in your congregation in which in my childhood I was trained vp in the first principles of Christian religion the ioyful remembrance of which benefitâ— I trust shall neuer departe from me either in life or death J in all duetie and humble manner take my leaue Robert Walker London 6. Decemb. 1598. 1. Timoth. 6. Chapt. 17 Châ—rge them that are rich in this world that they be not high minded and that they trust not 〈◊〉 vncertaine riches but in the liuing God which giueth vs abundantlie all things to inioy 18 That they do good and be rich in good workes and readie to distribute and communicate 19 Laying vp in store for themselues a good foundation against the time to come that they may atâ—â—â—ne eternall life OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle then for a rich man to enter into the kingdome of God Math. 19. ver 24. The Disciples when they heard this were exceedingly amazed and 〈◊〉 Who then can be saued For in deede they â—â—ue more credit to this speech of Christ then the 〈◊〉 men commonly do who are little amazed 〈◊〉 at when they do heare it though it might â—â—ch them neerer then the Apostles who were poore But he beheld them and said vnto them with men this is vnpossible but with God 〈◊〉 things are possible Whereby it is euident thâ—â— although riches do make it hard to be saued yea vnpossible with men not that the blame is to be imputed to the riches but to mans corrupt nature for S. Marke reporteth that Christ said how hard is it for them that trust in riches to enter into the kingdome of God yet there is a passage and a way opened to heauen for the rich by the mightie power of God with whome all things are possible From hence it is that the blessed Apostle Paule doth instruct and warne Timothie and in him all the Ministers of the Gospell how they must deale with the rich men of this world For if there were no possibilitie for them or any of them to be saued it had bene vtterly in vaine to speake of them as he doth and if the passage to life were easie for them what should there neede a seuerall precept about them and so vehement a charge to be giuen Let rich men giue heed to this precept if they tender their owne saluation for heere is shewed a great wonder namely how the Camel shall get through the eye of a needle that is how they which abound in riches shall get to heauen a matter of greater weight then all their possessions heere in the world This text of scripture that we may come to handle it is to be deuided into two parts the former of them is in two verses containing the charge that must be giuen to rich men namely that they be not high minded nor trust in vncertaine riches but in the liuing God and doe good to others that they may be rich in good workes c. The latter part is in one verse shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them for as he saith they shall lay vp in store for themselues a good foundation against the time to come and attaine eternall life To come then a little neerer to the opening of the matter the former part which is the precept or charge doth deuide it selfe into two members the one setting foorth what they must take heed of to eschew euen two most pestiferous vices loftines of mind and vaine trust in riches the other opposing to those two vices three excellent vertues which they must practise that is trust in the liuing God liberalitie or bountifulnes in distributing to those which be in neede and facilitie of maners Thus may we looke vpon the summe of the whole matter and now let vs proceede more particularlie Charge them saith he that are rich in this world c. The parties to whome this charge is to be giuen are named the rich in this world where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance and to abate their loftinesse For there be two sorts of rich men the one sort are rich in this world the other are rich as Christ saith Luke 12. ver 21. to God Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world it would take them downe a little and it would correct that peruerse respecting of persons and blinde iudgement which is in vs. For when he saith in this world opposing it to the world to come he noteth the vanitie and the basenes of earthlie riches that there is no cause why any should be puffed vp by them if they were not more then blinded and as S. Iames findeth fault Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men although they be vngodly euen for the very externall pomp and glorie of their riches and to despise the poore although they be neuer so rich in faith and in the precious gifts and graces of the heaueÌ„lie spirit This for the persons to whom the precept is directed Now for the manner Hee willeth as ye see Timothie to charge or to commaund theÌ„ Is this coÌ„uenient Poore men in deede may be commaunded but who shal commaund the rich especially the great Lords and Ladies Shall the ministers of the Gospell take such authoritie vpon them as to commaund such Yea verely For albeit they be much inferior to them in the world yet he that hath sent them whose Ambassadors they are is most high aboue all and in his name and authoritie they are to commaund them and the greatest that shall despise and disobey the charge shall smart for it seeing they despise not man but God from whome it commeth Zedekiah the king of Iuda saith the holie Ghost humbled not himselfe before Ieremiah the Prophet at the commandement of the Lord 2. Chron. 36.12 therefore he was taken by the Chaldeans his sonnes were slaine before his face his eyes then put out and he caried in chaines to Babel 2. King 25.7 Furthermore when S. Paule willeth the ministers to lay this charge vpon the rich men it argueth two things euen the waightines of the matter and the great difficultie to be performed for were it not euen vpon the waight of their eternall saluation so that in deede rich men can not be saued vnlesse they obay this precept S. Paule would not be so vrgent And were it not that rich men are slow and wonderfull hard to be brought to this thing yea euen as the Camell to be drawen through the eye of a needle why should the holie Apostle will vs to charge to commaund or to denounce vnto them that they do thus and thus Why did he not say moue them put them
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
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
FOVRE SERMONS VPON SEVErall partes of Scripture Preached by GEORGE GYFFARD Preacher of the worde at Mauldin in Essex AT LONDON Printed by Thomas Iudson for Tobie Cooke and Robert Walker 1598. The Textes of the foure Sermons THE FIRST SERMON 1. Tim. 6. Chap. ver 17.18.19 Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God which giueth vs abundantly all thinges to inioye c. THE SECOND SERMON 1. Ioh. chap. 5. ver 7.8.9.10.11.12.13 For there are three which beare record in heauen the Father the worde and the holy ghost and these three are one c. THE THIRD SERMON Hebrewes 12. ver 16.17 Let there be no fornicator or prophane person as Esawe which for one portion of meate solde his birthright c. THE FOVRTH SERMON Rom. 6. ver 1.2.3.4.5.6.7.8.9.10.11 12.13.14 What shall we saye then shall we continue still in sin that grace may abound God forbid c. TO THE RIGHT worshipfull Master Edward Lewkenor esquire one of her Maiesties Iustices of the peace in the countie of Suff. and to the right vertuous and christian Gentlewoman Mistris Susan Lewken or his wife grace with all aboundant blessings of this life and the life to come THe complaint of many both learned and verie godlie persons that the Church is burthened and incoÌ„bred with too great a multitude of bookes is not made without cause being grounded vpon the most holy worde of God as also confirmed by experieÌ„ce in that good houres are vnprofitablie spent pietie with true holynes not a little hindred and impaired Howbeit it seemeth rather to be directed against vaine friuolous and trifling pamphlets wherein lewde and ignorante persons haue onely taste and delight but especially against moÌ„strous inuentions vncleane and impure writings which doe infect and defile both doctrine manors thereby deseruing as a most contagious and pestilent ayre to be consumed and dissolued with fire from amongst the people of God and not against the wise and learned trauailes of godly men whose whole purpose and indeuour is to profite the Church and to further the knowledge and religion of the Lorde For varietie of good and profitable bookes seemeth to be necessarie and therefore would not be wanting both for the increase of knowledge and learning because one man or a fewe see not all thinges as also for that euery man writeth not in one forme and maner and therefore cannot answere the capasitie of euerie one for some fitte themselues sor smale and meane capacities and some for learned and great vnderstanding Besides one hath neede of one speciall instruction and one of another this man delighteth in one comforte and remedie against his temptation and an other in that which best aunswereth his infirmitie Furthermore Sathan hath daylie newe deuises to assaile the faith of Gods elect and to drawe theÌ„ into sinne neuer heard of before which the Lorde by his spirite doth not onely reueale to some of his seruants aboue others but prouideth remedies accordinglie which because they cannot be ministred alwayes by worde of mouth they are to be made knowne by writing to them that stand in neede And surely the bountie riches of Gods mercie are so large and his care of mans saluation and happines so great that euen as he hath prouided variety of creatures for euery mans tast and vse so hath he prouided varietie of spiritual graces for euery mans benefite delight to the end that euery man might profit with coÌ„fort pleasure or else be left without all excuse The consideration of which reasons and some others Right worshipfull caused me after I had obtained at the handes of that worthie Minister of Iesus Christ Master Gyffard these fewe Sermons whereof he is the Author to publish them in print to the view of the world Not therein respecting so much mine owne gaine and commoditie as the good and benefite of the Church of God Whereof J conceiue no little hope both by reason of the fruite and benifite which haue redouÌ„ded to the comfort of many by his former workes as also for the excelleÌ„cie of the doctrine conteined herein the which I rather commit to the iudgemeÌ„t of the learned and wise Christian reader then to commend them my selfe least in praysing them for want of iudgement wisedome J should in stead of beautie bring disgrace vpon them Whatsoeuer they be J thought it meete to Dedicate them to your worshippes moued thereto with many respectes And first of all that J might publikely testifie my dutie and thankefull heart for your great kindenes and manifold courtesies bestowed not only vpon me but vpon them that are as neerly linked vnto me as my selfe Of the which if I should be vnmindfull J were worthie of the reward which the Lacedemonians appointed for vnthankefull persons But especiallie the great accompt and honour that you haue obtained in the hearts of many of the best and wisest ChristiaÌ„s for your singular godlines rare Christian vertues do turne mine eyes froÌ„ many others vpon you as comfortahle lightes shining in the midst of this crooked generatioÌ„ as liuely examples to your brethren and worthie ornameÌ„ts to the profession of the Gospel And J haue ioyned you together in this dedicatioÌ„ not only for the neer band wherewith you are so nighly ioyned together in mariage but also for that you do not only striue together in one course to obteine the high price of your calling and that euerlasting crowne of glory reserued for you in the heauens but also for that you are mutual helpers one to another to the performaÌ„ce of all ChristiaÌ„ duties but speciallie in the wel gouerning and trayning vp of your housholde which thereby as a fruite of your rare and holy labours the Lord hath so blessed as that the heauenly estate behauiour thereof may be a presideÌ„t to many families if it would please the Lorde to giue them heartes to confirme themselues thereunto But I cease to say so much as I knowe least in speaking the truth might procure enuie and seeme to flatter you whoe of all other haue least delight in that veine The onlie thing which I ought in dutie may safely do is first to pray vnto God that he would saue preserue you yours from the manifolde subtilties of Sathan and the dangerous baites alluremeÌ„ts of this world and to finish the good work that he hath begunne in you vnto the day of Iesus Christ SecoÌ„dly most huÌ„bly to request you that you would take in good parte this simple gifte that J offer vnto you interpreting all thinges both in regarde of it and my selfe in the best parte and with that affection J offer it to you And thus once againe beseeching almightie God to blesse and coâ—tinue you many happie yeeres 〈◊〉 your owne comfort and the gooâ— of the Church as also to be fauourable vnto the holy Ministrie which hath many yeeres continued
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
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
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
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