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 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 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 soâ—â—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 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 â—â—â—â—l that a man is led by the spirite of God and â—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 wanâ—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 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 〈◊〉 â—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 salâ—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 regenerâ—â—â—â—â— 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
vnfruitefull in the knowledge of our Lord Iesus Christ but hee that lacketh these things is blinde and cannot see farre off and hath forgotten that he was purged from his old sinnes 2 Pet. 1. ver 5.6.7.8.9 Heere is the way prescribed and by this men shall attaine to the certainty of their saluation which S. Pet. there expresseth in verse 10. and 11. after this manner Wherefore brethren giue the more diligence to make your calling and election sure for if you doe such things you shal neuer fal And by this meanes an entrance shall be ministred vnto you abundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ What can be spoken more clearly for the certainty of saluatiō and that by meanes degrees men rise vp vnto it Doth he not teach that by those things men shal make their calling and election sure What is that but that they shall thereby know assuredly that GOD hath called them and chosen them vnto eternall life For doing those thinges he pronounceth that they shall neuer fal What is it thē which maketh men to doubt that they shall not be saued Is it not the conscience of sinne which is in them Is it not that their heart is full of vncleane vices and that the holie vertues are wanting Now where the vices haue their full power and doe raigne there is a whole doubting and worthilie for men may assure themselues that in such an estate they cannot be saued Then where the worke of the spirite is begunne so that the vices are somewhat suppressed and the vertues beginne to budde and growe vp there ariseth some comforte and assurance there the spirite the water and the bloud beginne to beare recorde This is a true recorde but yet it seemeth not so cleare because the remnants of sinne are verie strong and plenteous and the vertues are as I may say tender and weake Now as knowledge and faith and the power of the spirite increaseth as the deedes of the flesh are more and more mortified and subdued so the testimonie of the spirite of the water and of the bloud is more cleare and strong The more godly the heart the minde groweth the more assurance we haue that we shall be saued Many say O what a blessed thing it is if a man attaine to the knowledge and assurance of this saluation How willingly will that man loue and obey God how chearefullie wil he beare all troubles and afflictions I feele sometime great ioye and assurance of Gods loue towardes me but through mine owne negligence I haue so many sinnes as that they take away my comforte and make me doubt Then consider what waye we are to ouercome such doubtes and to come to that happie and blessed assurance Mortifie the deedes of the fleshe by the spirite What is it that depriueth thee of this happie estate and maketh thee to doubte Is it not through the want of the cleere testimonie in thee of the three which beare recorde in earth Thou hast many sinnes in thee which thou seest not and it may be very great ones as loftines of minde vaine-glorie couetousnesse selfe-loue vanitie of minde contempt of spirituall thinges and such like Yea further it may be that sundrie thinges which thou deemest in thy selfe to be vertues examine them wel by the light of Gods worde and thou shalt finde them to be vices So long as it is thus there will be doubting for where is the testimonie of the spirite with the water and the bloud Mortifie the vices by the spirite vse all diligence with feruent prayer and all other good meanes and giue not ouer although thou seemest sometimes to labour in vaine for in continuance of time thou shalt gaine much and great peace shall arise in thy consc ence and the same springing more and more as thou shalt purge it from dead workes O beloued this is the way of saluation enter into it and giue not ouer it is worth the labour The Lorde blesse vs that we may be founde constant euen to the ende Amen The end of the second Sermon THE THIRDE Sermon Hebrewes 12. 16 Let there be no fornicator or prophane person as Esau which for one portion of meate sould his birthright 17 For ye knowe that afterward when he would haue inherited the blessing he was reiected for he found no place for repentāce though he sought it with teares ALl wise men do account it a friendlie parte when any doe forewarne and shewe vnto them how they may preuent and eschue some great danger that was comming towardes them I trust therefore that you will be the more attentiue to this scripture in which not a mortall man but the holy ghost the spirite of wisedome and trueth doth set before vs a most horrible daunger and such as if we fall into it we are vtterly vndone for euer without all recouery Now that I may make it the more plaine and easie vnto you to beholde we may deuide it into three partes The first is a precept or warning giuen vnto vs to take heed there be no prophane person It is in these wordes Let there be no fornicator or prophane person I doe omitte to speake of the fornicator who is here ioyned with the prophane person The second parte propoundeth an example with the facte whereby he sheweth himselfe to be prophane that wee may see what the sinne of prophanesse is or whom the scripture calleth prophane men and it is in these wordes as Esau who for one portion of meate sould his birthright The third and last setteth forth the seueritie of Gods iudgement and wrath vpon him which is the horrible daunger that I spake of into which they fall with him that followe Esau in prophanesse The wordes be these For ye knowe that afterwarde also when hee would haue inherited the blessing hee was reiected for he found no place for repentance though he sought it with teares Come then to the precept Let there bee no prophane person It may be demanded whether this bee giuen to euery priuate and particular man or to the Pastors guides of the flocke or to both Doubtlesse to both For as the shepheards are to watch ouer the whole flocke to teach to exhort to admonish to rebuke euen euery particular man as need shall require so is euerie priuate man to haue a singular and speciall care to take heede to himselfe that he become not prophane otherwise what shall all the diligence of the teachers preuaile Yea moreouer all men are inioyned to cōsider one another to prouoke vnto loue good workes and to exhorte one another as we reade in the tenth Chapter of this Epistle to the Hebrewes ver 24.25 For hee that shall see his brother his friende his neighbour or familiar acquaintance grow prophane and so running into that daunger of Gods heauie displeasure here set forth in the example of prophane Esau and shall not be moued therewith nor touched with care and loue
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 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 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 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 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
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 and iustification by mens owne workes when aâ— men deedes to the poore doe lay vp in store a good foundation against the time to come tâ—â—t they may attaine eternall life when bouÌ„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 froÌ„ 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 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 theÌ„ others be said to be rich in them It is strange wonderful that rich meÌ„ 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 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 greeâ—ouâ— 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 foundatioÌ„ 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 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 lodgedâ—â—â— I was naked and ye clothed me I was sicke and yeâ— visited me I was in prison and ye came vnto me Then shal the righteous answere him saying Lord wheÌ„ saw we thee an hungred fed thee or a thirst gaue thee drinke And wheÌ„ 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 iâ— 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 childreÌ„ 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 loâ—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 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 pompâ— 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 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 The end of the first Sermon THE SECOND Sermon 1. Iohn Chap. 5. 7 For there are three which beare recorde 〈◊〉 heauen the Father the word and the holy ghost and these three are one 8 And there are three which beare record in the earth the spirite the water and the bloudâ—â— and these three agree in one 9 If we receyue the witnes of men the witnes of God is greater for this is the witnes of GOD which he testified of his sonne 10 Hee that beleeueth in that sonne of God hath the witnes in himself he that beleeueth not God hath made him a lyar because he beleeued nâ—â— the record that God witnessed of that his sonne 11 And this is that recorde that God hath giuen vnto vs eternall life this life is in that his son 12 He that hath that sonne hath that life and he that hath not that son of God hath not that life 13 These things haue I written vnto you that beleeue in the name of the sonne of God that yee may know that ye haue eternall life and that yee may beleeue in the name of that sonne of God EVerie worde of God is pure Prou. 30.5 The whole Scripâ—ure is giuen by diuine inspiration and is profitable c. 2. Tim. â— 16 And what soeuer things haue bene writen afore-time haue bin writen for our learning Ro. 15.4 It is our dutie â—hen aâ— humble and obedient schollers of Christ to giue care vnto euerie part of Gods word And moreouer aâ— 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 writeÌ„ 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 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 intoleâ—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 knâ—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 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 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 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 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 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 three agree in one Where first it may be demanded
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 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 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 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 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 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
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 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 sâ—â—â— 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 leâ— 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 of God God is immortall the seed of God by which his children are regenerate is immorâ—â—â— 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 And nowe let vs come to the last poynt which is that the faithfull are by degrees to increase this certainty of their saluatioÌ„ 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 aâ— 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 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 saluatioÌ„ 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 heaueÌ„ly 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 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 teÌ„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
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 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 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 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 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 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