we are willed to put off the old man, and to put on the new man: it is a ſpeech borrowed from the putting off and on of garments: for the putting off the old man, is as the putting off a moſt filthy garment: the putting on the new man, is as the putting on of a pure and clean garment. Then further we muſt note, why it is called a man, our old man: and that is becauſe the filthy corruption hath by nature ouerſpread all parts of man, both within and without. All the powers and faculties of the ſoule, and all the partes of the body are defiled: ſo that there is nothing pure in man, as he is in himſelfe by nature. The power and dominion of ſinne hath gotten the maſtery ouer all that 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 giuegive that deadly ſtroke vntounto it, but onelyonly the death of Chriſt: wherfore it is ſaid to be crucified with him. When a man is in Chriſt, and ſo the efficacy of Chriſts death hath crucified his old mā, yet there is ſtill a body of ſinne, there doth remaine that whole dead carkaſſe, though not with the force and dominion it had before, which daylie by little and little is conſumed & aboliſhed: for ſo the words of the Apoſtle are, that the body of ſinne might be deſtroyed. Firſt the old man is crucified, that ſo the body of ſin may be deſtroyed. Behold here what is wroght by the redeemer. Sinne in mans nature may be eſpied, and many goodly precepts may be giuen againſt it, with perſwaſions to come out of it, but all in vaine, vntill it be crucified with Chriſt. Moreouer, this we are to note, that the ſlaine body of ſinne, though through the burial of chriſt it do cōſume & is diminiſhed in the regenerate, ſo that frō day to day the remnāts of ſin hauehave 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 vnderunder a moſt tyrannous Lord that ruleth ouer vsus, euen ſin: wee doe our ſeruice and obedience thereto: Chriſt doth ſet vsus free from this bondage (as he ſaith, If the ſonne make you free, then are you free indeede. Iohn, 8.) and it is by ſlaying the tyrant: wherefore he ſaith, He that is dead is free from ſinne. Wee all knowe this, that death ſetteth the bond ſeruant free from his maſter. Here-upon S. Paule doth reaſon, that if we be dead with Chriſt vntounto 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 vntounto the ſpiritual death, which is to liue to ſin. This point is not common, I meane, eueryevery 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 hauehave 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 vntounto ſinne. If the power of his death hath crucified our old man: then doe we beleeue that we alſo riſe with him vntounto the new life: for hee riſing vp to life, how ſhould we being plāted into him, and growing vntounto him, but riſe alſo to life with him? This is the firſt ſtep vntounto 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 hauehave 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 hauehave no more dominion ouer him, he ſheweth by this reaſon, that, in that he dyed, he dyed once to ſinne, but in that he lyueth, he lyueth to God. This was the cauſe why Chriſt dyed, euen that he might ſatisfie for the ſinne of the world, and that he might deſtroye ſinne. This being once done, there is now no cauſe why it ſhould euer bee done againe, for the full ſatisfaction is made at once for euer, and ſinne by his croſſe ſhall bee vtterly diſſolued. But touching his life, the Apoſtle ſaith he liueth to God: his life then is perpetuall and euerlaſting.
Thus much touching Chriſt the head. And now hee commeth to the application of it in the members. Likewiſe thinke yee alſo that ye are dead to ſinne, but are aliue to GOD in Ieſus Chriſt our Lord. Firſt in theſe wordes the Apoſtle willeth vsus, 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 vntounto it? Moſt true it is, that ſinne is in the faithfull by degrees put downe, and not at once: but yet it is at once by the death of Chriſt ſlaine. Then the partie in whome the old man is once crucified and ſlaine, is alſo ryſen with Chriſt and is partaker of the new life, and ſo with him, or rather in him, is aliue to God. Then marke the drift of the Apoſtle: If Chriſt could die but once to ſinne and then liueth for euer: then they that be in Chriſt can die but once to ſinne, and likewiſe doe liue with him to God for euer. How then can the olde man once crucified, euer recouer life againe? Or how can the new life, the life of God being once begun be vtterly extinct in any? Seeing the Apoſtle doth argue vponupon 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 vntounto 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 vntounto all Chriſtians, that ſeing their profeſſiō figured by baptiſme, is ſo as they muſt die with Chriſt to ſinne, and riſe alſo with him vntounto 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 vponupon, for while they liue here, namely that they obey not the luſtes of ſinne, and ſo giuegive vntounto 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, giuegive alowance that ſinne may raigne in the mind. Surely that were a ſmall reformation, if ſinne ſhould bee reſtrained onelyonly in our bodies, and retaine the full force ſtill in the mind. But ſeeing it can not be but that the motions of ſin wil ariſe in the mind he doth aduertiſe that yet wee ſhould reſtraine our bodies from performing thoſe luſts. It is the like ſpeech when S. Paul ſaith, Be angrie but ſin not. Hee ſpeaketh not there of an holy anger, which indeede is not ſinne, for then he woulde not will vsus to cut it off, ſaying, Let not the ſunne goe downe vponupon your wrath, but he doth thereby inſinuate, that man is ſo prone vntounto anger, and it doth ariſe ſo ſuddainely oftentimes euen vponupon eueryevery occaſion that it can not bee auoided, neuertheleſſe, hee doth aduiſe that we ſhoulde not performe the cruell deedes which anger doth leade vntounto. 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 giuegive not vp your bodies in action to performe ſuch wicked motions. Labor to hauehave the minde wholy purged from them, but ſeing that can not bee fully attained, let them not hauehave the raigne and dominion in your bodies. And further, in this exhortation hee willeth vsus, not to giuegive our members as weapons of vnrighteouſneſſe vntounto ſinne, but giuegive (ſaith he) your ſelues vntounto GOD, as they that are aliue from the deade, and giuegive your members as weapons of righteouſneſſe to God. To vnderſtand this, you muſt conſider that the holye Ghoſt likneth ſinne vntounto 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 vsus 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 giuegive 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 hauehave ſhewed our ſelues very ready to the obedience of ſinne, wee hauehave ſet all our members as attendant, to performe moſt willinglie the luſtes thereof. Shall we not now be as readie to giuegive vp our ſelues to God, being ra…ed vp from the death of ſinne vntounto the life of righteouſneſſe? and ſhall wee not …e as willing to ſet all our members as miniſters and ſeruants to attend vponupon righteouſnes, as we were to giuegive 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 hauehave 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 hauehave read vntounto you, For ſin ſhall not hauehave dominion ouer you: for ye are not vnderunder the law, but vnderunder 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 vponupon to renounce our obedience vntounto ſinne. Alſo wee are willed to preſent all our members as weapons of righteouſnes to God: but in the meane time we doe feele our ſelues ſo oppreſſed with the tyrannous power of ſin, that it ſeemeth we ſhall reſiſt in vaine. Yea it falleth out in manie, that the more they doe reſiſt, and ſtriue againſt their euill luſtes, the more furiouſly the ſame doe ſeeme to rage. Whereupon ſome doe giuegive ouer ſtriuing, feeling thēſelues ſo yoked, as that they thinke it vnpoſſible to winde out. For this cauſe S. Paule ſaith, Sinne ſhall not hauehave 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) vnderunder the law, but vnderunder grace. The ſumme of the reaſon is this, ſinne hath loſt his force in you and is vnarmed, and you hauehave obtained an inuincible power againſt it, therefore goe on v…ntly in reſiſting, for you ſhal aſſuredly obtaine the victorie, and ſinne ſhall not hauehave the …ominion ouer you. Now ſinne hath loſt his force by this, that you are not vnderunder the lawe, and you hauehave obtained your power in this, becauſe you are vnderunder 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 vnderunder the lawe, and what it is to be vnderunder 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 vnderunder 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 onelyonly rule thereof? We are ſtil, vnderunder the lawe thus, to hauehave our minde, our will, our affections, our thoughtes, our wordes, and our deedes wholie framed according to the ſame. It is therefore but in ſome reſpecte, that Saint Paul ſaith, we are not vnderunder the lawe. Some doe take it to be meant, that we are not vnderunder 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 vntounto 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 vnderunder 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 vsus, which as an huſband, hath force by the lawe in our members to bring forth children vntounto 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 vponupon our nature, which is carnall, or vtterlie corrupt, onelyonly ſhewing our vncleanenes, and not healing it, concupiſcence becommeth more raging in vsus, 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 vnderunder the lawe any longer, as that ſinne ſhould hauehave 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 hauehave dominion ouer vsus. What greater comfort then this? why ſhould we not take heart? The Lord increaſe his grace in vsus, and make vsus ſtrong in renouncing all obedience to ſinne, and in giuing vp our ſelues wholy to his ſeruice: Amen.
FINIS.
End of the text · George Gifford, Four Sermons (1598)