FOUR SERMONS UPON Several parts of Scripture, Preached by GEORGE GYFFARD, Preacher of the word, at Mauldin in Essex. AT LONDON Printed by Thomas judson, for Toby Cook, and Robert Walker. 1598. The Texts of the four 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 uncertain riches, but in the living God (which giveth us abundantly all things to enjoy,) etc. THE SECOND SERMON. 1. joh. chap. 5. ver. 7.8.9.10.11.12.13. For there are three which bear record in heaven, the Father, the word, and the holy ghost, and these three are one, etc. THE THIRD SERMON. Hebrews 12. ver. 16.17. Let there be no fornicator or profane person, as Esawe, which for one portion of meat sold his birthright, etc. THE FOURTH SERMON. Rom. 6. ver. 1.2.3.4.5.6.7.8.9.10.11: 12.13.14. What shall we say then? shall we continue still in sin that grace may abound? God forbidden, etc. TO THE RIGHT worshipful Master Edward Lewkenor esquire, one of her majesties justices of the peace in the county of Suff. and to the right virtuous and christian Gentlewoman, Mistress Susan Lewken or his wife, grace with all abundant blessings of this life, and the life to come. THe complaint of many both learned and very godly persons, that the Church is burdened and encumbered with too great a multitude of books, is not made without cause, being grounded upon the most holy word of God, as also confirmed by experience, in that good hours are unprofitably spent, piety with true holiness not a little hindered and impaired. Howbeit, it seemeth rather to be directed against vain frivolous and trifling pamphlets, wherein lewd and ignorant persons have only taste and delight, but especially against monstrous inventions, unclean and impure writings, which do infect and defile, both doctrine & manors (thereby deserving as a most contagious and pestilent air to be consumed and dissolved with fire from amongst the people of God) and not against the wise and learned travails of godly men, whose whole purpose and endeavour, is to profit the Church, and to further the knowledge and religion of the Lord. For variety of good and profitable books, seemeth to be necessary (and therefore would not be wanting) both for the increase of knowledge and learning, because one man, or a few, see not all things, as also for that every man writeth not in one form and manner, and therefore cannot answer the capacity of every one, for some fit themselves small and mean capacities, and some for learned and great understanding. Besides, one hath need of one special instruction, and one of another, this man delighteth in one comfort and remedy against his temptation, and an other in that which best answereth his infirmity. Furthermore, Satan hath daily new devices to assail the faith of Gods elect, and to draw them into sin never heard of before, which the Lord by his spirit doth not only reveal to some of his servants above others, but provideth remedies accordingly, which because they cannot be ministered always by word of mouth; they are to be made known by writing to them that stand in need. And surely the bounty & riches of God's mercy are so large, and his care of man's salvation and happiness so great, that even as he hath provided variety of creatures for every man's taste, and use: so hath he provided variety of spiritual graces, for every man's benefit & delight, to the end that every man might profit with comfort & pleasure, or else be left without all excuse. The consideration of which reasons, and some others (Right worshipful) caused me, after I had obtained at the hands of that worthy Minister of jesus Christ, Master Gyffard, these few Sermons, whereof he is the Author, to publish them in print to the view of the world. Not therein respecting so much mine own gain and commodity, as the good and benefit of the Church of God. Whereof I conceive no little hope, both by reason of the fruit and benefit which have redounded to the comfort of many by his former works, as also for the excellency of the doctrine contained herein, the which I rather commit to the judgement of the learned, and wise Christian reader, then to commend them myself, least in praising them for want of judgement & wisdom, I should in stead of beauty, bring disgrace upon them. Whatsoever they be, I thought it meet to Dedicate them to your worships, moved thereto with many respects. And first of all, that I might publicly testify my duty and thankful heart, for your great kindness and manifold courtesies bestowed, not only upon me, but upon them that are as nearly linked unto me as myself. Of the which, if I should be unmindful, I were worthy of the reward which the Lacedæmonians appointed for unthankful persons. But especially the great account and honour that you have obtained in the hearts of many of the best and wisest Christians for your singular godliness & rare Christian virtues, do turn mine eyes from many others upon you, as comfortahle lights shining in the midst of this crooked generation, as lively examples to your brethren, and worthy ornaments to the profession of the Gospel. And I have joined you together in this dedication, not only for the near band wherewith you are so nighly joined together in marriage, but also for that you do not only strive together in one course to obtain the high price of your calling, and that everlasting crown of glory reserved for you in the heavens, but also for that you are mutual helpers one to another to the performance of all Christian duties, but specially in the well governing and training up of your household, which thereby as a fruit of your rare and holy labours the Lord hath so blessed, as that the heavenly estate & behaviour thereof, may be a precedent to many families, if it would please the Lord to give them hearts to confirm themselves thereunto. But I cease to say so much as I know, least in speaking the truth, might procure envy, and seem to flatter you, who of all other have least delight in that vein. The only thing which I ought in duty, & may safely do, is first to pray unto God, that he would save & preserve you, & yours, from the manifold subtleties of Satan, and the dangerous baits & allurements of this world, and to finish the good work that he hath begun in you unto the day of jesus Christ. Secondly, most humbly to request you, that you would take in good part this simple gift that I offer unto you, interpreting all things, both in regard of it, and myself, in the best part, and with that affection I offer it to you. And thus once again, beseeching almighty God to bless and continued you many happy years 〈◊〉 your own comfort, and the goo● of the Church, as also to be favourable unto the holy Ministry, which hath many years continued in your congregation, in which, in my childhood I was trained up in the first principles of Christian religion, the joyful remembrance of which benefits I trust shall never depart from me, either in life, or death. I in all duty and humble manner take my leave. Robert Walker. London, 6. Decemb. 1598. 1. Timoth. 6. Chapt. 17 Charge them that are rich in this world that they be not high minded, and that they trust not 〈◊〉 uncertain riches, but in the living God (which giveth us abundantly all things to enjoy) 18 That they do good, and be rich in good works, and ready to distribute, and communicate 19 Laying up in store for themselves a good foundation against the time to come, that they may atrenne eternal life. OUR Lord jesus Christ told his Apostles that it is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God, Math. 19 ver. 24. The Disciples when they heard this were exceedingly amazed, and 〈◊〉 Who then can be saved? For in deed they ●●ue more credit to this speech of Christ then the 〈◊〉 men commonly do, who are little amazed 〈◊〉 at when they do hear it though it might ●●ch them nearer than the Apostles who were poor. But he beheld them, and said unto them with men this is unpossible, but with God 〈◊〉 things are possible. Whereby it is evident, th●● although riches do make it hard to be saved, yea unpossible with men, not that the blame is to be imputed to the riches, but to man's corrupt nature, for S. Mark reporteth that Christ said, how hard is it for them that trust in riches to enter into the kingdom of God? yet there is a passage and a way opened to heaven for the rich by the mighty power of God, with whom all things are possible. From hence it is, that the blessed Apostle Paul doth instruct and warn Timothy, and in him all the Ministers of the Gospel, how they must deal with the rich men of this world. For if there were no possibility for them or any of them to be saved, it had been utterly in vain to speak of them as he doth: and if the passage to life were easy for them, what should there need a several precept about them, and so vehement a charge to be given? Let rich men give heed to this precept, if they tender their own salvation, for here is showed 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 heaven, a matter of greater weight than all their possessions here in the world. This text of scripture that we may come to handle it, is to be divided into two parts, the former of them is in two verses, containing the charge that must be given to rich men, namely, that they be not high minded, nor trust in uncertain riches, but in the living God, and do good to others, that they may be rich in good works, etc. The latter part is in one verse, showing the great fruit and commodity which they shall reap if they obey the charge that is given unto them: for as he saith, they shall lay up in store for themselves a good foundation against the time to come, and attain eternal life. To come then a little nearer to the opening of the matter, the former part, which is the precept or charge doth divide itself into two members, the one setting forth what they must take heed of to eschew, even two most pestiferous vices, loftiness of mind, and vain trust in riches: the other opposing to those two vices three excellent virtues which they must practise, that is, trust in the living God, liberality or bountifulness in distributing to those which be in need, and facility of manners. Thus may we look upon the sum of the whole matter, and now let us proceed more particularly. Charge them (saith he) that are rich in this world, etc. The parties to whom this charge is to be given are named the rich in this world, where S. Paul even of purpose doth use this speech in this world to pull them down a little even in the very entrance, and to abate their loftiness. 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 far they that be rich unto God do excel them that are but rich in this world, it would take them down a little, and it would correct that perverse respecting of persons, and blind judgement which is in us. For when he saith, in this world, opposing it to the world to come, he noteth the vanity and the baseness of earthly riches, that there is no cause why any should be puffed up by them, if they were not more then blinded: and as S. james findeth fault, Chapt. 2. men should not have their eyes so dazzled to esteem highly of rich men, although they be ungodly, even for the very external pomp and glory of their riches, and to despise the poor, although they be never so rich in faith, and in the precious gifts and graces of the heavenly spirit. This for the persons to whom the precept is directed. Now for the manner. He willeth (as ye see) Timothy to charge or to command them. Is this convenient, Poor men in deed may be commanded, but who shall command the rich, especially the great Lords and Ladies? Shall the ministers of the Gospel take such authority upon them as to command such? Yea verily. For albeit they be much inferior to them in the world, yet he that hath sent them, whose Ambassadors they are, is most high above all, and in his name and authority they are to command them: and the greatest that shall despise and disobey the charge, shall smart for it, seeing they despise not man, but God from whom it cometh. Zedekiah the king of juda (saith the holy Ghost) humbled not himself before jeremiah the Prophet, at the commandment of the Lord, 2. Chron. 36.12. therefore he was taken by the Chaldeans, his sons were slain before his face, his eyes then put out, and he carried in chains to Babel, 2. King. 25.7. Furthermore, when S. Paul willeth the ministers to lay this charge upon the rich men, it argueth two things, even the weightiness of the matter, and the great difficulty to be performed, for were it not even upon the weight of their eternal salvation, so that in deed rich men can not be saved unless they obey this precept, S. Paul would not be so urgent. And were it not that rich men are slow and wonderful hard to be brought to this thing, yea even as the Camel to be drawn through the eye of a needle, why should the holy Apostle will us to charge, to command, or to denounce unto them that they do thus and thus? Why did he not say, move them, put them in mind, exhort or entreat them, (all which are to be done in deed) but he saith, command them. Hear we may see that the Preachers of the Gospel ought to be far from flattering the rich and great men of the world. They must charge and command them in the name of the Lord that they be not high minded, nor trust in uncertain riches, etc. Noblemen have their Chaplains which attend upon them in their houses, shall they command their Lords the things which S. Paul here willeth? Surely if they be faithful to Christ, if they have a sincere care to advance his glory, they must needs do it, for their Lords have need to be charged in the name of the most high God; but if they seek themselves, and their worldly preferment, then will they flatter and be afraid for to displease, not caring much whether their Lords go to heaven or to hell, so they may serve their own turn, and get livings and dignities. And now come to the two vices which they must be charged to eschew that have the goods of this present world, namely loftiness of mind, and trust in riches, what shall we say of these, are they so heinous? Surely they be two vices so horrible, so pestilent, and so detestable in the sight of Almighty God, as none almost can be more. They be vices which are most injurious not only to men, but also to the high majesty of God, and which he doth in deed highly accurse and condemn. How then is it possible that they should be saved, in whom these vices do reign? It may be said, are not men of poor or mean estate subject to these vices? Yes verily, but the rich are more subject, they be in greater danger, and more hardly drawn from them. True it is that pride, ambition, vainglory, and loftiness of mind, was that which the Serpent did overcome Eve withal, bearing her in hand, that eating of the forbidden fruit Adam and she should be like God, Genes. 3. We all even by inheritance have received the poison thereof conveyed unto us, it sticketh most deeply in our nature, and is even with the last sins which are cast out. Which may appear by that which S. Paul writeth of himself, who being taken up into the third heaven, even as he saith, into Paradise, yet lest he should be lifted up or swell through the abundance of revelations, there was given unto him the prick in the flesh, the angel of Satan to buffet him, 2. Cor. 12. All then are by nature highminded, but the rich men are more subject unto it, and more hardly brought from it, because the corrupt nature of man taketh occasion by riches to be lifted up further in pride, and to swell with loftiness of mind. Riches and worldly dignities are not of the essence of man, they be but adjuncts or things accidentary, and yet they that possess them are so lifted up in their mind (until they be renewed by grace) that they do even as if they were of another blood, contemn and despise others that have them not. The words of men do manifestly bewray this their pride and contempt: for if men be poor and in mean estate, though rich in faith, and the image of God shining in them, they term them the base rascal sort. But what do I mention the injury which the lofty mind doth offer unto men, seeing it is lifted up far higher even against God himself? For mark what the Prophet saith, Psal. 73. when he hath noted the prosperity of wicked men, he addeth that pride is even as a chain unto them: and they set their mouth against heaven, they stick not to blaspheme God, and their tongue walketh through the earth. The lofty mind also arrogateth to itself that which is due to God alone, for it doth not render glory to him, but glorieth in itself. Wherefore it is no marvel that the scripture speaketh of pride and loftiness of mind as of a thing most detestable in God's sight. Every one that is of a lofty mind (saith Solomon) is an abomination to the Lord, Proverb. 16. ver. 5. God resisteth the proud (saith the holy Apostle) and giveth grace to the lowly, 1. Pet. 5. ver. 5. Then let those which are rich in this world (if they have any care at all in them to be saved) receive this charge here given by S. Paul, that they be not high minded. Let them imitate holy king David, who saith of himself, Lord I am not high minded, I have no proud look, etc. I am as a waned child, Psal. 131. And let them also remember what our Saviour saith in the Gospel, Except ye convert and become as children, ye shall not enter into the kingdom of God. And now to the other vice, that they trust not in uncertain riches. A vice most foul and abominable, which all men are prone unto likewise, but the rich men most in danger, and not so easily drawn from it as poor men may. This vice is somewhat more close than loftiness of mind, I mean the ugliness of it is not so apparent unto men: yet it is not inferior thereunto, yea, it is even the root from whence that other doth spring and grow up. For what lifteth up the mind of the rich, but this, that they have such wings to mount up aloft withal above others, such feathers to trust unto? Their riches are their strong hold of defence, by which they imagine themselves happy and in safety. But how foolish they are, and how vain this their confidence is, the holy Apostle noteth by calling them uncertain riches. They forsake that which is certain and infallible, even the living God, in whom, whosoever trusteth shall never be confounded, and trust in that which is uncertain and deceitful. That they which trust in riches forsake the living God, it is evident: for Christ saith, No man can serve two masters, but he must cleave to the one and forsake the other, or etc. you can not serve God and riches, Math. 6. And touching the uncertainty of riches (for that is the Apostles phrase) it doth arise partly from the nature of the riches themselves, and partly from the state and condition of those that do possess them. The uncertainty that ariseth from the riches themselves is noted by Christ Math. 6. ver. 19 where he useth it as a reason to dissuade men from the inordinate love of riches, saying, lay not up for yourselves, treasures in earth, where moth and rust do corrupt, and where thieves break through and steal. And Solomon doth as it were compare riches to a bird, that getteth out of the cage and flieth up past men's reach, saying, travail not too much to be rich, but cease from thy wisdom. Wilt thou cast thine eyes upon it which is nothing? for riches taketh her to her wings as an Eagle, and flieth up into the heaven, Proverb. 23. ver. 4.5. Riches are subject unto many casualties: who can assure himself that he shall hold that the next year which he doth this, though he live? How vain then is that trust which men do repose in so uncertain things? but yet there is a greater uncertainty which ariseth from the men that possess them: for when one is so rich that there is no likelihood that he may be suddenly stripped of that he hath, but if the thieves do break through and steal plenty, and much doth corrupt and come to nought of itself, yet it is not felt, but he can still say, soul, thou hast much goods laid up for many years, eat, drink, and take thy pastime, Luke 12. ver. 19 yet he is not certain: for look what followeth there in Saint Luke, but God said unto him, O fool, this night will they fetch away thy soul from thee, than whose shall those things be which thou hast provided? The rich men that are high minded, and glory in their riches do take themselves to be the only wise men under heaven, but God saith to every one of them, Thou fool. And verily their folly is exceeding great in forsaking the Lord God, who is almighty and liveth for ever, and trusting to corruptible things, which are altogether deceitful. Well it may be many rich men will little be moved with this reason of the uncertainty of riches, for they will make them as certain as they can to their posterity, and hope to enjoy them long. They may be deceived in both, but let it be they live long, and their posterity after them, yet let them consider how horrible a thing it is to give that to riches, which they should give only to the living God. For ought not all men to trust in God and in none other? Then when they put their trust in riches, and make them even as the stay of their life, and as the only staff which they have to lean upon, they do in deed make riches their god. This may seem an hard speech, but I do not speak it of mine own head: for what saith the holy scripture, let men consider well, doth it not call covetousness idolatry? Coloss. 3. ver. 5. And why is it idolatry, but that the covetous man setteth his heart upon his riches, trusteth in them, stayeth upon them, and so maketh an idol of them which he so worshippeth in stead of God? What a thunderbolt is this, that the covetous worldly men do quite forsake the true God, and in his stead do worship an idol? If men's hearts were not harder than flint, or then the Adamant, it would make them tremble and quake. But men cannot be persuaded, that they do put their trust in riches: they know right well (they say) that they be uncertain, they know that they themselves must die: yea, they can go further and in some sort acknowledge with the holy Prophet, that man walketh in a vain shadow, that he disquieteth himself in vain, and that he heapeth up riches and can not tell who shall gather them. Well notwithstanding all this let it come to the just trial. Do not they trust in riches whose heart is more bend to seek after them, than it is to seek after God, or after heavenly things? Doth not a man make that his god which he loveth best, or in which he doth most delight? Or which is a man's chief god, is not that which he doth trust most unto, and which he most cleaveth unto? Then consider this, if a worldly man hold riches; he is safe, he is merry and glad in his heart, he hath to stay upon, though his conscience do tell him that God is displeased with him, yea the sins which he committeth, so he may come by riches, as often as he thinketh of death, and of judgement, do make that God is even a terror unto him, so far off he is from delighting in God. Yet nevertheless, rather than he will fail of riches, he doth proceed to lay hold of them by what way so ever, and so maketh the Lord God his utter enemy, even for his oppression, for his extortion, for his bribery, for his usury, for his falsehood, and for his unmerciful dealing toward the fatherless. Tell him of this, doth it any thing at all stop his course? judge then indifferently, when a man doth forsake one to obtain an other, doth he not mean to forsake the lesser to choose the greater? Then when men do by all those vices forsake God to lay hold of riches, do they not manifestly declare that they esteem the more present divinity to be in riches? Is not there the God in deed which they can trust unto, and safely (as they think) rest in, if they may lay hold on him? If they may retain worldly wealth, nothing can make them quail, but they seem to themselves right happy, howsoever the matter stand between God and their conscience: but if they fear the loss of all or of the greatest part of earthly goods, they be straightway in exceeding sorrow and cry out that they be utterly undone. O how can men be saved while they stand in this estate, being either high minded, or trusting in uncertain riches! Is not the way to heaven unto them as the eye of a small needle is unto an huge Camel? This is the very high way to hell, even the broad way in which they walk: let them therefore hearken what virtues the holy Apostle calleth them unto, when they have renounced and forsaken those two most pestiferous vices, which make the way to heaven unpassable to them: the first is, that they trust in the living God. S. Paul doth then call them away from a dead idol unto a living God. For what are riches when men repose their trust and confidence in them, but a dead idol? The Lord God of heaven, he is the true and living God, it is he that giveth us all things abundantly to enjoy, and he that will have life, or the stay of his life, must rest only upon him. The living God is the fountain of life, he hath given unto us our life, which as Christ saith is more worth than meat, Math. 6. ver. 25. and if he hath given unto us the greater, will he deny unto us the lesser, if we trust in him? Now as he is the fountain and author of life, and giveth all things that belong thereunto, so if men could steadfastly trust in him, they should not be destitute; for he is able, seeing (as it is written Psal. 24.) The earth is the Lords & all that is therein. And he hath tied himself by promise unto all that do put their trust in him. Let your conversation (saith the holy Ghost) be without covetousness, being content with such things as ye have: for he hath said, I will not leave thee, nor forsake thee. So that we may boldly say, the Lord is my helper, I will not fear what man may do unto me. Hebr. 13.5.6. He doth feed the fowls of the air, and the grass of the field, then how much more will he feed and men which trust in him, being created after his own image, and for whose use also he made the world? But how far off are men from having this sure trust in the living God? alas it is lamentable to speak. They can see and they can feel riches, but he is invisible, they can not see him: yea, but he hath given his word and his promise which is infallible. It is unpossible that God should lie or deceive, if they had the eyes of their mind but half as clear as they have their carnal eyes they might see this. Some man will object, that sundry which have trusted in the Lord have been very poor. That is true, the holy Scripture doth afford sundry examples, the Lord seethe it is best for them, and men ought to rest in his will, seeing he maketh poverty a mean to bring them to glory. It will be said further, such a trust in God, or the pretence of such a trust may make men negligent and idle. That is not so, for true faith in God doth bring forth true obedience to his commandments: and God doth forbid idleness and negligence, commanding men to use all moderate care and diligence in their callings, but that trusting in the living God, draweth these virtues which follow in the text with it, even liberality and bountifulness to the poor, with facility of manners, for that which is translated to communicate, may be expounded of facility of manners: for when men are puffed up, and be high minded, because of the abundance of their riches in which they repose a vain confidence, their manners are rough and stern, they cannot live in common society, they cannot (as S. Paul in another place willeth) make themselves equal to them of the lower sort, but touching this virtue I mean to speak no more. And while men trust in, their riches, making them the staff and stay of their life, and of their posterity, how is it possible that they should be liberal, and rich in good works, and ready to distribute? will a man willingly part with that which he doth repose his trust in and maketh it his god? no, pluck riches from a worldly minded man, and it is unto him even as if you should tear out his bowels: for if he have never so much, yet he feareth he shall not have enough to hold out. If he distribute any thing to the poor, it is by compulsion of the laws; or else that he is loath to be deemed too too miserable. Doth not reason teach, that the more is taken from the heap, the less remaineth? A great vessel with often drawing, is emptied and made dry. These be the thoughts of worldly minded men which trust in riches: but if they once forsake that their vain confidence, and fix their hope in the living God, having their eyes opened to behold how it is he that giveth all things abundantly to enjoy, then will they believe his word and promise, that plenteous liberality ordered with godly discretion shall not diminish but increase their very worldly substance. What, shall plentiful giving increase riches to the giver? This may seem a Paradox. For what reason is it that dispersing and scatring abroad should increase a man's wealth? He that doth show mercy to the poor may (as Saint Paul here teacheth) be rich in good works: but can he be the richer also in the world? Can a man both keep his goods, and give them away? Yea that he may. For do you not see how the husbandman doth in seed time disperse and scatter his seed, yea, even bury it in the ground, so that to man's reason (but that we see it cometh otherwise to pass) it would seem to be cast away and utterly lost: and by the blessing of God he receiveth it again ten fold, yea often times a great deal more. Yea but is the liberal distributing to the poor, like the sowing of wheat or barley, shall it also yield an increase? if rich men were so persuaded, they would fall to sowing apace. Surely they might be so persuaded, for the word of truth that can not lie doth tell them so. Solomon in Ecclesiast. chap. 11. saith thus, Cast thy bread upon the waters and after many days thou shalt find it. Give a portion to seven, and also to eight, seeing thou knowest not what evil shall come upon the earth. The scripture sometimes doth call seed bread, because bread is made of it. And Solomon willeth to cast this seed upon the waters, that is, upon grounds which are well watered and fertile. Admonishing thereby all rich men to be wise in imitating the husbandmen: for as they make choice of good grounds to sow their corn, to the end that in time they may receive the greater increase, so would he have these to sow to disperse and s●●ter their riches by alms deeds upon the po●re, the widow, and the fatherless, especially th● godly poor, that be (as S. Paul saith) of the household of faith, for these be the well wa●ed and fruitful ground, and after many days they shall find it. Such as do sow upon this ground, do sow unto the Lord: and by his singular blessing they shall receive great increase. The Prophet in Psal. 112. setting forth the blessedness of the godly man, saith thus, He hath dispersed abroad and given to the poor, and his righteousness remaineth for ever. Now mark how S. Paul doth apply this saying of the Prophet, 2. Cor. 5. for persuading them to be plenteous in liberality, he useth this comparison, He that soweth sparingly shall reap sparingly, and he that soweth bountifully, shall reap bountifully. All men do know that the Farmer which doth sow but a little seed, must needs have but a little harvest Even so he showeth, that such as do sow but a little in almsdeeds and works of charity to the poor, shall also have a small harvest. And then further to show that the same harvest or reaping which he speaketh of, is not only in the world to come, or in the riches of good works, but also in the blessing of God upon their worldly goods; and to take away the doubt which men have, that if they give liberally, they may● come to poverty themselves, he addeth: And God is able to make you plentiful in all grace, that 〈◊〉 always having all sufficiency in all things, 〈◊〉 ●b●●●nd in every good work: as it is written, 〈◊〉 h●th dispersed abroad and given to the poor; his righteousness remaineth for ever. We see then ●●●w S. Paul expoundeth this clause (his righ●●●●snes) to be his benevolence, or bountifulness in giving a lines, shall remain for ever. As if he should say, the more lie doth scatter and disperse abroad, the more God doth make his riches to abound, and giveth him all sufficiency then to sinful that which is written, that his ●●bilitie to be liberal shall never fail. And to confonde this yet further, the holy Apostle useth the similitude of the husbandman, who by ●●●ing his seed doth receive increase: for thus ●e addeth in verse 10. Also he that findeth food in the sour, will minister likewise bread for food, and multiply your seed, and increase the fruits of your benevolence: that on all parts ye may be made ●●b unto all liberality, which causeth through us thanksgiving unto God. What can be more for●●ble than this promise of God's blessing (if rich men could cast off unbelief, and give credit v●to it) to move unto liberality, that they shall not only thereby become rich in good works, but also that God will so bless and increase their worldly substance, that they shall always have abundance, both for their own use ●●●d also to give unto the poor? What hardney of heart is in men, that can not believe God 〈◊〉 this thing, but say still, If I give very fast, I may come to poverty myself? Whatsoeu●● then God promiseth, this is still the conclusion, the●● men will trust more to their riches then to●● promise: their riches they will hold as fa●● as they can: there is the sure God, as they think. Is there no help? is there no re●e●●● for this so deadly and so dangerous disease Surely if it be possible to be remedied (as he have showed before, it shall be in some) the remedy is set down by the holy Apostle in the last verse of this Text, where he saith, In●●g●● for themselves a good foundation against the 〈◊〉 come, that they may attain eternal life. Th● i● (a we noted) the second part of the Text, which declareth the incomparable benefit and fruit, which the rich men shall reap, if they shall show themselves obedient to this charge it is a benefit to have that blessing of God in this life which is promised unto the liberal: but this is far greater, being the blessing of all blessings, which the Apostle here noteth: then 〈◊〉 we here observe, that riches, if men could use them, are instruments of great happiness: for thereby they have ability to be rich in good works, which is to be rich unto God, even the chief riches of all. The holy Scripture setteth this forth under divers phrases of speech, as first S. Paul here saith, They shall lay up for themselves a good foundation against the time to come. A good foundation is the groundwork of a sure and permanent building. No man by the multitude of his worldly goods can make so sure work here, but it will decay and come to utter ruin, how soever men are builded, and do imagine that they can build their nest so high and so sure, as that it shall continue. But for the time to come or against that time, the rich in this world may, if they have grace and true wisdom together with their riches, make the foundation of a most happy building, which shall never decay,) Christ jesus useth an other comparison to set forth this same matter, Luke 12. ver. 33. saying, Sell your goods and give alms: make you bags that shall never wax old, a treasure in heaven which shall never fail, whither the thief cannot approach, and where the moth doth not corrupt. And Luke. 10. ver. 9 he saith, Make you friends of the unrighteous Mammon, that when ye shall have need, they may receive you into everlasting habitations. This is indeed all one with that which S. Paul here saith, Laying up in store for themselves a good foundation against the time to come. Indeed that saying of Christ is notable to be observed: mark therefore how he bringeth it in. He useth a parable, saying: There was a rich man that had a Steward, who was accused unto him that he had wasted his goods, and he willed him to give his accounts, for he could no longer be steward. The steward being now in a strait, and knew not how to live when he should forgot his office, at length useth this crafty dealing the goeth to all those which did owe any great sums to his Master, and did strike off and forgive them a great part, that so befriending them, they might, when he was out of his office, show friendship to him, and receive him into their houses. Our Saviour hereupon saith, that the children of this world are wiser in the●r generation than the children of light: And then he willeth us to imitate this unjust steward (not in that unjust course which he took) but seeing we are all but stewards, and must out of our stewardship, he willeth us to be so wise as to make us friends of the unrighteous Mammon, that when we shall need or fail, that is, when we shall go out of our stewardship, they may receive us into everlasting habitations. But what meaneth that, how shall we make us friends of the unrighteous Mammon which shall receive us into everlasting habitations? Or who be those friends? It is a parabolical speech. Ye see how the steward with his master's goods by an unjust way made him friends: so our Lord doth advise us, which are but stewards under God over the riches which we do possess, to make us friends after a lawful and commendable way with our Lords goods, that is, by distributing and giving alms to those that be in necessity. This is a thing pleasing to God, under whom we do hold our stewardship; and the friends which we then make, are the good works themselves, which shall follow and accompany us at our death, when we go out of our stewardship, and be rewarded with eternal glory: for so God hath promised, that they which bring forth good works, even the testimonies and fruits of a true and lively faith, shall be rewarded with eternal glory, which is it that he saith, that they may receive you into everlasting habitations: and as S. Paul saith here, Laying up in store a good foundation against the time to come, that they may attain eternal life. To make bags then which shall never wax old, to make friends of the unrighteous Mammon, which may receive us into everlasting habitations, and to lay up in store a good foundation against the time to come, that we may attain eternal life, are all to one effect; a wonderful happy thing to rich men if they can lay hold of it. But alas if we behold the present estate, shall we think that men do believe this? The wealth that many do flow it, is very great, and multitudes are pined with extreme misery, and few there be which do liberally distribute: yea contrariwise we find very many, that care not so they may enrich themselves, what become of th● poor. This thing is evident by the selling of their corn & other commodities, which they think they never have enough for, although the price be unreasonable, What an extreme blindness, and folly is this, yea what a woeful misery, that the men of this world which have plenty of riches do not only deprive themselves of a double blessing? the one upon their goods and posterity in this life, according as God hath promised, if they shall distribute to the poor, and be rich in good works, the other in the reward of eternal glory in the heavens; but also cast themselves into a double calamity, the one in depriving themselves of eternal glory, the other in destroying their worldly estate: for if their riches do stand and continue with them for their own life, which sundry 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 daily experience showeth in a number, and so you may see their double misery. Well may some man say, doth not this make for the Popish doctrine of merit and justification by men's own works? when a● men deeds to the poor do lay up in store a good foundation against the time to come, t●●t they may attain eternal life: when bountiful giving doth make bags full of treasure which shall never wax old: and when compassion, to the needy doth make friends that shall receive us into everlasting habitations? are not men then justified by these their works, or do not their good deeds deserve or merit eternal glory? These good works are the testimonies of a true, lively and justifying faith being plenteously and rightly done, they show that the doer is a lively member of Christ jesus who is our righteousness, 1. Cor. 1. being led by his spirit. And touching merits of works, there be no deeds so excellent as that they can deserve so great glory: so great reward is of the mere mercy, and from the free grace of God, who hath promised such reward unto good works. This foundation against the time to come, these bags that never wax old, and the friends that we must make by alms deeds, are all such works of mercy as do testify a true and lively faith, being the unseparable fruits thereof, which God will plentifully reward with glory and immortality. The doers of these being not forgetful hearers, but doers of the work, shall, as the holy Ghost saith, be blessed in their deed. 〈…〉 It may be here demanded, seeing works do not justify before God, but are the fruits of those which are justified, Christ being our righteousness, when we have the full pardon of 〈◊〉 sins in his blood, and are clothed with 〈◊〉 obedience imputed unto us, whether men shall have the greater glory, according to the greatness and multitude of their good works? I answer, 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 reward in glory. If this were not so, how should S. Paul say, They which sow sparingly shall reap sparingly, and they which sow plenteously shall reap plenteously. 2. Cor. 9 Yea how should he say in this place, that he would have those that be rich in this world 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 works, how should any, more than others be said to be rich in them▪ It is strange & wonderful, that rich men can not be brought to see this, and to use their riches to their best advantage, but do indeed let slip their happiness. They can willingly bestow great cost in building fair houses: it doth not grieve them to bestow very much also in gorgeous apparel: and they reckon not what they lay out in delicate fare, both upon themselves and upon others that be wealthy: but to bestow a little more than ordinary upon those that be poor and in misery, is very gree●ou●, because they do account that to be lost or cast away: whereas in very deed, there is nothing which can be laid out to any great profit, but that which is spent upon the poor: for houses, apparel and meats do perish with their use, they be transitory and vain: but the reward promised by the Lord is a treasure that shall never come unto an end. Those former do appertain but unto the satisfying of carnal lusts: but mercy showed to the needy, heapeth up glory in the Heavens. There is a very great difference between these two: but men are led by sense and not by sound wisdom: and that causeth them to make so bad a choice. They feel the sweetness of riches for the present time: they are sure of those goodly pleasures which they enjoy by them. But to be rich in good works, and so to lay up a good foundation against the time to come, that they may attain eternal life; this is not perceived by sense, this they can not skill of, and therefore they do little trouble themselves about it. At the day of judgement, this time to come, shall be present, and then this invisible foundation shall be seen: when Christ shall say to those on his right hand: Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. For I was a hungered and ye gave me meat, I thirsted and you gave me drink; I was a stranger and ye lodged●●● I was naked and ye clothed me: I was sick and ye● visited me: I was in prison, and ye came unto me, Then shall the righteous answer, him saying: Lord, when saw we thee an hungered & fed thee? or a thirst & gave thee drink? And when saw we thee a stranger and lodged thee? or naked and clothed thee? Or when saw we thee sick or in prison, and came unto thee? And the king shall answer and say unto them. Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it to me. Math. 25. ver. 34.35.36.37.38.39.40, And go ye cursed into everlasting fire, prepared for the devil and his angels. For I was an hungered and ye gave me no meat, I thirsted and ye gave me no drink, etc. In as much as ye did i● not to the least of these, ye did it not to me, a wonderful thing to see the blindness in which men are. Who doth not account it the most happy thing that can befall a man, to give to Christ when he is hungry, or thirsty, or naked, or sick, or in prison? Again, who is he that will not confess it to be a most vile wretchedness, when a man doth set more by his riches, then by relieving Christ? Now mark well, are not all that believe, the very members of Christ's mystical body? Thou beholdest the poor that are sick or lame▪ thou seest poor fatherless children that pine, and are ready to famish: these, for aught which thou knowest, may be the true members of jesus Christ. If then thou dost neglect and despise them, thou dost neglect and despise Christ. Is not this a most cursed thing that any man should love worldly trash, even for the filling of fleshly lusts, more than he loveth God or Christ? For if a man had any spark of lo●e in him unto God, he must needs love Christ in his members, he must needs love his brother. Whereupon, Saint john manifestly saith, He that hath this worlds good, and seethe his brother in need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1. john. 3. ver. 17, O cursed love of money, that carrieth men from the love of God. It is no marvel that Saint Paul saith, The love of money is the root of all evils. 1. Tim. 6.10. For he saith there, that they which would be rich fall into temptation, and into a snare, and into many foolish and noisome lusts, which drown men in destruction and perdition. O will some man say, if the words of Saint Paul are so strictly to be taken, how could some that have been preachers of the Gospel, covet riches, and love money so much as they have done? Is it not found by common experience, that never any have been more covetous, or more loved money, or have sought riches and worldly pomp● more than some that have preached the Gospel? Shall we say, that such Lighters walk in so dangerous a way? Do such forsake the true and living God, and worship an idol? Surely God is no respecter of persons: such are so far off from all excuse, that of all others they fall into the deepest condemnation: for while they take upon them in words to set forth the glorious Gospel of jesus Christ, and give so fowl example in deed, what do they but pull down the dignity of the Gospel, causing the weak to stumble, and the blind to wander out of the way? To return to our matter for laying up the good foundation against the time to come, I will conclude with two sayings of the scripture, the one of king Solomon, the other of the prophet Isay. Thus saith Solomon, He that hath mercy upon the poor, dareth unto the Lord, and the Lord will recompense him that which he hath given. proverbs, 19.17. And thus saith the Lord by Isay: That thou deal thy bread to the hungry, and that thou bring the poor that wander into thine house, when thou seest the naked, that thou cover him, and hide not thyself from thine own flesh: then shall thy light break forth as the morning, and thine health shall grow speedily: Thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, hear am I. If thou take away from the mids of thee the yoke, the putting forth of the finger, & wicked speaking, if thou power out thy soul to the hungry, and refresh the troubled soul: then shall my light spring out of the darkness, and thy darkness shall be as the noonday: And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of waters, whose waters fail not, and they shall be of thee that shall build the waste places, etc. Isay, chap. 58. verse 7. 8. 9 10. 11. 12. The Lord for his sons sake give us grace to follow this holy precept, that we may attain eternal life. The end of the first Sermon. THE SECOND Sermon. 1. john, Chap. 5. 7 For there are three which bear record 〈◊〉 heaven, the Father, the word, and the holy ghost, and these three are one. 8 And there are three which bear record in the earth, the spirit, the water, and the bloud●● and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of GOD which he testified of his son. 10 He that believeth in that son of God hath the witness in himself: he that believeth not God hath made him a liar, because he believed n●● the record that God witnessed of that his son. 11 And this is that record, that God hath given unto us eternal life, & this life is in that his son. 12 He that hath that son, hath that life: and he that hath not that son of God hath not that life. 13 These things have I written unto you that believe in the name of the son of God, that ye may know that ye have eternal life, and that ye may believe in the name of that son of God. Every word of God is pure, Prou. 30.5. The whole Scripture is given by divine inspiration, and is profitable etc. 2. Tim. ●. 16. And what soever things have been written aforetime, have been written for our learning. Ro. 15.4. It is our duty ●hen a● humble and obedient scholars of Christ, to give care unto every part of God's word. And moreover, a● some parts thereof do principally excel, so are we the more willingly to learn them. Such is this which I have now read unto you, as you may perceive by the cause, for which S. john affirmeth he wrote it, saying, These things have I written unto you which believe in the name of that son of God, that ye may know that ye have eternal life, and that ye may believe in the name of that son of God. ver. 13. What higher point than this for a man to know that he shall be saved? What greater joy and felicity can be fall unto any? Indeed many do hold that it is unpossible for any man while he liveth here, to know for certainty that he shall be saved. How can any man tell (say they) that he shall be saved? Can any go up to heaven, and there see that his name is written in the book of life? The Papists proceed yet further, and they say, it is pride & wicked arrogancy for 〈◊〉 man to affirm that he doth know he shall be saved. Humility (they say) doth teach men always to stand in doubt. Most true it is, that their doctrine of men's merits must needs breed all doubting: and pride intolerable it is for any man to say, he knoweth his own good works do merit or deserve eternal glory in the heavens, and that he is sure he shall have it for the same. But let these pass with their Antichristian doctrine, & give ear to S. john, who saith, These things have I written, that ye may kn●w that ye have eternal life, and that ye may believe, etc. But before we handle the words, let us see how they depend upon the former part of this Chapter. In the first verse you see it is thus written, Who soever believeth that jesus is the Christ, is borne of God. This is even the ground of this whole matter, namely that the new and spiritual birth goeth inseparably with faith: for he saith, who so ever believeth that jesus is the Christ, speaking of the true and lively faith, he is borne of God, 〈◊〉 so he is the child of God. Whereupon it followeth on the other side, that who soever is not regenerate, but committeth the deeds of the flesh, though he seem to believe, yet he hath not the true and lively faith, but that which the holy Ghost calleth a dead faith, he is not the child of God. Then he addeth further, Every one that loveth him which begat, loveth him also which is begotten. This must needs be so, for it is as a principle in nature, whereby it is evident that whosoever loveth not the children of God, he loveth not God: for he that entirely doth love the Father, cannot, but for his sake, love the children which are begotten of him. Then it is thus, he that loveth not the children of God, is not borne of God, and therefore he hath not the true faith in Christ. And he that is borne of God, he loveth God, and therefore also he loveth his children, and by this he saith, we know we love the children of God, when we love God, and keep his commandments. The trial that men love Gods children is from hence, that they love God: and the trial that we love God is, if we keep his commandments: for so he affirmeth in the third verse, where he also saith, that the commandments of God are not grievous, or heavy. According as Christ willeth us to take his yoke upon us, adding further That his yoke is easy, and his burden light. Math. 11.29.30. Is the law then easy to be kept? Surely there is nothing more grievous to the unregenerate man than the law of God for (as S. Paul saith) the law is spiritual and we are carnal, sold under sin. Rom. 7.14. There is such a disagreement between the heavenly purity of God's law, and our corrupt and defiled nature, that when they meet, we are so far off from having any power to fulfil the law, or any part of it, that by it the lusts of sin work in our members, to bring forth fruit unto death. Rom. 7.5. Not that the law is to be blamed, but as the Apostle there disputeth at large, sin taketh occasion by the law. It is not then S. john's meaning to teach, that the commandments be not grievous or light and easy to the natural man, for sure to him they be grievous? How then? the commandments are not grievous to the spiritual man, to the regenerate man, even to him that is borne of God, for so S. john applieth the matter, and rendereth a reason, in these words, Because whatsoever is borne of God overcometh the world. By the world is meant what soever, either within us or without us is corrupt and contrary to Gods will: as chap. 2. ver. 16. of this Epistle, he 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 look how far a man is regenerate, and borne of God, so far he overcometh and subdueth all unclean lusts, he hateth the remnants of them, and delighteth in the law of God. Rom. 7.15.22. How then can the commandments be grievous unto him? The lusts of sin are sweet to the natural man, and therefore the law which condemneth them is grievous unto him. But can they that are borne of God then perfectly fulfil the law, and so become righteous in themselves? In no wise. For than should such as are borne of God be without sin: but in the first chapter of this Epistle. ver. 8. he saith, If we say we have no sin, we deceive ourselves, and the truth is not in us. In many things we sin all. jam. 3. ver. 2. There is no man (saith Solomon) which sinneth not. 1, King. 8.46. Yea no man can tell how often. Psal. 19 Wherefore Saint Peter said thus unto such as would have men justified by the law, Now therefore, why do you tempt God, to lay a yoke upon the neck of the disciples, which neither our fathers, nor we are able to bear? Acts 15.10. Well, to proceed; Saint john cometh nearer, and saith: This is the victory that overcometh the world, even our faith. There is then a marvelous excellency in faith: for by it we overcome the world, even all the unclean lusts of sin: and by it we overcome Satan the prince of the world, who hath no power not authority but by those lusts. But now we must understand, that this faith is only the instrument of our victory, for the whole matter and power of our victory is in Christ, whom the faith layeth hold on: Wherefore he saith: Who is it that overcometh the world, but he which believeth that jesus is the son of God? And then he showeth that there is the fullness of victory in Christ, because he came both by water, and blood. In the time of the law, there was figured by blood, and by water, the full satisfaction, and the full purification or cleansing from all sin: both these are performed by Christ: he hath by his blood made full satisfaction of, and he doth sanctify and purge his chosen from all uncleanness. Therefore in him is a full victory. For the curse of the law being satisfied, and then we washed and sanctified from all spot, what power can Satan or death have over us? This being a matter so great and weighty, and faith bearing up the whole weight of it, most necessary it is, that the faith itself have a mighty & sure ground work, or foundation to rest upon. That which beareth up so mighty a building, must not rest upon a foundation that is from any creature: And therefore S. john showeth, that faith which is our victory, is grounded upon the testimony of six great witnesses: of which, three are in heaven, and the other three in earth. The three which bear record in heaven, are the father, and the word (that is the son) and the holy ghost. These three are one; that is, they do all testify one thing, or agree all in one. For what the father from heaven witnessed of his son, the same did the son witness of himself, the holy ghost also did confirm it. This is a most clear place of scripture, against those heretics which denied the distinction of persons in the godhead, for if the father were not a distinct person from the Son and so the Son from the holy Ghost, how could he say there be three which bear record in heaven? Then faith hath the witness of God the father, of GOD the son, and of God the holy Ghost to rest upon. Here is that sure foundation which can not fail. They be seducers which teach their scholars to ground their faith upon men, as the Papists which draw men from grounding their faith upon the testimony of God the father, the Son, and the holy Ghost, expressed and delivered unto us in the scriptures, and will have them rest upon the authority of the Pope and his popish clergy. This testimony of their own, they proclaim to be sound, and infallible, boasting that they can not err: the voice & testimony of God in the holy scriptures they charge to be dark, doubtful, and uncertain: most blasphemous wretches. Then he addeth that there be also three which bear record in earth, the spirit, and the water, and the blood, and these three agree in one. Where first it may be demanded, what spirit this is which is joined with the water & the blood as a witness upon earth? Is it not the holy Ghost, one of the three witnesses from heaven? This is out of all doubt & controversy that he speaketh again of the holy Ghost. The spirit than is a double witness, he is one of the three from heaven, and he is one of the three upon earth. If any shall demand, how can this be? Let them know that the holy ghost doth two ways bear witness of Christ: first, together with the father and the son from heaven in the highest authority of the Divine Majesty he did bear record of Christ, and confirmed his doctrine, which he had taught with signs and wonders and manifold gifts. And then by his work and grace in the hearts of men, when he lighteneth them, and applieth unto them the efficacy of the death and resurrection of Christ. Let it not seem strange then that the holy Ghost is brought in as a double witness, first as one of the three from heaven, 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 heaven, Christ should not profit us at all, because we are not capable of ourselves: and therefore the holy Ghost also, as a witness in earth applieth unto our hearts the power of the water & the blood by which Christ came: that is, the sanctifying and satisfying power of his death: for he sprinkleth the hearts of the believers with the blood of Christ. The water, the blood and the spirit then witness one thing in the heart, even that the whole satisfaction for sin, and all true holiness is from Christ crucified. Hereby we may perceive that the efficacy and power of Christ's blood in us, is a witness unto us of a true and lively faith, and so of eternal life: because the Spirit and the water and the blood bear witness in earth. Then he proceedeth to set forth the stableness of the credit of these witnesses, which he doth by a comparison, saying: If we receive the witness of men, the witness of God is greater. This is grounded upon a clear principle, which none can deny: for God in steadfast truth far exceeds men. We give credit to a matter when two or three men which are reputed honest, do upon their solemn oath affirm that they did hear or see it done: if other men make doubt when such as they have sworn, they hold themselves much injured: for shall we not receive or give credit to the testimony of honest men upon their oaths? How much more injury do we to the God of all truth, whose witness is greater than the witness of all men, when we do not give credit to the witness which he witnesseth of his Son? For the testimony of God is that which he hath witnessed of his son. I need not stand to open this, for it is mere brutishness not to yield unto it. And here I pray you behold again the great and horrible wickedness and filthy blasphemy of the Pope and his shavelings: which would make the testimony of men, yea even the testimony of themselves, (being wicked men) greater then the testimony of God. For what is the testimony of God by which he doth bear record of his son, but his written word delivered unto us by the Apostles & Prophets? And where can we have the testimony which God witnesseth of his son, but in those sacred Books? Search the Scriptures (saith Christ) for they bear record of me. john, 5. Now when the Papists do affirm (that the Scriptures have no authority nor credit) unto us, but as their Pope and they do give it, or commend them to be believed: what do they but set the witness of men above the witness of God? I will not stand here to rehearse at large, but even a little touch some of the vile and execrable speeches of those foul mouthed Papists, which to hold up the Popish religion deface the clear testimony of God in the Scriptures, which are flat against them: for being pressed with the manifest voice and testimony of God in his word, they cry out, there is no certainty in the Scriptures, they be like a nose of wax, which you may turn which way you will, they be a dead letter, and a dumb judge: and but that the Church commendeth them no more credit were to be given to the Scripture then to Aesop's Fables. O most vile wretches, shall the testimony of God, which is greater than the testimony of men, have no force, but as it receiveth from them? And then he addeth, He that believeth in that son of God hath the witness in himself. As he spoke of the greatness of the testimony of the Father, the word and the holy ghost, which is from heaven, in the former verse: so now he showeth that who soever believeth that testimony from heaven, hath the testimony of the three witnesses which bear record in earth within him. What is that? this it is: he that doth believe the witness that GOD beareth of his son, the witness that Christ beareth of himself, and which the holy Ghost hath also witnessed, which is all indeed but one testimony, the same hath the witness also of the Spirit, of the water, and of the blood within him. Mark then how these six witnesses do meet together to assure us of one and the self same thing, even this, that God hath given unto us eternal life, and that the same life is in his Son. For when the spirit of adoption, as S. Paul calleth him, Rom. 8. beareth witness with the spirit of a man, that he is the son of God, he doth it by making him feel the efficacy of the water & blood by which Christ came, that is the efficacy of his death and resurrection in satisfaction for his sins, and in sanctification. Every one then which believeth aright hath the spirit of God in him, & the lively power of Christ crucified, which do witness unto him, that through Christ he is made the child of God, and shall be saved. From hence we may learn what the nature of the true, lively and justifying faith is, and whereby it is distinguished or discerned from the historical and dead faith: for if a man do assent and believe, that all those things are true which the father, the Son, and the holy Ghost have testified of Christ in the scriptures, and yet be void of the spirit and power of Christ unto sanctification (as many that are even learned men are) it is a manifest declaration that his faith is but a dead faith, and not that which S. john speaketh of here, when he saith, He that believeth hath the witness in himself. And it followeth, he that believeth not God hath made him a liar, because he believeth not the record that God witnesseth of his Son, as I noted before. Men which are reputed honest, (if they testify upon their oath, in a matter and be not believed) will hold themselves hardly dealt withal, and much injured: how great is the injury then offered to God, when he hath borne record of his son, and we do not give credit to his testimony? He hath not only promised unto us remission of sins through the blood of his son, but also he hath confirmed the same his promise and testimony with an oath, as we may read Heb. 6. Therefore S. john showeth, That they which believe not the testimony which God giveth of his Son commit an horrible offence, even this, they make God a liar. Behold again what sweet doctrine, the doctrine of the Church of Rome is, for notwithstanding the testimony of the three witnesses from heaven, and the testimony of the sp●rite, the water and the blood, yet they will have it there should be no certainty, but a doubt. Humility (they say) it is no doubt: even as much as to say, it is humility to make God a liar: Is it humility to call into question, and doubt the truth of his word & of his oath? for he saith, he that believeth not God, hath made him a liar: Is faith and doubting all one? Beloved, we may here learn, that as by doubting, and distrusting the promises and testimony of God, which he confirmeth with his oath. We offer great injury unto his majesty, and do highly displease him: so the more steadfastly we give credit to that which he witnesseth, the more we honour him, and do that which is pleasing in his sight. In the next words he teleth what witness God giveth of his son, or what is the testimony of all the three witnesses in heaven, namely, that God hath given unto us eternal life, & this life is in that his son. First we see the words are plain that God hath freely given unto us eternal life: this S. john setteth down as part of the record which God beareth. This is greatly to be observed, because it expoundeth the scriptures. For how wickedly and how impudently do the Papists cavil and pervert the truth, when they so stiffly affirm, that men obtain eternal life by their own deserts? If eternal life be the gift of God, as God himself doth witness saith S. john. How do men purchase it by their own merits? And then there is an other part of the testimony which God beareth, and that is, that this life eternal which he giveth us, is in his son: whereupon he inferreth, that he that hath the son hath life, and he that hath not the son, hath not life because God witnesseth that he giveth unto us eternal life in Christ, it followeth of necessity that he which hath Christ hath life: for how can the son of God and the true life be parted asunder? Moreover, seeing God giveth this happy life only in his son, he that hath not the son, how is it possible that he should have the life? Here is the sum of the Gospel; that whatsoever shall bring us to life everlasting, we have it whole in Christ: God himself doth witness this. Saint Paul saith, That Christ is of God, made unto us wisdom, righteousness, sanctificacation, and redemption, that he which glorieth, should glory in the Lord. 1. Cor. 1, Let this testimony of God stand, as of necessity it must stand, and all the whole frame of popery cometh down. For if all be given unto us in Christ, what becometh of all those things by which the Papists say, men get pardon of their sins, and purchase life everlasting? Where be all the Pope's pardons? what becometh of all their running on pilgrimage to the images of Saints, to seek life at the hands of dead blocks and stones: Well, let this Antichristian synagogue of Rome pass, and let us learn from this place to seek eternal life only in Christ, seeing God doth bear record that eternal life is in his son. They that have him, need none other thing to bring them unto life. They that to obtain eternal life, will join themselves, or other creatures with him, as giving part thereof, do dishonour him, and deny him, and so must needs miss of the true blessedness. And now we come to that verse which I mind to stand upon, because it showeth the end for which S. john saith, he did write these things. Thus the words are: These things have I written unto you that believe in the name of that son of God, that ye may know that ye have eternal life, and that ye may believe in the name of that son of God. We may divide this into two parts, the first that all true believers may be assured of their salvation: the second that they may believe. Touching the latter of these it may be said: if he wrote to them that did believe, and so did know that they had life eternal, how could he say, And that ye may believe? The answer to this is easy: no man doth believe so perfectly, but that his faith may receive increase. But this I will not handle: therefore let us come again unto that former. That ye may know that ye have eternal life. Here are four things to be noted in this: the first is, that it is not unpossible, but men may come to be assured that they shall be saved: the second, that it is not pride, nor arrogancy, or a wicked presumption for a true believer to assure himself that he shall be saved: the third, what way we are to come to this assurance of our salvation: the fourth; & last, how we are by degrees to increase this assurance. Let such then in the first place as hold it a thing unpossible for any man to know he shall be saved, consider how flat contrary it is which they hold, unto the word of God: for if it be not possible for men to know that they shall be saved, how could S. john say, These things have I written unto you that believe in the name of the son of God, that ye may know that ye have eternal life? Ought not this to stop the mouths of all men in this matter? For when he saith we may know, shall we say it is unpossible to know? We grant (say some) that certain special men might know, and have assurance that they should be saved, for it was by special revelation: but it doth not follow thereupon, that the faithful may come to the knowledge and assurance of their eternal life and salvation. Yea even this cavil also is fully answered, and taken away by words of the holy Apostle: for he writeth to the whole Churches, even unto all that have the true faith in Christ: he speaketh not unto some special persons, but indifferently unto them all, that they might know they had eternal life. Also he doth not speak of any especial revelation, but that the knowledge of their salvation is by the things which he wrote unto them. Let all men then (which will not wilfully & wickedly gainsay the holy Ghost) stoop down & acknowledge the truth in this, namely that the faithful may know that they shall have eternal life. Let this stamnd firm and unremovable, unless we will gainsay the Apostle. Come then to the second point: it is deemed great arrogancy and pride by the Papists, for any man to affirm that he is sure he shall be saved: yea the jesuits call it damnable false illusion and presumption. I wonder how they will answer here to S. john: would he of purpose write these things, to bring men to a damnable illusion and wicked arrogancy? He saith he wrote these things, even to this end & purpose, (for so much his words import) that they which believe in the name of the son of God, may know they have eternal life. Why did not the jesuits in their annotations say somewhat upon these words? Is it not translated amiss? Surely they translate it even thus: These things writ I unto you, that you may know that you have eternal life, which believe in the name of the son of God. How then? Is there not some figurative or mystical speech in these words? They cannot for shame say so. Then it must needs follow that the Papists are proud & arrogant, yea blasphemous in accusing S. john that he leadeth the faithful into a damnable illusion. Is it not some one speech, or once uttered by Saint john? If it were but one speech, and once uttered, it were enough, and fully sufficient to confirm the matter, being uttered by the spirit of truth: but in deed Saint john useth the like speech more than once, or twice. For in the third chapter of this Epistle, vers. 14. he saith, We know we are translated from death to life, because we love the brethren. And in the same Chap. ver. 19 And by this we know that we are of the truth, and shall persuade our hearts before him. Also Chap. 4. ver. 13. By this we know that we dwell in him, and he in us, because he hath given us of his spirit. Then let us proceed unto the third point, which is, that by what way, or by what means we may attain to the assurance of our salvation. No man needs to doubt, but that S. john hath showed the only way and means, seeing he saith, These things have I written unto you, etc. that ye may know that ye have eternal life. He doth not then send up men to search in the secret counsel of God, to see whether their names be written in the book of life: neither doth he will them to rely upon some special revelation, but will have them to know that they have eternal life, by those things which he hath written unto them. Then are we to seek the way and means in that which he hath written. But here it may be demanded whether these words, (These things have I written) be to be understood of that which goeth before in this Chapter of all that he hath written in this Epistle. Indeed almost the whole matter of this Epistle tendeth to that purpose, as any that shall advisedly read it over may easily perceive: but yet it is specially to be referred to that which he hath spoken before in this chap. touching the full victory that we have in Christ through faith, and touching the six witnesses which faith is supported by. Hear we are first to note how far they be awry, which would have some assurance and hope to be saved, and let go the way and means by which they should attain that assurance. When they hear of a certainty of life, why should not we be persuaded (say they) that God will save us as well as others? And yet the things which S. john saith, he hath written that men may know they have eternal life, they neither know, nor care to know: they hold this principle, that it is God only which doth save men: and upon this they rest, not considering by what means he doth save them: as if a man should say that hath grounds, it is God alone that feedeth all flesh: he only maketh the corn to grow: I care not therefore for ploughing or sowing, if he will feed me, I shall be fed, if he will not, what can I help it? Will not all men laugh at such folly? Will not every simple man say, if he will have the Lord God to give him corn for his sustenance, he must use the means, that is, he must plough, he must sow, yea reap, and carry into his barns. Even so God alone bringeth men to eternal life, and giveth the knowledge and certainty thereof, but he doth it by means, and he that will come to it must use those means. He must come to this that Saint john saith: These things have I written unto you that believe, etc. that ye may known ye have eternal life. Will a man know it, or have it, and yet let pass the things which are written, by which he is to know it, and to have it. Christ willeth the jews to search the scriptures, affirming that they do bear witness of him. john 5. He that will know Christ the saviour of the world, in whom the father doth give us life eternal, he must know him by the scriptures. The true faith is grounded upon the witness which the three witnesses from heaven, that is the father, the word, and the holy ghost, do witness. If a man do not know what record these do bear, how can he tell what to believe? What manner of faith then have all they which hearken not to the voice & testimony of God, which the holy Apostles & Prophets have delivered in writing: but follow their own blind imagination? These never consider why God hath revealed his counsels, or why he sent Prophets and Apostles, yea and his own son to publish the testimony: let us take heed that we be not of this company, which indeed is a very great company, that have no care to hearken what the three which bear record in heaven have witnessed. There is an other sort of men, which also are much awry, touching the way and means to salvation? These do search the scriptures, they read, they hear, they labour for knowledge, yea, they hold that men may and aught to come to the assurance of their salvation, and profess that they be sure thereof themselves. If you demand of them a reason of all matters, they can from the word of God satisfy you with good reasons. All this is highly to be commended, why, or how are they then awry? They be awry, which separate and put asunder those things which God hath coupled together. They stand strictly upon the written word of God, tell them of putting asunder the things which God hath coupled together, and they will also deny it. Yea, they will constantly promise and profess, that if you can show them any thing which they put asunder from that which God hath coupled it unto, they will be ready to amend their fault. I would that were true: for we should not then have so many carnal gospelers: neither would there be so many proud Schismatics. But some man may say, what be the things that God hath coupled together, which such men do put asunder? I will tell you. Doth Saint john say, that Christ came both by water and blood, not by water alone, but by water and blood: and yet they will separate these two, they will have remission of their sins, or justification in Christ without sanctification? He that hath Christ to be his righteousness, must needs have him also to be his sanctification. A man cannot be in Christ, but he must be borne of God, he must be a new creature, he cannot continue in sin, and be the servant of sin, as for that point, let men read and study well the 6. Chapter of the Epistle to the Romans. But let us proceed further in this matter, as Saint john here doth. He saith, there be three which bear record in heaven, and there be three which bear record in earth. What will you say if they part asunder these six witnesses? What if they leave out these three witnesses in earth, and stand only upon the three in heaven? It may be said, is not the testimony of the three witnesses in heaven sufficient? May not a man rest in the testimony of the Father, though there be none other joined? surely the testimony of God is infallible, and all sufficient of itself: but whosoever believeth that testimony of God, hath (as S. john saith) the witness in himself: he hath the witness which is in earth within him, even the witness of the spirit, of the water, and of the blood. Where these three in earth are not to give their testimony, the witness of the other three in heaven is not believed, though it seem to be believed. As ask a man this question which is carried awry that way, you believe the gospel, I do, (will he say) believe it. You are sure you shall have eternal life: I am sure thereof (saith he) Then demand further, how come you to that assurance, or whereupon doth it rest? He will answer, it resteth upon God's promise, I am sure he can not fail, nor deceive. That is out of all doubt: but you do not believe it. Yes said he, I do believe it. Then where be the three witnesses in earth which be in every one that doth believe aright? He that believeth, hath the witness in himself. ver. 10. Where is the blood, the water, & the spirit? I hope (will he say further) that they be within me. But come to the trial: the heart is unsanctified, the mind is corrupt and vain, the tongue speaketh proud things, under the lips is deceit, and guile, the hands are full of unjust dealing: covetousness & pride do bear sway. Examine the whole course of such a man's life, and you shall find that he doth not glorify God. Is the spirit of God in the heart such a man? Hath he the power of Christ in him even of the water and the blood, by which he came? Is he justified, is he sanctified? No, but as I said before, he doth separate the three witnesses in earth, from the three in heaven. It is but a vain arrogancy in him, and a mere illusion in deed that he boasteth of the certainty of his salvation. For he hath nothing but his own imagination to warrant him that he doth believe. It is no marvel therefore when such do fall: and to them Saint Paul saith: Let him that thinketh he doth stand, take heed that he fall not. 1. Cor. 10. ver. 12. He doth not say, that such as do stand in deed can utterly fall unto perdition, but they which are deceived in their own opinion, boasting that they be sure of salvation, and yet have not in them the three witnesses in earth. They have not the firm and infallible ground to rest upon, for the certainty of their faith, and so of life everlasting. For even when any such man doth most of all glory that God is his God, and his father: If he would but descend into himself, and but a little awake & stir up his drowsy conscience, that would tell him that there is no such matter, but that in deed he may expect the severity of God's wrath, his conscience will tell him, thou hast a proud heart, thy mind is full of vanity, thou art defiled continually with vile and unclean lusts, and with abominable deeds. Thou dost delight in sinful ways, and takest pleasure in wicked things. God is a most severe and a righteous judge, he will execute vengeance upon all ungodly men. This unpleasant song will the conscience sing unto the unregenerate, and not that sweet tune of certainty, that they shall be saved. Let us then omit these which are awry, and come to that right way and means, by which we may attain to so happy an estate, as without all deceit or illusion, yea, without all arrogancy or vain presumption, to know that we shall be saved. We hear that as there is a dead faith, which may easily be known, if we were not too too negligent, so is there also a true and a lively faith, which we may try in ourselves by that which Saint john here writeth. Which is thus, we must not rest in this alone, what the father, the word, and the holy Ghost do witness, as to say, I know what record they bear, or I am out of all doubt that the record is true and infallible which they bear: because it is unpossible that God should lie: for so far the historical faith doth go, the dead faith, yea (as I may say) the faith of devils. How then, where is the difference? I must have in me the spirit to bear record. What spirit? The spirit of Christ, even the holy Ghost; a spirit which cometh not alone: but with the water and the blood by which Christ came. He witnesseth in deed with the efficacy of the death and passion of Christ, which he doth apply both in satisfaction and sanctification unto the hearts and consciences of the believers. The voice of this spirit, as it were speaking in the heart of a man and telling him that he is the child of God, is most certain and infallible. The same spirit (saith S. Paul) beareth witness with our spirit, that we be the children of God. Rom. 8. What will any man say, that the holy Ghost can deceive, or can lie? If he witness with the spirit of a man that he is the child of God, can it fall out otherwise? Here the jesuits and other Papists do fret and murmur. The holy Ghost (say they) can not lie: but how can any man assure himself that the holy Ghost doth bear record unto his spirit, that he is the child of God? Doth not every sect of heretics boast that they have the spirit of God? is it not then their private fantastical spirit which they are led by? For answer unto this, first let all men rightly consider whether these Papists do not flatly gainsay the holy Apostles. S. john saith, it is the spirit that beareth record. And S. Paul saith, that the same spirit witnesseth with our spirit that we be the sons of God. If it be so as they would bear in hand, that a man can not know whether he hath that holy spirit, how doth he witness? And touching the reason which they use (if we may give the title of a reason unto so absurd a speech) mark it well I pray you. Every kind of heretic, and likewise every sectary doth boast that he is led by the spirit of God: therefore no man can tell which is the true spirit. If men should travail from a far part of the land towards London, some knowing the way perfectly & othersome not knowing it: if they which do not know it, yet rashly presume that they do, and go on out of the way; shall we affirm thereupon, that the other also cannot know it? Were not this very ridiculous? And I pray you what other, is the reason which the Papists here use? Heretics are deceived, which in deed are rashly led with the spirit of Satan, therefore they which are led by the spirit of God, can not know for certainty whether he be the right spirit. S. john in the 4. Chapter of his Epistle verse 24. saith. He that keepeth his commandments dwelleth in him, and he in him, and by this we know that he abideth in us, even by the spirit which he hath given us. How shall any man know that he dwelleth in God, and God in him by his spirit that he hath given him, if he can not for certainty know which is the true spirit? But how can this spirit be known for certainty? He is known by his efficacy, by his working: he goeth not without the word, he testifieth together with the water & the blood by which Christ came. He apply the mighty power of the death and resurrection of Christ, unto the heart of the believer, both touching remission of sins, and sanctification. He that doth bear himself in hand, and boast that he hath the spirit of God, and hath not the blood and the water by which Christ came, doth but deceive himself, and is arrogantly puffed up, for the three witnesses in earth, the spirit, the water, and the blood, do go unseparably together. Therefore by the power of Christ crucified unto righteousness and true sanctification, a man doth know that he is led by the holy spirit of God. S. Paul doth set forth the same matter, but with other words. For when he saith, The spirit himself beareth record with our spirit, that we be the so●●es of God Rom. 8. ver. 16. He leaveth him not as a spirit at random, but a little before expresseth his operation by which in deed he is known. If ye live after the flesh (saith he) ye shall die: but if by the spirit you mortify the deeds of the flesh, you shall live. For as many as are led by the spirit of God, they are the Sons 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. Paul tell you that he is a spirit which doth mortify the deeds of the flesh? There is no spirit which doth moritfie, or indeed which can mortify the deeds of the flesh, but the spirit of Christ, who doth it by applying the power of the death of Christ. And wheresoever he goeth, he hath that work: so that where the deeds 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) he is none of his. That man committeth sin, and therefore as this Apostle saith, He hath not seen Christ nor known 〈◊〉 1. joh. 3. ver. 6. To come nearer than to the ●●●●l, that a man is led by the spirit of God, and ●o assured of his salvation? What be those deeds of the flesh, and what is it to mortify them? All the lusts of sin which are in our nature, all uncleanness, and all the wicked actions which spring from the same, be called the works, 〈◊〉 the deeds of the flesh. Saint Paul saith: The deeds of the flesh are manifest, which are these, adultery, fornication, uncleanness; wantonness, worshipping of images, witch craft, hatred, variance, emulations, wrath, strife, seditions, sects, envyings, murders,, drunkenness, gluttonies, and such like. Gal. 5. ver. 19.20.21. It was not his purpose to reckon up all, and therefore he addeth this clause, and such like. For there is pride, ambition, vainglory, covetousness, perjury, and many other. To mortify these, is not only to suppress the outward deeds, but to kill and to root out the power of them in the heart. As for example, man being proud, the spirit of the Lord doth kill that evil vice, it changeth the heart and maketh it humble, and lowly. Also, a man is covetous and earthly minded, the holy ghost doth work in his heart a contempt of worldly things, a 〈◊〉 ●ust in God, and the love of heavenly things. If he be full of wrath, of rage, of cruelty, and such headdie passions, so that he is even as a fierce and savage beast by nature, the spirit of grace doth subdue and root out these, and make him gentle and meek as a lamb. Where unclean lusts of whoredom and fornication do burn, and boil in the heart, the heavenly spirit doth quench them, and maketh the mind chaste and pure. What should I stand to repeat 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 again, he cannot see the kingdom of God. This is it which the holy Apostle S. Paul, calleth the putting off the old man, and putting on the new. Yea, this is that which the scripture calleth repentance. Can any man have this work in him, & not know assuredly that he is led by the spirit of God. The papists in deed do utterly condemn this; because they be utterly void of it, and can not tell what it is. For how can they which deny & condemn the true doctrine of sal●ation in Christ, be partakers of the spirit which doth assure the faithful of eternal life? But yet they have a further objection, and which in deed they deem to be unanswerable, let it be (say they) that a man doth know he hath the spirit of God, that he is regener●●●●● and is in the state of grace, yet is he sure he shall stand to the end, and not lose that spirit and fall from grace, or is he sure he shall not sin? Is not this great presumption? Verily it were great presumption, according to the Popish doctrine, for any man to assure himself that he shall stand to the end: for they teach that a man standeth by free will. So I grant it were fowl presumption for any man to presume upon his own strength: but it is no presumption for a man to rest upon the infallible certainty of God's promise, & the testimony of the holy spirit: for when the Apostle saith, the spirit himself witnesseth with our spirit that we be the sons of God: doth he witness, that we are, and doth he not witness that we shall be so, even to the end? Can a man to day be the child of God, and to morrow not? Moreover, there is no godly man which saith, he is sure he shall not sin: for all men sin daily. But the regenerate do know that through the grace of God, they shall not so sin as to fall quite away from Christ, or to have the life of GOD (whereof they are made partakers in the new birth) utterly extinguished in them. Touching this point S. john in Chapter 3. of his Epistle verse 9 saith, Whosoever is borne of God, sinneth 〈◊〉, for his seed remaineth in him, and he can not s●●●, because he is borne of God. What can all the Papists in the world say unto this? S. john saith not that some of those which are borne of God do stand to the end, but he saith, Whosoever is borne of God sinneth not. Then is it certain that he which doth know he is borne of God, and le● by his spirit, doth also know that he shall not fall unto destruction. And for this he rendereth a reason, namely, that the seed of God remaineth in him. The regenerating grace is never lost, if the seed of God remain still in him that is borne of God, yea even when he doth by infirmity (as David did) fall into some grievous sins. Also he saith, that such a one can not sin, this seemeth an heard saying. Is there any man beyond whose power it is for to sin? Is it so heard a matter for a man to do wickedly, if he will endeavour? We must not take it that he which is borne of God will ever endeavour for to commit sin. No, the grace of God doth still so guide him, that he doth endeavour to please God: and though by ignorance and frailty he do after go awry and transgress, yet can he not fall from God: he can not utterly lose his new birth. The reason which S. john rendereth is, because he is borne of God. God is immortal: the seed of God by which his children are regenerate is immortal as it is written, 1. Pet. 1. The life of God begin in them is immortal: how then can it be extinguished? or how can he that is borne of God fall away unto perdition? Let all men than know, that where there is the witness of the spirit, of the water, and the blood, there is the certainty of salvation: according as S. john saith, These things have I written unto you that believe in the name of the son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the son of God. There are yet another sort of men, I cannot tell what I should term them, that are confuted by this place: they hold that a man for the trial of his faith, whether it be lively or a dead faith, is not to look upon the fruits thereof. It is enough (say they) that a man do believe in jesus Christ: what should he, or what can he examine further? Faith is Faith. Believe, and thou shalt be saved. These men do quite abolish, and that most wickedly and profanely, the testimony of the three witnesses in earth. They bring in Epicurism and all carnal liberty. Let not the wise hearken unto them, but look for the testimony of the spirit, of the water, & of the blood within them, if they will be assured that their faith is the true faith, & that they shall come to life eternal. And now let us come to the last point, which is that the faithful are by degrees to increase this certainty of their salvation. To make an entrance into this matter, it is good for us to consider that the spiritual birth is compared and likened to the natural birth: for as in the natural birth there is first brought forth a little weak babe, which hath life, and doth in time by degrees, even by little & little grow up unto man's estate, so in the spiritual birth, such as be borne again in Christ, they be first as little babes, they have indeed the life of GOD in them, but they be marvelous weak. read 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 covet 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 natural things, as a man groweth up in years, so he groweth to a riper knowledge and understanding in matters of this world: so they that grow up in Christ, come to more and more assurance that they be led by the Spirit of God, and that they shall be saved. Most true it is also; a● no man can deny, that in the natural things men do grow up from babes to man's estate by food and sustenance, they grow also in knowledge & understanding by practice & means. The same is to be said of the babes in Christ: they cannot grow up without the Spiritual food, they cannot come to more assured knowledge of their salvation, but by the means which God hath ordained, and that is it which S. john here leadeth unto, when he saith, These things have I written unto you, etc. that ye may know that ye have eternal life. Well then, seeing we must grow up unto this happy assurance by means, let us in some few particulars consider how: first seeing the word of GOD is the sincere milk by which we are to be nourished, and to grow up, it is our part, as the same Apostle willeth, to covet the same. 1. Pet. 2.2. We do all know this, that when a child is borne, if it be alive and in health, how much it doth covet the mother's breast, and how sweet the milk is unto it: in like manner, when a man is borne of God in the new and heavenly birth, he hath a vehement desire and longing after God's word, it is marvelous sweet and delectable unto him. And questionless, all such as care not, nor labour not to know the heavenvly oracles, are void of the spiritual life: they be like unto those children which are borne dead, which care not for the mother's breast. We must labour therefore by reading and by hearing the word preached, by meditation & earnest prayer to come to the true understanding and right use of the sacred word of God. Mark further what S. Peter then teacheth, how men shall attain to assurance of salvation. He willeth to give all diligence to minister in our faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly kindness, in brotherly kindness love: for if these things be in you and abound, they shall make you that ye neither shall be idle nor unfruitful in the knowledge of our Lord jesus Christ: but he that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old sins. 2, Pet. 1. ver. 5.6.7.8.9. Hear is the way prescribed, and by this men shall attain to the certainty of their salvation, which S. Pet. there expresseth in verse 10. and 11. after this manner, Wherefore brethren give the more diligence, to make your calling and election sure: for if you do such things you shall never fall. And by this means an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour jesus Christ. What can be spoken more clearly for the certainty of salvation? and that by means & degrees men rise up unto it? Doth he not teach that by those things men shall make their calling and election sure? What is that? but that they shall thereby know assuredly that GOD hath called them and chosen them unto eternal life. For doing those things, he pronounceth that they shall never fall. What is it then which maketh men to doubt that they shall not be saved? Is it not the conscience of sin which is in them? Is it not that their heart is full of unclean vices, and that the holy virtues are wanting? Now where the vices have their full power, and do reign, there is a whole doubting, and worthily: for men may assure themselves that in such an estate, they cannot be saved. Then where the work of the spirit is begun, so that the vices are somewhat suppressed, and the virtues begin to bud and grow up, there ariseth some comfort and assurance, there the spirit, the water, and the blood begin to bear record. This is a true record, but yet it seemeth not so clear, because the remnants of sin are very strong and plenteous, and the virtues are, as I may say, tender and weak. Now, as knowledge, and faith, and the power of the spirit increaseth, as the deeds of the flesh are more and more mortified and subdued, so the testimony of the spirit, of the water, and of the blood, is more clear and strong. The more godly the heart & the mind groweth, the more assurance we have that we shall be saved. Many say, O what a blessed thing it is, if a man attain to the knowledge and assurance of this salvation? How willingly will that man love and obey God? how cheerfully will he bear all troubles, and afflictions? I feel sometime great joy, and assurance of God's love towards me: but through mine own negligence, I have so many sins, as that they take away my comfort, and make me doubt. Then consider what way we are to overcome such doubts, and to come to that happy and blessed assurance. Mortify the deeds of the flesh by the spirit. What is it that depriveth thee of this happy estate, and maketh thee to doubt? Is it not through the want of the clear testimony in thee, of the three which bear record in earth? Thou hast many sins in thee, which thou seest not, and it may be, very great ones, as loftiness of mind, vainglory, covetousness, self-love, vanity of mind, contempt of spiritual things, and such like. Yea, further it may be, that sundry things which thou deemest in thyself to be virtues, examine them well by the light of God's word, and thou shalt find them to be vices. So long as it is thus, there will be doubting: for where is the testimony of the spirit with the water and the blood? Mortify the vices by the spirit, use all diligence with fervent prayer, and all other good means, and give not over, although thou seemest sometimes to labour in vain: for in continuance of time, thou shalt gain much, and great peace shall arise in thy conscience, and the same springing more and more, as thou shalt purge it from dead works. O beloved, this is the way of salvation, enter into it, and give not over, it is worth the labour. The Lord bless us, that we may be found constant even to the end. Amen. The end of the second Sermon. THE third Sermon. Hebrews. 12. 16 Let there be no fornicator or profane person as Esau, which for one portion of meat, sold his birthright. 17 For ye know that afterward, when he would have inherited the blessing, he was rejected: for he found no place for repentance, though he sought it with tears. ALl wise men do account it a friendly part, when any do forewarn and show unto them, how they may prevent and eschew some great danger that was coming towards them. I trust therefore, that you will be the more attentive to this scripture, in which not a mortal man, but the holy ghost, the spirit of wisdom and truth, doth set before us a most horrible danger, and such, as if we fall into it, we are utterly undone for ever, without all recovery. Now, that I may make it the more plain and easy unto you to behold, we may divide it into three parts. The first is, a precept, or warning given unto us, to take heed there be no profane person. It is in these words: Let there be no fornicator, or profane person. I do omit to speak of the fornicator, who is here joined with the profane person. The second part propoundeth an example with the fact, whereby he showeth himself to be profane, that we may see what the sin of profaneness is, or whom the scripture calleth profane men: and it is in these words, as Esau, who for one portion of meat sold his birthright. The third and last setteth forth the severity of God's judgement and wrath upon him, which is the horrible danger that I spoke of, into which they fall with him that follow Esau in profaneness. The words be these: For ye know that afterward also, when he would have inherited the blessing he was rejected, for he found no place for repentance, though he sought it with tears. Come then to the precept, Let there be no profane person. It may be demanded whether this be given to every private and particular man, or to the Pastors & guides of the flock, or to both? Doubtless to both. For as the shepherds are to watch over the whole flock, to teach, to exhort, to admonish & to rebuke even every particular man, as need shall require: so is every private man to have a singular and special care to take heed to himself, that he become not profane, otherwise, what shall all the diligence of the teachers prevail? Yea, moreover all men are enjoined to consider one another, to provoke unto love & good works, and to exhort one another, as we read in the tenth Chapter of this Epistle to the Hebrews, ver, 24.25. For he that shall see his brother, his friend, his neighbour, or familiar acquaintance grow profane and so running into that danger of God's heavy displeasure, here set forth in the example of profane Esau, and shall not be moved therewith, nor touched with care and love to admonish him, it argueth that he is deeply tainted with profaneness himself. He loveth not God, he loveth not aright his own soul, that careth not whither other men walk. Therefore let the Pastors use all their diligence to look to their flock, that profaneness creep not in among them. Let every man watch over his own heart and conscience, and take heed to himself, yea let him not neglect his neighbour, for this is an undoubted thing, that Satan laboureth to make men profane, and prevaileth much. To be profane is a most execrable thing, as it doth appear by the severity of God's displeasure & indignation against it, expressed in the last part of this text: but the most men do not know what it is. They do understand that it is taken in very evil part when we say one is profane, they know it is a sore accusation, but yet they can not tell the nature of the sin, or wherein profaneness doth consist. In the second place therefore, here i● an example set down of a very profane man, and what his profaneness was. So that from hence we may learn what the sin is, which the holy ghost warneth us to take heed of. The man propounded for an example unto us is Esau, the elder son of Isaake the great Patriarch. We are then warned to take heed, that we be not like profane Esau, for if we be, we are sure to drink of the same cup that he did: for God is no respecter of persons, if he spared not him, he will not spare thee, if thou be found like him, but wherein did he show himself profane? He sold his birth right for one portion of meat. Herein lieth the matter, this needeth exposition: for by this we shall see what profaneness is. God called Abraham from Vr of the Chaldeans, he made his covenant with him, that he would be his God and the God of his seed: and also that in his seed all the nations of the earth should be blessed. In this is included that Christ the Saviour of the world should come of his seed. Abraham begat Isaake of Sarah. And unto Isaake by the express commandment of God, willing Abraham to cast out the bondwoman and her son, the blessing came. For in that place he saith, In Isaake shall thy seed be called. Gen. 21. ver. 12. Abraham therefore passed this blessing over, not unto Ishmael his elder son, but unto his son Isaake. Abraham being old, he took an oath of his servant that he should go into the land of his Nativity, and from thence take a wife for his son Isaake. He did bring Rebecca, whom Isaake took to wife, she was married unto him twenty years before she had any child. For it is written that Isaake was forty years old when he married, Gen, 25. ver. 20. And he was threescore years of age, when jaacob and Esau were borne, as we read in the same Chapter verse 26. For Rebecca being all that while barren, Isaake prayed to God for her, and the Lord heard him, and she conceived, and the children strove in her womb, whereat she was troubled, and went to inquire of the Lord touching the same. Where answer was made unto her by God, two nations be in thy womb, and two peoples shall be separated from thy womb, the one people shall be greater than the other people, and the greater shall serve the lesser. Esau was the first borne, as we read in that Chapter: and so the birthright, even the heavenly blessing, that God should be his God, and Christ to come of his seed, was by the ordinary course of nature, to be conveyed unto him. This blessing could be passed over but unto one of the two sons, and Esau was the elder by birth. But then Moses doth proceed and shewerh how profane this Esau was. He saith, that when they were grown up, Esau followed hunting, & jaacob was a plain man, and dwelled in tents. He dwelled with cattle, that was the husbandry and trade of life which he followed. Also, that which we translate, a plain man, is in the Hebrew, a man of simplicity, integrity, uprightness, sincerity, or some dealing, such an one was jaacob. Esau came weary out of the field, and jaakob had made pottage, and he requested that he would give him some of them. jaacob answereth, sell me then thy birthright. Esau said, behold, I am ready to die, and what is the birthright to me? Then jaakob said, swear unto me, and he swore unto him, and sold his birthright to jaakob. And when jaakob had given him bread, and pottage, he eat, and drunk, rose up, and went his way, and set light by, or despised the birthright. Now may you perceive wherein his profaneness lay, which God is so highly offended withal, that he setteth so light by the heavenly blessing, as that he would sell it for a mess of pottage. Isaake had instructed them touching the promise: Esau did know that the Saviour of the world was promised with that birthright: he is so earthly minded, for this world, and for his belly, that he preferreth a little commodity before it. In a word, he made little account of spiritual graces and heavenly blessings in Christ, or of that covenant which God had made with his grandfather Abraham, who lived until he was fifteen years old, so old I say, was Esau when Abraham died. That covenant being now renewed with Isaake his father, and that heavenly blessing and grace of God, in which Isaake most rejoiced, and fully purposed in deed to convey it over unto Esau, did he nothing esteeeme. He was then profane, because he did esteem and love as a carnal worldling, the base and transitory things of this world, more than the heavenly promise and blessing of God. You may now discern what the sin of profaneness is. And so what it is which the holy Ghost warneth us to beware of, when he saith, Let there be no profane person as Esau. But some man may object, how can there be any like Esawe, is there any birthright now, or any such covenant and promise touching Christ to come? If not, how can this example of Esau be applied to us, can any be like him, when there is not the matter, wherein they may be like? I grant that there is no birthright now, as there was between jacob and Esau, or covenant touching Christ to come of their seed: but yet the covenant made with Abraham belongeth unto us, as to have this birthright, to become the sons of the most high GOD through Christ the blessed seed, to be heirs of life everlasting. This is it which is set before us, and all such as do set their hearts upon carnal pleasures, honours and riches of this world, loving them, and seeking after them, more than after this heavenly blessing and grace of God in Christ, delighting more in bellie-cheere, then in the Gospel, which is the glad tidings of salvation, what are they but profane persons, even like Esawe, which made more account of one portion of meat, then of his birthright? Yea, but Esau sold his birthright for a trifle. May some man object and say, surely all the lusts and pleasures of sin, which are but for a season: all the riches and honours of this world which are transitory, upon which men set their hearts, and are drowned in them, are but trifles, yea even a mess of pottage in comparison of the heavenly birthright offered in the gospel, which many set light by. And if the great things of this world might somewhat excuse, as to say, men are not so profane as to sell the kingdom of heaven for a matter of nothing: yet there be many which their own conscience do tell them, if they would examine it, that they more set by a pair of old shoes, then by the glorious Gospel of our Lord jesus Christ. The rich treasures of the kingdom of GOD are opened and offered in the same, even as goodly pearls of incomparable value: but to such worldly minded men they be powered out as before swine, which tread them under their feet, they set light by them, their noses must into the trough to their swill, and unto the porridge pot with Esau. Is not this a great profaneness? Is not this a wonderful blindness that men should discern no more of spiritual and heavenly things, than swine do of pearls, which they will tread in the mire? And yet Christ speaketh of some that are more profane, whom he calleth dogs: a dog is counted a most profane thing: and as our saviour Christ saith, Cast not pearls before swine, because they still tread them under their feet: so he saith, Give not holy things to dogs, lest they turn again and all to rend you. The profane dog goeth further than the profane swine: for the swine is quiet and will but tread the heavenly pearls under his feet, whereas the dog doth turn again, bite and tear those which give holy things unto them. These be such as do reproach, rail upon, and persecute them that bring the Gospel. Thus may you see in what account the profane persons like Esau be in before God and his Angels, when Christ calleth them dogs and swine, Math. 7. vers. 6. The holy Ghost (as you see) warneth that there be no profane person like Esau: as who say. It is an horrible thing for any one such to be found in the Church: and yet alas, now they swarm every where: how many towns and villages may a man come to in this land, where he shall scarce find two or three which zealously embrace the Gospel? They be honest men, they follow their worldly business, which in itself indeed is not unhonest: no more was it for Esau to eat a mess of pottage when he was hungry. But in the mean time together with their honest dealing, they do as Esau for a mess of pottage sell their birthright, because they love and seek their belly, and the things of this present world, more than the honour & high dignity of the heavenly birth and sons of God. Is not this a most lamentable case, that men should be so profane? Now to the third part, which setteth forth the heavy judgement of God upon Esau, & so in him, even as it were in a table, painteth out unto us in lively colours what fore vengeance abideth for all such profane worldlings as sell their birthright, that is, to fill their belly with some dainties for the present time, set light by the grace of God. The words are thus, For ye know that afterward when he would have inherited the blessing, he was rejected, and found no place of repentance, though he s●●ght it with tears. The sum of the matter is as you see, that whereas Esau before had with a profane mind set so light by the birthright, that he sold it for a trifle; now afterward, when he was desirous to inherit the blessing of that birthright, he was rejected: yea he cried and wept to obtain it, and miss thereof: he was then as a profane man rejected and cost off unto condemnation. This is the heavy judgement of God especially, that though he did even with tears seek to have that blessing and heavenly grace, yet was he cast off. So it is then, that these profane men, which set so light by the grace of God offered in the Gospel, may be touched in conscience, and desire, when they are to departed out of this world, that they might have the dignity of the sons of God: yea they may with tears and bitter crying crave it, and yet be rejected. Is not here then a wonderful great and fearful danger, which we are warned to take heed of? And being indeed so great, yet men do not know that there is any danger, but imagining God will hear them, how profanely soever they have lived. But to open the matter, we must have recourse unto the history set down by Moses, Genes. 27. Isaake was old and his sight failed him: and he called Esau his elder son, and willed him to take his bow & quiver, and to go hunt some venison, and to make him such meat as he knew he loved: then to bring it to him, that he might eat of it, and bless him: Isaake (as I told you before) had a full and resolute purpose to bestow and to convey over the heavenly blessing unto Esau. And indeed this Esau made now full account that he should have it: for what now should let? See what hope of felicity the worldly profane: men are sometime led into, from which when they fall, it is the more grievous unto them. When a man is in exceeding great heat and ready to faint with thirst, and hath a cup of cold drink in his hand, even lifting it up to his mouth, and then it is plucked from him, what a grief is it? as the Poets have feigned, that some of the pains of hell be in such manner: so Esau here cometh, even ready to have the blessing put into his hands: but when he looketh assuredly to have it, it is gone: for see, Rebecca who loved jaakob, and worthily, heard when this was spoken to Esau: she willeth jaakob to go to the flock, to fetch her two good kids, and she made such meat with them as Isaak loved: she put the garment of Esau upon jaakob, she put the skins of the kids upon his hands and upon the bare of his neck, because Esau was hairy: she put the meat in his hand, and so jaakob went in to his father, and said he was Esau: he felt him, because he said, the voice was the voice of jaakob, but the hands were the hands of Esau, and so he blessed him. When he was gone forth, then came Esau with the meat which he had prepared, and craved the blessing: Isaak demanded who he was, and he told him that he was Esau. Then was Isaak astonished and afraid exceedingly, and showed him how his brother had come by fraud, and taken it away: he told him that he had blessed jaakob, & that he must be blessed. Then did Esau cry out with a great & an exceeding bitter cry, craving that he might be blessed. And (as we read after in that Chapter, He lift up his voice 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 unto jaakob, and so Esau was rejected. Thus may you briefly see how the matter stood: but now it shall not be impertinent, to open the circumstances more at large in all these four persons, Isaak Rebecca, jaakob, and Esau. First touching Isaake, it is a thing that may be wondered at, how he should be so blinded with natural affection, that he could not espy the profaneness of Esau, but loved him better than he loved jaakob, who was an exceeding godly, and a very reverend holy man. It is more to be wondered at, that he was so carried in his affection for a worldly commodity: for Moses chap. 25. noteth the cause expressly, why Isaak loved Esau, even because the venison was in his mouth. He was led hereunto by the sweetness of that meat which Esau hunted. But in deed, it is most of all to be wondered at, that he was so far blinded in his natural affection, as that he would, contrary to the oracle of God, Chap. 25. which said, the greater should serve the lesser, seek to derive the blessing unto Esau, Here we may see, that the holy patriarchs were not without their frailties & imperfections, they had not the flesh so far mortified in them, but that the remnants thereof did remain, and now and then bear a great stroke. It was by grace and free pardon of their sins, that they were saved. Look upon Lot, look upon Ahraham the father of the faithful, look upon David, and you shall find the same. As we may hereby on the one side take comfort, when we behold our own corruption, which doth so often lead us awry: so on the other side it ought to shake of all security, and stir us up to prayer and watching, lest we be overtaken by our corrupt nature, and fall into those things which dishonour God, and provoke him to plague us. For thus we may reason, if the holy Patriarch Isaake, a man so highly replenished with the spirit of God, had notwithstanding such corruption of the flesh remaining in him, which did so dangerously blind him, and carry him awry: what shall become of us, if God do not by his grace and holy spirit prevent us, which are full of the strong remnants of so many noisome lusts in the flesh? Whither shall we fall, if we be but even a little left unto ourselves? Are not we in danger of falling so deep as never to rise again? Also, if so holy a man as Isaake was blinded in his son with natural affection, and for so small a commodity? How are other to fear that they be not also blinded in their children, when they be profane, and so do not correct, nor by wholesome admonition withdraw them from the way of perdition? Now touching Rebecca, she loved her son jaacob, she would have the blessing to come upon him. Doubtless she had good cause so to do: for jaacob was an holy man, and the Oracle of God was for him. Thus far Rebecca was right: but now that she deviseth a sleight to deceive Isaake, and sendeth jaacob her son with a lie unto him, therein appeareth her frailty, she can not be excused. She had indeed as I said before, the Oracle on her side, before the children were borne, God preferred the younger, this she did believe, but now to bring it to pass, she will help God. She heard Isaake tell Esau that he would bless him, and she seethe no way how this should be altered but by a cunning device. We may behold the like in Sarah the mother of the faithful. God made his covenant with Abraham, that in his seed all the nations of the earth should be blessed, she believed this promise, but she began to wax old, she grew toward fourscore, she had been barren all her youth, it seemed a difficult matter how it should be brought to pass, therefore she doth devise how to further it. She had an handmaid named Hagar, she giveth her unto Abraham that he might have a child by her. This turned to her own grief, for when Hagar saw she had conceived, she became so proud that she despised Sarah. Surely, when our inventions are brought in to further the works of God, they do often times turn to our grief, although this devise of Rebecca took effect. And now touching jaacob that so much desired the blessing even as an holy man that preferred heavenly things before earthly, how can he be excused in this his deed, that he must feign and lie? There doth remain Esau now, what fault can be found in his doing touching this action? He obeyeth his father, who willed him to go hunt him some venison, he prepareth it and bringeth it, and craveth of his father to bless him. Isaake as we have seen was led awry by natural affection? when he minded to bless Esau. Also Rebecca, she had her fault in that she devised such a sleight to deceive Isaake, and so to have him bless jaacob, when he thought he had blessed Esau. jaacob was in the same fault with his mother. Only Esau at this time dealeth so as he cannot in this thing be blamed. The other three are dear to God, and Esau is rejected. What may we note in this? Surely that it is not the outward doing of some one action, or of a few which declare a man to be righteous before God, for this profane man can not be blamed here in his one outward deed. And so let men know that all worldlings and profane despisers of holy things, do not that which is acceptable before God, when they make a glorious show of some goodly deeds: for before the fruit can be good, the tree must be good: before the actions can be such as shall please God, the heart and conscience within must be sincere, even purged from profaneness and filthy uncleanness. What is all the Pharisaical alms, fasting, and prayer of hypocrites? Mat. 6. What if a man should give all his goods to the poor, and have not love. 1. Cor. 13. Again, we may mark on the other side, how, where the heart is sanctified with a lively faith, where there is the true love of God, & the thankful embracing of his spiritual blessings, there the particular errors, slips and defects do not cast such out of the favour of God, or make them not to be holy and righteous men. Then from hence let us be wise in discerning: Esau was not an holy man for his upright carriage in one action? Neither were Isaake, Rebecca and jaacob unholy for swerving in some particulars. At this day you shall behold in those, which from their heart love and embrace the Gospel, sundry imperfections, take even the best that you can find. For are any more holy than the great patriarchs were? And from some of Gods elect in all times great offences have broken forth: take heed that for some such particular faults we judge them not as men rejected of God, or over severely judge them wicked and ungodly. And on the other part, you shall see the very enemies of the Gospel, sundry of them which make a goodly show in outward deeds, they be profane as Esau, and all the show of their works is nothing before God. Well, now to the severity of God's wrath upon Esau, for that is the principal matter which we have in hand. He was rejected, he found no place for repentance, though he sought it with tears. What is this? Esau had the repulse, when he came and would have inherited the blessing: and then seeking even with tears to obtain it, Isaake could not be moved to alter that which he had done, there was no place to repent him, and so to call it back again from jaakob, who had got it by sleight. For now was Isaake stricken with an exceeding fear, and even as it were, awaked out of the error of his natural affection; and saw that the thing came of God: for that Isaake cannot alter the thing he had done, nor repent, it proceedeth from God. Mark then the severity of God: Esau had set light by the birthright, so profane he was, that he loved the life present more: yet when he doth consider of it more advisedly, 〈◊〉 judgeth it to be a great thing, and wisheth so earnestly to have it, that when he saw it taken from him, he cried out bitterly and wept, but his crying and his tears do not move God 〈◊〉 show any pity or compassion towards him. Therein now lieth the matter. For God laid a great terror upon Isaake, and held his mind, that although he loved Esau dearly, yet he saw now, that he might not give the blessing unto him. What was there in all the world which Isaake loved so tenderly as he loved his son Esau. How can it be then, but he must needs be moved much with the doleful cry that he uttered, and with those tears that he shed? Why was not his wrath kindled against jaakob? Why did he not call for him, and tell him that as he had no meaning to bless him, so he would now revoke it, and bestow the same where he did purpose, yea, and thought he had bestowed it? All men may easily perceive, that this did proceed from the severity of God's displeasure. Isaak like an holy man, & as a godly father had carefully instructed his sons in the covenant, & showed unto them what incomparable treasures of felicity were included therein, jacob's mind was inflamed with a burning desire thereof, but Esau, though he understood the doctrine, yet set little by it, and that is the cause why God was so angry with him. If any shall think, was this so great a cause to move the Lord so to wrath, that he would never forgive him? judge of it thus. If a prince offer unto a subject great honour, and it be despised, will it not be hardly taken? Now, when the king of kings doth set before miserable sinful men the high dignity, glory, and felicity, even to become his sons and heirs with Christ of the eternal kingdom, and they esteem basely thereof, how can he but be exceedingly displeased at such a profane contempt? Let us not then marvel that this profane man is rejected, but rather take heed to ourselves lest we be like him, and so be forsaken of God as he was. If he cried and wept and could not be heard, surely, if we take not heed, we may so highly offend, that when we cry and weep, we shall not be heard. There can no heavier judgement of God light upon a man then this. The sum (as it were a bottomless gulf of all miseries & plagues) is contained in it: as when a man shall call and cry out bitterly with tears for the blessing of God, and partaking of life eternal, and be rejected. Here is a pit to fall into, here is a danger unrecoverable, yea here is a state and condition which may make us all to tremble and quake to come nigh it. For if men will quake when they look down from the top of an high tower to the ground. If when there is danger of falling: how much more are we to fear at this? There a man may fall so high, that he dash in pieces upon the ground, and so be deprived of this natural life: but here is the loss of life eternal, and that with the sustaining of endless sorrows. It may be some will take it to be an hard collection, to gather from this example of Esau: who cried to his father with b●●ter cry to have the blessing: and also sought it with tears, and was rejected, that therefore men may call and cry to God, and even with sobbing & tears crave pardon of their sins, and yet not be heard. Esau did not pray to God but sought the blessing at the hands of his father: and shall a general doctrine be drawn from a particular example? I have showed before, that the rejecting came from God: far was it from the natural affection of Isaake so to have rejected Esau, if it had been in his own power. Also, we may see that the holy ghost doth propound this example in one man for a general doctrine: even this, that such men as like Esau profanely despise the graces of God shall afterward cry bitterly and weep, and call for the blessing of God, and yet be rejected of him. And to speak the truth, the holy word of God doth teach us this only by the example of Esau: but delivereth it forth in flat and plain terms, as a general doctrine. In the first Chapter of the proverbs, Solomon bringeth in wisdom, preaching, and calling upon men to receive her instruction. And then she complaineth that they despise her counsel, & so uttereth a terrible threatening, that she will laugh at their destruction, and mock when their fear cometh. She saith, they shall call upon her, but she will not answer, they shall seek her early, but shall not f●●de her. With many more speeches there this matter is set forth. Christ is that wisdom of the father, which calleth there unto men, to return unto him, to embrace his laws and holy doctrine, offering all spiritual blessings in heavenly things: but men set light by his counsel, they be addicted to the world, & to the vain pleasures of sin, & so with profane minds despise the heavenly gifts and graces, This doth move his indignation so far, that he saith, he will be so far from pitying them is their calamity, that he will laugh at their destruction, and mock them in their fear and distress. Yea, he showeth plainly that they will call upon him for help, but he will not answer, they shall also early seek him, but not find him. Can any thing be more plain than this? do you not mark the reason? Such as will not hear the Lord calling so earnestly to them, & offering so great kindness, he will not regard nor hear them, when in their distress they shall cry unto him. In the 28. chapter of the Prou. ver. 9 it is written, He that turneth away his ear● f●● hearing the law, even his prayer shall be abominable. Is not this a most fearful thing? Is not thi● the same also in effect with that which is hee●● spoken of Esau. Then the doctrine is general. Let every man than take heed to it. God dost now offer unto us grace, he hath sent unto us the word of reconciliation: he openeth unto us the heavens, & calleth us with an holy calling: then take heed we be not so profane, a●●o set light by it: for if we do, it may be that we shall afterwards seek it with tears, and yet miss thereof. Men cannot believe this, & therefore they live dissolutely, trusting that at their end they shall call to God for grace, and so obtain pardon. O poor wretches, if their prayer itself then be abominable, where is their help? what shall become of them? I pray you le● 〈◊〉 repeat it again. The Lord God doth call upon men to turn unto him from their wicked and sinful ways, he promiseth to become their father, as it is written in the Prophet, and alleged by the Apostle, 2. Cor. 6. ver. 17.18. Therefore come out from among them, saith the Lord, and separate yourselves, and touch no vnclea● thing, and I will receive you, and I will be you father, and you shall be my sons and daughters, saith the Lord God almighty, and being sons, they be the heirs of God, and fellow heirs with Christ, Rom. 8. Now, while this dignity and glory is propounded and set before them, men profanely despise the same, they do more esteem a mess of pottage, they satisfy their vain lusts and carnal appetites: they have all threatenings in derision: they will repent and call for grace, when age or sickness shall take hold of them: they hope to do even as well then as the godliest of them all that live upon the earth. Thus with Esau they fall to their pottage, what care they for the birthright? Well, sickness comes, terror of conscience ariseth from the sight & remembrance of their sins in which they have walked, they must now come before the high judge, they wish now that they had never committed such abominable and filthy vices: where is their refuge? only in prayer. They cry out with fear, with horror, and with tears. And where are they then: if this their prayer be abominable to God? Ye see the place which I alleged, Prou. 28. Which telleth us so. They cry and call now unto Christ, and he doth mock them, and laugh at their destruction, as he saith he will, Prou. 1. Do you not see now what a woeful case these profane men are in, which now despise the grace of God, that the prayer and the repentance which they trust unto is abominable. This is hard will some man say. For do not they esteem highly of God's blessings which weep and cry to have it? Again doth not the Scripture teach that God will forgive at what time soever a sinner doth repent hi●● of his sin? Shall we say that they do not repent which cry with tears to GOD for mercy? To this I answer, that Esau would feign have had the blessing at the last, but that doth not argue but that he was profane. Who is i● that would not willingly be saved? Or who 〈◊〉 so profane, but that he would be glad to escape from the damnation of hell? And touching their crying with tears, it is not true repentance no more than that in Esau. He wept not for any detestation of his profaneness, b●● because he had lost the blessing. Even so these do weep and cry out, not that they loath and hate the sin, by which they have dishonoured GOD, and defiled themselves, but because their conscience doth terrify them with the loss of heaven, and with th● fear and horror of hell. O beloved learn to know true repentance, lest we be seduced and carried awry to destruction. It will be objected further, that the holy Scriptures do testify, how some have repent at their end and have been saved: as for example the thief upon the cross. And Christ in the Parable of the man that hired labourers into his vinyeard, doth teach that some come at the eleventh hour. Most true it is, that God always hath, and doth convert some even toward the end of their life, when as they have spent a long time in wickedness, for thereby the Lord doth declare the riches of his mercy drawing men even out of hell, which of themselves would never have returned. But shall every man therefore presume that God will do the same to him? He doth open the eyes of some, giving them faith and repentance which have lived in blindness and ignorance all their life: will he therefore hear thee which hast for a great part of thy life, yea it may be even from thine infancy, been taught, and hast despised the grace of GOD, boldening thyself in sinful ways, and saying thou wilt call for mercy and pardon at thine end. Yea thou sayest that thou hast known many which have lived very wickedly, which have made as good an end as the godliest, calling even to their last breath for mercy, and for pardon. Well Esau, trust not to such kind of repentance, think not that such must needs be saved, because they weep and cry for pardon: but hear what Christ hath spoken, Ma●●●e the seventh. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my 〈◊〉 which is in heaven. Turn, turn, and do the will of God while thou hast time, 〈◊〉 godly life, that so thou mayest ma●e a godly and a happy end. Let us call upon God for this wisdom and grace. The end of the third Sermon. THE FOURTH Sermon. Romans. 6. 1 What shall we say then? shall we continue still in sin that grace may abound? God forbidden. 2 How shall we that are dead to sin yet live therein? 3 Know ye not that all we which have been baptised into jesus Christ, have been baptized into his death? 4 We are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, so we should walk in newness of life. 5 For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection. 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Wherefore if we be dead with Christ, we believe that we shall also live with him. 9 Knowing that Christ being raised from the dead dieth no more, death hath no more dominion over him. 10 For in that he died, he died once to sin, but in that he liveth, he liveth to God. 11 Likewise think ye also, that ye are dead to sin, but are alive to God in jesus Christ our Lord. 12 Let not sin reign therefore in your mortal body that you should obey it, in the lusts thereof. 13 Neither give ye your members as weapons of unrighteousness unto sin, but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness to God. 14 For sin shall not have dominion over you, for ye are not under the law but under grace. IN the former part of this Epistle, from the 16. verse of the first Chapter unto the end of the fift, S. Paul hath disputed of justification: and now in the beginning of this sixth Chapter, he entereth into a discourse touching sanctification. These be two principal points of doctrine, most necessary for all Christians to be well instructed and grounded in. I suppose that some do not understand the difference between justification, and sanctification: it is requisite therefore that I touch that first. Christ, as the Apostle saith, Is our righteousness and our sanctification 1. Cor. 1. ver. 30. Our righteousness, is our justification: so that by that Scripture, it is evident that justification and sanctification be two several things. In deed the Papists do confound them, or make them both one, while they make our sanctification, or righteousness inhaerent, to be our justification. To be justified, is to be made righteous from all guiltiness of sin, and so to be acquit and cleared from the curse and penalty thereof. To be sanctified, is to be drawn out of the yoke and bondage of sin and sinful lusts, to the service of God in true holiness. But this is not enough to make it clear unto every man's understanding what the difference is between them: I must therefore speak further in this matter. First therefore concerning justification, S. Paul before in this Epistle, calleth it the righteousness of God, and saith, it is revealed in the Gospel from faith to faith, Chapter 1. verse 17. And then showeth that all men both jews & Gentiles, are of themselves grievous sinners, void of righteousness. The true believers are justified or made righteous in Christ. So the righteousness of God, is that righteousness which God giveth unto us in Christ, which is called the righteousness of faith, because faith doth apprehend it, Chapter 3. ver. 21.22? We may also say that it consisteth of two parts: the one is the free forgiveness of sins through Christ's blood, even of grace Chapter 3. ver. 24.25. For until there be a satisfaction for sin, and so the guiltiness thereof purged away, there can be none just before God. Then further the other part is this, we are bound to keep the whole law, which we break, and Christ in our nature hath perfectly fulfilled it, and his obedience is imputed to those that do believe in him: wherefore he saith, as by one man's disobedience many were made sinners, so by the obedience of one shall many also be made righteous, Chapter 5. ver. 19 Thus may we see what justification is, even the purging away of all our sins, and of all spot of sin by Christ's blood: and the imputation of his obedience in fulfilling the law. Thus all that believe are made righteous in Christ. This is it which he writeth in another place, saying, he made him to be sin for us, which knew no sin, that we in him might be made the righteousness of God. 2. Cor. 5. ver. 21. Then sanctification is that which is called the new birth, repentance, the putting off the old man, and the putting on the new. The mortifying and putting off sin, and all sinful lusts of the flesh, & the walking in the virtues of the spirit. This is also called righteousness, it is the righteousness in Here●●, o● that doth stick in the faithful, the righteousness which consisteth in the godly deeds of men. Of this, the holy Apostle in the fi● Chapters disputeth at large. And the sum of this matter is this, that justification in Christ and sanctification do go inseparable together. There is no man which hath his sins pardoned by the blood of Christ, and that hath the obedience of Christ reckoned to be his: but he hath also the grace of sanctification, he hath unfeigned repentance, he renounceth vice, and followeth virtue. Many do part these two asunder, for they do very willingly hearken to this, that Christ hath by his blood, made satisfaction for our sins, and that we in his obedience shall be made righteous before God, this is comfortable: but when they hear that he hath redeemed us, that we should deny ourselves, forsake our sinful lusts, and lead a godly life according to the rules of his holy will, that is, sour, and unpleasant. Let such give ear unto S. Paul, for he doth by two arguments in this Chapter, which are drawn even from two principles in reason, prove, that whosoever is not sanctified in Christ, he is not justified in him, he may imagine that his sins shall be forgiven him; but they shall not? a matter of very great waight● let us then come unto it. What shall we say then (faith S. Paul) Shall we continue still in sin, that grace may abound? Here is the whole question, here is the state of th●●●sse which is to be decided. The words of themselves are so plain, that they need no opening, but only in this, to see how this question is made, or dependeth upon some matter uttered in the former Chapter. You may see there, how the Apostle at the 12. verse, entereth into a comparison between Adam and Christ, which are as two stocks, or fountains: from the one, that is from Adam, there hath sprung and flowed sin and death over all men: from the other, that is Christ, there springeth, and floweth righteousness and life. Herein they be like, that both of them do make those which are theirs, partakers of that which they have. But herein they be unlike, that Adam deriveth sin, and that unto death, into all them that are his, even into all his posterity, by nature, or by a natural propagation, for they have all sinned in him: Christ bestoweth his righteousness upon those which be his unto life eternal, by grace, by a free gift, they have it not as Adam's children have their sin from him by a natural spreading, but by imputation? Also, there be other differences: as namely, all are made guilty, and cast down by one offence of Adam: but Christ by his righteousness freely given unto us, doth not only absolve us from that one offence, but from all other sins, which we have committed. And the righteousness of Christ imputed by grace, is of greater power to save us, than the sin of Adam was for to condemn us. Seeing then, that as by the disobedience of Adam, many were made sinners, so by the obedience of Christ, many are made righteous. Why came the law? To this Saint Paul answereth, that the law entered, that sin might abound, but where sin abounded, there grace hath superabounded. The greater the sin was, the more plenteous was the grace of God in Christ, in taking it away. That as sin had reigned unto death, so grace should reign through righteousness unto life eternal, by jesus Christ: Then the more that sin abounded, the greater is the riches of the grace of God in Christ that doth pardon it, and so the greater is the praise and glory of God. All this is true. Now hereupon the wisdom of the flesh doth argue thus. If the more the sin be increased, the greater is the glory of God in pardoning it, then is it good for those which believe in Christ to continue still in sin, to commit all abundance of sin, that so God may have the greater glory. This is a pleasant doctrine to man's corrupt nature, and much followed in all places: for albeit you shall not hear many use the same words which S. Paul setteth down, to bolden themselves to continue in sin: yet mark i● well, and you shall perceive that there is the same reason in effect. Great multitudes, as you know, do profess Christ, and they say, they look to have all their sins forgiven, only be his death and bloodshedding. Look upon then lives, and you shall find that the greatest pa●● are even overwhelmed, and lie as it were drowned in all manner of unclean and abominable vices. Deal particularly with any one, and say but thus unto him, These foul sins which you continue in and daily commit, are such as God doth threaten vengeance against: will he not answer? I know they be grievous sins, but I hope to have them all forgiven me through the blood of jesus Christ: yea, are there not many which will say, I hope I shall call for mercy and pardon at the last? This is the doctrine of the holy Ghost, the grace of God which bringeth salvation, hath appeared unto all men, teaching us to deny ungodliness & worldly lusts, and to live soberly, justly and godly in this present world, Tit. 2. ver. 11.12. Behold how contrary to the doctrine of GOD such men be. He saith that the grace given us in Christ, doth teach us to deny all wicked ways, and to live a godly ●●fer and they say, because there is pardon in Christ, we will continue still in our wickedness, and ●all for mercy at the last. All such men doth the holy Apostle here quite cut down, pro●●●g indeed that they have no part in Christ, they do but deceive themselves. Also he doth here meet with the Papists, which are enemies to the cross of Christ, and can by no means endure to hear that we have our justification only in Christ: but they will have men's own good works and merits to justify them before God. And thus they cry out against us: you open a gap unto all looseness and licentiousness of life, you destroy all zeal and care of good works, when you teach that men are justified only by faith in Christ: for if a man shall have all his sins forgiven by the grace of Christ, what will he ear what sins he commit? Also if a man shall be made righteous only by grace in Christ, and not by his own good deeds, who will care to do any? This also I say, doth S. Paul here meet withal, showing and proving by strong reasons, that all they which have a true faith in Christ, and so have all their sins forgiven by his blood, and have also his obedience imputed unto them, and be fully justified, cannot but live a godly life. justification in Christ and true sanctification cannot be parted asunder: first therefore propounding the question, Shall we continue still in s●●● that grace may abound? he rejecteth it with detestation, saying, God forbidden: as if he should say, It is a thing that ought not to enter into our thoughts. And then he propoundeth the first reason, in these words, How shall we that are dead to sin yet live therein? This is a principle in the light of natural reason, so that if a man have not lost the common understanding, he cannot deny it. We all do know that contraries cannot be together in the same subject, at one time, in the same part, and in the same respect, but the one necessarily doth exclude the other, and if the one be, it is unpossible that the other should also be. And that is the cause why S. Paul saith, How can we which are dead to sin, yet live therein? As much as to say, it is unpossible: for to be alive to sin, and to be dead to sin, at the same time (which are so flat and perfect contraries) cannot be. He that is alive is not dead, and he that is dead is not alive. Thus now the matter standeth: we, that is all true Christians, are dead to sin, how can we then live to sin? And so if it be unpossible for a man which is a right Christian, and therefore dead to sin, yet to live in it, how should we continue still in sin that grace may abound? Well, may some man say, This is a clear case, that such contraries as these, to be alive and to be dead, cannot stand together: but how shall th●● appear, that a true Christian of necessity is dead to sinn● for S. Paul hath but affirmed that we are de●d to sin: and therefore in the 〈◊〉 words he proveth it: for the death to sin being proved, the life to sin is thereby of necessity excluded. Know ye not (saith he) that all we which have been baptised into jesus Christ, have been baptised into his death? Lo here is his proof: and this is a plain, a strong and an invincible demonstration, that every true christian is dead to sin, and so by consequence cannot possibly be alive to sin. It is drawn from the use of Baptism, or from that which Baptism doth represent unto us. It representeth that we are engrafted into Christ, & therefore he saith, Know you not that we which have been baptised into jesus Christ? Being then baptised into Christ, the holy Baptism doth represent unto us that we are washed in his blood, and so have the free remission of our sins, but also that in him we have the new, the spiritual and the heavenly birth. Now the death of Christ is as it were the fountain of this regeneration: & therefore the Apostle putteth us in mind that we are baptised into the death of Christ. He that is baptised must remember that he is baptised into Christ crucified, and therefore into the death of Christ. To what end then, was the death of Christ? Not only to make satisfaction for sins but also to destroy, and utterly to abolish s●nne in his mystical body, which is the Church 〈◊〉 john. ● verse 8. Sin there; is called the works of the devil, which the son of God was made manifest to lose; that is, to dissolve, to break and so utterly to destroy. Mark well then Christ died to slay sin: he had none of his own to slay: And thereupon it must needs follow, that his death, is to slay the sins of those which be engrafted into him. This is it that Saint Paul saith, we are baptised into his death, that is, we are baptised into Christ crucified, that the power of his death may be in us, to crucify, and to slay our sin. He the● that hath not the bare sign alone in baptism, but the very efficacy of the grace represented, must needs, without all controversy be dead unto sin. And therefore S. Paul doth insinuate how grossly blind they are, even in the principles of the Christian religion, in the doctrine of baptism, which suppose that a man can be a true Christian, and yet continue in sin. Do ye not know (saith he) as if he should say, It is a strange thing, if ye know not this, that all which have been baptised into Christ jesus, have been baptised into his death? Know ye not that they which do die with Christ, do die unto sin? how then can they live unto sin? or how can 〈◊〉 be a true Christian that continueth still in sin S. Paul (as I said) did propound this as a strange matter, that any should be found so ignorant and blind, as not to know that all which are baptized into Christ jesus, are baptised into his death, and so have sin slain in them, are become dead to sin, and therefore cannot any longer live therein. But in our days it is no wonder: for the most which glory in their baptism, understand as much as a block, what the doctrine of Baptism is: for if they did, would they continue still in so many wicked & abominable vices, and yet imagine that they be true Christians? What know they that every true Christian is baptised into the death of Christ, and that the power of his death is to slay sin in them? Can they be both alive to sin, and dead to sin? Thus we see that the first argument of the Apostle, but he doth open it more at large in the words that follow, because it is so necessary a matter for all men to be well taught and instructed in. It is the new birth figured by baptism, of which the Apostle maketh three parts, the one from the death of Christ, an other from his burial, the third from his resurrection. We are buried with him by Baptism, saith he, into his death, that like as Christ was raised up from the dead by the glory of the father; so we should walk in newness of life: you se● it plainly here expressed, that in our baptism these three things are represented, namely, that we die with Christ, that we are buried with Christ, and that we rise with Christ. How i● this to be taken? Thus. The death of Christ unto which we are baptized doth slay sin, which is called our old man: this is the first step, for until sin be slain in us, we can not live unto righteousness. And there is nothing of power to kill sin, but the death of Christ. The second step is burial, for when a body is dead, it doth by little and little rot and consume away in the grave. Even so our old man or sin, having received a deadly wound by the death of Christ, remaineth still as a dead carcase in those which be in Christ, and by the virtue of Christ's burial, doth even as it were by little & little too, rot and consume. This is certain, that whosoever is in Christ crucified, and so the power of Christ's death in him, sin is slain in him: yet sin is not by and by utterly abolished, but remaineth in him, and by the virtue of Christ's burial is consumed. We may not think then that so soon as ever a man is in Christ, that sin is utterly abolished in him: but in continuance of time it diminisheth and doth become less and less. What then if a man have sin as strong in him this year, as he had the last year, & the last year as strong as ten years past? Will not any man say, that the burial of Christ hath not taken effect in him? Shall a dead body being buried, rot and consume nothing at all in so long time? Well if there be no power of his burial, there hath been no power of his death, the body of sin is still alive and not slain, for a body doth not consume so long as it is alive. If it last, surely it is alive, and thereby we may be sure that he in whom sin is not diminished, is not partaker of the burial of Christ, and then is he also not partaker of his death, for they go inseparably together: wherefore S. Paul saith, We are buried with him by baptism into his death. Such a man then as doth continue in sin, hath received only the outward sign in baptism, but not the power of Christ crucified. Let all men beware of this, for if they have but the external sign, that they are buried with Christ by baptism into his death, and the power of his death and burial, be not in them to slay and to consume the body of sin, they be as far off from the benefits of Christ, as either jew or Turk. And now touching the third part of our new birth, which is the walking in newness of life: this followeth from the resurrection of Christ. As Christ (saith he) was raised up from the dead by the glory of the father, so we should walk in newness of life. Hear needeth some exposition to make this plain. When he saith Christ was raised from the dead by the glory of the Father, we may take it that the glorious power of God did raise him up, and that GOD was grorified by his resurrection, all which is true: but not the thing which S. Paul here meaneth, The Greek preposition which is translated (by) may (as it is sometimes used) be translated into, or unto. Thus it is, Christ before his passion took upon him the shape of a servant, having as S. Paul saith Phil. 2. Emptied himself of the high glory, being in the shape of GOD, when he thought it no robbery to be equal with God: and then he had taken upon him all our infirmities, sin only excepted. He was subject unto hunger, to thirst, to weariness, and such like. But when he rose from the dead, all these things are left behind, and he entereth into the glory of the father, even into the glorious and heavenly life of the Father: and we being baptised into him, and dying with him, must needs also be raised up with him into that heavenly life of God, which he expresseth, by walking in newness of life. Thus it is, if Christ died for to slay sin, and then rose up from the dead into that heavenly and glorious life, than we that die to sin with him, must needs be raised up also with him, into the partaking of that spiritual and heavenly life. As the kill and burying of sin is called the putting off the old man, so this rising with Christ unto new of life, is called the putting on of the new man. This is to walk in true holiness. Seeing all this is thus, I pray you how can he be a true Christian, that doth continue in sin? Shall we continue still in sin, that grace may abound? You see it manifest, that a true Christian is so far off from continuing in sin, that contrariwise he doth walk in newness of life. This Saint Paul doth further examplify in the verses that follow, namely, that all they which die with Christ unto sin, must needs also rise with him unto the partaking of the new life, and further, that being once raised up from the death of sin into that life of righteousness, they never return back again to live unto sin. Touching the former of these, for to express it, he useth a similitude taken from a plant. If (saith he) we be grafted to the similitude of his death, even so shall we be to the similitude of his resurrection? Thus it is, in the natural plant, as we also do know, that when the sciences are grafted into a stock, and that is digged into the ground, if the stock die, they die with it, and if the stock do grow and spring up, they do grow and spring up with it. Even so, the holy Apostle teacheth, that a man being by faith grafted into Christ, as he is grafted, and doth grow to him by a mystical and spiritual union to die with him, that is, as Christ died to slay sin, so he dieth to sin, or sin by the power of Christ's death is slain in him: likewise, he is grafted unto the similitude of his resurrection? that is, he receiveth the sap of life from Christ, as from the stock into which he is grafted, and so doth live and grow up by him. Then you see by the doctrine of the holy Apostle, that from the near conjunction which the faithful have with Christ, these two things go inseparably together, the dying to sin, and the rising to the new life, even the life of righteousness. For how should a man be in Christ, and separate these? As a man cannot have justification except he be in Christ jesus: and if he be in him, he must needs with it be partaker of the grace and power of sanctification: so also, if he be partaker of the one part of sanctification, he can not be void of the other. If he be dead and buried with Christ, he shall also rise with him. Whereby this is manifest, that where holy life appeareth not in a man, there sin is not slain: for where there is a death and a burial of sin, there must needs be a resurrection unto a new life. All they then are in the bondage of their sins: which are not by the resurrection of Christ quickened unto a new life, even to walk in the virtues of him that calleth us. What shall we say unto those also which will seem to have the latter without the former? They would seem to be very rich and plenteous in good works, and so to live unto righteousness: but look upon their life, and examine it by the rules of the holy word of God, and you shall behodle great and grievous vices that reign in them. As those other which make no show of good works, are awry when they imagine that they have part in the death of Christ, and yet they are not partakers of his resurrection, because they have no holy life: so these are utterly deceived which will seem to be risen with Christ unto an holy life, and yet were never dead and buried with him. In deed they cannot be raised unto the life of righteousness, unless they have first died unto sin. Will they be grafted to the similitude of Christ's resurrection, and have not been grafted with him to the similitude of his death? What then are all those good works which they work, that together, with those good works, do mingle so many bad vices all their life long? Surely, their good deeds are even such, as the alms, fasting, and prayers of the pharisees which Christ doth reprove, Mat. 6. Take this for a most undoubted truth, that there is no holy life, but from the virtue of Christ's resurrection. There is no partaking of the true life of God, and consequently not of any action of that true life, but from hence, that a man be grafted with Christ to the similitude of his resurrection. And therefore all the good deeds which men do, that have not sin first slain in them, proceed but of vainglory, self-love, or from other such sinister respects. What is it when a profane despiser of God's word, an horrible abuser of God's name, by swearing, a covetous, a proud and an haughty person, or an idolater, doth alms deeds? The poor indeed are relieved by it, but they do not any thing that is good before God. And now touching the words that follow, Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, for he that is dead is freed from sin. This being so notable a matter touching our engrafting into Christ, and growing together with him to the similitude of his death and resurrection: the Apostle doth yet lay it open further, and so cometh to that other point which I noted, of not returning back again from the life of righteousness, to live unto sin. But here now the speeches which are used be very effectual to express & to open unto us this whole matter. As the old man, crucified, the body of sin abolished, and the service of sin from which we are freed. First, what is it which he calleth our old man? This you must understand, or else you shall not attain to the doctrine of the Apostle. It is neither the essence of our soul nor body, which is called the old man: but the corrupt qualities. As also the new man is in the pure & uncorrupted qualities: as when we are willed to put off the old man, and to put on the new man: it is a speech borrowed from the putting off and on of garments: for the putting off the old man, is as the putting off a most filthy garment: the putting on the new man, is as the putting on of a pure and clean garment. Then further we must note, why it is called a man, our old man: and that is because the filthy corruption hath by nature overspread all parts of man, both within and without. All the powers and faculties of the soul, and all the parts of the body are defiled: so that there is nothing pure in man, as he is in himself by nature. The power and dominion of sin hath gotten the mastery over all that is in man. For this cause also, even as the natural body of man hath diverse members, so there are ascribed members to the old man, as when he saith, Mortify therefore your earthly members, Colos. 3. And then reckoneth up particularly those members of the old man, even unclean vices, as you may read in that Chap. Then he saith, Knowing this, that our old man is crucified with him. Here the manner of the death is noted, by which this our old corruption of sin is slain, teaching withal that it is not crucified, but in the cross of Christ: for he saith, With him. This our old man will retain his force and power until he be slain: it is not in man to come out of the bondage of his native corruption, until it be wounded to death; and nothing there is that can give that deadly stroke unto it, but only the death of Christ: wherefore it is said to be crucified with him. When a man is in Christ, and so the efficacy of Christ's death hath crucified his old man, yet there is still a body of sin, there doth remain that whole dead carcase, though not with the force and dominion it had before, which daily by little and little is consumed & abolished: for so the words of the Apostle are, that the body of sin might be destroyed. First the old man is crucified, that so the body of sin may be destroyed. Behold here what is wrought by the redeemer. Sin in man's nature may be espied, and many goodly precepts may be given against it, with persuasions to come out of it, but all in vain, until it be crucified with Christ. Moreover, this we are to note, that the slain body of sin, though through the burial of christ it do consume & is diminished in the regenerate, so that from day to day the remnants of sin have less & less force in them, yet it remaineth in them, & none are fully delivered from it so long as they live in this world: for you may read what the great Apostle crieth out touching himself, O wretched man that I am! who shall deliver me from this body of death? Rom. 7.24. This slain body of sin doth still annoy all the faithful (but as he giveth thanks there) we shall be fully delivered by Christ jesus our Lord. Now followeth the end why our old man is crucified, namely, that henceforth we should not serve sin. By nature we are all in bondage, we are under a most tyrannous Lord that ruleth over us, even sin: we do our service and obedience thereto: Christ doth set us free from this bondage (as he saith, If the son make you free, then are you free indeed. john, 8.) and it is by slaying the tyrant: wherefore he saith, He that is dead is free from sin. We all know this, that death setteth the bond servant free from his master. hereupon S. Paul doth reason, that if we be dead with Christ unto sin, then are we freed from it. So that you may plainly see, that they that do in such sort profess the Gospel of Christ, as that they do continue still in sin, are little acquainted with this, that Christ came to slay sin, that we by dying there-unto, might be set free from the service and bondage thereof. And now to the other point, which is, that he which is once crucified with Christ & so is dead to sin, the same must needs, as we showed before, rise with him, & live with him: whereupon it followeth, that he which so hath died & risen with Christ, can never return again unto the spiritual death, which is to live to sin. This point is not common, I mean, every one doth not understand it, and therefore I do pray you to mark well the speeches of the holy Apostle. Wherefore if we be dead with Christ, we believe that we shall also live with him. This hath a necessary consequence, as you have seen before in the similitude of a plant: where the science grafted in growing to the stock doth die and live with it. If then we be dead with Christ unto sin. If the power of his death hath crucified our old man: then do we believe that we also rise with him unto the new life: for he rising up to life, how should we being planted into him, and growing unto him, but rise also to life with him? This is the first step unto the matter now in hand. Then in the next place he addeth, that Christ being entered into that heavenly life, never returneth out of it, to die any more. This is so evident that he saith, Knowing that Christ being raised from the dead dieth no more, death hath no more dominion over him. If death have no more dominion over him then can he never return from that glorious life: for life is not taken away but by death. Now that death shall have no more dominion over him, he showeth by this reason, that, in that he died, he died once to sin, but in that he liveth, he liveth to God. This was the cause why Christ died, even that he might satisfy for the sin of the world, and that he might destroy sin. This being once done, there is now no cause why it should ever be done again, for the full satisfaction is made at once for ever, and sin by his cross shall be utterly dissolved. But touching his life, the Apostle saith he liveth to God: his life then is perpetual and everlasting. Thus much touching Christ the head. And now he cometh to the application of it in the members. Likewise think ye also that ye are dead to sin, but are alive to GOD in jesus Christ our Lord. First in these words the Apostle willeth us, not barely (as the word is translated) to think: for that is but an opinion: but to conclude as it were necessary by a Syllogism (for that speech he useth) that we are dead to sin and are alive to God through Christ jesus our Lord. Here now lieth the force of his matter, as Christ died but once for to satisfy for sin & to slay it, so all the true members of Christ can but once die to sin. Sin or the old man being once crucified in them, and having received the death's wound, can never revive again. Christ died once to sin, so his must die but once to sin, for being in him can they be off and on, now dead to sin, now alive unto it? Most true it is, that sin is in the faithful by degrees put down, and not at once: but yet it is at once by the death of Christ slain. Then the party in whom the old man is once crucified and slain, is also risen with Christ and is partaker of the new life, and so with him, or rather in him, is alive to God. Then mark the drift of the Apostle: If Christ could die but once to sin and then liveth for ever: then they that be in Christ can die but once to sin, and likewise do live with him to God for ever. How then can the old man once crucified, ever recover life again? Or how can the new life, the life of God being once begun be utterly extinct in any? Seeing the Apostle doth argue upon this ground, that as Christ can not alter, so they that be in Christ can not alter. How then shall they that be in Christ, and so dead to sin yet live therein? How can any true Christian man continue in sin, that grace may abound: but especially consider how contrary they be unto this place, which hold that a man may be regenerate in Christ, and utterly fall from it. By the doctrine of those, the old man may be crucified and slain in a man, and live again, and so again he may be slain (if they leave place for repentance) and live also from that. Also by their doctrine, the life of God may in a man be extinct, and so he doth not in Christ live to God. Why then doth S. Paul here make such a comparison between Christ and his members which are grafted into him? But let these pass, and return again to the former. S. Paul now draweth from hence an exhortation unto all Christians, that seeing their profession figured by baptism, is so as they must die with Christ to sin, and rise also with him unto the new life, that therefore they would not let sin reign in their mortal bodies etc. If sin be slain in you, than you must not let it reign in you, for is that meet, that a dead thing should reign? And shall men obey the lusts of that which is slain? Surely if sin reign, sin is not slain: if any man do obey the lusts thereof, it is alive still in him. Such a man without all controversy is not in Christ, but now mark how the blessed Apostle doth frame his speeches in this exhortation. He doth not say th●●, let not sin remain at all in you, or see that in no wise you be found to sin: for then all are lost, if none be in Christ, if none be dead and risen with him, but such as are quite void of all sin, But let not sin reign in your mortal body. Here is all that the faithful are called upon, for while they live here, namely that they obey not the lusts of sin, and so give unto it a kingdom and a dominion in them. He showeth plainly by this that the slain body of sin remaineth still in them, and the lusts thereof be in the mind, but we must not obey them. Also he saith, Let it not reign in your mortal body. What doth he by this, give allowance that sin may reign in the mind. Surely that were a small reformation, if sin should be restrained only in our bodies, and retain the full force still in the mind. But seeing it can not be but that the motions of sin will arise in the mind he doth advertise that yet we should restrain our bodies from performing those lusts. It is the like speech when S. Paul saith, Be angry but sin not. He speaketh not there of an holy anger, which indeed is not sin, for than he would not will us to cut it off, saying, Let not the sun go down upon your wrath, but he doth thereby insinuate, that man is so prone unto anger, and it doth arise so suddenly oftentimes even upon every occasion that it can not be avoided, nevertheless, he doth advise that we should not perform the cruel deeds which anger doth lead unto. Seeing it can not be, but that the filthy motions and lusts of sin will arise in the mind, yet resist them so (this is his council) that they reign not in your mortal bodies, or give not up your bodies in action to perform such wicked motions. Labour to have the mind wholly purged from them, but seeing that can not be fully attained, let them not have the reign and dominion in your bodies. And further, in this exhortation he willeth us, not to give our members as weapons of unrighteousness unto sin, but give (saith he) yourselves unto GOD, as they that are alive from the dead, and give your members as weapons of righteousness to God. To understand this, you must consider that the holy Ghost likneth sin unto a mighty tyrant, who hath his ministers and servants, attending and setting themselves in his presence, to wait his pleasure what service he will command them, which then they execute. And therefore he useth here the like phrase of speech, willing us not to set our members in the presence of sin, as weapons, or instruments, or as it were ministers attending and ready to execute his pleasure. This in deed is the miserable bondage that man is in by nature, that all the powers and faculties of his soul, with all the members of his body, are even willingly priest and ready, and do even present and set themselves as attendants in the presence of sin, ready to execute the lusts thereof. This being renounced, as it is reason, S. Paul exhorteth that we should give up ourselves to God, as they that are alive from the dead, and our members as weapons of righteousness. This is a goodly thing which is here required: and all things considered very equal. We have showed ourselves very ready to the obedience of sin, we have set all our members as attendant, to perform most willingly the lusts thereof. Shall we not now be as ready to give up ourselves to God, being ra●ed up from the death of sin unto the life of righteousness? and shall we not ●e as willing to set all our members as ministers and servants to attend upon righteousness, as we were to give them to sin? Shall we not change our Lord, if it be from the worse to the better? Or shall we not serve the better Lord as willing as we served the worse? Consider I pray you: what is the reward of those which are the servants of sin: Is it not eternal death, even the torments of hell: and yet how cheerfully men perform that service? How ready be they to obey the lusts of sin? What is the reward of those which serve righteousness? Is it not promised that they shall have eternal glory, and shall we not then be as willing and as ready to obey righteousness as we were to obey sin? And now to the last verse, which I have read unto you, For sin shall not have dominion over you: for ye are not under the law, but under grace: This is a most excellent comfort, which S. Paul uttereth to hearten & to encourage all the faithful to resist sin. We hear of freedom from the yoke of our evil lusts, we are called upon to renounce our obedience unto sin. Also we are willed to present all our members as weapons of righteousness to God: but in the mean time we do feel ourselves so oppressed with the tyrannous power of sin, that it seemeth we shall resist in vain. Yea it falleth out in many, that the more they do resist, and strive against their evil lusts, the more furiously the same do seem to rage. Whereupon some do give over striving, feeling themselves so yoked, as that they think it unpossible to wind out. For this cause S. Paul saith, Sin shall not have do●●●●●● over you. As if he should say, be of good courage, and faint not, resist sin with all the force ye can: for albeit the motions thereof do arise in you very strong, and seem often times even to lead you away captive, yet it shall not reign Why may one say, doth not sin reign in you: where the motions (which ariseth in the mind) doth take place: so that a man is carried into some sinful acts? Surely we must judge thus, that where a man doth that which he unfeignedly hateth, and is drawn thereunto, even against his will, he doth not obey sin, neither can it be said that sin doth reign in him: But is not such a man in danger that he shall be overcome? No verily, for mark what a reason the holy Apostle doth render. For ye are not (saith he) under the law, but under grace. The sum of the reason is this, sin hath lost his force in you and is unarmed, and you have obtained an invincible power against it, therefore go on v●●●ntly in resisting, for you shall assuredly obtain the victory, and sin shall not have the dominion over you. Now sin hath lost his force by this, that you are not under the law, and you have obtained your power in this, because you are under grace. Is not this a marvelous encouragement? The tyrant is utterly weakened, and you are mightily armed, therefore go to & resist, he shall not prevail against you. This you shall see plainly, if you did understand what it is not to be under the law, and what it is to be under grace. The law was Moral, judicial, and ceremonial. Here we must needs take it of the law Moral: But now how is this to be understood, that he saith, we are not under the moral law? They be utterly awry which take it absolutely, as if we had no more to do with the law of God. The law is the rule of holy life: all vices are condemned only by it, and alone it commandeth all virtues: what then can be more absurd, than that Saint Paul urging godly life, should abolish the only rule thereof? We are still, under the law thus, to have our mind, our will, our affections, our thoughts, our words, and our deeds wholly framed according to the same. It is therefore but in some respect, that Saint Paul saith, we are not under the law. Some do take it to be meant, that we are not under the curse of the law. Most true it is, that Christ hath delivered his from the curse of the law, as it is written, Gal. 3. but that appertaineth unto justification: S. Paul doth not here deal about justification, but as we see plainly touching sanctification, that is, the godliness which is begun in all the faithful. Here than it must be understood so, as it is to be applied to the conflict that is between the flesh, and the spirit, in the regenerate. And that is thus, ye are not now under the law as it is the strength of sin, 1. Cor. 15.56. This matter is handled at large in the next Chapter, where he doth clear the law from all blame, that it is the strength of sin, or that the native corruption in us, which as an husband, hath force by the law in our members to bring forth children unto death: that is, to beget, and to bring forth wicked deeds, in the faculties of our souls and bodies, being as the wife. For it is accidentary to the law to do this. For the law being spiritual, and requiring an heavenly purity, and lighting upon our nature, which is carnal, or utterly corrupt, only showing our uncleaneness, and not healing it, concupiscence becometh more raging in us, which without the law lieth as it were dead. He that is in Christ, and so endued with grace, or that is led by the spirit of sanctification. Which doth mortify the deeds of the flesh, is not so under the law any longer, as that sin should have strength thereby. Thus the holy Apostle than doth encourage and comfort all those that strive to mortify their sinful lusts, telling them, that the tyrant hath lost his force, which he had by the law in our corrupt nature, and that we are armed with the mighty power of grace to subdue him, and therefore, he shall not have dominion over us. What greater comfort than this? why should we not take heart? The Lord increase his grace in us, and make us strong in renouncing all obedience to sin, and in giving up ourselves wholly to his service: Amen. FINIS.