Four Sermons, Sermon 2

Four Sermons · Sermon 2

THE SECOND Sermon.

1. Iohn, Chap. 5.

7 For there are three which beare recorde … heauen, the Father, the word, and the holy ghoſt, and theſe three are one.

8 And there are three which beare record in the earth, the ſpirite, the water, and the 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 vntounto vsus 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 hauehave I written vntounto you that beleeue in the name of the ſonne of God, that yee may know that ye hauehave 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 hauehave bene writen afore-time, hauehave bin writen for our learning. Ro. 15.4. It is our dutie …hen a… humble and obedient ſchollers of Chriſt, to giuegive care vntounto euerie part of Gods word. And moreouer, a… ſome parts thereof doe principally excell, ſo are wee the more willinglie to learn them. Such is this which I hauehave now read vntounto you, as you may perceiue by the cauſe, for which S. Iohn affirmeth he wrote it, ſaying, Theſe things hauehave I writē vntounto you which beleeue in the name of that ſon of God, that ye may know that ye hauehave 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 vntounto any? Indeede many doe holde that it is vnpoſſible for anye man while hee liueth here, to knowe for certaintie that hee ſhall be ſaued. How can any man tell (ſay they) that he ſhall be ſaued? Can any goe vp to heauen, and there ſee that his name is written in the booke of life? The Papiſtes proceede yet further, and they ſay, it is pride & wicked arrogancy for … man to affirme that he doth knowe he ſhall be ſaued. Humilitie (they ſay) doth teach men alwaies to ſtand in doubt. Moſt true it is, that their doctrine of mens merites muſt needes breed all doubting: and pride 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 hauehave it for the ſame. But let theſe paſſe with their Antichriſtian doctrine, & giuegive eare to S. Iohn, who ſaith, Theſe things hauehave I written, that ye may kn…w that ye hauehave eternall life, and that ye may beleeue, &c. But before we handle the words, let vsus ſee how they depend vponupon the former part of this Chapter.

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

This is a moſt cleare place of ſcripture, againſt thoſe heretikes which denied the diſtinction of perſons in the godhead, for if the father were not a diſtinct perſon from the Sonne and ſo the Sonne from the holy Ghoſt, howe could he ſay there bee three which beare record in heauen? Then faith hath the witneſſe of God the father, of GOD the ſonne, and of God the holy Ghoſt to reſt vponupon. 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 vponupon the teſtimonie of God the father, the Sonne, and the holy Ghoſt, expreſſed and deliuered vntounto vsus in the ſcriptures, and will hauehave them reſt vponupon the authoritie of the Pope and his popiſh clergie. This teſtimonie of their owne, they proclaime to be ſound, and infallible, boaſting that they can not erre: the voice & teſtimonie of God in the holy ſcriptures they charge to be darke, doubtful, and vncertaine: moſt blaſphemous wretches. Then he addeth that there be alſo three which beare record in earth, the ſpirite, and the water, and the bloud, and theſe p. 40three agree in one. Where firſt it may be demanded, what ſpirit this is which is ioined with the water & the bloud as a witnes vponupon 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 vponupon 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 vntounto 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 vsus at al, becauſe we are not capable of our ſelues: and therefore the holy Ghoſt alſo, as a witnes in earth applyeth vntounto 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 vsus, is a witnes vntounto vsus 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 vponupon a cleare principle, which none can deny: for God in ſtedfaſt truth far exceeds men. We giuegive credite to a matter when two or three men which are reputed honeſt, doe vponupon their ſolemne oath affirme that they did heare or ſee it done: if other mē make doubt whē ſuch as they hauehave ſworne, they hold thēſelues much iniured: for ſhal we not receiue or giuegive 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 giuegive credite to the witnes which hee witneſſeth of his Sonne? p. 42For 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 vntounto 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 vntounto vsus by the Apoſtles & Prophets? And where can wee hauehave 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 hauehave no authority nor credite) vntounto vsus, but as their Pope and they do giuegive 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, hauehave 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 vsus of one and the ſelfe ſame thing, euen this, that God hath giuen vntounto vsus 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 p. 44man, 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 vntounto 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 hauehave teſtified of Chriſt in the ſcriptures, and yet bee voide of the ſpirite and power of Chriſt vntounto 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 vponupon 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 giuegive credite to his teſtimonie? He hath not onelyonly promiſed vntounto vsus remiſſion of ſinnes through the bloud of his ſonne, but alſo he hath confirmed the ſame his promiſe and teſtimonie with an oath, as we may read Heb. 6. Therefore S. Iohn ſheweth, That they which belieue not the teſtimonie which God giueth of his Sonne commit an horrible offence, euen this, they make God a lyer. Behold againe what ſweete doctrine, the doctrine of the Church of Rome is, for notwithſtanding the teſtimonie of the three witneſſes from heauen, and the teſtimonie of the ſp…rite, the water and the bloud, yet they will hauehave it there ſhould be no certaintie, but a doubt. Humilitie (they ſay) it is no doubt: euen as much as to ſay, it is humilitie to make God a lyer: Is it humilitie to call into queſtion, and doubt the truth of his word & of his oath? for he ſaith, hee that belieueth not God, hath made him a lyer: Is faith and doubting all one? Beloued, we may here learne, that as by doubting, and diſtruſting the promiſes and teſtimonie of God, which he confirmeth with his oth. We offer great iniurie vntounto his maieſty, and do highly diſpleaſe him: ſo the more ſtedfaſtly we giuegive credite to that which hee witneſſeth, the more wee honour him, and doe that which is p. 46pleaſing in his ſight. In the next wordes he teleth what witneſſe God giueth of his ſonne, or what is the teſtimonie of all the three witneſſes in heauen, namely, that God hath giuē vntounto vsus eternall life, & this life is in that his ſon. Firſt we ſee the wordes are plaine that God hath freely giuen vntounto vsus eternall life: this S. Iohn ſetteth downe as part of the record which God beareth. This is greatly to be obſerued, becauſe it expoundeth the ſcriptures. For how wickedly and how impudently doe the Papiſts cauill and peruert the truth, when they ſo ſtifflie affirme, that men obtaine eternall life by their own deſerts? If eternall life be the gift of God, as God himſelfe doth witneſſe ſaith S. Iohn. How doe men purchaſe it by their owne merites? And then there is an other part of the teſtimonie which God beareth, and that is, that this life eternall which he giueth vsus, 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 vntounto vsus eternall life in Chriſt, it followeth of neceſſitie that he which hath Chriſt hath life: for how can the ſonne of God and the true life be parted aſunder? Moreouer, ſeing God giueth this happie life onelyonly in his ſonne, he that hath not the ſonne, how is it poſſible that he ſhould hauehave the life? Here is the ſumme of the Goſpell; that whatſoeuer ſhal bring vsus to life euerlaſting, we hauehave it whole in Chriſt: God himſelfe doth witnes this. Saint Paul ſaith, That Chriſt is of God, made vntounto vsus wiſdom, righteouſnes, ſanctificacatiō, and redemption, that he which glorieth, ſhould glorie in the Lord. 1. Cor. 1, Let this teſtimonie of God ſtand, as of neceſſitie it muſt ſtand, and all the whole frame of poperie cōmeth downe. For if all be giuen vntounto vsus in Chriſt, what becommeth of all thoſe thinges by which the Papiſtes ſay, men get pardon of their ſinnes, and purchaſe life euerlaſting? Where be all the Popes pardons? what becommeth of all their running on pilgrimage to the images of Saintes, to ſeeke life at the hands of dead blocks and ſtones: Well, let this Antichriſtian ſynagogue of Rome paſſe, and let vsus learne from this place to ſeeke eternal life onelyonly in Chriſte, ſeeing God doth beare recorde that eternall life is in his ſonne. They that hauehave him, neede none other thing to bring them vntounto life. They that to obtaine eternall life, will ioyne themſelues, or other creatures with him, as giuing parte thereof, do diſhonor him, and deny him, and ſo muſt needs miſſe of the true bleſſednes. And now we come to that verſe which I minde to ſtand vponupon, becauſe it ſheweth the ende for which S. Iohn ſaith, he did write theſe thinges. Thus the wordes are: Theſe thinges hauehave I written p. 48vntounto you that beleeue in the name of that ſonne of God, that ye may knowe that ye hauehave 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 vsus come againe vntounto that former. That ye may know that ye hauehave eternall life. Here are fower things to be noted in this: the firſt is, that it is not vnpoſſible, but men may come to be aſſured that they ſhall be ſaued: the ſecond, that it is not pride, nor arrogancie, or a wicked preſumption for a true beleeuer to aſſure himſelfe that he ſhall be ſaued: the thirde, what way we are to come to this aſſurance of our ſaluation: the fourth; & laſt, how we are by degrees to encreaſe this aſſurāce. Let ſuch then in the firſt place as hold it a thing vnpoſſible for any man to know he ſhal be ſaued, conſider how flat cōtary it is which they hold, vntounto 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 hauehave I written vntounto you that beleeue in the name of the ſon of God, that ye may know that ye hauehave 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 hauehave aſſurance that they ſhould be ſaued, for it was by ſpeciall reuelation: but it doth not follow thereupon, that the faithfull may come to the knowledge and aſſurance of their eternall life and ſaluation. Yea euen this cauill alſo is fully anſwered, and taken away by words of the holy Apoſtle: for he writeth to the whole Churches, euen vntounto all that hauehave the true faith in Chriſt: hee ſpeaketh not vntounto ſome ſpeciall perſons, but indifferently vntounto 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 vntounto them. Let all men then (which will not wilfully & wickedly gainſay the holy Ghoſt) ſtoope downe & acknowledge the truth in this, namely that the faithfull may know that they ſhall hauehave 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 p. 50any man to affirme that hee is ſure hee ſhall be ſaued: yea the Ieſuites cal it dānable falſe illuſion and preſumption. I wonder how they will anſwere here to S. Iohn: woulde he of purpoſe write theſe things, to bring men to a damnable illuſion and wicked arrogancy? Hee ſaith hee wrote theſe things, euen to this end & purpoſe, (for ſo much his words import) that they which beleeue in the name of the ſonne of God, may know they hauehave eternall life. Why did not the Ieſuites in their annotations ſay ſomewhat vppon theſe wordes? Is it not tranſlated amiſſe? Surely they tranſlate it euen thus: Theſe thinges write I vntounto you, that you may know that you hauehave eternall life, which beleeue in the name of the ſonne of God. How then? Is there not ſome figuratiue or myſticall ſpeech in theſe words? They cannot for ſhame ſay ſo. Then it muſt needes follow that the Papiſts are proud & arrogant, yea blaſphemous in accuſing S. Iohn that he leadeth the faithfull into a damnable illuſion. Is it not ſome one ſpeech, or once vttered by Saint Iohn? If it were but one ſpeeche, and once vttered, it were enough, and fully ſufficient to confirme the matter, being vttered by the ſpirite of truth: but in deede Saint Iohn vſeth the like ſpeeche more then once, or twiſe. For in the third chapter of this Epiſtle, verſ. 14. he ſaith, We know we are tranſlated from death to life, becauſe wee louelove 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 vsus, becauſe he hath giuen vsus of his ſpirite. Then let vsus proceede vntounto 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 onelyonly waye and means, ſeeing he ſaith, Theſe things hauehave I written vntounto you, &c. that yee may know that ye hauehave eternall life. Hee doth not then ſend vp men to ſearch in the ſecret counſel of God, to ſee whether their names be written in the booke of life: neyther doth he will them to rely vppon ſome ſpeciall reuelation, but wil hauehave them to know that they hauehave eternall life, by thoſe thinges which he hath written vntounto 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 hauehave I written) be to be vnderſtoode of that which goeth before in this Chapter of all that he hath writen in this Epiſtle. Indeede almoſt the whole matter of this Epiſtle tendeth to that purpoſe, as any that ſhall aduiſedly reade it ouer may eaſily perceiue: but yet it is ſpecially to be referred to that which he hath ſpoken before in this chap. p. 52touching the full victory that wee hauehave in Chriſt through faith, and touching the ſix witneſſes which faith is ſupported by. Heere wee are firſt to note how farre they be awry, which woulde hauehave 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 vsus as well as others? And yet the things which S. Iohn ſaith, he hath written that men may knowe they hauehave eternall life, they neyther know, nor care to know: they hold this principle, that it is God onelyonly 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 eueryevery ſimple man ſay, if he will hauehave the Lord God to giuegive 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 hauehave I written vntounto you that beleeue, &c. that yee may knowne yee hauehave eternall life. Will a man knowe it, or hauehave it, and yet let paſſe the thinges which are written, by which hee is to knowe it, and to hauehave it. Chriſt willeth the Iewes to ſearch the ſcriptures, affirming that they doe beare witnes of him. Iohn 5. He that will knowe Chriſt the ſauiour of the world, in whome the father doth giuegive vsus life eternall, he muſt knowe him by the ſcriptures. The true faith is grounded vponupon 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 hauehave all they which hearken not to the voice & teſtimonie of God, which the holy Apoſtles & Prophets hauehave deliuered in writing: but follow their owne blind imagination? Theſe neuer conſider why God hath reuealed his counſels, or why he ſent Prophets and Apoſtles, yea and his owne ſonne to publiſh the teſtimony: let vsus take heed that we be not of this company, which indeede is a very great company, that hauehave no care to harken what the three which beare record in heauen hauehave witneſſed. There is an other ſort of men, p. 54which alſo are much awrie, touching the way and meanes to ſaluation? Theſe doe ſearch the ſcriptures, they reade, they heare, they labour for knowledge, yea, they holde that men may and ought to come to the aſſurance of their ſaluation, and profeſſe that they be ſure thereof themſelues. If you demaunde of them a reaſon of all matters, they can from the worde of God ſatisfie you with good reaſons. All this is highly to be commended, whye, or how are they then awrie? They be awrie, which ſeparate and put aſunder thoſe thinges which God hath coupled together. They ſtand ſtrictlie vponupon 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 vntounto, they will be ready to amend their fault. I would that were true: for wee ſhould not then hauehave ſo many carnall goſpellers: neither would there be ſo many proude Schiſmatikes. But ſome man may ſay, what be the thinges that God hath coupled together, which ſuch men doe put aſunder? I will tell you. Doth Saint Iohn ſay, that Chriſt came both by water and bloud, not by water alone, but by water and bloud: and yet they will ſeperate theſe two, they will hauehave remiſſion of their ſinnes, or iuſtification in Chriſt without ſanctification? He that hath Chriſt to bee his righteouſneſſe, muſt needes hauehave 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 vsus 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 onelyonly vponupon 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 giuegive 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 hauehave 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 vponupon 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 eueryevery 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, vnderunder 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 vntounto perdition, but they which are deceiued in their owne opinion, boaſting that they be ſure of ſaluation, and yet hauehave not in them the three witneſſes in earth. They hauehave not the firme and infallible grounde to reſt vponupon, 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 vponupon all vngodly men. This vnpleaſant ſong will the conſcience ſing vntounto the vnregenerate, p. 58and not that ſweete tune of certaintie, that they ſhall be ſaued. Let vsus 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 hauehave 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 vntounto 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 vntounto his ſpirit, that he is the childe of God? Doth not euerie ſect of heretikes boaſt that they hauehave the ſpirit of God? is it not then their priuate fantaſticall ſpirit which they are led by? For anſwere vntounto 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 giuegive the title of a reaſon vntounto 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 p. 60God: 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 vsus, euen by the ſpirite which he hath giuen vsus. 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, vntounto 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 vntounto righteouſneſſe and true ſanctification, a man doth know that hee is led by the holy ſpirite of God. S. Paul doth ſet forth the ſame matter, but with other words. For when he ſaith, The ſpirit himſelfe beareth record with our ſpirite, that we be the ſo…es of God Rom. 8. ver. 16. Hee leaueth him not as a ſpirite at randon, but a little before expreſſeth his operation by which in deede he is knowne. If yee liue after the fleſh (ſaith he) yee ſhall die: but if by the ſpirite you mortifie the deedes of the fleſhe, you ſhall liue. For as many as are led by the ſpirite of God, they are the Sonnes of God. What ſhall we ſay to this? How ſhall a man know that it is the holy ſpirit of God by which he is led? Doth not S. Paule tell you that he is a ſpirite which doth mortifie the deedes of the fleſh? There is no ſpirit which doth moritfie, or indeede which can mortifie the deedes of the fleſh, but the ſpirite of Chriſt, who doth it by applying the power of the death of Chriſt. And whereſoeuer he goeth, he hath p. 62that worke: ſo that where the deedes of the fleſh are not mortified, there is not the ſpirit of Chriſt. And he that hath not the ſpirit of Chriſt (as it is written) hee is none of his. That man committeth ſinne, and therefore as this Apoſtle ſaith, He hath not ſeene Chriſt nor known … 1. Ioh. 3. ver. 6. To come neerer then to the …l, that a man is led by the ſpirite of God, and …o aſſured of his ſaluation? What be thoſe deedes of the fleſh, and what is it to mortifie them? All the luſtes of ſinne which are in our nature, all vncleannes, and al the wicked actions which ſpring from the ſame, be called the workes, … the deeds of the fleſh. Saint Paul ſaith: The deeds of the fleſh are manifeſt, which are theſe, adulterie, fornication, vncleanneſſe; wan…onnes, worſhiping of images, witch craft, hatred, variance, emulations, wrath, ſtrife, ſeditions, ſectes, enuyings, murthers,, drunkennes, gluttonies, and ſuch like. Gal. 5. ver. 19.20.21. It was not his purpoſe to reckon vp all, and therefore he addeth this clauſe, and ſuch like. For there is pride, ambition, vaine-glory, couetouſnes, periurie, and many other. To mortifie theſe, is not onelyonly 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 … …uſt in God, and the louelove 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 hauehave 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 hauehave a further obiection, and which in deede they deeme to be vnanſwerable, let it be (ſay they) that a man doth knowe he hath the ſpirite of God, that he is regener… and is in the ſtate of grace, yet is he ſure he ſhal ſtand to the end, and not looſe that ſpirite and fall from grace, or is he ſure he ſhall not ſinne? Is not this great preſumption? Verily it were great preſumption, according to the Popiſh doctrine, for any man to aſſure himſelfe that he ſhall ſtand to the ende: for they teach that a man ſtandeth by free will. So I graunt it were fowle preſumption for any man to preſume vponupon his owne ſtrength: but it is no preſumption for a man to reſt vppon the infallible certainty of Gods promiſe, & the teſtimonie of the holy ſpirite: for when the Apoſtle ſaith, the ſpirite himſelfe witneſſeth with our ſpirit that we be the ſonnes of God: doth he witneſſe, that we are, and doth he not witneſſe that we ſhall be ſo, euen to the end? Can a man to day bee the childe of God, and to morrow not? Moreouer, there is no godly man which ſaith, he is ſure he ſhall not ſinne: for all men ſinne dayly. But the regenerate doe know that through the grace of God, they ſhall not ſo ſinne as to fall quite away from Chriſt, or to hauehave 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 vntounto 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 vntounto 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 immor… as it is written, 1. Pet. 1. The life of God begin in them is immortall: how then can it be extinguiſhed? or how can he that is borne of God fall away vntounto 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 hauehave I written vntounto you that beleeue in the name of the ſonne of God, that ye may know that ye hauehave 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 vntounto 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 vsus come to the laſt poynt, which is that the faithfull are by degrees to increaſe this certainty of their ſaluatiō. To make an entrance into this matter, it is good for vsus 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 vntounto mans eſtate, ſo in the ſpirituall birth, ſuch as be borne againe in Chriſt, they be firſt as little babes, they hauehave indeede the life of GOD in them, but they be maruelous weake. Reade touching this, what S. Peter writeth in his firſt Epiſtle, in the beginning of the ſecond Chap. how he doth will theſe new borne babes to couet the ſincere milk of the word, that they may grow thereby. And likewiſe what S. Paul ſaith to the Cor. 1. Epiſt. Chap. 4. Then as in the naturall thinges, as a man groweth vp in yeeres, ſo he groweth to a riper knowledge and vnderſtanding in matters of this worlde: ſo they that grow vp in Chriſt, come to more and more aſſurance that they be led by the Sprite of God, and that they ſhall be ſaued. Moſt true it is alſo; a… no man can deny, that in the naturall things men do grow vp from babes to mans eſtate by food and ſuſtenance, they grow alſo in knowledge & vnderſtanding by practiſe & meanes. The ſame is to be ſaide of the babes in Chriſt: they cannot growe vp without the Spirituall food, they cannot come to more aſſured knowledge of their ſaluatiō, but by the means which God hath ordained, and that is it which S. Iohn here leadeth vntounto, when he ſaith, Theſe thinges hauehave I written vntounto you, &c. that ye may know that ye hauehave eternall life. Well then, ſeeing wee muſt grow vp vntounto this happy aſſurance by meanes, let vsus 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 vntounto 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 vntounto 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 vntounto 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 giuegive all diligence to miniſter in our faith vertue, in vertue knowledge, in knowledge temperance, in tē perance patience, in patience godlines, in godlines brotherly kindnes, in brotherly kindnes louelove: for if theſe things be in you and abound, they ſhall make you that yee neyther ſhall be idle nor vnfruitefull in the knowledge of our Lord Ieſus Chriſt: but hee that lacketh theſe things is blinde, and cannot ſee farre off, and hath forgotten that he was purged from his old ſinnes. 2, Pet. 1. ver. 5.6.7.8.9. Heere is the way preſcribed, and by this men ſhall attaine to the certainty of their ſaluation, which S. Pet. there expreſſeth in verſe 10. and 11. after this manner, Wherefore brethren giuegive 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 vntounto 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 vntounto 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 vntounto 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 hauehave 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 hauehave 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 louelove and obey God? how chearefullie wil he beare all troubles, and afflictions? I feele ſometime great ioye, and aſſurance of Gods louelove towardes me: but through mine owne negligence, I hauehave 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-louelove, 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 giuegive not ouer, although thou ſeemeſt ſometimes to labour in p. 72vaine: 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 giuegive not ouer, it is worth the labour. The Lorde bleſſe vsus, that we may be founde conſtant euen to the ende. Amen.

The end of the ſecond Sermon.