Foure sermons vpon seuerall partes of scripture, preached by George Gyffard, preacher of the worde, at Maudlin in Essex

THE SECOND Sermon. (Book 2)

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 bloud•••• 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 n•••• 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 be∣leeue 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 Scrip••ure is giuen by diuine inspiration, and is profitable &c. 2. Tim. ••.16. And what soeuer things haue bene writen afore-time, haue bin wri∣ten for our learning. Ro. 15.4. It is our dutie ••hen a•• humble and obedient schollers of Christ, to giue care vnto euerie part of Gods word. And moreouer, a•• some parts thereof doe princi∣pally excell, so are wee the more willinglie to learn them. Such is this which I haue now read vnto you, as you may perceiue by the cause, for which S. Iohn affirmeth he wrote it, saying, These things haue I writē vnto you which beleeue in the name of that son of God, that ye may know that ye haue eternall life, and that ye may beleeue in the name of that sonne of God. ver. 13. What higher point then this for a man to know that he shall be saued? What greater ioye and felicitie can be fall vnto any? Indeede many doe holde that it is vnpossible for anye man while hee liueth here, to knowe for certaintie that hee shall be saued. How can any man tell (say they) that he shall be saued? Can any goe vp to heauen, and there see that his name is written in the booke

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 al∣waies to stand in doubt. Most true it is, that their doctrine of mens merites must needes breed all doubting: and pride intole••able it is for any man to say, he knoweth his owne good works doe merite or deserue eternall glorie in the heauens, and that he is sure he shall haue it for the same. But let these passe with their An∣tichristian doctrine, & giue eare to S. Iohn, who saith, These things haue I written, that ye may kn••w that ye haue eternall life, and that ye may beleeue, &c. But before we handle the words, let vs see how they depend vpon the former part of this Chapter.

In the first verse you see it is thus writen, Who soeuer beleeueth that Iesus is the Christ, is borne of God. This is euen the ground of this whole mat∣ter, 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 follow∣eth on the other side, that who soeuer is not re∣generate, 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 commaunde∣ments: for so hee affirmeth in the third verse, where he also saith, that the commandements of God are not grieuous, or heauie. Accor∣ding 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 spiri∣tuall and wee are carnall, soulde vnder sinne.

Rom. 7.14. There is such a disagreement be∣tweene 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 grie∣uous 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 apply∣eth the matter, and rendereth a reason, in these words, Because whatsoeuer is borne of God ouer∣commeth the world. By the world is meant what soeuer, either within vs or without vs is cor∣rupt 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 subdu∣eth all vncleane lustes, he hateth the remnants of them, and delighteth in the law of GOD. Rom. 7.15.22. How then can the commaunde∣ments

be grieuous vnto him? The lustes of sinne are sweete to the natural man, and there∣fore the lawe which condemneth them is grie∣uous vnto him. But can they that are borne of God then perfectly fulfill the lawe, and so be∣come 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 mar∣ueilous excellencie in faith: for by it we ouer∣come 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 in∣strument 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 wa∣ter, the full satisfaction, and the full purification or cleansing from all sinne: both these are per∣formed by Christ: he hath by his blood made full satisfaction of, and hee doth sanctifie and purge his chosen from all vncleannesse. There∣fore 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 mat∣ter 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 ho∣ly 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 him∣selfe, the holy ghost also did confirme it.

This is a most cleare place of scripture, a∣gainst those heretikes which denied the distin∣ction of persons in the godhead, for if the fa∣ther 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 re∣cord 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 vp∣on 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 blasphe∣mous wretches. Then he addeth that there be also three which beare record in earth, the spi∣rite, and the water, and the bloud, and these

three agree in one. Where first it may be de∣manded, 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 wit∣nesses from heauen? This is out of all doubt & controuersie that he speaketh againe of the ho∣ly 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 high∣est authority of the Diuine Maiestie hee did beare recorde of Christ, and confirmed his do∣ctrine, 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 testi∣mony 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 al∣so, 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 satis∣fying 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 wit∣nes 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 wit∣nes 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 wit∣nes 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 vn∣to it. And here I pray you beholde againe the great and horrible wickednes and filthy blas∣phemy 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 testimo∣ny of God in the Scriptures, which are flat a∣gainst them: for beeing pressed with the mani∣fest voice and testimony of God in his worde, they cry out, there is no certainty in the Scrip∣tures,

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 Ae∣sopes Fables. O most vile wretches, shall the te∣stimony of God, which is greater then the testi∣mony of men, haue no force, but as it receiueth from them? And then he addeth, Hee that belee∣ueth 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 testi∣mony 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 him∣selfe, and which the holy Ghost hath also wit∣nessed, 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 toge∣ther 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 effica∣cie 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 cru∣cified, 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 e∣uen learned men are) it is a manifest declara∣tion 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 belie∣ueth not the record that God witnesseth of his Sonne, as I noted before. Men which are re∣puted honest, (if they testifie vpon their oath, in a matter and be not belieued) wil hold them selues hardly dealt withall, and much iniured:

how great is the iniurie then offered to God, when he hath borne record of his sonne, and we doe not giue credite to his testimonie? He hath not onely promised vnto vs remission of sinnes through the bloud of his sonne, but also he hath confirmed the same his promise and testimonie with an oath, as we may read Heb. 6. Therefore S. Iohn sheweth, That they which belieue not the testimonie which God giueth of his Sonne commit an horrible offence, euen this, they make God a lyer. Behold againe what sweete doctrine, the doctrine of the Church of Rome is, for notwithstanding the testimonie of the three witnesses from heauen, and the testimo∣nie of the sp••rite, the water and the bloud, yet they will haue it there should be no certaintie, but a doubt. Humilitie (they say) it is no doubt: euen as much as to say, it is humilitie to make God a lyer: Is it humilitie to call into question, and doubt the truth of his word & of his oath? for he saith, hee that belieueth not God, hath made him a lyer: Is faith and doubting all one? Beloued, we may here learne, that as by doub∣ting, and distrusting the promises and testimo∣nie of God, which he confirmeth with his oth. We offer great iniurie vnto his maiesty, and do highly displease him: so the more stedfastly we giue credite to that which hee witnesseth, the more wee honour him, and doe that which is

pleasing in his sight. In the next wordes he tel∣eth what witnesse God giueth of his sonne, or what is the testimonie of all the three witnesses in heauen, namely, that God hath giuē vnto vs eternall life, & this life is in that his son. First we see the wordes are plaine that God hath freely giuen vnto vs eternall life: this S. Iohn setteth downe as part of the record which God bea∣reth. This is greatly to be obserued, because it expoundeth the scriptures. For how wickedly and how impudently doe the Papists cauill and peruert the truth, when they so stifflie affirme, that men obtaine eternall life by their own de∣serts? If eternall life be the gift of God, as God himselfe doth witnesse saith S. Iohn. How doe men purchase it by their owne merites? And then there is an other part of the testimonie which God beareth, and that is, that this life eternall which he giueth vs, is in his sonne: whereupon he inferreth, that hee that hath the sonne hath life, and he that hath not the son, hath not life because God witnesseth that hee giueth vnto vs eternall life in Christ, it followeth of neces∣sitie that he which hath Christ hath life: for how can the sonne of God and the true life be par∣ted asunder? Moreouer, seing God giueth this happie life onely in his sonne, he that hath not the sonne, how is it possible that he should haue the life? Here is the summe of the Gospell; that

whatsoeuer shal bring vs to life euerlasting, we haue it whole in Christ: God himselfe doth witnes this. Saint Paul saith, That Christ is of God, made vnto vs wisdom, righteousnes, sanctifica∣catiō, and redemption, that he which glorieth, should glorie in the Lord. 1. Cor. 1, Let this testimonie of God stand, as of necessitie it must stand, and all the whole frame of poperie cōmeth downe. For if all be giuen vnto vs in Christ, what be∣commeth of all those thinges by which the Papistes say, men get pardon of their sinnes, and purchase life euerlasting? Where be all the Popes pardons? what becommeth of all their running on pilgrimage to the images of Saintes, to seeke life at the hands of dead blocks and stones: Well, let this Antichristian syna∣gogue of Rome passe, and let vs learne from this place to seeke eternal life onely in Christe, seeing God doth beare recorde that eternall life is in his sonne. They that haue him, neede none other thing to bring them vnto life. They that to obtaine eternall life, will ioyne them∣selues, or other creatures with him, as giuing parte thereof, do dishonor him, and deny him, and so must needs misse of the true blessednes. And now we come to that verse which I minde to stand vpon, because it sheweth the ende for which S. Iohn saith, he did write these thinges. Thus the wordes are: These thinges haue I writ∣ten

vnto you that beleeue in the name of that sonne of God, that ye may knowe that ye haue eternall life, and that yee may beleeue in the name of that sonne of God.

We may diuide this into two partes, the first that all true beleeuers may be assured of their saluation: the second that they may beleeue. Touching the latter of these it may be said: if he wrote to them that did beleeue, and so did know that they had life eternall, how could he say, And that ye may belieue? The answere to this is easie: no man doth beleeue so perfectly, but that his faith may receiue increase. But this I will not handle: therefore let vs come againe vnto that former. That ye may know that ye haue eternall life. Here are fower things to be noted in this: the first is, that it is not vnpossible, but men may come to be assured that they shall be saued: the second, that it is not pride, nor arro∣gancie, or a wicked presumption for a true be∣leeuer to assure himselfe that he shall be saued: the thirde, what way we are to come to this as∣surance of our saluation: the fourth; & last, how we are by degrees to encrease this assurāce. Let such then in the first place as hold it a thing vn∣possible for any man to know he shal be saued, consider how flat cōtary it is which they hold, vnto the word of God: for if it be not possible for men to knowe that they shal be saued, how

could S. Iohn say, These things haue I written vn∣to you that beleeue in the name of the son of God, that ye may know that ye haue eternall life? Ought not this to stop the mouthes of all men in this matter? For when he saith we may know, shall we say it is vnpossible to know? We grant (say some) that certaine speciall men might know, and haue assurance that they should be saued, for it was by speciall reuelation: but it doth not follow thereupon, that the faithfull may come to the knowledge and assurance of their eter∣nall life and saluation. Yea euen this cauill also is fully answered, and taken away by words of the holy Apostle: for he writeth to the whole Churches, euen vnto all that haue the true faith in Christ: hee speaketh not vnto some speciall persons, but indifferently vnto them all, that they might know they had eternall life. Also he doth not speake of any especiall reuelation, but that the knowledge of their saluation is by the things which he wrote vnto them. Let all men then (which will not wilfully & wickedly gain∣say the holy Ghost) stoope downe & acknow∣ledge the truth in this, namely that the faithfull may know that they shall haue eternal life. Let this stānd firme and vnremoueable, vnles wee will gainesay the Apostle.

Come then to the second point: it is deemed great arrogancy and pride by the Papistes, for

any man to affirme that hee is sure hee shall be saued: yea the Iesuites cal it dānable false illusi∣on and presumption. I wonder how they will answere here to S. Iohn: woulde he of purpose write these things, to bring men to a damnable illusion and wicked arrogancy? Hee saith hee wrote these things, euen to this end & purpose, (for so much his words import) that they which beleeue in the name of the sonne of God, may know they haue eternall life. Why did not the Iesuites in their annotations say somewhat vp∣pon these wordes? Is it not translated amisse? Surely they translate it euen thus: These thinges write I vnto you, that you may know that you haue eternall life, which beleeue in the name of the sonne of God. How then? Is there not some figuratiue or mysticall speech in these words? They can∣not for shame say so. Then it must needes fol∣low that the Papists are proud & arrogant, yea blasphemous in accusing S. Iohn that he leadeth the faithfull into a damnable illusion. Is it not some one speech, or once vttered by Saint Iohn? If it were but one speeche, and once vttered, it were enough, and fully sufficient to confirme the matter, being vttered by the spirite of truth: but in deede Saint Iohn vseth the like speeche more then once, or twise. For in the third chapter of this Epistle, vers. 14. he saith, We know we are translated from death to life,

because wee loue the brethren. And in the same Chap. ver. 19. And by this we know that wee are of the truth, and shall perswade our hearts before him. Also Chap. 4. ver. 13. By this wee know that we dwell in him, and he in vs, because he hath giuen vs of his spirite. Then let vs proceede vnto the thirde point, which is, that by what way, or by what meanes we may attaine to the assurance of our saluation. No man needes to doubt, but that S. Iohn hath shewed the onely waye and means, seeing he saith, These things haue I writ∣ten vnto you, &c. that yee may know that ye haue e∣ternall life. Hee doth not then send vp men to search in the secret counsel of God, to see whe∣ther their names be written in the booke of life: neyther doth he will them to rely vppon some speciall reuelation, but wil haue them to know that they haue eternall life, by those thinges which he hath written vnto them. Then are we to seeke the way and meanes in that which he hath written. But heere it may be demaunded whether these words, (These things haue I writ∣ten) be to be vnderstoode of that which goeth before in this Chapter of all that he hath writen in this Epistle. Indeede almost the whole mat∣ter of this Epistle tendeth to that purpose, as a∣ny that shall aduisedly reade it ouer may easily perceiue: but yet it is specially to be referred to that which he hath spoken before in this chap.

touching the full victory that wee haue in Christ through faith, and touching the six wit∣nesses which faith is supported by. Heere wee are first to note how farre they be awry, which woulde haue some assurance and hope to bee saued, and let go the way and meanes by which they shoulde attayne that assurance. When they heare of a certainty of life, why shoulde not wee be perswaded (say they) that God will saue vs as well as others? And yet the things which S. Iohn saith, he hath written that men may knowe they haue eternall life, they neyther know, nor care to know: they hold this principle, that it is God onely which doth saue men: and vppon this they rest, not considering by what meanes he doth saue them: as if a man should say that hath grounds, it is God alone that feedeth al flesh: he only maketh the corne to growe: I care not therefore for plowing or sowing, if he will feed me, I shall be fed, if he will not, what can I helpe it? Will not all men laugh at such folly? Will not euery simple man say, if he will haue the Lord God to giue him corn for his sustenance, he must vse the means, that is, he must plowe, he must sowe, yea reape, and carry into his barnes. Euen so God alone bringeth men to eternall life, and giueth the knowledge and certaintie thereof, but he doth it by meanes, and he that will come to it must

vse those meanes. He must come to this that Saint Iohn saith: These thinges haue I written vn∣to you that beleeue, &c. that yee may knowne yee haue eternall life. Will a man knowe it, or haue it, and yet let passe the thinges which are writ∣ten, by which hee is to knowe it, and to haue it. Christ willeth the Iewes to search the scrip∣tures, affirming that they doe beare witnes of him. Iohn 5. He that will knowe Christ the sauiour of the world, in whome the father doth giue vs life eternall, he must knowe him by the scriptures. The true faith is grounded vpon the witnes which the three witnesses from heauen, that is the father, the worde, and the holy ghoste, doe witnes.

If a man doe not knowe what recorde these doe beare, how can he tell what to beleeue? What maner of faith then haue all they which hearken not to the voice & testimonie of God, which the holy Apostles & Prophets haue de∣liuered in writing: but follow their owne blind imagination? These neuer consider why God hath reuealed his counsels, or why he sent Pro∣phets and Apostles, yea and his owne sonne to publish the testimony: let vs take heed that we be not of this company, which indeede is a ve∣ry great company, that haue no care to harken what the three which beare record in heauen haue witnessed. There is an other sort of men,

which also are much awrie, touching the way and meanes to saluation? These doe search the scriptures, they reade, they heare, they labour for knowledge, yea, they holde that men may and ought to come to the assurance of their sal∣uation, and professe that they be sure thereof themselues. If you demaunde of them a rea∣son of all matters, they can from the worde of God satisfie you with good reasons. All this is highly to be commended, whye, or how are they then awrie? They be awrie, which sepa∣rate and put asunder those thinges which God hath coupled together. They stand strictlie vpon the written worde of God, tell them of putting asunder the thinges which God hath coupled together, and they will also denie it. Yea, they will constantly promise and professe, that if you can shewe them any thing which they put asunder from that which God hath coupled it vnto, they will be ready to amend their fault. I would that were true: for wee should not then haue so many carnall gospel∣lers: neither would there be so many proude Schismatikes. But some man may say, what be the thinges that God hath coupled together, which such men doe put asunder? I will tell you. Doth Saint Iohn say, that Christ came both by water and bloud, not by water alone, but by water and bloud: and yet they will se∣perate

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 conti∣nue 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 witnes∣ses? What if they leaue out these three witnes∣ses 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 Fa∣ther, 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 testi∣monie, 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 a∣wrie 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 spea∣keth 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 o∣pinion, boasting that they be sure of saluation, and yet haue not in them the three witnesses in earth. They haue not the firme and infal∣lible 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 plea∣sure in wicked thinges. God is a most seuere and a righteous Iudge, he will execute ven∣geance vpon all vngodly men. This vnpleasant song will the conscience sing vnto the vnrege∣nerate,

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 il∣lusion, 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 vnpos∣sible that God should lye: for so farre the histo∣ricall 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 passi∣on of Christ, which he doth apply both in satis∣faction 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 other∣wise? 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 e∣uerie sect of heretikes boast that they haue the spirit of God? is it not then their priuate fantasti∣call spirit which they are led by? For answere vnto this, first let all men rightly consider whe∣ther these Papistes doe not flatly gainesay the holy Apostles. S. Iohn saith, it is the spirite that beareth record. And S. Paul sayth, that the same spirite witnesseth with our spirite that we be the sonnes of God. If it be so as they would beare in hand, that a man can not know whe∣ther he hath that holy spirit, how doth he wit∣nesse? And touching the reason which they vse (if we may giue the title of a reason vnto so ab∣surde a speech) marke it well I pray you. Eue∣rie kinde of heretike, and likewise euerie secta∣rie 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 know∣ing the way perfectly & othersome not know∣ing it: if they which doe not know it, yet rash∣ly 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 ridi∣culous? And I pray you what other, is the rea∣son 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 cer∣taintie 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 spi∣rite 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 wit∣nesses in earth, the spirite, the water, and the bloud, doe goe vnseperably together. There∣fore by the power of Christ crucified vnto righ∣teousnesse 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 him∣selfe beareth record with our spirite, that we be the so••••es of God Rom. 8. ver. 16. Hee leaueth him not as a spirite at randon, but a little before expresseth his operation by which in deede he is knowne. If yee liue after the flesh (saith he) yee shall die: but if by the spirite you mortifie the deedes of the fleshe, you shall liue. For as many as are led by the spirite of God, they are the Sonnes of God. What shall we say to this? How shall a man know that it is the holy spirit of God by which he is led? Doth not S. Paule tell you that he is a spirite which doth mortifie the deedes of the flesh? There is no spirit which doth moritfie, or indeede which can mortifie the deedes of the flesh, but the spirite of Christ, who doth it by applying the power of the death of Christ. And wheresoeuer he goeth, he hath

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 Apo∣stle saith, He hath not seene Christ nor known 〈◊〉〈◊〉 1. Ioh. 3. ver. 6. To come neerer then to the ••••••••l, that a man is led by the spirite of God, and ••o assured of his saluation? What be those deedes of the flesh, and what is it to mortifie them? All the lustes of sinne which are in our nature, all vncleannes, and al the wicked actions which spring from the same, be called the workes, 〈◊〉〈◊〉 the deeds of the flesh. Saint Paul saith: The deeds of the flesh are manifest, which are these, adulterie, fornication, vncleannesse; wan••on∣nes, worshiping of images, witch craft, hatred, variance, emulations, wrath, strife, seditions, sectes, enuyings, murthers,, drunkennes, glut∣tonies, and such like. Gal. 5. ver. 19.20.21. It was not his purpose to reckon vp all, and there∣fore he addeth this clause, and such like. For there is pride, ambition, vaine-glory, couetous∣nes, 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 be∣ing 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 〈◊〉〈◊〉 ••ust in God, and the loue of heauenlie thinges. If he be full of wrath, of rage, of cru∣eltie, 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: Ex∣cept a man he borne againe, he cannot see the king∣dome of God. This is it which the holie Apostle S. Paul, calleth the putting off the olde man, and putting on the newe. Yea, this is that which the scripture calleth repentance. Can any man haue this worke in him, & not knowe assuredly that he is led by the spirite of God. The papistes in deede doe vtterly condemne this; because they be vtterly voide of it, and can not tell what it is. For how can they which denie & condemne the true doctrine of sal∣••ation in Christ, be partakers of the spirite which doth assure the faithfull of eternall life?

But yet they haue a further obiection, and which in deede they deeme to be vnanswera∣ble, let it be (say they) that a man doth knowe he hath the spirite of God, that he is regener•••••••••• and is in the state of grace, yet is he sure he shal stand to the end, and not loose that spirite and fall from grace, or is he sure he shall not sinne? Is not this great presumption? Verily it were great presumption, according to the Popish doctrine, for any man to assure himselfe that he shall stand to the ende: for they teach that a man standeth by free will. So I graunt it were fowle presumption for any man to presume vpon his owne strength: but it is no presump∣tion for a man to rest vppon the infallible cer∣tainty of Gods promise, & the testimonie of the holy spirite: for when the Apostle saith, the spi∣rite 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 a∣way 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 s••••••, because he is borne of God. What can all the Papistes in the world say vnto this? S. Iohn saith not that some of those which are borne of God doe stand to the end, but he saith, Whosoeuer is borne of God sinneth not. Then is it certaine that he which doth know hee is borne of God, and le•• by his spirite, doth also know that hee shall not fall vnto destruction. And for this hee ren∣dreth 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 en∣deuour to please God: and though by igno∣rance 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 immor•••••• as it is written, 1. Pet. 1. The life of God begin in them is immortall: how then can it be extingui∣shed? or how can he that is borne of God fall a∣way 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 Epicu∣risme 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 with∣in them, if they will be assured that their faith is the true faith, & that they shal come to life eter∣nall.

And nowe let vs come to the last poynt, which is that the faithfull are by degrees to in∣crease this certainty of their saluatiō. To make an entrance into this matter, it is good for vs to consider that the spirituall birth is compared and likened to the naturall birth: for as in the naturall birth there is first brought forth a little weake babe, which hath life, and doth in tyme by degrees, euen by little & little grow vp vnto mans estate, so in the spirituall birth, such as be borne againe in Christ, they be first as little babes, they haue indeede the life of GOD in them, but they be maruelous weake. Reade touching this, what S. Peter writeth in his first Epistle, in the beginning of the second Chap. how he doth will these new borne babes to co∣uet 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 natu∣rall thinges, as a man groweth vp in yeeres, so he groweth to a riper knowledge and vnder∣standing in matters of this worlde: so they that grow vp in Christ, come to more and more as∣surance that they be led by the Sprite of God, and that they shall be saued. Most true it is also; a•• no man can deny, that in the naturall things men do grow vp from babes to mans estate by food and sustenance, they grow also in know∣ledge & 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 know∣ledge of their saluatiō, but by the means which God hath ordained, and that is it which S. Iohn here leadeth vnto, when he saith, These thinges haue I written vnto you, &c. that ye may know that ye haue eternall life. Well then, seeing wee must grow vp vnto this happy assurance by meanes, let vs in some fewe particulars consider howe: first seeing the word of GOD is the sincere milke by which we are to be nourished, and to grow vp, it is our part, as the same Apostle wil∣leth, to couet the same. 1. Pet. 2.2. Wee doe all know this, that when a childe is borne, if it be aliue and in health, howe much it doth couet the mothers breast, and how sweete the milke is vnto it: in like manner, when a man is borne of God in the new and heauenly birth, he hath a vehement desire and longing after Gods word, it is maruellous sweete and delectable vnto him. And questionles, all such as care not, nor labor not to know the heauēly oracles, are void of the spiritual life: they be like vnto those children which are borne dead, which care not for the mothers breast. We must labour there∣fore by reading and by hearing the word prea∣ched, by meditation & earnest prayer to come to the true vnderstanding and right vse of the

sacred word of God. Marke further what S. Pe∣ter then teacheth, how men shall attaine to as∣surance of saluation. He willeth to giue all dili∣gence to minister in our faith vertue, in vertue knowledge, in knowledge temperance, in tē∣perance patience, in patience godlines, in god∣lines brotherly kindnes, in brotherly kindnes loue: for if these things be in you and abound, they shall make you that yee neyther shall be idle nor vnfruitefull in the knowledge of our Lord Iesus Christ: but hee that lacketh these things is blinde, and cannot see farre off, and hath forgotten that he was purged from his old sinnes. 2, Pet. 1. ver. 5.6.7.8.9. Heere is the way prescribed, and by this men shall attaine to the certainty of their saluation, which S. Pet. there expresseth in verse 10. and 11. after this man∣ner, 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 abun∣dantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. What can be spoken more clearly for the certainty of salua∣tiō? 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 con∣science 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 vi∣ces 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 re∣corde. This is a true recorde, but yet it see∣meth 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 sub∣dued, so the testimonie of the spirite, of the wa∣ter, and of the bloud, is more cleare and strong. The more godly the heart & the minde grow∣eth, 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 assu∣rance

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 spi∣rite, vse all diligence with feruent prayer, and all other good meanes, and giue not ouer, al∣though 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.