SERMONS UPON A PART OF THE FIRST CHAP. OF THE GOSPEL OF S. JOHN.  
PREACHED BY ANTONY WOTTON, in the Parish Church of All-hallows Barking in London, and now by him published.  2. COR. 5. 20. Now then are we Ambassadors for Christ: as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. 
AT LONDON, Printed by H. L. for SAMUEL MACHAM, and are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. An. 1609.   

TO THE CHRISTIAN READER, INCREASE OF KNOWLEDGE AND OBEDIENCE.  
I Have at the last yielded to the request of some friends, for the publishing of those Sermons, which I preached some years since. Of what use they will prove to the Church of God, his blessing upon the careful reading thereof, will in time discover. For my part, I have laboured, by the penning and setting of them forth, to bring some help to the better understanding of the Gospel, to clear such matters, as offer themselves to be considered; and to further all men, that will vouchsafe the reading of them, in the knowledge of the mystery of our redemption, and in the fruits of true sanctification. If any man, that heard them delivered by word of mouth, find some difference betwixt that, which then I spoke, and this, which now I writ; it may please him to understand, that I had but some very short notes of my former Sermons; and happily my second thoughts have afforded me by the blessing of God some better knowledge of the Evangelists purpose and meaning. Their extraordinary length must be imputed to the swiftness of my speech. If I go forward in the expounding of this Gospel, it is my purpose to do it rather by way of Commentary for instruction, then by discourse for exhortation: unless it do appear that this manner of writing, which I have now used, be of greater profit to the Church of God; to the service whereof, I have vowed my poor labours. The same God, of his infinite mercy, vouchsafe his gracious blessing upon them, to the glory of his own name, the furthering of the salvation of his children, and the increase of my comfort in the faithful discharge of that duty, which I am desirous to perform, to the uttermost of my small power. April. 11. 1609.  
Thine assured in the Lord jesus, ANTONY WOTTON.   

THE FIRST SERMON upon the first Chapter of JOHN.  john, Chapter 1. Ver. 1. 2. 
1. In the beginning was the Word, & the Word was with God, and the Word was God.  
2. The same was in the beginning, with God. etc. 3. 4. 5.  
THE whole Scripture, contained in the books of the Old, and New Testament, 
a 2. Pet. 1. 21  being penned by holy men, as they were moved by the holy Ghost, must needs be in every part, of like authority, and certainty. For what difference, in these points can there be reasonably imagined, where one and the same Author, God himself, giveth immediately both warrant to write, and direction in writing? Add hereunto, that the main matter of both, and the chief end of the Lord, in both is all one; namely, the knowledge of our Redemption, by the sacrifice of the promised Messiah jesus Christ. Only herein doth the later excel the former, that it 
b 2. Pet. 1. 19  delivereth this great mystery of Reconciliation, more particularly, and more clearly. In this respect is 
c Mat. 11. 11  the office of john Baptist preferred before the calling of all the Prophets, that went before him, & yet made inferior to the ministry of the Gospel, that was to follow him. john was more than a Prophet; yet he, that is least in the kingdom of Heaven, is greater than he. Then are we utterly without excuse, if the measure of our knowledge, in the doctrine of our everlasting salvation, be not answerable, in some proportion, to the means thereof, in this clear light of teaching. Let us therefore I beseech you, with reverence and good conscience, stir up both our souls, and bodies, to the learning of that, which doth so nearly concern us, and is so plainly, & plentifully manifested by our Saviour, & his Apostles, in these books of the new Testament.  
Of which (that I may, in this entrance to my labour, say somewhat of them all in general) some are historical, some doctrinal. The historical books declare matters of fact, the sayings, and doings of God, angels, and men: Some of them report of things past, which is the proper office of an history. And of this kind are the five first books, the four Gospels, containing the discourse of our Saviour Christ's life, death, resurrection, and ascension; one book of the Acts, or doings of the Apostles: the other historical book is the Revelation; wherein, by way of prophecy, concerning things to come, the estate of the Church of Christ, till the end of the world, is most truly & wonderfully described. Those treatises of the new Testament, which I call doctrinal, are such as were written by the Apostles, for the instruction of the Church of God; commonly called Epistles, because they were sent: sent I say to them, who had already received, and professed the Gospel. But of these I shall say more, if it please God, in my exposition of the Epistle to the Romans.  
1. Now, as for those books, which we call the Gospels, we are to understand, that the general matter of them all four, is an history of those things, that jesus did, and taught, while he continued here in the world; as it is evident by 
d Act. 1. 1  S. Luke, and this our 
e joh. 20. 30. & 21. 25  Evangelist. But whereas they name (expressly) no more, but his sayings, and doings; we must know, that his sufferings, or the things that befell him in this life, are also comprised in them, according to the course of an history. What is more common in the books of kings, than such speeches as these: 
f 1. King, 14. 19  jeroboams acts; 
g 29.  Rehoboams' acts; 
h & 15. 31  The residue of the acts of Nadab, and all that he did, are they not written in the books of the Chronicles of the kings of Israel? Yet, who is ignorant, that these histories contain also, besides their deeds, a rehearsal, as of other matters concerning them, so namely of their death, either natural, or violent?  
2 But let us come nearer to this our Evangelist; First to the title of the book, then to the history itself. Touching the former, although 
i Tertullian. lib. 4, contra Marcian. cap. 2  I do not hold all the titles of the books of the new Testament to be (as those of the Psalms are) parts of the Canonical Scripture, indited by the holy Ghost; but only directions added by men to give notice of the Authors, and to show (in general) of what kind they are: yet surely they are (for the most part) taken out of the books themselves. The writings of the Apostles have warrant of that name Epistles, not only because 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Grecians so call the Letters sent from one to another, such as those are, but also from 
l 1. Thes. 5. 27  S. Paul himself; who according to common custom, calls them by that title. So doth 
m 2. Pet. 3. 1. 16  Saint Peter term his own, and the Apostle Paul's writings. But of these, and the other titles of the Acts, and Revelation, an other time, if God will. This book, and the other three of the same kind, are called Gospels. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word in the Original signifieth as much as good tidings, or a message of some good; applied by the holy Ghost to the doctrine of the Gospel, according to the manner of the scutcheon two interpreters, who translating the old Testament out of the Hebrew into Greek, expressed 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the preaching of salvation by 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word of the same nature, and kind 
q Esai. 52. 7.  How beautiful upon the mountains are the feet of him 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that declareth & publisheth peace etc. saith the Prophet; where the Greek hath 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evangelize peace, as it is alleged by the 
t Rom. 10. 15.  Apostle, and applied to the preaching of the Gospel. And that the doctrine of salvation by Christ is signified by that name, it may farther appear by 
u Gal. 3. 8.  the same Apostle, where he saith, that the Scripture preached the Gospel to Abraham, saying, In thee shall all nations be blessed. But what need many proofs in so plain a matter? Especially since the first messenger of that joy, after our saviours birth, the holy Angel, delivers his embassage in the very same terms. 
x Luke, 2. 10  Behold, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I bring you glad tidings of great joy. Yea, our Saviour himself hath authorized, and as it were sanctified the word, to that purpose, by saying, 
* Matth. 26. 13  Verily, I say unto you, wheresoever this Gospel shallbe preached, throughout all the world, there shall this also, that she hath done, be spoken of, for a memorial of her.  
If any man demand yet farther reason, for applying this title to the History of our Saviour; Let him hearken what 
a Mark, 1. 1.  Saint Mark saith. The beginning of the Gospel of JESUS CHRIST. Upon this warrant from him, these four books are lawfully and worthily called the four Gospels. Now it hath seemed good to them, that have translated the new Testament, out of the original greek into other languages, to retain the greek word in their several translations, either wholly without any change, as the Syriack doth or else framed after the fashion of their speech. So is it in the Latin, French, Italian, Spanish, & 
b Printed 1555  the old Flemish, yea in the Scotish to; only our ancestors the Saxons have used their liberty, to express the meaning of it in their own tongue. and have changed evangely into Gospel. And yet they have not made this alteration in the Titles, (where they keep the Latin altogether) but in those parcels which were shared out for the service of some special days; & in 
c Math. 4. 23. & 26. 14 Mark, 1. 1. & 14. 9  the text itself, where the Greek word is used by the Evangelist. The word then, both in the Original, and in our english, giveth us to understand, that the matter of these Histories, or books called Gospels, is a message of joy, and gladness; yea, of suchioy, and gladness, as neither eye hath seen, care hath heard, nor the heart of man is able worthily to conceive.  
And shall I need to use any one word of exhortation, for the stirring of us up to hear these joyful news of peace and salvation? This is that kingdom of Heaven, which, in the days of our Saviour Christ's preaching 
d Mat. 11. 12  suffered violence: while multitudes ran together in heaps, thronging, & thrusting to hear such gladsome tidings. If the Examples of men be of small force to move us; yet let the testimony of Angels weigh some. what with us 
e Luk. 2. 10.  Behold (saith the Angel) I bring you glad tidings of great joy, that shall be to all the people. And that we might the rather be persuaded thereof, we have not only thereport of this one Angel, but the practice and example of a whole army of Angels, 
f Ver. 13. 14  Praising God, & saying Glory be to God in the high heavens, & peace on earth, & towards men good will. Shall the holy Angels of God, whom these things in a manner concern not, so triumph, and glory, for this happy news; wondering at the infinite mercy of the Lord, and rejoicing for our glorious felicity? and shall we (for whom all this is done) remain senseless, & careless? At the least, let this dullness, and deadness work so much with us, as to make us see, how unworthy we are of so unspeakable love, how unwilling to receive the gracious means of salvation, provided for us, and offered to us, yea thrust upon us by the Lord, that will not suffer us to perish. Is it possible we should be so unthankful to God, so unkind to ourselves, so injurious to our posterity, as to neglect drive away from us, and them, the only means of our, and their everlasting salvation? Do you think those reprobate spirits the Devils, if the Lord had vouchsafed them so great a mercy, would so desperately have refused it, or so faintly accepted of it?  
Say not to me, you are contented to be saved by jesus Christ; when you show yourselves so retchless, & backward to learn how you may be saved by him. Give me leave to reason a little with you. If an estate in some temporal possession were bestowed on you, by way of Legacy, would you satisfy yourselves; or would it serve the turn, for you to profess, that you accepted of the gift: would you stay at home, and wait till the executors should draw you out, to go take possession? No, no, you would seek from one Court to another, make all the friends you could, bestow your pains, time and charges, to have livery and seisin of a frail and uncertain in heritance. But in this bountiful, and large grant of interest to heaven, we have not so much care, as to know what claim, or title, we have to it. And yet it is a mystery: 
g 1. Tim. 3. 16  Great is the mystery of godliness; 
h 1. Cor. 2. 8  which none of the Princes of this world have known. The excellency, and gloriousness of it inflames 
i 1. Pet. 1. 12  the Angels with a desire to look into it; and do we set light by such wonderful knowledge? let it suffice us, hitherto in our ignorance we have been so careless: Now, at the last, let us put on other minds, and by our continual diligence (as it were) make amends to ourselves, for so long continued negligence. To which purpose I have especially made choice of this piece of Scripture. If any man pretend the hardness of the matter; what is more easy, or more pleasant than a story? If any man despise the plainness of it, as a thing not worth his labour, because a story; what is more strange, or mystical than such a Story? The Gospel is the easiest part of the New Testament. But the Gospel of Saint john, is the hardest part of all the Evangelists writings: yea, I dare boldly say it, because I am sure I shall speak it truly, there is no one part of all the Scripture, (setting allegories, and prophecies not fulfilled, apart) that contains matters more needful, or more hard to be known, than this present Gospel, or message of joyful tidings, brought to us by the holy Evangelist, the beloved Disciple of our Saviour Christ.  
2. Of whom that I may speak a little, for the farther inciting of us to hearken diligently to that he writes; first I will entreat of his person, then of his writing. That which 
k 2. Pet. 1. 20. 21  the Apostle Peter saith of the old Testament, that no prophecy of the Scripture is of any private interpretation, but that holy men of God spoke, as they were moved by the holy Ghost, is also to be applied to the writings of the new Testament, which proceeded from the same spirit of God, by the like inspiring, and directing; as it is confessed by all, both Protestants, and Papists, that make any profession of Christian Religion.  
For the Apostles of our Saviour Christ, were the Penners of all these books save 
l The Gospels of S Mark, and S. Luke, and the Acts.  three: and 
m joh. 16. 13  to them the holy Ghost was both promised by him, to lead them into all truth, and 
n Act. 2. 3. 4  accordingly sent; so that there can be no question, but the new Testament, as well as the old, is the certain truth of God, equal in authority, superior in plainness, & knowledge of particulars belonging to everlasting salvation.  
But you will demand perhaps, how we may be assured, that the Apostles were the immediate Authors of these books. First, we have the same proof of the new Testament, that we have of the Old, the joint consent of Christians, in all ages from time to time. Secondly, who seethe not the admirable providence of God in preserving these books in such glorious reputation, maugre the power & malice of the mighty ones of this world, & their great master, Satan? Thirdly, who can be so shameless, as to deny or suspect the credit of those ancient Christians, who, living in the Apostles times, might & did certainly know, either by 
o Gal. 6. 11 Col. 4. 18. 2. Thes. 3. 17 1. Cor 16. 21  the hand, or by some marks, which the Apostles used (as it were signing and sealing) or by inquiry of the Apostles themselves, that those books were indeed of their writing? From them this knowledge came to their next successors, and successively to us, that now live, by such a general consent of so many thousands in all ages, that it were more than impudency to make question of the matter; howsoever our Papists, in these days, to make all men depend on them (that they may show themselves to be Antichristian) will have the assurance of this point, as of all other matters of faith, to be fetched from them that now live, from the authority of the Church of Rome, that now is. I may say the like of those other 3. Books, the Gospels of Mark, and Luke, and the Acts of the Apostles; which were acknowledged by the first Christians to have been indited by the spirit of God, and (as 
p August. prolog. in joan.  it is recorded by some) to have been approved for such by the Apostle S. john; who doubtless, living till after the decease of all them, that are said, and believed to be the writers of these, and the other books of the new Testament, would have disclaimed the authority of them, & informed the Church against them, if he had not certainly known, that they were all the holy Ghosts own inditing.  
But it is not my purpose, nor is it necessary to that I have in hand, to dispute this question: only it seemed to me not amiss to speak thus much, in this entrance, as it were by the way, to prevent such objections, as might perhaps disquiet the minds of some, not so thoroughly settled. For whose better satisfaction, I will add that, which is of most importance: namely, the matter contained in these books; which is apparently such, for the substance of it, as the heart, and head of man were never able to devise: yea such (witness 
q 1. Cor. 2. 9 10  the holy Apostle Saint Paul) as neither eye hath seen, ear hath heard, nor ever came into any man's heart; But God hath revealed it to us, by his Spirit, which searcheth all things, yea the deep things of God. This strangeness of the matter is seconded in them, that believe to salvation, by an unspeakeaioy, and comfort in their souls, conceived upon a feeling of the pardon of their sins, and a certain hope of everlasting happiness in the life to come. In the last place comes the testimony of the spirit of God: which (as it were the broad seal) makes up the assurance both of the matter, and the books: in which it is comprised.  
If you ask me how I can discern the witness of the Spirit, from the illusion of Satan, and the imagination of mine own brain, give me leave also to demand a like question of you; How could the Prophets (whose ministry it pleased the holy Ghost to use) from time to time make a difference, betwixt the motions of the Lord himself, and the suggestions you mention? were they any more able to express this power of discerning, than the faithful now are? I grant they could make proof of their calling, and the revelations they had, by a miraculous foretelling of things to come. But neither were those prophesies any certain proofs, till the event confirmed the truth of them, and my question remains still unanswered; How they could discern, that the things which they prophesied of, were revealed to them by God, and not suggested by any deceitful working of the devil. Bear with me I beseech you, if I a little forget myself in a matter of such importance, and difficulty: wherein I would be yet more bold, with your patience, but that I trust and purpose to handle this point more at large, upon some juster occasion hereafter. The conclusion is, that no reasonable man, much more, that no Christian, may, without great incivility, or weakness of faith, make any question of the truth of these books: which have continued in estimation, and authority, by the space of so many hundred years, in despite of so many, so learned, and so mighty enemies; whereas the doctrine itself, by which, through the power of God it hath, and doth prevail, is so contrary to the desire of flesh, & and blood; taking away all manner of glory from man, and covering him with shame, & ignominy; yea, stripping man of his greatest pride, the freedom of his will: without the comfort whereof, he hath (naturally) no joy in any of his actions whatsoever.  
The holy Ghost than is the enditer of these books; Men, especially authorized by him, the Penners. Amongst whom this our Evangelist was not the least; a man singularly affected by our Saviour Christ, and therefore often thus described, 
r joh. 13. 23. & 19 26. & 20. 2. & 21. 7. 20  The Disciple whom jesus loved. That this Gospel was of his writing, it appeareth by the end thereof, where it is said; 
s john, 21. 24  This is that Disciple, which testifieth these things & wrote these things. Now what that Disciple was, the twelfth verse showeth. Then Peter turned about, and saw the Disciple, whom jesus loved: upon that sight of him Peter took occasion to question with our Saviour about him; and in the end of that conference, set down by the Evangelist, follow the words I recited before, This is that Disciple. But how shall we know, that This beloved Disciple. was john? Surely the Gospel no where expresseth who it was: as you may see in the places before alleged; where there is no signification of his name: and, other place, where hee is called the beloved Disciple, there is none. We are therefore in this point also to have recourse to the perpetual judgement of all Christians: who have (without any doubting) delivered this upon their credit, as it were from hand to hand. Whereof we may the better be persuaded, if we remember & consider, how easy it was for them, that lived in this Evangelists time, and were (as we shall hear anon) the occasion of his writing, to inform themselves most certainly of the Author of this Gospel. It may be, some man will yet doubt, whether the Apostle john were the penner of this Gospel or no, because he hath not named himself, as he hath done in the Revelation. For the satisfying of which doubt, it may please him to understand, that this book is an history, as those of the Kings are, that of Ester, of job, & such like, to which the Authors of them have not set their names. But the other of the Revelation is a prophecy, as the writings of Isay, jeremy, Ezekiel, Daniel, and the rest; every one of which hath the Authors name particularly rehearsed in it.  
Now for the name itself, if it may add any credit to the person, or signify any part of his nature, or grace bestowed upon him, whom may we prefer before this our Evangelist? whose very name john, in the original Hebrew, soundeth out grace, & favour. To which if we adjoin that testimony of the holy Ghost so often repeated in this Gospel, that he was the Disciple whom jesus loved, what can be thought wanting, that might commend him to us? For howsoever the love of God be no proof of any excellency in the party beloved, from which this love should arise; yet it is a most certain demonstration of some great worth in him, after he is beloved: Because 
t Ezec. 16. 3. 6. 7 13. 14  the love of God always bestows on him, whom it once embraceth, some assured testimony that he is beloved of God. It finds nothing worth the loving, but it gives something: it makes the party lovely, though of himself he be worthy of hatred.  
And surely if ever this effect of Gods love appeared in any (as it showeth itself in all, that are beloved of him, more or less) it was evidently to be seen in this our Evangelist, 
u Matth. 4. 21  who of a poor Fisherman ignorant, and young, became in a short space admirable to all the world, for variety, and certainty of all divine wisdom, and knowledge; insomuch that 
x Basilius' homil. in joa. c. 1.  the most learned and excellent of all the Philosophers, are reported, to have wondered at the mysteries contained in the beginning of this Gospel, which 
y August. de civit. dei lib. 10. cap. 29.  they thought worthy to be written in letters of Gold. And yet, poor souls, they wondered at that, which they fully understood not. If they had been vouchsafed that honour, and happiness, whereof the Lord in his infinite mercy hath made us partakers, To conceive, & feel the truth of these mysteries to our everlasting salvation, oh how would they have triumphed? And is it possible, we should so lightly esteem it? Therefore shall they be our judges, if we stir not up our dead affections to embrace, as it were with both arms, the kind offer of so glorious, and wondrous knowledge, delivered by him, who was of all other most dear to our Lord, and Master jesus Christ.  
Whereof, if any man desire to see more particular proof, let him look upon this our Evangelist, 
* job. 13. 23. 24  laying his head lovingly, and familiarly in the bosom of our Saviour; and behold Simon Peter, a man in no small favour with his Lord jesus Christ, beckoning to him, as one that might be most bold, to ask that, which (it seems) none of the rest durst demand. He knowing the interest he had in his Lord's affection, makes bold to ask the question, who it was that should betray him; and presently without any second request, receives a plain and sufficient answer. And that it may yet more plainly appear, what opinion the other Disciples had of our saviours especial love to him, remember I pray you the question moved by Peter, 
a john, 21. 21  Lord, what shall this man do? By which it is manifest, that the disciples persuaded themselves, that our Saviour had a principal care of him above the rest: therefore also did they so interpret their master's speech, that it was commonly held amongst them, 
b V 23  that john should not die. But there can be no greater argument of our saviours entire affection to him, & of his strong persuasion of john's extraordinary love, than 
c joh. 19 26. 27 28  the commending of his dearest mother to the keeping of john, and john's readiness & willingness in accepting, and entertaining her: which is yet the more apparent, if we consider, that james, and Jude were of the blessed Virgins, and our saviours kindred by blood, & john only by alliance, because of her marriage to joseph 
* Page 14. line 21. etc.  Only I mustadde a word, or two of that title, which is commonly set before the names of those, that were the penners of the books of the New Testament: The Gospel according to S. Matthew, S. john, The Epistle of Saint Paul, Saint Peter, Saint james. This title or Epithet, though it be both common & ancient, yet questionless was not annexed by any of these writers; as not agreeable to true Christian discretion, and modesty: yea perhaps it was also, if not injurious, yet likely to prove offensive to all other believers, that a title common to every Christian, should be made proper to some few, though principal members of the Church. You will object (it may be) that these writers style themselves Apostles; as if they desired to have their dignity, and office known to all men. True it is, that they do so indeed, in their Epist. But neither did that name belong to all the faithful, or to any, but some certain men: and it was necessary for the authorizing of their writings. How then? Do I condemn the title, or the first Authors, or the continuers & users of it? Nothing less. For I gladly acknowledge, both that the Apostles, and Evangelists had especial interest in that name, and that there could be no danger of scandal; seeing it was not taken by themselves, but given to them as an honour, by the consent as it were and with the liking of all true Christians: whose purpose it was, not to make them Mediators of intercession, betwixt God, and men upon earth; but to show the reverend opinion, they had conceived, and did hold of such worthy, and holy men. And to say the truth, what doth the word signify but 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Holy. How often is it given, in the Scriptures, to all, that are members of the true Church, in their several Congregations? It shall suffice therefore (to shut up all in one word) that we mean not, by this title Saint, to note any office of mediation, but only to testify our respect, & reverence of those, whom it pleased our blessed Saviour to choose, and employ in so excellent, and glorious a service. In this sense, I desire to be understood whensoever I use that title; and to be excused, in your charitable construction, if, according to that liberty, which ancient, and later Divines have lawfully used, I sometimes omit it, in naming this Evangelist, or any other of his fellow Apostles or Evangelists.  
I may not forget to adjoin to that, which hath been spoken, a few things more, which the Scripture hath recorded of him, namely that he was 
e Matth. 4. 21  the son of Zebede, and brother of james, called with him to be a Disciple of our Saviour, & afterward 
f Luke, 6. 14  specially chosen with the same his brother, to be one of the twelve Apostles. All these things are so plainly delivered in the Scripure, that it is enough to name the places, without any more ado. But of his mother it is needful to speak more particularly; because it is not so clear, who she was, though it be as certain: we are then to understand that his mother's name was Salome; which is thus to be proved. 
g Matth. 27. 56  Saint Matthew reporting the history of the women, that stood afar off looking upon our Saviour, when he was crucified, writeth thus of them. Among whom was Mary Magdalen, and Mary the Mother of james and joses, and the Mother of Zebedeus children. Now Zebedeus children were james the elder, as he was called for difference sake, and john. But how shall we know that this woman's name was Salome? 
h Mark, 15. 40  Saint Mark tells us so in these words. There were also women which beheld afar off, among whom was Mary Magdalen, the Mother of james the jesse, and of joses, and Salome. Who seethe not, that she, whom the former Evangelist called the Mother of Zebedeus children, the later nameth Salome?  
So that our Evangelist was the son of Zebedeus and Salome; upon him as upon the rest, 
i Acts, 2. 3.  the holy Ghost descended, like fiery cloven tongues, enduing them with the admirable gift of understanding, and speaking all strange languages. Neither was he only thus qualified with the rest, but as it should seem of greater account in the Church than most of the rest. Therefore 
k Gal. 2. 9  the Apostle Paul reckons him with james, and Peter, as one of the Pillars of the Christian Church. Yea, our Saviour himself in his life time was wont to admit him, as it were into his private counsel: 
l Mark, 5. 37  when he went to raise up jairus daughter from death, was not john one of the three, whom he made choice of, to take with him? 
m Matth. 17. 1  was not he one of the 3. witnesses of his glorious transfiguration in the mount? To conclude, in 
n Mark. 14. 33  that his grievous agony in the garden, our Evangelist was one, with whom our Saviour would be accompanied. And for the person of john this may suffice, unless perhaps some man look, that I should add hereunto, as a farther proof of our saviours love to him, the mention of those wonderful revelations, wherein the estate of Christ's Church upon earth, to the very end of the world, is lively and certainly discyphered. As for other things, which are recorded touching him in the Ecclesiastical histories, I will crave leave to omit them, because they little, or nothing concern the matter, we have in hand; & I know there are but few present, that are able to search the authors, as 
o Acts 17. 11.  the men of Beroea did the Scriptures, to see whether those things be so or no.  
I come now from the person, to the writing: where first, for the occasion, & time of penning this Gospel, I will only say thus much, 
p Euseb. hist. eccles. lib. 3. cap. 21  that it is commonly thought to have been written, after the return of the Evangelist out of banishment, from Pathmos; both to supply that which was wanting in the other three, concerning our saviours doings, and sayings, before john Baptist was imprisoned, and also to satisfy the request of the Christians in Asia, especially the Ephesians, that it might be a counterpoison against those heresies, which Cerinthus, and Ebion had hatched, and whereby the Godhead of our Lord, and Saviour was called in question. Wherein, if any man shall presume to think, that our Evangelist hath not taken such a course, as was fit for the refuting, and suppressing of those heresies; let him learn, first that the holy Spirit, of whose inditing this Gospel was, is not to be taught by the blind conceits of proud ignorant men. Then let him farther understand, that it was not the Evangelists purpose, nor indeed a matter beseeming the authority of him, whom the Lord used for his Secretary, to dispute by writing, with profane, and blasphemous Apostates: but to instruct the Church of Christ in the truth formerly delivered. And this he hath performed with such majesty, and authority, that we may see in him the grace answerable to that name 
q Mark, 3. 17 , which his Lord and Master gave him, even power to thunder. For who is not astonished with admiration of those wonderful mysteries, concerning our Saviour Christ's eternal divinity, which this son of thunder as it were rattleth out? Therefore did 
r August. Prologue. in joa. Theodor. prodromus in distich.  the ancient writers compare him to an Eagle, as one that mounted up above the pitch of the other three Evangelists, even to the height of the Godhead, and that unsearchable mystery of the most glorious, and blessed Trinity.  
There is indeed some diversity of opinions amongst the Latin Fathers, to which of the Evangelists the other 3. beasts, 
s Ezech. 2. 5 Revelat. 4. 6.  Ezech. 2. 5. Revel. 4. 6. should be severally referred: but it 
t Although Irenaeus lib. 3 cap. 11. makes john the Lion, and Mark, the Eagle.  is generally agreed upon, that the Eagle belongs to john, for the reason above named. Art thou then desirous ro understand the great, & high, points of divinity? Cast thyself upon the wings of this Eagle, who will carry thee up, as it were into the bosom of God, and acquaint thee with such matters, as, but by revelation from God himself, could never possibly have been discovered, or imagined.  
And that we may the more be ravished with the love of this holy Gospel, let me put you in mind of that variety, the mother of delight, which is easy to be seen therein. How sweetly hath our Evangelist tempered, and as it were allayed, the hard points of profound knowledge, with interlacing of delightful Histories? If at any time he soar aloft, that he may seem to be almost out of sight for the height of those admirable mysteries of our saviours divinity, he comes down again ere long, and feeds our eyes, with making us see the use, and comfort of those glorious instructions. And besides this variety of matter, which shineth in comparing one part of this Gospel with another; there is yet a farther consideration, to the singular commendation thereof. Who is there, if he have any sense of God's mercy in Christ, but takes great pleasure to read one and the same thing, diversly recorded by the other three Evangelists? And what marvel? Seeing it is, even in profane histories, a matter of no small use, and delight, to have the memory renewed, and the affection quickened by the variety of discourse, as it were by the diverse cooking of some one dainty kind of meat. But our Evangelist, to the diversity of handling, hath added also great store of new matter, not once touched by any one of the other; the LORD having reserved, for him, the perfecting of that knowledge, which the rest did begin and further.  
Many excellent things are recorded, by Saint Matthew, Saint Mark, & S. Luke, concerning the Sermons, and miracles of our Saviour: yet are there but few of these proper to any one of them. Only S. john affords us, as in so short a Treatise, great plenty of new, and unknown variety; 
u Piscator in prooem. ad joan.  10. Sermons, four miracles and that zealous prayer, full of love and comfort. The sermons (that I may speak a word, or two, of every one of them, in particular) are these: First, 
x job. 3. 1. 2. etc.  that kind dialogue with Nicodemus, and those worthy instructions, concerning regeneration; whereby we are taught, that our natural estate is fleshly, and uncapable of grace, and glory, till the spirit of God by the waters of the Scriptures, have bred in us a new and heavenly conception. In the second place followeth 
y joh. 4. 7. 8. etc.  that sweet, and comfortable discourse, with the Woman of Samaria, concerning the water of life: which being once received into the soul, turns into a spring, that can never be dried up, but sends forth continually abundance of fresh liquor, to cool, and moisten the heart, in all heat of temptations.  

* joh. 5. 19 20 etc.  The next Chap, presents us with the third Sermon: wherein upon occasion of the stiffnecked jews murmuring against our Saviour, for willing the man, whom he had cured, having been thirtie-eight years bedrid, to take up his bed, and walk, though it were the Sabbath day, we have a glorious assurance of our Lords eternal Godhead, and equality with God his Father. But that, which exceeds in all heavenly comfort, is 
a joh. 6. 26. 27.  the fourth Sermon; in which, our blessed Saviour, as it were thrusts himself into our mouths, to be eaten, and drunk; giving us full assurance, that the eating of his flesh, and drinking of his blood, that is, believing in him, shall feed us without hungering, or thirsting any more, to everlasting life; which he, according to his Father's will, and charge, shall most certainly bestow upon all them, that by true faith become one with him.  
The 
b joh. 8. 3. 4. etc.  fift Sermon affords us a worthy example of our Lord, and master's wisdom, and authority to discern and confound the subtle malice of his wilful enemies. With what divine judgement doth he look into the depth of the pharisees deceit, who sought to entrap him about the woman taken in adultery? With what admirable discretion doth he drive them away, to their perpetual shame, and dishonour? With what a majesty doth he, a little after, convince and reprove them, for their wilful blindness, and proud conceit of the knowledge, they bragged of, but had not? Let us come 
c joh. 10. 1. 2. etc.  to the sixth of those Sermons, which our Evangelist only hath recorded. In no place doth our Saviour more plainly avow himself to be the Messiah: where have we the like certainty of his care, and love delivered? He gives his life for his sheep, and casts himself into the very jaws of the Wolf, that his mouth might be stopped: And to the singular comfort of us, that are not by nature jews, he tells us, that we also belong to his sheepfold. Into which when we once are received, and acknowledged for sheep, no power of sin, Satan, or death, shall be able to wring us out of his hands; because the Father, with whom he is in nature all one, is stronger than all.  
The former six Sermons contain especially those benefits whereof we are made partakers by our Saviour Christ in this life: but 
d joh. 11. 25. 26 etc.  the seventh expresseth our final triumph, over our last and greatest enemy, Death himself. Those help both to arm us to the fight, and to encourage, and further us in fight; but this crowns us after victory. If the body shall rise again to glory, we may truly, and safely challenge Death and sa●e 
e 1. Cor. 15. 55  Oh Death, where is thy sting? oh Grave, where is thy victory? For if our bodies be made immortal, where is the power of Death become? Who then can faint in a battle? the issue whereof will be so certain, and happy? especially if he remember, what gracious promises he hath from God in 
f joh. 14. & 15. & 16.  the eight Sermon, of the continual assistance of the holy Ghost. For, howsoever, those glorious matters principally concern the Apostles, yet hath every Christian his interest in them, according to a certain proportion. The Apostles could not err in any matter of Doctrine. No true Christian shall so err in matters necessary to his salvation, that he shall be cut off from being a member of JESUS CHRIST; but shall have his measure of Instruction, Peace, and Comfort, according to the trials, that his heavenly Father hath appointed to make of him.  
The two last Sermons do especially concern two of the Apostles; but were written for our learning, and consolation. In 
g joh. 20. 26. 27. etc.  the former, our Saviour instructeth Thomas, with a mild reproof of his not believing, and a sensible demonstration of that he doubted of. To which he adds (to our unspeakable comfort) that 
h Verse, 29  all they, which having not seen, nor felt, as THOMAS then did, yet believe, are truly blessed.  
Neither is 
i joh. 21. 15. 16  the later of the two so appropriated to Saint Peter, but that it affords us also this excellent lesson; that the strongest proof of every Ministers love to his Lord, and master jesus Christ, is the faithful, and careful feeding and directing of the sheep, and lambs committed to his charge. And these are the ten Sermons, which none of the Evangelists, but john only, hath mentioned. I deny not, that the points of divinity, contained in them, may be gathered (more or less) out of the other three; but neither are the Sermons recorded by them, nor the matters (therein delivered) so plainly, and fully handled, as in this Gospel.  
Wherefore, as if we come to a Fair to buy any commodity, which we need or desire, we content not ourselves, to stay in such a shop, or booth, as can show us only one piece, and that made up so close, that we can hardly look into it; but seek thither where we may have choice, and see the wares opened to our full view: So let us make haste to this Gospel, in which many, and so goodly matters are unfolded, and eue●ory bolt, and pleight laid open. As for the miracles, whereof I will say very little, they are such as are not once pointed at, nor signified by any other Evangelist: Who besides 
k joh. 2. 3. 4. etc.  Saint JOHN, gives us any the least inkling of water turned into wine, at a marriage, by our Saviour, CHRIST? Had not 
l joh. 5. 5. 6. etc.  that famous miracle, by which the man, that had lain bedrid xxxviij. years, was cured, so that he presently rose and carried away his bed, been altogether unknown, and unheard of, if our Evangelist had not committed it to writing? None but he, tells us of 
m joh. 9 1. 2. etc.  the man, that being borne blind, and having continued so, many years, had sight given him by such a means, as in man's reason, was fit to have put out his eyes, if he could have seen. But he that made dust, and spittle, can by dust, and spittle, do whatsoever pleaseth him. The 
n joh. 11. 38. 35 etc.  last miracle, is the raising of LAZARUS from the dead, not as 
o Mark, 5. 42  JAIRUS daughter was restored to life, lying in her bed, after the breath was departed from her, nor as 
p Luke, 7. 15  the Widows son had life put into him again, as he was carrying to be buried; but even then, when he had continued till the fourth day in the grave, and, in his most kind sister's judgement, could not choose, but stink.  
Admirable and glorious are these miracles, and such as ought to assure us of his divine power, who was able to do things so unpossible to men, and Angels. But as 
q 1. Cor. 2. 2  the holy Apostle Paul preferred the knowledge of Christ crucified, before all other glorious mysteries, because therein (properly) stands the justification of a sinner: so have we very good cause to value 
r joh. 17. 1. 2. etc.  that loving and fervent prayer of our Saviour, above all his miracles whatsoever.  
For if ever his love and care of us appeared in any thing, he did, or spoke, (except his passion) in that it shines and shows itself most clearly 
s Verse, 20  With what zeal doth he commend every one, that at any time believes in him, to God his Father? 
t Ver, 21. 22. 23  How doth he repeat, and double his request to God, that we may be made one with God? But I may not stand long upon these points; especially since they are to be expounded at large hereafter, if it please God.  
Now the sum of all is this, that seeing it hath pleased the Lord, so graciously, and plentifully to vouchsafe us the certain knowledge of such excellent mysteries; and that by one so highly in the favour of our Saviour jesus Christ, and so assuredly directed by the holy Ghost: we in like sort, should bestow all pains, and diligence, that this knowledge may be rooted in our hearts, and bring forth abundance of fruit, in our whole conversation, to the glory of his Name, and our endless comfort, in the same our Lord, and Saviour jesus Christ. Neither let it discourage, or offend any man, that our Evangelist was no learned Divine, trained up in any University; nor fitted for such a piece of work, by any extraordinary parts of nature, or study. Yea rather let it encourage, and strengthen him in faith; considering how unpossible it is, that a poor Fisherman, should have the head to conceive, and the heart to utter, such mysteries, with confidence, and assurance, against the judgement, & liking of almost, all the learned, and mighty of the world. Can these admirable mysteries be of a fisherman's devising? What is there in Aristotle, Plato, Pythagoras, or any of the great learned Philosophers, so strange, or profound, as many points, that are common in this Gospel, which of the heathen writers, ever spoke so boldly? or with such authority, as our Evangelist? how doubtfully and uncertainly doth the 
u In Apolog. Socrat. Plato in Timaeo & passim.  learnedst of them write, when he comes to deliver matters, that concern God, & religion? Surely he, that wisely & heedfully considers the discourses of the best Philosophers, touching these points, shall plainly discern, that they laboured to make other men believe those things, whereof they were not able to persuade themselves: & rather meant to assay, whether they could draw men to such opinions, then to enjoy the belief of them, as a certain truth. But our Evangelist thunders out most admirable secrets, & that without all doubting in himself of the truth thereof, & threatens assured damnation to all them, who refuse to give absolute credit to whatsoever he hath delivered. What remains then, but that with all assurance, and reverence, we address ourselves to the learning, & doing of those things, which we find to be taught, & commanded in this Gospel?  
In the expounding whereof that we may proceed the more orderly, we must divide the whole Gospel into certain parts, for the help both of understanding, and memory. But, may some man say, Will you not first deliver the general argument of the book, and purpose of the Writer? If that, which hitherto hath been spoken touching these points, either were not understood, or be not remembered, in effect it was this; that our Evangelist undertook the penning of this Gospel, partly that he might finish, and perfect the History of our Saviour Christ's doings, sayings, and sufferings, all the time of his abode here upon the earth: partly, that he might confirm the Faithful in the true Doctrine of his Godhead, and leave his Gospel as a preservative against the poison of blasphemous heretics. So was it intended by him, so it is to be used by us, that as he comfortably speaketh, 
x joh. 20. 31 1  We may believe that jesus is the Christ, the Son of God; and believing, have life, through his Name.  
Now let us return to the dividing of this Gospel: Whereof we may reasonably and fitly make these two parts; the former, Saint john's description of 
● joh. 1. 29 to he end of the Gospel.  our blessed Saviour JESUS CHRIST, whose History he undertakes to pen, 
y joh. 1. to verse 29  from the beginning of the fift Chapter to the 29. ver. of the same: the later, * The History itself; in the rest of that Chapter, and all the other to the end of the Gospel. In the description, our Saviour is set out, partly by 
a Our Saviour described, 1. by ●hings proper to in; 2. by the tetimony of john  certain things, that properly belong unto him, partly by an outward testimony of john the Baptist. The former are 
b His natures; Divine. ver. 1. 2 human, verse 14  either his natures; divine ver. 1. 2. human. ver. 14. or 
c His actions; of his Godhead. His mediatorship. 2  his actions. His actions proper to his Divine nature, as those of creation ver. 3. or common to both, as those of mediation verse 4. 5. 
d john's testimony signified. ve. 6 Expressed. ver. 15 16. etc.  john the Baptists testimony is first signified v. 6. afterward expressed verse 15. 16. 19 As for the other verses from the 6. to the 14. and from the 16. to the 29. they contain certain explications, which the Evangelist adds, upon occasions; and belong to some one part, or other of the former divisions, as in due place shall appear.  
The History itself is partly 
e The former part of the History from chap 1. 29. to chap. 19 31.  a discourse of such things as JESUS did, spoke, or suffered, before his death, and to the time of his death, from the first Chapter, Verse, 29. to Chapter 19 Verse, thirty one: 
f The later part from thence to the end.  and partly a report of those matters, that are to be known, and believed to have been done or said, after his death, from Chapter 19 verse 31. to the end of the Gospel. 
g Irenaeus lib. 2. cap. 39 sed praecipue, 1. Chemnitius prolegom. in harmony. cap. 3.  Now the history itself, cannot be better divided, then 
h Division of the history, according to the years of our saviours preaching, after his baptism.  according to the years of our Saviour, after his baptism, and the beginning of his ministery. Whereunto it may well be thought the Evangelist himself, as it were leads us by the hand, because he doth so particularly mention the feast of passover, from year to year. The first passover, after our saviour's Baptism, is named in 
i john 2. 13.  the second Chapter; 
k Chap. 5. 1.  the second in the fift. For it shall appear, when I come to expound the place, that there is great reason, why we should take that feast to be the Passeover. 
l Chap. 6. 4.  The third we have in the beginning of the 6. Chap. and that in express words. 
m Chap. 13. 1. 2  The fourth, and last was (as every man knoweth) at the time of his death, Chapter 13. So that I think it best thus to divide the whole history. Our Saviour at his baptism, as we learn out of 
n Luke 3. 23  Saint Luke, was newly entered into the thirtieth year of his age, and began his ministery with the beginning of that 30. year, more or less. 
o The 30. year of Christ's age, the first of his preaching: from cha. 1. 29. to chap. 4. 1.  The first part therefore of this Gospel, for the history itself, gins at the 19 verse of the first Chapter, and continues to the beginning of the fourth, containing the 30. year of our saviours life. 
p The 31 and 2. from thence to chap. 6. 1.  There gins the 31. year, and second part of this Gospel; which endeth at Chap. 6. 
q The 32. and 3. to chap. 10. 22  From whence we reckon the third part and 32. year to Chap. 10. verse 22. 
r The 33. and 4. to chap. 19 31  where the fourth part, & 33. year, take beginning, and end with the life of our Saviour, Chap. 19 30. But this 33, year was cut off in the midst, according to 
s Dan. 9 27.  daniel's prophecy revealed unto him by the Angel Gabriel, that the Messiah, in the midst of the 62. week should cause the sacrifice & the oblation to cease. Namely, by offering up the true sacrifice, his own body, whereof the sacrifices of the law were but shadows, & could have no longer use, nor place when the body itself was sacrificed; as the Apostle proveth at large in 
t Heb. 10. 12.  the Epistle to the Hebrews. The things, that happened after our saviours death, and are to be known, and believed by us, are either his burial. Chap. 19 vers. 31. to the end, or his Resurrection manifested, and proved divers ways, Chap. 20. and 21. The particular distributions I reserve to their several places: now to the text.  
1. In the beginning was the word, and the word was with 
Vers. 1. 2.  God, and the word was God; The same was in the beginning with God. 
u Cyrill. prolog. in joan.  All, that come up out of divers Shires and Countries to London, enter here into one, and the same City, and have the general view of it, and the places of account therein: yet are some more easily, and daintily lodged, and dieted then other, & admitted to a more particular sight of the principal buildings, and goodly ornaments of it: yea perhaps, made acquainted, some what more specially, with the estate, and government thereof. In like manner whosoever readeth, or hearetl● any one of the four Gospels; is vouchsafed the knowledge of the same history of our saviour's life & death, & the same doctrine of salvation by him. But he, that bestows his time and pains in this Gospel of our Evangelist Saint john, is as it were entertained in a more stately, and beautiful lodging, and admitted to the hearing, and understanding of the very secrets, both of his nature, and office, touching his own Being, and our redemption. This appears plainly in the very beginning of the Gospel, where the great mysteries of Christian religion are delivered.  
These two first verses contain a description of our saviours divine nature; propounded in the first verse, and repeated in the second. In the former, he is set out to us by that, which concerneth the nature of his Godhead, and his person in the Godhead. For his nature, he is first said to have been eternal. In the beginning. Secondly to be God. And the word was God. Touching his person, he is called the Word, or Son. In the beginning was the Word. Secondly his distinction from God the Father, and yet his equality with God the father is signified, when it is said, that, He was with God. In the second, 3. of the five points are repeated, jointly in one sentence. That the word was eternal, equal to God, and distinct from God. O glorious, and admirable mysteries! Where are they now, that lewdly, and profanely scoff at Christian Religion, because forsooth it teacheth nothing, but that, which is common, and ordinary. Common and ordinary? So strange, and extraordinary are the secrets of the Gospel, that no man of himself, is able to devise them, by his wit, or to believe them with his heart. Take the deepest points of natural Philosophy (so they be indeed true) and a man of good capacity, will quickly, and easily be brought to give assent to the truth thereof: because he hath in him the light of natural reason, whereby they may certainly be discerned. But the secrets of Christian religion are such, and so far above the reach of human reason, that although you make a man understand them never so perfectly, yet you cannot possibly make him acknowledge them for truth. Truth in philosophy is such, as that reason, if a man suffer himself to be directed by it, will enforce him to believe it. Truth in divinity is such, as that the more we hearken to our natural reason, the less we are persuaded of the mysteries of religion. It is for him, and for him only to incline the heart to the belief of those secrets, who first revealed them to be believed.  
But what do I? While I labour to set out the excellency of the Gospel, by showing, that it containeth many strange, and hidden mysteries, it may be feared, that I drive men away from the hearing, and reading of it, by the darkeness, and profoundness of these secrets. But be not discouraged (brethren) I beseech you. If they were more obscure, and deep, than they are, yet who could despair of sounding the depth thereof, as long as he may have so skilful, and able a Pilot? What though they be mysteries? 
x 1. Cor. 2. 10  Yet hath God revealed them to us by his spirit, even by that spirit, which searcheth all things, yea the deep things of God. Can not he (
y john 11. 37  say the faithless jews) that opened the eyes of the blind, have caused that Lazarus should not have died? And cannot he (may we confidently say) that 
* Psal. 8. 2  Out of the mouths of Babes, and sucklings hath ordained strength, because of his enemies, that he might still the enemy and the avenger, subdue the Rebellion of our corrupt reason, & bring it into obedience, to believe his holy truth? Wherefore hath he revealed it, but that it might be known, and acknowledged? For your farther encouragement, let our Evangelist S. john be taken as an example. Art thou young? 
a Hieronym. Catalogue. script. in joann. & add Dan. cap. 9 & contr. iovi. lib. 1.  So was our Evangelist; when it pleased our Saviour to call him to the profession of the Gospel. Witness the continuance of his life sixty eight years after his Lord, and Master's passion. But thou hast not been brought up to learning. What teaching, and education had he (thinkest thou) who 
b Mark. 1. 19  was trained up under his father a poor fisherman, to get his living in the sweat of his brows by fishing? What time could he have to go school whose maintenance depended on his labour, and to whom all the pains, he could possibly take, would hardly afford some small means of a poor living? You will say, This favour was extraordinary. Yet so that it was common to him with 
c Matth. 4. 18  his brother james, and 
d john 1. 44  with two other brethren his Countrymen, Andrew, and Peter. But what speak I of two or four? Many, and many thousands continually, from time to time, for almost these one thousand and six hundredth years, have been brought to the knowledge, and belief of these mysteries. Is the Lords hand now shortened? Doth he not still in mercy vouchsafe us the means of knowledge, and believing? What do we then, with these doubtful thoughts, and unthankful hearts? Away with them Away with them; let us desire, and and endeavour to learn, and 
e joh. 6. 45.  we shall be all taught of God: Yea, with such a teaching, as shall enlighten our understanding, incline our hearts, confirm our memory, reform our affections, and continually assure us both of the truth, that we believe, and of the constant love of God to us, in our perseverance in believing. With this desire, and confidence, let us, in the fear of God, address ourselves to the hearing understanding, and believing of these glorious mysteries.  
The first whereof (for I will handle them as they lie in the Text) is this, that The Word was in the beginning. Wherein, for your better understanding and memory, 
f The course, that is held in these Sermons.  I will first give the sense of the Text, 1. by expounding the words, and 2. delivering the meaning of the Evangelist. 2. then I will handle the doctrine, by 1. proving the truth of it, and 2. adding exhortation accordingly, where it shall be needful. And this course (if it please God) I will follow in all the rest of the Gospel.  
In seeking out the sense of this Scripture, we must inquire, 1. who is meant by the Word; then we must consider 2. what the Euangeli●●●aith of him. In the former, we must see how this term the Word belongeth to him, of whom it is spoken. Secondly, why that name is given him in this place. In the later part, these 2. points are to be delivered, why it is said, The Word was, rather than Hath been. 2. What is meant by those words, In the beginning. 
g The exposition of the words. Who is meant by the Word.  The first point, who is meant by the Word, is easy and manifest: namely he, of whom the whole Gospel is written; jesus Christ 
h Epiphan. haercs. 51. August. de haeres. cap. 8. 10 Theodor. haeret. fabul. lib. 2.  the Son of God, the promised Messiah. Him, the Heretics Cerinthus, and Ebion, denied to be God; blasphemously avouching, that he took his first beginning of his Mother the Virgin Mary. Against their false, and poisonous doctrine, the holy Evangelist teacheth the Church, that The word was in the beginning. But let the Text itself speak; Is 
i joh. 1. 1.  not he called the Word, of whom 
k Verse 7. Verse 4. Verse 7.  john came to bear witness? At the 4. verse, he is said to be the light of men: In the 7. verse, that john came to bear witness of the light: of whom did john bear witness, but of the Messiah jesus Christ? john seethe jesus 
Verse 29.  coming to him, and saith, Behold the Lamb of God, that taketh away the sin of the world. And a little after, he 
Verse 33.  professeth, that it was revealed to him by God, which sent him to baptize, that he, upon whom john should see the spirit come down and tarry still on him, was he, which baptizeth with the holy Ghost. Now upon jesus 
Verse 34.  did john see the holy Ghost light and settle, and thereupon confidently affirmeth, that he is the Son of God. I might add hereunto that he is the Word, by belief in whom, we have the prerogative to be the Sons of God. 
Verse 12.  And who knows not that he is Christ? 
l Gal. 3. 26.  we are all the Sons of God by faith in Christ jesus; That 
m joh. 1. 14  the word which was made flesh, & dwelled among us, was no other, but jesus, of whom john bore witness. But what should I stand heaping up needless proofs in a matter that is out of question? The conclusion of the first point is this, that the Word, of which our Evangelist speaketh, is jesus Christ It followeth that we should inquire, how this name The word belongeth to our Saviour. In which inquiry if I should but even recite the conceits and subtleties of divers writers, I should spend all the rest of this hour in that only, and weary myself, and you, to small purpose. Therefore, to make short, I will commend to your farther meditation, some few reasons of this name, which to me seem the most likely. These reasons concern our Saviour, eitheras he is the Son of God, or as he is the mediator betwixt God & man. For the former, the 
n Nazian. lib. 2● de filio. Athana sius. Hilarius. Ambrose. Augustinus. Cyrillus etc.  ancient, & later Divines, that have laboured to shadow out that unspeakable mystery of the holy Trinity, have thought it fit to give us a little glimpse of this dazzling light, by comparing God the Father to our understanding, God the Son to that, which inwardly our understanding conceiveth. I will endeavour to speak as plain, as possibly I can, to the capacity of the simplest. When a man inwardly discourseth, and reasoneth with himself, it is sure, and evident, that he frameth in his mind a certain kind of speech, or sentence, and as it were a word without sound, which is called the conception of the mind. If he desire to communicate this conceit of his to other men, he formeth some outward speech, and words, either uttering them with his mouth, or writing them with his pen. Thus doth he del●uer out a Copy of that, the Original whereof he reserveth still within, where it was first bred. Let us, according to the weakness of human capacity, apply this to the unsearchable mystery of the Son of God. Consider them reverently, and humbly, that God being from all eternity infinite in wisdom, hath always had some conception in him, as a man hath, when he discourseth in his understanding. This conception in man, though it remain in the soul, yet is not of the substance of the soul. But in God, that is most simple, and without all manner of composition, there can be nothing that is not of his Divine substance. This conception of God is the second person in Trinity, the Son of God. Would any know, why the like conception in man, is not the Son of man? Let him remember, that the Son must be of the same nature with the Father; as our conception is not without understanding; but Gods is of necessity, because (as I said ere while) there can be no composition; I add, nor imperfection, in the divine Nature. The first reason then, why the Son of God is named the Word, is this, that he is begotten by his father in such manner, as our inward word, or conception is framed in us. These things I confess seem to me, somewhat curious, and subtle, that I can hardly persuade myself, they were intended by the Evangelist: neither would I have adventured to propound them to you, but for reverence of 
o Dionys. Roma apud Athanas. Athanas. de de finite. Euseb. de praepar. evang. lib. 7. cap. 4. Hilar. lib 2. de Trinitate etc.  very many learned Divines, who from time to time have continued this exposition.  
But there is more likelihood, that the holy Evangelist, in giving our Saviour this name, had respect to his mediatorship; 
p Origen lib. 1. in joan Clem. Epiphan. haer. 73 Chrysost. hom. 2. in joan. Euthymius ad hunc locum.  either because it is he, that revealeth the knowledge of the father unto us, or for that he was promised to be the Messiah. That the former is a part of our Saviour Christ's office, and hath been performed by him, from time to time, it hath been held, time out of mind; and may be proved, for these later times, out of the Scripture. Who (almost) is ignorant, that 
q Tertul. contr. judae. cap. 9  the ancient writers were of opinion, and the later have received it, as it were from hand to hand, that the second person in Trinity appeared oftentimes to the Fathers in the old Testament? even as often, as he, that appeared, is specified by the holy Ghost to be jehovah. I shall not need to quote the several places. Begin at Gen. 12. 7. and so go forward: and where you find, that the Lord appeared to Abraham, Lot, Isaac, jacob, or any other of the Fathers in the old Testament, there make account you see, & hear the Son of God declaring some part of his father's will to them, to whom he speaketh. If we come to the New Testament, whom have we there preaching, but the Son of God? 
r Heb. 1. 1.  At sundry times, and in divers manners, God spoke, in the old time, to the Fathers, by the Prophets: in the last days he hath spoken to us by his Son: whom also he hath commanded us to hear. 
s Mat. 3. 17  This is my beloved Son, in whom I am well pleased, hear him. And indeed whom else should we hear? since 
t joh. 1. 18  No man hath seen God at any time: but the only begotten Son, which is in the bosom of the Father, he hath declared him Fitly then may he be called the Word, who is the Ambassador of God his Father, to make his will known to mankind, by word of mouth, in his own person, and by the ministry of them, whom it pleaseth him to employ to that purpose. To make this opinion the more likely, 
u joan. Maldon. ad hunc locum.  a popish Interpreter, in his Commentary upon this place, confidently affirmeth, that the Chalde Paraphrast translates jehovah by this word Memar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifieth a word, as often as there is any mention of Gods speaking to man, helping man, or being conversant with him: but he neither brings example of it, nor quotes any place; only he boldly avoucheth, that the learned shall find it to be so every where, and the unlearned must take it upon his word, and knowledge. They, that will, may give credit to his report: but I am sure, he, that will compare the Original Hebrew, and the Chalde Paraphrase together, shall not find one place in 20. so translated, if any at all be. It is usual with the Paraphrast, to put ʷ, for jehovah, not Memar. I thought good to note this by the way, that all men may know what credit such authors deserve, upon their word; and yet he is otherwise one of the best interpreters, that I have read of the Papists. But though the Chalde Paraphrast do not always, nor perhaps often, or ever, so translate the word jehovah: yet he puts Memar sometime, where God, perchance the second person, is signified. 
x Gene. 22. 16  By myself have I sworn, saith God to Abraham; The Hebrew is so, and so the Apostle expoundeth it; 
y Heb. 6. 13.  when God made the promise to Abraham, because he had no greater to sweareby, he swore by himself. Here the Paraphrast hath Binenni, by my word. In an other place, where the Lord assureth jacob, that 
* Gene. 28. 15  he will be with him, and keep him, the Chalde hath, My word shall be thy help. A gain when Laban pursued jacob, Moses tells us, that 
a Gene. 31. 24  God came to Laban the Aramite in a dream by night & said. The Chalde saith Memar, The, or rather a word came from the face of God. But none of these places, unless perhaps the 2. need to be, or may be expounded of the 2. Person in the Trinity, our Saviour jesus Christ.  
There remains the last, & not the most unlikely reason, why our Saviour should be called the Word: namely because he was so often spoken of, & promised by the Lord. Now a promise, as in our ordinary speech, so in the Scripture, is commonly called a word: & the septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the name, our Evangelist here useth. 
b Psal. 105. 8.  He hath remembered his covenant (
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his word) that he made to a thousand generations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in 
d Psal 119. 25.  119. Psal. often, Quicken me according to thy word. 
e Verse 49.  Remember the promise, or word made to thy servant. 
f Verse 65.  Thou hast dealt graciously with thy servant, according to thy word. 
g Verse 74.  I have trusted in thy word. 
h Verse 76.  According to thy word, to thy servant. Where the Chalde hath the very word 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Memar. So 
k psal. 130. 5.  Ps. 130. I have trusted in thy word. The main promise them being the Messiah, & that indeed, whereupon all other, that are truly blessings, & favours, depend; it is no marvel, that the jews, should speak ordinarily of our Saviour, as of him, that was promised, by the name word; or that the holy Ghost, should direct our Evangelist to make choice of that title for him, by which the jews that translated the old Testament, out of Hebrew into Greek, so often expressed the promises of God.  
Hereupon it follows, that although divers 
l Tertullian. de Trinit. saepe. Cipria. ad Quirin. lib. 2. cap. 3. 6. Hilar. de Trinit. lib. 2. Erasm. Caloni. Beza. etc.  ancient, & later Divines have translated the Greek by the Latin, Sermo, speech: yet it seems better to call it Verbun, the word. For a man's promise is not termed his speech, but his word. But this reason of the name is excepted against, by 
m Maldonatus ad hunc locum.  a learned Papist, as well because of the authors thereof, who, in his Pharisaical censure, are heretics, as also for that it hath in it no likelihood of truth; if all, that he speaks, be oracles. Let his slander go: let us hear his reason If the Son (saith he) be called the word, because he was promised; in the beginning he was not the word, because he was not promised. As if our Evangelist said, He was the word in the beginning, & not rather The word was in the beginning: that is, as I will say anon, when I deliver the sense of the Text, He that was promised for the Messiah, had already his being, when all created things began first to be. Therefore we may boldly conclude, that this respect of the promise is either the true, or (at least) a likely reason of the name, whosoever mislike, or condemn it. If any man be of opinion, that the Greek should rather be translated, Wisdom, or Reason, them word; as indeed it signifieth the one, as well as the other, 
n Michael de Palatio. in. joan. cap. 1. enarrat 1.  we may think, that S. john, in this place, alludes to that in the 
o Prou. 8. 22.  Proverbs, where the Son of God is brought in under the name of wisdom, speaking in this sort; The Lord possessed me in the beginning of his way, before his works of old; I was set up from everlasting, from the beginning, before the earth, etc. This may seem the more likely, because as here, so there also, after the description of the word & wisdom, follows a discourse of the creation. Here it is said, that 
p joh. 1. 3.  all things were made by the word. 
q prou. 8. 27.  There Wisdom affirms, that she was present, when God prepared the heavens, & set the compass upon the deep. Neither only was she, with him, but as 
r Verse. 30.  a nourisher, she maintained & preserved all things: which effect of preserving, & nourishing, divers interpreters think to be signified in this chap. by those words, 
s john 1. 4.  In it was life. All which notwithstanding, I had rather follow the translation, which is most generally received, especially since it is grounded upon such great likelihood of reason, & that the Son may well be signified to be the wisdom of God, because he is the word of God, both conceived in the Father, as the word, & 
t Isai. 9 6.  revealing to us the wisdom of the Father, & promised, 
u 8. Cor. 1. 30.  & made to be wisdom to us. Therefore then is the Messiah fitly called the Word, because he is in God, as our inward conception in us; because he hath declared, unto us the will of his Father, and whatsoever else it seemeth good to the Lord to acquaint us withal, as it is manifest in this Chapter; 
x john 1. 18.  No man hath seen God at any time: but the only begotten Son, which is in the bosom of the Father, he hath declared him. And lastly, because he is the promised seed; of whom, as it is also in 
y john 1. 45  this Chapter, Moses and the Prophets did write.  
Some man perhaps will inquire yet farther, why he is called simply The word, and not the word of God; To whom 
* Theodorus Mopsuest. in Cate. graec.  we may shortly, & truly answer, that it was meet to leave out that addition, for distinction sake. For it is well known to all men, that by the word of God in the Scripure, either some commandment from God, or some revelation, or some part of the doctrine of the Scripture, or some such thing is signified. Therefore, that the Messiah might be understood to be here spoken of, it was convenient, and in a manner necessary, to call him the word, and not the word of God; yet I would be loath to stand too much upon this reason, because our Evangelist 
a Revel. 19 13  other where doubts not to call him the word of God.  
But you will ask, why the Evangelist would call him the Word, and not rather The Son of God, or The Son. was he afraid (
b Basilius' homil. in haec verba. Leontius incomment. Theop. Euthym. ad hunc locum.  as some think) Lest if he had named him Son, some men, as the Arians afterward did, would have conceived grossly, that He must needs have a mother, as well as a father; & that He was part of his father's nature, and such absurd, and blasphemous fancies, as the Turks Alcoran is stuffed withal? If he would not call him the Son, yet he needed not have named him the word, seeing he had such choice of titles to give him; The wisdom of the Father, the Light, the Brightness, and many other of the like kind, as is plain in the Scripture. It is likely therefore, that there was some especial reason of that choice. What might that be? Surely it is not unlike, that the Messiah was commonly so termed among the jews; or that the second person in the Trinity was known best to them, by that name. And this later point may the rather be credited, because 
c Philo. in lib. quod deter. infid. meliori & de opific. mundi.  Philo a jew, and no Christian, who lived within the first hundred years after our saviours birth, never calls the second person by the name of the Son, but as our Evangelist here doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Word. Hence also it was, perhaps, that 
d Mercur. Trismeg. in Pimandro. Plato in Timaeo. Cicero de universitate rerum.  the old Philosophers, who fetched their knowledge out of Egypt, speak of a second nature, which they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet (I think) they rather conceived him to be Reason, or Wisdom, than the Word, as a man may see in their writings. But the promise of the Messiah, being so often renewed, & his coming, according to promise so continually, & earnestly looked for, if I say it be likely, that the jews knew him generally by that name, I suppose I shall say nothing, which may not reasonably be conjectured. It may be also thus, if the Chalde Paraphrast (as some affirm he did) usually translated the word jehovah, where he thought it belonged to the second person, by Memar a word, the jews learned of him by the direction of their Rabbins, to call the Messiah by the name of the Word. But I do not certainly know whether ever he so translate, or no; that he doth not always, I am very sure: and he, that will, may see as much, in many places of Genesis, I say, and jeremy: I forbear to recite the particulars, because it were to small purpose for this Auditory. We see then of whom the Evangelist speaks; let us hearken what he saith of him.  
The Word was; where partly ignorance, and partly curiosity hath bred a needless, and fruitless question: which though I might not well omit, yet, I will speak as little of it, as possibly I can. The Evangelist saith, He was; why not Hath been? If the question were of the English, every man could, and would readily answer, that it were no good speech: because Hath been is never spoken, but of that which hath an end of being, unless we add some limitation of time; as when we say, He hath been there these two hours, days, months etc. But the Greek admits no occasion of any question in this case. For 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Verb which our Evangelist useth, hath no such difference of tense, or time; but whether the matter, or thing, you speak of, be as it was, or be not, the same word may be used. I will go no farther than this Gospel for proof of that I say. 
f joh. 1. 44.  Philip was of Bethsaida: 
g john. ●. 1.  There was a man of the pharisees named Nicodemus. 
h joh. 4. 6. 46  There was jacobs Well. There was a certain Ruler. 
i john 5. 35.  john was a burning, & shining Candle. But what name I so many Patriarches? Every Chapter affords proof sufficient. Wherewithal we may observe, that our English hath also the like liberty in the word Was, as the examples I alleged evidently show. Indeed the Latin may seem to give some warrant, for the moving of this question; because there are 
k Erat, suit.  two divers words of the same verb used by the translator in this verse of our Saviour, and in the sixth of john Baptist. But neither is there any such difference observed by good Latin Authors in the use of the words; and the translator, it should seem, intended no such thing. For in another place, where the same word is in the Original, and the same matter handled, by the Evangelist, he puts the word fuit (which here he useth) of john; and not erat, which we have in thy first verse, of our Saviour Christ. 
l joh. 1. 1.  That, which wa● from the beginning; fuit, saith the vulgar Latin. Wherefore leaving this conceit, as more subtle, then true let us content ourselves, to understand, that the holy Ghost means to teach us by this word, that even then when all creatures began to be, the word was, or had his being already. Which I so speak, as not intending thereby to prejudice 
m Origen. in diver. hom. 2. Chrysost. in joan. hom. 3.  their judgement, who are of opinion, that the word itself may learn us in this place to consider, that the Wo●d was eternal. Only I take it to be plain, that no such thing can necessarily be drawn out of the nature of the word 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Was.  
But when was this Word? In the Beginning, saith our Evangelist. Here groweth a new question, what should be meant by The Beginning. 
o Clem. Alexander. in protrept. Origen. in joan. tract. 1. Cyril. in joan. lib, 1. cap. 1. Greg. Nystem. ●d Simplicium.  The Father, as some think, in whom the Son was, and is. But the word Beginning is never so taken; and it is not fit, except necessity require it, to give a strange sense to a word often used. And therefore we may not admit 
p Orig. in joan. lib. 1. Athanas contr. Arian. quod verbum e● Deo sit.  that second interpretation, which by the beginning understandeth God, who is no where so called in Scripture. Both these expositions, for the matter of them, are true, but not warrantable by this place. There are two other explications of this word, which agree for the sense of the place, that our Saviour eternal being is here signified; though they differ much, in the meaning of the word itself. The former will have the beginning to be taken for Eternity; the later refers it to the first creation of all things. Against the former, some take exception, because they say the Word Beginning is never found in that sense, in the Scripture. But that may well be doubted of; because it is said of our Saviour, that 
q john 6. 64.  He knew from the beginning, who they were that believed not, and who should betray him; Now this he knew from all eternity. For 
r Hb. 13  nothing is hid from him, who is God everlasting: but all things are always open in his sight. Therefore the word may sometimes be taken for eternity: But that will not serve the turn, unless we can show some place, wherein it must necessarily be so understood. Such as that of john is not: nay rather we are directed by the Evangelist himself in another place, to conceive, that by the beginning the calling of the Apostles is signified. 
s john 16. 4  These things said I not unto you, from the beginning; that is, I never told you of this matter, from the first day of my being conversant with you. That place 
t Colos. 1. 18  to the Colossians, He is the beginning, and the first begotten of the dead, may also reasonably, and more fitly be referred to our Saviour, as mediator, then as God everlasting. So can not that in the Revelation, where it is certain by the first, and last part of the verse, that the Lords everlasting being is described. 
u Revel. 1. 8.  I am A and Ω the beginning and the ending, saith the Lord, which is, and which was, and which is to come. Hear though beginning do not, of itself, note eternity; yet with the ending it doth. There is yet a plainer, and certainer Text to put the matter out of doubt, where 
x 2. Thess. 2. 13  the Apostle saith, that God hath from the beginning chosen the Thessalonians to salvation. What is from the beginning, but as the same Apostle speaketh in the like manner in 
y Ephes. 1. 4  another place, Before the foundation of the world? It cannot therefore be doubted, but that by The beginning, Eternity is sometimes signified; yet it is not plain, or certain that it must so be conceived in this place. But we may reasonably persuade ourselves, that if our Evangelist had meant to have the beginning taken for Eternity, he would have said, as the holy Ghost doth in the Scripture, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From the beginning. For indeed it is no fit speech, to say of any thing, which we would note to be eternal, that it is in Eternity, but that it hath been, or was from Eternity. Neither if we understand Eternity by the beginning, will this speech of john suit so well witl that of Moses, 
a Gen. 1. 1  In the beginning God created heaven and earth. To which it is out of question our Evangelist alludes, and in which Eternity cannot by any means be signified.  
What else then can be meant by the beginning, bu● the first creation of all things? For what can any man more easily, and readily understand, when he reads or hears, In the beginning, than the beginning of time at the creation of the world? Which also, the rather to direct us to this interpretation, the Evangelist presently adds, 
b joh. 1. 3  By him were all things made; so shall Moses and john agree, and our Saviour most fitly be kept out of that lump in the creation, within which the blasphemy of heretics would include him: yea more than that, he shall easily be conceived to have been from all eternity, if he be excepted from the general creation, wherein all things, that are not eternal, had their first beginning.  
Whereas then our Evangelist saith, In the beginning 
The sense of the Evangelist.  was the word, it is all one, as if he should thus have spoken; When all things, that have not an everlasting being, of their own nature began first to be, by the almighty power of God, the Creator, who made them of nothing, even then, he that is the eternal Word of the Father, he that from time to time hath declared the will of the Father, he, that was appointed, and promised by the Father, to be the Messiah, bade already an everlasting being, not by the will of a superior power, as a thing created, but by the necessity of his own divine nature, through the eternal generation of God his Father. This is that, which by our Evangelist is implied in those few words. This is that, which it concerns all the faithful to believe, without doubting: This is that which blasphemous ᶜ Ebion, & Cerinthus denied. This 
Epiphan. Au●. Theodoret. ubi supra.  is that, whereby their wicked heresy is condemned. Thou tellest us (wretched heretic as thou art) that JESUS CHRIST had no Being, till he was conceived in the womb of his mother the blessed Virgin. The holy Ghost saith, He was in the beginning. Thou wilt have him younger than Mary; the holy Ghost makes him elder than Adam. In a word thou wouldst persuade us, that he had his first beginning almost 4000 years after the world was created: the H. Ghost enjoins us to believe, that he had never had any beginning. For even then already he was in perfect being, when all things, that had any beginning, became something of nothing, of not being began to be.  
Shall I need to note the doctrine of this text? Who sees not, that it teacheth us the eternity of our Saviour Christ? Shall we suit it with other places of Scripture? The word of the holy Ghost in any one place is all-sufficient. But let us yield somewhat to human weakness; that by the mouth of two or three witnesses, all excuse of infidelity may be utterly cut off. Hearken then what he saith in 
d Revelat. 1. 8  the Revelation. I am A & Ω, the beginning and the ending, saith the Lord, which is, and which was, and which is to come. Doth it trouble thee, that is, was, is to come, note a kind of succession in being? If in our weakness we could otherwise have conceived of everlastingness, the holy Spirit of God would have spoken otherwise. But who then should have understood him? Surely, not every poor soul, whom he purposed to teach by the Scripture. But if mysteries delight thee, listen to our Saviour in 
e joh. 8. 58.  this Gospel. Before Abraham was, I am; what is this, I am, before he was? I understand, I was, before he was or before him. And, I am before him: but I am before he was, passeth my understanding. Yet by this, our Saviour would teach us; that in respect of his nature, he is always one, and the same; not like us, first Infants, than Children, afterwards youths, in the strength of our age and life, men, in the decay of it old men, and at last no men. Thy years o my God (
f Psal. 102. 24  saith the Prophet) are from generation to generation. Thou hast afore time laid the foundation of the Earth, and the Heavens are the works of thy hands. They shall perish, but thou shalt endure: even they all shall wax old as doth a garment; as a Vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall not fail. That this is spoken of our Saviour Christ, 
g Heb. 1. 10  the Apostle showeth, by proving his Godhead, from that place.  
To speak truly, and properly, we can not say of God either that He was, or that he is to come, but only that He is. Therefore when Moses would needs know his name, God answered, 
h Exod. 3. 14 So rather, then by the future.  I AM that I AM. Also he said, Thus shalt thou say to the children of Israel; I AM hath sent me to you. It is he only, that is; as well because he is of himself, without dependence upon any other, as also for that he is absolutely, without any change in himself whatsoever. As for us, we so are, that, in a manner, we are not; because we never continue any time in the same estate, without some alteration. If we could as plainly see, and as certainly judge of the inward parts of a man, as we can of his outward countenance, we should soon perceive, that he is continually waxing, or waning: so that hardly can we think of any man that He is, but while we are thinking, he is not in the end of our thought (as short a moment as it is) altogether the same, that he was in the beginning thereof. But our most glorious Saviour JESUS CHRIST, being eternal, without beginning, without middle, without end, is always most perfectly the same; was, is, and is to come, are in him without all kind of difference, though to our weak capacity, it hath pleased him to vouchsafe so to speak of himself, for our better instruction. Come now, thou that desirest to be for ever, join thyself to him, of whose days there shall never be end. They, that by faith become one with the Lord jesus, shall be sure to be one with him in continuance: look not back what thou hast not been heretofore, but look forward what thou shalt be hereafter. Father 
i joh. 17. 24  (saith the sameour Saviour) I will that they, which thou hast given me, be with me even where I am. But where was he, when he spoke this? In his human nature upon earth. And there the Disciples at that time were, as well as he. But by his Godhead, he was even then also in heaven, where he will have all to be with him, who believe in him, 
k joh. 3. 16  that they may not perish, but have life everlasting.  
This testimony of the Evangelist concerning our saviours eternity, was sufficient to stop the mouths of those first Heretics, and to settle the faithful in the true belief thereof. But Satan (not discouraged by this fail) 
l Anno. 290  some 200. years after, stirred up the turbulent & pestilent spirit of Arius, a man of Alexandria in Egypt, to call the Godhead of our Saviour again in question. It is Father. The Word, that became flesh, showed himself by his glory, to be the Son of God. Is it not the Word, of whom it followeth; The only begotten Son, 
Verse 18.  which is in the bosom of the Father, hath manifested God 
Verse 3.  unto us? By the Word all things were made. By the Son (
u Heb. 1. 1. 3  saith the Apostle) He made the world. And again, 
x Col. 1. 16  By him were all things created, which are in heaven & which are in earth. What need more words? Our Evangelist showeth through the whole Gospel, that he speaketh of no other word, than the Son of God. These things are written (
y joh. 20. 31  saith he) that ye might believe that JESUS is the CHRIST, the Son of God.  
Leave we therefore these shifting blasphemies, & let us labour to settle our hearts in the assured belief of our Saviour Christ's divine eternity. To which purpose, it shallbe sufficient for us to remember that, which we heard ere while out of the 
* Psal. 102. 27  Psalm. Thou art the same, and thy years shall not fail: & that testimony of Christ himself, 
a Revelat. 1. 8  I am A & Ω the beginning, and the ending, saith the Lord, which is, and which was, and which is to come, even the Almighty. What can the sottish heathen, the stubborn jews, or the brutish Turks now say? Come ye that deride, and persecute the true religion of the Lord jesus; you great wizards, that despise all men as barbarous, in comparison of yourselves. Are not you they that worship stocks and stones, instead of the true God? Are not the Parents of your greatest, and auntientest gods, easily to be known, & named? I am ashamed to speak it, but your folly will not suffer itself to be hidden; 
b Tertullian in Apolog. cap. 25  Were not the sepulchres, & graves of your sovereign god jupiter, & the rest to be seen, for many years, by all men, when you sottishly honoured them for gods in heaven, whose carcases lay rotting amongst you in the earth? But our God is eternal, without beginning, without middle, without ending. He became man in time; he was God before all time: he died & was buried. But he overcame death, & rose again, & ascended (in his body) visibly up to heaven. Look not my brethren, that I should discourse at large of these matters; I have been too long already, and I shall have fit opportunity hereafter, if God wil Let the jews with all their malice, & the Romans with all their power, devise what untruths, & practise whatsoever cruelty they are able; our God sitteth in heaven, and laugheth them to scorn, causing his religion to continue in despite of both, and thereby assuring us of his own eternal being for ever and ever.  
As for the Mahometan; though he be incredibly shameless in lies, & blasphemies: yet he is driven to confess, & that often, in his senseless Alcoran, that jesus our God, was holy & virtuous, wonderful in miracles, & a great Prophet of the Lord. Would the wretch Mahomet have yielded so much to our Saviour, if evidence of truth, continued so powerfully, had not wrung it out of him? But how could he be holy, or not most profane, if he made himself the Son of God, and were not? we should be as void of sense, as his absurd Alcoran, if we should (upon his words) doubt of the holy Evangelists credit and doctrine, that had been so many hundreds of years continued, and confirmed by so many glorious Martyrs with their blood, and maintaitained against all the wisdom, & power of the world before Mahomet was ever heard of. And yet what brings he, but ignorance, and impudence against the eternity of our blessed Saviour? All he can say is this, that if God have a Son, he must needs have a Wifeto; not understanding, in his wilful ignorance, that the Lord God hath no more need of a Wife to the begetting of his Son, then of hands to the making of this world. Yea, if comparison might be made, it is easier for God to beget a Son like himself, which is natural to him; then to make the World, which dependeth upon his will, and hath no other necessity of being. Thus we are feign to speak, according to our poor understanding: we know that God hath a Son; how, himself knoweth.  
As for the jews, we will send them to be taught of their own countryman john the Baptist; whom they worthily magnify, as a man sent from God. He it is 
d joh. 1. 27  (saith john, of our Saviour) that cometh after me, which was before me, whose shoo-latchet, I am not worthy to unloose. But if their own long continued and grievous calamity, with the destruction of their own City and Temple, in which they trusted, be not of force to draw them from the blasphemous errors of their wicked ancestors, surely there is no possibility for any man to persuade them. Therefore we will leave them to the gracious mercy of God, to be converted to the truth, in his good time, 
e Phil. 3. 21.  By that mighty power, by which he is able to subdue all things unto himself; and commend ourselves to his fatherly blessing, that we may be strengthened in faith against all the assaults, and practices of Satan, and his instruments, and may never doubt of the eternity of our most glorious Saviour; but always ascribe to him with his Father, and the holy Spirit, one true, immortal, invisible and only wise God, all glory, power, obedience, and thanksgiving, for ever and ever, Amen.   

THE SECOND SERmon, upon the first Chapter of JOHN.  john, 1. Verse, 1. 2. 
1. In the beginning was the Word, and the Word was with God, and the Word was God.  
2. The same was in the beginning with God.  
IT is generally thought, and I think not untruly, that the blasphemous heresies of 
f Anno, 85  Ebion, and 
g Anno 95  Cerinthus (who denied that our Saviour was God, or had any being, before he took flesh of the holy Virgin his mother) was one especial occasion of writing this Gospel. To root out that impious conceit, and to establish the faithful in an assured belief of our blessed saviours eternal Godhead, our Evangelist, truly, and with Apostolical authority affirmeth, that the Word was in the beginning. Neither doth he content himself therewithal: but for the further instruction of them that believe, he adds, that The Word was with God, and was God, yea that The same Word was in the beginning with God.  
The first point of our saviours eternity, was expounded (as it pleased God to enable me) in my former exercise: I am now (by his gracious assistance) to go forward with that, which follows; The Word was with God. Wherein for the words themselves, first we must inquire, what is meant by God, than what the Evangelist would teach us, when he saith, The Word was with God.  
1. 
h Orig. in joa. lib. 2. Chrysost. in joan. hom. 2  God, when the word is properly taken, not applied to a creature, signifieth either the Divine nature in all three persons, The Father, the Son, and the holy Ghost, or only the first of the three, The Father. Examples of the former are in every leaf, and page of the Scripture.  
Let us allege one or two out of this Gospel. 
i Ioh 4. 24  God is a spirit. Not God the Father only: but the Son also, and the holy Ghost. For this spiritualness is a property of the divine nature, not of any one person therein: else should not the other two be spiritual. The 
k joh. 16. 2.  time shall come, that whosoever killeth you, will think, he doth God service. Surely no man, that killeth Christians, for believing in CHRIST JESUS, can think he doth service to the Trinity. For our Saviour CHRIST is one of the three. But the idolatrous heathen, and the superstitious jews make account, that they perform acceptable service to God, namely to the divine nature, when they destroy them, that acknowledge the three persons to be one God, or deny that there are more Gods then one, or worship our Saviour Christ as God.  
Of the later, the old Testament affords us few examples or none, the new very many: and to make short, wheresoever God and the Son or jesus Christ are mentioned together, there by God, the Father is signified. 
l joh. 3. 16  So God loved the world, that he gave his only begotten Son; God? what? not the divine nature. For that hath no Son to give: else should the second person have a Son, and the third to; because both the Son and the holy Ghost are the divine nature or God, no less than the Father. But every man's own reason teacheth him, that the Son is the Father's Son. So that by God, which gave his Son, God the Father is understood. The same Father is also meant by the name of God, when he is mentioned with Christ. 
m Rom. 1. 8  I thank my God (saith the Apostle) through JESUS CHRIST, even him, whom in the next Verse before he had called God our Father; 
Verse, 7 Verse, 9  and whose Son in the ver. following he maketh jesus Christ. God is my witnessewhome I serve with my spirit in the Gospel of his Son. Of the same kind are all those places, where there is any mention of praying to God, in, or through CHRIST. For, to him hath our Saviour taught us to pray. 
n Luke, 11. 2  When ye pray say, Our Father which art in heaven, 
o joh. 16. 23  Whatsoever ye ask the Father in my name he will give it you.  
Now let us see, in whether of these two significations the word God is to be taken, in this place. Surely, not in the former, because then The Word should have been with himself: which is no reasonable speech. For who understands not, that every thing which is said to be with an other, is diverse from that, with which it is said to be? Therefore if the Word werewith God; the Word was not God. But the Evangelist directly avoucheth, that the Word was God: What remains then, if by God we will have the Divine nature to be meant, but that we must confess, there are two Gods? The Word, and he, with whom the Word was. But it is certain in Religion and reason, that there is but one God. And therefore God may not at any hand be conceived in this place to be put for the Divine Nature or Godhead. If it seem to any man, that the Word may be said to be with God, though it be God, as a man's soul is said to be with him, whose soul it is; 
p August. de Trinit. lib. 6. cap 2.  I must desire him to consider, that the reason is not alike. For the soul is part of the man, with whom it is said to be; but the word is not part of the divine nature: which is most simple, and free from all kind of composition.  
It is easy then for any man to conclude, that God in this part of the Verse, is the first person in the Trinity, God the Father. And that it may the rather appear, unto us, that we rightly understand and expound the Evangelist, we have his own warrant; where speaking of the same our blessed Saviour, he saith of him, that 
q 1. joh. 1. 2  He was with the Father: I forbear to enlarge the matter. Every man may easily perceive that our Euange. list handles the same point in both places, that he need not doubt, but that God, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with whom the Word was, is God the Father. What shall we say then of that collection, that some make upon the Article, which is used by the Evangelist, in the Greek? He saith not simply, God (say these men) but The God, giving us thereby to understand, that our Saviour was with the true God; not with him who was God, but only by favour, and not also by nature. That, they say concerning God, is true and certain. But we have learned, that the person is there signified, and not the nature. And therefore it could not be the Evangelists meaning to note unto us the truth of the divine nature by that article.  
Neither (I think) was there ever any heretic found, who denied that God, with whom the word is said to have been, was God by nature; what then meaneth the article? Doubtless, either it is added only according to the custom of the greek tongue, whereof there are infinite examples in all authors, and namely in the new Testament; or else (if any thing were intended by it) the Evangelist meant to show, that in this clause of the sentence he put the word God in another sense, than he doth in the clause following, where the article is omitted: but I rather persuade myself, that there is nothing intended therein by the holy Ghost; but the manner of speech observed, according to the nature of the language.  
Some man perhaps will yet farther demand, why the Evangelist did not speak plainly, as he meant, and call him the Father, rather then God. To whom I answer, that the Evangelist, having in the former part named The Word, and not The Son, doth here more fitly mention God, than the Father. For so the nature of the things seems to require; The Son of the Father, the Word of God. Besides, it helps that elegancy, which the holy Ghost useth in this place, making the last word of the former clause, the first of the later. In the beginning was the Word, and the Word was with God, and God was the Word. For so lie the words in the Greek, whereof anon. Now if in the second clause, he had said, The Word was with the Father, the grace of the speech had been lost, because he could not have repeated the word in the beginning of the clause, that follows. For it cannot be truly said, that the Father is the Word, or the Word the Father: but to say, God was the the Word, is a true and an elegant speech. What if we add hereunto, that in the old Testament, where the Messiah is spoken of, there (ordinarily) not the Father, but God is named? when the first inkling of the promise was given, who gave it but God? Then 
f Gen. 3. 14. 15  the Lord God said to the Serpent. Come to the express making of the promise, to which the holy Ghost calls us, 
t Rom. 4. 13. 16 Ga●. 3. 14. 16  when he speaks of the promise by name, and which 
u Gal. 3. 8  the Apostle Paul terms the preaching of the Gospel: Was it not God that said to Abraham, 
x Gen. 12. 1. 3  In thee shall all the families of the earth be blessed? To be short look from the beginning of Genesis to the end of Malachy, and see how often you find any distinct mention of the first person, under the name of the Father. Therefore he that made choice of such a name for our Saviour CHRIST, as he was well known by, among the jews, could not do better, then by the like wisdom, so to speak of God the Father, as his speech might be best approved, and understood.  
God then, in this second part of the verse, signifies The Father. But what is the Evangelists meaning when he saith, The Word was with God? What is it to be with the Father? Many and divers have been the conjectures of the learned, concerning this matter. That the unity of nature in the Father, and the Son, was hereby signified. But that is sufficiently manifest, by the last clause, where the Word is affirmed to be God For seeing there can be but one God, and that the Son is avouched to be God, as well as the Father, who sees not, that they are both one and the same God, and so all one in their divine nature? But this and most of the other opinions, which I will not trouble you withal in this kind of exercise, are rather consequents that follow upon that, which our Evangelist intended, than the very point itself, which he did intend. First therefore let us search out the principal drift of these words, and afterward as need shall be, pursue those points, that are necessary. What may then be the sense of this word with? what should we seek far? 
y Basil. homil. in haec verba.  take it as it commonly signifies, and it will agree with Saint john's occasion and purpose. He had said in the former words that The Word had already his being, when all things, that ever were created, began first to be. What would a man reasonably doubt of hereupon? Was the Word before the world, before the creation, before there was any time or place, wherein he might be? where was he then? To this, our Evangelist answers plainly and readily. The Word was with God. As if he should have said: Do you doubt whether the Word were in the beginning or no, because you cannot imagine, where he should be, when as yet there was no world to be in? Can you conceive, that God was, who is the Father of the Word? Look then where he was, and there was the Word. For the Word was with God. Even as the inward conception or word, which the understanding of man frameth within him, is with the man, where he is: so the Word of God, is with God. This I take to be the plain and certain meaning of the Evangelist, and that according to the true judgement of some ancient and later writers.  
Here Arius bestirs himself, and hearing that our Saviour The Word was with God, he dreams, that He was nothing else, but a created Spirit, created indeed before the world, but yet created; as (saith he) it may evidently be gathered, because The Word being with God, was not God, with whom he was. Who is so blind, as he, that wilfully refuseth to see? Every child can answer Arius, that The Word was not God the Father, with whom he is said to have been: yet was the same God: distinct in person, all one in nature: so than he was truly with the Father, as another 
Alius, now aliud  person, not of a diverse nature from the Father, a● another God.  
Give me leave here, I pray you, to begin a short examination, and refutation of our Rhemists' annotations, upon their Testament; I will take them in my way, as I go, from verse to verse. 
* Genebrard. d● Trinit. lib. 1. Lindan. dialog 2. Petrus Cams le joa. Baptista in praesat.  Some of the Papists, of more reading then judgement, raised a slander of Caluine, as a blasphemer, because he denved CHRIST to be God of God the Father, and affirmed, that being jehovah, he was, in that respect, of himself. This our Rhemists lay hold on, and boldly enough censure him for blasphemy. I have no purpose to dispute the question with them; neither indeed, do they so much as offer, either to refute Calvin's opinion, or to confirm their own. If shall be enough therefore to control their malapertness, and to over-waigh their presumption, that 
a Bellarm. tom. 1 de Chrisio. lib. 2. cap. 19  Cardinal Bellarmine, where he disputes the point of set purpose, after he had considered all that the authors of that slander bring out of Caluin, and examined Caluins writings himself, refuseth to condemn him of any such heresy, as Genebrard, Lindan, Canisius, and these Rhemists charge him withal. Yea, he proceeds to allege proof out of Caluin, that he conceived truly, and writ accordingly, of our Saviour Christ's divine nature and person. The sum of that which Caluine holds touching this point, is thus delivered by Bellarmine: that our saviours divine nature is so of himself, that if you remove from the Son, all relation to the Father, there will remain nothing, but the divine essence, which is of itself. That is, in plain words, If you consider our Saviour as GOD only, not as the Son, he is not of the Father, but of himself. This is that dangerous heresy, for which our judicious Rhemists have given sentence against Caluine, as a blasphemer. Bellarmine clears him of the fault, and condemns only the terms, wherein he delivers his mind. But it were easy to justify both the one, and the other, by the writings of 
b See Thom. de error. Graec. cap. 4. Guliel. Occhan. Centilog. Theolog. conclus. 62 Holkot in detec. q. 5. art. 2. ad 6. contra 1. concls. & q. 10. art. 3.  the most subtle Schoolmen, if it were fit for this place, and auditory. In private I will be ready to give any man satisfaction.  
But to leave these matters whereinto the perverseness of men hath drawn us, & to return to the Evangelists purpose: It is to be held for an undoubted truth in divinity, that our Saviour, the Word, was with God before the beginning of the world: will you hear him say as much of himself. 
c prouer. 8. 27 Ver. 29. 30  When he prepared the heavens, I was there: when he set the compass upon the deep. A little after, when he appointed the foundations of the earth, than was I with him; Not only rejoicing to see the glory of God his Father, but being himself full possessor of that glory: which shone so bright, that when he came into the world, overshadowed with the darkness of our human nature, yet all the Angels of God discerned it, and 
d Heb. 6. 1.  fell down to worship him.  
The comfort of a poor distressed soul is in 
e 1. Cor. 2. 2.  jesus Christ crucified: But the glory of a Christian is in jesus Christ reigning with God his Father. Therefore when the end of his life approached, 
f john 17. 24.  He prayed that all which his Father had given him, might be even where he was, that they might behold his glory, which God had given him. But what glory means he? Any new honour of late vouch saved him? No, no. It is the same glory, which he always had, and shall have. Glorify me thou Father, with 
Verse. 5.  thine own self, with the glory, which I had with thee, before the world was. Let me speak now to thee poor soul whosoever thou art, that findest thyself grievously vexed, and dangerously assaulted by Satan, concerning these great mysteries of Religion: would he have thee doubt, whether our blessed Saviour was before his mother or no? The holy Ghost assures thee by the pen of our Euangeiist, that The word was in the beginning. Doth he press thee farther, to tell him, where he was, as if he could not be, because there was no world for him to be in? Herein also the wisdom of God, hath prevented him. The Word was with God. Thou art persuaded assuredly, that God was before the world: else, how should he have created the world? Canst thou tell me where he was? or dost thou think he is any where now, where he was not then? This goodly frame of the world, which thou beholdest, and wonderest at, not without great cause, is not any new house built for God to dwell in; but a fair piece of workmanship, that thou mightest see a little shadow of the workman's skill, power and glory. God is a Spirit, infinite in all perfections, that cannot remove from one place to another, because he is every where. If thou canst believe these things, which the very light of Nature can teach thee, thou hast wherewithal readily to answer Satan; The Word was with God. If thou Satan, darest not, nor canst for very shame deny or doubt that God was before the foundations of the world were laid; where thou seest God, I see the Word my appointed Saviour with him.  
This I take to be the true & natural sense of the words, and the very proper meaning of our holy Evangelist, S. john. Now let us add the other observations, rather than interpretations: which, as before I signified, are not directly intended, but necessarily follow upon the former doctrine. And first we will consider that, which shows our saviours Divine Nature: then we will deliver those points, which concern his person; both, shortly, and plainly, as it shall please God to vouchsafe assistance. Now the Divine Nature or Godhead of our Saviour Christ appears in this, that being with God, when as yet there never had been any thing created, he could be no other, but God. For how is it possible, that when there is nothing but God, that, which is then, should not be God? If you say with Arius, that he was created; you deny that the beginning of all creation is truly described by Moses when he saith, 
g Gen. 1. 1.  In the beginning God created heaven and earth. For if that you say be true, the most excellent part of the creation was already past, namely the making of him, by whom all these things afterward were created. Who taught this strange Divinity? Where is any such thing recorded in any part of Scripture? Who is so shameless, as to say he hath it by revelation? Who so senseless as to believe him, that will say so? This is our wisdom, to know what it hath pleased God to reveal to us in the Scripture, either expressly, or by consequence, and to account nothing else a matter necessary to be believed. So then, when we read or hear that our Saviour was with God, we learn thereby, that he is himself God. For what can be be but God, that had his being before, and without all creation?  
The word perhaps troubles thee, because he is said to have been with God, and therefore as it may seem, not God, but an other. An other? Thou sayest well. 
h Tertullian. contra Praxean cap. 8.  For he is indeed in person (as I answered once before) another. But where thou sayest not God, thou ●rt deceived, unless by God thou understand the person of the Father. With God signifies distinction of person, not diversity of Nature.  
Therefore ⁱ some learned Divines, by with, think the holy Ghost meant to note his conjunction with 
Hilar. de Triit. lib. 2.  God the Father, whereby they are one in unity of the same Divine substance. To which also, they apply that which followeth in this Chapter, where 
k john 1. 18.  The only begotten Son, is said to be in the bosom of the Father, and that 
l joh. 14. 10. 11  Chapter 14. I am in the Father, and the Father in me; yea 
m Epiphan. ●aeres. 93.  saith one, He is so with God, that he is in the substance of God, and his very nature. Wherefore if at any time thou be'st disquieted by the word with, as if it implied some difference betwixt God and the Word, remember that God signifies the person of the Father, from whom the Son is truly and really distinguished; ●et not by the nature of his Godhead, which is one in both, but by the property of his being the Son, in which the Father and he are always not one but two: ●he one the Father, the other the Son.  
And this last point, concerning our Saviour Christ's person, 
n Tertullian. contra Praxean cap. 12.  is manifestly, & undoubtedly proved by this part of the verse. For it cannot be imagined, that any thing being in all respects, one and the same, should be said to be with itself, or in itself. The word was with God: If there be no distinction betwixt the word & God, how can it be conceived that the word was with God? I shall need to spend the less time and pains in this matter, because none but 
o August. de haer. cap. 4.  the Sabellians, ever made question of it. They deceived themselves and other men, with an unlikely fancy, against evidence of Scripture, that God was but one person; called in divers respects, sometimes the Father, sometimes the Son, & sometimes the holy Ghost. But what respect can make this speech reasonable, if there be but one person in the Godhead? Let us consider the point a little better. David was in regard of his government a king, in respect of his son Solomon a father, in relation to his wife Bersheba an husband, for his general nature a man. May I say of him, because of these divers respects, that the father of Saelomon, was with David; or with the man, meaning David? Would not a man laugh at the absurdity of such a speech? It cannot be then, but that he, which was with God, was really distinct, or was truly and indeed another from him, with whom he was. No respect will free the speech from a just imputation of absurdity, if the party spoken of, be one and the same, as well for person, as for nature. I reserve the farther handling of this matter till I come to the end of the verse following, where I purpose if it please God, to deliver the doctrine of the holy Trinity.  
It may also farther be gathered, that the Evangelist in saying, The word was with God, would have us to understand, that he, 
p Gal. 4. 4.  which, in the fullness of time appointed by God, took flesh of the Virgin Mary, was till that time with God, though unseen and unknown to the world; not as if he were not there still, (for even while he was here upon the earth, he was also at the same time continually in heaven; 
q joh. 3. 13. & 17. 23.  The Son of man, which is in heaven: and I will that they be, where I am) but because he came into the world, where before he had not been in the nature of man. Hereto belongeth that, which is otherwhere written by the 
r 1. john. 1. 2. 3.  same Saint john. We declare unto you the eternal life, which was with Father, and was made manifest to us. He was with the Father from everlasting, he appeared in the world, at the appointed time. So is he now again with God, because he is no longer visible on earth, as sometimes he was.  
We may also add hereunto, that 
s Ambros. de incarna. domini Greg. Nysten. de fide ad Simplic. Rupertus a● hunc locum Cyril. Hieorosol. Cateches 11.  this being with the Father implies the glory, he had, and hath with him: as if he should have said, The word which was in the beginning, was at the right hand of God, in the glory of the Father, equal to the Father. Why seek you the Creator amongst the Creatures? If you desire to know where the Word was, consider that he was at the right hand of God the Father, partaker of that glory, which the Lord neither will, nor can give to any, which is not the same God with him. But of this enough. Let us come to the last part of the verse.  
And the Word was God; or as the Greek words lie, God was the Word: but our tongue will hardly bear that kind of speech, unless the sense be altered. For if you say, God was the Word, an English man will conceive that you tell him what God was, and not what the Word was. The Greek, and Latin may well bear such placing of the words, the English will not: yet perhaps it had been plainer even in the Greek, to have set the words in order, as the sense of them was intended, and to have said, The word was God.  
But the Evangelist (as I noted once before, upon occasion) followed an elegancy of speech, which had been lost, if he had kept the natural order of the words. In the beginning was the word, and the word was with God, and God was the word. The like figure also hath Moses. 
t Gene. 1. 1.  In the beginning God created heaven and earth, and the earth was without form. But our Evangelist affords us more examples of it. 
u john. 1. 4. 5  In it was life, and that life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. Can any man doubt, that the holy Ghost intended to keep the elegancy of the figure? Are not the Sermons of our Saviour himself beautified with flowers of Eloquence? Doth not the prophecy of Esaie flow with streams of Rhetoric? I dare boldly say, It is a very hard matter, to match the beginning of that book, for variety and force of Eloquence, out of the writings of any of the heathen Orators, Greek or Latin, quantity for quantity; That we may justly blame the ignorance, and boldness of them, who think it a dishonour to the Gospel, that the preaching thereof should be graced with human Eloquence.  
I would know of these men, what it is, they call human Eloquence: and what Eloquence there is in the Scripture, which may not bear that name, without any disgrace thereunto. Are there not the same tropes, and figures, both of the word and the sentence in the writings of men, yea of heathen men, which are in the Scripture? Or if the Scripture have any, which men have not yet observed, may they not learn from thence, asto live holily, so to speak eloquently? If any man imagine, that the holy Ghost hath either appropriated any ornament of speech to himself, in the Scripture, or that he devised new tropes and figures, for his own Secretaries the holy Prophets and Apostles; the writings of the heathen (wherein all those elegancies are to be found) will give evidence against his ignorance. I deny not, that there is a certain majesty shining in the Scripture, which no man can worthily express by imitation, or by meditation conceive sufficiently. But this ariseth, partly from the matter itself, and partly from the skill of using those Rhetorical ornaments, wherein, as in all things, the holy Ghost, that taught them, is perfect; whereas men have but a shadow as it were of his perfection. But I may not spend too much time in this matter: only thus much, I will add; that he, which in his public ministry shall either willingly refrain, or carelessly neglect to use the help of humane learning, and namely of Rhetoric (whereof only we have now occasion to speak) shall both fail in his duty to God, and come short of that worthy effect of preaching, whereby the love of God to us, is most gloriously set forth, and our love to God most ardently set on fire. It is the spirit of God, that begets faith and obedience: But not without those means, by which he hath enabled his servants to teach, and persuade. The principal thing, is the matter, as it were the dart or arrow that pierceth the heart of man, by the power of the Spirit. But speech is, as it were the arm; and Eloquence, the thong or string, whereby it is sent with force to the mark it aims at. He that trusts in Eloquence, makes flesh his arm. He that despiseth Eloquence, takes strength from his arm. It is our duty to use the means. It is God's blessing that the means take effect: and of this, upon this occasion, enough.  
Now in expounding the words, ere I come to the meaning of the place, I will first touch a cavil of 
x August. de doctrine. Christia. lib. 3. cap. 2.  the Arians, whereby they endeavoured to void the evidence, that is brought in here for our Saviour Christ's Godhead. What could be spoken more plain, then for the Evangelist to say, The Word was God? Yet would they shift off the matter, by mangling the sentence, in this sort. God Was; say the Arians; what shall then become of the Word? That (say they) belongs to the next verse, which must thus be read; The same word was in the beginning with God. I told you before, that the order of the words in the text is, God was the Word. In our language, word may not be put before this, or this same: In Greek it may, and so in Latin. How then shall we answer the Arians? Plainly, and truly; that there was no reason, why the Evangelist should tell us, that God was. For neither did any man doubt of it, and he had said sufficient to that purpose in the former clause, when he affirmed that The Word was with God: with whom the Word, could not be conceived to be, but that the being of God must of necessity be presupposed. Besides, the holy Ghost in the Scripture, never speaks of God, to show his being by Was, but either by Is, the present tense or time, as we call it; 
y Exod. 3. 14  I am sent me: or by all three times; 
* Revel. 1. 8.  Is, Was, Shall be; which was, which is, and which is to come: yea the very clauses of the verse might have taught them, that the Word must needs belong to this verse. In the beginning was the Word, and the Word was with God, and the Word was God. Cut off the Word from this last clause, and you make it altogether unlike the former, and spoil the grace of the speech. Let the Arians go then with their foolish shift, and go we forward in our exposition.  
Wherein we are first to learn, what the Evangelist means by God, then to show how the sentence itself is to be understood. In the former clause one person of the Trinity, even the first, God the Father was signified, by the name of God, which is common to all the three. Here the same word is taken in the proper sense, nothing the Divine Nature. There needs no other proof of this matter, but only to make you see that if you understandit of any one person, you avouch somewhat which is untrue. For example, will you say God the Father is the Word, or the Word was the Father? By this manner of speech you confound, & so destroy the persons, whose very being necessarily requireth, that the one be not the other. Neither may we say, that the holy Ghost was the Word, or the Word the holy Ghost. For the same errors ensue thereupon, and the Trinity of persons is overthrown thereby. It cannot be then, but that God, in this last part of the verse, must of necessity be taken for the Godhead or Divine nature; whereupon it follows necessarily, that our Saviour Christ is God.  
Against this the Sabellians (who acknowledge no distinction of persons) except; and labour to persuade us, that the Evangelist is rather thus to be expounded: God was the Word, that is (say they) That God the Father, with whom the word was, was nothing else, but the word itself. How false, & foolish this exposition is, if any man see not by himself, he may thus easily discern. To what purpose could it be, for the Evangelist to tell us, that the Word was with God, if he were nothing else, but God, in no respect truly and really distinct from him, with whom he is said to have been? Had it not been readier, and fit for him, to have added this last clause to the first, and to have left the middlemost out? If you doubt where This Word was, who I say was in the beginning, he was God: who can look for any better answer? For it were a senseless blasphemy to ask, where God was, whom all men grant to be infinite. But that middle clause, The Word was with God, troubles the whole sentence, darkens the sense, yea to say the truth, leaves no sense at all, if there be no distinction of Persons. For (as I showed erewhile) no man can either truly say, or reasonably conceive, that any thing, because of some divers accidental respects, is with itself. Our Evangelist Saint john was an Apostle of our Saviour Christ, the Disciple, whom jesus loved, the brother of james, the son of Zebede; I might add many other such differences. But, might I therefore say of him, The Disciple, whom jesus loved, was with the Evangelist john, and that Disciple was john? It is one thing to be the Evangelist john, another thing to be with the Evangelist john. That agrees to none, but to john himself: this may belong to any, but to him. Therefore howsoever these later words, God was the Word, might of their own nature admit such an interpretation; yet considering the former clause, to which they are joined, it is absurd so to expound them. What if I add hereunto, that the holy Ghost himself seems to tell us, that the word God is not to be understood, in this last clause, as it was in the former, because it is put here without the Article? Surely the Sabellians shall have nothing to answer, but that which will confirm the distinction of the Father, and of the Son, as two persons. But of this, by and by.  
The order of the words in English, shows the sense; in Greek it doth not so: but that word, which is first in place, oftentimes is last in the meaning of the writer, or speaker. God was the Word, saith our Evangelist. Yet 
a Basil. homil. in haec verba Hilar de Trinit. lib. 7.  the first word God in sense follows the last, as if he should have said, The Word was God: How shall that appear, since the words will bear aswell the one as the other? It shall appear by these reasons. First the question was not of God, whether he were before the beginning of the world or no, for that was neither denied, nor doubted of by Christians, or Heretics. But the eternal Being of our Saviour Christ, and his Godhead were impugned by Cerinthus, and Ebion, which gave our Evangelist some occasion of writing this Gospel. It was fit therefore, that he should teach the Church, and confound the Heretics by saying, that The Word was God. Secondly, we have direction for the expounding of this clause, from both the former: wherein The Word is still the first part of the sentence; and look what is affirmed, it is affirmed of the Word. The Word was in the beginning: The Word was with God; In like manner, the Evangelist, continuing his discourse, must needs be understood to say, The Word was God; which indeed was the very thing, he meant to avouch of him. This is farther confirmed, by that, which follows All things were made by it, and without it was made nothing, 
Verse, 3. 4  that was made. In it was life, and so forth. Do you not perceive, that all these particulars, here spoken, are spoken of the word? If then both the clauses that go before, and the sentences, that follow after, belong to the word, and not to God, what show of reason is there, to take that one piece out of the midst of the rest, and apply it to God, contrary to the whole course of the matter, and intent of the writer? I will not add farther (as I might) that not only this beginning of the Gospel, but the whole frame of it, and the main scope of it, is to teach us, 
b john, 20. 31  That jesus is the Christ, the Son of God. If any man be so perverse, as that all, which hitherto hath been said, will not satisfy him; yet let him be persuaded by the Evangelist himself, who leaving out the Article before 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God, and putting it before the Word, leads us to begin at the end, for the sense of that he writes. This cannot be expressed in English, nor will be conceived by them, that have no skill in the original Greek: but in the text itself, the difference is very manifest.  
We have then the true meaning of the holy Ghost in these words, The Word was God. He, that was in the beginning, and was with God, was also himself God. Here ariseth a doubt, why the Evangelist addeth this clause; seeing the Godhead of our Saviour might be certainly, and necessarily concluded out of the two former branches, as it hath manifestly appeared in the opening of them. He, that had a being, when as yet there was no creature, and was with God, when there was nothing that was not God, could not possibly be any other then God. Why then is it added that The Word was God? Surely (as I take it) to prevent that objection, which might arise in the conceit of some; If he were with God, it may seem, that he was not God. To which, the Evangelist thus answers in effect. Though he were with God, in respect of his person; yet, in regard of his nature, he himself was God. This I grant was implied in the former: but in a matter of so great moment, it pleased the holy spirit of God to have a gracious regard of our weakness, and to speak so, as the truell might be evident to all men, and so high a mystery of Religion have a clear and sound demonstration.  
The point then, which is here delivered, is this; jesus Christ, the promised Messi●h, is God. And because, the matter is of especial importance, and no place so fit, as this, for the handling of it, I think it best to follow it somewhat largely: the rather because I mean to do it now once for all; but as occasion shall be offered, for the cleared of some texts, here and there, in this Gospel. The first proof that our Saviour Christ is God, may be taken from those places of Scripture, where the names, that are proper to the true & only God, are given to jesus Christ. For it is out of question, that howsoever some of those titles are, now and then, ascribed to men, with some addition, or in some respect; yet no creature is absolutely called God, Lord, the most high, or by any other such name. Of all these the most common, for ordinary use, is God; which we find often in every leaf of the Scripture, where the true God jehovah is spoken of. How often is our Saviour called God? Thomas acknowledgeth him to be so, when he saith unto him, 
d joh. 20. 28.  My Lord, and my God; allnding questionless to the ordinary title, which is given to God, in the old Testament; The Lord thy God. 
e Exod. 20. 2.  I am the Lord thy God. 
f Levit. 19 10.  I am the Lord your God. 
g Deut. 4. 2.  The commandments of the Lord your God. And in a word, the same Chapter affords us the like examples 15. or 16. times. So doth 
h Act. 20. 28.  the Apostle Paul call him. Take heed to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood; Who purchased the Church with his blood, but jesus Christ? Him therefore doth the Apostle call God. And ●n another place he doubteth not bodily to affirm, that Christ is God over all, to be blessed for ever. Of him it is that 
i Rom. 9 5. Heb. 1. 8.  the same Apostle saith, Thy throne (O God) endureth for ●uer; not only calling him God, but professing him to ●e that God, which in the beginning created heaven & 
Verse 10  ●arth. Thou Lord in the beginning laidest the foundation of of the earth. I will end, with that in the 
l Revel. 4. 8.  Revelation; The four beasts ceased not day, nor night, sying, Holy, holy, holy, Lord God almighty. But how should we be assured, that by this Lord God Almighty, jesus Christ is signified? That, which followeth, will put the matter out of doubt 
m Chap. 14. 8.  which was, and which is, and which is to come. For this ●●●he Title, which is given to our Saviour twice in the first Chapter of the same book. This also the 24. Elders presently after confirm when worshipping the same party, whom the four beasts had honoured, they speak thus; Thou art worthy (O Lord) to receive glory, 
●ap. 4. 11.  honour and power: for thou hast created all things. Ask the holy Apostle S. Paul, who is the Creator of all things. He●● hath answered already, that the Lord, which laid the foundation of the earth, is JESUS CHRIST, the Son of God. The same testimony of him giveth our Evangelist in the next verse same one; 
Heb. 1. 10.  By him were all things made. 
john. 1. 3.  What should let then, but we may conclude, that jesus, being so often called God in Scripture, is in deed very God?  
The like I say of the title Lord, by which the 70. translate 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that name jehovah; which is never attributed to any in the Scripture, but only to the true God: neither indeed may it in any sort. For it signifieth him 
This is spoken not the Greek, ●ut of the Hebrew word.  that hath his being of himself, that gives to all things, whatsoever being they have: yea it implieth such a being, as is always one & the same; even eternal, without beginning, without ending, without change, without succession. Now if this name be ascribed to our Saviour by holy Ghost, how can it be doubted, but that he is very God? And doth not 
o jere. 33. 16  jeremy ascribe it to him, when he saith, This is the name, whereby they shall call him, The Lord our righteousness? or, as it may better be read, He, that shall call her, is the Lord our righteousness. It is out of question, that the Messiah is there spoken of, whom the Prophet called jehovah The Lord: Or if any man will needs apply it to the Church, he shall call her The Lord our righteousness (which yet hath no warrant, nor any great reason) let him remember, that the Church cannot have this title, but only in respect of Christ her husband, and head; as she is also called Christ. 
p 1. Cor. 12. 12.  As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body; even so is Christ, that is the Church of Christ; which being considered with her Head Christ, is vouchsafed his name, because she is his body. Let us come to the new Testament: and leaving those places, where the Disciples, and such as entreat favour (for their curing) of our Saviour, call him Lord; because neither their word is any warrant for doctrine, and it may be said they spoke to him by that name, as we ordinarily do, when we say Sir; which indeed was common among the Grecians: Let us take such texts only as can admit neither of these exceptions. Of which kind are the salutations used by the Apostles in the beginning of their Epistles. 
q Rom. 1. 7.  Grace be with you, and peace from God our Father, and from the Lord jesus Christ. Where not only our Saviour is termed Lord, but acknowledged to be the Author, and giver of Grace and peace, with God his Father. But it were a vain thing to heap up many testimonies to this purpose. No man can look into the writings of the Apostles, but he shall see them in every page. Being the Lord then, he must needs be God.  
What should I stand upon every particular at large? Who is the God of glory, but jehovah the great God of heaven and earth? For so is he called, that appeared to Abraham 
r Gene. 12. 1. 2  in Genesis; The God of glory appeared to our father Abraham, 
s Act. 7. 2.  saith the holy Martyr Saint Steven. Ask the enemies of Christ the jews, and they will tell you with one voice, that this was the great God of Israel. And yet the Apostle Paul gives this title to our Saviour Christ; where he saith, that if the princes of this world, had known the wisdom of God in the mystery of our redemption, 
t 1. Cor. 2. 8.  They would not have crucified the Lord of glory. Hereto belongs that Title; 
u 1. Tim. 6. 15  the King of kings, and Lord of lords. And whereas some vain men, governors of some small part of this little spot of earth, doting upon their own imagined greatness have either given themselves this unlimited title, or accepted it, being given by the palpable flattery of their base vassals; yet always the wiser sort took just occasion thereby, rather to scorn their presumptuous folly, then to be drawn into any admiration of their glorious power. But the Lord jesus, our blessed Saviour, hath this name by good right; as he, of whom ●ll the Kings of the earth, hold their Crowns and 
Prou. 8 15. 16  Sceptres. By me (x saith he, that is the wisdom o● God) Kings reign, and Princes decree justice. By me Princes rule, and the Nobles, and all the judges of the earth. 
y Psal. 2. 8. Verse 9  For to him hath God given the heathen for his inheritance, and the utmost parts of the earth for his possession. He shall crush them with a Sceptre of Iron, and break them in pieces like a potter's vessel. Therefore are they advised, and charged to kiss the Son, lest he be angry, to their destruction. 
Verse 12.  There is good cause then, why he should be styled, the Lord of lords, and King of kings. What though he be the Lamb, meek and tender; yea bound, and slain? yet 
* Revel. 17. 14.  shall he overcome the 10. kings that fight against him. For he is the Lord of lords, and King of kings: yea, 
a Revel. 19 16.  he hath that name written upon his garment, & upon his thigh, The king of kings and Lord of lords. His glory & his strength show him to be no less. And can we doubt whether he be God, or no? If I should recite the Attributes or Epithets, which being proper to God, are belonging to our Saviour Christ: If I should but name those admirable effects of his, which are above the strength of any and all creatures, the time would sooner fail me, than variety of matter; which doth offer itself to me so plentifully, that it is harder to find, where to make an end, then what to say. Do you wonder at the eternity of God, as a thing not to be reached unto by the conceit of man? Behold him, that is 
b Revel. 1. 8.  A & Ω, the beginning & the ending, which was, which is, and which is to come. What say I, was, is, is to come? Thus indeed hath it pleased our gracious Saviour, to speak of his eternal being, to our capacity. But let us hear him speak more like himself, that is more like God: 
c john 8. 58.  Before Abraham was I am. This is a speech better beseeming his majesty. For nothing can be properly said of him, concerning his being, but only that he is. That, which was, either is not at all, or at the least, is not, in all respects, the same, that it was. That, which is to come, as yet either hath no being at all, or surely no such being, as is signified it shall have in time to come. But what stand I repeating that, which before I delivered? Let us pass from this infiniteness in time, which we call eternity, and come to another like attribute: which wants a name, but belongs to quantity; and might be termed Immensity, if our ears and understanding were acquainted with it. As eternity signifies the infiniteness of God in time, so doth Immensity in greatness. 
d Isai. 61. 8.  Thus saith the Lord, The heaven is my throne, and the earth is my footstool. There is no number of years that can express the Lords Eternity: no compass of place that is able to contain his Immensity. 
e Psal. 139. 7 Verse 8.  Whither shall I flee from thy presence? saith the king of Israel, that had choice enough of room, wherein to hide himself. If I ascend into heaven, thou art there. If I he down in hell, thou art there. Let me take the wings of 
Verse 9 Verse 10.  the morning, and dwell in the uttermost parts of the Sea: yet thither shall thy hand lead me, and thy right hand shall hold me. But what need many particulars? He that is present in heaven and in earth, can be shut out of no place, whatsoever: our Saviour is ascended into heaven, yet is he still present with his children here in earth: 
f Matth. 28. 2●  Behold I am with you, till the end of the world. By his power (you will say) not by his presence. Doubtless an infinite power, such as protecteth the Church of Christ, cannot be in a finite nature. Let us hear him speak more plain; 
g Matth. 18. 20  wheresoever two or three are gathered together in my name there am I in the midst of them. Or if this also may applied to power; yet that place is without exception: 
h john 3. 13.  No man ascendeth up to heaven, but he that came down from heaven, the Son of man, which is in heaven. He came down from heaven, because being God, he became man: he was for all that still in heaven, because being man, he ceased not to be God. Therefore also, while he was alive on earth, before his passion, he doubted not to avouch, that he was even then in heaven. 
i john. 17. 24  Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold that my glory. Where is that to be seen, but in heaven? For so hath our Saviour said himself, before in that prayer; And now glorify me (thou father) with thine 
Verse 5.  own self, with the glory which I had with thee before the world was. Not as if heaven, or never so many heavens were able to contain that his infinite glory, which can be no way bounded by any means, but because there i● shows itself most apparently. Shall I need to add hereunto his power, or rather Almightiness? 
k Revel. 1. 8  I am A & Ω, the beginning & the ending saith the lord, which is, which was, & which is to come, even the Almighty. And twice afterward in the same book, he is called 
l Reu. 4. 8. & 11. 17.  The Lord God Almighty. But if the Scripture had not said any such thing of him, yet his admirable works sound out his power & glory. The heavens (
m Psal. 19 1  saith the Prophet) declare the glory of God, and the firmament showeth the work of his hands. Yea the signs, which he did in the sight of his friends & enemies, were so high above the power of man, that they may assure us, 
n joh. 20. 31  that our Saviour jesus Christ was the Son of God. But of these in the Gospel oftentimes hereafter, if it please God; even God the Son, JESUS CHRIST, of whom we speak.  
But ere I proceed any farther, I must again encounter the Arians; who bend all their forces to overthrow the Godhead of our Saviour Christ. Do you not perceive (say they) that although he be called God: yet he is not so indeed by nature, but by favour? Have you not observed, that in the second clause, where the true God is spoken of, there the article is added in the text; 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Word was with the God? as you would say, The true God; but here in the third part, the same article is omitted: as if the holy Ghost would have us know thereby, that he hath his Godhead, such as it is, only by grace: and that divers from him, that is the true God. O, that foolish men should take such pains to kick against the pricks, and to procure their own destruction! Can there be more force in the omitting of one poor letter, to make you deny our saviours divine nature, then in so many reasons to wring out of you a confession thereof? 
p Origen. in joa. lib. 2  Too much curiosity, in an opinion of this learned observation, hath deceived you. Is not jesus Christ the true God, because the article is not added? Or is the article never omitted, where the true God is spoken of? I will go no further to confute this error, than this present Chap. Was it not the true God, that sent john Baptist before the Messiah? Is not he called the Lord of hosts by 
q Ma●ach. 3. 1  the Prophet Malachy? Behold I will send my messenger. Who will send? In the latter end of the ver; Behold he shall come, saith the Lord of hosts. And yet of him 
r joh. 1. 6  saith our Evangelist, There was a man sent 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from God, where there is no article: Shall we believe the Prophet of the Lord, or this false Prophet Arius? The one saith the Lord of hosts sent john the Bap. the other tells us, He, that sent him, was not the true God, because the article is not set before God. This one place were sufficient to confound that vain and false exception, especially being in the same Evangelist, and within so few lines after the former. But I will briefly note some other, to make it more clear, if it may be. It cannot be doubted, but that God, whom no man hath seen at any time, is the true God. 
t Exo. 34. 20. 23  Thou canst not see my face, saith the true God, to Moses: thou shalt see my back parts, but my face shall not be seen.  
Doth not S. john speak of the same true God, when he saith, 
u joh. 1. 18  No man hath seen God at any time? Is not 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Word in this place also, without an article? So is it there, To them he gave prerogative, to be the sons of 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God. The like examples are every where to be found, in this and the other Evangelists, & in the writings of the Apostles.  
And surely, if the addition of the article be sufficient to prove, that the true God is signified, wheresoever that is set before, the Arians are manifestly convinced by that place of 
* Rom. 9 5 Chrysost. in joa. hom. 3. Theophil. a● hunc locum.  Saint Paul, who is God above all: which is spoken of our Saviour Christ, and yet hath the article, though not immediately before it. If you inquire more particularly, why the article is put in before God, in the former clause, and left out in the later: First I say the Evangelist might use his liberty, as all, that writ in Greek do, to take it, or leave it, at his good pleasure, where the matter did not require the presence of it. Secondly, it was fit rather to put the word without it, then with it: because (as I signified before) God, in the former place, noteth the person of the Father, who is the first of the three in order; but in the later, the nature of God, which is common to all three persons. If he should have left it, or used it in both, the sense would have been more dark, and the distinction of the persons not so easily observed. Thirdly, it could not have been so plain or certain, that the word was to be taken ●or the former part of the speech; but it would have been much doubted, whether the Evangelist meant to tell us, that God was the word, as the words lie, or that the word was God, as some have understood him. Therefore there is never a word, nor letter in this first verse, whereby our Christian faith, touching our saviours God head, can be weakened.  
Nor any thing, saith Arius, whereby it may be strengthened. No? Doth not the holy Ghost avouch, that ●e is eternal, having his perfect being already, when all things created began first to be? Is it not affirmed that He was with God, when nothing had any being but God? your vain and frivolous exceprions have been proved void. Let all this pass. Can any thing be plainer, than this direct affirmation, that the word was God? The word (saith Arius) was God: but no otherwise then some men are called by that name. The true God 
a Exod. 7. 1  said to Mo●es, I have made thee a God to Pharaoh: yea to all them, to whom the word of God came, he saith as much, 
b Psal. 82. 6.  I have said, ye are Gods. A poor shift; The very sight of the place affords a sufficient answer. 
c Hilar. de Trinit. lib. 7.  Moses is made Pharaohs God; and those Rulers were said to be Gods. Doth the holy Ghost say either of Moses, or any other, that they were God simply, as our Evangelist doth of the Word. If the Word had been made God, or if the Lord had only affirmed of him, that he had called him God, there might have been some occasion of doubting; because there are some such like speeches of other men in the Scripture. But what wilful wrangling is it, to call so plain a matter into question, upon so unlike a manner of speech? Moses was God to Pharaoh, not simply God. They were vouchsafed the name of gods. They were not simply gods. There was no danger in either of both those speeches. He that reads, I have made thee God, can readily conceive, that this made God, is not the true God. And as easy is it for any man to assure himself, that those rulers are not God indeed: aswell because they were many (but God is one) is also for that they are presently threatened, 
d Psal. 82: 7  that they shall die like men: But simply to name him God, whose eternity was before avouched, whose presence with God, before the world, was affirmed, and to whom afterward the creation of all things is ascribed; had been the really way to fill the hearts of men with idolary, if jesus had not been indeed very God by nature. Therefore it is not possible to persuade any Christian man, whose eyes are not blinded with the mist of prejudice and error, that the holy Ghost would open such a gate to impiety, calling him God, without addition, limitation or exposition, who had affirmed as much of himself, and of whom the whole Christian world was so persuaded, when this Gospel was to be written. Nay rather he would by all means have refrained to give the ●east suspicion of such a conceit, by which men might have been drawn into so horrible, and dangerous an heresy. But no truth of reason, no authority of Scripture, could reform the error, or stop the mouth of that wretched heretic, till the Lord jesus himself, our God, utterly destroyed him by a most fearful judgement. For 
e Ruffin. hist. eccl. lib. 1 cap. 3  at the very time when he was ready to go to the Church to maintain his blasphemous heresy, being forced, by necessity of nature, to go aside into a common place, appointed for that purpose, as it might be Queen hithe here in London, he voided (with reverence be it spoken) his very entrails, and so ended at once, both his life and his blasphemy.  
Do we tremble, at the horror of this judgement? Oh then let us take heed, my brethren, how we like of his doctrine, of whose punishment we are so afraid. And yet, what was this extremity, in comparison of the intolerable wrath of God in the fire of hell? where there is neither ease of pain, nor end of misery. 
f Psal. 2. 12.  O kiss the Son, lest he be angry, and ye perish in the way. 
g 1. Cor. 10. 22  Do we provoke the Lord to anger? Are we stronger than he? 
h Revel. 6. 15  Do not the kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, hide themselves in dens, and among the rocks of the mountains? Do they not 
Verse, 16  cry out most lamentably to the mountains and rocks, Fall on us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lamb? Oh miserable & comfortless wretches! Flee you from the Lamb? It is he 
i joh. 1. 29  that taketh away the sins of the world. If there be nigh drop of mercy, it is by the blood of the Lamb; if there be any hope of comfort, it is in the gentleness of the Lamb. They are absolutely without all possibility of the least relief, that can find no favour at the hands of the Lamb. If the Lamb frown, who will look cheerfully upon us? And dare any wretched miscreant nourish in his heart, doubtful thoughts of our blessed saviours eternal Godhead? For it is almost incredible, that any man should be so desperate, as blasphemously to deny it. If we could hear (but as it were a far off) the hideous shrieks, and most woeful lamentations of that wretch I spoke of ere while, our hair would stand upright on our heads with horror, and our hearts sink in our bodies, for fear. 
k joh. 5. 22  Hath not the Father committed all judgement unto him? Must we not all stand before his throne, to receive sentence from him, either of life or death? Oh I where wilt thou bestow thyself, poor, naked, miserable distressed soul? It is unpossible for thee to hide thyself. To behold the wrathful countenance of the judge, it is intolerable. Oh! how wilt thou tremble, when thou shalt hear that dreadful voice, 
l Luk. 19 27.  Those mine enemies, that would not that I should raigneover them, bring them hither & slay them before my face? Slay them? I: but so, that they shall always be dying, and never die. For so is that ●eatefull ●entence, which will lose the joints, & make the knees knock together, when it shall be heard: 
m Mat. 25. 41  Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. Is it not better for us then, to acknowledge jesus Christ to be God, while we live here, & may learn it, then to be driven to confess it, when it shall avail us to nothing, but to increase our just damnation? I am sorry & a shamed, that in this clear sunshine of the Gospel, any man making profession of Christian religion, should make doubt of so main a ground thereof. Neither would I have wearied you & myself, with so large an exhortation, but that I know too well, there is too just occasion of it. Yet I may not forget myself too much. That, which hath been said is sufficient, with the blessing of God; without it, nothing that can be said.  
Let us now come nearer home, and betake ourselves to that, which is more proper to our calling. For as the Angels that are ministering spirits, though they be feign oftentimes to oppose themselves, against the malice and fury of satan, & his instruments; yet have not this office properly assigned unto them, but as it furthereth their principle charge, to help them forward which shall be heirs of salvation: so the ministers of the Gospel must account it their especial duty to instruct & comfort them that are the true members of the body of jesus Christ. To you therefore beloved in the same our Saviour, will I now address my speech, even to all you, that believe in Christ to justification. Have you learned, that the Messiah your Saviour is God almighty? Do you firmly and steadfastly believe this, without wilful gainsaying or doubting? Assure yourselves, the holy Ghost hath set you in the way to everlasting life. But me thinks I hear some poor soul, sighing in himself, & striving if it were possible, to conceal his own thoughts from his own heart. What is it thou dost so labour to suppress? what art thou so afraid to be known of? Be not dismayed, nor discouraged: If thou tremble like 
n Mark 5. 33.  her, that heard our Saviour ask, who hath touched him, remember with what joy to herself she was discovered. Promise thyself no less from him, who will certainly 
o Mat. 11. 28  refresh all them, that being heavy laden come unto him. What? Those, that have (now and then) some doubt in them of his eternal Godhead? I: even those; in despite of Satan and all his treachery. Let me reason with thee a little. Dost thou not believe, that the scripture is the undoubted word of God? yes: thou dost. Art thou not persuaded, that the same Scripture teacheth thee, that thy Saviour Christ is very God? Thou art. But thou hast many times some doubting of the point within thy heart. What? Dost thou doubt willingly, as one that either thinks it not to be so, or at the least, that was never resolutely persuaded, that it is so? Let me say more to thee. Wouldst thou have him be God or no? If thy affection desire to honour him, all that may be, if thy weak faith labour to overcome this doubting; Satan would have thee doubt, & makes thee afraid thou doubtest, but indeed thou dost believe. It is not a property of the most sanctified men to be without temptations, but not to yield to them with joy and liking. True faith may be weak, though perfect faith cannot. Weakness of faith will admit occasion of doubting, but not give place to doubting. Dost thou not find it in thyself? thy doubting neither brings forth denying, nor receives any kind entertainment at thy hands: then art thou wholly free from wilful gainsaying, or doubting.  
Satan can not make thee believe, that thy Saviour is not God. Only he makes thee afraid, lest he should not be God. And how comes he to this advantage? Surely by no other means, but by driving thee to examine the point by reason. There can be but one God: which is he, that sent jesus Christ into the world, and not jesus himself. If thou tell him of the three persons, he demands further, how thou canst conceive, that there should be three such persons, and all they but one God; As if 
p 2. Cor. 5. 7.  we walked here by sight, and not by faith. I know it is possible to beat the Devil at his own weapons, and by the force of reason to maintain against him, that there is a Trinity of persons; though that mystery, by discourse of reason, could never be attained to, without revelation from God. But this is not the armour a Christian trusts to. Thy bulwark must be the shield of faith, borne up, and held out by some strong rest of holy scripture. The word was God: Saith our Evangelist. By it were all things made. Let Satan cast his fiery, and poisonous darts against us: This shield quencheth the fury and killeth the strength of their fire and poison. As for his distinctions and respects, whereby he sweats, and tires himself to prove, that our Saviour is but God by favour, not by nature, because he is employed in such an office, not because he is eternally begotten of God his father: they are sparkles that keep a cracking, with more fear, then hurt; and venom that raiseth a few Pimples, in the outer skin, with more trouble than danger. Keep thee close under the shield of faith: and though Satan make thee stagger, yet he shall never overthrow thee.  
Being then thus armed at all points, with an assured persuasion of our Saviour Christ's divine nature, and having beaten the enemy that charged us with such force and fury; let us peaceably, and carefully consider with ourselves, what use we may have of that fort which we now possess in safety. Is this Saviour of ours God eternal, infinite in wisdom, in power, in holiness, in all worth and perfection? Surely then may we truly and bodily say, that 
p Psal. 89. 19  God hath laid help upon one, that is mighty, more mighty to rescue his people out of the hands of sin and Satan, than David was to free the people of Israel from the Philistines, and all other that oppressed them. Are they mighty, that are against us? He that is with us, is more mighty. Do you not hear the Apostle, as it were defying all the world, in confidence of this assistance? ʳ If God (saith he) be on our 
Rom. 8. 31.  side, who can be against us? What though he speaks of God the Father? Is not the Son our Saviour the same God, of the same power? Me thinks I am encouraged by this meditation to dare Satan, and to bid him battle to his face. Let him not spare to magnify the justice of God, to amplify the grievousness of my sin, to lay out to the uttermost the furiousness of God's displeasure, to set before me the weakness of my estate, to reckon up as it were on his fingers, the huge sums of my debt; what is all this, If jesus Christ be God? Though the justice of God will not be corrupted, by fear, pity, bribery, or flattery: yet it will be satisfied. If the wrath of God be infinite against my sin, an infinite sacrifice may appease it. I have nothing to pay. But he, that is God, is all-sufficient. 
s Mic. 67.  Will not the Lord be pleased with thousands os Rams, nor with ten thousand rivers of oil? 
t Heb. 10. 4. & ●●. 12.  Is it unpossible that the blood of Bulls, and Goats, should take away sin? Yet 
u Act. 20. 28.  hath jesus Christ, who is God, by his own blood entered once into the holy place, and obtained eternal redemption for us. God (x saith the Apostle) hath purchased the Church with his own blood. What though 
y M●c. 6. 7.  the Lord will not accept my first borne for my transgression? Will he also refuse the sacrifice of his own first begotten, yea 
* joh. 1. 18.  of his only begotten, which is in his bosom? No, no, he hath proclaimed him from heaven 
a Mat. 3. 17.  to be his son that beloved one, in whom he is well pleased.  
Now, the sufficiency of this worthy sacrifice, ariseth not from the blood of man, though it be more excellent than that of bulls or goats, but from the invaluable worth of the person, whose blood is sacrifice. Can the blood of Isaac, of Abel, or of Adam, while he was innocent and holy, have been a sufficient ransom for sin, committed against the infinite majesty of God? Look how much it lacks of infiniteness in value, so much it lacks also of worth to make satisfaction. For no finite sum can discharge an infinite debt. But as God himself, so sin against God is infinite. Multiply any finite number, though never so great, that which proceeds of it will be but finite. And whatsoever is finite (imagine it as great as you can in number or measure) is no nearer infiniteness, than the least point or fraction, that can be conceived. For there is no kind of proportion betwixt them: else should finite & infinite be all one. Because that which hath any part of it finite, being compounded of finite parts put together, must of necessity itself be understood to be finite. For the parts make the whole: and that taketh it nature from these. Now, who knows not that the holiness, and nature of man is finite? Such therefore would the whole lump be, if all that is, or can be in all men, were gathered together into one. How then can a sacrifice, which is but finite, make due satisfaction for sin, that is infinite? And that, which I speak of men, I would have understood also, of all creatures whatsoever, Angels or other. For since their nature and worth is finite, it is as far from infiniteness (be what it will in comparison of the value of other finite things) as nothing is from all; that which is, from that which is not.  
There is then nothing at all left, wherein we may have any trust, or hope of having satisfaction made to God for us, but only the invaluable sacrifice of our Saviour jesus Christ; 
b Heb. 10. 14  Who with one offering hath consecrated for ever them that are sanctified. 
c joh. 1. 29.  Behold (saith he that was sent to show him) the lamb of God that taketh away the sins of the world. But whence hath our blessed Saviour this inestimable value? I know not (saith one) neither will I trouble my head about it. I believe his sacrifice was sufficient; and that serves my turn, without any further ado. Oh my brethren: let us not be so unkind to our blessed saviour, so unthankful to God the father, so contemptuous against the holy ghost, so reckless of our own salvation. Is it not monstrous unkindness, to have so incompatable a favour done thee, and not to labour to know that, which is most honourable to him that did it? How shalt thou worthily lift up thy heart to praise, and magnify the Father that sent his son for thy redemption, if thou neglect to understand how glorious he was, whom he sent? At the least despise not the wisdom, and providence of the holy spirit: as if he had troubled himself in vain, with setting his Secretaries on work to pen the particulars of thy salvation, for thy full satisfaction and comfort. Well, let all this go: If thou be'st not ashamed of so unreasonable unkindness, unthankfulness, contemptuousness; yet be afraid, lest thou lose that, which thou thinkest thou hast. Art thou so grounded and settled in assurance of sufficient satisfaction made by Christ, that it is unpossible thou shouldst be (I will not say cast down, but) shaken? Take heed this conceit of thine, be not like that of the Pharisee, 
d Luke. 18. 11.  Lord I thank thee, that I am not like other men. Look about thee on every side, and behold the spiritual battle, that is against thee.  
Take a view how thy fellow soldiers are entreated. Thou mayst see many a one, that hath been as confident as thou art, and yet now is to seek for comfort. Belike thou hast had hitherto either no assault at all, or but some weak battery against thy soul. If thou be once wholly charged, and hardly pursued, thou wilt find thyself to stand in need of all the aid, that may possibly be had. Then thou wilt begin to see, and feel, that if Christ were not God, thy trust in him might easily deceive thee. Be wise therefore, and while thou hast fair weather, provide for the storm, that either is coming, or may come: lest if it fall upon thee, and take thee unprovided, it drive thee on the rocks of despair, to the wrack or hazard of thy precious soul.  
But I am persuaded better things of you my brethren, that you hunger, and thirst after the word of God the food of your souls: that you long to unde stand the mystery of your glorious redemption, that you think nothing unworthy your learning, which the H. Ghost hath thought worthy of his teaching. Let us proceed then, in the fear of God: you, with this resolution in yourselves; I, with this persuasion of you. We see with what excellent wisdom our holy Evangelist hath begun his Gospel; and we find ourselves as it were double armed by this blessed instruction, against heretics, that would corrupt our judgement, and against Satan that would overthrow our faith. Hearken not to either of these, at any hand: but rest thyself steadfastly upon the authority of the holy Ghost, who tells thee plainly and truly, that The word was God. Being settled in this belief, thou art prepared against the assaults of the devil, when he shall marshal thy sins against thee, and charge thee with them. The greatness of sin cannot make any man despair, that knows the price of his redemption to be the blood of God infinite in value. The more Satan extolleth the justice of God, the more he doth assure us of salvation. For since the satisfaction, which was made for us, is so inestimable, the juster God is, the more he holds himself satisfied. If we had to deal with an unjust tyrant, that regarded not justice & equity, whatsoever our satisfaction were, we could hardly be out of danger. But our most just God, that values all things aright, finding the sacrifice to be sufficient, clearly acquits all them, for whom it was offered; yea, holds himself so fully contented, that he will never remember their transgressions any more. But of this matter, and of this verse enough. It followeth in the next.  
This was in the beginning with God. The knowledge of the words leads & directs us to the understanding of the matter. But there is no word of importance in this verse, which hath not been already expounded in the former; as I doubt not, but every one of you perceive at the first sight or hearing of them. Yet to make a clear way to the interpretation of them, we must consider to what the first word This belongeth: and also how this verse dependeth on the former; The original Greek gives us just occasion of this in null, because in it This may be referred either to the word, or to God. The English affords the like cause of doubting, though the Latin do not. But this question is easily answered, that the Evangelist means this word & not this God. For neither was there any reason to say, This God was with God; understanding that, in the last clause, it signified the divine nature: and if it note the person, out of doubt the Evangelist would never have changed his former speech, being so plain & easy, for a doubtful, & hard word. It is not nothing, that, in all the 3 clauses, The Word is ●till the party, that is spoken of, & that the verses following are also of him, and not of God. This; namely this World, of which I have written so excellent things.  
The other question is a great deal harder. I will be as short, and plain, as the matter will let me. I say then that this second verse may be either a repetition, and exposition of the points (all or some) formerly delivered, or an addition of some new matter to the same purpose. If we add, that it both expoundeth what was ●aid before, & declareth also some further matter, I think we shall leave nothing unsaid, that may reasonably be conjectured. To repeat that, which went immediately before, in so few words, and so plain, without adding somewhat, is neither usual in the Scripture ●or agreeable to the wisdom of our Evangelist. Therefore, that we may be sure to omit nothing, which the holy Ghost meant to teach us, let us take it in the hargest sense, it will afford. And first for repetition, we ●aue here 2. of the former points, namely the first, and ●econd, that The Word was in the beginning, and that He was with God. 
e Leontius ad hunc loc. 〈◊〉 de Trinit. lib. 2.  Some think the last also is implied. And so it is, in some sort: But surely it is not repeated. For that only may be truly said to be repeated, which is expressly, and plainly delivered, as the other 2 points are. But why should there be any such repetition? Both that the Heretics might see and acknowledge their error, and that the faithful might the better be confirmed in the truth, which they saw doubled, and as it were twice confirmed by the holy Ghost.  
But if this repetition bring also an exposition with it, who sees not the necessity and profit of it? What is there then to be learned by the exposition? Namely that those words In the beginning, which were only in the 1. clause, are also to be referred to the second; that we may know, that as the Word was in the beginning: so he was with God in the beginning: But this (to confess the truth) is necessarily implied, and so easily to be gathered out of the former verse, that I can hardly persuade myself, it should be the meaning of the holy Ghost to put us in mind of any such observation, by repetition. For when he had said, that The Word was in the beginning, and added presently, that The word was with God, did he not plainly tell us, That the Word● was in the beginning with God? Surely the question was, where The Word remained, or had his being, before, & in the creation of the world. To which, the Evangelist answers that He was with God. When was he with God? In the beginning, when all things created, began, first to be. There is then no great likelihood, that the reason of this repetition was to teach us that in the beginning must be added to the second clause, or understood with it. How much easier might it have been set down in the place, to which it properly belonged, if there had been any need thereof?  
There 
f Tertullian. con. Praxean. ca 15  is another conjecture somewhat more likely, that it was the purpose of the holy Ghost, to give us to understand, that the Word, before the creation, was with God only, and so continued, though he were not seen of men, till his incarnation. But this exposition also was needless. For where could he be conceived to be, but with God, when as there was nothing, but God? As for the time of his incarnation, the Evangelist signifies that afterward, where he saith, The Word became 
Verse 14.  flesh, and we saw his glory. Yea, the whole Gospel is well known to all men, to be nothing else, but an history of his coming into the world, and continuance there, till the time of his ascending up to heaven. I would not trouble you with this diversity of interpretations, but that I am desirous, now in the beginning, both to speak fully of such matters, as concern the Godhead of our Saviour, and the holy Trinity, and also to give you some direction, by example, how to judge of the expositions of Scripture.  
Let us see now what new matter we may gather out of this verse, if it be not intended as a repetition. First, it serves to stop the mouths of those Heretics, who fond and lewdly teach, that there are two Words: one which is indeed, as it were, in God; the other without him, or not united to him. The former (say they) was not the Messiah, but the later: and of the former, S. john speaketh in the beginning of this Gospel. It is hard to say, whether this conceit be more blasphemous, or more absurd. What is it, but blasphemy, to deny, that our Saviour is the same God with the Father? And what is more absurd, then to dream of two Words, without any inkling of such a matter given by the Evangelist? or to imagine, that the word, here spoken of, ● not the same, that afterward became flesh? First, this ●erse is apparently of the same Word, that was described in the former: as if the Evangelist had said, This ●ord, which I have avouched to 
g joh. 1. 1. 2.  have been in the beginning, ●o have been with God, and to be God, this same word was in the beginning with God. Is there any least signification here of any Word, but one? what follows? By it were 
Verse 3.  all things made. By what? By the Word. What word, but that which was mentioned before? For, to what else can it possibly be referred? Let us go forward. In it was life, and so to the sixth verse. Who sees not, that the Evangelist continues his speech of the same Word? 
Verse 4.  Then follows john the Baptists testimony: Of whom, 
Verse 6.  but the same Word, the light of men, as before ver. 4. who is afterward called the true light. What need more 
Verse 9 Ver. 10. 11 Verse, 12.  words? his entertainment, he had by men, is showed, and the honour they have, that receive him by faith, described. From which, the Evangelist passeth to the incarnation of (why should I doubt to say so?) the same 
Ver. 14  Word. And the Word (saith he) became flesh. Be not so unreasonable, as to imagine, that the holy Ghost would make a discourse in so many verses of one Word, and upon a sudden fall into a new matter of an other Word, never heard of, never thought of before. Tell me, I pray you, if you can, to what purpose all the forme● speech was, if our Evangelist now first begin to write of him whom only his Gospel doth concern. But what do I spend time in refuting such absurdities? It is one and the same Word, that was in the beginning with God, & that, in due time, took flesh of the blessed Virgin Mary his mother.  
But these heretics make show of proof, for that they say; as if they were blasphemous with reason. If Christ (say they) be that Word of the Father; since the Father and the Word are of the same substance, the Father also must be the word. First this makes no more against our saviours being the Word, then against the the other Word, which you fancy to yourselves. For the Father, and that Word also, by the like reason, must be one word, because they are one in substance, that is one God, and yet not one Word; because to be the word, is a property belonging to the person, not to the nature or substance of God; as it shall appear God willing, when I handle the Doctrine of the Trinity. They add, that the word being as it were made by speaking, must needs differ from the word which is spoken, for the making or producing of it; wilfully refusing to understand, that although the act of speaking, and the word that is spoken be distinct, each from other; yet there are not two Words, but one; namely that which is form by speaking. The Father doth not speak one word, by which the second is framed; but by speaking frames, & begets the Word. Lastly whereas they tell us, that the word, which our Saviour saith he kept, and which the jews heard of him, was not all one with Christ himself, they say true, but nothing to purpose. For that word was not any thing united in nature to God, but the Commandment of God, which is ordinarily in the Scripture called the word of God. As for their gross & absurd conceit, that the Word meant by our Saviour in such speeches of his, should be I know not what speaking in him, as it were a spirit in a body possessed, it is fit to be laughed at, then laboured against. For how is our Saviour Christ said, 
h Ioh 8. 55.  to keep the word of God, which is the place which these fond Heretics bring? By having it shut up within him, as it were in prison? & not rather by remembering, and doing that, which God enjoineth? The other place they allege is no less absurd. 
i joh. 14. 24.  The word, that ye hear, is not mine, but the Fathers that sent me. Is it not evident, that our Saviour means the word spoken, the word that I speak? So spoke 
verse 23.  he before. If any man will love me, he will keep my word. And immediately before the words, they bring, He that loveth me not, keepeth not my word; then followeth, And that word, which you hear, is not mine. He should rather have said in your sense. And it is I, that you hear speaking. But to conclude this point, that which our Saviour saith here of the word, he speaks in another place of his doctrine. 
k joh. 17. 16.  My doctrine is not mine, but his that sent me. Thus much and indeed too much for this sottish heresy.  
It is also gathered from hence by some, that the word is coeternal or equal to the Father in eternity. A doctrine very true, & needful to be known; but such as was signified before, when it was said that The Word was in the beginning, & that it was with God. Neither doth the beginning, in this or the former clause note eternity, but the time, when all things began to be created. Wherefore to shut up the interpretation of this verse with showing what I conceive to be intended in it, by the holy ghost; I am persuaded, that the purpose of the Evangelist was to repeat that, which in the former verse he had delivered. For if he had meant to add a fourth point of the like kind to the other 3; in all likelihood, he would have continued the same manner of writing, by coupling this to that, which went before, and have said; And this was in the beginning with God. If any man object, that he doth not so in that which followeth: he is already answered, that in the next words the Evangelist comes to a new kind of argument, whereby he proves that, which before he had avoucht: namely that the word was in the beginning, & was God, At the least he describes the Word by outward effects towards the creatures, not by his own nature or properties. Neither is this a bare repetition, but a plainer instruction for the simplest, that they may assure themselves, that the Word was in the beginning with God. I grant so much was implied before: but not expressed to every man's capacity. Here the Evangelist speaketh so, that all may understand him, & gives direction for the interpreting of that clause, The Word was with God. When was the Word with God? In the beginning. When as yet there was neither time, nor place, even than had the Word his being with God.  
I would gladly add to all this, that, which is observed by 
l Toletus in Io●n. cap. 1. Annot. 11.  some, as I persuade myself, not without great likelihood: that the Evangelist by his repetition, would, farther give us to understand, that The Word, not only, was in the beginning, but was then with God a worker in the creation of all things. The ground of this interpretation, is taken from that place in 
m Pro. 8. 22.  the Proverbs, where this same Word is described by the name of wisdom. There first his eternal Being is described, 
Verse 30  The Lord possessed me in the beginning of his way. I was before his works of old: I was setup from everlasting, etc. This description is continued to the end of ver. 26. In the 27. the holy Ghost proceeds to show us, that the same wisdom was with God, as a nourisher, when he prepared the heavens, when he set the compass upon the deep etc. Yea, it may be somewhat more particularly applied; Solomon saith, when he prepared the heavens, I was there. To that answereth this of our Evangelist; This was in the beginning with God.  
His nourishing as some expound it, his creating or ordering of all things, the holy Ghost here expresseth at large, in the words following, By him were all things made. The conference of these two places seems to warrant this exposition, as we have seen. I will not strive much about it; so we apply this repetition to the strengthening of our faith. Concerning our Saviour Christ's eternal Godhead, doubtless we attain to the principal thing intended by the holy Ghost. And of that point, what Christian can doubt, though he would never so feign? Dost thou not perceive, that the holy Evangelist delivers it with advise and deliberation? It is not a matter, that he hits upon, but a point chosen by him, to begin his Gospel withal. It slips not from him at unawares: but is repeated, upon good advisement. Certainly this doubling of the point, makes it manifest, that the holy ghost would have us view and consider it thoroughly on all sides. It is neither of small importance, that it need not to be learned; nor easy to be believed, that it need not to be taught but once. Wherefore is it propounded, and repeated, but that it might be understood, and remembered? Understood, that no heretics deceive us; remembered, that our hearts faint not: He, that is God Almighty hath redeemed us: who shall be able to hold us Captives? Let us not be afraid to defy sin, hell, death and the devil himself? 
n Rom. 8. 31.  God is on our side: who can be against us?  
Having thus expounded these two verses, and finding in them some points, which concern the admirarable Doctrine of the most glorious, and holy Trinity; so many things also, being spoken every where, in this gospel, of the Father, the Son, and the holy Spirit: I have thought it necessary, both  your instruction, and the discharge of my duty, to bestow the rest of this hour in opening that blessed mystery. Wherein (according to the example of our Evangelist, & the whole course of the scripture) I will content myself with the Evidence of the word, without the curiosity of school divinity. It shall be sufficient for us understand, that the scripture affirmeth, that there is one God, and three persons, though we can see no reason how it can be so: And farther, in showing that the three persons are indeed distinct one from another, and not divers respects of one and the same. I will not stand upon their nature in themselves, so much as upon those effects, which being ascribed to them in the Scripture, cannot, as in shall appear, be performed by any one person. Our Evangelist delivers the point of our saviours divine nature in a few words here in the beginning of the Gospel. He proves it at large by many wonderful works of his, through the whole course of his writing. This shall be my example and warrant. Yet I would not have any man think, that I either condemn their pains and care, who have laboured to explain these mysteries, by the light of reason, or affirm, that the points themselves cannot stand with reason. They are indeed above reason, but yet not against reason. As the light of nature, cannot discern them: so it cannot disprove them. And the chief end of them, that endeavoured to discuss these matters, in some sort by reason, was rather to stop their mouths, that would not believe, them to enforce them to believe. Now this course, in this place and auditory (I trust) is needless; I am sure with the greatest part it would be bootless. For how many, or rather how few are there here present, that are able to examine; or conceive the subtle arguments that have been devised, and used in these questions? Neither are we to settle our faith by the weight of human reason, but to ground it upon divine authority. Now to the matter.  
Wherein, that I may proceed the more orderly, and be the more easily understood; First I will speak of the unity of the godhead, that there is but one God; Secondly of the Trinity of the persons. Where, the first point must be to prove, that there are three persons; the second, to show how they are distinguished one from an other. And because there is in our Church service a treatise to this purpose, known in part to all, that are present, commonly called the Creed of Athanasius, who like a valiant champion maintained the godhead of Christ, against the Assaults of Arius, I will refer you from point to point to that discourse.  
That there is but one God, the same one God witnesseth himself in scripture. 
o Exod. 20. 2. 3.  I am the Lord thy God, thou shalt have none other Gods but me. Which is not ambitiously spoken, as if some one God would have the honour from all the rest; but enjoined with authority by him who only had right to claim such pre-eminence. Else, neither had he done done justly, that gave this charge (and how should he be conceived to be God, that is known to be unjust) and the jews to whom he gave it, should have hurt themselves as much, by displeasing all the other Gods, whom they refused to acknowledge, as help themselves by pleasing that one, whom they did acknowledge. Vnlesle perhaps we may ridiculously think, that for quietness sake, the other Gods were content to put up this injury, or that they were all agreed to part stakes, as the heathen absurdly feign of their three Gods. Whereof jupiter the eldest took heaven for his share, Neptune the second got the government of the Sea, and Pluto the youngest, rather than he would sit out quite, was content to play small game (as we say) and to take Hell for his part rather than nothing. These are liker fancies of men in a dream, than discourses of learned writers. And yet neither could these three brothers well agree at all times: and to say the truth, jupiter, whom the other two acknowledged for their Sovereign, was the only God, in the judgement of the heathen. But whatsoever they imagined, we are sure our God doth so speak of himself, 
p Deut. 32. 39  Behold now: for I am he, and there is no Gods with me. That appears by the effects; I kill (saith he) & give life, I wound and I make whole. Are not these the works of god? In whose hands are death & life, but in Gods? But hath this God only that power? Are there not other, that have it, aswell as he? No sure: as himself addeth; There is none that can deliver out of my hands. Thus he speaketh of himself: thus the prophet Moses 
q Exod. 33. 11.  that talked with him face to face, speaketh of him; Unto thee it was show'd 
r Deut. 435.  (saith Moses to I srael) that thou mightst know that the Lord he is God, and that there is none other, but he alone. And afterward: Understand 
v. 39  therefore this day, and consider in thy heart, that the Lord, he is God, in heaven above, and upon the earth beneath, there is none other. I might reckon up many like testimonies. But whom will not these content, if enough will content him?  
Will any foolish blasphemer now except against these proofs, as if they were to be understood of the general nature of God, not of any one, who only is God? how fond and absurd must such an exception needs be! seeing all men know by reason, that generals have not any real being, divers from the specials, or species, nor can be said to perform any particular action. For example (to make the matter as plain as I can) Man, as it signifieth that nature, which is common, or general to every several man, is not any thing subsisting by itself, but hath it whole being in the particulars of that kind. Therefore also it cannot be said, that the general nature of man doth reason or speak; but that this, or that man doth so. But God saith, I kill & give life: neither can the general nature, which is lewdly & absurdly conceived, say truly of itself; Behold I am he, and there are no gods with me; neither were such a speech to any purpose or of any use: as if it were to be thought that any man could imagine, that there are more, than one general nature of any one kind. There is then but one God only. For if there were more, God could not say, there are no more: even as Adam, after Cain and Abel were borne, could not affirm, That he alone was man, and that there was none beside him.  
The same truth is confirmed in the new Testament by the 
s 1. Cor. 8 4.  Apostle Paul; We know (saith he) that an Idol is nothing in the world, and that there is none other God, but one. As if he should have said: Howsoever there are divers idols, of this, and that shape, men idols and women Idols; yet we know there are no such divine powers in the world, as these (according to the fancy of men) represent; yea we are are sure, there is but one God. The heathen indeed have many, whom they call God and Lord: but to us, that understand the truth, there is but one 
Ver. 6.  God. So doth the Scripture every where speak of God, as of one; 
t Rom. 1. 21. 23.  When they knew God, they glorified him not as God. The glory of the incorruptible God. What shall I need to heap up many testimonies, in a case, that is not doubtful? All the wise and learned, both Christians, jews, & Heathen, agree with one consent, that there cannot be any more, than one God.  
All this notwithstanding, we find that in the Scripture there are more than one, that are said to be God First, there is one called the Father, whom all men acknowledge to be God; 
u Rom. 1. 7.  Grace be with you, and peace from God our Father. 
x 1 Cor. 8. 6.  To us there is but one God, which is the Father. 
y Eph. 1. 3.  Blessed be God, even the Father of our Lord jesus Christ. Secondly, as I showed before, jesus Christ, or the Word, is also vouched to be God. In the former verse The word was God. 
* Rom. 9 5.  Christ is God over all, belssed for ever Thirdly, it is manifest, in the same Scripture, that the holy Ghost, in like sort, is God. For although there be no● one place, wherein he is so termed by name: yet the comparing of one text with another, puts the matter out of question. The Lord saith to the people of Israel, that if 
a Num. 12 6.  there be a Prophet amongst them, he, the Lord, will appear to him in a vision, he will talk with him in a dream. It was the Lord therefore that spoke in and by the Prophets This Lord saith 
b 1. Pet. 1. 11.  Saint Peter, was the spirit. The spirit testified before of Christ. 
c 2. Pet. 1. 21.  Prophecy came not in old time by the will of man: but holy men of God, spoke, as they were moved by the holy Ghost. So God is said to be he 
d Act. 2. 24. 25. & 1. 16  that spoke by the mouth of David: and the same God it termed the holy Ghost in an other place. It is welknown that every where in the old Testament the jews are accused resisting God. That, 
e Act. 7. 51.  Stephen expoundeth of the holy Ghost: O ye of uncircumcised hearts, and ears, ye have always resisted the holy ghost; as your fathers, so you If then there be but one God and ●et three distinct one from another, be every one of them God; how can it be denied, that there are three persons, 
f Mat. 28. 19  the Father, the Son, and the holy Ghost. To this, the beginning as it were of our Profession leads us, when we are baptized in or into the name of the Father, and of the Son and of the holy Ghost.  
Now for the better conceiving of this great mystery, touching the three persons: it is necessary for us to understand, what a person is; And then we shall the more easily perceive, that every one of the three is a person. And here, if I should stand curiously to deliver an exact definition of the thing, and tell you that a Person is an individual subsistence in an intellectual nature, or a several or singular thing, that subsisteth by itself, in a nature endued with understanding; I should either leave you more uncertain, than I found you, or bestow more time in expounding the words, then shall need (I hope) to make you discern of the matter itself. Wherefore (to speak plainly, rather than artificially) it may please you first to be persuaded, that although the word person, be not in the Scripture applied to the Father the Son, and the holy Ghost: yet every one of them is so described therein, that we may, and must needs conceive him to be a person, according as we understand the word. First, who knows not, that there is no person. but where there is a nature, that hath reason and understanding. For no man ever calls any creature, that is not endued with reason; by the name of a person. Who will, or may say of ten or twenty Lions, Horses, Oxen, Apes, or any creatures of the like kind, that there are ten or twenty persons? For example, if we have a den, or a stall, that will receive ten Lions, or ten Oxen: no man will say, such a den or stall will hold ten persons. But if there be a Table, whereat ten men may sit, it is an usual speech, to say, it will hold ten persons. So that first to the being of a Person, it is necessary, that the thing, which we call a Person, be by nature endued with reason: otherwise, it cannot by any means be a person. Secondly, we are farther to understand, that the word person notes unto us some one of that kind, and not many considered together. For, it were absurd to say of those ten men before mentioned, though necessarily they have every one of them, the use of reason, that they are a Person. Therefore by Person we mean any one of such a kind. Every man, every woman, every child is a person; because every one of them hath understanding by nature, and is several or distinct by himself, from all other: so that no other man, woman, or child in the world in heaven or in earth, is or can be the same person. Some man perhaps will imagine, that those qualities, or virtues, which are no where to be found, but where first there is reason, as justice, wisdom, temperance, fortitude, and such like, may be termed Persons; especially since every one of these, is several from other. But that cannot be: because whatsoever is a Person must depend on nothing as a part or property thereof, but must be entire of itself. None of these qualities are such: but all of them have their being in some one person or other. Salomons wisdom, and Samsons strength have no being, but in Solomon, and Samson: with them: they are; if they cease to be, they are not. The case is far otherwise with Solomon, and Samson themselves. Let the wisdom of the one, and the fortitude of the other be turned into folly and Cowardice, yet shall each of them be still a person, as before he was: yea, if there were no more Men, Women, nor Children in the world, but they two or either of them: yet should they both, if both continued, or the one of them, if the one continued, be two persons or one person. So then to the being of a Person it is required, for the general, that the thing be of such a kind, as hath naturally reason or understanding; more parrticularly, that it be one singular thing of that kind, and that it be such a thing, as hath a subsistence by itself, and depend not upon any other, as a part, or property thereof; wheresoever we find such a thing, we have a Person, yea so many Persons as we have such things. Now let us apply this to the blessed Trinity.  
And first concerning the nature of God, it neither is nor can be doubted, but that he is the very fountain & spring of all understanding. Fron which, the small streams continually do flow, which we see in the shallow channels of the creatures. 
g Psal. 94. 9  He, that planted the ear, shall he not hear? He that form the eye, shall he not see? 
h Rom. 16. 27.  To God only wise, be praise through jesus Christ forever, Amen. Secondly, it is apparent in the Scripture, that the Father, the Son, and the holy Ghost are distinct each from the two other; so that there is 
i Athanal. Creed. ver. 24.  But one Father, one Son, one holy Ghost, and neither the Father is the Son, or the holy Ghost: nor the Son the Father, or the holy Ghost: nor the holy Ghost, the Father, or the Son. Which proveth manifestly that every one of these three, hath his subsistence by himself, and so is a person. Look not that I should repeat that, which before I delivered: take that one place for all: baptize them in the name of the Father, of the Son, and of the holy Ghost. These three names, Father, Son, and holy Ghost, do not signify three virtues, or qualities of one person, but three distinct persons.  
Therefore, are they also alleged by the Apostle as three witnesses. 
k I. john. 5. 7.  There are three that bear record in heaven, the Father, the Word, and the holy Ghost. But this matter belongs rather to the second part of this discourse: wherein I am to show, how they are distinguished one from an other. But ere I come to that point (and yet I will hasten to it, all I can) I must needs forewarn you, that none of us, for aught that hath been, or shall be said, conceive of God, as of the creatures. There is one general nature common to all men, whereby they are men; and so men, as that every several person, is a several man. Paul, Peter, james, and john, are four men, aswell as four persons. But the Father, the Son, and the holy Ghost, are only three persons, and not three Gods, For the establishing of your faith in this point, I pray you remember, that I have made it evident to you, out of the scripture, both that every one of these is a several person, and also that they are all three but one God. That every one of them is God, it hath been manifestly proved; and no less, that there is but one God. Whereupon it must necessarily follow, that they are all three, not three Gods, but one God. And this is that which you have, set down in the Creed named before, 
l Ath●nas. Creed. ver. 3.  That we worship one God in Trinity, and Trinity in Unity, that is, one God and yet three persons; Three persons, and yet one God.  
If any man, for the satisfying of his mind, desire farther to understand the reason of this difference, betwixt the Creator, and the Creatures; why every several person amongst men, should be also a several man, and not all one man: and yet the three persons, but one God; he must know, that this proceeds from the diversity of nature in God and man. The nature of man being finite, may be multiplied into many several men of the same kinds: But the nature of God being infinite, cannot possibly admit any multiplication; because there cannot be many infinits, or infinite substances, as there may be and are very many finite substances, several and differing each from other. He, that can with judgement and learning examine those points, that concern the nature of God, may conceive the truth of that I say: they that cannot, have sufficient ground for their belief in the word of that God, who neither can be deceived in discerning his own nature, because he is infinitely wise; nor will deceive any man, in speaking of it, because he is infinite in truth and goodness. ●et us go forward therefore to learn of him the doctrine of the Trinity.  
The word Trinity (as I said ere while of Person) is in no place of Scripture: but the thing being there, we are not to refuse, or mislike the word; especially, since it is of good use, and hath been of so long continuance in the Church. It is enough, if we understand; that whensoever the Trinity is named, all three persons are signified: as for example; when we say, the Trinity is holy, blessed and glorious; we mean, that the Father, the Son, and the holy Ghost, are holy, blessed, and glorious. When we say the Trinity of persons, it is our purpose to show the number of the persons, that they are three. These two points, touching the unity of the god head, and Trinity of the persons, are set out at large in 
l ●●th. mas. Creed. ver. 3. 4. 5 etc. Ver. 4.  the forenamed Creed, from the beginning of the third verse, to the end of the twenty one verse. The sum of all is this, that we must neither confound the persons, nor divide the substance. To confound, in that place, signifies to mingle together, and so to make one of many: and that is the very natural meaning of the Latin word. So that, when we are forbidden to confound the persons, we are taught that we may not so hold the unity of the Godhead, that we deny the Trinity of the persons, and in stead of three, make but one; whereas, 
Ver. 5.  according to the next verse, There is one person of the Father, another of the Son, and another of the holy Ghost; and not one of all three.  
Neither yet may we divide the substance, as if the divine nature were multiplied, according to the number 
Ver. 6. 7.  of the persons. For (as it followeth immediately) the Godhead of the Father, of the Son, and of the holy Ghost is all one, the glory equal, the majesty coaeternall. Therefore all the attributes, properties, and titles, which appertain to God, belong equally, and in the same respects, to all, only they are distinguished by that which is proper to each person. The particulars, whereby 
Ve. 8 9 10, etc.  this matter is declared in the same Creed, are these; To be uncreated, Incomprehensible, Eternal, Almighty, to be God, and Lord. All these, and all the rest of this kind, which are many, are common to all three persons, because the nature of all three is one, and the same: wherefore although we must acknowledge every person by himself 
Ver 19  to be God and Lord: yet we may not say, there are three Gods or three Lords. 
Ver. 20.   
I have showed you, that there is but one God, which is three persons; every one of them being alike, and equal in all things, that belong to the nature of the godhead. It remains, that I should speak of the distinction of the three persons; only so far, as to make us understand, wherein that distinction consists. For the better conceiving whereof, we may say, in one word, that the manner of being, which each person hath proper to himself, is that, by which they are distinguished; in all other things, there is no real distinction of any one of them, from another. The very names themselves, which are given to them severally in Scripture, point to the distinction, that is amongst them. The Father, as every man knows, in that he is a Father, or, as he is a Father, is conceived to be of himself, and to give being to his Son. Consider Adam the first man, without looking back to his creation, by which he had his being from God: but, look only forward as he was his Son Abel's Father: Do you not plainly perceive, that Adam thus considered, is author o● Abel's being? Apply this to God the Father. Being God, he can, in that regard, have no author, nor beginning of being. Consider him as the Father: He 
Ver. 21  is of himself, not made, not created, not begotten, not proceeding. It is not possible truly to imagine any thing of his Being; but that He is.  
May we reasonably affirm the like of the Son? Surely, as he is God, there can nothing be said or conceived of the Father, but may truly and must necessarily be spoken, and thought of the Son, and of the holy Ghost severally, aswell as of the Father: wherein then lies the distinction? Every man can readily answer, In his manner of being, or in his being the Son. Take the former example. Adam and Abel are both men, & in respect of their human nature, there is no difference betwixt them. What then? Is there none at all therefore? yes sure: Adam hath not his being of any other, as he is a Father; Abel hath his, as he is a Son, of his Father Adam. Let it not trouble you, that I mention a difference betwixt Adam and Abel, and acknowledge no difference, but only a distinction betwixt God the Father and the Son: the reason is, because Adam and Abel are, as two persons, so two men: God 
Ver. 22.  the Father, and God the Son are indeed two persons, but not two Gods. We see then, that the Father, is truly and really a distinct person from the Son: who though he be neither made, nor created by the Father, yet is begotten of him; and so hath not his being of himself, but of his father, and therefore, in the manner of his being, is distinguished from the Father.  
So is the holy Ghost, or spirit from both of them. You will ask me, by what he is distinguished from them. I answer 
Ver. 23.  by his proceeding from them. First, it is manifest he is distinct from the father; because he is not of himself, in regard of his person, as the father is. Secondly, although he agree with the Son, in that each of them hath his being from a Third, namely the Father; yet in the particular manner of his being, he is distinguished from him. For the Son is begotten by the Father, & so hath his being: but the holy Ghost is not begotten, but proceedeth. From whom doth the holy Ghost proceed? From the other two persons, the Father and the Son. Of his proceeding from the Father, our Saviour 
m joh. 15. 26.  speaks distinctly and plainly, The comforter shall come, whom I will send you from from the Father, the spirit of truth, which proceedeth from the Father. Therefore also he is called the spirit of the Father. It is not you that speak 
n Mat. 10. 2●  (saith our Saviour) but the spirit of your Father, which speaketh in you. Now that he also proceedeth from the Son, it may thus appear: All things (
o joh. 16. 15.  saith our Saviour) that the Father hath, are mine. And speaking to the Father he 
p joh. 17. 10.  sait● All thine are mine. The later of these two Texts may be understood (I grant) of those things that are (as we speak) without God: but because it hath usually been applied to prove this point, I thought fit to allege it. You will reply, that all the Fathers, is not the Sons; That personal property, whereby he is the Son, is not the Fathers, but the Sons: & that, by which the Father is the Father, is not the Sons, but the Fathers. Whatsoever else the Father hath, the Son hath also. But that the holy Ghost proceeds from the Father, is not the personal property of the Father; and therefore the Son hath that, and so with the Father, as it were by breathing, produceth the holy Ghost: who therefore is called the spirit of the Son, and of Christ, 
q Gal 46.  God hath sent the spirit of his Son into your hearts. If any man 
r Rom 89.  have not the spirit of Christ, the same is not Christ's. It is not said indeed, that the holy Ghost proceedeth from the Son, as it is, that he proceedeth from the Father: but since he is called the spirit of the Son, as well as of the Father, we truly gather, that he proceedeth no less from the Son, then from the Father, though the one be expressed, and the other be not.  
To conclude then, we see what the properties are, by which the persons are distinguished among themselves; The Father begetteth, & neither is begotten, nor proceedeth: the Son is begotten, but proceedeth not: the holy Ghost neither begetteth, nor is begotten, but proceedeth. All these 3. He that begetteth, He that is begotten, and He that proceedeth, are all one and the same God, to be blessed and praised for ever and ever, Amen. Therefore are all 3 absolutely equal in all matters, appertaining to the nature of God: only there are 2 things, wherein the Father hath as it were some pre-eminence among the persons. The one I noted by the way before; that He is of himself: so is neither of the other, but both are of him. The other is, that the father is the first in order; &, in these respects, he is sometime called by Divines the fountain 
verse. 25.  of the Trinity. And whereas it is said in that Creed often named, that None of the 3 persons is afore or after other; the meaning is, that none of them is in time afore or after 
Verse. 26.  other, all being eternal, as the next verse showeth: saying, that All 3 are coeternal, that is alike eternal. The Son also hath the like preaeminence above the holy Ghost. For both he is in order before him, being the second: and the holy Ghost is of him, as well as of the Father. But these praeeminences concern the persons, which are distinct, not the divine nature, which is wholly & absolutely one; as by which, these 3 persons are one God. To whom be all glory etc.   

THE THIRD SERmon, upon the first Chapter of JOHN.  Verse 3. By it were all things made, and without it was nothing made, that was made. Verse 4. In it was life, etc. 
ALL true knowledge of things ariseth, either from an understanding of their inward nature, or from a consideration of their works, and actions. The former, teaching us the hidden causes, is the pefecter, but the harder; the later showing us the secret nature, by the manifest effects, is the less perfect, but the more easy. That nothing might be wanting, whereby any man might be drawn or persuaded to the acknowledging of our Saviour Christ's Godhead, our Evangelist hath both laid open the mystery of his nature, and set out to all men's view the wonderful glory of his works. Hast thou a desire to fill the depth of thy understanding, with the profound knowledge of his eternal being? Behold sufficient matter of continual meditation and study. In the beginning was the word, and the word was with God. etc. Will not thy capacity or leisure serve thee, to sound the depth of these bottomless mysteries? Behold a shorter and easier means of knowledge, by which thou mayst see the glorious Son shining in his works, whom in his natural brightness thy dazzled eyes cannot look upon. If thou canst not perfectly comprehend the infiniteness of his light, yet thou shalt certainly discern that it is infinite. And with this desire and hope, let us come to the expounding of this verse.  
Wherein we are first to understand, what it is, that our Evangelist here teacheth; Secondly to see, how it proves our Saviour Christ's divinity. In the former part, I will speak of the clauses of this verse severally; then I will consider the matter of them, jointly both together. By him were all things made; that is, to speak plainly, He made all things: I am not ignorant, that 
s Erasmus ad hunc locum.  some men cast more doubts than need, because the word Him, in the greek, may be referred either to God, or to the Word; and therefore they think it meet and needful so to translate it, that it may be certainly, and necessarily, by the very translation, restrained to the Word; so that in their opinion, we must say, 
t Istud, not Ipsun.  It & not Him. For mine own part, I will not strive about a matter of so small importance: only I see no necessity of any such curiosity in translating. For seeing it is very apparent, that the Evangelist intendeth to describe our Saviour Christ, of whom the whole Gospel doth entreat, and that all the other verses, and clauses of verses, are applied thereunto; he must needs be less than a reasonable man, that would pluck this verse out of the midst of the rest, and conceive that by it, which never came into the thought of him, that penned it. But for the translation, read it as you please, so you understand the meaning of the Evangelist aright, that the Word or Son of God, our Saviour Christ made all things. This being understood, we are first to inquire what this speech importeth, By him; then what is said of him: namely, what this making was, and what was made.  
By him, or By it, By the Word or by the Son: why d●th the Evangelist make choice of this kind of speech, and not rather, say plainly, as he might, He made all things? It is, and hath been always commonly held, that this manner of speaking doth better set out the work of the Creation, and confirm that former point of doctrine, whereby our Saviour was affirmed to be the son of God. If it had been said, that The Word created all things, it might have been imagined, that the Father had had no hand therein: whereas now it is implied, that the Father made all things by the Son. But surely (saving their better judgement, that thus reason) there is no more fear lest the father should be thought not to have created the world, because the son did, then lest the holy Ghost, should by the same speech be imagined to have had nothing to do therein: & it is as much against the truth of religion to deny or doubt of the Godhead of the holy Ghost, as of the father's being God. Yea, the danger was greater, concerning the holy Ghost; because not only the Scripture doth more often ascribe that work of creation to the Father, then to the holy Ghost: but also the general opinion of all men makes the father a Creator, whereas the divine nature of the holy Ghost is not so commonly known or believed. Neither will this kind of speech, which our Evangelist here useth, though you take it never so largely, prevent or remedy that doubt, touching the work of the holy Ghost in the Creation; but that for aught, that can possibly be implied in this phrase By him, the spirit may be thought to be no creator. But (that I may omit nothing which may be gathered for our instruction, out of any reasonable observation) let us a little consider, how this manner of speaking, may confirm our faith, concerning our Saviour Christ's being of his father. When we say By him, we often times imply, that there was some other, beside him, of whom we so speak. For example, if I say By joab the Ammonits were subdued; I may signify thereby, that David did sub due them by joab. So, By the Word all things were made; I may hereby give notice, that the father made all things, by the Word. Yet (to say the truth) neither doth this manner o● speech usually imply any such matter; nor the other exclude any that are, or may be held to have been doers therein. And therefore we are feign to add only or alone, when we would have it conceived, that some one was the doer of this, or that. But let us grant, that By him signifieth also the working of the Father, that we may come to the chief thing intended by that observation. What if all things be made by the Son? We must learn thereby that the Son hath all that he hath, from the Father, and not of himself. The father is said to have made all things; because he is of himself: All things are said to be made by the son, for that he is of another. I propound these things to your consideration, not so much with any opinion, that the Evangelist had any such meaning, as for the satisfaction of some, who think it not lawful to leave any thing untaught, which hath been formerly observed, and delivered for truth. And I do it the oftener now in this beginning, that I may rather be excused hereafter, for leaving that out of my exposition, which hath no certain evidence of truth, nor great likelihood of reason. Wherefore I will (for the most part) content myself, with the alleging, and refuting of such interpretations only, as the heretics, Papists, and other, have made for the avowing of some of their errors. For the present, to clear that, which I have begun to speak of, the doctrine of our saviours receiving his being from his Father, yea the very power of creating, if you consider him as a Son, is true, and sound. For being so considered, he is wholly of the Father, and hath nothing of himself; that we may not continue a needless, & fruitless controversy, begun slanderously by some Papists and ignorantly, as I showed in my last exerci●e, concerning the Godhead of the Son. But this Doctrine cannot necessarily be gathered from this kind of phrase. But if our Evangelist had intended any such thing, he would have said, that the Father made all things by the Son: as 
u Heb. 1. 2.  the Apostle speaketh, By whom also he made the world: and not thus uncertainly, and to such a purpose obscurely, By him all things were made; Especially, since the same speech may truly be uttered even of God the Father, or of the Divine nature, in which all three Persons are comprehended. I do therefore rather persuade myself, that the Evangelist used his liberty: and whereas he might say either He made all things, or By him all things were made, he did make choice of the later, both for variety, and for elegancy of speech. He had spoken of the Word altogether as yet after one manner of phrase; The Word was: that he now varies, saying not He made, but By him were made: and this suiteth with the next verse very fitly, By him were all things made, In him was life.  
There is no question, but that this making, which the Evangelist here noteth, was the creating of the world, whereof Moses speaketh. And how soever it is a common opinion, that creating signifieth making without any matter, whereof the things to be created should be made, whereas making presupposeth matter ready to be framed, and form; yet indeed there can hardly be any such distinction wrung out of the words themselves. For neither hath the Hebrew, that Moses useth, to set out the creation, any such nature, nor the Greek, by which it is translated. For the former, it appeareth manifestly by the ordinary use of it in the Scripture, and namely by Moses himself; who applies the word making to that, which in in the next verse he calls creating; l●t us make man: Thus God created the man in his image. The words are divers, and yet spoken of the same thing, or action, But what needs any farther proof, 
x Gen. 1. 26. 27.  than Moses himself affords us in this verse. Thus God created the man in his image, in the image of God created he him; he created them male and female. Do you mark the same word thrice used, concerning the making of man? And yet who knows not, that 
y Gen. 2. 7.  The Lord God made the man of the dust of the ground? Would Moses have called that making of man by the name of Creating, if to Create were to make of nothing? Surely man was not created, being made of the dust, if there be no creating, where there is matter of which he is to be made. So it is also affirmed by Moses, 
* Gen. 21.  that God created the great whales: what of nothing? Nothing less. It is well known, and recorded even there by Moses, that the water brought them forth. I will say more. There is no one place in the history of the creation. where the word Creating may be taken, (I do not say must be, but may be taken) for making of nothing, except perhaps the first verse, In the beginuing God created heaven, and earth: only here may the word be so understood, because by heaven & earth, the first matter of all things may be conceived; which only was created of nothing, all things else of it. As for the greek, both the use of it in all kind of writers speaketh for me: & who can imagine, that they who did not believe, that ever there was any creation, should devise a needless word to signify such a thing, as they never dreamt of and if at any time they speak of such a question, they express themselves, by adding some word to make; as to make of nothing, or without any pre-existent matter, or such like.  
What then? Do we deny the thing, because we say there is no word, that necessarily signifieth To make of nothing? God forbidden. We have taught, and can easily prove, if need be, that all things, besides God, have had a beginning of their being. Then were they either made of nothing, which indeed is most true, or of God himself, as the matter of them. But the later is merely unpossible. For neither is God of any bodily matter, as we see those things to be; 
a job. 4. 24.  God is a spirit: and whatsoever is of his substance, is the same God with him, infinite in power, and being: whereas all creatures are finite, in both. Therefore when we meditate on the glorious work of creation, we must draw our thoughts from the cogitation of these things, which we see, feel, hear, smell, and taste, and conceive aswell, as we can, that there is nothing, but God. How then came all these to be, the world, and the creatures therein? God made them. Of what? Of that first matter, which was without form, covered all over with darkness. But whereof was that first matter made? Of nothing. That is, when as yet there was nothing at all, but the in comprehensible majesty of God, in his eternal being, it pleased him to will that all these things should be: and by this will of his, & according to this will, all, and every one of these Creatures took their being. First, as God had from all eternity purposed, and willed, that first matter, or lump, had its being, simply of nothing, as all reason shows us. For how is it possible to conceive, or imagine, that that, which is the first matter, should have any other matter before it, of which it might be made? Therefore 
b Arist. Phys●●. lib. 1.  the Philoso phers being ignorant of the creation, were enforced to make this first matter eternal: and this was the conceit 
I. ucret. de natura rerum. lib. 1.  of them all, that did not acknowledge God to be the maker of that matter. So than if you ask me, what that was, which was made of nothing; I say, the first matter of all things, and in which all creatures were contained. If any man be afraid, lest this opinion should diminish the glory of God, in creating the particulars; he must be put in mind, that both the matter itself was made by God of nothing, & that all the creatures were made of it, by no less infinite power, than the lump itself was made. If Adam in his first estate, if all the Angels of God had been created before this lump; and that being made, by the Almighty power of God, had been brought unto them, 
c Gen. 2. 19  as the creatures were to Adam: it had not been possible for them, I will not say to have made these other inferior creatures, but so much as to have devised the form, and workmanship, which no● they see, and wonder at, in the meanest creatures. But of this point in the second part, when I come to show that the Creation of all things is a certain proof of our saviours Godhead.  
It remains, that we expound the last words, All things. What need they any exposition, may some man say. For who is so dull, that he understands not, what is meant by them? what can be meant, but absolutely All things, without exception? Surely it is certain, that the Evangelists meaning is so; and a man may well marvel that there should be any question made of it: yet such hath been the malice of Satan, and the miserable shifting of Heretics, that (I think) no one text in this whole Gospel, hath been more strangely, or diversly interpreted. I will touch some of the errors, point at other, and stand long upon none. We press the generality of the words All things, which compriseth whatsoever hath any being. Would you think it possible, that these words ●eing so large, should be stretched too far? Yet have they been, most absurdly. For by them Macedonius, who denied the Godhead of the holy Ghost, laboured to establish his blasphemous heresy. If all things (saith he) than the holy Ghost too, unless he be nothing. Why dost thou not multiply thy absurdities, and say as much of the Father, and the Son himself too? For if it seem absurd to thee, as it is, to contain the Son under these general terms, because he is the creator or maker; how canst thou imagine such a blasphemy, of the holy Ghost, who is also a Creator with him, being one & the same God? At the least thou canst not exempt the Father; of whom there is no more mention in this clause, then of the holy spirit. But 
d Ambro●●● sp●. S. cap 2. ●y ril. lib. 1. m I ●● cap. 5. Chry●●●●. in joa. ●om. 4 Gro●or● 〈◊〉 ora●. Thco●. 5.  the Evangelist (that I may not spend too much time in these fancies) hath answered for himself, where he restraineth this to the things, that were made. Without him was made nothing that was made. Whatsoever was made, was made by him: but the holy Ghost being God (as hath been showed) hath an eternal being, and was never made; though he proceed from the father, and the Son.  
As Macedonius stretched those words, farther than they would reach: so on the contrary side, other Heretics drew them into a narrower room, than they could endure. For whereas by by all things we must understand whatsoever had any beginning of being, whether it be visible, as the heavens, the Earth & the Sea, men, beasts, fowls, fishes: or invisible, as the Angels, and spirits; some Heretics denied, that the one of these kinds was created by the Word, some that the other. The Valentinians were content to grant, that he made all things, that are bodily, and subject to sense, yea perhaps the souls of men too, & the Angels: but yet for sooth they dreamt of I know not what 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Iren. lib. 1. cap. 1. 2. 3.  other conceits, which were not created by him. The Manichees allowed God the creation of all invisible spirits: but they thought the world, and the creatures in it, too base a piece of work for so glorious a worke-master; not perceiving (ignorant wretches as they were) that the making of the least creature requires infinite wisdom, & power. But what should I enter into any refutation of these Heretics? All I mean to do in such cases, is to clear the Text from such errors, as they load it withal. Therefore it shall be sufficient against the one, and the other, that the Evangelist not only speaks so generally All things, but also adds, to take away all manner of cavils, that nothing, or not one thing was made without him. Neither will it serve the Valentinians turn, to say, that their fancies were not made because whatsoever is not God, had certainly a beginning of being, from and by the Son; and therefore those multitudes of their Aeones as they call them, must needs be made. For being so many, and so diverse in nature, it is not possible, they hold be God; as themselves also grant. And for the first clause By him were all things made, this may suffice: I come to the second.  
And without him was nothing made, that was made. Here, because there is some variety in joining, or severing the words, which makes a difference in the meaning of the Evangelist; it behoves us, first to seek out the true pointing of the sentence, and then we may readily proceed, to inquire after the sense thereof. Some mingle part of this verse, and part of the next together, reading it thus; Without him, was made nothing, that was made in him; taking the two last words In him, from the verse that followeth. But this hath so little show of reason in it, that to rehearse it, is to refute it. For how idle a speech is it, to say, that nothing was made without him, that was made in him; that is by him? As if any reasonable man could imagine, that something was made by him, which was made without him. If any man will interpret In him, as the words properly signify, it is yet more absurd. For neither are all things 
f Tertull. contra Her●●g. cap. 2c.  in the Word, taking In Properly; and it is a manifest contradiction to say, that a thing is made in this, or that, and yet made without it, that is, not within it. 
g August. an joa. tract. 1.  Other thrust the later part of this verse, to the fourth, and make it part thereof, in this sort; That which was made, in him was life. And so our Rhemists translate the place, following the vulgar Latin. But there is more curiosity in this reading, than truth. For who can believe, that the Evangelist would trouble them, that should read, or hear this Gospel, with such a subtlety, as few men are able to understand; that all things which which were made before their making, were life in God; because they were God himself, as they then were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and therefore life; because his knowledge, by which they were, is his essence, and so life. These conceits may perhaps be admitted in the schol=ols, to exercise scholars wits withal: but they can have no place in the Scripture; which is appointed for the instruction of the weakest capacities. Besides, in all likely hood, if the Evangelist had purposed to give us notice of that matter, he would not have said (as he doth) That, which was made etc. but rather Those, or All things, that were made, were life in him. I deny not, that this translation hath some authority from antiquity. But surely not so much as is commonly thought: & the very evidence of truth, hath made some later Papists also reject it.  
The truest, & plainest course is, to read it, as we commonly do, following the general consent of almost all the ancient greek writers: sure the learnedst, and soundest. Without him was made nothing that was made. Let no man trouble himself with devising, what the reason should be, why the holy Ghost adds this clause, seeing he had spoken sufficient in the former: I will, if it please God, satisfy this doubt, when I have expounded the words, and come to deliver the meaning of the Evangelist in them. Now the words are plain enough in themselves; but that the curiosity of some men, and the crafty malice of Satan, hath made them doubtful: yet the doubts are neither many nor hard. First, by without, 
h Origen. in joa. lib. 3.  some men will needs understand that, which before I noted; as if the Evangelists meaning were that the word contained all things in him, as the preserver o● them, by his infinite power, and being. The doctrine is true, but nothing to the purpose. It is easy for every man to discern, that without him signifies no more bu● that, which was said in the former part of the sentence By him; the one affirming, the other denying. If the Evangelist had said, within him were all things, them there had been god reason to expound without, as these men do. But since he puts By him in the first part, surely in the later, without must have such a sense, as best agrees with that. Tell me how you would understand my words, if I should speak thus? David's battles were all fought by joab, and without him there was none fought. So speaketh S. john, and so he is to be understood.  
But in the word without, only the curiosity of men was to be blamed: in the exposition of the other word, Nothing, wilful ignorance, and malicious perverting of the holy Ghosts meaning bewary themselves. If I should ask any reasonable man, how he thinks those words without him was nothing made, are to be understood; would he not answer me readily, and plainly; that the Evangelist meant to tell us, that There was not any thing made, but by him? Surely, thus would a reasonable man answer, if he would answer like a reasonable man. But 
i Manich. apud August. de nature boni. cap. 25.  the men, of whom I speak, will have Nothing to be something; And whereas S. john would teach us, that whatsoever was made, was made by him, they would make him say, that there was a thing, yea many hundred, or thousand things, that were not made by him. Nothing was made without him. That is, say the Manichees, he was not the maker of Nothing; but that was made without him. Can a man devise to speak more contrary to the holy Ghost, if the would set himself to it never so earnestly? But what is this nothing? No less than the heaven, the earth, the sea, and whatsoever is contained in all these (except spirits) They might better call these All things, than Nothing. Sure, it is a far easier matter to persuade men to be Sadduces, and think there are no spirits at all, then to make them believe, that all these bodily things are nothing. They are nothing (say they) because they are nought, and made by the devil. Away with these horrible blasphemies, and absurdities. Is the world evil by creation, and not rather wholly by corruption? Or is there any thing in the world so evil, that it hath not some good, & profitable use? Is it possible any thing should have a being, but from jehovah, the author of all being? But, I know not how, I am almost slipped into a refutation of that, which deserves rather to be rejected with detestation, then refuted by reason; especially seeing the ground of this their building, is so sleight and sandy. What colour is there for this interpretation of theirs? If we take the words, in the plain sense they afford us, they contain neither impiety, nor absurdity. What then? Doth the circumstance of the place require any such exposition? Nay rather ot confutes it, as I have showed. Neither do they brag of any special revelation, for the understanding of it. What should then be their reason for it? Imagine what you will, or can, their conceit passeth all absurdity. Forsooth, the Evangelist hath set nothing, in the last place, after was made. O incredible, shall I say ignorance, or wilful blindness? As if for the sense, it were not all one to say, without him was made nothing, and, without him nothing was made. In English the later kind of speech is more agreeable to the nature of the tongue; in greek it is not so: but the sense, even in the English, is all one, though the words be not so well placed. But let us leave these absurdities, upon which we have dwelled too long, a great deal longer than I purposed, and betake ourselves to the matter.  
Yet perhaps it will not be amiss to add a word or two, first; for the removing of a doubt, that may arise in some man's mind, who cannot satisfy himself concerning it. And surely I am the bolder to spend the more time, and labour, in expounding the text, and making all things as plain, as I can, because I know, that one of Satan's means, to discredit the doctrine, and make the exhortation out of any place of Scripture, less effectual, is to cast some doubts into men's hearts; about the true sense of the text expounded. If he can show any likely hood of some other interpretation, than was given, he makes account he hath advantage enough, to persuade us not to regard what was taught us, & what we were exhorted to. For if the foundation be weak, how should the building be but ruinous? So likewise, if he cannot reasonably object against the expounding of the place, yet if he can raise some doubts, which were not satisfied, he will employ men therein, and so draw them away, from the meditation, and practise of that, which was delivered. The doubt upon this place, is in the later part of this clause, why the Evangelist should add these words, without him was made: was it not sufficient to have said, All things were made by him? yes surely, it was very sufficient, both for the truth of the thing, and also for the understanding of it. What use is there then of this repetition? It helps the memory, and as it were stirs us up to greater atttention. But the true reason of it, (as I conceive) is, that the Evangelist followeth the Hebrew phrase very commonly; in which it is ordinary, to double that, by a negation, or denial of the contrary, which before was affirmed. So 
k I say. 39 4. 2. King. 20. 15.  speaketh Hezekiah to the Prophet I sai, All that is in my house, they have seen; there is nothing among my treasures, that I have not showed them So 
l jer. 42. 4.  jeremy to ●ohanan, and the people, What soever thing the Lord shall answer you, I will declare it to you: I will keep nothing back from you. Of this kind, there are many speeches of our Saviour recorded in the Gospel, that it may appear it was ordinary with him, so to set out that he spoke, by affirming, or denying the contrary. 
m joh. 8. 29.  He that sent me, is with me, the Father, hath not left me alone; 
n joh. 3. 17.  God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved. This later Clause indeed hath somewhat more in it, than the former, but it was implied in it: So in the verse going before, 
ver. 16.  should not perish, but have everlasting life. 
o joh. 10. 18. Ver. 28.  No man taketh it from me, but I lay it down of myself. I give them eternal life, and they shall never perish. This custom of speech used also by his Lord and Master, did our Evangelist follow, that we might the rather believe, and remember that, he writ.  
Thus by the examining of the words, we are come, at the last, to understand the Evangelists meaning: which is this; that all things whatsoever, which had any beginning of being (as all things had, except God only) had that beginning, and being of theirs from the word, or Son of God. There is nothing so glorious in heaven above, nothing so mean on earth below, nothing so hidden, & unknown in the depth of the Sea, but had his whole being from our Saviour Christ. From him they all received their substance, and nature; from him they had their qualities, and properties; by him all things live, that have life; by him all things move, that have motion; by him all things are, that have any being. But let us consider these matters more attentively: First, in general; then particularly. And because I have, once or twice already, made mention of a place in the proverbs, where this Son of God is brought in by Solomon, calling himself, by the name of wisdom, and showing his admirable wisdom by the works of the Creation, I will begin with his own report, as it is there described. When he (that is God the Father) prepared the heavens, I was there 
p Pro. 8. 27.  (saith this divine wisdom) when he set the compass upon the deep; when he established the Clouds above, when he confirmed the Fountains of the deep. 
Ver 28.  When he gave his decree to the Sea, that the waters should not 
Ver. 29.  pass his commandment, when he appointed the foundations of the earth, Then was I with him a nourisher, and I was 
Ver. 30.  daily his delight, rejoicing alway before him. But least any man should be so obstinate, that this testimony cannot resolve, and satisfy him: I will add hereunto, the witness of 
q Psal. 102. 25.  another Prophet, who calling upon the Son of God, speaketh thus of him; Thou hast afore time, laid the foundation of the earth, and the heavens are the work of thy hands. If you doubt, whether this be spoken of the Son or no, the holy Ghost shall assure you that it is, by the pen of Saint 
r H●b. 1. 10.  Paul; who allegeth this place, and applieth it to our Saviour Christ; Of whom also he had affirmed a little before, that God made the world by him.  
It may be, some man would know the reason, why our Evangelist, being to describe our Saviour, as the Creator of the world, doth not use the same kind of speech, which Moses doth, and which also is common in the Scripture, to that purpose. Why doth he not more particularly recite the things, that were created by him, and set out his glory therein at large as Moses doth? I will tell you, in as few words, as I can. And first I say of both questions together, that therefore Saint john did not speak either so, or so largely, as Moses had done before, because Moses had so done, and his purpose was not the same, that Moses had in his writing. More particularly, and more plainly, I say farther of the former doubt; first that it is true, and manifest, that whereas 
s Gen. 1. 1.  Moses named expressly the heaven, and the earth, our Evangelist sayeth in general, All things. It is also clear, and certain, that ordinarily in the Scripture, where God is spoken of, as a Creator, there the same things are mentioned. We heard erewhile several places to that purpose; you may find more at your leisure. We preach unto you (saith 
t Act 14. 25.  the Apostle Paul to the men of Listra) That ye should turn from these vain things, to the living God, which made heaven and earth. So 
u Isay. 37. 16.  saith Hezekiah, Thou art God alone over all the kingdoms of the earth, thou hast made the heaven, and the earth. So 
x jer. 32. 17.  jeremiah; Thou hast made the heaven and the earth, by thy great power: yet saith our Evangelist; By him were all things made. Why so; As well because by these words, all that Moses said might and would easily be conceived, as also for that he would have even those things to be understood whereof Moses had made no express mention. Therefore also doth 
y Col. 1. 16.  the Apostle Paul speak otherwise of the creation, than Moses, where he saith of our Saviour Christ, By him were all things created which are in heaven, and which are in earth, things visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; then follow the very words of our Evangelist, All things were created by him. Thus hath Saint Paul taught us how to expound Saint john, All things visible, and invisible. Of the later, Moses saith nothing expressly; but rather by his particular description of the visible parts of the world, seems to tell us, that he spoke of them only. So might our Evangelist also have been understood, if he had so spoken; whereas now we are to expound him of both, according as the Apostle directs us. But why doth not Saint john (as the least) follow Moses course, and describe the particulars at large? Because Moses was the first, that ever writ that history of creation, and writ it of purpose, to give knowledge of it to all posterity: But our Evangelist neither needed do that, which which was performed so excellently, so long before, by another; and intended, not to set out the history, but rather to apply it to the present occasion. He had also a more worthy matter to handle, whereunto he hasted, the redemption of the children of God, by the promised Messiah, our Lord and Saviour jesus Christ.  
Give me leave I pray you a little to consider the glory of our heavenly redeemer, and to insult over all such miscreants, jews, and Turks, as despise his gracious offer of salvation, and refuse him, as not worth the trusting in. Whom dost thou contemn? whose help dost thou think scorn of? Canst thou not believe in him, when thou considerest him in the Virgin's womb? yet believe in him, when thou beholdest him in the bosom of God? what could he be, but mortal, that was made of mortal flesh? Nay, rather, what could he be, but immortal, that made both flesh, and spirit? Thou sayest, He is accursed, that maketh flesh his arm; and can he be blessed thinkest thou, that refuseth to make God his strength? Shall the clay say to the potter, Thou art of no power? Shall not so presumptuous a Clod of baked earth, be broken all to pieces, and beaten to dust? That thou livest, movest, breathest, that thou art, that thou canst be thus unthankful, it is his and only his goodness. What dost thou plotting, and devising to overthrow his religion? Behold, he will take a way thy breath from thee, and then all thy thoughts shall perish. Dost thou not quake and tremble at the fearful sound of the thunder, that he made? Dost thou not flee away, & hide thy face from the flashes of lighting, that come from him? 
* Osc. 2. 8.  Dost thou not know, that it is he, that gives thee Corn, and Wine, and Oil, and multiplies thy silver and thy gold, which thou wastest in making war against him? How long wilt thou proceed to harden thy wicked heart, to thine own destruction? The weakest, and meanest of his creatures, 
a Exod. 8. 19 25.  Flies, and Lice, are stronger than all thy bands of janissaries.  
If the meditation of our Saviour Christ's Almighty power, in creating all things, will prevail nothing at all with them, but to 〈◊〉 urage them the more; let us leave them to his just indignation; and apply the knowledge of this doctrine, to the increase of our own faith, and comfort. And first, let us hearten ourselves against the reproaches, and scorns of the weak and ignorant world. They believe not in jesus Christ. No marvel. For they see him not, but in the womb, in the manger, on the Cross, in the grave. They see but a piece a it were, or rather the bark only of the tree of life. But we to whom the same Lord, that created the eyes of our bodies, & the natural light of our understanding, hath given also the supernatural light of faith. behold him a far off, even beyond the beginning of the world, and looking through the rind of his human nature, see the pith, and substance of his everlasting Godhead; not what it is, but that it is. Why should it be thought strange for men to rely wholly upon him, that made them? Let me reason with you a little. If a Clock or Watch, a curious piece of work, had understanding to consider its own nature, and to know the workman, that forged and framed it, to whose keeping, think you, would it commit itself, rather than to his, that knew ●est how to preserve it, because he devised and made it? Is not every man desirous to have that gardener, if it may be, to look to his herbs, flowers, knots, arbours, and his whole ground, the excellency of whose skill he sees continually before his eyes, in the beauty and growth of the things, he hath fashioned, and planted? And shall not we rest, and rely upon him, that created us? If the skill, and strength of some workman be inferior to o●her of the same trade; yet his love and affection to his own work, & the care of his reputation, will make him ●ble above his power. If that Clock or Watch I spoke of, could find itself decayed in any part, the teeth of the wheels or pinions to be overworn, the axle to be grown too thin, or any thing to be displaced, would it not seek, and call for help of the maker? I might say ●he like of the garden. Who is fit to amend whatsoever is out of order, then be that first set it in that order? To whom then should we seek for aid? but to him, that having created us, is therefore able, and willing to restore us to our former, &, if it please him, to a better estate.  
We see how agreeable it is to reason, that he, which made man, after his own image and likeness, should refresh it being decayed, and restore it being lost. We see also, that the same reason teacheth us, that as many, as desire to be made partakers of that, for which they were made, must depend upon him, by whom they were made. Therefore may we truly say unto the Lord; 
b Psal. 72. 25.  Whom have we in heaven, but thee? we have desired none in the earth with thee. But if the hope of so necessary, & assured succour be not sufficient to draw us to him, that offers himself to repair his own workmanship: yet let the consideration of our duty weigh so much with us, as to make us yield obedience to our Lord and Maker. There is nothing more common in the Mouths of men and children, then that God made all other things for the service of man, and man for his own service. Yea, to whom doth it not seem unreasonable, that the creature should deny obedience to the Creator? Do you not hear the Lord complaining of this by the 
c Isay. 1. 2. 3.  Prophet Isay; as of a monstrous, and unnatural impiety? Hear O heavens, and hearken O earth; for the Lord hath said, I have nourished, and brought up Children: but they have rebelled against me. The Ox knoweth his owner, and the Ass his masters Crib; but Israel hath not known, my people hath not understood. Are we more brutish than the Ox, more dull than the Ass? They rely on them, by whom they have their meat; Do we refuse to rest on him, by whom we have our whole being? If they should be given over by one master, they would soon be found by another. If the Lord our Creator leave us to ourselves, there is no second, that can sustain us, but we shall immediately fall to nothing. Be not afraid then, lest thou shouldst be shamed, when the foolish world shall condemn thee, for believing in jesus Christ. Ask them boldly, if the creature may not, or ought not to put his trust in the Creator. Let them tell thee, whether they do not think it just and reasonable, for the workmaster, to have all command over the work. Thou findest they self to be wholly out of frame and order: to whom shouldst thou go to be amended, but to him, that formed thee? Thou art not able to attain to the end, for which thou we●t created; who can better, or who will gladlier direct thee, than he, that appointed that end for thee? He looks thou shouldst seek unto him; he calls thee, to come unto him. He commaunde● thee to trust unto him. As he hath made thee a man on earth by creation: so he will make thee a Saint in heaven by regeneration.  
What dost thou vexing, and troubling thyself (poor soul) with the continual sight of thy present deformity? I was indeed (sayest thou) beautiful, and glorious: but I am deformed, and loathsome. I had once the lively image of him, that created me, true holiness and righteousness: but I have now the ugly portraiture of him. that deceived me, even sin, and wickedness. If only the colour were decayed, it might happily be refreshed. But when the very form is perished, there is nothing left to be repaired. O miserable and wretched that I am; Not only to ose that happiness which can never be recovered, out also to fall into that misery, which can never be renedied. Which way shall I turn myself? or to whom hall I flee for secure? It is high time to minister some comfort, when the party is so well prepared to receive it; especially since it may so easily be had. Dost thou ask, ●o whom thou shalt flee for secure? To whom else, but to him that offers it? As for the fear of, I know not what impossibility to recover so great a loss, remember by whom all things were made, and thou shalt see how much thou art deceived. Thou hast lost the perfect beauty thou hadst bestowed on thee, in thy creation: But he that gave it, hath not lost his power, to bestow new on thee. Is the colour faded? He can lay on a fresher, and set an amiable gloss thereon. I● the wool form be perished, that there remains no one li●e, or place of a line to be discerned: yet hath not he, that created it, forgotten what it was. Is it harder for him to make thee righteous, than it was to make thee? Can not he, that created the soul itself, every it with qualities beseeming such a substance? He that made the light to shine out of darkness, can make the sourest crabstock, bear most sweet fruit. He that created thee, when thou wert not, can create true righteousness in thee when thou art most unholy. But, let us consider this work of the creation more particularly: and first, that our Saviour jesus Christ was the Creator of those invisible Creatures, which we call Angels. Look you for proof of this point? By him were all things made Or if that content you not, read that which follows. And without him, was nothing made, that was made. Then if the Angels were not made by him, either they have no being at all, or, at the least, had no beginning of their being. The last is unpossible. For they are servants to the Lord, who only is eternal, and 
d Psal. 103. 20.  Do his commandment, in obeying the voice of his word. And indeed thence have they their name. For what is an Angel, but a messenger employed in the dispatch of some business? 
e Gen. 24. 7.  He shall send his Angels with thee, saith Abraham to his servant: and again, The Lord, before whom I walk, will send his Angels with thee, and prosper thy journey. The books of the old Testament are full of examples, to this purpose Yea, the new also affords not a few. 
f Mat. 1. 20. & 2. 13. 19  The Angel of the Lord appeared to joseph in a dream, once, twice, thrice. 
g Luk 1. 11.  There appeared unto Zachary an Angel of the Lord. Therefore it is our of all question, that the Angels had a beginning of their being by creation: and whatsoever had so, took that beginning from him, without whom nothing was made, that was made. In the acknowledgement of this; 
h Heb. 1. 6.  when the Lord brings his first begotten Son into the world, he saith, 
i Psal. 97. 7.  And let the Angels of God worship him. Will you see this homage as it were, and service performed? Before his conception, 
k Luk. 1. 26.  the Angel Gabriel was sent to give notice of it. After his conception, before his birth, 
l Mat. 1. 20.  an Angel appeared to josoph, to testify, that his conception was by the holy Ghost. Presently after his birth, 
m Luk. 2. 9  the Angel of the Lord brought news thereof, to the Shepherds about Bothlehem; Yea, strait way, there was with the Angel, a multitude of heavenly soldiers, praising God, for his coming into the world. Which was the mystery, that the Angels (as 
n 1. Pet. 1. 12.  Saint Peter tells us) desired to behold. After his temptation in the wilderness, 
o Mat. 4. 11.  The Angels came and ministered unto him. I might go forward in this kind: but what needs it? His they are, and at this command to be employed.  
The Son of man shall send forth his Angels; 
q Mat. 24. 31.  Hec 
● Mat. 13. 41.  shall send his Angels with a great sound of a Trumpet.  
Wilt thou take a view now of some little part of thy happiness, by believing in jesus Christ, the maker of all things, and namely of these holy Angels? Look about thee then, and behold them guarding thee, and attending upon thee, on every side. 
r Psal. 91. 11. 12  He hath given his Angels charge over thee, to keep thee in thy ways. They shall bear thee in their hands, that thou hurt not thy foot a 'gainst a stone. It is thought to be a goodly matter in the world, for a man to be waited on, with a great train of nis followers: people gaze upon such an one, and he himself oftentimes, dotes upon his own greatness. So many proper men, in so brave liveries, decked with rich cognisances of silk, silver, or gold; clad in velvet, or Satin; set out with chains of gold, scarves, & brooches; armed with gilt rapiers, and daggers; in a word, what can be supposed to be wanting, either for glory, or for safety? Shall I compare one of these wonders of the world, with a poor Christian, that believeth truly, and sound in jesus Christ? Think not scorn of the comparison, whosoever thou art. All the brave rye of thy gallantest followers, is but beggary, being compared to the glory of the meanest of his attendants. The gold, and silver of thy Retinue glisters in the eyes of them, that gaze upon it. Thou hadst need have a fair day, and a bright shunshine, or else half thy show will be utterly lost. It is not so with him, whom thou despisest; one of his Angels is able to enlighten any place in the darkest night. 
s Luk. 2. 9  As the shepherds were watching their flocks by night, the Angel of the Lord came upon them, and the glory of the Lord shone about them. What is become of thy glistering in the night time? Torches and candles are the light of thy glory: take them away, and all is nothing. There is not so much odds betwixt a black flint, & a well watered diamond, as betwixt the least glimpse of the Angel's brightness, and the greatest light of thy servants bravery.  
Dost thou boast of thy multitude? How canst thou for shame, if thou remember, how the Prophet Elisha was attended? 
t 2. King. 6. 17.  Behold the mountain was full of horses, and Charets of fire round about Elisha. Dost thou hear? The mountain was full. Alas, a little hill will hold all thy followers. Thou art feign to stretch them out to the uttermost, by two and two, that they may make some show. The Prophet had the mountain full. He hath given his Angels charge over every one of his children. He names no certain number, that we may know the charge is common to all. And though all cannot be in all places, at once; yet is no place without great multitudes of them. 
u Dan. 7. 10.  He hath thousand thousands mini string unto him, and ten thousand thousands standing about him. But admit (as some men teach, I think without sufficient warrant) that every man had his proper Angel, and no more; many thousands of men might not be compared with such a guard, for safety. 
x 2. King. 19 35.  The Angel of the Lord went out, and slew, in one night, an hundred fourscore and siue thousand in the Camp of the Assyrians. Yea, the very appearance of an Angel, is not without dread, and terror. 
y Luk. 1. 12.  When Zachary saw the Angel, he was troubled, and fear fell upon him. So was 
Ver. 29. & 2. 9  the Virgin Mary; so were the shepherds. And yet the messages they brought to these, were full of comfort and joy. To 
* Luk. 1. 13.  Zacharie word was brought by the Angel, That his prayer was heard. The Angel assured the noly Virgin That she had found favour with God. And 
Ver. 30. & 2. 10.  he that came to the Shepherds, Brought them tidings of great joy, that should be to all the people. If his presence were fearful to them, for whose comfort he was sent, what will it be to them, against whom he comes as an Enemy, for their destruction? Who then would not cast himself, for his protection, and salvation, upon him, that was the Creator of these glorious and mighty Angels? Wouldst thou be honourably attended? Behold, the Angels ready to wait upon thee. 
a Heb. 1. 14  For they are all ministering spirits, sent forth to minister, for their sakes, which shall be heirs of salvation. Wouldst thou be safely guarded? 
a Psal. 103. 20.  The Angels excel in strength. 
c Mat. 28. 2.  Behold, there was a great Earthquake, for the Angel of the Lord descended from heaven, and came and rolled away the stone from the door of the Sepulchre, wherein our Saviour was buried and sat upon it: and his countenance was like lightning, 
Ver. 3.  and his raiment white as snow: and for fear of him, the keeper's were astonished, and became as dead men. What if they 
Ver. 4.  be not ordinarily to be seen? Is it not enough, that we are assured by the holy Ghost, in the Scripture, that the Lord hath given them charge over us? Many and many times are we defended, and guided by them, though we see them not. As the Devil laboureth all he can, to draw or thrust us into danger: So do they strive against him, to keep us from it, or to pull us us out of it. How many times have we been stirred up by them, to the service of God, and the works of our calling? How often have they made us remember, and see, that we were entering into the way of destruction? It is indeed, the blessed spirit of the Almighty, that inclines our hearts, and affections, to like of, and yield to holy motions; but the Angels are they, that ordinarily make these motions. Believe then in jesus Christ, and thou art presently furnished of a most sufficient guard, both for state and strength. 
d Psal. 34. 7.  The Angel of the Lord pitcheth round about them, that fear him, and delivereth them. King Solomon in all his royalty, in the midst of them, 
e 2. Chr. 9 15. 16  that carried 200, targets, and 300. shields of beaten gold, was not so richly, nor so safely guarded: such honour, such security doth belief in Christ procure all true Christians, how meanly soever the world account of them. It will here perhaps be demanded by some, whether those wicked spirits, which we commonly call Devils, be of the number of those Angels, or within the compass of those All things, which, the Evangelist saith, were made by Christ. But the question is answered already: because these spirits are not God, and yet have a true being, it must needs be, that they took their beginning, by Creation, from him, Without whom nothing was made, that was made. Besides, it is not unknown (I think) to any man, that these evil Angels, are all one, for the substance of their nature, and being, with those other holy, and glorious spirits: yea, the Lord doth use them oftentimes, as executioners of his just wrath, upon the wicked. I will not stand to inquire, whether ever he do employ those his Angels of Light in any such kind of service or no, or whether this office be put off to those evil spirits only: once, it is a matter out of doubt, that these later are sometimes so employed. 
f 1. Sam. 16. 14.  The spirit of the Lord departed from Saul, and an evil spirit sent from the Lord vexed him. And of the Israelites it is said, in 
g Psal. 78. 49.  the Psalm, That the Lord cast upon them the fierceness of his anger, indignation, and wrath, and vexation by the sending out of evil Angels. Such was 
h 1. King. 22. 21.  that lying spirit, which offered himself to deceive Ahab, by the mouth of his false Prophets. As for that wickedness of theirs, which now, by long custom, is as it were turned into nature, and hath taken so full possession of them, that they are utterly reprobat to all goodness; it was not made with them, but bred and brought in by them; they received not that corruption with their nature, but by their choice of evil corrupted their nature. Their estate by creation was happy, their nature holy. 
i jud. v. 6.  But they kept not their first estate, but left their own habitation, as Saint Jude tells us: and as 
k 2. Pet. 2. 4.  the Apostle Peter plainly saith, They sinned. The Lord found no steadfastness in them, as 
l job. 4. 18.  Eliphas affirmeth in the book of job, They are now evil, and nothing but evil: but from the beginning they were not so.  
Yes saith one, even from the beginning: witness our Saviour himself, who doubteth not to affirm, that The devil hath been a murderer, from the beginning. What? From the beginning of his creation? That were indeed to make God the author of sin, properly and immediately. But how should the Devil be a murderer, when as yet there was none, whom he could murder? yea after that Adam was created, which certainly was after the creation of Angels, who were in all likelihood the beginning of God's workmanship, the Devil was not y●●● murderer? For Eva, by whom he prevailed to the destruction of Adam, and herself, with their whole posterity, was not yet framed. But as soon as the Devil had seen the man, and the woman, his malice against God, & his envy at their present happiness, and future glory, made him attempt that murder, which he so soon committed. So that from the beginning, is nothing else, but from the first time, that he had opportunity to do a murder. I deny not, that he was ready enough before, to have done the like; but our Saviour speaks of that actual murder. Neither yet do I grant, that he was naturally so inclined, by reason of any evil, created in him. But this I say, that being holy by nature, he wilfully rebelled against God, before the creation of Adam, and by that rebellion of his defaced in himself the Image of God, in which he was created; and was given up by God, to his own wicked heart, without hope or possibility of recovery. This (in part) our Saviour himself, in that place, signifieth; when he adds, immediately upon the former words, that H●e abode not in the truth. For by this speech he doth imply, that he was first in the truth. Let us not be afray de then to confess, that the Son of God made the Devil: but let us know, and remember, that he made him not a devil. He is a Spirit by creation; an evil spirit by declining from that purity, wherein he was created. His being is from the will of God; his being evil from his own will. But that, which concerns ve especially, in this matter, is this, that how great soever his power seem to be, in the world, how extreme soener his malice be against God, how desirous soever he be of our destruction; yet he, in whom we believe, that did create him, both hath him at command, as a creature, and would never have created him, if he had not been able to bring his own purpose to pass, for the salvation of those, that trust in him, in despite of Sa●●n, and all his instruments. Therefore take courage to thyself, whosoever thou art, that hast committed thyself to jesus Christ to be saved by him. Doth Satan rage against thee? Doth he beleger thee, on every side? Doth he come with open mouth, like a Lion, to devour thee? He that made him, and thee, knows his strength, and thy weakness. Sooner shall he burst himself with swelling envy, or fret himself away to nothing, with bootless anger, then separate thee, from thy Lord and Saviour jesus Christ. He love thee, for the first creation; a thousand times more for the second generation. Though thy first righteousness was lost by sin, thy second grace shall overcome sin. But let us proceed to the creation of visible things.  
Whereof I shall need to say the less, because they are (generally) so well known to all men, and described somewhat largely in the history of the creation. Yet thus much I may, and must say; that if we did more advisedly consider, either the whole frame of the world, how each part serveth and beautifieth other, or the particular creatures, every one by themselves, we should discern the power, and wisdom of the Creator, in a far more excellent sort, than ever yet we saw it. But I will not enter into so large a field, lest the variety of most admirable workmanship make me forget myself, and stay me too long, in the course of my present journey, to the end of this whole verse. Only I will commend to your private meditation, for this purpose, the later end of the book of job, from the beginning of Chapter 38. to the end of 41. Where the Lord himself, from heaven, thunders out a wonderful description of his divine power, and wisdom, in the variety of his works, and the incredible strength of some special creatures; to the utter confusion of 
m August. de ●aeros. cap. 46.  the wicked Manichees, who blasphemously gave the glory of these wonders to an Idol of their own senseless devising, and setting up. But they, that have either the light of true reason, or the direction of the holy spirit, clearly see, and willingly acknowledge, that the least, and meanest creature in the world, could never have been, but by the infinite power of God; and being is a sufficient proof of that power, by which it is. This I speak the rather, because 
n A●crroes & aly.  some learned fools, being enforced by the light of nature, to discern the Creator in the creatures, and yet being not willing to assent to the truth of Religion, in the Scripture, have presumed to deny both the creation, and providence of God in the smaller, and inferior creatures, and in ordinary matters of no great moment. Why so? Because (forsooth) they were too base for God to make, or meddle with. O the niceness of vain men! As if the Sun that shineth out of the heavens, were defiled, or abased, by casting of his beams upon any place, though never so homely, or uncleanly? But of the providence of God, upon some fit occasion hereafter. For the creation of such small and mean creatures, we have authority of Scripture to assure us, they are GOD'S workmanship; and strength of reason to prove, that they are worthy to be acknowledged for his.  
And for Scripture, what better warrant can we desire, than the testimony of the holy Ghost by 
o Gen. 1. 20.  Moses, in the report, he makes of the first creation. God said, 
Ver. 24.  Let the waters bring forth in abundance, every creeping thing that hath life. And of the earth afterward; God said Let the earth bring forth the living thing, according to his kind; cattle, and that which creepeth. There is not any creature in the Sea, or on the Land, of less worth, then that, which creepeth. Is it not a part of the Serpent's punishment, to go on his belly? 
p Gen. 3. 14.  Because thou hast done this, thou art accursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. Is there any baserfood, than the dust of the earth? And yet that is the ordinary meat of such things, as craul upon the land. As for those, that creep in the water, mud and slime is their ordinary sustenance. Yet are both the one, and the other, created by the Lord. Therefore also have they their part, in praising, and magnifying their heavenly creator. 
q Psal: 148. 10.  Beasts and all cattle, creeping things and feathered fowls. Yea they are not only the creatures of God, but (howsoever for a time they were ceremonially unclean) by nature clean, & good. So did the Lord himself teach and inform 
r Act. 10. 10.  Peter, by a voice from heaven. The holy Apostle was hungry, and while meat was dressing for him, fell into a trance, wherein he saw a vessel come down from heaven, in which were amongst 
verse. 11. 12. 13. 14. 15. 16.  other creatures, creeping things. Then there came a voice to him, willing him to kill and eat. Is not this a sufficient proof of their creation and cleanness? They came now down from heaven, and Peter was willed to eat of them. But Peter remembering that they were forbidden to be eaten, as unclean, began to excuse himself. The Lord to cut of all objections, answers him again. The thing that God hath purified, pollute thou not. This was so done thrice saith the Text. Why so often? but that all doubt of their uncleanness might be clean taken away.  
Well, say you: let them be clean foruse, especially in acase of necessity; yet they are not worthy to be held for the creatures of God. Not worthy, and yet have being, moving, and life? Any one of these were sufficient to make them show some part of his greatness, from whom they are. Take the least of the 3. Is there not an infinite difference betwixt not being and being? Or can any power, less than infinite, give being, where there is none? Do not all things as it were, speak, & sound out the excellency of being, when they fear, and strive against nothing more, then lest they should not be? What hath made some profane wretches, that had no hope of life, after their death in this world, to wish, that they might live, though it were but in the form & nature of Toads or Spiders? It is an old, and true observation, even of the heathen, that every thing is naturally desirous to continue its being, by all means possible. But these fond wise men shall be condemned, by some like themselves. Let us hear Pharaohs in chanters give in their verdict. When they all crauled with louse, & saw that God, who had suffered the Devil, for a time, to deceive them with vain shows, would no longer endure his and their damnable presumption, they cried out to Pharaoh; 
s 〈◊〉. 3. 19  This is the singer of God. Surely, if making lice of dust, be not dishonourable to God, but the wretched sorcerers are enforced to acknowledge his power in them, what madness is it, to deny him the creation of the smallest, and meanest things? Yet I would not be so understood, as if I thought, that every kind of such creatures, was made at the first creation, within the compass of those six days. It is enough for us to believe, and acknowledge, that all things had their being from God; both for their nature, and their properties, and that no kind of creature hath been, is, or shall be, at any time, bred, but according to the appointment of the Lord, and by the means, which he from the beginning ordained, & fitted to that purpose. Thence it is, that diverse living creatures are daily bred of dust, mud, slime, and such like: Not as if these things fell out thus, by chance, or arose from the nature of these matters, without the foresight, & foreappointment of God the creator of them. Nay rather, therefore did he so temper, and order these things, because he had decreed to have such creatures bred of them from time to time.  
Let us come yet nearer to these dainty ones, and (if it be possible) give them a full and perfect view of their error. Me thinks their dealing with God in this matter, is much like to that of Ahaz in another case. Whom when the Prophet willed to ask a sign for his assurrance from the Lord, his tender heart would not be so bold with God; 
t Isay. 7. 11. 12.  I will not ask (saith Ahaz) neither will I tempt the Lord. He durst not (forsooth) ask the Lord: but he durst refuse to obey the word of the Lord by the Prophet, when he was commanded to ask a sign. In like sort these men, that are so jealous of God's glory, will not grant that he should be the maker of such mean things: But in the mean while, they are not afraid, either to deny him to be the fountain of all being and so to make him no God, or else to ascribe these creatures to some chance or necessity, not before determined by him; and so put him then as it were to his shifts, to make the best of that, which he cannot otherwise help. But if these curious men would employ that time and study, in searching the nature, & parts of these little despised creatures, which they bestow in devising idle, and foolish arguments, to bewray their bold ignorance, they should find more cause to wonder at the wisdom of God, in their smallness, then to deny him to be the maker of them, because of any imagined baseness. Is there not beauty in a clear diamond, though it be but a spark? May there not be singular workmanship showed, in the carving of a ladle or potlid, or some other thing of meaner service? How much would be given for Myrons Fly sitting on a Chariot, & covering it and the horses with her wings & body? But what are all these, and as many such like devices, and pecces of workmanship as can be imagined, if you compare them, with these little creatures? Didst thou never see a worm, or fly so little, that thou couldst hardly discern it with thy neeye, though thou lookedst earnestly upon it, which yet moved, and crept, turned and returned this way and that way, with no slow pace? If thou couldst possibly take a view of the parts of these creatures, with what admiration of them wouldst thou be ravished? The Anatomy of such a worm would be no less wonderful, than the opening of a Whale, or Elephant. What should I speak of the Bee, or Silkworm? Where is the Architect or spinster to be found, that can match the curious frame of the one, or the small and even third of the other? Butp whither doth the wondering at these creatures draw me? The farther I go in this course; the more, & more way I see still before me, and am never a whit the nearer my journeys end. I will turn aside therefore into that path, which leads us to a place of strength & comfort.  
Hast thou advisedly considered, that jesus Christ thy Saviour, is the mighty and wise creator of all things? I cannot doubt then, but thou manifestly discernest, that thou art sufficiently provided of all necessaries, that belong to this present life. They are his by creation, whose thou art by regeneration. The interest, thou hast in him, conveys unto thee a just, and strong title to all the comforts, and pleasures of this life. He himself hath no need of them; for he is 
u Gen. 17. 1.  God all-sufficient. Else, he neither could, or would have endured to be without the use of them, from all eternity, till within these 5600. years. What then? Were they provided for his enemies, that his friends might want? 
x Mat. 5. 45.  He maketh his Sun to arise on the evil indeed, and sendeth his reign on the unjust. And not on the good, and just? He provideth for both, but with a diverse affection. Is it not daily seen, that Princes feed, and  them (if need require) that are condemned to death for their misdeeds? Why so? Because they mean to make their love of justice known to all men, and to power on such malefactors the shame, they have deserved. The Roman Generals had an especial care, in all their conquests, to have the principal of their enemies alive, that they might afterwards lead them in triumph to show their glory. So doth the Lord deal with the great, and mighty wicked ones of the world: He feeds them with the best and daintiest meat, he clothes them with the costliest, and gayest apparel, he sets them out as it were to show, that all men may take notice of them; to the end, that at the last, he may triumph over them the more gloriously. Thou, that believest in jesus Christ, perhaps farest hardly, and art meanly attired. Well; rest upon thy Saviour, that was the maker of all things. He can make supply to thee of all things, when he will, and he will when he fees it best for thee. But it is his power, of which we now speak. The Devil knew, and confessed, that the Son of God was able to make bread of stones. But the Son of God told him, that 
y Mat. 4. 3. 4.  Man lives not by bread only, but by every word, that proceedeth out of the mouth of God. Lackest thou bread? The Creator of all things can provide it, in a moment for thee, or feed thee without it. Who maintained life, and strength in 
* Ex●d. 34. 28.  Moses, and 
a 1. King. 19 8. & 17. 16.  Elias when they continued, without any manner of sustenance, by by the space of 40. days, and 40. nights? Who kept the oil in the cruse, and the meal in the barrel, that they wasted not? Did not this mighty Creator, thy Saviour jesus Christ, 
b job. 69. 1●. 11  feed, and fill 5000. persons with 5. barley loves, & a. fishes, & yet leave 12. baskets full of broken meat remaining? What should I say more? He that made all things, can furnish thee with all things; and so will do, if thou put all thy trust in him, to save thee.  
There remains yet one doubt: which I reserved, of purpose, for this place, though I had occasion to have spoken of it before, in the interpretation of the later part of the Text. Some by Nothing, understand Sin; as if the Evangelist had meant to signify that Sin was made, without him that was the Creator of all things: but how then could this speech be true? If something were made without him, how were all things made by him? Surely if we take that division of the verses for good, and that sense for true, which they, that by Nothing will have Sin to be meant, approve and follow; we may well be suspected, to make God the author of sin. That which was made (say those men) In him was life: who would not conceive this to be spoken of that, which went next before? Let us make this a little plainer: Thus they read the text; without him was made nothing. That, which was made, in him was life. Is it not more reasonable to refer these last words, That which was made, to that nothing, which they say was made, then to All things, in the former part of the verse, as I noted before? If it had been the holy Ghosts purpose to sever these middle words, in sense, where he speaks of Nothing, from the former, & in the fourth verse to speak again of those All things, he would not have said, That, which was made; but those things that were made. If then we take this Nothing, for something, which was made, without the creator, and by Nothing understand sin, we affirm in the next words, that sin was life in him. By Nothing therefore, Sin is not meant: but the word must be taken as it properly signifieth, and this later part be understood as a denial of the contrary to that, which was delivered in the former clause.  
Yet because the question, concerning the being of sin, ariseth from the doctrine, which the Evangelist here propoundeth: It is requisite to say somewhat of it. All things were made by him; If all things than sin too, unless that be simply nothing, or be, of itself, eternal and infinite, as nothing is, but God only. Neither will it serve the turn to say, that All things, that were made, were made by him. For by these words, that were made, nothing is exempted from being made, but he only, that made all all things, God almighty, the Father, the Son, and the holy Ghost. It seems then, that sin was made; & maker it could have none, but him that made all things, that were made, that is all things, besides himself. There fore sin also was made by him. O blasphemy! God the author of sin? How shall he then condemn the world for sin? For what is there, or can there be from him, that is nothing, but goodness, which is not good? And shall men be judged for that, which is good? Here, what the 
c john 5. 29.  judge himself saith; They shall come forth that have done good, to the resurrection of life, and they that have done evil, to the resurrection of condemnation. Be it far from the Lord (saith 
d Gen. 18 25.  faithful Abraham) to stay the righteous with the wicked: and that the righteous should be even as the wicked; be it far from him. And shall not the judge of all the world do right? Therefore this must be laid, as a main foundation in divinity, that sin, whatsoever it be, is no creature of Gods making. What if I through ignorance, be not able to make the point clear? Shall it therefore be doubted of? I have said enough already to prove the truth of the matter, that Sin is no creature of God; I am now only to describe the nature of it to you, that you may be the better satisfied. If I sail in this last part, blame my ignorance, but doubt not of the truth.  
What is sin then? Our 
e 1. john. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Apostle answers, that Sin is the transgression of the law. For where there is no law 
f Rom. 4. 15.  saith another Apostle) there is no transgression. The word in S. john is larger, then that in S. Paul. Because the later ex presseth only those sins, which are committed, by doing that, which is forbidden: but the former condemns all, whatsoever is not according to the law. Transgression is as much in english, and so is 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressio.  the greek word in S. Paul, as going over. The Apostle compares the law of God, to the pales of a park, or to the bounds of a forest, or chase, wherein the Deer are to remain, and not to leap over them, or break out into any other ground. Let them feed where they will within, all is well enough: But if they once pass the pale, or bounds, they have faulted; and if they come short home, it is no more than they have deserved. This going beyond their limits, within which they should keep, is a transgression, and offence. So is sin, according to the Apostles word, he there useth. Yet doubtless, though he meant especially to note that, which was best known, namely the doing of evil; we may not think, but it was his purpose also, to signify the leaving undone of that good, which is commanded. I will make the matter plain by the former similitude. Let us imagine instead of those pales, the lists, or bars, that are at the end of some race, or goal; to which, all, that make trial of themselves, in that game, or exercise, must needs come, and beyond which they may not go. He that faints, ere he have attained to the mark, is faulty, for leaving undone which he ought to do: He that runs out beyond it, makes a contrary fault, by doing that he should not do. Both transgress; that is, break the law of the game, though the later more properly, in respect of the word transgression. Our Apostle 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  S. john took a word of larger signification, that comprehends whatsoever is otherwise, than the law requires: whether we fall short of the mark, that is set before us, or fly beyond it, we are still within the compass of S. john's reproof; and our fact is a straying, or aberration from the law.  
But whether we offend by too much, or too little, still the sin is some act, or action, and is comprised in that usual distribution, thought, word, and deed. Thought is an action of the inward parts only, the brain, & the heart, or the understanding, and the will. Word addeth to the former a second part, performed by the tongue. Deed employeth the whole body, or some members, or member of it, to the doing of some outward evil. All are actions, or deeds, to speak truly: but these later have appropriated that name to themselves, because they have an effect, that is most sensible, and known by feeling. I will keep myself to the point in question: and though many things offer themselves to be spoken of; yet I will rest content with that, which belongs to my present purpose, reserving all other matters to their several places, and just occasions. Sin then (as we have hitherto spoken of it) is nothing else, but an aberration, or straying from the law of God, by doing that, we should not do, or not doing that, we should do, Can there now be any reasonable cause of doubting, whether sin were created by God, or no? Who can imagine, that it was made by God? What being hath it, but as other actions of men, and Angels, which are their actions, and performed by them, and have their being in the doing, and cease with the end of doing? Shall I endeavour to make it plain in the several kinds of these Sins? First, for the omitting of that we are enjoined to do; who sees not, that this is nothing, that hath any being in nature, but only a failing in our duty? Neither are we, in this case, guilty of having done evil, but of having left good undone. In one word, here is no action at all, nor any substance, the author of the being whereof we shall need to inquire after. Let us come to the sins that are committed. Whether we consider the inward thoughts of the heart, or the outward actions of the body, what find we, that we may call a creature? The action, whatsoever it be, is his, that doth it. 
i Gen. 4.  Cain murders Abel: 
k Luke. 22. 48.  Indas betrays his Lord, and Master. Is there any substance, or creature made by either of these actions? If you seek for the authors of the facts: they are well know. Cain commits the murder, judas the treason. What doth God but continue the natural strength, which he gave them, whereby they are able to do all such actions, as belong to such creatures. Cain hath power to give a stroke, one or more, that may cause death. judas hath power to bargain, and covenant with whom he will, to walk into what place he will, to kiss whom he will, to what end himself list. It is no sin to have this power, but to use it otherwise then we ought. That we have it, is from God; that we abuse it, it is from ourselves. But this only by the way, lest some scruple should arise in some man: mind, touching Gods actions in the sins of men. The conclusion is, that we have as yet found no sin, whereof God should be the maker. The hardest point is yet behind, concerning the inward wickedness, and corruption of nature. For although I am persuaded, that the law of the 10 Commandments, is only the rule of our actions, teaching what we should, or should not do, and not the pattern of our nature, showing what we ought to be: yet I am out of doubt, that this proneness to sin, and untowardness to all good, which every man findeth in himself, is justly displeasing to God, because his image thereby is defaced; & justly charged upon us as sin, because by our fault, it hath seized on us. Therefore taking this (for the present) as granted; let us examine the matter, & see whether there be any thing, in this naughtiness of our nature, which may be truly said to be the creature of God. First, it is out of all question, that the soul itself, in which this corruption resteth, is the workmanship of God; I breathed as it were by him into the body perfectly 
Gen. 27.  form, in the creation of man. Whether it be immediately created by him still, as I do verily persuade myself, or come from the parents, as the matter of the body doth, it is not much to our purpose, for the point we have in hand. It is enough for the thing, we handle, that we acknowledge God to be the maker of it. Secondly, it is not to be doubted, but that, as the substance of the soul, so the qualities thereof also, proceed from the same God, as from their maker. For he that 
m Gen. 1. 27.  made man after his own image, and likeness, made those faculties of understanding, and will, and those qualities of holiness and righteousness, 
n Eph. 4. 24.  wherein that image only, or especially consists. Is it not them to be feared, lest we should make God the author of this naughtiness, by which we are prone to evil, since it is a quality abiding in the soul? Some have thought to shift off the matter, by denying, that the corruption of our nature is any thing else, but an absence of goodness, for want of which, we can neither do, nor desire aught, that is good. But this doth too much excuse the badness of our hearts, which are proclaimed every where in Scripture, not only not to incline to that, which is good, but to affect, and like of that which is evil; yea to be wholly bend to evil, and to nothing else. 
o Gen. 6. 5.  The Lord saw, that all the imaginations of the thoughts of man's heart were only evil continually. Therefore 
p Rom. 6. 17.  the Apostle pronounceth of all men, that while they are in their natural estate, not freed by grace, they are the servants of sin. And all such 
q I. joh. 3. 10.  S. john calleth the children of the Devil: and doubteth not to affirm, that the whole worldlyeth in wickedness. But what needs any more, or 
& 5. 19  better proof, than that discourse, which the Apostle maketh, where he sets out the grievous misery of our corrupt nature, upon experience, that he himself had, & that all men have of their untowardness to do good, even after they have received the spirit of regeneration, 
r Rom. 7. 14. 15. etc.  I see a law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. I leave it to every man's consideration, to judge what we are before grace, if we be such after it.  
If then this our natural corruption, be more than a privation, or absence of that righteousness, which was, and aught to be in us, what is it, but an evil quality? If a quality, it must needs have had a beginning, either with the soul, or after it. If so, from whom can it be imagined to have had that being, but from him, that is the author of all being? Whereupon it seems necessary to follow, that sin is to be reckoned in the number of those All things, that were made by jesus Christ. But this was disclaimed before, as blasphemous. What shall we say then? Shall we deny that every quality is made by God? How can we possibly do so, with any reason? For every quality hath a being: and every being is good. Neither is there any good, but from God, as the author thereof: Else were not he the only true good; if there were any thing good beside him, which is not good by him. What remains, but to affirm, that this Corruption, or naughtiness, is no quality? How may that appear? I will endeavour to make it plain by a likeness, or similitude. What think you of the distempers, that happen often times in the body? When it shakes, and quivers, with the cold of an ague? when it burns like fire, with the extreme heat of a fever? When it flows with moisture in a dropsy? Are these alterations, new qualities created by God? Consider the rottenness in an apple; or a consumption in the body, I speak of or in any member of it. Can you conceive how these things may be, without the creation of any new quality? Imagine the like of that corruption, which possesseth the soul of man. Certainly, putrefaction, and rottenness, are not qualities made by the Creator; but rather corruptions of the natural qualities, where with he enriched, and beautified his creature.  
What then? Are they nothing, but the privation, or absence of that, which was given by nature? Yes sure. Take example of the apple before named. The colour, and taste of it may be gone, and all virtue to nourish; and yet the fruit not be rotten: The body of a man, or any other creature, may have lost power to move, yea life itself too, and yet not forth with be putrefied, or savour. He stinks before this time (quoth Martha of her brother Lazarus) for he hath been dead four days. The qualities of the soul, being things, that belong to the nature of it, according to the creation, always continue with the soul; but they may be distempered, and disordered, without any new work of god by creating other, instead of them. Mark I pray you a little, when a man by study attains to the knowledge of any art, doth the Creator make such a new quality? Doth he not rather bless him to the perfiting of that, which was as the first created in him? If this knowledge decay by any disease of the body, or by any carelessness of the mind, is the former quality perhaps lately made, as it were unmade again? Or may we happily have the like made, and marred from day to day? I might say the like of moral virtues. The reason is all one. You will say perchance; that you see not, how there can be any such corruption, in the qualities of the soul, as you discern plainly to happen in the body. Surely, I confess mine ignorance in the same point with you. Neither do I any way go about to show how it is, but me thinks I see by good reason, that it is so. If we had as much knowledge of the nature of the soul and the qualities thereof, as we have of the body, and the humours therein, I doubt not, but we should as plainly discern the one, as we see the other.  
Let all this be granted, may some man say; that this naughtiness of nature ensues, upon the committing of the first sin, as a corruption of the created qualities, which the soul was endued withal, at her making: I would feign know, why this may not challenge God for the author of it, as well as those creatures, which you confess before, to take their beginning from the slime, and mud of the earth, and water mingled together. They come of the corruption of those principles of all bodily things, at the least all under the moon; as these are said to be from the decay of those qualities: For the better satisfying of all men, touching this doubt, I would entreat them to consider these manifest differences: First, that the Lord directly, and principally, intending the bringing forth of those creatures, as tending to the perfection of the world, accordingly fitted the nature of the earth, and water, that, by the power of the Sun, such thing: might be form of them.  
But the wickedness of our nature, being not in such sort appointed by God, but only upon a supposition of the fall of man, by sin; this corruption proceeds not from necessity of nature, but from the just curse of God upon all us. that sinned. Secondly, it is farther to be observed, that those creatures so bred, become several & distinct things from that, where of they are bred; having a being in themselves, and no way depending on the slime, or mud. So is not this corruption, we speak of; which hath no being, in itself, distinct from the quality; but so cleaves to it, that without it, it cannot continued one minute, no not so much, as in any reasonable imagination. A scion or grift, taken from a tree, and set in some other stock, or pricked into the ground, may orove a diverse plant, and tree, from that, whence it was cut. But a wen, or bunch growing out of the tree, though it receive nourishment from it, and grow with it, is no new creature, nor substance by itself. So is it with those things that breed of slime, as with the grists; so with the naughtiness of our nature, as with unnatural swellings in trees, or living creatures. Thirdly (which I desire to have marked) the Lord hath an especial hand, in giving life to those forenamed creatures, and in framing their members, that they may be apt for motion. The Sun, & slime, as it were afford, & temper the matter, whereof they are to be made: but the Former of it is God himself. May we avouch the like of that corruption, where with our nature is defiled? I trow not. God in justice will have it to be, he doth not by creation give it being. And thus much of the creation of all things, mentioned by our Evangelist; Now let us consider, why he doth here mention it, and what he intends to prove by it.  
There are 3 several opinions, concerning the Evangelists purpose in this verse, all agreeing with the words, & course of the Text; and such, as may well stand, each with other. For if we say, as 
s Leonti●s in Io ●ap. 1.  some have done, that Sain● john by telling us, that All things were made by him, would exempt him from amongst the creatures, and set him on the Throne of the Creator. what say we, that is either unworthy of our saviours honour, or not agreeable to the main end of this description? which is to show, that the promised Messiah had not his first being from the holy Virgin his mother. Neither doth this contrary the judgement of those writers 
t Alcuinus in joa cap. 1.  who think, that our Evangelist, following as it were the order of time, first shows our saviours divinity, than his humanity; & in setting out the former, after he hath told us, what he was, before the beginning of the world, proceeds now to inform us, what he did, at the creation of the world. Doth the third, 
u Ignat●us ad Tarsens. ep●st. 7  and most common opinion please us; that this is brought in to prove his Godhead? This indeed I take to have been principally intended; but so, as that both the other are likely. Did he mean to show that our Saviour is God? Certainly he would have us know then, that he is not a Creature only. These two points imply each other; The third suits with them well enough. For S. john might intend to prove his divine nature by the creation of all things, and withal purpose to declare, what he did, in the creation. Which opinion also is somewhat the more likely, because the Evangelist brings it in, upon repetition of his being with God; as if he meant to show, what he did then with God, as well, as that he was with God. But because the proof of the Messiahs Godhead, is the main scope of this Gospel I will keep myself to to that point, in the rest of my present exercise.  
The question is, whether the creation of all things, be a sufficient proof of his divine nature, that created them, or no. First, the Evangelists authority is enough, to put the matter out of question. For he, that being directed, by the spirit of God, could not err, would never have brought this, for a proof thereof, if it could justly be excepted against. Yet because (as I have showed) there might be other reasons of this speech, and some doubt therefore, whether it were the Evangelists purpose to prove that, or no, let us take some other course. for our full satisfaction. To which end, let us always remember, that Moses 
x Gen. 1. 1.  in the beginning of the Scripture, lays this as a main foundation of religion, that God created heaven and earth. Who can doubt then, ●ut it is a sound reason to prove our Saviour to be God, that All things were made by him? For if it be tru●, that God was the maker of all things, whomsoever we find to have made all things, him we know thereby to be God. Therefore the Apostle Paul preaching to the heathen, and persuading them to forsake their Idols, and to turn to the living God, shows who he is, by this effect of creation. We preach unto you (saith the 
y Act. 14. 15.  Apostle) that vee should turn from these vain Idols, unto the living God, which made heaven and earth, and the sea, and all things, that in them are. Worship him 
* Revel. 14. 7.  (saith an Angel from heaven) that made heaven and earth and the sea, and the fountains of waters. By this doth 
a 1. Chro. 16. 26  David distinguish the true God, from Idols. All the Gods of the people are Idols, but the Lord made the heavens. Is not this the proof of the power of God, whereby he magnifieth himself, and amazeth 
b Io. 38. 4. 5. etc.  job with the brightness of the glory thereof? By this doth Ezechiah conclude, that he is the true God. Thou art very God alone, over all the kingdoms of the earth; thou hast made the heavens and the earth. Will you hear the 
c Isay 3. 16. & 48. 12. 13.  Lord himself? I am, I am the first, and I am the last. Surely my hand hath la●d the foundation of the earth, & my right hand hath spanned the heavens; when I call them, they stand up together. Let 
d Heb. 1. 10.  the Apostle Paul end this controversy, who to prove our saviours Godhead, brings the place of the 
e P●a. 102. 25.  Psalm. Thou Lord in the beginning hast established the earth, and the heavens are the works of thy hands. From hence then we may certainly, and necessarily conclude, that the Word, the promised Messiah, our Lord & Saviour jesus Christ, is true God. For by him were all things made; and nothing can be made but by God only. This 
f August. in Io●. tract. 1.  the Arians denied, because they saw themselves driven to confess, that all things were made by Christ, whom they will not acknowledge to be God equal to the Father. Therefore, they devised this shift, that our Saviour did indeed create all things, yet not as a principal worker, but as an instrument. And to this, they say the Evangelist directed us, when he said, that All things were made 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by him. For that, by which a thing is done, is an instrument in the doing of that thing, and not the doer of it. If these men had not blinded their own eyes with a prei●dicat conceit, against Godhead of our Saviour, they might easily have seen the fondness, and falseness of this blasphemous exception. The folly of it I show'd before, when I made it manifest, that it is all one, to say, All things were made by him, and He made all things. The falseness of it may appear thus; The scripture sayeth the same of God, which is here affirmed of Christ, that this or that was by him; and yet (I hope) they will not dare therefore to conclude; that God in those matters, was not a principal efficient cause, but an instrumental. For example: 
h Rom. 11. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Apostle saith, That all things are by God. What? As an instrument? who is then the principal efficient, that employs God, as his instrument? 
i 1. Cor. 1. 1. 2. Cor. 1. 1. Eph. 1. 1. Col. 1. 1.  The same Apostle affirmeth of himself, that he was called to be an Apostle of jesus Christ, by the will of God. If the will of God be but an instrument, we are content to require no more honour for our Saviour, so you allow him to be one with God in nature, as the Will of God is, which indeed is God himself. What say you 
k Gal. 1. 1.  to that place, where the Apostle pleads, for the authority of his Apostleship, because it is by jesus Christ, and God the Father? I doubt me, we shall hardly find any principal efficient at all, where both the Father, and the Son are instruments. How absurdly then, not only impiously, do the Arians conclude from this word by, that our Saviour Christ is not God? But you (brethren) have been better instructed then to give ear to such blasphemies; that I hold it altogether needless, to bring any father proof of the matter than I delivered in my last exercise, or to use any word of exhortation to belief in him, whom we clearly discern to be God all-sufficient. To whom with the Father and the holy Ghost the same God, the most mighty and gracious Creator of all things, let us always remember to ascribe all glory, power, and dominion, and to perform all obedience for ever, Amen.   

THE FOURTH SERmon, upon the first Chapter of JOHN.  Verse 4. In him was life, and that life was the light of men. 5 And the light shineth in darkness, and the darkness comprehended it not. 
IT is a clear truth in natural reason, and a ruled case in divinity, that as all things proceed from God, as the first cause of their being; so they are all referred to God, as the last end, why they are. In him 
l Acts. 17. 28.  (sayeth the Apostle) we live, and move, and have our being. And to convince the Heathen by the light of nature, he adds, As also certain of your own Poets have said, 
m Aratus in Phaenomen.  For we are all his generation. To whom then do we owe ourselves, and whatsoever we are, or have, but to him only? Witness for nature the wisest of all the Philosophers, the stoics: for divinity, he, 
n 1 King 4. 29. ●0,  that was wiser, than the wisest of the Heathen, 
o Pro. 1. 12 & 16. 4.  Solomon, the preacher, King over Isreal in jerusalem. The Lord hath made all things for his own sake: yet so for his own sake, that 
p Psa●. 8. 34.  the Prophet is forced to cry out, When I behold the heavens, the works of thy fingers, the Moon and the Stars, which thou hast crealed: what is man (say I) that thou art mindful of him, and the son of man, that thou visitest him? That his gracious regard of man, whom the Lord sets in the next place to himself, may the better appear; as the first work of Creation was for his service, so the second of Regeneration was for his salvation. This we learn of our Evangelist: 
q joh. 20. 31.  who tells us, that the end of writing the Gospel was, That we might believe, that jesus is the Christ, the Son of God, and that by believing we might have life through his name. See I pray you, how Saint john hath loined these two ends together: the former is the glorifying of jesus Christ, as the Son of God; the later, the procuring life to men, by faith in him. According to these two ends the Evangelist hath framed this beginning of his Gospel. First, 
r joh. 1. 1. 2.  he describes jesus Christ unto us, as he is in himself, God everlasting. Then he shows, what he is to us. A creator of us, when we were nothing; a Saviour to us, when 
Ver. 3.  we were worse than nothing. Of the former points we have heard out of the three former verses: now of the 
Ver 4. 5.  later, out of these two that follow. Whereof we may sitly make these two parts; a description of the Messiah, as the a●tor of Life, in the fourth verse, and the former part of the fift; His entertainment by men, in the later part of the same verse. In the description, o●r Evangelist declareth; first, what he was in the nature of his mediation; verse 4. then what, in regard of the effect; verse 5. Concerning the nature of that his office, two points are to be considered: First, that In him was life. 2. that That life was the light of men. The effect is, that The light shineth in darkness. But how was this light entertained? Or rather this light found no entertainment; The darkness comprehended it not. Now for the better understanding of these points; First, according to my custom, I will examine the words, then expound the meaning of the Text. For the words, in the first clause (for I will take every one severally, by itself) we must consider, both what life, the Evangelist speaks of; and why he speaks in that manner saying, In him was life. Why he saith, In him was life, rather than He was life; why was, rather than Is; seeing it is as true and plain, that He is life, as that life was in him.  
But what is this life, he speaks of? Look not that I should trouble you, or myself, with refuting, or so much as reciting the divers, & strange interpretations of Heretics, foolishly grounded upon that manner of reading, which couples the former part of this verse, with the later end of the third; That, which was made was life in him. I showed in my last exercise, that if this had been intended, by the Evangelist, he would rather have said, All things that were made, were life in him. Surely, the manifold, and different expositions, that so many heretics have made of these words so read, and the absurd errors, and blasphemies, they have gathered from them, may well seem a sufficient reason, to discredit such a kind of reading, as hath no better warrant, than the conjectures of men; Howsoever the vulgar Latin retain it, with the mislike of many learned Papists. 
s August. in joa. tract. 1. Ambrosde fide lib. 3. cap. 3. and in Psal. 36. Theophyl. ad joa. 1.  The Manichees devised two senerall, and almost contrary interpretations of them. The Arians a third; The Macedonians a fourth; Heracleon a fist: and every one of these an erroneous doctrine, suitable to his exposition. Yea, 
t Origen. lib. 3 in joan.  the best sense, that is given of the words so read, is so curious, and sub till, that it rather shows the wit, and learning of the Interpreters, than the meaning of the Writer. And perhaps it were but lost labour, for the greatest part of this auditory, to take pains, and spend time in striving to make them understand it.  
Wherefore leaving those nice points to another kind of exercise, and auditory, let us take the words plainly, and simply, as they offer themselves to be conceived of all men; Who if they have any knowledge at all of the Scripture, or of religion, by reading, or hearing, by this word life understand one of these two things: Either the natural life, whereby all living creatures are said to live; or the spiritual life, by which they, that are regenerate by the spirit of God, live spiritually in this world by grace, and in the world to come by glory. Let us see some examples of the word in these senses, out of the Scripture. For the natural life, we have the very beginning of it in Moses. 
u Gen. 1. 20.  God said, Let the waters, bring forth in abundance, every creeping thing, that hath life. And afterward; Let the earth bring forth every living thing, according 
Ver. 24.  to his kind. Of man it is particularly written, that 
x Gen. 2. 7.  The Lord God breathed in his face breath of life, and the man was a living soul. So saith 
y 1. Cor. 15. 45.  the Apostle, alluding to that place; The first man Adam, was made a living soul. This is that life, which the Lord threatened he would take away by the flood. Behold 
* Gen. 6. 17.  (saith he) I will bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, under the heaven. In this sense the word is not so common in the new Testament; I think not once in this whole Gospel: in other places some times. 
a Luk. 8. 15.  Though a man have abundance, his life standeth not in his riches. 
b Act. 17. 25.  God giveth to all, life, and breath in all things. 
c 1. Cor. 15. 19  If, in this life only, we have hope in Christ. And as this signification of life is rare in the new Testament; so is the other for spiritual life in the old: yet now and then, under the title of this present life, the life to come is also implied. Behold 
d Deu. 30. 15. 19 20.  (sayeth Moses) I have set before thee this day, life, and good, death, and evil. Afterward; life and death, blessing and cursing. And in the next verse; The Lord thy God is thy life, and the length of thy days. In the Psalm oftener and plainer. 
e Psal. 16. 11.  Thou wilt show me the path of life. 
f Psal. 36. 9  With thee is the well of life. So in 
g Pro. 2. 19  the proverbs. All they, that go unto her, return not again, neither take they hold of the ways of life. 
h Pro. 6. 23.  Corrections for instruction are the way of life. That one book affords us more examples of this kind, than all the old Testament beside. But the new is full of them every where. 
i Mat. 7. 14. & 18. 8.  The way is narrow, that leadeth unto life. It is better for thee to enter into life, halt or maimed then having two hands or two feet, to be cast into everlasting fire. This is that life of glory, which is very often called everlasting life; and whereof our Evangelist speaketh continually, almost in every Chapter of this Gospel, divers times; especially, in the third, the fift, and the sixth. The life of grace is more often in the Epistles; 
k Rom. 6. 4. & 8. 2.  That we might walk in newness of life. The spirit of life, which is in Christ jesus. 
l 2. Cor. 4. 10.  That the life of jesus might also be made manifest in our bodies. 
m Eph. 4 18.  Strangers from the life of God. I have been somewhat the larger in this matter, because it helpeth much to the understanding of many texts of Scripture, to know the different sense of the word in question.  
For the place in hand, it is commonly thought to be meant of that natural life, which all living creatures, receive from their creator; as if the Evangelist should have said, that not only all things were made by him, as the author of their being, but also that they had their life too from him. But this (saving their better judgement, that so expound the text) seems to me somewhat unlikely. For why should the Evangelist repeat that in this verse, which he had delivered so fully immediately before? All things were made by him. Was there any fear, that some exception would be taken to these words? could any man imagine, that this making of all things, implied no more, but the outward fashioning, and framing of them, and not also the inward form, and wholenature? If we will give the words leave to reach as far, as by their nature, they do, All things must needs import the same things in their best estate, with all their natural qualities, & properties, and whatsoever else belongs to their being that, which they are. For example, let us speak a word or two of some particulars. By him were all trees made. What would a reasonable man understand by this speech? That the body of the trees only, or the roots, boughs, and branches, and leaves, and not the life of the Trees was made by him? Surely, to speak according to truth, all these, without the life, and form, do no more make a Tree, than a body without a soul doth a man.. I might say the like of men. By him were all men made. If the Lord God had only framed Adam of the dust of the ground, and not breathed into his face, the breath of life; might he have been said, to have created a man? No surely: unless a carcase be a man, after the soul is departed out of it. But, let us think the Evangelist might have such a meaning, would he (trow ye) have spoken, as he doth, if he had meant as you say? In him was life, that is, (say you) He also gave life to all things that he had made. Who can so much deceive himself, as to conceive, that Saint john would deliver his mind so darkly, and doubtfully? Beside, was not this, you speak of, a creature? If so, it was before comprised under those general terms, All things, and needed no repetition. Neither will this interpretation of the word agree fitly with that, which followeth. Is it not evident, that the life, and the light, are of the same kind, both natural, or both supernatural? But, the light, as it shall appear anon, is that of grace to faith, not of nature to knowledge. For the light of nature did comprehend the Creator so far, as to acknowledge itself to proceed from him, and to depend upon him. Therefore 
n Rom. 1. 20.  the Apostle Saint Paul, doth not accuse the heathen of ignorance, for not knowing God, to be their maker; but for not honouring him, according to the knowledge, they had of him. The invisible things of God (saith he) that is, his eternal power, and Godhead, are seen● by the creation of the world, being considered in his works, that they might be without excuse. Because when they knew 
Ver. 21.  God, they glorified him not as God. So then, the Heathen for all the darkness of nature, did comprehend the life, that was the natural light of their souls. If you answer, that they did not perfectly understand all things that concern him as the Creator: you say true, but not much to purpose. For, who is there, that ever did o● can, especially while he lives in this world, compassed about with this house of clay, so fully conceive those points, as they are to be, and shall be, after this life, understood?  
But some man will say, perhaps, that although the giving of life to all things, was signified in the making of them: yet the preserving, and maintaining of it, was not. Nor of their being; which can no more be continued, without the power of God support them in it, than their life can. Therefore the Apostle, describing our Saviour Christ's Godhead, sets it out by this very work thereof; when he saith of him, that 
o Heb. 1. 3.  He bears up all things, by his mighty word: and 
p Act. 17. 28.  in another place, where he tells the heathen, that they lived and moved in God, he adde● also, that in him they had their being. If then there were no necessity to express the sustaining of all things in their being, no more was there to note particularly the continuing of them in life. Yea, perhaps it might be dangerous to mention the later, and conceal the former; lest some men should gather, that all things stand in need of God to preserve their life, but not to continue their being. Give me leave to apply one of my former exceptions, to the cleared of this matter also. How strangely doth the Evangelist speak, if his meaning be, as you make it? In him was life. That is, He preserves all things in life. Can this point be more obscurely delivered? What reason can you give me, why the holy Ghost should say was, when he intended to signify the continual preserving of life? why did he not rather say, In him is life; Or in him the life of all things is continually preserved? But if by life, you will have the preserving of things in their being signified, I desire to see some warrant of Scripture, or ground of reason, for the using of that word, in that sense. Surely there can be no such found in any place of all the Scripture, either or the word life, or for the phrase, In him was life.  
What remains then, but 
q Clem. Alex andr. pae lagog lib. 1. cap. 6. A thana●. lib. 3. ●● hom●. Amb●o. lib. 3 de fide cap 3.  to expound the word, of that supernatural life, by which we live, through faith in Christ? This is the life, of which our Evangelist so often speaks in this Gospel, coming to us by, and in Christ Let us hear our Saviour himself speak. 
t joh. 5. 24.  He that believeth in him, that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. And in the same Chapter, afterward, he 
Ver. 40.  reproves the jews, because they would not come unto him, that they might have life: Whereas the end of his coming was, 
s joh. 10. 10.  That they might have life; and have it in abundance. Therefore doth 
t Act. 3 15.  the Apostle Peter call him, the Lord of life. But whom should we rather hear, in this case, than 
u 〈◊〉  the Evangelist himself, expounding his own meaning? The life appeared, and we have seen it, and bear witness, and show unto you that eternal life, which was with the father and appeared unto us. Can any man doubt, but the Evangelist speaketh of the same life, in the beginning of his Epistle, whereof he entreateth, in his Gospel? Compare them together, and see if you can persuade yourselves otherwise. Will you hear him speak yet more plain? 
x & 5. 11.  This is the record, that God hath given unto us eternal life, and this life is in his Son. This later is called Eternal life in the words before. Then surely the Evangelist speaketh in the Gospel also, of eternal life, which the Son of God bringeth as mediatator; not of this transitory life, which he giveth as Creator. Now because this supernatural life is double, either of grace in this world, or of glory in the world to come; I should farther inquire whether of these two is here meant, or whether both be not meant. But of that, as also of the reason, why our regeneration, & salvation is termed life, I will speak, when I come to give the meaning of the place.  
In the mean while, let us go forward in examining the words: and first let us see, why he useth this kind of speech, In him. Why doth he not rather say, as before, by him? doubtless he might well have said so. For, it is by him indeed, that we have life. 
y Rom. 5. 1. 2.  By him we have peace toward God; By him we have access, through 
Ver. 11.  faith unto this grace, wherein we stand. By him we have received the atonement. But this manner of speech, though it be as true as the other: yet it is not so fit in this place, nor so significant. Not so fit; because the Evangelist would put a difference betwixt the Creator, and the Mediator. All things were made by him; not in him, though 
* Origen. hon. 2. ●n ●●uers.  some would have without to imply as much: whom I answered the last day. But our spiritual life is, as by him, so in him. The things that are made by him, howsoever they always depend on him, for the continuance of their being, yet they are not one with him. Is it so with them that receive the life of grace from him? No, no; They are joined close unto him: and the life, that they have, is from that spirit, by which he lives. Therefore is 
a Eph. 5. 3●  the Church flesh of his flesh, and bone of his bone; yea, all the faithful are members of his body, himself being the head. This near coniun●ction with him, could not be expressed so significantly, if the Evangelist should say, By him was life; as it is, when he saith, In him was life: yet doth not say, He was life, which also is true; because he● speaks of it, not as it rests in him, but as it is communicated by him to us.  
But why says he was, and not rather, Is in him? Is there no life now to be had? Or is there any to be had now, but in hi●? No surely. There is no salvation in any other. 
b ●●. 4. 12  For among men, there is given no other name, under heaven, whereby ●ee must be saved. How then says the Evangelist, that l●●e was in him? 
c Tolet. in ●●● innot. 13.  We may not imagine, that ●ee means to show us any other way of attaining to life; as if was, excluded is: No more, than we may conceive, that the Word is not GOD now, because he sayeth of him, The word was God. What may then be the reason of this manner of speech? It is thought to be double: either in regard of God's eternal purpose, or in respect of the ●mes, before the coming of the Messiah. The former, we must thus understand; that the Lord God, foreseeing the fall of his creature man, decreed in himself, to recover him, by sending his Son to make satisfaction for sin, by sacrificing of himself upon the altar of the cross. Of this saith 
d 2. Tim. 1. 9  the Apostle, He hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose, and grace, which was given us through jesus Christ, before the world was. Therefore also saith our Evangelist 
e 1. joh. 1. 2.  other where, that this life was with the Father, and appeared unto us. When the fullness of time was come (saith Saint Paul) God sent his Son. What fullness of time was this, but the very hour appointed by God? So that Saint john may well say, In him was life. Because, even before the foundations of the world, were laid, life was settled, and shut up in the person of the Son, who was in due time to become the mediator of mankind, by taking the nature of man upon him.  
If there be any man, whom this answer doth not content, it may be the other conjecture will satisfy him. Let us not weary ourselves with looking so far as to the eternal decree of GOD, but keep our sight within the compass of the world: within that time also we shall find some reason of this speech. When was life in him? ever since there was any, to whom that life might appertain, it was ready for him, in the Son of GOD, the promised Messiah. 
f Gen. 3. 15.  Where had our first parents, Adam and Eve, their spiritual life, after the Curse, but in him? In whom was the covenant established with 
g Gen. 12. 3. Gal. 3. 8.  Abraham, but in his seed jesus Christ? What name I some special men? Did not this life offer itself generally unto all, that came of Abraham? Brethren, I would not that you should be ignorant (sayeth 
h 1. Cor. 10. 1. 2. 3. 4.  the Apostle) that all our fathers were under the Cloud, and all passed through the Sea: And were all baptised unto. Moses in the Cloud, and in the Sea: And did all eat the same spiritual meat; And did all drink the same spiritual drink. For they drank of the same spiritual Rock, that followed them, and the Rock was Christ. What though many thousands died, before the Son of God became men? were they therefore without means of life and salvation? Nothing less. 
i Heb. 13. 8.  jesus Christ yesterday, and to day, and the same for ever. They believed in Christ to come: we believe in him being come. They saw him not; but were persuaded, he should be seen, at the time appointed. Neither have we seen him; but are out of doubt, that he was seen, while he lived here upon the earth. They trusted in him, as the only and all-sufficient means of life. Is not our faith the same? Therefore lest any man should imagine that the Fathers, which died before our Saviour Christ was born, were destitute of spiritual life, our Evangelist assures us, that there was, even then, life in him.  
These reasons may give some good satisfaction to them, who desire rather to inform themselves, to edification, then to aim themselves, for contention. Give me leave also, I pray you, to propound to your consideration, & meditation, at your better leisure, what it hath pleased God I should conceive of this matter: would any man know of me, why the Evangelist saith In him was, rather than In him is life? I think, he may be fully satisfied, if he do advisedly consider, that he continueth the course, which he begun, in the first verse, & followed in the second, and third. In the beginning was the word, and the word was with God, and the word was God. The same was. By him were: without him was. Do not marvel them, that the Evangelist saith here, In him was life. Tell me how he could have spoken more fitly? He proceeds in the description of the Messiah, touching his mediatorship; whose Godhead he had before declared. Can he do better, than to hold on the same manner of speech? But, will you see yet a farther reason? that nothing may be wanting, which may help you forward in the understanding of this scripture. Who knows not, that the Evangelist, (according to the ordinary course which they take that write the histories of famous men) sets down in the beginning a brief description of him, of whom afterward he is to entreat at large: by showing that in particular, which was, at the first, delivered in a general sort? This being so, let us remember, that the history is of him, that is not now living amongst us, but departed out of this life from us. Therefore it was necessary for our Evangelist to speak of him, as of one that had been, and now was not. Not as if he were not now at all: but because he is not now alive, in the world, as he was, when those things were done, the history whereof is written in this Gospel. So then, we must conceive, that Saint john, in saying was, hath respect to the time of our saviours being herein our nature; and therefore not only might, but aught also to say, In him was, rather than In him is life: because he is totel us, what he did, here in the world and not what he doth, now he is out of the world. This the holy Ghost teacheth us, when he saith 
k joh. 20. 30.  toward and 
l Ioh 21. 25.  in the end of this Gospel; Many other signs also did jesus, and there are also many other things which jesus did. Yet the end of all is, 
m joh. 20. 31.  that we might believe that jesus is the Christ; and so, that life is in him, now for us, as well as it was for them, that lived in his time.  
The excellent comfort of this doctrine draws me to it with both the hands, but that my promise holds me back very strongly. Let me first discharge this, & then I will bestow myself wholly upon the handling of that more at large. I undertook to show these two things; what spiritual life is here signified: of grace, or of glory, or of both; why the term life is applied to note that holiness, and happiness. I doubt not, but every man perceives already, that by life, I understand as well our living righteously in this world, as our living gloriously in the world to come. How else could it note such holiness, and happiness? The reason (perhaps) is not so apparent. I will do my best endeavour, to give you satisfaction, touching that also. It is very fit, if not necessary, to give as large an extent to all texts of Scripture, as the circumstances of the present place, and the ordinary use of the words will bear; lest we seem to restrain the meaning of the holy Ghost, more than we are warranted by him to do. And therefore I could have been contented to have stretched the word, even to note the preserving of natural life; but that I can find no such use of it in the Scripture: neither will that sense well agree, with that exposition, which the light in the second clause seems necessarily to require; as I hope to make it appear anon, if God will.  
But neither any circumstance of the place toeth life to the one, or to the other: and the word is divers times taken in both senses. Of eternal life, what shall I need to bring many examples? This Gospel is full of them. I will give you a taste, by one, or two. Ye search the Scriptures 
n joh. 5. 39 40.  (saith our Saviour to the jews) for in them ye think to have eternal life, and they are they, which testify of me. Yet ye will not come to me, that ye might have life. That, which in the former verse, he nameth eternal life, in the later he calleth simply life. The 
Ver. 24.  like we have in the same Chapter, not very many verses before; He, that believeth in him, that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. To what life? Even to everlasting life, which he was said before to have. The other life, grace in this world, both is implied oftentimes in the life of glory, whereof also it is a part, the Image of God in us being renewed by it, and is many times spoken of by itself, as I showed at large before, out of 
o Eph. 4. 24.  diverse places of Scripture. It is needless to repeat them, or to add more to them. What should hinder us then from expounding this life so largely, as we have done? Nave, might we not be thought injurious, to the holy Ghost, if we should leave out either of them? By life then, we understand that spiritual estate of righteousness, and glory, of which all, that believe in Christ, are made partakers, by being engraffed into his mystical body. Would any man know, why this estate, into which we are restored by our Saviour, should be termed life? I answer him, in a word, because the miserable estate, into which we fell by sin, was called by the name of death. It will not be unworthy our labour, to consider this point a little. When the Lord God had made our first parents, and placed them in that palace of pleasure, the garden of Paradise, 
p Gen. 2. 8.  He charged them to forbear to eat of the Tree of the knowledge of good and evil; threatening them, that if they broke his commandment, that day, that they ate thereof, 
Ver. 17.  they should die the death. Do you perceive, that the Lord himlelfe hath given that condition of ours the name of death? The old Testament furnish ●th us with many examples, to precue the first sin committed by us in Adam, cast us all into the state of death ●ut this death, so often there spoken of, is partly the mortality of the body, and partly the eternal punishment of the soul in hell fire; the other death of sinnei seldom, or I think, never mentioned, in any of those books. The new Testament supplies us with very great plenty of example, of both kinds. Of the one I will say nothing at all, because every man continually obserue● them: Of the other I must needs speak; because perhaps they are not so ordinarily marked of all men. 
q Mat. 8. 22.  Let the dead bury their dead, saith our Saviour. The dead, to be buried, are they, whose carcases are left without life, by the departure of the souls from them, as the history that place manifestly showeth. But, who be the dead, that must be the buriers of those corpses? Who else, bu● they, that are dead in sin, dead to righteousness and so look after nothing that concerns everlasting life, any more, than men naturally dead do after the things of this present life? So saith 
r Luk. 15. 32.  the kind Father of the prodigal Son: This thy brother was dead. Dead? The parable had said no such thing of him. What then was that death, the Father speaks of? Questionless the death of sin; whereby he had lived lewdly, & wasted his goods with 
verse. 13.  riotousness, and (as his brother angrily objected) had devoured them with harlots. This the Apostle expresseth, 
Verse. 30.  when speaking of us all in our natural estate before grace, he 
f Epb. 2. 5. 7.  saith, that we were dead in sins, and trespasses. This may yet farther be manifested, by the title, that is given to that condition, into which we enter by regeneration. First 
t joh. 3. 5.  our Saviour saith we must be borne again: what needs that if we were never dead? And 
u Rom. 6. 2.  the Apostle S. Paul affirmeth, that they, which are so borne again, are dead to sin. Then, till they were so borne again, they lived in sin. The life of the one is always the dea'h of the other. If thou live to sin, thou art dead to righteousness. If thou live to righteousness, thou art dead to sin. Therefore 
x 1. Pet. 2. 24.  S. Peter joins them both together, That we being dead to sin, might live to righteousness. S. Paul hath the like speech, in unlike terms. When (
y Rom. 6. 20.  saith he) ye were the servants of sin, ye were freed from righteousness. But now being freed from sin, & 
Verse. 22.  made servants unto God. Mark I pray you, how one of these, as it were, destroys the other. A natural man without grace is free from righteousness, yea as free, as a dead man is, from all matters of this world. A spiritual man endued with grace is free from sin; yea as free as Lazarus was from all the cares of this world, while he lay in his grave, without life or breath. But I may not forget myself too much. The sum of all is this, that our Saviour Christ himself, and by his example, our Evangelist, describeth the estate, into which we are brought, by becoming members of his body, by the term of life, because ourformer estate, out of which he delivered us, was in name, & nature, an estate o● death.  
Now having examined the words, let us come to the doctrine itself. In him was life: which is all one, as if the holy Evangelist should have said, This word, or promised Messiah, of whom I have begun to entreat, and intent to write this story, not only was eternal, having his being, before any thing created ever began to be; & that with God, even then, when there was nothing beside God: but was also himself very God. From him all things, that are, or ever were, had their whole being: in him, the spiritual life, both of grace, and glory was so planted, that who soever desires to be partaker of it, must have it only, as in him, being come into the world. This is that which we are to learn out of this place. In the handling whereof, I will first deliver the doctrine, that our spiritual life is by Christ; then I will speak of the manner, how it is by him. Concerning the former point, first I will propound it in general: then I will show it in those particulars of holiness, & happiness, The manner also hath 2. things to be considered. That this life was in Christ, & that it was in him, even while he lived here upon the earth.  
Touching the first point, that our estate is to be recovered by our Saviour, Christ, let me put you in mind of those places which I once before alleged, & which are indeed the very foundation of the Gospel. By sin the devil got dominion over us, God in justice leaving us, when we had forsaken him, & Satan injustly seizing on us, as it were intruding himself into a house void of any owner, to keep possession. But the Lord God, though he would not presently thrust out by the head, & shoulders, or pluck out by the ears that presumptuous intruder: yet tells him, that he should not imagine, he had gotten, or should hold quiet possession for ever. I will put enmity 
* Gen. 3. 15.  (saith the Lord) betwixt thee, & the woman, & between thy seed, & her seed, What shall be the event of this long, & doubtful contention? He shall break thy head. & thou shalt bruise his beele. Though Satan be strong, & armed, & by that means may seem to keep his palace without disturbance; yet there comes 
a Luk. 11. 11. 22  a stronger than he, that overcomes him, & takes from him all his armo●, wherein he trusted, & divides his spoils. This shows manifestly, that the devil shall lose his possession; but perhaps he may re-enter: or if he do not, yet are we by this means rather freed from misery, then restored to felicity. Let us go forward therefore, and hear the promise that God makes to Abraham the Father of the faithful: 
b Gen. 12. 3.  In thee shall all the families of the earth be blessed. 
c Gal 3. 16.  S. Paul thus expounds. To Abraham and his seedwere the promises made; He saith not, & to the seeds, as of many, but & to thy seed, as of one, which is Christ. And this promise thus made, the same Apostle calls the preaching of the 
Verse 8.  Gospel. The Scripture (saith he) foreseeing that God would justify the Gentiles by faith, preached before the Gospel unto Abraham, saying In thee shall all the Gentiles be blessed. This belssing our Evangelist describes, where setting down the end of the Gospel, he tells us, that 
d joh. 20. 31.  by believing we shall have life through his name. What shall I need to heap up any more testimonies in a matter nothing doubted of? we have found that we sought, that life is to be had in jesus Christ.  
See, I pray you, & consider a little with me, how many & great reasons we have, to be inflamed with the love of jesus Christ. If we regard excellency of nature, in which respect 
e Velleius Epi cur. apud Cicer. de nat. dear. l. 1.  the grand Atheists of the world thought the heathen imagined Gods worthy of honour & service, behold he is God. If length of years, he is eternal, without beginning, or ending. But these things rather cause admiration, then move affection; which is then most effectually stirred up, when the sense of some benefit received, hath taken full possession of our hearts. If there be any man, with whom these respects cannot prevail, what is he but merely senseless, neither knowing what he hath, nor feeling what he wants? What said I? Not knowing what he hath? There needs not so much. If no man can be ignorant, that he is, all men must need understand, that they are beholding to him, by whom they are. Look not upon the goodly feature of thy body, think not on the excellency of thy soul, understand not that thou hast understanding, forget, that thou canst remember: only deny not, that thou art, because thou provest it, by denying it, and thou has● cause enough to love the author of thy being. Doth this benefit of thy natural being somewhat affect thee? Oh, how wouldst thou be ravished, if thou couldst see the blessedness of thy supernatural estate? I will not go about to show thee the misery, in which thou art now, by the corruption of thy nature; I will not so much as say, thou art miserable. I reserve those points for some other opportunity, the next verse will give me occasion to speak somewhat of them. Only give meeleave to proclaim life in jesus Christ. Dost thou hear what I say? I will repeat it again, and that as loud as I can, that all may hear it. The Word, the promised Messiah, jesus Christ the Son of God, hath life in him, for all, that will be partakers of it. Dost thou sit still at the hearing of this proclamation? No marvel. How should a dead man stit? wouldst thou have a better proof, that thou art dead indeed? Well; if there be no remedy, but that thou wilt continue still in death, I will leave thee in it, & turn to them, whom I see running up, and down, to seek out this life.  
Why do you vex, & weary yourselves with seeking that, which is under your noses? 
f Rom 10. 6.  The righteousness of 
Verse. 7  this faith speaketh on this wise; Say not in thy heart, who shall ascend into heaven? That is to bring Christ from above. Or 
Verse 8.  who shaldescend into deep? That is to bring Christ again from the dead. But what saith it? The word is near thee; even in thy mouth, and in thy heart. 
g Gen. 21. 15. 16.  When Agar, being turned out of Abraham's house with her Son Ishmael, had spent the bottle of water, that she brought from home, heleft her Son under a tree, and went a bow shoot off, that she might not see him die. And yet as it appeared afterward she might hard by a well of water, though she knew it not, God opened her eyes (saith the text) and she 
Verse 19  saw a well of water. This is the case of those men, to whom I now speak. Are ye turned out of doors from God your heavenly Father? Do you find yourselves out of all hope, to recover his favour? Are you dead, and would you live, but that you can see no means of life? Be of good comfort, and cheer up yourselves. The water of life is nearer, than you are aware of. You are in it, and know it not, It comes up to your very lips. Do but open your mouths, and it will run in. Agar sat her down, and did not so much as look about her, to see if 
Verse. 16.  she could light upon any spring, or pit of water to maintain life in her Son; and the Lord himself called unto her, and fhewed her, where she might fill many bottles. And will he suffer thee (thinkest thou) to wander from place to place to seek life? Behold it is in his Son. Thou shalt not need to climb up to heaven. 
h lib. 3. 13  jesus Christ of his own accord, without thy desire, or thought of any such matter, came down from thence, & brought life with him. Sound not the depths, to fetch it out from below. 
i Luk. 24. 6.  Even from thence also the same jesus Christ came up with life, Art thou dead? There is life in him. If thou wert not dead, neither couldst thou receive, nor he bestow life upon thee. 
k Mat 9 12.  Can a whole man be cured, or 
l joh. 8. 33. 34.  a free man set at liberty? Was 
m joh. 11. 6. 39  not Lazarus dead, before he could be raised again to life? Therefore did our Saviour stay in the place, where he was, 2. days, after he had word of his sickness, that he might be dead, and buried, ere he should come to restore him to life again. Tell me not, how long thou hast been dead. The strength of death grows not by continuance, as sickness doth. He, that hath been dead, but one hour, is as void of life, as he that died a year ago. When our Saviour came to raise Lazarus, he had been dead 4 days: Lord said Martha, he stinks by this time. There wanted life: and when that came, neither continuance of time, nor noysmnes of ●a●or, nor the bands at his hands and feet, were able to make any resistance, for the detaining of the prisoner.  
If the force of life be so great, that no contrary power is of strength to make head against it, may it not well seem exceeding strange, that so few recover life, or once look after it. 
n joh. 5. 39 40.  Our Saviour complains of the jews, that although they search the Scriptures, with an opinion that everlasting life was to be had out of them, & those Scriptures testified of him, that he was the author of that ●ife: yet they would not come to him, that they might have life. There is no reason that we should expect better entertainment, than he found He, that will not believe, that the light shines, when it is plain to be seen, will hardly give credit to him, that tells him afterward, it did shine. Yet me thinks, I cannot choose but wonder that this life, which is in our Saviour, should so generally be neglected; I am loath to say despised, or refused: b●● I must of necessity con●ess, it is not embraced, as it should be. Would you know what the reason of it is? what? ●●e we unwilling to have life? That is not possible, seeing our chiefest care is to maintain life. Do we despair of means to come by it? The least show of hope will make a man try any course, that shall be directed him. It is a rare thing, to find any man so void of hope to live, that he will not take whatsoever is offered him, to continue life. Is the remedy more grievous, than the disease? what is easier in the opinion of ordinary men, then to believe? Shall I tell you, what I conceive of the matter? There are 2 lets, that stay us commonly from the seeking, and embracing of this life. Either we are too well conceited of ourselves, or not well enough persuaded of him, in whom this life is. Would you have me seek for life? Let them look after it that lack it. I have life already in myself, and need not depend upon any other for it. I am rich, and increased with goods, and have need of nothing, 
o Reu. 3. 17.  saith the Church of Laodicea: and yet indeed as our Saviour there tells her, She was wretched, and miserable, and poor, and blind, and naked. This conceit naturally possesseth all men; and where this is rooted, and flourisheth, there is neither room for spiritual life to grow, nor will to plant it. But this, because it is so agreeable to the pride of our corrupt nature, is the less to be wondered at. The other hindrance, whereby we are held back from this life, is more strange, and less excusable. There are many, that make open profession to all the world, that they know themselves to be naturally dead, and to stand in need of life to quicken them; yea they go farther; and, in words, acknowledge, that the life, they want, is in Christ: and yet (like those jews, I spoke of erewhile) they care not to join themselves to Christ, that they may be made partakers thereof.  
This I take to be generally the estate of most of us, that are called Christians. Do we not all profess belief in jesus Christ? Do we not thereby acknowledge, that we are dead in ourselves, and look to receive life from him? And yet, how few of us are there, that indeed are so persuaded? Think not much, that I make this grievous complaint. If we did truly believe that in heart which we confess from the teeth outward, were it posssible we should be so careless? where can you find me one amongst a great many, that either knows or cares to know how this life is to be come by? Doth thy heart leap within thee for joy, as oft as thou hearest, that there is life to be had in jesus Christ? 
p Gen. 42. 2.  When jacob, in a time of famine, heard that there was food in Egypt, he sent his S●nns thither with all speed, to buy some. How far would they have gone for life, that travailed into Egypt, for meat? Thou hast heard there is life in Christ; & for ●ll that, sit'st still thy house; I should say liest still in thy grave, and thinkest it enough for thee, to have heard of it. Thou dost but deceive thy own wretched poor soul: What could it have availed jacob, that he heard where there was corn to be bought, if he had not sent his Sons to fetch it? But perhaps thou makest accounted, ●hat thou hast it sure. If I should ask thee, when or how thou camest by it, I doubt me thy answer would be to seek. Go to: I will not press thee so far, though well I might. For this life we speak of, doth not ste●le into a man, while he lies asleeping, but is followed, and sought for, before it be obtained. But I will only demand this one question of thee. Hast thou indeed found life in jesus Christ? Oh that it were as ●ruly, as it is commonly spoken. I will not examine thee upon any Interrogatories. Let thine own soul tell thee in secret, betwixt it, and thee, whether thy affection to this author of life be such, as the feeling of so great a blessing can not possibly choose but make it. He, that saith, he believes there is life in Christ, and useth no means to become partaker of it, either thinks he hath no need thereof, or accounts it not worth the having, or saith, he knoweth not what; deceiving himself with an empty shadow, the substance whereof he neither hath nor careth for. What shall I say of him who brags he is possessed of life in Christ; yet neither honours Christ, nor rejoiceth in his own happiness? What else? But that his heart believes not, what his tongue avoucheth.  
But I dwell too long in the general. Let us come now to the particulars; and first to the life of holiness; which is so absolutely from Christ, that the Apostle saith it is not himself, that liveth, but Christ, that liveth in him. Will you hear him speak. I through the law (
q Gal. 2. 19 20.  saith S. Paul) am dead to the law; and that I might live unto God, I am crucified with Christ. Thus I live; yet not I now, but Christ liveth in me. For the spirit, by which we live, is 
r Eph. 4. 15. 16.  the spirit of Christ resting in him, as in the head, and spreading himself abroad into every one of the members, to give them their proportion of life, and growth. This is that, which (
s Rom. 8. 2.  in another place) is called the spirit of life, which is in Christ jesus; and which is there said to have freed us from the law of sin. The jews bragged they were free by nature, because they were Abraham's children. 
t joh. 8. 33. 34.  But our Saviour answers them, that they were the servants of sin, because they committed sin, and could not be made free indeed but by the son 
Ver. 36.  only. This, our Baptism teacheth us, as 
u Rom 6. 2. 3. 4.  the Apostle showeth at large: The sum is, that we are buried by Baptism into the death of Christ, that sin may be slain 
Ver. 11.  in us; and raised again by the power of his resurrection, that righteousness may live, and grow in us. The conclusion is this, Make account (saith the holy Apostle) that ye are dead to sin, but are alive to God in jesus Christ our Lord. 
x Eph. 2. 5.  In whom we were quickened, when we were dead in sins. For 
y 1 Cor. 1. 30.  Christ jesus is made unto us of God, wisdom, righteousness, sanctification, and redemption. Where are they now, who find themselves so perplexed, with the sight, and sense of that their natural corruption? Me thinks I hear the sighs, and groans of a poor soul, lamentably complaining, that she can find no end of her wretchedness, no bottom of her running sore. If she heal up one, two break out for it. If she make head against pride, covetousness sets upon her behind her back. While she is busy with all the force she can make, to withstand the lusts of the flesh, that outwardly assault her, her own thoughts inwardly commit fornication. Though she keep her hands from murder: yet her tongue wounds deeply, and deadly, with evil speeches. To conclude, when she hath over night emptied the sink, in the morning she finds it full again. What may we say, to comfort one so distressed? Our Evangelist shall speak for us: In him was life. Art thou dead to righteousness? There is life in him. Dwells there no good in thee? In him there is nothing but good. Never amplify the strength of thy corruption, as if the life that is in him could not overcome it. Think not thy death can be stronger, than his life. Consider with thyself, that it is no easy matter to dispossess him, that hath so long a time been willingly entertained. Thy corruption is of long continuance, and growth; the grace, that must cure it, newly planted in thee, and tender. If thy not being could not withstand thy natural life, neither shall thy being nought, be able to keep away from thee, the supernatural life.  
But many occasions will be offered us, in the whole course of this Gospel, to comfort, and strengthen all them, that feel themselves to be spiritually dead, and desire to have life in jesus Christ. Give me leave therefore, now in the beginning, to discover the heretics and idolaters, their erroneous opinions, and conceits of our Saviour, and of themselves. The heretics, that denied his divinity, never sufficiently weighed the poise of our Evangelists speech; In him was life. For if they had advisedly considered, that all spiritual life was shut up in him, so that none at all was to be had, either without him, or out of him, they would easily have discerned, that he must needs be very God. Can not natural life be settled in any creature, as in the fountain thereof; and can spiritual life (trow ye) spring in him, that hath not so much as his natural being from himself? Let us imagine the greatest power of this kind, that possibly can be in any creature. The most, he can do, is, to offer the consideration of spiritual matters to our meditation, to make clear, in some measure, the truth of that, he saith; to persuade, and urge us to believe and like of that, which he delivers. Alas; all this comes very short of the help we need. Can he withdraw our minds from the cares, and pleasures of this world, that we may give ourselves to the meditation, he exhorts to? Can he give us spiritual eyes, to see the truth, of that, he teacheth? Can he incline our unwilling hearts, and make them willing, to embrace the life, he so commends unto us? Dares he say, there is life in himself, otherwise then by his depending upon him, of whom our Evangelist saith, In him was life? The most excellent creatures, for their natures, are the Angels; yet had not they life in them, as the fountain thereof. For many of them are spiritually dead, having no true holiness, or righteousness in them: and as for them, that continue in life, what have they, that they have not received? If it were possible to dig a new channel for the sea, and to empty that, wherein now the water runs, into that new one so prepared, stopping up the passage betwixt them; might we account of this, as of the spring of waters? Let the breadth, length, and depth of it be never so great, as long as the springs are not there, it may be a lake, or pool, and that a great one; but the sea, or beginning of waters it cannot be. So it is with all creatures whatsoever. If the life of righteousness, like the water of the sea, could be conceived to be in them, and they not in Christ; yet were not this the life, we speak of; which is the wellspring of life, and feeds all rivers with a continual supply of living water. Of his fullness (saith S. john) have we received; and so received, that as the sun beam hath all his light, by continuing joined to the body of the sun, from which if it should be separted, it would be wrapped up in darkness: so have we life in Christ; who could not so largely impart it to all his members, if it were not his own by nature, and in him, as in the first breeder of it. How can he then be any less, then perfit God? Shall I now compare him with the Idols of the Heathen? the ancientest, and principallest of whom were (at the most) but men, as I showed in my former exercicises. The comparison would be too base, and labour lost, to prove them to be without life, whose murders, adultries, and thefts, are recorded by the chiefest of their own followers. I cannot choose but wonder that the heathen, who worshipped such unclean, unjust, intemperate, and every way wicked wretches, for Gods, could have any conceit of their own virtues. Doubtless if the report they make of their God, be true, and the commendation they give to many of their philosophers, Sta●es men, and Captains, true also there was more reason to honour the●●a, Gods that lived virtuously, then to account of them, as the fountains of virtue, that poured out such floods, and seas of all manner of viciousness. Is not this sufficient to root out that vain conceit of the Heathen Philosophers, and other, who are lrangely proud of I know not what virtue they dream of, that should be in them? Let us confer a little, if not as learned, yet as reasonable men. Art thou so conceited of thine own virtues? I marvel whence thou shouldest have that, thou so much brag'st of. Thou wilt not for shame say, that the fountain of all virtue is in thyself. For then how should other men have any, that never fetched drop at thy spring, or streams? How should the world have done for a new supply, when thou diedst? Me think it is against sense, for any of the Heathen to boast of virtue, seeing it is more than apparent, that their Gods the fountains of it were so dry, & empty. But I will deal with them more kindly: and not call them to account, where they had it; but only make a little trial, whether they had it, or no. The trial is soon made. Take the opinions of the best, and most virtuous, that everlived, without the life of righteousness in Christ, and you shall find them full of error; I will not say in matter of religion, without which there can be no holiness, but in judging of ordinary duties, betwixt man and man. If I should rehearse some main grounds, that the wisest, and justest of them delivered, upon ripe, and 
See Plato de Republics. & Aristo tell. politia.  advised deliberation, in the greatest points of the government of states, you would hardly endure the hearing of them. But I will not enter into particulars, whereof there would be no end. What life of righteousness could there be amongst them, which always allowed revenge to be most lawful? I will only say thus much in one word, that they laboured to cleanse the outside of the vessel, but within were full of all uncleanness.  
It shall suffice then for the conclusion of this point, that the life of holiness and righteousness, was in Christ indeed; because no man ever had it, that was not in him; & many have had, & have it in abundance, by depending wholly upon him. The principal point is yet behind, concerning the life of glory. Which though it properly belong to the world to come: yet there is one chief thing, appertaining thereunto, which is to be had in this world, as an entrance to the other. The death, that ensued upon the breach of that charge; 
* Gen. 2. 17.  Thou shalt not eat of the fruit of the tree of the knowledge of good & evil, was the estate of mortality to the body, and of condemnation both to body, and soul. Therefore the life, that was in Christ, must needs afford us remedy against both these. Let us take them in their order. And first, that by death, the separation of the soul, and body was signified; it may evidently appear, as by the words themselves, in their proper sense: so also by the sentence of the Lord, pronounced after the sin, according to the penalty before threatened; In 
a Gen 3. 19  the sweat of thy face shalt thou eat bread, till thou return to the earth: for out of it wast thou taken: because thou art dust, and to dust thou shalt return. Adam indeed lived many hundred years after this sentence, but at last the execution of it came. 
b Gen. 5. 5.  All the days that Adam lived, were 930. years, and he died. But this is so well known, and generally confessed, that it needs no further proof. Let us show, that there is life in Christ, to destroy this death. Ne there need we go far, to seek for that matter. Remember 
c G●n 3. 15.  what was threatened the devil, that the seed of the woman should bruise his head. 
d Heb. 2. 14.  If the devil be subdued, who hath the power of death, as the Apostle tells us; what shall become of death, that is under his power? The Lord himself tells thee, by 
e Heb. 2. 14.  his Prophet, 
e Ose 13. 14.  where he triumpheth over death, trampling him under his feet, O death, I will be thy death: Oh grave, I will be thy destruction. But this was rather a discouragement of death, than a destruction. Hear 
f 1 Cor. 15. 54.  the Apostle proclaiming the victory, after the fight was ended. Death is swallowed 
Verse 55.  up in victory. He proceeds to insult over him. O death, where is thy sting? O grave where is thy victory? The 
Verse 56. 27.  sting of death is sin; and the strength of sin is the law. But thanks be unto God, who hath give us victory, through I. Chr. 
Verse 21. 22.  our Lord. Given us victory? How doth that appear? For since by man, came death by man also came the resurrection of the dead. For as in Adanal mendy, so in Christ shall albe made alive: 
2. Tim 1. 10.  through Christ (I say) gwho hath abolished death & hath brought life, & immortality to light, through the Gospel.  
I wish it were so (may some men say) that death were indeed destoried, & that we need no longer stand in fear of him. But what credit may be given to that, which is refuted by sense, in daily and hoverly experience? Did not A●ā die? Are not Abraham, Isaak jacob, & all the prophets, and Patriarches dead? Is not there proof enough in the scripture, that every man must die? 
h Psal. 89. 48.  What man liveth and shall not see death? The Apostle seconds the Prophet; 
i Heb. 9 27.  It is appointed to men that they shall once die. What say you to that great conqueror of death himself? The two tneeves, that were executed with him, withstood death longer than he did. The Soldiers came 
k joh. 19 32. Ver 33.  saith the Evangelist) and broke the legs of the first, and of the other, which was crucified with jesus. But when they came to jesus, and saw that he was dead already, they broke not his legs. See I pray you; the champion, that should overcome death, is sooner subdued by death, then either of these two ordinary fellows. It was no wonder though the jews upbraided him, when he hung upon the Cross. He saved others (quoth they) but he cannot save himself. Is it possible 
l Mat. 27. 42.  to believe, that there was life in him, whose death his best friends confess? Doth this seem unpossible to thee? What wilt thou say then, if I tell thee of a greater matter? He overcame death by dying. The same stroke, that took life from him, through him 
m Heb. 2. 14.  slew death himself, & him that had power over death even the devil. Would you know more particularly, how that could be? I may not enter into any large discourse of the point: In one word it was thus, The sting of death (as the Apostle taught us) is sin: By which the devil prevailed, to the destruction of them, that had sinned. This sting was not only blunted, and rebated, but plucked out and cast away by our Saviour. For his death, being a sacrifice for sin, took sin quite away 
n job. 1. 29.  Behold the Lamb of God, that taketh away the sins of the world. So that now the name of death is more terrible, than the thing: there is more fear, then hurt in it. Tell me what it could endanger, or endamage thee, to have a snake creep upon thee, yea if it were into thy bosom; so the sting, teeth, and whatsoever else it hath power to hurt withal, were first pulled out? It might perhaps scar thee, or make thee start, as a little cold water will do, if it be cast (upon a sudden) in thy face: but that is all the harm thou couldst have by it.  
Death then is thus disarmed by our Saviour Christ: but the destruction of him, is by his resurrection. If thou wouldst see death dead indeed, look into the grave, where jesus thy saviour was laid. There showed death the uttermost of his power. He thought himself sure enough of the victory, when he had shut him up without life in the sepulchre, rolled a great stone to the mouth of it, and saw a guard of soldiers set to watch him well: there he keeps him in that estate, the same day he was crucified, all the next, and the beginning of the third. What ensued? Surely if he had been put in alive, he would have been dead, by that time. There is no question then, but that we shall find him dead in the grave. So though his disciples. Who the next day, after the jews Sabboath, 
o Luke 24. 1.  Early in the morning, came unto the Sepulchre, and brought the odours, which they had prepared, to embalm his body withal; They made no doubt, but they should find him, 
p Mark. 16. 1. Mark 15. 47.  where they had seen him laid. For dead men are no starters. Only their fear was, that they should not be able to roll away the stone, from the door of the Sepulchre. But that fear lasted not long. 
q Luke 24. 2. 3  When they looked, they saw that the stone was rolled away: And they went in, but found not the body of the Lord JESUS. What should they now think? Or how should they come to learn, what was become of him? Sure they were, that there he was laid; and being dead, had no power to convey himself away from thence. The likeliest was, that some body had taken him up, and carried him away to some other place. Sir (
r joh. 20. 15.  saith Mary Magdalen to one, who she thought had been the Gardener) If thou hast borne him hence, tell me, where thou hast laid him, and I will take him away: Thou shalt not need to be in fear, of having thy garden annoyed, or troubled with him any further. 
s joh. 20. 2.  His Apostles were informed of this doubtful matter. To 
Ver. 6.  assure themselves the better, they run to the sepulchre, they find the linen clothes, in which he was wrapped, & the 
Ver. 7.  kerchief, that was upon his head; not lying with the linen clothes, but wrapped together, in a place by itself. Having 
Ver. 17.  seen this, they return back, whence they came. Mary stays: & to her jesus discovers himself. What should I make many words? The proof of this point, belongs to an other place. Death had done his worst: & in despite of him, the Lord jesus is risen again, leaving him ashamed, & conquequered. To 
e Luk 24. 5. 6.  this the Angels bear witness; Why seek ye him, that liveth, among the dead? He is not here n but is risen. I speak of known things, it is enough to name them. We see for all this goodly discourse, that death still seizeth upon all men: let them be never so well settled in jesus Christ, he plucks them up, & carries them away with him into the grave. What is become of the holy Apostles? where is his blessed mother the virgin? Is there life in the head, when the members of the body die so fast, every day? And not one or two, a joint or a finger, or a limb, but the very principal parts, yea all, one, & other? Dost thou doubt, whether there be life in him or no, who hath wrestled with death, and overthrown him? Can death prevail against him, now he liveth, whom he could not keep in subjection, when he had him dead & buried? 
u Rom. 5. 9 10.  Christ being raised from the dead, dieth no more; death hath no more dominion over him. For, in that he died, he died once to sin, but in that be liveth, he liveth to God. Sin had his due; a sacrifice of infinite worth, to pay the price of man's redemption: now must God also have his due, that he, that liveth to him, may live for ever. But I would not have any man so much deceive himself, as to imagine, that the dying of them, which are in Christ, is an argument of the continuance of the authority, or power of death. No, no, beloved, there is an other reason of this dissolution. Alas, alas, death doth not advance his own estate, and kingdom by this means, but serves the Lords turn, to bring his purpose to effect. It fares with him, in this case, as it did in the death of our Saviour. That which he thought to establish his power by, by that he destroyed it. So is it in the death of those, that are Christ's. The body, as now it is, is neither capable of immortality, and fit for the service of sin. How shall it be prepared to receive the one; how purged and cleansed from the other, but by death? Flesh & blood (
x 1. Cor. 15. 50.  saith the Apostle) can not inherit the kingdom of God, neither doth corruption inherit incorruption. wouldst thou have part in our Saviour Christ's immortality, that thou mightest be free from death? Die then, that thou mayest be rid of mortality. Art thou afraid? Of what? Lest death should be too strong for thee, if he once get thee into his clutches? Hast thou not an example in Christ? I am alive (
y Revel. 1. 18.  saith he) but I was dead; and behold I am alive for evermore. But thou fearest, because thy body shall be turned into dust. O fool 
* 1 Cor. 15. 36  saith the Apostle) that, which thou sowest, is not quickened, except it die. Keep thy corn above ground; because if thou put it into the earth, it will consume, that thou shalt never find it again. Where then shall the fresh green blade appear? When shall the stalk grow up? When shall it ear? When shall it flower? Shall not all this glory be lost, if the grain be not sowed in the furrows of the earth? And art thou so, I will not say fearful, but foolish, and childish, that thou darest not die once, that thou mayst live for ever? Pluck up thy spirits, and be no longer a child, but a man: were it not better for thee to die a thousand deaths, then to be continually disquieted with the motions of thy corruption? Thou hast now some life of Christ in thee, by the power of his spirit, which enables thee to fight against sin, and to prevail. But there is no final subduing of it, till the body be destroyed, which doth so incline, & draw thee to the service thereof: Neither hath the spirit of God quiet, or full possession of thy soul, as long as that corruption abides therein. And that, as it was bred with thee, must die with thee: there is no other course appointed by God, to rid thee of it. I doubt not, but thou art now resolved to desire death, when it shall please God: seeing there is no way to life, but by it: & with this resolution, I leave thee, that I may speak a word, or two to them, that are yet out of Christ  
And how shall I address my speech unto them? It is needless to inflame them with a desire of life. For they are wholly possessed with that already, It is in vain to persuade them they shall never die, if they be in Christ. For all experience teacheth the contrary. Shall I exhort them not to fear that, which they cannot avoid? They may learn that in the school of reason: what remains then? At the least give me leave to advise you, how you may make the best of that, which can by no means be escaped. You are resolved, there is no way with you, but one. Die you must, and it is uncertain how soon. Yet if you may die so, that you may be sure to live again, & that for ever, what hurt can there be in death, what fear should there be of it? A crab stock, that having his head, boughts, & arms cut off, is graffed with a pippin, or some other dainty fruit, can not reasonably complain of hurt, but rather hath great cause to rejoice, and glory. Hath he any wrong done him, that having his cottage of clay pulled down, hath a goodly palace of stone built for his dwelling? But these men will not believe, that there is any such life in Christ. I would to God I were able to persuade them, but to make some little trial. O! if they would be contented, but to rest upon him for life, how quickly should they find his promise true, & certain? Be persuaded, be entreated I beseech you by the love of life, which you so desire: what shall you lose by it? If that we preach be false, yet shall the rest of your years be spent in more hope, & comfort. If you know any better way to provide for yourselves; in kindness, & humanity, impart that at knowledge to us. If you do not; in quilitie, & good manners condemn us not, till upon trial, you can disprove us. Life you earnestly desire, even bodily life: refuse it not, when it is oftred you without any danger of loss if you should be deceived.  
I am come now at the last, to the chief point of all, which is life everlasting; begun (as I said erewhile) in this world, by the forgiving of sin, & perfected in the next by the giving of glory. Of which notwithstanding I intent not to say much; because, being the main matter of the Gospel, every chapter almost will afford me necessary occasion to entreat thereof. Shortly for the proof of the point, that eternal death, and condemnation are comprised in that threating, 
a Gen. 2. 17.  Thou shalt die the death; I appeal to the whole course of the scripture, and the joint consent of all, that ever professed true religion, jews & Christians. But it is manifest enough, by the deliverance, we have through Christ; that I may make one labour of two. 
b job. 3. 17.  God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved. He 
Ver. 18.  that believeth in him, shall not be condemned: but he that believeth not, is condemned already. Yea such is the redemption, which we have by jesus Christ, 
c job. 5. 24.  that he, which believeth, hath passed from death to life. What is this passing from death to life, but obtaining forgiveness of sins, being reconciled to God? whose wrath otherwise abideth in us, to condemnation. God hath set forth jesus Christ (
d Rom. 3. 25.  saith the Apostle) to be apropitiation, through faith in his blood, to declare his righteousness by the forgiveness of sins, that are past, 
e Rom. 5. 10.  If when we were enemies, we were reconciled to God by the death of his son, much more, being reeonciled we shall be saved by his life. But I forget myself, in staying too long in this discourse; wherein the new Testament is so plentiful and easy to be understood.  
Neither is the point of everlasting life, either harder, or rarer. This one Gospel of S. john, hath not so few as twenty several places to that purpose. 
f 10. 3. 16.  God so loved the world, that he gave his only begotten son, that who soever believeth in him should not perish but have life everlasting. This is the will of him, that sent me, that every man which seethe the son & believeth in him, should have everlasting life, & 
g joh. 6. 40.  I will raise him up at the last day. Look not that I should go forward in this course, or spend time in amplifying the unspeakable glory of that life. For the one I refer all men to the reading of this gospel; especially the chapters I named before: and concerning the other, all I can possibly say of it, is less than nothing in comparison of the thing itself. Therefore also I hold it in a manner needless, to enter into any course of exhortation. For who can hear of these kinds of life in our Saviour; and not be carried to him, for the enjoying of them, with all speed, and means, he can possibly make? Let it be a small thing, for a man to be dead in sin, because perhaps he feels it not. Let the life of righteousness be little accounted of; ov reason of the pleasure we take in sinning. Let us despie bodily death, as a common matter. Let us not regard the resurrection of the flesh, as long as the soul is immortal. Shall not fear of damnation for ever in hell fire affright us? Shall not hope of eternal joy in heaven delight us? Is it nothing to endure most horrible torments, without ease or end? Is it nothing to be partaker of such pleasure, as cannot be conceived, without danger, or fear of change? What is the immortality of the soul, of which thou brag'st, but an immortal misery? The more thou art persuaded of the everlasting continuance thereof, the greater knowledge thou hast of thine own endless calamity: Whereas if once thou come to be joined to Christ; the farderthou seest into the continuance of thy life, the more thou art inflamed with a delight to live. But now I have brought thee where this life is to be had, I will show thee how it is to be attained  
In him was life: Where though it may seem that the Evangelist says no more, but he is life, or life is by him, yet indeed the speech is more significant. First in respect of life, the manner of speaking makes difference in the thing. For when the scripture saith that Christ is life, the word is to be taken for the cause of life. 
h john. 11. 25.  I am the resurrection, and the life, saith our Saviour: and again, I 
i joh. 14. 6.  am the way, the truth & the life. So speaks 
k Col. 3. 4.  the Apostle of him. When Christ your life shall appear. Who see not, that by life in these places, the author of life, or life, as it is in the cause thereof, is understood? But in the other phrase, the same thing is noted, as it is imparted by him to us. 
l 1 joh. 5, 11.  God hath given us everlasting life, and that life is in his son. We have example of both these in one place; ye are dead (saith 
m Col. 3. 3. 4.  the Apostle) and your life is hidwith God in Christ: What life? That same life, which Christ hath communicated to you, and by which you live. What follows? When Christ your life shall appear. How is Christ their life? By giving them life. And as in this kind of speech we may easily discern some reason of the difference, that the scripture observeth; so may we also in the other. Sometimes 
n Cor. 1. 30.  the holy Ghost saith, that Christ is made unto us wisdom, righteousness, etc. What is this else, but that we receive these things from Christ, as the author, and cause thereof. Sometimes, life is said to be in him: so we are said to be in Christ jesus; 
o 1 Ioh, 5. 11.  ye are of him in Christ; as in the place I named before: 
p Rom. 8, 1.  There is no condemnation to them that are in Christ. Now in these speeches, and the like, not only the effect, but also the manner of our coming by it is signified. Will you have a plain example of it? 
q 1 Cor. 15. x1.  Since by man came death, by man also came the resurrection of the dead. We have here the effect of Adam's transgression, and of Christ's resurrection. The next verse shows the manner of both more 
Ver. 22.  evidently. For as in Adam (saith the Apostle) all men die, even so in Christ shall all be made alive. How die all men in Adam; but 
r Rom 5. 12.  as being one with Adam, in whose loins they were, when he sinned, 
s Heb. 7, 9 10.  as Levi was in his father abraham's, when he paid tithes to Melchisedech? So are all raised again in Christ. Not simply all: but all his. 
t 1 Cor. 15. 23.  The first fruits is Christ's: then they, that are Christ's, at his coming.  
wouldst thou then be made partaker of this life, of which thou hast heard so many admirable, and glorious things? This life is in Christ. How wilt thou do to fetch it out of him? Deceive not thyself: it is not so to he had. He, that will enjoy the life, which is in Christ, must not think to come to him, and take a snatch, and carry it away with him. He keeps it close shut up within himself: Not refusing to impart it to other, but desiring to join other to him, that they may be sure to hold fast for ever, that he gives them. If he should commit it to thy custody, and let thee departed from him with it, what wouldst thou do, or what means couldst thou use, to keep it safe? Satan is crafty, and mighty. It is a great venture, but either he would cousin thee of it by deceit, or rob thee of it by force. What say I a venture? It is out of question, thou wouldst never be able to keep it from him. If thou have any experience of his undermining, and assaulting thee, thou knowest how hardly, and with what ado, it is now held, when yet thou art knit by faith to him, in whom the very fountain of it is. Dost thou not feel how strongly he pulls, to rend thee from him, that sometimes thou canst scarce tell, whether he have severed thee from him, or no? If thy experience be small in thyself; didst thou never see a poor soul stand quaking, and trembling, looking ruefully about on every side, shrieking, and crying out for fear, lest he should be separated from jesus Christ? At the least persuade thyself, it is not for nothing, that our Saviour himself, when he labours to assure his sheep, that they shall never be wrung out of his hands, puts them in mind of his father's Almigh. ●ie power. 
u joh. 10. 27. ver. 28  My sheep hear my voice, and I know them, ind they follow me: And I give them eternal life, and they shall never perish: neither shall any pluck them out of my hand: Is not here assurance enough? They know his voice, that they may not be deceived by hearkening to a stranger. They follow him, having him still in sight, lest they should mistake some other for him. He gives them eternal life. How shall they die, that have life everlasting? He secures them, in saying, they shall never perish. They have life, and shall hold it fast to the end. Is there yet more? None shall take them out of his hand. This confirms all the rest. What though the devil be haling, and drawing of them continually? He shall not prevail. How shall we be assured of that? For than we are safe indeed. Hear what follows. My father which gave them me, is greater than all, and none is able to take 
ver. 29.  them out of my father's hand. What needed all this, if it be so easy a matter to keep life, when once thou hast it? Thou makest account to take life of our Saviour, and when thou hast it, to be gone with all speed. Alas poor man, thou wilt keep it but a little while lwis, if thou have no better help then thine own. But if thou cleave fast to jesus Christ, and stir not an inch, or an hairs breadth from his side, thou mayst perhaps hear the devil roaring at thy back, or see him running up and down prying, and seeking some advantage to seize upon thee: it may be he will offer to snatch at thee, and lay hold upon thee; cling to thy Saviour, as the child doth to the mother, when he is in fear: and then doubt not, but he, that is greater than all, will keep thee out of Satan's jaws, maugre all his power, and malice.  
Bear with me, I pray you, if I seem to be over-large in this point. I feel such an increase of comfort, and assurance in the meditation of this matter, that I can not leave it, till I have looked a little nearer into the particulars thereof, especially those, that concern the temporal death of the body, and the eternal both of it, and the soul.  
Now the life, whereby we are delivered from the one and the other death, as it hath oft been said, is in Christ. For the better, and fuller conceiving whereof, we must remember, that faith, whereby we are joined unto Christ, that we may partake of that life, which is in him, maketh us all one with him. There are a similirudes, by which the Scripture expresseth this spiritual conjunction: the one is that bond, which is betwixt man, and wife; by which they, that were two, become one flesh. This is most excellently set out by 
x Eph. 5. 23.  the Apostle S. Paul; where he shows, that Christ is the head of the Church, as the husband thereof; that the Lord nourisheth, & cherisheth it, as his own flesh. And no marvel though he do so: For (as it follows) we are members of his body, of his flesh, & of his bones. Yea so members of them, that we are one flesh with him, by reason of this bond of marriage, that so chains, & links us together. No man can be so fond, as to understand this of our human nature; as if therefore we were said to be one flesh, because he & we are of the same nature. For neither are all men one flesh, though they be all of the same nature: & if the Apostle had intended to speak of that point, he would not have said, that we are bone of his bone, and flesh of his flesh; but rather that he was bone of our bone, and flesh of our flesh. For it is well known to all men, that, in regard of the nature of man, they, that are the Church, I mean a great part of them, even all that died before our Saviour, and were partakers of the life we speak of, had it, before he was made man: & but for their sake, & some others, he had not taken that nature upon him. But the mystical conjunction, whereof 
x Eph. 5. 23. 29  the Apostle professeth to speak in that place, hath the beginning and ground in Christ, & not in us. He is the husband, we are the wife; Eve was bone of Adam's bone, not 
Verse. 30.  he of hers. Yet, when they were joined together in marriage, they were both but one flesh. It is then apparent 
verse. 31.  by this similitude, that we being thus spiritually become one with Chr. have the same life, which is in him; as the 
Verse. 32.  wife hath the same flesh, or rather is the same flesh with her husband. The other similitude is of the head & body; which live by the same spirit of life. resting originally in the head, and from thence dispersing itself into all the members of the body. This also, the same Apostle setteth forth in the same Epistle. It will be sufficient to rehearse his words. Let us (
y Fph 4. 35. 16  saith he) follow the truth, in love, and in all things grow up into him, which is the head, even Christ. By whom at the body being coupled, & kint together by every joint, for the furniture thereof, according to the effectual power, in the measure of every part, receiveth increase of the body, unto the edifying of itself in love. Therefore doth he often call the Church the body of Christ. 
* Fph. 1. 22. 23.  God hath appointed him over all, the head to the Church, which is his body. 
a Fph●●. 5 23.  Christ is the head of the Church; & the same is the Saviour of his body. 
b Col. 1. 18.  He is the head of the body of the Church.  
Give ear now with attention, and take knowledge of the assurance of your life. Why do you shrink, and quake, at the mention of death? Even when your are dead, you are still alive. Are you not one with jesus Christ? Are you not bone of his bone, and flesh of his flesh? Are not you and he one flesh? Doth not every man nourish, & cherish his own flesh: And will Christ (think you) suffer his flesh to be destroyed by death? What dost thou tell me, of the decay of thy strength? that thy sight waxeth dim, thy legs feeble, thine arms weak, and all thy senses begin to fail thee? Is not Christ alive? Or canst thou die, as long as he lives? Thou art but the least part of thyself; thy husband is thy head, and thy life. And whereas thou art now dying, it is not for thy destruction, but for the abolishing of that which makes thee subject to die. Christ thy husband doth not mean to forego thee, but to join thee nearer to him. Wouldst thou bring a mortal carcase into heaven? wouldst thou be continually in danger of dying? Is it not better once to endure it, than always to fear it? A quarter of an hours work, will rid thee of all pain for ever. How wilt thou wonder at thyself when thou shalt behold the glory of that body, which thou left'st naked, and miserable? Shall I need to put thee in mind of thy happiness? Dost thou remember, that thou art a part of jesus Christ's body? Hath he any dead part trowest thou? Thou canst not imagine, that any man of reason would suffer his enemies to dismember his body, or to deprive the least finger he hath of life or sense? How then should Christ endure such a maim? But what talk I of bereaving his members of life? As if it were any way possible, that deathshould be in that part in which life is continued? Wait the time, that God hath appointed for thy quicking. Thou art but dressing, & attiring, that thou may'st be a fit Bride, for an immortal Bridegroom.  
As for condemnation to hell fire, the second death, be not so injurious to the Majesty of Christ, as once to think, that any member of his body can be liable to damnation. 
c Rom. 8. 1.  There is no condemnation to them, that are in Christ. Who shall lay anything to the charge of jesus Christ? Canst thou be condemned, and he acquitted? Can the head be in heaven, and the members in hell? Father (
d john. 17. 24.  saith our Saviour) I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory, which thou hast given me. Can the first fruits be holy, and the lump unclean? Can the head reign in glory, and the members be plunged in the pit of damnation? Assure thyself, if there be life in Christ, & thou one of his members, thy part is in it. He bought thee too dear, now to lose thee, or let thee be taken from him. Besides, he hath openly confessed; that he received a charge from God his Father, to see that none should perish, that believed in him: and 
e joh. 6 40.  he hath professed, that he will discharge the trust reposed in him. I will raise him up at the last day. He that eateth my flesh, and 
Verse. 54. Ver. 56.  drinketh my blood. hath eternal life, and I n will raise him up at the last day: In him, as it followeth, Christ dwells, and he in Christ. Then must he needs be sure of everlasting li'e, that lodgeth such a guest.  
A guest, that hath life in him, as in the fountain thereof, from whence it floweth to all those, that are io●ned to him. For although our Evangelist say, In him was life & not Is life; yet he may no more be thought once to have had it, & now to be without it, then once to have been God, & now not to be so. But that all doubt of this matter may be taken a way, we must call to mind that which we heard before of the reasons, why this manner of speech is used. First then (for I will now set it in the first place, because it is the plainest, & hath least need of any explication) we may well, & reasonably imagine, that the Evangelist continues his former kind of speech; The word was in the beginning, was with God, was God. All things were made by him, nothing was made without him. was it not fit then, to say, In him was, then, in him is life, that the whole description of him may be delivered in the like terms? This might serve, in my poor opinion, to satisfy any man, concerning the word. Yet because there are some other reasons of it alleged, & those both true, for the doctrine they teach, & not unfit for the text itself, I will make bold to stand a little upon them; the rather because I perceive I shall not end these 2 verses in this one exercise, as I purposed, and desired to do.  
The former reason of the word was depends upon the like course the Evangelist takes in the rest of his description: those that now I am to handle, concern the time, either before our saviours being in the world, or while he was in the world. The time before, either reaches to eternity, before all beginning, or at the least makes itself equal to the continuance of the world, after the fall of Adam, till the coming of Christ in the flesh. If we apply it to eternity, who can doubt, but life was always in him who only lives of himself, & gives life both temporal & spiritual to all, even to every one that hath it. But because this manner of giving life is an effect of Godhead; & so, common to him with the Father, and the holy Ghost and not a matter belonging properly to his person, nor any work of his mediatorship: I will leave it, as not intended in this place; and come to a second consideration of life being in him from all eternity, as in the mediator betwixt God and man. In what respect then may it be truly, and fitly said, that life was in him from all eternity? In respect of the eternal decree of God, whereby he determined to restore to life those, whom he chose thereunto by the mediation of his Son, the word, of whom we speak. Of this 
f Rom. 8. 29. 30  the Apostle speaks: Those, whom he knew before, he did also predestinate, to be made like to the image of his Son, that he might be the first borne among many children. Upon this predestination (as the Apostle adds) followeth calling, justifying, and at the last glorifying, which is the highest degree of the life, that is in Christ. But in 
g Eph. 1. 3. 4.  an other place he speaks more plainly. Blessed be God, even the Father of our Lord jesus Christ; which hath blessed us with all spiritual blessings in heavenly things in Christ: As he hath chosen us in him be-before the foundation of the world. Therefore doth the Apostle Peter ascribe the appointing of the means, and the execution of it, according to the appointment, to the foreknowledge of God. 
h Act. 2. 23.  Him have ye taken by the hands of the wicked, being delivered by the determinate counsel, and fore knowledge of God. The same is acknowledged by the joint confession of the Apostles, where they say, that Herod, Pontius Pilate, the Gentiles, and the people of Israel, gathered themselves together against the holy Son of 
& 4. 27. 28.  God jesus (whom God had anointed) to do what soever the hand, and counsel of the Lord had determined afore to be done. Worthily then doth Saint john avouch, that life was in him; yea before any time was, life was in him. 
i Gal. 4. 4.  When the fullness of time was come God sent his Son. Life did not then begin to be in him, but to show itself to be in him, 
k Rom 3 25.  God set him forth (by his incarnation) to be apropitiation. Life was in him before, in regard of God's eternal counsel; but not discovered, nor manifested to the world, no nor those works of his, which were to bring life, performed: Yet even then was life in him.  
If it seem to any man somewhat overmuch, to go so far for the Evangelists meaning, let him shorten his journey, & contain himself, within the compass of the world created. Shall we not find sufficient reason of this speech In him was life, though we go not out of the world? yes out of doubt, very sufficient. For seeing many worthy Patriarches, and holy Prophets, many true Israelits, & Sons of Abraham by faith, as well as by nature, departed out of this world, before our Saviour came into it, to perform the foreappointed work of redemption, either these must have died without life, & so always continue dead, or there was life in him, before he was incarnate. 
l Luk. 10. 24.  Many Prophets, and Kings desired to see and hear him, at the Apostles while he lived here, saw and heard. Surely then they were not ignorant of him, and that life was in him. But did they not see him? By one, judge of the rest, Your Father Abraham 
m joh. 8. 56.  (saith Christ) rejoiced to see my day: and he saw it, and was glad. And yet, what name I one? seeing we have a cloud of witnesses, that compasseth us round about, 
n Heb. 11. 1. 2. 3. etc.  sounding out the same assurance of faith, that we now have, and looking for the same promises to be fulfilled, which we believe, and know to have been performed to the uttermost. Was not our God, 
o Mat 22. 32.  the God of Abraham, Isaac, and jacob? Was not our Saviour, their Saviour? 
p Rom. 4. 11. Gal. 3. 16.  Doth not our interest, we have in Christ, depend upon our being the children of Abraham? 
q Heb. 13. 8.  Was not jesus Christ yesterday, is he not to day, shall he not be the same for ever? Then may we safely, and truly conclude, that there was life in him, before he was in the nature of man.  
But howsoever it be true, & certain, that life was in him, both from all eternity, in regard of the counsel of God, which is as ancient as himself; & in effect, in respect of them, that from time to time were partakers of it, even from Adam to john Baptist: yet it was then most properly in him, when having taken our nature upon him, he overcame death, and him, that had power over it, the Devil. This was that, which those Kings, & Prophets desired, and longed to see. This was that, which good old Simeon so rejoiced at, that he was ready to departed out of this life with full satisfaction, and contentedness, when he had seen the promised Messiah in the nature of man: Lord 
r Luk. 2. 29. 39  (saith he) now lettest thou thy servant departed in peace, according to thy word. For mine eyes have seen thy salvation. The holy man had a long time believed by faith, that salvation was to come, and in hope with patience waited for the coming of it, but he never saw it till that time. Indeed how should he? For it was never to be seen, till then. How could it be? For it never was fully, & perfectly till then. It was not enough for the Son of God, that he had infinite power, as God, to give life to whom he would, to repair the ruins of his image in man, by cleansing him from sin, & clothing him with righteousness, by raising him from death, as he first breathed the soul of life into him, by vouchsafing him a place in heaven, which was at his command, that had made it. All this I say would not serve the turn, that the Evangelist might say as he doth, In him was life. For the Lord God, Father, Son, & Holy ghost, had appointed another course of giving life, another means of salvation, not to be performed by the Son of God, sitting in heaven; but to be wrought here upon earth, in the same nature, that had sinned, & was dead. He, that made man holy, & righteous at his creation, could, by the same power, have restored to him his original righteousness in a moment. But it pleased him to do it after an other manner; whereof more hereafter in due place. To say all at once; seeing by man came death, God would have life to come by man, & no otherwise.  
Let it be granted (may some man say) that there was no possibility of life, but by the death of the Son of God, and that the Son of God could not die, unless he became man; yet might the Evangelist have well said, In him is life. For since it is confessed, that he took the nature of man, and continues still in heaven in that nature, surely life was no more in him, while he was here, than it is in him, now he is gone from hence. Why then saith S. john, In him was life? I answer in one word, though life be still in him; yet it is in respect of that, which he performed, when he was here on the earth. Here he took, and sanctified our nature; here he bore the chastisement of our peace? here he offered up that invaluable sacrifice, for the purging of our sins: Here he triumphed on the Cross over all principalities, and powers: Hear he rose out of the grave from death to life: Only one thing, which here possibly could not be done, he hath done being gone from hence; that is he hath taken possession of our inheritance in heaven, & waits there to receive us into his own glory. The Evangelist therefore writing the history of his life & death, while he was here in the world, speaks of him, as of one that was, & is not. But of this enough before.  
I should now proceed to the later part of this fourth verse; And that life was the light of men: But I find myself so much overtaken by the time, that it is in vain to meddle with it. I will I therefore content myself with some word of exhortation, whereby we may be stirred up to the embracing of that life, which was in Christ. To which purpose what shall I need to say much? The matter doth so highly commend itself, that it refuseth to be entreated for. Look not therefore, that I should desire you to be willing to live. Nay, be unwilling if you can. Do but propound the matter to your own hearts, and you will not choose, but like of it. And yet, me thinks I see no man make any great haste. Shall I wonder or complain? It is strange, that life, life everlasting should be so little set by. It is lamentable that death, eternal death should so little be feared. If it were any long journey, or dangerous way, if hard to come by, or soon lost again, there might be perhaps some colour of excuse for this backwardness. But when the thing itself is near at hand, the way to it safe, the means of attaining to it easy, and the possession of it sure, who can excuse himself to himself (I say not to God) if he fail of so glorious a treasure? Do we not believe the Evangelist, that there is life in him? Do we flatter ourselves with a conceit, that there is life in us? Why come we to hear that, which when we have heard, we will not credit? why make we a show, as if we stood in need of life from Christ, when we think ourselves, sped of it already? Perhaps it seems the less worth, because it is offered. Who ever thought, that the kindness of the giver should abate the value of the gift? Condemn thyself, for not seeking to him; not him, for seeking to thee. That he reveals to thee, he conceals from many. That which thou unthankfully refusest, many thousands would most thankfully receive. O the frowardness of the hearts of men! O the blindness of their minds! If this life were in God, they would tremble to come near him for it, because of his dreadful majesty. Now it is in a man (lest happily they should be too much afraid) they disdain to take it of him, by reason of his meanness. 
s Mat. 11. 19  But wisdom is justified of her children. He is both God, and man, that thou mayst neither fear nor despise him. If thou wilt not live to show his mercy, thou shalt die to set forth his justice; For to him belongeth all glory, both of mercy and justice for ever and ever, Amen.   

THE FIFT SERmon, upon the first Chapter of JOHN.  Verse 4. — And that life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. 
THey that take upon them to write the lives of famous men, such as the world admires, either for their goodness, or greatness, ordinarily deliver some general description of them, in the beginning of their histories. These descriptions usually contain either a rehearsal of their pedigree, and descent, together with the place, time, and other matters concerning their birth, and such like; or a commendation of them, for some especial virtues. We have examples of both these kinds in the Scripture. 
t 1. ●●●. 1. 1. 2  He, that was the holy Ghosts Secretary, in penning the history of Samuel, gins his book with a recital of his genealogy, a description of his parents, and divers other points touching his conception, birth, and education. 
u job. 1. 1. 2.  Another, whom it pleased the same spirit of God to employ in writing the life of job, makes the entrance into his history, by commending him for an upright and just man, one that feared God, and eschewed evil. Our Evangelist intending to set forth the life and death of our Saviour jesus Christ; as the party, he writes of, was extraordinary: so doth he extraordinarily join both together. And because two other Evangelists, 
x M●●. 1. 1. 2. 3. etc.  Saint Matthew, & 
y Luk. 3. 50. 31 etc.  Saint Luke, had already set out his human pedigree, both for succession in the kingdom, & fornaturall descent, Saint john leaving them untouched, betakes himself to the declaring of his divine estate: First, what he was in himself; eternal, with God the Father, & himself very God: Secondly, what he was to us; a Creator, in making all things for us; a Saviour, in giving life, even spiritual life; life of grace, & pardon, life of immortality, & glory. So that whether we respect his greatness. or his goodness, never was any man so worthy the writing of, never any man so worthy the knowing, & following.  
His greatness was magnified in the power of creation: his goodness shows itself especially in the work of regeneration. Wherein first, the Evangelist declares what he is, and doth: then how he is entertained. In him was life, and that life was the light of men. What doth he? According to the nature of light, He shines in darkness. But the darkness will not be enlightened. Of the first of these points concerning life in him, I spoke in my last Sermon: now let us proceed to that, which follows touching light. And therein (keeping our former course of handling the Clauses severally, as they lie) we must first labour to understand the words, then seek out the Evangelists meaning. The words direct us to inquire what life it is, that is here spoken of; to consider what is said of it: that it is light, and the light of men. For the first word, a little labour will serve: because there would have been no doubt of the meaning, but for the needless curiosity of some, that make themselves work, where they find none. What reasonable man would make any question, but that the Evangelist in both clauses speaks of the same life? In him was life. What follows? And that life was the light of men. What life think you? Any other, then that he named presently, yea immediately before? I, say these men; else, why hath he added the article in this later part, which he had omitted in the former? what needs all this ado about the Article? How vain and false the observation is, that hath no better ground, than the presence or absence of the article, I showed in expounding the first verse, against the Arians. Here is less colour for the proof of any difference. First, the course of writing, which the Evangelist hath hitherto kept, in the beginning of this Gospel, makes it evident, and certain, that the same life is meant in both places. In the beginning was the word, and the word was with God. It is ridiculous to imagine, that the word, which was in the beginning, should be any other word, then that, which was with God. By him were all things made, & without him was nothing made, that was made. Without whom was nothing made? without him, by whom all things were made. So in this verse the repeating of the same word teacheth us, that the same life, and no other, is signified. Secondly, there may sufficient reason be given, why it was requisite, if not necessary, to add the article, in the later part. Let us make the Evangelist speak without it. In him was life. What then? And life was the light of men. Who can reasonably conceive, what life he means? In the first verse I show'd that there was good reason to place the Article before word, that it might the easilier appear, whether the Evangelist intended to say, The word was God, or God was the Word. The case is much a like. Take away the Article, and we may well think, that Saint john tells v●, that the light was life, rather than that the life was the light of men. He could not then speak otherwise, if he would speak plain: In him was life, and that life was the light of men. As for his omitting it in the first place, it is usual with all our authors both divine and human, to put it in, or leave it out, at their pleasure.  
The same life then, which was in the Word, was also the light of men. But, what light was that? For the word may be taken in divers senses. The most proper, and ordinary use of light, is to signify that visible creature, made by God, 
* Gen. 1. 3.  the first day of the creation, by which all things afterward to be created, might be seen, and they that had eyes might see. But of this light there is no occasion to speak in this place; neither was it in the Messiah, and it is common to all creatures, that can see, as well as to men. From this proper signification, the word is applied, by a certain resemblance, to note out the instructing, and teaching of the mind, which is as i● were enlightened with knowledge, whereby the understanding is fitted to judge of truth, as the bodily eye, discerneth colours. This our Saviour himself decleares. both for the proper and figurative use of the word. I think it is not amiss to recite the place at large. The light of the body 
a Luk. 11. 34.  (sayeth he) is the eye. Not as the fountain, or spring of light, but as the pipe, which receives, and conveys it to the use of the body. Therefore, when thine eye is single, then is they whole body light. As the water, that is taken out of the Well, where it ariseth pure, and clean, is so brought to the Cistern, if the pipe be sweet, and without filth: so if the eye be not dimmed, nor tainted with any evil humour, the whole body receives the light, as it is bright, and clear. But if thine eye be evil (saith the text) than the body is dark. A 
Ver. 34.  bad sight changeth light into darkness, or at the least discerns not the brightness of it. Take heed therefore (saith Christ) that the light which is in thee, be not darkened. What is the light, that is in a man, but the understanding? Therefore also it is often called by the name of eyes. 
b Pal. 19 8.  The Commandment of the Lord is pure, and giveth light unto the eyes. The Sun enlightens the eyes of the body: but the knowledge of the will of God is that which maketh the understanding see. Open mineeys (saith the 
c Psal. 1 19 18.  Prophet) that I may see the wonders of thy law. That the eyes of your understanding may be lightened (
d ●● ph. 1. 18.  saith the Apostle) that ye may know, what is the hope of his calling. This is that, the jews commonly bragged of, though falsely, 
e Rom. 2. 19  That they were guides of the blind, alight to them which are in darkness: namely, in the darkness of ignorance, not understanding the true way of righteousness.  
Now this light, by which the understanding is enabled to know, and judge, is of two kinds; natural or supernatural, which we also call spiritual. The natural light, is that, which we have from God, by nature; either bred in us with reason, or gotten by reading, hearing, observation, studying, and such other means. Of this speaks 
f Eceles. 1. 13.  the wise King; I gave heart (saith he) to search, and find out wisdom by all things, that are done under the heaven. This is that wisdom of the Egyptians, 
g Act. 7. 22.  wherein Moses was learned. The supernatural light, is that knowledge of matters concerning everlasting life, which we receive from God in the scriptures, or by the ministry of men, according to the truth therein revealed. We speak e the wisdom of God in a mystery (saith 
h 1. Cor. 2. 7.  the Apostle) even the hidden wisdom, which God had determined, before the world, to our glory. These are the treasures of wisdom, and knowledge, all which 
i Col. 2. 3.  the Apostle saith, are hidin Christ, who hath sent his Apostles and Ministers, To make clear unto all men, (as 
k Eph. 39  Saint Paul saith) what the fellowship of the mystery is, which from the beginning of the world, hath been hid in God, who hath created all things by jesus Christ; to the intent, that now unto principalities and powers in heavenly places might be known, by the Church, the manifold wisdom of God. These are the two kinds of light whereby the understanding of man is enlightened, and instructed. The question is, whether of these two, the holy Ghost meaneth in this place.  
A question easy to be answered, will some man say. For seeing it was proved, that by life in the former part of the verse, not the natural, but the supernatural life was signified; who can doubt but the light in this later part, is of the same nature? It is so, doubtless; and therefore we shall need to stand the less while, upon the proof thereof. Yet because it is (for the most part) otherwise understood, and that one especial ground of interpreting that life, to be the supernatural, or spiritual life, was fetched out of this place; I think it will not be amiss to say somewhat, for the better clearing of the matter. First then, the light, here spoken of, must be conceived to be such, as the Scripture otherwhere ordinarily signifieth by the same word. For it were strange, and against reason, to give the word such a sense, in this place, as it hath not any where else in the whole volume of the Bible. I deny not, but it is possible, that some one place may have a word in such a meaning, as is not elsewhere to be found. But this I say, that he, which will adventure upon any such unusual, and rare exposition, had need be sure, that the place will not admitany ordinary interpretation of the word. Here is no such necessity. All things are agreeable to the Evangelists purpose, and circumstances of the text, if we take the word light in that sense, which it commonly bears every where in the Scripture. Let us inquire then, how it is ordinarily taken. Surely, for that supernatural light, which the Lord revealeth, for the making known of the means, whereby he hath appointed to bring us to salvation.  
It were too much to recite all. I will name some principal places, by which you may judge of the rest. With thee is the well of life (saith 
l P●●l. 36. 9  the Prophet) and in thy light shall we see light: Life, and light both in one verse, both of one nature, both supernatural. 
m Psal. 42. 3.  Send out thy light & thy truth, let them lead me. The light of nature, is never called the light of God: the truth of God is that, which himself hath revealed by his word. But what do I expounding it? The next words put the matter out of doubt. Let them bring me unto thy holy Mountain, and to thy Tabernacle. Can natural wisdom guide us thither? Can the light of human learning show us that way? 
n 1. Cor. 1. 21.  The world in the wisdom of God knew not God by wisdom. It is the word of God, 
o Psal. 119. 105  that is a lantern to our feet, and a light to our paths. 
p Pro. 6. 23.  Salomen bears witness to the same truth. The commandment is a lantern, and instruction a light. Therefore doth 
q Isay. 2. 5.  the Prophet Esay exhort the Israelites, to walk in the light of the Lord. And in 
r Chap. 60. 1.  another place he comes nearer to the light, that Saint john in this place holds out unto us. Arise O jerusalem, (saith he) be bright: for thy light is come, and the glory of the Lord is risen upon thee. For behold, darkness shall cover the earth, and gross darkness the people: but the 
Ver 2.  Lord shall arise upon thee. And his glory shall be seen upon thee And the gentiles shall walk in thy light, and Kings at 
Ver. 3.  the brightness of thy rising up. What is this darkness, but the ignorance of the way to salvation? What the light, but the manifesting, and showing of that way, by the ministry of the Gospel? 
s Chap. 9 2.  The people, that walked in darkness, have seen great light; they, that dwelled in the land of the shadow of death, upon them hath the light shined. Which prophecy as the Evangelist saith, was then fulfilled, 
t Mat. 4. 14.  when our Saviour preached the Gospel in Galilee.  
Therefore also is he himself called A light. 
u Luke. 2. 32.  A light to be revealed to the Gentiles. And himself called his Apostles 
x Mat. 5. 14  The light of the world. Yea, all Christians, truly enlightened by jesus Christ, are called the children of of light. The children of this world (
y ●●uk 16. 8.  saith Christ) are wiser in their generation, than the children of light. To conclude God himself is said to be 
* jam. 1. 17.  the father of lights, from whom every good, and perfect gift cometh. To be light, and that without all kind of darkness. 
a 1 I Io●. 1. 5.  God is light; and in him is no darkness, Them, that believe, 
b I. Pet. 2. 9  He hath called out of darkness, into his marvelous light. But what stand I reciting so many particular places? The new Testament is full of the like. As for the other signification of the word, that by light, natural reason or knowledge should be meant, I am certainly persuaded, that it is not once to be found in the whole course of the scripture. What other proof of this point shall I need, then that they, which expound this place of such natural light, can allege no text, but one, that may seem to make any thing for that purpose? And the most that can be gathered out of that too, is but a seeming, or show; 
c Psal. 4. 6.  Lordlift up the light of thy countenance upon us, Who is so desirous to have light, taken for reason, that he can think, the Prophet speaks of it in that place? He compares the wishes of worldly men, with the desires of the faithful. Many say, who will show us any good? Who will teach v● how we may gather goods? But what do the godly pray for? That the Lord would give them an increase of human wisdom? Indeed this prayer had not been unfit for a Philosopher, who knew nothing better, nor esteemed any thing more, than such manner of knowledge. But the thoughts of God's children are raised higher, and their happiness is of an other kind. The knowledge, and favour of GOD, are the matters, they labour for. That is the light, which they would have to shine upon them, and in them; without which they account themselves to be in palpable darkness, though they had more knowledge of all other matters, than all men in the world beside. This was fit to be opposed to the vain wishes of carnal worldlings.  
If then the word be ordinarily taken for supernatural, or spiritual light, seldom or never for the natural light of reason, and human knowledge; how should we understand it, in this place, but according to the general use of it in the scripture, for that light which we receive from God by revelation? Whereof that we may be the better persuaded; let us consider the signification of the word, as it is commonly used by 
d joh. 3. 19 20. 21.  this writer. This is condemnation, that light is come into the world, and men loved darkness rather than light. So in the two next verses. What is this light? not natural reason, nor any knowledge obtained by it; but the mystery of redemption; which carnal men cannot fancy, because it overthrows all opinion of any goodness in man. Let us go forward. john (saith 
e Chap. 5. 35.  Christ) was a burning, and a shining candle. Not for any extraordinary knowledge in human learning, whereof he was utterly void, as his bringing up shows; but for his innocent life & preaching of the Messiah, of whom (as 
f Chap. 1. 7.  our Evangelist saith) he came to bear witness: and that was the light, wherein, as it followeth, 
g Chap. 5. 35.  the jews for a season would have rejoiced; namely in taking him for the promised seed sent from heaven, for their deliverance, 
h Chap. 1. 19  as it appeareth in this first chapter. I am the light of the world saith our Saviour. As long as I 
i Chap 8. 12.  am in the world, I am the light of the world. What? To show 
k Chap. 9 5.  them the way to the wisdom of this world? No such matter. The things, that our Saviour declared, 
l Luk. 10. 21.  were hid from the wise, and men of understanding, and revealed to the simple, that had no learning. I will not weary you too much with turning your books, or stuffing your memories: look over the whole Gospel, & the Epistles of this Evangelist, & Apostle, at your leisure; you shall never find the word otherwise used, unless perhaps once or twice, for the outward light of the sun, or a torch, or candle.  
Whom may not these observations suffice? If need be, there is yet more proof left, and somewhat more direct, if any thing can be more direct, to the place in question. For Saint john proceeds to expound that, he had said, of the light, john the Baptist came to bear witness of the light 
m joh. 1. 7.  Of what light, but that which was mentioned presently before? And what light was that? The supernatural light, which is not to be seen with the eyes of the body, not understood by the discourse of reason, but believed by the virtue of faith. He came for a witness, to bear witness of the light, that all men through him might believe. Believe what? 
n Chap. 12. 1●  While ye have light, believe in the light, that ye may be the children of the light. Is it not as clear as the sunshine, that the light Saint john speaks of, is neither the sun nor natural reason; but more excellent, and glorious then either of these in their greatest height and perfection? Shall I go yet one step further? Fellow me, I pray you a little way, and I shall bring you, where you may rest yourselves after this long travel. Where may that be? but in the same signification of light, which before, I gave in particular of the life, that was affirmed to be in Christ. The life of grace or sanctification, which is the fountain of holiness in us, appears evidently in the light of our conversation. God is light, and in him is no darkness. If we say that we have fellowship with him, and 
1. joh. 1. 5.  walk in darkness, we lie, and do not truly. But if we walk 
●er 6.  in the light as he is in the light, we have fellowship one with an other, and the blood of JESUS CHRIST his 
ver. 7.  Son cleanseth us from all our sins. Would you see thy more particularly? For the enlightening of the understanding, call to mind that the Apostle Saint Paul, labouring to draw the Heathen out of their ignorance, to the knowledge of GOD to their salvation, tells them that he was sent to open their eyes, that they may 
Act. 26. 18.  turn from darkness to light. The reforming of the flection is signified by the same kind of speech. Ye were once darkness, but are now light in the Lord: Walk 
●● 5. 8.  as the children of light. So is the out ward conversation also. The night is past, and the days is at band: Let us 
Rom. 13.  therefore cast away the works of darkness, and put upon us the armour of life: So that we walk honestly as in the 
Verse. 13.  day: not in gluttony and drunkenness, neither in Chambering and wantonness, nor in strife and envying. But eut you on the Lord jesus Christ, and take no thought for 
●●14.  the flesh, to fulfil the justs thereof. I confess, the life of glory in heaven is not so plainly expressed by the name of light; yet both God is said to dwell in light, which no man 
1 Tim. 6. 16.  may come unto: and the place of torment is called darkness; whereby we are given to understand, that the contrary to is light, and brightness. The children of the kingdom shall be cast out into utter darkness. They are wandering 
vat. 8. 12.  stars (saith the Apostle Jude, of certain wicked men) to whom is reserved the blackness of darkness for ever. 
Jude ver. 13.  And this may suffice to show, that by light in this place supernatural light, and not natural light is signified.  
Which being granted, we may by it discern, why it is called the light of men; which was the second thing to be considered in this point. They, that by light understand 
August in joan. tract. 1. Beda m loan 1.  natural reason, can give no sufficient satisfaction, why the Evangelist should make mention of men, rather than of Angels; who are furnished with that virtue, no less, if not more, than men. Expound it of supernatural light, and the reason is evident. For the redemption, which is by Christ, is proper to men, and belongeth not to the Angels; who (as S. Peter teacheth us) are east 
2. pet. 2. 4.  down into hell, and delivered into chains of darkness, to be kept unto damnation, namely unto the judgement of the 
Jude ver 6.  great day. To Abraham, and his seed were the promises made. Not to the Angels. For he in no sort took the Angels, but 
Gal. 3 16. Heb. 2. 16.  he took the seed of Abraham. Therefore is he called the light of men, not of Angels, nor any other creatures, who have no need, or no part of the spiritual life, and light, which is by, and in him. Look not, that I should magnify the mercy of God toward mankind, in this respect; or so much as put you in mind, how infinitely we are all beholding to his Majesty, for so unspeakable, and undeserved a favour. Of that in due place: as yet we have but searched out the true sense of the words.  
From which, I pass now to deliver the Evangelists meaning, contained in them. And that life was the light of men. What is it, that the holy Ghost would teach us, by this kind of speech? Doubtless, either he sets out the benefits, we reap by our Saviour, in an other particular; or else he intends to show us, how we come to the obtaining of them. I will speak shortly of both. Life is the chiefest of all outward blessings; as upon which all the rest so far depend, that without it, they cease to be, What doth any man enjoy in this world appertaining to his being, or well being here, which receives not end with this present life? Health, wealth, friends, beauty, wisdom, learning, valour, and whatsoever else belongeth to the comfort, or ornament of man, in this world, is bounded on every side with the limits of this natural life. Therefore is the commandment of not killing set in the first place, of all matters that concern ordinary men; because he, that taketh away life, spoils a man at one stroke, of all things appeartaining to this present world. Yet many a man enjoyeth life, who hath little joy of any thing in life; and to speak according to the point in hand, who lacks a chief comfort of life, the sight either of body, or of mind, or of both. Therefore although the Evangelist had told us before, that life was in CHRIST, than which nothing is more excellent: yet he truly conceived, that a farther benefit might be added, namely light. So doth our Saviour sometimes speak of himself, heaping up as it were one bounty upon an other, and setting forth in divers similitudes, the blessings we receive by belief in him. I am the way, the truth, and the life. And in one place, to amplify 
Ie●. 14 6.  the greatness of the blessing, he joineth light and life together. I am the light of the world: he, that followeth 
& 8. 12.  me, shall not walk in darkness, but shall have the light of life. It is much to have light, whereby a man may be guided in his ordinary course of travarle; and he that wants it, wandering in the night, is in the danger of stumbling, 
& 11. 9 10.  and falling. But it is a blessing above the conceit of man, to have such a light held out unto him, as shall direct him to everlasting life: that shall not only make him able to see the way, that lies before him, but shall go before him as a guide in the way, to the end of so happy a journey. This is that then, which Saint john instructeth us in, that our Saviour Christ is not only the fountain of life, which streameth, and ●ssueth forth to all them, that by faith cleave unto him; but that he is also the light, that leads, and usners us as it were, into the palace of heaven. Thou livest in him, and by him: Thou hast thy understanding enlightened with the true knowledge of God, and clear sight of the certain way to salvation. I can hardly stay myself from falling into some earnest exhortation, when I consider these wondrous blessings, that are to be had in Christ. But I must of necessity forbear it, till I have ended the exposition.  
Which may reasonably be thus delivered; that the Evangelist, in these words, gives us to understand, that the life, which he said was in CHRIST, is conveyed to men, by a certain enlightening of them, with the saving knowledge of GOD in CHRIST. As if he should have said, Whereas all men naturally are dead in sin, and by reason of sin, liable to eternal damnation; and also are farther overwhelmed with the mist of ignorance in darkness, that they cannot discern of the way, that leads to true happiness; He that first created the world, and all therein of nothing, hath taken a second pains to revive them, that are void of life, and to enlighten them, which are covered with darkness; that as he hath provided means of life for them: so they may see, what those means are, and seeing attain unto them. So that whatsoever may be needful to the obtaining of everlasting life; all that, our Saviour hath graciously, a●d bountifully provided. Art thou dead? In him is life. Art thou ignorant that thou canst not discern of the way to life? That life, which is in him, is the light of men. If he had not brought the former, it would never have come. If he had brought it, and not seconded that faucur with a farther kindness, to make us see our own death, and life in him, all had been to no purpose. For who will seek for that, whereof (in his own conceit) he hath no need, not use? who will spend his time about the seeking of that, which he hath no possibility to find, or guess at? Therefore although the main blessing, & end of all, be life in Chr. yet the discovering of this life is so necessary that without it we should be never a whit the better for the other, than we are for those riches, & treasures, which are hid in the farthest parts of the world, unseen, & unknown to us.  
Hence it is, that our Evangelist adds light to life; following the example of his Lord, and master, who makes so often, and so honourable mention of the light. This is 
Ioh 3 19  condemnation, that light is come into the world, & men loved darkness better than light. Mark, I beseech you: the refusal of the light is the great cause of damnation to the world. Therefore doth he exhort them, To believe in the light, 
& 12. 36.  while they have the light. And lest this same light should seem unto them a matter of small account, he tells them, both that he himself is the light, and that they shall not always have it shining to them, as they had then, when persuaded them to make a right use of it. I am (saith he) the light of the world; he that followeth 
& 8 12.  me, shall not walk in darkness, but shall have the light of life: As long as I am in the world, I am the light of the world: walk 
● 9 5.  while ye have light; lest the darkness come upon you. For he that walketh in the dark, knoweth not whither he goeth. 
● 11. 35.  This is the commendation of the light, not much inferior to that of the life itself. For it little avails a man to have an earnest desire to go to any place, if he know not, nor can learn the way, that should bring him thither. The Athenians had an altar built, and dedicated to the unknown God. Were they ought the better for it? They 
A●●. 17. 23.  worshipped they knew not what: as our Saviour saith of the 
● 4. 22.  Samaritans. The Apostle brings them light. Whom you ignorantly worship, him I show unto you. But they loved darkness better than light, and so came not to life. Now, that we may not be guilty of the same sin, and fall into the same damnation; Let us stir up our dead hearts, by the consideration of the doctrine herein delivered.  
That life was the light of men: that is, according to the former exposition; The same word or Messiah, that is the author of life, is also the fountain of light unto us. Without life, what are we but dead carcases? without light, what are we but blind beetles? Light without life can no more quicken us, than the fish in the sea, or the beasts in the forest nourish us. Life without light can no more guide us to happiness, than a good appetite without meat feed us. If either fail, neither avails. But if that life be the light of men; both the end and the way are ready for us, and open to us. Refine thy thoughts, to meditate on so high a favour. Enlarge thy heart, to conceive so great a kindness. Was it not enough for JESUS CHRIST to bring life into the world, but that he must also light us the way to find it? Had it not been more than extraordinary love, to lay it before us, though he had not as it were thrust, and forced it upon us? Must he give thee both meat to feed thee, and stomach to eat it? O incredible favour! O more than admirable kindness! He offers thee life. Thou neither regardest it, nor seest it. I would we did not turn away our faces from it. He opens thine eyes, and makes thee see it. Wilt thou shut them again, and be wilfully blind? S●y not in thy wretched unthankful heart; Who will show me the way to life? Behold, the author of life spreads the beams of light round about thee. The darkness is great, and thick; but the light doth pierce, and scatter it. There is nothing wanting but a willingness to see. What if it were far off, that it could hardly be discerned? Couldst thou reasonably excuse thyself, by a fear of overstrayning thy sight? It is life thou lookest at. If thou shouldest break thine eyestrings with thy earnestness in looking, would any man say, it was not worth the venturing? It is better to go blind into heaven, then having full sight of both eyes to be cast into hell fire. I was purposed to have spent this exhortation in kindling, or inflaming our affection if I could, with the love of him, that hath so carefully, graciously, and bountifully provided for us: and must I be feign to bestow my time, and pains in persuading you to accept of so rare a courtesy? But what say I courtesy? Kindness, favour, love, the most affectionate, and forcible words, that can be devised, are too cold, and weak, to signify, I will not say to express such unspeakable bounty.  
But let us make as light reckoning as possibly we can, of being enlightened. Let us account it a small favour to see, that we are guided in the way to happiness. Let us despise the pleasure we may take, by knowing what we have escaped, and what we shall come too. At the least, though we care not to know our happiness, ver let us not be so senseless, as not to care whether we be hap●ie, or no. The life, which we can not choose but desire, is not found, but by the light, which we look not after. He that walks in the dark knows not whither he 
joh. 12. 36.  goes. Yet perhaps he may light upon the place, he seeks ●or. O miserable hazard! will any man so adventure his eternal salvation? How shall he know it, when he comes to it? He may overshoote his Port. He may fall short of it. He may be carried captive into samaria, 
● King. 6. 13. 19  while he puzzles in the dark to beleger Dothan. Beside, if he were sure to arrive at the place, he goes for, he may have exceeding much foul wether, that he shall never know where is; nor believe that, which, at his first putting to Sea, he seemed to be assured of. If a man walk in the night (saith our Saviour) he stumbleth. Well, let all this be nothing; though he can be no wise man, that will bear such an adventure, when he need not: But let it (as I said) be nothing. It is something to lose or miss of felicity, and life; howsoever the danger of losing, or missing it may be thought a matter of small importance. So a man have it at the last, it skills not perhaps how hardly, or slowly he come by it.  
Be it so. But what if it will not be had at all, without light? While ye have light, believe in the light, that ye may be 
joh. 12. 35.  the children of the light. Mark ye what he says, that hath life in him? Ye must be children of the light, by believing in the light; how shall that be, if ye despise the light? Would you attain to life? Take the light with you, that may show you where it is, The first step to life, is turning from darkness to light. The Lord sends the Apostle Paul to the Gentiles, that by his ministry they may be brought ●o life. How is the course of this work described? He must 
Act. 26. 18.  open their eyes, that they may turn from darkness to light, & from the power of Satan to God. While we are in darkness, we are also in the power of Satan; when we approach to God, we come out of darkness. After that, follows forgiveness of sins; that is, life in this world, and in heritance among them, which are sanctified by faith in Christ; that is, glory in the world to come. Knowledge enters us into the way of life; faith settles our steps in it, that we neither turn aside out of it, nor run backward, whence we came. He, that never sets foot in the way, can not go forward in it. He, that knows not, what is to be believed, can not believe. Let a man run never so hard, if he be out of the race, he shall never come to the goal, Look upon the Apostle 
Phil. 3. 5 6.  Paul; see what pains he takes, how temperately he lives, how religiously he worships, how zealously he pursues, 
Act. 26 9 10. 11.  & persecutes them, whom (in his ignorance) he took to be enemies to God. At your leisure consider his behaviour, as himself hath set it out; What was he the nearer to true happiness, for all this ado? He found at the last, that his best righteousness was no better than dung, & all the reward his zealous persecuting could procure him, was feign to be given over, for the purchase of the pardon thereof. So little can it avail a man, to make all the speed, that may be, when he is out of the way. Therefore if any man be desirous to become partaker of the life, which is in Christ, he must of necessity be directed, & guided by the light, that from him shines unto us. If thou wilt live, thou must be enlightened. Will life, thinkest thou, be found in darkness? no more than light is in death. Is it not strange then, yea admirable, & incredible, that they which profess, they seek for life, should wilfully continued in darkness? And yet me thinks it is more strange, if more may be, that those men should persuade themselves, they are in possession of life, who feel themselves shut up fast in darkness. Who is there in this congregation, I had almost said in this whole nation, that doth not flatter his own heart with an opinion of life by Christ? That life is the light of men. Give me leave now, after long time of error, to advise with thee of that, which thou shouldest have been fully resolved of, a great while since. Thou sayst, the life that is in Christ hath quickened thee. Thou art questionless enlightened. Shall I make bold to ask thee a ●ew questions, concerning the mystery of thy redemption; the root, whereon the life, thou talkest of, groweth? Wilt thou not abide to be questioned with of these points? Hear me a little; I do it not to appose thee, but to instruct thee. At the least, if thou wilt not answer me, yet give me the hearing, while I open this great secret unto thee. Not that neither? Shall thy pleasure lull thee a sleep, that thou canst not hear? Shall thy profit carry thee away, that thou wilt not see? I were as good hold my peace, as speak, and not be heard. All men are willing, and ready to conser of that, whereof they have skill, and experience. Thou canst not do a soldier a greater pleasure, then to put him into some discourse of war. How gladly doth a Mariner take occasion to entreat of navigation? So all professions, and trades, easily fall into speech of that, wherein they have best knowledge. Only in the profession of christianity, the case is otherwise. You shall find many a one, (I would I might not truly say very many, I am sure I may say over many) that can not endure to speak themselves, or hear other men enter into any discourse of life in CHRIST. Tell me I pray you, what is the reason, why other sorts of professions are so forward in talking of their arts, and trades? Is it not because they make account they have some good skill in them? Can Christians be so backward to reason of matters touching their salvation, but that they are privy to their own ignorance in such cases? Shall a smith, or a shoemaker, delight to speak of his craft, because he is skilful in it? and shall we hold off, and shun speech of our glorious redemption, because; but I will say no more for very shame of the world. It were not possible we should avoid such communication, if we knew how to carry ourselves in it, without bewraying our ignorance. How then stands the case with us? Are we not enlightened? Then are we not quickened. If we be in darkness, we are in death too. This, this (it is be feared) is the case of many of us. There is no life in us, because there is no light in us: With this light we may search our hearts, and discern, whether we be indeed alive, or dead, What know I, concerning mine own natural estate? What have I learned of my first transgression in Adam? What feeling am I come to of the horrible corruption, where with my soul, and body are defiled? What understand I of jesus Christ's natures, and offices? Have I considered the infiniteness of the love of God, in sending his own, and only son to be my saviour? Am I well instructed in the doctrine of his sufferings? Is the value of his invaluable sacrifice magnified by me, though not comprehended? Let me yet come a little nearer. How many are there that do not so much, as know what jesus Christ was? what it is to be justified; what it is to believe? We are buried in the darkness of death; having nothing in us, but the bare conceit of life. I appeal to thine own soul, whosoever thou art, that wouldst be saved: I desire thee not to let me see the light, that is in thee, but to look into thine own heart, whether there be any there, or no. The trial is betwixt God, and thee. It is in vain to say, thou art enlightened. For he knows, what is in thee, better than thou dost thyself. And there is no greater argument of thy blindness, then that thou dost not see it. He, that gins to see, perceives he wants a great deal of seeing perfectly. But he, that was borne blind, and continues so, knows not that there is any such thing as sight to be had, but only as he hears other men talk of it: Such is the estate of many professed Christians. They have heard I know not what rumours of Adam, and his fall; of CHRIST, and his death, and such other matters: But they know no one point, or other, sound; and thoroughly, either to their humiliation, or consolation.  
And yet (for I must repeat it again, and often) without light, there is no life, to be had in jesus Christ. How long, then will you wander in darkness? When will you approach to life? Let it suffice us, that we have hitherto continued in ignorance: yet the light shines unto us. Who can tell how soon the Lord will be weary of waiting on us, and holding out the light of salvation to them, that will not see? Deceive not your own selves with a vain hope of life, as if it could be seized on, by groping in the dark. Be not wanting to yourselves, and assuredly ye shall be saved. Christ jesus hath provided life sor you. The same Christ jesus is ready to show you the way to it; nay, hath showed it to you already, if you would have vouchsafed to look toward it. And because you are not blind only, but dead also, he hath sent us his servants, and ministers, to call upon you, to cry out unto you, to entreat you, that you would open your eyes, and see the light. It lies shining upon your eyelids; do but lift them up, and it will enter. What shall you lose by receiving sight? What will it hurt you to be saved? Is any man so hardly entreated to his own good? You shall not travail alone, in the way to life. Behold here is company on every side. I, and my brethren the Ministers will carry the light before you; do but follow it, and the light will bring you to life. If any man, for all this, will roost in darkness; though he refuse to see the light, yet shall that discover him both to God and men. Art thou not ashamed to know, that so many see thy blindness? Art thou not afraid, that the Lord himself will cast thee into eternal darkness, since thou takest no pleasure in light? Rouse up thyself, and shake off this drowsiness, that CHRIST JESUS may give thee light. If thou wilt not, never press into this, and the like places. God is not deceived. Thou makest a show of love to the light, when thou comest hither, where it shines. Is thy sight dim? The light will clear it. Hast thou no sight at all? The light will give thee eyes to see withal. The light of the sun appears not, but where there are eyes already, and those open too. But the light of life which is in CHRIST, makes eyes where it is desired, and causeth life in all, that are willing to have it.  
Whereof if any man doubt, let our Evangelist resolve him: who, proceeding to show us the effect of the light, tells us, that it shines in darkness; as it were offering itself to disperse, and scatter whatsoever hindereth or stayeth our full enlightening. For though it follow in the later part of the verse, that the darkness comprehends it not: Yet the force of the light appears in some, who by it attain to knowledge, and salvation. But this belongs to an other place and discourse: let us go forward in our exposition. Wherein we are first to consider the words, then to deliver the sense. The words are not so doubtful in themselves as the variety of interpretations hath made them: which indeed is so great, that if I should handle them at large, both you and I should be sooner wearied, then edified. I will therefore content myself with some little speech concerning the diversity of the expositions. And therein first we must see what light it is, the Evangelist speaks of: than what he says of it; that it shineth in darkness. By light, generally CHRIST, or his doctrine, or both, are thought to be signified. The variety of opinions principally consists in the divers respects in which he may be conceived to be spoken of. All which may be referred to these two heads; his divine Nature, or his Person. And so much of these respects in general: the particulars I must needs reserve, till I have showed what is meant by darkness, and not comprehending; for without the knowledge of them, this cannot be understood. In the mean while. we may easily guess at the Evangelists meaning if we assure ourselves, as there is good cause we should, that the light here is all one, with that in the former verse. Whereof who can reasonably make any doubt? Hath not the Evangelist held the same course before? One and the same word was in the beginning, was God, was with God. By the same word, were all things made: nothing was made without him. In him was life: and that life, which was in him, was the light of men. And the light shineth. What light, but that which he named, in the clause before?  
Now, that both the person and the doctrine may well be understood, by this light; it is clear by that, which our Saviour often saith of himself in this Gospell● I am 
joh. 8. 12. & 1. 46.  the light of the world. I am come a light into the world. And that this belongs to his person, it is manifest, because he restrains this light to his continuance in the world. While I am in the world, I am the light of the world. walk while ye have the light; while ye have the light, believe in the 
& 9 5. & 12. & 35. 36.  light. But what need I go any further than this chapter? What was john's witness, but that jesus was the Lamb of 
joh. 1. 6. 7. Ver. 29. Ver. 33.  God that takes away the sins of the world? That he was the Messiah, whom the father had sent? Therefore doth he as it were point him out: john seethe jesus coming unto him; and saith: Behold the Lamb of God. And 
Ver. 29. Ver. 36.  he beheld JESUS walking by and said; Behold the Lamb of God. What should I use many words? It not his person signified, when Saint john saith, In him was 
Ver. 4.  life? It is then truly said of our saviours person, that he is light, and shineth. But how is our Saviour light? Not only as by his divine power he gives us light, through the work of his Spirit in our hearts, whereof in this place our Evangelist doth not speak; but also in regard of the doctrine of everlasting life, which he preached in his own person, while he lived here amongst men, and now teacheth daily by those whom he hath made his Ambassadors, to entreat men on his behalf, and in his name, that they 
2. Cor. 5. 19  would be reconciled unto God. Let us see how this may be proved. Light is come into the world (saith 
joh. 3. 19  our Saviour) and men loved darkness, more than light. What light? Namely, the true knowledge of salvation; whereof our Saviour had discoursed before to Nicodemus, not without his wonder, and astonishment. How 
Ver. 4.  can a man be borne which is old? said Nicodemus, when Christ preached to him of regeneration by water, and the spirit, without which, no man can enter into heaven. Afterward, when he laboured to instruct him, in the knowledge of his corrupt natural estate, and showed him, that the spirit enlightens whom he pleaseth, as the wind blows where it list; How can these things be? said Nicodemus. 
Ver. 9  The world can not abide this light, which discovers the shame, and misery of her darkness. Men had rather continue a good opinion of their own virtue, and holiness, though with error, then forego that proud conceit, they have naturally of themselves; by seeing their sins laid open by the light of truth. Thus was Christ the light of the world, while he was in the world; because 
joh. 9 5.  he preached the Gospel to as many, as would hear it. And this was the light, which should not, as he threatens them, always be with them. So then by light the doctrine of the Gospel, and knowledge of everlasting, life is understood, and the person of our Saviour there by signified, so far as concerns his delivering and teaching of that mystery.  
This being thus conceived, it is no hard matter to know, what is meant by shining. What else, showing and manifesting itself, so that they which will may see it, and by it see the way to everlasting life: No man lighteth 
Mat. 5. 15.  a candle to put it under a bushel, but to set it on a Candlestick, that it may give light to all, that are in the house. Let your light so shine before men (saith our Saviour, applying the former similitude) that they may see your good works. 
〈◊〉 le si 〈◊〉. Arian. ●● 3. cap. 3.  They, that would have the place understood of that inlighting, by which Christ makes us discern the truth of that which is taught us, do not put any difference betwixt shining, and inlighting; whereas it is plain, that the holy Ghost, in this place, intends not to entreat of the effect, in the hearts of men, but of the natural property, and immediate act of the light. Neither doth this sense of word well agree with that, which followeth; And the darkness comprehended it not. Is not this contrary to the former? If the light shine, so that it enlighten the darkness, how can it be said, that the darkness doth not comprehend it? For it will appear anon, that by not comprehending, not acknowledging, or not receiving the light, is signified. But although the darkness be not cleared and made bright by the light; yet the light itself shineth; that is, casteth, and spreadeth abroad his beams. Doth not the Sun shine, but when it is seen? Shines it not upon the blind? Even so the light of truth glistereth brightly, though it be not discerned by them on whom it falls.  
But this (as I noted before) is easily acknowledged; the greatest doubt is, why the evangelist changeth his manner of speech, and speaks of the present time; The light shineth. We have had nothing hitherto, but of the time past. The word was in the beginning, was with God, was God; were made, was made, was life; was light; All of that, which is past, according to the ordinary course of an History. So in the clause, that follows, Comprehended not. Only here, The light shineth, not shined. That our saviours continual enlightening us from heaven is not signified, it appeared before, because of the difference betwixt that, and shining. Add thereto, that if Christ enlighten, the darkness is enlightened, & so comprehends the light. But the Darkness saith our Evangelist did not comprehend it. Shall we refer it to the whole time, since our saviours incarnation? Indeed the light hath shined ever since, and doth, & shall shine. If that had been the meaning, it had been fit to have said; The darkness comprehendeth prehendeth it not, then comprehended it not; unless we think that the darkness is less dark now than it was, when the Apostle writ this Gospel. And in that place, which is brought to prove this exposition, there is no such diversity of time, but all runs alike. That which was from the beginning, which we have heard, have seen, have looked upon, have 
1. joh. ●. ●.  handled; The life appeared, & we have seen it. We shall come nearer to the point, if we understand it of that continual 
Ver. 2.  light, which shineth to us, by the ministry of the word. Yet will not the former doubt be removed why the Evangelist saith not comprehendeth, and so includes the present also, which is as unable and unwilling to comprehend the light, as the former times have been.  
What may then be thereason, why the holy ghost speaketh after this sort? The light shineth. It seems to me, saving other men's better judgement, that this speech concerns the general nature of the light, to which the shining of our Saviour, & his doctrine is resembled. All men know that light properly signifieth that by which we are enabled to see with our bodily eyes: & by a resemblance thereunto, that which informeth the judgement. & instructeth the understanding, is called by the same name, whether it be done by natural, or supernatural, means. The Evangelist then having given this name to our spiritual enlightening by Christ, & to the shining of that supernatural light upon us, speaks in these words of light in general, as if the should have said: It is the nature of all light to shine, as of water to moisten, & of fire to burn Therefore doth the Sun continually ●end forth his beams, and as soon shall he cease to be, as to shine. For, seeing light is as natural to him, as reason, and life are to men, and beasts; as they leave to be that they are, when these actions have an end. so doth the sun perish. whensoever he gives over shining. What is this to the iupernaturall light, which comes from our Saviour, by his word and doctrine? may some men say, I will tell thee. The holy Ghost will have us by this former part of the similitude, to gather, and understand the later, in this ●ort. The life that is in Christ (saith Saint john) is that, which enlightens men; giving them, or at the least affording, & offering them the knowledge of their blindness, and deadness, and of light, and life to be had by, & in Christ. Now it is well known, that the light, according to the nature thereof, shines in darkness; so did, doth, and will, this supernatural light, always show itself to them, that look after it.  
This (I take it) is that, which our Evangelist intends, and implies, though he express it not. Since we perceive, that the light must needs shine, and understand that the life in Christ is the light of men; how can we choose but conclude, that certainly the light did shine, while our Saviour was in the world?  
So then, the light shineth always by nature; But where shineth it? Surely in darkness. For there is no use of light, but in respect of darkness: and wheresoever any light shines, there is darkness, without that light, naturally, and ordinarily. What darkness is it, wherein this supernatural light shineth? Questionless, a darkness suitable to that light. For the Sun in his greatest brightness, at high noon in summer, shines not to the soul, but to the body of man; & the excellentest knowledge, & clearest light of reason, helps nothing to the enlightening of our bodily darkness: but the simplest idiot, if his sight be good, will see as well, as the wisest man in the world, if he have the sun light. This than must be laid, as the foundation of the building; that by darkness, not the absence of natural light, but the want of spiritual knowledge is signified. And as by light we understand the person of the Messiah, together with the doctrine he taught, concerning our spiritual salvation; so by darkness we must in like sort conceive the ignorance of him, and of that knowledge, which he imparted to the world, whereby only everlasting life can be attained to. What then is this darkness, wherein the light shineth? what else, but the blindness of men, by which they are unable to see, and know, what belongs to their eternal salvation; the infidelity of men, whereby they are hindered, and withheld from acknowledging the means of it, when they are offered?  
Of the doctrine anon; as yet I am in search for the meaning of the word. Which, as all men know, & confess, signifie● properly the absence of this outward light, to which it is contrary. It is needless to prove this point by example. Take one for all, in the beginning of the scripture. Darkness was upon the deep. And God said, Let 
Gen. 1. 2. 3. 4.  there be light. And God separated the light from the darkness. We see clearly, what darkness Moses speaks of; that it needs not my exposition. From hence the word is taken, and applied, to note out the punishment of sin, and sin itself: The punishment in this life, adversity & affliction. He hath set darkness in my paths, saith job; 
job. 19 3.  meaning that the Lord had laid grievous afflictions uphim. If they look unto the earth (saith I say) behold darkness, 
Isay. 5. 30. & 8. 22.  and sorrow, & the light shall be darkened in their sky. Darkness is without comfort, and affords a man no sight of any means for his deliverance. Therefore the use of the word reacheth farther; even to death, and damnation. Before I go, and shall not return (saith job) to the land of 
job. 10. 21. ver. 22.  darkness, and shadow of death, Into a land, dark as darkness itself, into the shadow of death, where there is no order, but the light is as darkness; Of damnation our Saviour often speaketh, when he names, casting into utter darkness. The children of the kingdom shall be cast out into utter 
Mat. 8. 12. & 22. 13. & 25. 30.  darkness. Take him away, and cast him into utter darkness. This, Jude calleth the blackness of darkness. For whom, is 
jad. ver. 13.  reserved the blackness of darkness for ever.  
When the word is used for sin, it signifieth either the ignorance of the mind, and understanding, or the 
Rom. 2. 19  wickedness of the heart, and conversation. Thou persuadest thyself (saith the Apostle to the jews) that thou art a guide of the blind, a light of them, which are in darkness: namely in ignorance. To this purpose the same Apostle saith of the Ephesians, before they had been taught by 
Eph. 4. 18.  the Gospel, that Their cogitation was darkened. This is 
Mat. 4. 16.  that Darkness, in which the people sat, till by our saviours preaching (as Saint Matthew tells us) They came to see light. That the wickedness of our heart, and the lewdness of our actions are signified by the same word, it may 
Rom. 13. 12.  appear by these places. Let us cast away the works of darkness, and let us put on the armour of light. What these works of darkness are, the Apostle showeth in the next verse: 
Ver. 13.  Gluttony, drunkenness, chambering, wantonness, strife, and envying: and generally in the verse following, To fulfil the 
Ver. 14. Ephe. 5. 8.  lusts of the flesh. In this respect he tells the Ephesians, that they were once darkness. And a little after, he forbids them 
Ver. 11.  to have any fellowship with the unfruitful works of darkness. But no man speaks more plainly, or more fully to this purpose then S. john himself. God is light, and in him is no 
1. joh. 1. 5.  darkness; that is no kind of evil. If we say, that we have fellowship with him and walk in darkness, we lie, and do 
& ver. 6. 2. 11.  not truly. He that hateth his brother, is in darkness, & walketh in darkness: is in the corruption of nature, & behaves himself according thereunto. And of the word this may suffice, concerning the ordinary use of it in the Scripture.  
For this place, we must needs take it generally, as we did light, and so apply it to the particular in hand. The light naturally shines in darkness; and bodily light in bodily darkness, the spiritual in spiritual. So did the Messiah shine in the ignorance, and wickedness of men. So did the doctrine of salvation show itself, in the blindness, and naughtiness of the world. The former point of the natural, & bodily light shining in darkness, is not any matter of divinity; & beside so well known to children, that it were lost labour to say any thing of it. Let us keep ourselves to the Evangelists meaning; and after we have a little proved the doctrine, consider the matter for our farther instruction, and edification. And that the truth may the rather be acknowledged, let us call to mind, that the Prophet Isay, many hundred years before, gave notice of this light, and the shining thereof: and not of the shining only, but also of a farther effect, the enlightening of them, that were in darkness. Let us hear himself speak. The people, that walked in darkness, have seen a 
Isay. 9 2.  great light; they that dwelled in the Land of the shadow of death, upon them hath the light shined. My warrant to expound this prophecy, of the light, in the ministry of our Saviour Christ, is from the authority of the holy Ghost, in Saint Mathewes Gospel. jesus leaving Nazareth 
Mat. 4. 13. 14. 15  went, and dwelled in Capernaum, which is near the Sea, in the borders of Zabulon, & the Land of Nepthalyn by the way of the Sea, Galilee of the Gentiles; The people which sat in darkness etc. I spoke of this before in expounding the words: the naming of it, this second time, is sufficient. Let me second it with an other prophecy out of the new Testament. Old Zacharie, the Father of Saint 
Luk. 1. 67.  john Baptist, being filled with the holy Ghost, foretold this shining. Through the tender mercy of our God, the dayspring 
Ver 78. Ver. 79.  (saith he) from an high, hath visited us; to give light to them, that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. This day. spring, Simeon in few words termeth alight to be revealed to the 
& 2. 32.  Gentiles; He mentioneth not the darkness. True: but we have learned, that the Gentiles were in darkness; as well by that of Esay, as by the testimony of Saint Paul: Walk not (saith he to the Ephesians, turned from Gentilism) as other Gentiles walked, having their cogitation darkened, 
Eph. 4. 17. 18.  and being strangers from the life of God, through the ignorance, that is in them, because of the hardness of their heart: But the brightness of this light, and the glorious shining thereof, is no where more clearly to be discerned, then in the course of this Gospel: wherein so many secrets of God, of the Messiah, of the holy spirit, and comforter, of freedom from sin, of deliverance from damuation, and of everlasting life are set forth, & commended to us.  
The doctrine than is easy, and certain; that our Saviour, being the supernatural light, shined to the world, and shineth still, and ever, in the knowledge of eternal salvation. Let not the manner of speech trouble any man; because the Evangelist sayeth, that The light shineth in darkness. You will ask me, how this can be. If the light shine, there is no darkness. It there be darkness, the light shines not. How then can the light shine in darkness? Is it all one, as if he should have said, The 
Ma'd ●nat. ad hunc lo cum.  light enlighteneth the darkness, scattering, and dispersing it? But shining, and enlightening (as I showed before) are diverse; the former respecting the nature of the light, the other a secondary effect of the light in things enlightened. Neither may we forget, that the darkness was not enlightened. The darkness (saith Saint john) omprehended it not. How, then, doth the light shine in darkness? Surely, as the Sun in the firmament, shines ●●ongst a company of blind men. The Sun indeed ●●●nes; but the darkness to blind men is never a whit ●he loss. So our Lord, & his doctrine shined most brightly in the midst of the blind Scribes, and pharisees; yet were they still in darkness. The natural light doth his office, & shows his nature, by spreading his beams all about, that all men may see: so doth the supernatural light, delivering the knowledge of God, & Christ; to salvation; yet to the blind the darkness continues: & thought the darkness continue, yet the light shines; so the light shines in darkness.  
The light in darkness? what light? What darkness? Is not the light, you speak of, a dim glimmering? or rather is it not as a candle wasted, and spent to nothing? Is not Christ, the light you brag of? Is not this light put out? You preach Christ crucified. What light is there in death? What shining, when the Sun is set? Where is the darkness, you upbraid the world withal? Is not this Chr. crucified, which in your conceit shines so brightly, a stumbling block to the jews, and foolishness to the Gentiles? 
1. Cor. 1. 23.  Are all these in darkness? Nay rather, is not your light a false fire, that flashes, and vanishes? These, these are the proud conceits of the ignorant world. Not without some show I confess; (for the devil must deceive with some colour) but yet without substance. The show is great; both in respect of the adversaries themselves, & for the continuance of the error. Multitude bears a great sway; and like a mighty land-water carries a way all it meets with. But if it come once to be the greater part, it seems to challenge allowance and consent; not so much by force, as by equity and reason. What if it prove generally; yea so general that it comprise all within it? One or two may be deceived; but that, which all men agree of, must of necessity be true. And that these men may not be thought to prevail by number of voices, but by weight of reason, they are content to argue the matter with us; jews, & Gentiles each a part for themselves. For though they be at deadly feud one with another; yet they all join in one against God, that we may be sure they are in darkness: but let us hear their several pleas, for the cleared of themselves. Suppose then that Zedekiah Ahabs' Prophet, or if you will Caiphas, 
1. King. 22. 24. joh. 11. 49. 50.  who lived in the office of the high Priest, when this light was to be seen, and felt almost with men's fingers, should start up in defence of his nation, of which he was so careful, and speak in this sort; What is he, that accuseth the jews of blindness? Is not Abraham 
joh. 8. 33. & 5. 45.  their Father? Is not Moses their teacher? Did not God deliver the knowledge of his will unto them? He hath 
Psalm. 147. 20.  not dealt so with every nation, neither have they known his ludgements. Were not all the Prophets sent, from time 
Icr. 7. 25.  to time, for their instruction? Are not they a guide of the blind, a light of them, which are in darkness? Do not the 
Rom. 2 19 Mal. 2. 7. Mic. 4 2. joh. 4. 22.  Priest lips preserve knowledge? Must not all men seek the law at his mouth? Doth not the law go forth of Zion, and the word of the Lord from jerusalem? for salvation is of the jews. How then are they in darkness? All the land of Egypt may be covered with darkness, but the children of Israel 
Exod. 10. 23.  have light, where they dwell. Thus hath Caiphas cleared the jews (as he thinks) of the imputation of ignorance, which was laid upon them. But what saith Saint Paul, jew, and a Pharisee? There is none that understandeth, there 
Rom. 3. 11. 12. Psal 13. 3.  is none that seeks after God; They are all gone out of the way. Neither speaks he this, of himself; but allegeth it out of the jews own records. Indeed he brings it against the jews; and he gives a sufficient reason of his so doing. We know (saith he) that whatsoever the Law saith, 
Rom. 3. 19  it saith it to them, which are under the law. How many witnesses might I bring in to be deposed of this truth? which of the Prophets hath not accused them as grievously? Their writings abound with such complaints. The Ox knoweth his owner, and the Ass his Master's crib; 
Esay. 1. 3.  But Israellhath not known, my people hath not understood. The Lord hath a controversy with the Land (saith another 
Ose. 4. 1.  Prophet) because there is no truth, nor mercy, nor knowledge of God in the Land. But let us grant as much as they desire, that the Oracles of God were committed to them. Doth not this prove, that, of themselves, they were as blind, as other nations? Is not this the word of the Prophets 
2. Pet. 1. 19  which (as S. Peter saith) is a light shining in a dark place? was this any other thing, than the dawning of the dav. before the rising of the Sun of righteousness? But I should show myself to be too blind, if I should spend time to discover their darkness. Their greatest Rabbis the Scribes, and pharisees, were blind leaders of the blind: 
Mat. 15. 14.  who professing themselves to be master builders, had not so much skill, as to know the head stone of the corner; without which, all, that they set up, could 
Mark. 12. 10.  not choose but fall to ruin, as we see it is come to pass,  
Let us then leave the jews in their ignorance, that we may encounter the Gentiles, even the Grecians, the 
1. Cor. 1. 22. 23  wisest of them; whose profession it is, to seek after wisdom, and who therefore despise the Gospel, because it is foolishness. These men think foul scorn to be counted ignorant. If knowledge were lost, & the books of learning burnt up, it might be found among them, & would flame up, at their blast, out of thevery ashes. Have not they climbed up into heaven, & brought down from thence the admirable knowledge of the motions, & influences of the stars? Have not they taken a full survey of every Region of the Air, & observed the causes; and breeding of Coluds, rain, hail, snow, Comets, blazing slarrs, frost, dew and all such wonders? Who hath sounded the depth of the Sea, and discovered the hidden secrets of the saltness, & ebbing & flowing there of, but the Grecians? who hath rak't, into the bowels of the earth, and fetched out the treasures of it for the use of men but the Grecians? Their Philosophy hath taught Princes, how to manage, affairs of State. Of them, masters of families have learned, how to order their households. Among them military discipline was bred, and nourished. They have instructed men, how to make themselves virtuous. They have showed men how to attain to happiness. To conclude, all learning, all virtue, all wisdom, hath flowed out of their fountains, and watered all the world with streams of knowledge, & judgement. As for Religion, where had God more Temples, more Priests, more altars? Where was more cost bestowed on his worship? Where was more wit show'd in the devising of it? The like plea make the Romans: who although they cannot deny, that they received these things, at the second hand, of the Grecians: yet (in their conceits) all knowledge, and virtue, especially religion, had her full growth, and perfection amongst, and from them.  
What shall we say to these men; and how shall we answer them? if we deny them to be learned, all the world will condemn us of ignorance, or envy? Shall we grant, that they shine with learning, & yet accuse them, as hidden in darkness? What is light, but knowledge? What is darkness, but ignorance? Either they are in darkness, because they want knowledge; or if they have knowledge, they are not in darkness. How stands the case then? Have we accused them unjustly? That were to condemn the holy Ghost of falsehood; as if he had made them worse than they are, that he might magnify our Saviour Christ the more. What if we prove their knowledge in the things, they most brag of, to be unperfect? 
Cicer. in Acad. & Socrat. apud Plato.  We shall say no more, than many of themselves do, who yet are learned; nor bring any proof of the light, that shines in darkness. For, the doctrine of the Gospel, doth not perfect the learning, whereof the Grecians boast, but teach an other kind of knowledge, than ever they dreamt of. But that we may, if not give them full satisfaction, yet at the least stop their mouths; let us honour them with the reputation of learning, and if they will needs have it so, with the commendation thereof to: yet with this proviso that even in that knowledge, wherein they hold themselves so skilful, they may easily be proved to have erred often, & grossly. But let us take no advantage of those errors: let them all be wise Statesmen, expert warriors, great Clerks, deep naturalists, temperate moralists, cunning artificers, good common-wealths-men for the public benefit, good husbands for their private estates: for all this, they are in darkness, and ignorance. For what are they but ignorant, that know not the true God; nor how he is to be worshipped? What light is there in them, that see not the way to their own happiness, nor understand where it is to be had? I should never done, if I should, let me not say refute, but recite their manifold errors, touching God himself, the foundation of all religion. Give me leave therefore I pray you to omit them all, save a very few of the most principal. First, whereas there is but one God, as the very light of Nature showeth, they set up, in their blind fancies, infinite multitudes of Gods, & Goddesses, to the number of I wots not how many (I am sure a great many) thousands; that, as the Prophet saith of the jews, according to the number of their Cities (yea 
jer. 2. 28.  and far above it too) so were their Gods. Yet had this been the more tolerable (though indeed it were most intolerable) if they had not added a second error, worse, if worse may be, than the first. Be it, that they could not content themselves with one God, but must needs have heaps of them for failing; was it possible, they could be so absurd, and senseless, as not to devise them all of one kind, and nature? Say there was some colour, for to imagine there should be a difference of sex, and so he Gods, and she Gods: yet was there not any the least show of reason to conceive, they might be of diverse natures. There is wonderful variety of nations, & people in the world: yet all are of one kind; of the same proportion of body, of the same nature of the soul. But the Gods of the heathen, many of them (can they hear it without blushing?) are utterly of a diverse kind one from another. Some of them were Gods both by the Father, and Mother, some only by the Father's side, some by the mothers, side only, some by neither. What say you to the Sun the Moon, & diverse stars? Can these be of the same kind with the former? Certainly beasts, fowls, fishes, creeping things, onions, garlic, I am ashamed to say all I could, were Gods of an other nature than those before mentioned. Do you think these men, that made themselves such Gods, had any spark of light in them? Is it not pity, but these companions should be held to be wise, & learned? What dreams of a sick man's distempered brain, what old wives fable, what idle fancy of a child, that builds Castles in the air, is either so absurd, or so impious? And such as their opinions were of their Gods, such was their worship; By murders, adulteries, incests, filthy speeches, abominable gestures, sorceries, conjurations. The least sin of this kind, was their doting Idolatry; that he, which only made an idol of God, and did him no farther dishonour, might well be counted a holy man, amongst a rout of such profane miscreants.  
Can these men (let them boast of their knowledge as much as they list) could these men, I say, know wherein their own happiness consisted, or how they might attain unto it? How should he, that is ignorant of God from whom all things receive as their being, so their well being, ever understand what felicity is, or how it may be come by? There needs no other, nor can be any better proof of their ignorance, in this point, than the multitude of diverse and many contrary opinions. One of the heathen a learned Roman hath left us record 
Varro, apud Aug. de cruitder.  of almost 300. several conceits touching the soveraingne good, or felicity of man. It were a hard matter for a man to choose among so many, especially where he hath no certain marks, whereby to direct him in his choice. But what a misery is it, for one to vex, and tyre himself in seeking, when the thing, he seeks for, is not near the place of his search? To examine the opinions severally were more labour than profit, I will only point at ●ome main errors, as in the other part of their ignorance, concerning God. First then, what true knowledge can be looked for at their hands, touching perfect happiness, whose bse thoughts have imprisoned themselves within the narrow compass of this short, and uncertain life? wherein, there is so little quietness to be found, and so much misery to be endured, that their own 
Cicer. Tuscul quaest. lib. 1.  Gods, as they say, have counted it a man's greatest felicity, either never to have been borne, or to die quickly: yea, have bestowed death on their favourits, as the richest reward they could give them. And if any of them took a conceit of the immortality of the soul: yet they spoilt man of one part of his happiness, by leaving the body void of all possibility to live again. Yea what was the felicity they allowed the soul, but such a kind of vain pleasure, as the mind of a natural wise man, would rather despise, than delight in? But these also were very few; the greatest part, not of the common sort only but of the Philosophers too, either denying, or doubting of the immortality of the soul. How should such blind men, knowthe way to true felicity? Or if they might have lighted on it by chance, how could they have perceived it? Well: let us take pity of their ignorance, & show them, that true happiness is only in the enjoying of God. What are they the nearer? Al their learning will not teach them how to find him. The best they can imagine, is to procure his favour by sacrifices, or to deserve his love by their shadow of virtue. Alas poor wretches! How highly soever they value this their painted vain glory; he, that searcheth the hearts, condemns it of hypocrisy. To whom dost thou offer thy sacrifices? Which of thy Gods is it, thou wouldst feignest please? Art thou not afraid, lest while thou dost thy whole in deavour to serve one, all the rest think themselves neglected; Or canst thou have so base an estimation of their excellency, or so proud a conceit of thine own worth, as to imagine that thou canst do them all service, to their liking? Art thou so far in love with thy own self, that thou never perceivest, wherein thou offendest any of them? Let me come nearer to thee; Doth not thy heart tell thee, that the greatest motive, thou hast to virtue, is the praise, and applause of men? Thou hast it: and in it, thou hast thy full reward.  
It is pity, I confess, to leave a man in this desperate estate, if he will be content to receive better instruction. But it fareth with the wise men of this world, in this matter, as it doth with some melancholy person; whom if a Physician offer to cure, he will not be persuaded, that he stands in need of help: but if you be earnest with him in the business, he will take on against you, as against a fool, or one that meant to murder him. We preach Christ crucified (saith the Apostle) to the jews a 
1 Cor. 1. 23.  stumbling block, & to the Grecians foolishness. To the ignorant, you will say, and unlearned; not of judgement, and knowledge. What say you to the Epicures, and Stoics? were they void of learning, and understanding? I doubt me you will find but a very few men worthy to be counted learned, if you condemn them of ignorance? How did they entertain the doctrine of the Gospel, brought unto them by the learned, and eloquent Apostle Saint Paul? They disputed against him, they called him 
Act. 17. 28.  babbler, they took him for a setter out of strange Gods. Yea the greatest favour, he could find amongst the Athenians, in a learned University was this, that some mocked, others said, We will hear thee again of this thing. Some in. 
Verse. 32.  deed clave unto him, whereof one was a judge in the City; but neither was his learning the reason of his 
Verse. 34.  yielding, and what is one amongst so many thousands? The natural man (saith S. Paul) perceiveth not the things of the spirit of God; for they are foolishness unto him; neither 
1. Cor. 2. 14.  can he know them, because they are spiritually discerned, And is he not then blind, and ignorant, if he neither do, nor can perceive the secrets of God, touching his own salvation? Me thinks I discern a certain cheerfulness in your countenances, arising (as I verily persuade myself) from the sense of the knowledge you have, in this great mystery of your redemption. It will save me some labour, that the rest of this short time remaining, may be bestowed upon the later part of this verse. Only give me leave in two words, both to abate the pride of our nature, by showing our ignorance, and to increase the joy of the spirit, by looking on the light, that shines about us, and in us. There is no one sin, to which we are naturally more subject, than pride; no pride that doth sooner, or more puff us up, than the opinion of knowledge. For since the understanding is the most principal part of the soul; how can it be, but a man must principally delight in that, which is the chiefest perfection thereof? What should then, in reason, be of greater force, to make us strike the sail of pride, than the consideration of our ignorance. Every one of us is ready to say to himself; Have not I sharpness of wit; soundness of judgement; a quick conceit, to apprehend what I hear; a deep reach to compass what I desire? I say nothing of extraordinary learning, because it concerns not every man. And is this that, which makes thee proud? Let me question with thee a little. Art thou indeed so sharp, so sound, so quick, so deep? Make proof of these excellent parts in a matter, that concerns thee nearly, and imports thee much. Canst thou, by the sharpness of thy wit, clear thyself, against the accusation of thy conscience? Canst thou, by the soundness of thy judgement, determine wherein true selicity consists? Canst thou, by the quickness of thy conceit, venderstand readily the whole doctrine of salvation? Canst thou, by the depth of thy reach, procure a place for thyself in heaven? What? none of all these? Call thy wits together; beat thy brains about the matter; Let thy conceit work upon whatsoever, nature, or human learning can teach thee: de●ise plot contrive. Comes all to nothing? O the ignorance, and blindness of men! Let us be as wise, and skilful in worldly matters, as we conceive ourselves to be: in true wisdom, and knowledge, we are fools, and blind. Darkness, palpable darkness, nothing but darkness. I make challenge here to all the learned of the world, that ever were, are, or shall be, to show their skill, and learning, either in devising a means to bring a distressed soul to quietness, and comfort, or in disproving the means discovered by the Gospel, or in proving the truth of it, as it is revealed. If they can do none of all these, let them confess, as they must needs, that they are indeed blind, and ignorant.  
This being confessed, as it cannot be denied; let us see now, what means they are are able to procure of enlightening, and instruction. Nature affords them none; for if it did, some man, or other, in all this time, would have hit upon it. Will learning help them? It is not possible it should. For what is learning, but the perfection of nature? If the foundation be weak, the building must needs be ruinous. The light of nature may show thee many defects, and faults, many vices, and unruly affections: the knowledge of Philosophy may confirm this judgement of nature, and add much to the heap, that thou mayst be overwhelmed with the consideration of thy wickedness, and wretchedness. But neither can both these, by any study, and meditation, fully inform thee of thy miserable, and damnable estate: and when they have done all, they possibly can, they will either leave thee desperate, to consume thyself with sorrow, or bring thee into a fools paradise, and lead thee gaily to destruction, as an Ox with guilded horns, & sweet Garlands, to be slaughtered in sacrifice. How then shall we get out of this darkness? Who will show us the way to knowledge? O that there were this heart in us indeed! O that we were as truly desirous to find the right way, as we are ashamed to be thought ignorant of it! How easy were it for us to be saved! The light shines in darkness. That thou seekest for, if thou seek it in truth, as thou dost in show, is near thee, is about thee, is upon thee, I had almost said, is in thee. If thou wilt read● the Scriptures, it will thrust in by thine eyes. If thou wilt hear the Scriptures, it will wind itself in, through thine ears. The light that shines in darkness, will make thy darkness light. Only be contented to be enlightened.  
But alas we are not so affected. We despise the light: we delight in darkness, we hate him that should draw us out of it. Neither can our own misery drive us, nor his kindness allure us to him. O that we would but a little consider, how extraodinarily we are beholding to this light, that shines in darkness! Let us take some view of it, in a like matter. Imagine that thou wert wandering, thou know'st not whither, all alone, naked, and comfortless, the darkness being so great, that thou couldst not see thy hand, the wind blowing through thee, the rain pouring down upon thee, the cold striking to thy very heart, the way so slippery, that thou couldst not stand upright, so full of deep holes, that every step, thou shouldst be in danger of breaking thy legs, or arms: at the end of thy travail, when thou shouldst come to rest, suppose there were all kind of torments, and tortures prepared for thee, which thou couldst by no means escape: tell me now, canst thou possibly conceive, how infinitely thou shouldst be bound to him that should bring thee a light, show thee the perils of thy journey, the certain destruction in the end thereof; that should set thee in a plain & easy path, should clothe thee, comfort thee, keep thee company, & bring thee to a place, or palace rather of all pleasure, and happiness? What is that darkness to the blindness of thy soul? What comparison is there betwixt the danger of breaking an arm or a leg, & the hazard of falling into the pit of hell? The glorious brightness of the Sun doth not so ●xceed the dim light of a watching rush candle; as the knowledge of salvation by Christ, excelleth all the ●arning, and wisdom of the world. And yet do we ●●rne away our faces from this brightness? Do we ●hut our eyes against this light? I would this were the worst, though it be too too bad. Nay we thrust it a way ●rom us: we run away from it; we disdain it, we hate it, we do all that lies in us, to put it quite out. But do what we can, the light shines in darkness; As I said once be●ore in a former Sermon, if we will not be enlightened, yet shall our blindness and darkness be discovered, whether we will or no; God, his holy Angels, and blessed Saints shall see our shame, and rei●●ce at our just confusion for continuing in wilful blindness.  
I 〈◊〉 slipped, I know not how, into the later part of this verse before I was aware, concerning the entertainment, that the light found in the world: The darkness comprehended it not. The light shines, and the darkness will not be enlightened. It will be worth the doing, to consider the point more fully. Which that we may lee the better, somewhat must be said of the words, or rather of that one word Comprehended. For whereas some men seek a new meaning of the word Darkness, and will not have it taken in the sense, it had in the former clause, there is more curiosity, than truth in their speculation. Who can imagine, that the Evangelist would use a word in two diverse senses, without giving any notice or inkling of such a change? Is it not contrary to the rest of his course, wherein the same word hath the same signification? The Word was in the beginning, The Word was with GOD, The Word was GOD; Still the same Word. But I showed this sufficiently before; and there is no reason to be alleged, why S. john should differ in this verse from the former; all things agreeing so well, if we retain the sense, as it was formerly delivered, and understood. Wherefore, understanding, by Darkness, man in his natural estate, without any supernatural grace; let us inquire what the Evangelist means, when he saith, that the darkness did not comprehend the light. First, what is it, to Comprehend? Variety of opinions, breeds doubtfulness in resolving. I will draw all to two principal heads, and in the handling of them discharge my promise, concerning the diverse interpretations of the light. The word, that is here used by the Evangelist, signifies in the Scripture, either an understanding and attaineing to some thing, for our own knowledge or benefit; or an apprehending, & taking of somewhat. to the hurt, or disgrace thereof: Of the former signification is the word in this, and such like places; Of a truth I 
Act. 10. 34.  understand or perceive, that God is no accepter of persons. That ye may be able with all Saints to conceive or apprehend, 
Eph. 3, 18.  what is the breadth, and length, and depth, and height &c: The Gentiles which followed not righteousness, have attained 
Rom. 9 30.  unto righteousness. Of the later these may be examples; 
Ioh 8. 3. & 12. 35. 1. Thesl 5. 4.  The Scribes and pharisees brought unto him a woman taken in adultery. Walk while ye have the light, lest the darkness come or seize upon you. Ye (brethren) are not in darkness, that that day should come upon you as it were a thief. According to these 2 significations, so are the interpretations of the word in this Text. Some, acknowledging the light to 
Greg. Naziac. orat. 4. Theol. Origin. in joa. l. ●. Chrysost in joa. hom. 4.  be in Christ, will have the darkness to be the Devil, & persecution; which could not, say they, overcome Christ. But though they could not utterly subdue him, yet they did seize on him to his disgrace, and death, in the world: which is as much, as the signification of the word w●l● 
Apud. Theo●hilact. ad. huno ocum.  bear. Other, that will have the light to signifi● Christ, in respect of his divine nature, by Darkness understand his manhood, which could not so obscure the other, but that it still shined, and showed itself. Where shall we find warrant for this interpretation of Darkness? And what is this else, but that, which the Evangelist saith in the fourteenth verse at large? The words became flesh, and we saw the glory thereof etc. It is usual with the spirit of GOD in the Scripture, to call mankind, flesh, because the body is one part, whereof they consist: but Darkness it is never called; unless it be with respect to the corruption thereof, which our Saviour took not with our nature. 
Fulgent. ad T●●asi. lib. 2.  The same answer may satisfy them, who taking light in the same sense, for the divine nature, make all things else darkness; which (say they) could not taint or defile the light. But where is the word Comprehended ever used so? Therefore they also are deceived, 
Ma. bom. 2. de pace & hom. ●. de pentecost.  that think our Evangelist by not being Comprehended, notes our saviours being free from sin. The word hath no such signification any where.  
Let us come to the other meaning of it. by which it signifies to understand or attain to somewhat, for our knowledge, or benefit. The light is Christ; the darkness, in the opinion of most men, the nature 
Tatian. orat. ontra gentes.  of man corrupted: which (say some) doth not so comprehend CHRIST, but that still in comparison of him, it continues darkness. But the Evangelist speaks not of comparison: neither was it, or could it be looked for, that men should become equal in knowledge to the light, that shone upon them. If they had acknowledged it, and followed the direction of it to salvation, they had done as much, as reasonably could be required at their hands. That is more likely, and yet not the 
Leontius ad hunc locum.  true meaning of the Text, that the Godhead of our Saviour Christ shineth in the creatures, though men in their blindness discern it not. But neither can the knowledge of the creatures teach us the distinction of the persons, but only the being, power, and wisdom of the divine nature; and if it could, yet might we be in darkness, concerning salvation, for all that knowledge. It remains then, that we take the word in the ordinary signification thereof; and accordingly understand the Evangelist, as if he had said in plain terms, that our Saviour Christ, by the doctrine of the Gospel, which he preached, and by the miracles, which he daily wrought, showed himself to be the light of the world, and the true means of salvation; but men being blind in their judgement, and perverse in their affections, would not acknowledge him for their Saviour, that they might come to life by him. And for the meaning of the word, let that, which hath been said, suffice.  
If any man be desirous to know the reason, why the holy Ghost changeth his manner of speech, and whereas in the next words he had said Shineth, and not Shined, he now saith Comprehended, and not Comprehendeth: he must remember, that in the former clause, as we heard, the general nature of the light is expressed, and the particular shining of this supernatural light implied therein. After this manner; the Evangelist having told us, that our Saviour was the light of men, proceeds to show what he did for the inlighting of them, & what they refused to do, that they might be enlightened: as if he should have said; The light naturally shineth in darkness, and so did that light I speak o', but the darkness would not receive it, to be enlightened. We must farther conceive, that it shineth continually, and is ordinarily refused of blind, and ignorant men: but it seems most likely, that the Evangelist had special respect to them, that lived in our saviour's days, while he was conversant upon the earth amongst men; who notably bewrayed their blindness by not discerning, and acknowledging so clear a light; whereof if it please GOD hereafter in this Chapter more particularly, and largely. Now to the doctrine.  
There are 2 things, that discover the blindness and folly of mankind unto us. The former, that having so great a conceit of our natural parts, and such especial helps of education, and instruction, we should notwithstanding be unable to devise, & determine, how we might attain to the chief point of happiness, that we are capable of: the later, and more shameful of the 2 is this, that we are so full of darkness, and perverseness, that we neither will, nor can learn, what belongs to our felicity, when it is kindly, and plainly taught us. The 
lesiod. & A●st. Ethic.  heathen were wont to make 2 degrees of wisdom: the one was, for a man to be able to advise himself, what was best, and fittest for him; the other, if he could not attain to that height, yet to follow good counsel, when it was given him. If there were any man, that came short of this later, him they wholly condemned of extreme folly. And can we think ourselves wife, yea brag of our learning, and knowledge, when we are not able to set one foot upon this first, & lowest step to wisdom? Do we think much to be charged so deeply with ignorance? He, that knows us better, than we do ourselves, hath long since given this testimony of us; The natural man perceiveth, or rather receiveth not the things 
1. Cor. 2. 14.  of the spirit of God. Dost thou mark, what he saith? He finds not fault with the slowness of thy imagination, that thou canst not of thyself, by natural wit, or learning find out, what is true happiness, and how to attain unto it. but he shows thy dullness, & blindness, that thou knowest it not, when it is laid before thee. I would it were not worse than so. Yes yes: it is a degree lower. Thou canst neither direct thyself in the way of life, nor if thou be set in it, perceive when thou art right, nor by any rea on be persuaded to acknowledge it, though a man should show thee, which it is.  
Nay (saith some man) you shall never make me have so all an opinion of myself. Perhaps indeed, I should hardly hit on that way, without a guide; because I have not gone it at any time heretofore: and therefore I grant also, that it is possible I should not know it, when I were in it; but I would not have you think me so unreasonable, that I should refuse to learn that, whereof I am ignorant. Well said: I perceive thou hast a good conceit of thyself: and I will not press thee too far in thine own particular; but rather show thee thy case in an other man's example. And that I may not seem to disparaged thee in thy wit, and judgement, by any base comparison, let me offer to thy consideration the whole people of the jews; not as they are now in the state of bondage and misery, but as they were in that time, when the light we speak of shone amongst them. I will not stand to magnify their excellent parts of nature, and learning: I will say nothing of their Scribes and pharisees; I will not mention their Priests, and Levites: what they were for their imagination, and understanding, the learned know, the unlearned may guess by the report of them, that have trade and traffic with them daily, even now when their wits are dulled, and their hearts as it were broken, with the continual sense of their bondage, and misery Surely there is no great reason, why any man should think so highly of himself, or so meanly of them, as to presume of his own skill, where their judgement hath failed them. Especially in a matter of this nature, concerning God, and everlasting life; wherein they were extraodinarily instructed by him, that only could teach them. Match thyself with them for sufficiency of natural gifts, equal them in helps of learning: yet certainly thou must needs come behind them in that supernatural knowledge, which is gotten by revelation from God, bevond the reach of art, and nature. Let us then make one labour of two; and in showing the truth of that, which our Evangelist saith particularly, touching the jews, that they acknowledged not the light, prove withal the general ignorance, and insufficiency of all men to comprehend that secret mystery. First, that we may know what to look for afterward, the Prophets foretell us, how the matter would fall out. Lord (sayeth Isay) who hath believed our report? or to whom is the Arm of the Lord revealed? 
Isay. 53. 1.   
And in another place, he brings in our Saviour himself, complaining of the ill success of his ministry. I have laboured in vain, I have spent my strength in vain. 
& 494.  and for nothing. Yea the builders, the great learned men among the jews, refused the headstone of the corner, saith 
Psal. 118. 22.  another Prophet. As it was prohesied, so it came to pass. Let themselves give evidence. When the Messiah was come, and had proved his calling by many admirable, and glorious miracles, and had offered them salvation with all kindness, and authority, what ensued? Hear them speaking in a Council. Doth any of the Rulers or the pharisees believe in him? Some of the 
joh. 7. 48.  common sort flocked after him, but the great men, and Rabbins regarded him not: or if any of them had any better conceit of him, than the rest, he durst not be known of it; but (as it appeared by Nicodemus) was 
& 3. 1. 2.  glad to steal into his company in the dark night. Nay it was not enough for them to reject him, but they persecuted him, and all that favoured him, accounting 
& 7. 49. & 9 34. & 12. 10. 11. & 19 12.  of them as of men accrsed; casting them out of their Synagogues, seeking to make them away, and accusing them as enemies to Caesar, as they began to charge Pilate himself, for speaking in his behalf. Neither stayed their malice here, but proceeded without end, or rest till they had murdered the Lord of life, 
A●● 3 14. 15.  with all the disgrace, that possibly they could do him. I do now but point at these things: which, if it please God, shall hereafter be handled at large. This may suffice; especially the time being past, and occasion of the like discourse offering itself often times in this Gospel, to show with what obstinate blindness our Saviour was withstood, and rejected by the jews, and to teach us, what entertainment we are like to give him, if we be not other wise taught and inclined by his holy spirit. To whom with the Father, and the Son, one God be all glory, etc.,   

THE sixth SERmon, upon the first Chapter of JOHN.  Verse 6. 7. 8. There was a man sent from God, whose name was john, etc. 
IF there were as much understanding, and judgement in men, to conceive, and discern matters of religion, and salvation, as every one of us would be thought to have; it were enough for us to have the doctrine of everlasting life, by any means whatsoever propounded unto us. For no sooner should any point thereof be delivered, but we should be ready to acknowledge, and embrace it. But alas, we are wonderfully deceived in this conceit of our natural capacity. Which is so slow, and dull, in things of this nature, that we can neither find them out of ourselves, by any discourse of reason, nor give aslent to the truth of them, when they are revealed, and manifested, by especial order from God himself. For proof of that I say, whither should I appeal rather, then ro every man's experience, touching the former points, both in himself, and in the whole nation of the jews? Which of us would ever have thought of any one of those mysteries, if he had not read, or heard of them extraordinarily? Now they are discovered unto us, where is there any man to be found, that, by any natural skill, or help of learning, can discern, and yield to them, as true, and certain? The reasons of this impossibility to believe, shall be showed, if it please God, hereafter: for the present I do but give a touch, that we may all consider of it, at better leisure. The darkness did not 
joh. 1. 5.  comprehend the light, when it shone most brightly. Our Saviour taught them with authority, not like the Scribes & 
Mat. 7. 29.  pharisees: Yet did they not regard his doctrine. He wrought many admirable miracles among them: Yet would they not acknowledge, that he came from God. At the least they should have respected the testimony of john, a man of such account, & worth in their own judgement. But all was one with them; and nothing of force sufficient, to bring them to an acknowledgement of the light. What remedy then, but to leave them in their blindness, and in theirs to see our own, that we may be so much the more careful to heed and learn, what the Evangelist doth teach us in this Gospel.  
Where having, in the five former verses, described the Messiah, of whom he writes, by his divine nature, and his office of mediation, he proceeds to second that, he hath delivered, with the testimony of john; and there upon takes occasion to enlarge some of the points, that before he had propounded, and to amplify the benefits we receive by our Saviour, more fully, and plainly. In the former part, concerning the witness of john, first we are to consider the party as he is described to us in the three verses, I read. Secondly, to weigh his testimony; which is implied, rather than expressed in the two later: He came to bear witness of the light. The description is partly of his person, verse 6, & partly of his office, ver. 7. 8. To the knowledge of his person there belong these two things; his nature, and his name. By nature he was a man; but yet not after the ordinary course of mankind, but after an extraordinary sort, by a special work of God, who sent him as well in regard of his person, as of his office. Which office of his is first plainly declared, verse 7, than some what amplified, verse 7. 8. The declaration is general: He came for a witness. Particular: To bear witness of the light. In the description of the person; touching his nature, I note two points; that He was a man; that He was sent from God. In the former, we are to examine the words, whether the former of the two was, imply any especial matter or no, why the Evangelist mentions, that He was a man. Then must we say somewhat of the sense intended by Saint john. For the later point, of his being sent, we will in choir, who sent him; God; the divine nature, or some one of the persons. How he was sent: by an extraordinary conception; by an especial appointment, either by some vision, or by revelation. Touching his name, we are to learn, what the signification of it is, why the Evangelist doth mention it.  
Other reasons, whereby we prove any matter in question, have their force, and power to argue, such as it is, more or less, from their own nature; only a Testimony fetcheth all the weight it hath, from the credit, or authority of him, that gives it. So that where as in ordinary proofs we regard what is said, rather than who saith it; in this witness bearing, the man is first respected, and then the matter. Our Evangelist therefore, being to allege the deposition of john the Baptist, begins with a description of his person; There was a man Where, by the manner of the Evangelists 
Cyril in Ita. lib. 1. cap. 7.  speech, There was, some think an especial difference betwixt our Saviour, and him, is noted; as if the very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erat. Fuit.  word did note the eternity of the one, and the beginning of the other. We heard of the like curious observation before, at the first verse, In the beginning was the word: But it appeared to have more show than substance. The diversity in that place was to be drawn from the tense, or time of the Verb, whereas in the original Greek there is no such variety; and in the Latin, upon which many ground, no certainty for the proof of such a difference, either in the nature, or use of the two words, as I then showed more at large. Hear there seems to be more advantage; because Saint john useth another word, and that such a word, as indeed is never applied but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to those things, which have some beginning of their being. Yet may we not thereupon conclude that wheresoever we find the word, there such a difference is implied, or noted. For it is very clear, that it may and must bereferred to that which follows, touching his 
Chrysost. in Io●. hom. 5.  being sent; There was a man sent, not There was a man; but, was sent. So have we the word used in other places; john was baptizing in the Wilderness. Where 
Mar. 1 4  we may not sever was, from baptizing: The sense being no more, but (as it is well translated in English) john did baptise or baptised. And there was a 
& 9 7.  Cloud that shadowed them. There may seem to be more reason in this text, to part the words; but the Greek will not bear, it, which is word for word, There was a Cloud shaddowinge them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is a Cloud shadowed them. But let us grant (which is not true) that the word signifies a beginning; yet not simply a beginning, but only of that, which is so spoken of. So that the beginning must belong not to his being absolutely, but his being sent. So saith our Evangelist afterward, The Word became flesh: not began 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be, as if before it had not been at all, but only became flesh.  
I am not afraid therefore of being accused, to have omitted something, which the holy Ghost intended to teach us, though I say nothing of that difference betwixt Christ, and john concerning the eternal being of the one, and the others beginning to be in time. Neither do I see any necessity the of expounding the word, as some other men take it, to note the extraordinary conception, and eduction of the Baptist; which either are not touched by our Evangelist: or if they be, are to be delivered in that point, of his sending. As for the word was, I hope I have made it plain, that it belongs to his being sent, and hath no especial signification by itself.  
The like (in my poor opinion) may truly be said of the other word Man, that it is indefinitely taken for One, as we commonly speak in English: There was one sent. Of the likelihood of this interpretation, by and by, it first you will give me leave, to speak a word or two of that, which is generally conceived by it. Which is, that by Man, the nature of john is signified. To what end? partly that the former difference, betwixt Christ, and him, might be more expressed: partly that no man might take him for an Angel, though he be so called by Malachy. But neither of these (saving their better judgement, that are of a contrary opinion) seems to be any sufficient reason of such an exposition. First the difference they aim at, is as plain, and as great, as may be. The one was in the beginning, was with God, was 
joh. 1. 1. 2. Ver. 6. Ver. 4. 5. Ver. 8.  God. The other was sent by God, and no farther matter avoucht of him. The one had life in him, and was the light of men. The other was not the light, but came to bear witness of the light Secondly, the avouching of him to be a man, doth not express that difference. For our Saviour was also a man, as truly, and naturally as he. The word became flesh. As by a man came death, so by a man 
Ver. 14. 1. Cor. 15. 20.  came the resurrection from the dead; yea he is called the man, whom God appointed to judge the world by. If 
Act. 17. 31.  you say Christ is not only a man: neither doth the Evangelist a affirm any such thing of john, by that word; There was a man. Thirdly, who took john, to be any other, than a man? The jews indeed (many of them) held him for a Prophet; but none of them ever denied 
joh. 1. 21.  him to be a man. Therefore also the second respect, in which he is called a man, is not much to 
Mat. 21. 26.  be respected. The Prophet Malachy (you say) calls 
Mal. 3. 1.  him an Angel. Behold I send mine Angel before thy face. What of that? Was it therefore to be feared, that some men would think him to be an Angel by nature? Neither doth Malachy so say; but rather shows, that he speaks of his office, because he gives the same title to the Messiah, though with an additon, The Angel of the Covenant: and who but those, that believed the Gospel, acknowledged john to be he of whom that was written by the Prophet; Besides, his parents and kindred were well known, and his birth was extraordinarily famous; yea the whole course of his life, his preaching, and his death, were matters commonly talked of among the jews.  
There was little reason then, why the Evangelist should give any especial notice of his nature, in either of the respects above mentioned. It is more likely (as I noted before) that he used the word in a general sense● as we do, when we say, There was a man, or there was one. That we may the rather be persuaded hereof, let us con cider the like use of the word, in other places, of the scripture. Man liveth not by bread only. Which we would 
Mat. 4 4. & 12. 20. Luke 2. 25.  thus express in our tongue. A man, or one liveth not. There was a man, which had his hand dried up. There was a man in jerusalem. And this manner of speech is very usual, in the beginning of an history, or parable. There was a man 
1. Sa●. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 S ●n 9 1.  of the two Ram ●thaim Zophim. Where, in the Greek, 〈◊〉 be very word● that our Evangelist here useth. So of saul's father. There was a man of Benjamin. The new Testament is full of the like examples: some of them we heard before; a few more will suffice. There 
joh. 5. 5. & 2. 1.  was a m●● there, saith our Evangelist, speaking of the pool at bethesda. There was a man, one of the Pha●ises; 
A●● 5. 1. & 10. 1.  A certain man named Ananias: There was a certain man in Caesarea I m●ght rehearse many more of the same kind; but these are more then enough: and by this (I think) we have sufficient warrant to conclude, that the holy Ghost, in this History of john, speaks, as he doth ordinarily, in other places of the like kind; without any intent to signify his nature, of whom he speaks; and this is the simplest, and Plainest interpretation of these former words.  
The later, Sent from God, offer these two things to our consideration; who sent: what this sending was. What needs any question of the former? may some man say. Doth not the Evangelist speak plain enough, and tell us, that God, was the sender? He was sent from God. But we learned in the beginning of this Gospel, that the word God, sometimes signified the divine nature, which is but one and the same in all three, persons, sometimes some one of them. And we have here the more reason to make this inquiry, because one of the persons, namely the second, is he, of whom john was to witness. Not to use more words than need, we are directed by john himself to understand this of GOD the Father. This I prove by this our Evangelist, in this present chapter; where he reports part of the Baprists tesimonie, touching our Saviour, in this sort; He that sent me to baptise with water, he said unto me, upon whom thou 
joh. 1. 33.  shalt see the spirit come down, and tarry still on him, that is he, which baptizeth with the holy Ghost. Who is this, that sent john to baptise? Not the divine nature. For he is distinguished from the Son, and the holy Ghost; who can it be then, but the Father? God the father gave john a token whereby he should know the Son, that was the Messiah; the coming down of the holy Ghost, and his abiding on him. S. Matthew sets out the point, as distinctly. The second Person is in the water, newly baptised, the third sits upon him in the likeness of a Dove, the first proclaims him from heaven. This is that my Son, 
Mat. 3. 17.  that beloved one, in whom I am well pleased. As if he should in plain terms have said to john. This is he, of whom I sent thee to bear witness. The like distinction, for the Father, and the Son, we have in Saint Luke; where Zachary the father of john, prophesying 
Luke 1. 76.  of his son, sayeth, that he shall be called the Prophet of the most high, namely of God the Father; as it appears by the speech of the Angel Gabriel to the virgin Mary: He shall be called the Son of the most 
verse. 32.  high. Then follows john's office, Thou shalt go before the face of the Lord; namely the Lord jesus, for whom john prepared the way.  
But how did God the Father send him? Surely he may well be said to have been sent, in regard both of his person, and of his office. His person (as it is well known, I will but point at the particulars) was after an extraordinary manner from GOD; as I saac was given to 
Gen. 18. 10.  Abraham, and Sarah, by him. His father, and mother were both stricken image, and she also barren; insomuch, 
Luke 1. 7.  that when she was conceived with child, contrary to her expectation, and beyond all likelihood; and natural possibility, she, hide herself five months, till she might be more sure of that, which to 
Ver. 24. 36.  many would seem unpossible, and to take away too much occasion of speech, from the common sort. For his office, it was assigned him by GOD; and notice also of that Assignment given to his father, before the child was conceived. He shall go before him (saith the Angel) in the spirit and power of Elias. Neither was he only thus foreappointed for this excellent office; but when the time came, that he should enter upon it, he received a special commission, and warrant from God, for the execution thereof, The word 
Luke. 3. 1. 2.  of God came to john the son of Zacharias, in the wilderness. It is to no purpose, to spend time, in seeking how this word came; whether by any inward motion of the spirit only, or by some outward vision also; we may safely be ignorant of such matters, hath not pleased the holy Ghost to reveal in the scriptures: yet if we may lawfully guess, it seems most likely, that it was without any such outward show; because the Evangelist makes no mention of it, in setting down the History. This last sending only, is thought by some to be signified in this place. If they had said no more but chief, I should ensily have assented to them: Now they say only, I doubt whether they have any sufficient warrant, so to restrain the holy Ghosts words, or no; and therefore think it most convenient, to allow them as large an extent, as they will reasonably bear.  
You look perhaps, that I should now proceed to deliver the Enangelists meaning, and accordingly to add such proof. and exhortation, as may help us forward in the embracing of the Gospel. But I think it fittest to forbear that, for a time, till I have expounded the other part of the verse. that I may take all together. It followeth then to speak of the name, and why the evangelist records it. The name as it soundeth in our language, hath little resemblance of the original, whence it cometh. Which if any man think a fault, let him take heed that he do not rashly condemn the holy Ghost, who in the Greek hath had small care to express the Hebrew sounds; following continually the custom, howsoever not answering the original tongue. Shall I need to bring any particulars for proof of that I say? Look over the new Testament, and wheresoever you find the name of any Prophet, where the Greek differs from the Hebrew, you have an example of that, which I affirm. Begin with Moses if you will, and so go forward to Malachy: You shall find, that the holy Ghost keeps one, and the same course, in naming of them, without respect of their significations, or sounds. The reason of this is, that the parties were well known to the jews by those names, according as the 72. Interpreters had translated them, after the manner of the Greek tongue. Other languages 
Except perhaps the Flemish.  by the same warrant, have justly taken the same liberty, and not doubted (as they needed not) to fit the Herald brew, and Greek names to the fashion of their several tongues: So that if any man shall either curiously affect, or superstitiously observe the nature, and sound of those names, which they have in the original, he shall not follow therein the direction and practice of the holy Ghost, but his own conceit, and persuasion. Do I then say, it is unlawful to note the sounds of such names, that their interpretations may be known? Nothing less. But as the jews, in the old Testament, have some thousands of 
8000.  words, which they use for expounding the other in the text (whether by their own direction, or by the direction of the spirit of God, as some think, I will not dispute) which yet they place in the margin of their books; So perhaps it were not unfit to set these Hebrew and Greek names in the side, following in the scripture itself the ordinary course, which the Lord useth, to frame the words, according to the nature of the tongue, in which he writes. How far then ought we all to be from condemning one another, either of ignorance, or carelessness, for not following the sounds of the original languages? But I will not press this too much, till I have some farther occasion given me, in the expounding of this Gospel.  
Yet, howsoever I see no necessity, nor convenience for any such strictness in translating proper names; I deny not, that it is fit, and needful to understand their significations; especially in such of them, as were purposely given by direction from God himself, For they have always some instruction, joined with them, concerning somewhat that is past; as Isaac of sarah● laughing, 
Gen. 18. 12. & 17. 19  or touching some action, or office to be performed, or some favour that he particularly intends. Of the later kind is this name john, whereby the Lord would have his people the jews to know, and consider, that he would now visit, and redeem them, as Zacharie prophesied, at the circumcising of him. The name signifieth as it were grace, and favour, which God vouchsafed the people, by sending first this second Eliah, to prepare the way of the Lord, and then the Messiah himself, to perform the work of redemption. This gracious mercy of God. john was appointed to preach and publish; extraordinarily called as to that office, so by that name, the end that men might look for some extraordinary matter of favour by his ministery. This use both the jews then, and we now are to make of the name; not as if it had been appointed upon any humour, but as intending a help to that preparation, which was to follow.  
This was one reason, why it seemed good to the holy Ghost, that our Evangelist should set down his name; that with the report of his being sent from God, the nature of his message might, in a general sort, be conceived. Especially, if we remember withal, as we cannot almost choose but do, that the name was enjoined before his conception. by order from God himself. Doth the Evangelist tell me, that his name was john? Surely though he writ not the history at large, yet he would have me consider, that his name was of Gods appointing & therefore of some extraodinarie signification, & use; that we may enter into such a consideration of him, as they did, that dwelling near to his father, heard how matters had passed at his birth, concerning this name. They laid up those things in their hearts (saith Saint Luke) saying what 
Luke 1. 66.  manner of child shall this be? If the like should be done in this our time, it would fill all men's mouths, and ears, though they found it did little, or nothing concern them. And shall we pass over, without due regard, a thing, that doth so much import us? Will neither the signification of the word, so sweet, and comfortable, delight us? nor the manner of imposing the name, so extraordinary, and wonderful, stir us up to consider it? nor the authority of him, that appointed it, cause us to advise better of it? Let us take heed, that this carelessness be not a shrewd sign, that we little esteem the grace itself, which the name shadoweth out unto us. The last reason why the name is mentioned, is the nature of the writing: which being an History, requireth that the names. at the least of all principal men in it, should be recorded. This course our Evangelist here follows, the rather, that all men may certainly know, whom he means, this description.  
What remains, the words being expounded, but to deliver the meaning of the Evangelist? which can not well be done, till we understand, what his purpose is, in that he saith. Now of that, there are divers opinions, all reasonable, and of some likelihood. We may draw them to these heads; the course of the history, and the amplifying of the matter, that concerns our Saviour Christ. They that refer it to the course of the History, say no more of it, but that the Evangelist, having spoken of our saviours divine nature in the former 
Chrysost. in joa. hom. 4. August. in joa. tract. 2. Theophil. in joa.  verses and being to speak of his human afterward, interlaceth this discourse of john, who was appointed to be as it were his usher, and did preach of him, before the manifestation of him to the world. But this seems be some what too slight an occasion of this discourse; especially seeing the Evangelist speaks so much of john, after the report of our saviours incarnation, 
〈◊〉 1. 15. 15. etc. & 3. 27. 28. etc.  both in this, and the third Chapter; and that the other three had delivered those matters at large, that concern the birth and ministery of john. Neither is that conjecture 
Masculas ad 〈◊〉 locum.  more likely, which imagines, that therefore mention is here made of john, because the Messiah began not to be known, till the time that john baptised. What word hath the Evangelist of john's baptizing? It is clear, that he passed it over without any touch, till he came almost to the end of the third 
joh. 3. 23.  Chapter. Yet if he spoke any thing in those verses of our saviours being famous, there might be some place perhaps for that covecture: But since he doth not, I see no great likelihood to approve thereof; chiefly, when there are other opinions, of more probability.  
The former whereof, will have this brought in, as a 
Aegid. Henni●●● bunc locum.  comparison of the less; where by the excellency of our saviours person is set out, in that he is preferred before john Baptist. For, such, and so great was the opinion, which the jews had of john that he must needs be a man of extraordinary worth, to whom john should 
Luke 1. 66.  be thought inferior. We heard erewhile, that some great matters were looked for of him, when he was newly borne: What manner of child shall this be? When 
Mat. 3. 5. 6.  he began to exercise his ministery, There went out to him jerusalem, and all Indea, and all the region round about jordan. Neither went they out only, but submitted themselves to be taught, and baptised by him; 
Ver. 7.  and that not without consossing their sins. What speak I of the common sort? Many of their great Doctors, pharisees, 
joh. 1. 19 20.  and Sadduces, were glad to receive baptism at his hands. Yea the rules of the Jews. sem an embassage to him of no mean men, Priests and Levites, being pharisees, as it were being ready and in a manner offering to acknowledge him for the Messiah. judge then what reckoning he must be of among the jews, that was of greater dignity, and excellency, than a man of such estimation, as john the Baptist. Surely I can not easily discern, what could be written more to the commendation and honour of CHRIST, after the former points of his divine nature, and mediatorship, than this comparison, by which he is magnified above john And therefore we may well allow this exposition a place amongst them, that are best to be liked. Which jam the willinger to do, because it agreeth also, with an other, that is of good likelihood. I showed even 
Rollochus ad hunc locum.  now, that the jews generally, rulers and people, had no small opinion of john Baptist. This perhaps might prejudice our Saviour CHRIST, as we see it did, with the disciples of john; who came to their master, and complained of CHRIST, that he had took 
joh. 3. 26.  upon him to baptise, and was followed by all men. To take away this doubt, it is thought by some, that our Evangelist brings in this discourse, wherein he makes john inferior to Christ; and (as it may seem) not without need, because (ordinarily) he that comes to 
Chrysost. in joan. hom. 4.  bear witness of any man's credit, or authority, is of greater, or as great reputation, as himself.  
These might be some reasons, why our Evangelist makes mention of john but (me thinks) it may farther be added, that he doth apply this testimony to the confirmation of that he had formerly delivered, concerning our saviours being the light. Therefore saith he in particular, that john came to bear witness of the light, not only to testify that our Saviour was the Messaih. Not, withstanding; I would not have any man think, it is my meaning to restrain the testimony of john to this particular of the light, where of he makes no especial mention by any record of this, or the other Evangelists: but this I say, that therefore this witness of john is alleged, because the jews having so high a conceit of john, could not reasonably choose, but be extraordinarily well persuaded of him, for his power to enlighten the world, whom john their famous Prophet preferred, in all his Sermons, so far before himself. john was as the day. sfarre, whose appearance gives notice of the suns approach. He is a light, that brings the dawning of the day: but he is not that light, which shines to the enlightening of the world, as the sun doth; who is truly, and properly called the light of the world. I had rather therefore take this place, as a testimony of Christ by john, then as a comparison betwixt him, and john. As if our Evangelist, should have said; That which I have avouched of him, whom we set before you, to be believed in, as the Messiah, is no more, than was affirmed by no mean man, john the Baptist sent from God to bear witness of him, that from him only, life, and light was to be received. He came to bear witness of the light, that all men, through him might believe. He was not the light, but the forerunner of the light, to show the coming of it.  
Thus then is the Evangelist to be understood, that in this verse, and the two next, he confirms that, which he from the beginning had affirmed, that our Saviour, of whom he writes this Gospel, was the Messiah, His authority was sufficient, as being the word of an Apostle: but that all excuse might be taken away from perverse & unbelieving men, he adds the testimony of one, whose memory, when john penned this history, was fresh, and famous; yea of such account amongst all, that knew him, by their own experience, or report of others, that he must needs be held to be very uncivil, in the opinion of ordinary men, and impious in the judgement of as many, as were religious, that would call the credit of his testimony into question: as if he would have spoken either rashly of that, he knew not, or deceitfully against his knowledge; He was sent from God. Can you suspect him of falsehood, whom God employs in witnessing the truth? Can you require more Authority in any man, then to have him sent from God? With what other commission did ever any of the Prophets come? If he send them, we are bound to hear them. If he give them instructions, they need no farther teaching.  
How can this be, saith one, that his sending from God should autorize him to speak, what he list, and enjoin us to believe whatsoever he speaks? Are not our ministers now adays sent from God? Are we tied to like obedience? what is this else, but to make men Lords of our faith; Why have we renounced Popery; if we have changed not our estate, but our masters only? Were we not better to rest upon the faith of the church in general, then to subject ourselves to every particular man's authority, by giving credit to every point, he delivers? This complaint will easily be satisfied, if we rightly inform ourselves, concerning the difference of sending. All true Ministers are sent by, or from GOD; but not all alike: Some immediately, without the ordinary ministery of men; MOSES, and all the Prophets, and Apostles: Some by the judgement, and discretion of men, according to warrant given by GOD, in the Scriptures, to that purpose. The former have, as their calling, so their direction from GOD, that sends them, in such sort, that they cannot err, or stray from their commission. The later, as they get the knowledge of that, they are to teach, not by revelation of God to them, but by their prayer to God, and study in the scriptures: So they have no further assurance of being preserved from error, then as they faithfully endeavour to perfect their knowledge by the same means, whereby they attained to the beginnings thereof. So it comes often to pass, by our want of zeal, and faith in prayer, by our negligence in study, and by our natural dullness to conceive, that we mistake the matters, whereof we labour to inform ourselves, and other. I say nothing of our corrupt affections, by which we are sometimes drawn away from seeing that, we see, and driven to speak that, we would have true, not that we know to be true; of which passions, in regard of the event, men so especially guided by the spirit of God, as the Prophets, and Apostles were, are wholly freed.  
As for our witness john Baptist, what could there be extraordinary, in any man's sending, that was wanting in his? Do not put me to repeat that, I delivered before of his birth, bringing up, and calling. Only take, for your better satisfaction, the prophecies of him, and the performance of them, witnessed in the scripture. A voice crieth in the wilderness (saith the Prophet Esay) Prepare ye the way of the Lord; make 
Isai 40. 3.  strait his paths. Malachy speaks somewhat more 
Mal. 3. 1.  plain. Behold I will send my messenger, and he shall prepare the way before me. What voice; what messenger was this? Let S. Matthew show us? This is he (viz. john 
Mat. 3. 3.  Baptist) of whom it is spoken by the Prophet Isaias, saying, The voice of him, that crieth in the wilderness, etc. The like hath S. Mark, who gins his Gospel with the testimony 
Mark 1. 2.  of Malachy, the last of the Prophets, and applies it to john. Behold I send my messenger, etc. S. Luke also 
Luke 3. 4.  bears witness to the same truth: & that the joint consent of all the 4. may be seen; our Evangelist S. john reporteth the same thing, from the mouth of john Baptist himself; who being asked, by the Priests & Levites sent from the jews, what he said of himself, answered I am 
joh. 1. 23.  the voice of him, that crieth in the wilderness, Make strait the way of the Lord. If there be any man, whom this colud of witnesses cannot persuade, though he deserve not any farther instruction; yet let him hearken to our Saviour; affirming that this john was that Elias, of whom Malachy prophesied, saying, Behold 
Mal. 4. 5.  I will send you Elias the Prophet, before the coming of the great, and fearful day of the Lord. If ye will receive 
Mat. 11. 14.  it (saith Christ) This is Elias which was to come. So had the Angel Gabriel prophesied of him before, to his father Zacharie. He shall go before him (Christ) in the spirit, and power of Elias. There can possibly be no doubt then, but that he, which was in such extraordinary sort, sent from GOD, both could, and would testify, according to the truth, he had received by revelation from him, who employed him in so worthy a service.  
Is it not strange then, yea almost more than incredible, that the jews, for whose sake principally, if not only a messenger of such credit, and authority, was sent, should so distaste the chief point, and the very substance of his Message? I intent not to make any long discourse of the matter, because I shall have more just occasion thereof at the 11. verse: Yet I can not passed it over wholly in silence. At his circumcision, all that heard 
Luke 1. 60. Ver. 63. Ver. 64.  what had happened; that his mother against the liking of her kindred, and friends, would needs have him named john, that his father took writing tables, and set down the same name, that thereupon he was restored to the use of his speech, having been dumb at the least 9 or 10. months; all I say that heard these things were stricken with fear, and wonder, saving one to another; What manner of Child shall this be? Now the time was come, that they might cast off that fear, and satisfy themselves, concerning that their wondering. He was grown to man's estate, he betook himself to the work of his calling; he persuaded, and exhorted all men to repent; he showed them the Messiah; he spoke plainly of him, as no prophet ever could, that no man could doubt, whom he meant. Behold the Lamb of God. 
joh. 1. 29.  What could they desire more? If the authority of the speaker might prevail with them; All men held john 
Mat. 21. 26.  for a Prophet. If the warrant of his Doctrine were looked for; the people were generally of opinion, that he had it from heaven: So that the pharisees & Scribes, durst not say the contrary, for fear of the multitude. What then? Did he speak obscurely, and darkly, after the manner of prophecies? He pointed to the person with his finger. This is he, of whom I said, After me cometh a man which is preferred before 
Ioh 1, 30.  me. He declared his office in plain words. Behold the Lamb of God, that taketh away the sins of 
Ver. 29.  the world. I may well take up the complaint of the Prophet I say against this people in the like case: What 
Isai. 5. 4.  could the Lord have done more for them, than he did? john Baptist came neither eating nor drinking, but leading so austere a life, that the very Heathen were moved with reverence toward him. Herod feared john, knowing 
Mark 6. 20.  that he was a just man, and an holy, and reverenced him; and when he heard him, did many things, and heard him gladly: But it was a small matter for the jews to make little account of Herod's judgement, concerning the Baptist; it was much they should not believe a man, whom they thought to be sent from God.  
Especially considering the end of his sending, which 
Verse 7.  we have set down in these two next verses; The same came for a witness, to bear witness of the light, etc. In the former whereof we are first to speak of his office, both in the general, that he came for a witness, and in the particular, that he was to bear witness of the light. Secondly, we must consider the amplification of this his office, by the end; That all men through him might believe: and in the next verse, by a denial of the contrary thereto, he was not the light; and a repetition of the office, but was sent to bear witness of the light. In the first part, there is no need of any long exposition of the words, they are so plain: only somewhat must be said of the last of them, a witness. The Greek word doth not signify a party that is to be witness, but rather the testimony itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which he must give. Therefore our Rhemists take advantage to make the text as hard, and unpleasant, as they can. He came for testimony, say they. For testimony? What English should a man pick out of such a strange kind of speech? Surely if any thing can reasonably be made of it, we must understand Testimony for testimonial; as if the Evangelist had meant to tell us, that john's coming was for testimonial. But he had no such thought. For he came not to have any testimony of this, or that from other men, but to give testimony himself to other. So that neither the word testimony may be put for testimonial; nor if it might, could it serve to express Saint john's meaning. Which is nothing else, but that the Baptist came to bear, or give witness. The phrase is somewhat divers in the two clauses: but the sense is absolutely one, and the same. May we then so expound our Popish translation of the Rhemists? This man (say they) came for testimony; that is, to give testimony. Indeed, that is the thing that our Evangelist would have us know: but the English will not bear it; For testimony, For to give testimony: But such strange, and new language, may suit with their strange, and new Religion: English ears mislike the manner of their speech, as Christian hearts do the points of their doctrine. We commonly translate the words, for a witness; fitly in regard of the sense, and easily for all men's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In testimonium.  understanding: This same came for a witness; that is, This man, who I said was sent from God, came to be a witness. The Evangelists manner of speech is not fully delivered: who according to the custom of the tongue he writ in, saith, word for word, he came to testimony, namely to give testimony; which the Latin also follows, though that language do scarce bear it so well, as the Greek doth. To draw into English such kind of phrases is not to enrich the tongue, but to corrupt it. We have no way to express the Evangelists speech and meaning in English, but to say, To give or bear testimony, or witness.  
This was then the office of john Baptist, To be a witness. Now the use of witnesses is, for the confirmation of some truth, or for manifestation of it. For where there is no doubt, nor question; howsoever perhaps in form of Law, there may be witnesses required: yet indeed there needs none. Where there is need of them, there the matter is not plain in itself, or at the least not acknowledged to be true. So that the point, for which john's testimony is to be had, hath of its own nature, or by the ignorance, or perverseness of men, something not clear, or not confessed. What if it have? Can not God have made it manifest, by some testimony, from himself, without such an extraordinary course offending a witness, as it were down from heaven? Yes out of doubt. He, that made the understanding of man, can make man understand what pleaseth him. He, that framed the heart, can persuade, and incline it, to what himself list. But all such courses of revelation from God, were as extraordinary as such a kind of birth and message; and both the one and the other little enough in this case: as the event showed. For although the Lord testified of his son, by his own voice from heaven, and by john upon earth, yet was he scarcely acknowledged by any man. As for the work of God's mighty power in the souls of them, that come to belief in Christ, it was not wanting to any of these jews, who advisedly & religiously gave credit to the testimony of john the Baptist, or set themselves to consider of it, as they ought to have done; which if they had done, it was not possible, but they should have seen, both the love of God in sending them such worthy means of instruction, and the truth of that, which john delivered by commission from him. Dost thou wonder at the blindness, and frowardness of the jews, whom the testimony of a man (in their own judgement) not to be excepted against, could not move to believe? View thyself in this glass. and consider whether more witnesses, acknowledged by thee to be sent from God, & to speak according to the truth of God, be not of as small credit with thee, in many points, wherein thy obedience is required.  
But of this, more anon, when we have a little better examined, of what kind, this testimony of john was. That he might bear witness of the light. The words have been all expounded already: in the matter there are these two things to be considered; what manner of testimony it was, that john gave; what it was that he testified. A testimony, as all men know, is ordinarily given by word of mouth: wherein some matter in question is either affirmed, or denied; and they, that give these testimonies, are called witnesses. Amongst Christians there is another kind of witnesses, termed Martyrs by the Greek name: which is common to all, that testify any thing, especially in matters of Law, and judgement. The same word is here used, to signify the witness, that john bore. Those, whom we call Martyrs, are such, as, by their death, bear witness to some truth of God, revealed in his word; suffering themselves to be tormented, and murdered, rather than they will deny, or not confess a known truth of God, when they are lawfully demanded of it. Such was Stephen, and so is he called by Paul; When the blood of thy 
Act 22. 20,  Martyr Stephen was shed. The same title is given 
Revel. 2. 13.  to Antipas, whom our Saviour calls his Martyr, when Antipas my faithful Martyr was stain among you. For this cause Christ himself is named a Martyr: from jesus Christ which is a faithful Martyr or witness; and the first begotten of the dead. As for john, who knows not that he was put to death by Herod, for doing his duty, in witnessing a truth of GOD? Yet he is not thought to be any of the Martyrs, that give witness by their death; because it is commonly held, that the dying for no truth makes a Martyr, unless the truth concern somewhat belonging to the profession of the Gospel: so that neither Isay, nor any of the Prophets, are properly to be termed Martyrs. I will not strive about the point: especially, since I do but touch this by the way; only for john, I think he is not properly to be reckoned in the number of the Martyrs: not so much, because the matter, for which he reproved Herod, did not appertain, in any particular sort, to the Gospel as for that he was not executed professedly for that, he had said, and did constantly maintain; but for satisfying of the King's promise, and Horodias malice: but whether that bearing witness could make him a Martyr, or no, questionless it was not that, which our Evangelist here speaks of; for it was not any testimony of the Light.  
How then did john bear witness? By preaching of Christ; and avowing, that he was the Messiah ordained; and sent for the salvation of them, that would believe in him. This (may some man say) was common to him, with the Prophets (at the least, with many of them) and with all the Apostles, that succeeded him, who also therefore are called in the scripture by the name of witnesses.  
Let us make that we say, apparent to all men. First, for them all in general, Zachary the Father of john Baptist, speaking of our Saviour, and redemption by him, sayeth that God spoke of him, and his coming to that purpose: By the mouth of his holy Prophets, 
Luk. 1. 70.  which were since the world began. And the Apostle tells us, that God had promised the sending of his Son, afore by his Prophets, in the holy Scriptures. 
Rom. 1. 2.  In particular. I will make choice of two only; Isay, and Daniel. Of which the former is ordinarily called the evangelical Prophet, as if he had written the Gospel in his Prophecy. And that not without cause. For he hath spoken very plainly of the birth, life, and death of our Saviour. Concerning his birth, he noteth that, which was most strange in it; and which, but by revelation from God, could not possibly be known, or thought on, Behold (saith he) a Virgin shall 
Isay 7. 14.  bear a Son.  
Neither doth he only prophecy of his miraculous conception; but also he signifies the great mystery of his person, consisting of two natures, divine, and human: She shall call his name Emanuel. Which is 
Mat 1. 23.  by interpretation (sayeth Saint Mathewe) God with us. His life and death is shortly, but very lively described, by the same Prophet. He shall grow up before him, as 
I●ay. 53. 2.  a branch, and as a root out of a dry ground, etc. He was cut out of the Land of the living. Yea, he adds 
Ver. 8.  to this the main point of Redemption, forgiveness of sins by his sufferings, and death. He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. Daniel describes the very time, 
Dan. 9 25.  and sets down an exact computation, by the direction of the Angel Gabriel, till the death of the Messiah; and withal preacheth forgiveness of sins by him. Were not these, witnesses? were they not sent from GOD to bear witness of the Messiah? What though they were also employed in other matters of renroofe, and instruction? So was john too, as it is manifest by all the other 3. Evangelists 
Mat. 14 3. 4. Mat. 6. 17. 18. Luk. 3. 19  who show that the occasion of his death, was the rebuking of Heroa, for taking his brother Philip's wife. But the Prophets only spoke of such an one, that was to come: they did not witness, that he was come; they did not show which was he; they did nor say Behold the lamb of God: This is he, as john did. Therefore is his ministry, in this respect preferred far before theirs, by our Saviour Christ's own judgement. john was more than a 
Mat. 11. 9 11.  Prophet: Among them that are begotten of women arose there not a greater than john Baptist.  
Well let him have the name of a witness, above all the Prophets, that went before him; yet the Apostles, have that title given them by Christ himself, aswell as he; ye shall be witnesses to me (saith our Saviour) in jerusalem, 
Act. 1. 8.  and in all judea, and in Samaria, and (wherein their commission went beyond john's) unto the uttermost part of the earth. And john himself, though he were magnified above the former Prophets, in regard of his ministry: Yet is he (even therein) made inferior to the Apostles. 
Mat. 11. 11.  He that is least in the kingdom of heaven, is greater than he. It is not to be denied, but that the Apostles were witnesses, in a very extraordinary sort; being chosen before, to give notice of such things, as should befall our Saviour, to all the world. Therefore to them did he appear after his resurrection. Him (saith Peter) God caused to be 
Act. 10. 40. 41.  shown openly Not to all the people, but to witnesses, chosen before of God; to us which did eat, and drink with him, after he was risen from the dead. Notwithstanding, the witness of john was of an other kind, then either the Prophets, or Apostles. For the one foretold, that he should come into the world; the other affirmed, that he had been in the world; Only john was he, that show'd him, while he was in the world, & who was long before prophesied of for an immediate forerunner of him, at his coming, 
Luk. 1. 17.  and to make ready a people for him. We see of what kind his testimony was; john came, and preached in the Wilderness of judaea: let us now inquire what it was, that he witnessed. Whereof I shall need to say very little, because I spoke of it in handling the former point. In one word, the sum of his testimony was this, first, that the kingdom of 
Mat. 3. 2,  heaven was at hand; that is, as Saint Luke expresseth the matter, He preachedthe baptism of repentance, for the remission 
Luk. 3. 3  of sins. He testified to all the jews, and to all that heard him, that there was no means, nor hope of salvation, but by repentance of their sins, and resting upon the Messiah, (who was now amongst them, though they knew him not) for pardon thereof, by his death, and sacrifice. The second, and most proper part of his testimony, was the pointing out, and showing of him, that was the Messiah; that all men might know, and embrace him. Behold the Lamb of God, that taketh away the sin of the world. This was the testimony of john. But that, which principally concerneth the reason, why our Evangelist mentions his bearing witness, is to be fetched out of the third Chapter of this Gospel; where a Sermon of his is recorded: in which he commends our Saviour to all men, as him, who being sent from God to be the Messiah, speaketh 
joh. 3. 34.  the words of God; so that by him all other are enlightened; who are of the earth, and speak of the earth; whereas 
Ver. 31. 32.  he testifieth nothing but that, which he had seen, and heard. Truly, therefore he is called the light, who being in the bosom of his father, reveals to men the secrets of his rather, touching their redemption, which no man ever knew, or can know, but from, and by him.  
What use then was there of any witness? If neither john had any knowledge, but from him, and he only was able to enlighten whom he would, why did God, end the Bapti● to bear witness of the light? Needs ●●e Sun the day star, to show him to the world? This was a means likelier to make john be for 
joh. 1. 19 20.  the Messiah, then to credit the Messiah by his reports as we see also it came to pass; whereof hereafter. But that no man may either conceive amiss, or be evermuch troubled with this doubt, let us take a short view of the purpose of GOD herein. The end of all teaching, and preaching concerning Christ, is to bring men to belief in him. This was first to be done amongst the jews. For the better performing whereof, it pleased God to deal graciously and bountifully with them, in affording many, and divers means, by which they might be moved, and persuaded to believe. Among the rest this was one, whereof the Lord thought good to make choice even to send them a man, after so extraordinary a manner, who being in especial credit, and favour with them; by his authority, and graciousness, might draw them to belief. Could there any more likely means be devised to persuade them? He was look● after, as one that would prove some rare man, from his very Cradle. His course of lise was such, as might yet procure more admiration. When he came to the execution of his ministery, how powerfully did he work upon the hearts of them, that heard him? what a fame went there of him far and near? what heaps of all sorts of people slocked to him? The covetous 
Luk. 3. 12. 14.  Publicans, were content to hear him reprove their greediness, and extor ion. The desperate soldiers trained up in violence, and insolency, submitted themselves to his instruction, and baptism. What should I speak of the proud pharisees, who had bewitched all 
Mat. 3 7.  men with an opinion of their purity, and holiness, and none more than themselves? yet were they glad to come to john to be washed, and purified by his Baptism. The Sadduces, were little better than professed Atheists, 
Act. 23. 8.  saving, There is no resurrection, neither Angel, nor spirit. What need these men care for sin, or damnation? And yet the ministery, life, & doctrine of john the Baptist was such, that even these Miscreants were drawn to seek to him. I say nothing of Herod, because I signified before, that he reverenced john, and heard him gladly, and followed his doctrine in many things. Tell me 
Mark. 6. 20.  now, what you could desire more, I had almost said, what you can imagine more in any man, to make him of credit, and authority, that he may be believed, in that, he constantly affirms, If the Lord should have made a man in Heaven, as he did Adam here on earth, and have sent him into the world, in the sight of all men, he could not have been of more estimation, than john Baptist was. And was not this a marvelous likely means, to beget faith in the jews, that such a man, so extraordinarily sent, so admirable in his bringing up, so unblamable in his life, so sound in his doctrine, and (which is all in all to this purpose) of such reputation for his sincerity, and preciseness, so plainly, and constantly protested, that jesus was the Saviour of the world, and himself no better than his unworthy servant? 
●oh. 1. 27.  I am not worthy (said john) to unloose his shoe latchet. Let us therefore acknowledge the goodness of God, who vouchsafed to use such means for the teaching, and persuading of so unkind, and unthankful a people.  
But the necessity of sending john, and the kindness of the LORD in sending him, will the more appear, if we advisedly consider both the ignorance of the jews, and the meanness of our saviours estate, while he was in the World. It is true, that the LORD had (from time to time) given notice, and made many promises of the coming of the Messiah. It is as true, that the set time of his coming was foretell, and cast up by Daniel, insomuch that old simeon, and 
Luk. 2 25. 26.  (in all likelihood) some others understood, that the time of his appearance was come; and with the good Widow Anna, looked for it, every moment But alas, 
Ver. 36. 37  how few of these were to be found? The people generally (as it is now amongst us) had little knowledge of the Scriptures. They heard them read, and many times expounded, in their Synagogues, as we ●ow do in our Churehes: but they were as far from the true understanding of them, as we commonly now ●●e daniel's weeks were as great mysteries to them, ●● the Revelation of Saint john is to us; so that they ●ere●n table to compare his prophecy with the Events, that had fallen out, and to subduct the time, ●hat was past, that they might see what the rest was. And this I speak of the better sort of the common people. The worst, and greatest part had seldom a●y thought of these matters; no more than we now ordinarily) have of the last day of judgement. Be●ides, the most part of them that desired his coming, ●ookt for another manner of deliverance by him, than our saviours estate in the World was likely to afford.  
And this conceit had taken such root in their hearts, that our Saviour Christ's own Disciples held it fast in them, even till the very time of his Ascension; 
Act. 1. 6.  Lord (say they) will't thou at this time, restore the kingdom to Israel? It was an outward freedom, and glorious estate, in this life, which the jews promised themselves, by the coming of the Messiah. What was there in our saviours parentage, bringing up, or course of life, that could feed this hope? His supposed Father 
Mat. 13. 55.  a poor Carpenter, under whom he was employed ●●mselfe in the same trade, and therefore is called a Carpenter. Is not this the Carpenter, Mary's son? And 
Mat. 6. 3.  what was his life? he wandered from place to place no●ie●, ●ng arm●es, not mustering soldiers, not persuading any man to take up arms, but disclaiming all worldly authority. Who made me a judge, or a divider, over you? enjoining obedience to Princes, & rulers; Give unto 
Luke 12. 14. Ma●. 22. 21. & 20. 28.  Caesar, the things that are Caesar's. Yea professing, that he came to serve, and not to be served. This being at the time of our saviours coming, the estate of the Jews, they either careless of ●is assistance, or ignorant of the nature thereof, his own condition also being so mean, and contemptible, was it not graciously done of God, and in respect of the people, necessarily, to send one of such credit, and authority, to assure them, that Christ was the Messiah in whom they ought to trust; and to teach them, what deliverance they were to look for by him? Christ needed no testimony of any man. But the jews stood in great need of john, to inform them concerning him. It were not lost labour to bestow some time in the consideration of the goodness of God, in yielding so much to the jews weakness, or r●ther in striving with such patience, and bounty, against their obstinate wilfulness. I might also take occasion to stir up ourselves to trust in God; of whose kindness, we have so plain, and so great experience But I am willing to forbear both these points, till I come to some other place, where they are more directly intended, by the purpose of the Evangelist.  
In the mean while, let us go forward with the expounding of this Scripture; wherein (as we have heard) the office of john is amplified▪ in this verse, by the end of it, That all men through, or by him, might believe. Whereof that I may speak the more plainly, and certainly, I will first examine what this end is; To believe by him: Secondly I will consider the quality of it, or who they were that should believe. The former hath these two doubts, what is here meant by believing: to whom this Him must be reffered whether to john the witness, or to the light, of which he bears witness, might believe through him. Now, because Believing is a word of so common & great use in the Scriptures, and that this is the first place, where it is mentioned in this Gospel; I hold it not only requisite, but necessary for me, to speak of it somewhat more at large. To believe, in matter of religion, is commonly taken to signify 3 things: The acknowledging of Gods being; Credere Deum, To believe that God is, or that there is a God: Credere Deo, To give credit to that, which God saith: Credere in Deum, To believe in God. And of all these significations, we have variety of examples in the Scripture. Give me leave, I pray you, for our better understanding, & memory, to draw them to 2 principal heads, according to the divers seat, or place, they have in the soul of man. To believe then, is to hold something for truth, or to trust to something. The former is an action of the understanding; the later of the will. In the one truth only is respected; the other hath an eye to some good, or benefit.  
Believing, as it hath place in the understanding, signifies either an holding of some point as a truth, by the original light of nature in us, or an assenting to some such thing revealed by some outward means, & taken upon the credit of the teacher. Of the 1. kind is the persuasion, that all men naturally have, that there is one God; that he is the Creator of heaven, and earth; that he is almighty, wise, just, good etc. These things, men are truly, and properly, said to believe, because they are not taught them, but bred in them; they receive them not of other, but have them of themselves; they come not to the acknowledging of them, by any discourse of reason, but see them by a light, that shines within them. But this sense of the word, I confess, is hardly to be found in the book of God: which refers us, for the natural knowledge of God to the consideration of his workmanship in the creatures. 
●om. 1. 20.  The invisible things of God (saith the Apostle) that is, his eternal power, & Godhead, are seen by the Creation of the world: Yea so manifestly seen, that, as the same Apostle testifieth other where, we may in a manner feel the Lord by groping; seeing in him we live, & move, and have our being. 
Act. 17. 27 28. jamblich. de mysteries cap. 1  Yea the Philosophers themselves acknowledge, that there is in man a certain notion, or persuasion of God, which goeth before all discourse of reason: & we ordinarily say of the most barbarous, and ignorant heathen, who have small use of reason, that they all believe there is a God; yea even those people, which never thought on the making of the world, yet have an opinion, that there is a God to be worshipped; and the grand Atheist Epicurus, that would by no means confess, that the world 
Veleius apud Cicero. de ●at. dear. lib. 1. Lucret de nat. rerum. lib. 1.  had any Creator of it, doubted not to profess, that he believed, there was a God; because Nature hath engraffed that persuasion in every man's heart. But it is all one to the point, I have in hand, whether there be any such opinion in us, or no; as long as it is granted that we may and do attain to this belief, without any resting upon other men's report, & credit, it sufficeth to prove the first kind of believing, seated in the understanding. The 2. is an assenting to that, which is affirmed, merely upon the credit of him, that speaks it. For if he be able to make proof of that he saith, by any reason, and do so; and thereby persuade us of the truth of that, he hath avouched, he doth beget knowledge in us, rather than belief which is always grounded upon the authority and reputation of him, for whose words-sake we believe. This use of the word is very common in the old, and new Testament; where (for the most part) the other signification of trusting to is implied. Will you see this in some sew examples? Abraham 
Gen. 15. 6  believed God: that is, Abraham was persuaded, that God would be as good as his word, & (accordingly) he trusted to him, or believed in him for the performance thereof. That thus much is to be conceived by that belief of Abraham's, is is evident by the Apostles disputation of it. Who having alleged that testimony of Moses, to prove justification by faith or believing in Christ, in the applying of it expounds believing God by believing in him. To him, that worketh 
Rom. 45.  not, but believeth in him, that iustisieth the ungodly, his faith is counted for righteousness: where he delivers, that in general, which before he had said in particular. Abraham believed God, and it was counted to him for righteousness. 
Verse. 3.  There is the particular touching Abraham. To which, the general, concerning all other men to beiustified, must needs agree, if the Apostles reason, be of any force. Abraham believed God; To him that believeth in him that justifies the ungodly; that is God; It (his believing) was counted to him for righteousness. His faith (his believing) is counted for righteousness. Do you not see, that to believe God, in this example, includs believing in God, that is trusting to God, or resting upon God for that, which 
Isai. 28. 16.  God is to perform? Therefore the Prophet I say directly protesteth; that he, which believeth, shall not make haste. So that no man is accounted to believe God, but he that relieth upon him, for the fulfilling of that, which he hath spoken; or, at the least, that believing of God only is accepted of him: which procures a trusting in him for that, which we believe he hath truly affirmed. The new Testament is plentiful in such examples; I will give you a taste of them, and leave the rest to your farther meditation, and to some other occasion, that shall offer itself 
Rom. 10. 10.  hereafter in this Gospel. With the heart (saith S. Paul) man believeth to righteousness. What believing is this? the Apostle himself teacheth us in the next verse, where he proves that, he had said, by the testimony of the Prophet; whosoever believeth in him shall not be ashamed. 
Verse. 11. joh. 8. 30. Verse 31.  The same is con●●m'd by our Evangelist. As he sp●ke these things many believed in him. Then said jesus to th● jews which believed him. Can any man doubt, but the holy 
Verse. 31.  Ghost, in the later verse, means the same belief, he had mentioned in the former? But what should I seek any farther than this Chapter? That which here is called believing, afterward is expressed by believing in. Here he saith That all men through him might believe. What saith 
joh. 1. 7. Verse, 12.  he in the 12 verse? To them, that believe in his name. It may seem perhaps, that I have stood overlong upon this point: but the necessity of the matter, I doubt not, will excuseme in any reasonable man's judgement; especially if he consider, that I have almost dispatched the whole question, in that former discourse, having showed (though but by the way) diverse examples of Believing in, or trusting to; that I may be the shorter in that, which remains to be handled, concerning belief, as it is an action of the will, resting, or relying upon somewhat, for some benefit to be received. In this signification, when the matter is of believing God to justification, & salvation, sometimes the word is used by itself; sometimes it hath an other word, which we call a preposition joined with it. Of the former sort, these may be examples. 
joh. 5. 24.  He that heareth my word, and believeth him, that sent me, hath everlasting life. What is this believing, but that which we heard of even now, out of the Apostle? He that believeth in him that justifieth the wicked: and that, 
Rom. 45.  which we are to hear of, if it please God, in the course of this Gospel, ye believe in God. The like is to be said 
joh. 14. 1.  of that in the Acts, of the jailor; He rejoiced, that he, with all his household, believed God. Would you know what 
Act. 15. 34.  belief this was? We may learn that, out of the Apostles former instruction, and exhortation. Believe in the 
Verse 31.  Lord jesus Christ. There is yet a plainer testimony than this, if any thing can be plainer, in the same book; where S. Luke writing the history of Crispus, and his conversion to the faith, speaketh thus. And Crispus the chief ruer 
Chap. 18. 8.  of the Synagogue, believed the Lord. The Lord, that is our Saviour Christ had not spoken to him; but the Apostle Paul had taught him the doctrine of the Gospel, that he was to believe in jesus Christ for salvation. To this he obeyed, and therefore is said to believe the Lord, that is, to believe in him.  
When the prepositions are added, the signification of the word is more fully expressed. The most common, and usual (whereof we have very many examples in this Gospel) is In. His Disciples believed in him. Trusted 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 2. 11. Chap. 3. 16.  to him, as to the Messiah. That whosoever believes in him should not perish, but have life everlasting. Whosoever resteth upon him for salvation. Almost every Chapter affords us the like examples; so do the other books, of the new Testament, especially the Epistle to the Romans; that I may spare time and labour, and hasten to the other preposition; which though it be used more seldom, yet is most significant. It is as much in english as upon, or on; It was known throughout all joppa, and many 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9 42.  believed upon, or on him. That is, many rested upon him for Salvation. What must I do to be saved? saith 
Chap. 16. 30. Verse. 31.  the jailor. Paul and Silas answered him; Believe on, or upon the Lord jesus Christ, and thou shalt be saved. But no one place doth so plainly, and fully express the nature of this phrase, as that to the Romans. Behold 
Rom 9 33.  I lay in Zion a stumbling stone, and a rock of offence; and every one that believeth on it, shall not be ashamed. Hear our Saviour is compared to a Rock, at which many do stumble, not acknowledging him to be the Messiah, but seeking other means to save themselves by. This Simeon foretold of our Saviour, that he should be an occasion of falling, to many in Israel. But 
Luk. 2. 34.  they, that shall settle themselves upon that rock, and renounce all other causes, and means, of attaining to everlasting life, shall never be ashamed of that their trust in him, but shall come to the end of their hope, even the eternal salvation of their souls by him. So that, if any man be desirous, or willing to understand, what it is to believe in Christ, this one place may give him full satisfaction; out of which (as it hath been showed) he may learn, that it is nothing else, but to cast himself upon Christ to be justified, and saved by him.  
Theuse of the word being (as hath been said) so diverse; in what sense shall we take it, in this text? That we shall know, by understanding, what it was, that john laboured to persuade men to, by his preaching. For we have learned, that his witness beareing, was Teaching: and we see here, that the end of his teaching was, Belief, that all men might believe. What was this believing? Only an aslenting to the truth of that, which they heard john deliver? If that had been all, surely he would never have taken so much pains, and spent so much time, in exhorting all men, to consider their own estate, and in convincing them of sin, that they might find, in what need they stood of deliverance by the Messiah. But that I may make as short, as I can, we may fetch the answer to this doubt from the Apostle Paul: who thus describes the office, and doctrine of john the Baptist. john verily baptised 
Act. 19 4.  with the baptism of repentance (saith the Apostle) saying unto the people, that they should believe in him which should come after him, that is, in Christ jesus. So then, whereas our Evangelist tells us, that the end of john's coming was, that all men should believe, he gives us to understand, that he taught men the mystery of redemption by Christ (though not so distinctly as it was afterward delivered) with a purpose, and desire, that they should take our Saviour CHRIST for the Messiah, and rest upon him, that their sins might be taken away. Behold (saith he) the lamb of God that taketh away the sin of the world. It is true, that believing properly signifieth no more, but giving credit, or assenting to the truth; but seeing we find the end of john's preaching to reach farther than so, we must needs hold that the other degrees of believing are implied in this one and first step to faith, by which we are justified. The like we are to conceive of the word, wheresoever in the new Testament we find that ascribed to believing, which cannot be attained to, but by faith in Christ. I will endeavour to make this plain by an example or two. He 
Mark. 16. 16.  that believeth, & is baptised, shallbe saved. What is meant here, by believing? Nothing, but assenting to that, which the Apostles taught, in regard of the truth thereof? But that cannot bring salvation to any man; which is not to be obtained, without resting upon Christ for justification. Therefore to believe, in that text of Mark, is as much as, to believe in Christ, or to rely upon Christ for salvation. Dost thou believe in the Son of God? saith 
joh. 9 35.  our Saviour to the man, whom he had before restored to his sight. He answered and said, Who is he Lord, that I may believe in him? And jesus said, Both thou hast seen him & he it is that talketh with thee. Then he said Lord I believe. What did he believe? That Christ was the Son of God. Was that all? Our Saviour asked him, if he did believe in the Son of God. Had it been sufficient for him to profess, that he believed him to be the Son of God? No sure. But it behoved him for the answering of the question, to affirm that he believed in him. It is needless to heap up any more examples; These few may serve to teach us, that believing is sometimes put, for believing in Christ. If it please you to take a view of other places of the same kind, I doubt not, but you will be confirmed in the truth of this observation.  
The end then of john's bearing witness was, that all men through him might believe in jesus Christ to salvation. There is yet an other doubt, who it is, that the Evangelist means by Him, through him. Through whom? For the word in the Greek may agree either to john the witness, or to the light, whereof he bears witness: though in our English there is a plain difference; because if we would have it understood of john, we must translate the word, as we do, Him: but if we refer it to the light, we must say It, that all men by it might believe. Let us see now to whether of the 2 the word must belong. By light (as it is apparent) our Saviour Christ is signified: so that if we understand it of the light, the meaning is, that all men should believe by Christ. But this is a strange kind of speech, without all warrant of example from the Scripture, concerning him. To believe Christ, To believe in or on Christ, are usual, and ordinary: but to believe by Christ, is a phrase with which the Scripture is not acquainted. And whereas some men would defend the applying of this to the light, by expounding it, that men through Christ, might believe in God; they affirm that of Chr. which the Scripture never speaketh of him. Where is it said of him, that he taught men to believe in God? Once in this Gospel, he mentions believing in God; but as a thing, to which they needed no instruction of his; because they did already perform that duty. Ye believe in God (saith he) Believe also in me: I deny not, that 
joh. 14. 1.  the jews needed to be taught by our Saviour, how they ought to believe in God; but I cannot see why we should imagine, that the Evangelist would, in this place, speak of such a point, as he no where toucheth, in any other part of his Gospel. It is best therefore to translate, as we read it; and to understand it, not of Christ, but of john: who was sent to bear witness of the light, to assure the jews, that jesus was he, by whom they were to receive life, and light; that they being thus instructed, and persuaded by him, might believe in Christ, to the obtaining of everlasting life: and this was the end of john's ministry.  
For the farther commendation whereof, some allege the generality of it, that it belonged to all, jews, & Gentiles, one, and other, without exception, as the words (they say) manifestly prove; that all men through him might believe. It is not my desire, nor purpose, to speak any thing, that may darken the glory of so honourable a calling, as john's was: as it might, and (I hope) did appear, when I handled the point of his witnes-bearing. But But I am now to seek out the meaning of that, which our Evangelist here reporteth, not to apply myself to set forth the largeness of john's commission, or the excellency of his office. The question is, how far these words, All men, are to be stretched, according to the true intent, and meaning of the Evangelist. What needs any question of this matter? saith one. The Evangelist hath spoken plain enough. Let the words have their full course, and restrain not that to some, which is imparted to all. If the like speeches were always in Scripture of as large extent, in the holy Ghosts meaning, as they are in their own nature; there might be no question made, but that in this place they were so to be taken. But who is ignorant, that often times in Scripture, the general sense of the word must be limited to some particulars? For example, in this very case, concerning the ministry of john; Saint Matthew saith, That, All judea and all the Region about jordan went out to him: 
Mat 3 5.  Who is so unreasonable, as to expound this All, of all men, women, and children? Yea who dare avouch it of all men, or precisely of the greater part? The holy Ghost followeth the ordinary custom of men's daily speech, who, to signify a great number, are wont to say All: Such is that common phrase, All men, or all the world knows it. And of the same kind is that in the Gospel, though not so large; All hold john as a Prophet, 
Mat. 21. 26.  and yet there might be many, that perhaps had scarcely heard of him: but (generally) he was taken to be a Prophet.  
Shall I allege a stranger kind of speech, for proof of that, I have affirmed? As in Adam all men die; So in 
1. Cor. 15. 22.  Christ shall all be made alive. Here is the very same word twice used, and yet diversly. All, in the first part of the verse, signifies every man, woman, and child, that came from Adam by natural propagation. But in the later part it is restrained to certain men, as the next verse makes it plain: But every man in his 
Verse. 23.  order: The first fruits is Christ's, afterward they that are Christ's. Those All are no more, but such, as are Christ's. For none, but they, are made alive in Christ; that is, as members of his body, whereof he is the head. If you press me with the opposition betwixt Adam, and Christ, to conclude from thence, that All must be as general in the later clause, as in the former; first we have heard the Apostles limitation, They, that are Christ's: Secondly, consider the similitude of the first fruits, which sanctify none, but their own lump: and the wicked are not one lump with Christ; no more, than they are part of his body. Lastly, conceive also the reason of this diversity, and the opposition will stand, for all this restraint. In Adam all men die: simply all men, not one excepted, of any age, sex, or condition. Why so? Because every man, woman, and child was in Adam, when he sinned, and is naturally descended from Adam. Shall all men in like sort be made alive in Christ? Not simply all; because all are not Christ's, as all were adam's; yet is there a fit comparison of contraries. For as all Adam's die in Adam; So all Christ's live in Christ.  
Seeing it is so clear, that the word All, neither must, nor may always be extended to the uttermost of the proper signification thereof, I trust no man will rashly condemn me, If I make inquity, whether it be so general, in this place, or no, Would you know why I doubt? You have heard the general reason thereof; I will come to some particulars. Frst there is no remedy, but it must be some what restrained, because there were many thousands, in the world, that could not possibly come to any knowledge of john, or his testimony. Yea I may truly, and therefore boldly say, that the hundredth part of men living, when john preached, could not by any ordinary means, so much as have the least inkling of any such matter. The time of his ministry exceeded not the compass of 3 years; he travailed not as the Apostles did afterward, from Country to Country, 
Luk. 3. 3.  but kept himself within the bounds of the land, that God bestowed upon the jews, and there only employed himself How then should all men in the world take knowledge of his doctrine? And how strangely did he carry himself, in the discharge of his duty, if being sent to all men, wheresoever, he kept continually in the Country, where he was borne, and bred? Secondly, the prophecies concerning john, are peculiar to the jews, and no mention in them of any other people. Comfort ye my people; Speak comfortably to jerusalem. 
Isai. 40. 1. 2. 3  A voice crieth in the wilderness. There was his ordinary abode, till the time came (saith Saint Luke) that he 
Luk. 1. 80.  should show himself to Israel. To whom doth Malachy prophecy of his coming, but only to the jews, 
Mal. 3. 1.  without any mention of the Gentiles; which yet is not omitted, where that, which is prophesied of, belongs 
Mal. 4. 5. 6.  unto them? Behold I will send you the Prophet Eliah etc. And he shall turn the hearts of the Fathers to the children. Of what fathers, to what children? Is it not manifest, that 
Luk. 1. 16.  this is proper to the jews? Many of the children of Israel (saith the Angel to Zachary) shall he turn to their Lord God. And he confirms his speech by that testimony of Malachy. Can you show me the like warrant or any at all, concerning his converting of the Gentiles? I do not say, that there was never a one of the heathen, proselyte, or other, that had the use, and benefit of the Baptists ministry; but this was extraordinary, & by an especial mercy of God to those men, not by the general intendment of the Lord to all the Gentiles. Thirdly we must remember, that the ministry of Christ himself, was confined to the land of jury, and not suffered to be common to all the world. Therefore is he called the minister of the circumcision; & his office therein 
Rom 15. 8.  described; for the truth of God to confirm the promise to the fathers. And accordingly he professed, that he was not 
Mat. 15. 24.  sent, but to the lost sheep of the house of Israel. Not as if the benefit of his mediation, and redemption, were not common to the jews, and Gentiles; but for that his ministery, in his own person, was appointed only for the Israelits howsoever some one of the heathen, here and there, might lay hold on him, to salvation, being converted by his preaching. john then, who was to prepare the way for the Messiahs person, had his commission accordingly, not for all the world, but for the jews only.  
I might add many other proofs to the same purpose, but these few are sufficient; both to show their misunderstanding of this place, who would build the doctrine of universal grace upon it, and to direct us, to the true meaning of the holy Ghost therein. For the matter itself, whether God have made no difference, touching election to everlasting life, betwixt one man, and an other, but have equally ordained all men thereunto or no, I will not, nor may, upon this occasion, dispute; only it was necessary for me, to put you in mind that no such doctrine can be gathered out of this place. The reason thereof is double; as well because the ministry of john, is not appointed by God for the instruction of every particular man in the world: as also for that it is one thing to say, God affords all men the means of salvation (supposing that to be true, which I am out of doubt no man can prove) & another thing to affirm, that God intends the salvation of every several man whatsoever. But of this enough for the present. It remains, that I deliver the true meaning of these words; All men: which (as I have proved) must be particularly understood of the jews. This being granted, there ariseth yet an other question; whether under this All, every one of the jews be comprised, or no. But me thinks this point should be out of question; because many of the jews, were at that time scattered abroad in divers Countries, so that they could neither come to john, to receive the word, & baptism by his ministry, nor could have any such knowledge of that, he taught, as that by it, they might be brought to believe in jesus Christ for salvation.  
Some men therefore have thought it most fit to tie this ●enerall word to all the elect, amongst the jews; as if the Evangelist had intended to teach us, that the end of john's sending was, that all those jews, whom God had ordained to everlasting life, might believe. And surely if it were the purpose of the holy Ghost, to reveal unto us the secret counsel of God, concerning the salvation of some certain men, there can be no doubt, but the elect only are signified. But this (give me leave to speak plainly what I think, without prejudice to any man's judgement seems to me, not so agreeable to the evangelists purpose as to make the end of john's witnes-bearing, as general as reasonably we may. For it is somewhat liable to exception, in the opinion of all men, that shall read, or hear this point, to affirm, that the Lord would have so public a ministry restrained to some few; if he had bard a men, save some few, from believing. Wherefore I had rather take it as in definitly spoken, without respect of these or those men, that men might believe; yet still with restrain● to the jews. Which in the original may more easily be done, because the word men being not expressed, we may reasonably understand in place of it the jews. That all might believe: namely that all the jews, to whom only he was sent, might believe. And so may we also very well, and fitly translate it, leaving out men.  
What then? How shall we understand the place? First we must expound it of none, but the jews; because to them only john was sent. Secondly, we must know, that it concerns them all without exception, one & other. Thirdly, let us remember, that here is no thought of God's secret election, but the end of the ministry of john propounded. The meaning than is this, that God sent john to bear witness, that jesus was the light, to the end that all, to whom he was sent, might acknowledge the Messiah and rest upon him for salvation. What? Every one of the jews? I: Every one, none excepted. As concerning the preaching of john; had he any commission from God, to deny any man his help, in teaching, and baptizing? Had any man charge from God, not to hear, or not to be baptized? Did the Lord with hold any man from believing, or coming to baptism? Did he put a mislike of john, and his ministry into any man's heart? Did he nourish any such conceit, or incline any man to the retaining of it? It is true indeed, that john was to execute his office only in jewry, and not to seek out the jews in the several Countries, where they were dispersed. But this doth not prove, that his ministry therefore belonged not to them. There was great reason why he should abide in those parts. There was our Saviour to be borne; there to be baptized by him; there to be shown to the people. That was the land, in which the people, to whom john was sent, had their ordinary, and proper dwelling. And though many were dispersed here, and there; yet this was the general rendezvous, to which all were to resort, for the worship of God, & the expectation of the Messiah. If their worldly affairs, & occasions held thenir other places that they ●āe no● to hear john preach, ve● was john's ministry, in respect of the common end thereof, as free for them, as for any other of the jews whatsoever, that they might have believed.  
And shall any of them, that have perished, through their own default, or shall any Proctor for them open his mouth, to blame the justice, or deny the mercy of God, in providing for their salvation? What dost thou climbing up to heaven, and prying into the hidden counsel of God, to accuse him, or excuse them? john was sent to bear witness, that all men might believe. Did he not accordingly, show himself to all, that would see him? Did he forbid, or discourage any man from hearing? If at any time he seemed to drive men, from him, it was to drive them to Christ. I grant, he was mean in his apparel, homely in his diet, solitary in his conversation, sharp in his reproofs. But he was faithful, and painful in his ministry. Though he rebuked many, that came to his baptism; yet the refused none, that confessed their sins. It was not his purpose to withhold baptism from any man; but to prepare all men, that they might be fit receivers of it. But what spend I time, in defending of john? These men's quarrel is not to him, but to God. Alas poor wretches! Whom do they provoke? How will they be able to maintain their quarrel? Nay rather: O desperate miscreants! O profane blasphemers! Was God in fault, that they believed not? Did he not promise them often, that the Messiah should come? Did he not send his Angel, even Gabriel, to foretell the precise time of his coming? Did he not provide, that john should preach unto them, That he might 
Mal. 4. 6.  turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest he should come, and smite the earth with cursing? And, as if all this had been a small matter, did he not take order, that his promises should be left in writing, to the end that all men might know them? Where was the fault now, that these things were not known, and believed? Many of them could not read these prophecies. But God had made every one of them capable of skill to read. If their parents neglected the means, or if themselves regarded not the knowledge, shall God bear the blame of their sin, and folly? Will you except against the hardness of the points, as they are delivered, in the prophecies of the old Testament? Nay, rather condemn the hardness of their hearts, that would not understand that, which (as for those times) was plainly, and manifestly taught.  
There was none so simple, or ignorant amongst them, but he had heard of the Messiah. None almost so careless, but looked for his coming. None so desperate, but hoped for some good by his coming. Why then did they refuse him? Refuse him said I? Nay; why did they deny him, disgrace him, hate him, persecute him, murder him? Because they knew him not. Did they not know him? But they might have done, if they had believed Moses, and the rest of the Prophets, that testified of him. But let all them go. Admit they 
joh. 5. 46.  had given no tokens, by which the Messiah, when he should come, might be known. I will urge none, but john Baptists testimony; or rather I will not urge it, but name it. john is sent to them, as it is generally known amongst them, after an extraordinary manner; his father, and mother being very old, and she all her life time time very barren. An Angel brings his father a message from God, that his wife should conceive, and appoints him to call the child john. The father makes doubt of this promise, is threatened, and stricken with dumbness thereupon; which (according to the Angels threatening) continues, till the child be born. The eight day after, when he is to be circumcised, the mother names him john: the kindred except against it, because none of their Ancestors, or stock have been so called. His father's opinion is required. He makes signs for a pair of writing Tables, and confirms his wives direction, by his consent thus written, His name is john. Presently hereupon, his mouth is opened, and his tongue loosed; and by the spirit of prophecy, he breaks out into a psalm of praise, and thanksgiving to God. These things are noised all about those parts, and there is great muttering among the people, with wonder at the child, what manner of man he will prove. To increase this admiration, the course of this child's life is yet more extraordinary; he withdraws himself from the company of men, and lives in the wilderness, many years together: at the last, about the thirtieth year of his age, as it were, upon a sudden, He comes into all the Coasts about jordan preaching the baptism of repentanc for the remission of sins. In a short time, his fame grows s● great, that the Rulers of the jews, are half of opinion that he is the Messiah; yea there wanted nothing, bu● his own word, to make him beso acknowledged. He● clears it, and says plainly, I am not the Christ. No many days after this message, even the next day while these things were fresh in memory, he tell them directly that jesus, whom also he shows them being now present with him, is the Messiah, after whom they inqure.  
Consider now I beseech you, a little, the strange, and wilful blindness of this people. john the Baptist was a man, in that credit, and favour with them, that he might have been taken for the Messiah, if he would have taken the office upon him. He tells them, he is not the man; he assures them upon his reputation, that jesus is he: to whom he doth so much submit himself that he holds not himself worthy to untie his shoe. Tell me now, and speak boldly, so thou wilt speak reasonably, whosoever thou art, what canst thou say against the Lord in this case? devise a more likely means, if thou canst, to perswad● them by. Doth john want authority, to move them? All men held john for a Prophet. Lacks he credit with them, or favour? The Scribes, and pharisees durst not so much as deny, that his ministery was from God, for fear of the people. Perhaps his austerity in his private carriage, and public preaching, made them grow into some mislike of him. Nothing less. They flocked after him by heaps. But they might suspect, that it was a set match, betwixt Christ, and him, for the advantage of them both. They were persuaded of his sincerity, they heard his profession, that he knew not him, to be the Messiah, but by the sign, that God himself had given him: They had seen the education of them both, in divers places, and courses of life. What should I say? I am even amazed to think upon so rare, and incredible, shall I call it, ignorance, or obstinacy? Let me repeat the matter in a word or two, that you may be judges, whether I have cause to be astonished, or no. A people living upon the hope of the Messiah, seating their happiness in deliverance by him, hearkening, prying. gaping after his coming (having him showed to them, by one, whom they justly admired for his parts and graces, as a man indeed sent from God) like weigh ward children, reject that, when it is offered them, which before they cried for. Who can give me the reason of this refusal? But what speak I of reason, in a matter so unreasonable? who can tell me, what pretence, or colour they had for it?  
Shall we confer with some of them, about the point? I would feign hear what they can say for themselves. If john say true, why do you not believe him? If he deliver that, which is false, why do ye not reprove him? Either leave following him, if he teach untruths: or if ye will needs follow him, give credit to that, he speaks.  
Is his report of jesus untrue? Then why do you wonder at him, as a Prophet sent from heaven? Doth he utter that he knows not? How is he worth the hearing? Doth he speak contrary to his knowledge? He is to be hated, not hearkened to. How uncivil are you (to speak as sparingly as I can) who suspect his faithfulness, whom you never found in any fault? How irreligious are you that condemn him of error, whom God sent immediately, for your instruction? Bethink yourselves in time, whom you refuse, and despise. Through john's sides you strike at God himself Of him, john received his commission. From him he had instruction, what to teach you. By him he was directed in teaching.  
In other points you acknowledge it, to his singular commendation. Why not in this too, which was the main end of his Embassage? At the least be not so unthankful, injurious, blasphemous, as not to acknowledge that john was sent to bear witness, that ye might all believe.  
I have been longer in this discourse, than I purposed: yet it reputes me not; because I doubt not, but you all perceive, that those things, which I have handled, touching the jews, may concern us also, as well as them. For although I persuade myself, that these All (as I have said) are the jews only: yet I make no question, but it was the good pleasure of God, that we also should be helped forward to belief, by the Evangelists recording this office, and testimony of john. His bearing witness did properly inform them, that heard it: but the knowledge of his extraordinary sending, birth, education, conversation, preaching, and baptizing, may, and must confirm the faith of all us, that daily hear of it. Ignorance in the nature of the Messias office, proud conceit of their own goodness, & doting upon worldly pleasures, and preferments, were great causes of their infidelity. If we be blinded with such conceits, and drowned in such gulfs, we shall not see, nor come to Christ for salvation. But we are better instructed in the redemption, which is wrought by the Messiah, and look not for any temporal kingdom by him. Therefore we cannot choose, but discern (that which the jews would not see) that jesus is he, by whom the sin of the world is taken away. Only let me give warning, that (seeing God affords us the Gospel, that we might believe) no man be so wicked, or desperate, as to except against the mercy of God, or his own salvation, upon pretence of I know not what conceit, erroneously grounded on the eternal decree of predestination. It is enough (for the present) to name it; I will say more of it hereafter (if it please God) upon every just occasion.  
In the mean while, let us proceed with that, which follows. He was not the light, but was sent to bear witness 
Ver. 8.  of the light. Where the Evangelist describes the office of john, by denying that, which is contrary unto it, and repeating the substance of it. He denies him to be the light, he tells us again, that he was sent to bear witness of the light. This later point hath been expounded, and enlarged. If the time, which is almost past, will give me leave, perhaps a word or two shall be added. In the handling of the former, I will speak shortly to these two points; that john is not the light: why our Evangelist adds this caution, in the describing of his ministry. For I hold it altogether needless, to show that john is he, of whom this being the light is denied. There is no man, but upon the reading of the text, discerns as much. Neither is it greatly needful, to inquire in what sense john is denied to be the light, seeing our Saviour professeth of him, that He was a burning and shining Candle. 
joh. 5. 35.  A Candle may be without light; and a burning Candle may give very little light, that it shall be very hardly perceived, but a shining candle is light indeed. It may be whelmed under a bushel, and so hid, not from shining, but from being seen to shine; but john spread his light round about, that as it follows in the same place, the jews (for a season) would have rejoiced in it. But 
Cyrillus in joa. lib. 1. cap.  this doubt is easily satisfied. john was a light: But not the light. What is a Candle to the Sun? But the difference was greater, and of another kind. The light shineth of itself by nature, as the Sun doth. A light is like the Moon, which shineth indeed, but by a borrowed brightness received from the Sun, which is the fountain, from whence all that light streams. So was the Baptist a light; so were the Apostles the light of the world. Not shining of themselves, 
Mat. 5. 14.  but delivering abroad, as a glass doth from the Sun by reflection, the light, which Christ the true light powered upon, and into them, for the enlightening of others.  
Now, that john was not the light, himself continually not confessed only, but professed. The rulers of the jews were ready to have accepted him for the Messiah; and to that purpose, they sent Priests, and 
joh. 1. 20.  Levites, which by their sect also were pharisees, to make offer to him of that honour; but He (sayeth our Evangelist) confessed and denied not, and said 
Ver. 21.  plainly, I am not the Christ. And when they priest him farther, as if they would have persuaded him, that he did but deny it for modesty, he told them, 
Ver. 23. Isay. 40. 3.  He was the voice, that Isay prophesied of, crying in the wilderness, that the way of the Lord might be made strait. And as for his baptism, which as the pharisees truly taught, and urged, showed him to be some extraordinary man, he willed them to consider, that he baptised but with water, whereas the Messiah should baptize them with the holy Ghost, and with fire. Yea, so far doth 
Luk. 3. 16.  he worthily, and truly abase himself, in comparison of Christ, that he assures them, he is not worthy to untie his 
joh. 1. 27. Mat. 3. 11.  shooelaetchet, or to carry his shoes after him. And this he spoke not once only, but as oft as any just occasion was offered, appealing to his Disciples knowledge, that they 
joh. 3. 28.  could bear him witness of his protestation against the jews offer, to take him for Christ. Therefore did he not 
Luk. 7, 19  only patiently bear the departure of his followers, to 
Mat. 11. 2.  Christ, but also exhorted them to go, and sent them to him. Yet all this would not move the jews (O men of uncircumcised hearts, and ears!) to acknowledge the Messiah, though they thought so reverently and highly of john.  
Therefore, that I may come to the second point, it was necessary for our Evangelist, after the description of john Baptist, and his office, to add this proviso, that as great as he was, yet no man should take him for the light. The jews (as we know) were strongly conceited of the matter: & that, which the Evangelist saith here of john, may seem to nourish and strengthen that conceit. For it falls 
Chrysost. in joa. hom. 4.  out often times, that he, whose witness must procure credit to another man, is greater than the party, that stands in need of his testimony. Therefore our Saviour tells the jews that he regarded not the deposition of john, nor of any 
joh. 5. 34.  man, as if it had been needful for him. But because they had so high an opinion of john, therefore he was contented for their sakes, to use his testimony, that they might believe. Besides, it serves to set out the worth, and excellency of our Saviour, to the jews, that john, of whom they were so well persuaded, for his greatness, and holiness, was but darkness, if he were severed from Christ, or compared with him. He was not the light.  
Yet, let no man conceive of john, but as of a worthy instrument, to bring the jews to faith in Christ; and as of a holy, and admirable person: whose whole carriage was such, that he might have been taken for the Messiah himself; as no ordinary man possibly could be, especially of the learned, and wise, among the jews. The people waited (sayeth Saint Luke) and all men mused 
Luk. 3. 15.  in their hearts, of john, if he were not the Christ: Insomuch, that Priests and Levites were sent from the Rulers to 
joh. 1. 19  know, if he were not so. Our Evangelist therefore having (as it was necessary for him) denied him to be the light, repeats that which he had formerly delivered, touching his office, which was to bear witness of the light. An office of no mean dignity or use, to be employed by God in showing of the Messiah, that all might believe. We are every one of us ready I doubt not, to cry out with open mouth against the in fidelity, & obstinacy of the jews, who would not be brought to faith by so excellent a ministry. Let us take heed, that we condemn not ourselves in that, for which we reprove them. john showed them Christ, but in his beginning only, before he had made any proof of his divine power, in teachin, and working miracles. We have the knowledge of all those wonders, and the distinct understanding of the nature, and course of his mediatorship. We have been made acquainted with his sufferings for our sin, his triumphant resurrection, and glorious ascension. And shall we neglect so many, and so worthy points? Nay rather, let us stir up ourselves both to learn, and believe, that we may attain to the end of our faith, the salvation of our souls, through our Lord and Saviour jesus Christ: to whom with etc.   

THE SEVENTH SERmon, upon the first Chapter of JOHN.  Verse 9 10. 11. That was the true light, that enlightens every man, etc. 
THe conception, and birth of john the Baptist were very extraordinary, and strange; his father, and mother being grown old, she all her life time, barren. And lest these circumstances should not work with the people, an Angel, was sent from GOD to Zacharias, to give him knowledge of these things before hand. He believes not: and thereupon is stricken dumb, till the time of circumcising the child came; when his speech is restored to him again: and he, inspired by the holy Ghost, prophesieth both of his own son, and the Messiah. But what stand I reciting all the particulars? These matters together with the Conversation, Doctrine, and Baptism of john drove the jews into an admiration of him; and not, into an admiration only, but into a strong conceit, that he should be the Christ, the deliverer, for whom they looked. Neither were the common sort only of this opinion, but the Rulers themselves were drawn to the like persuasion; insomuch ●h●● they sent Priests and Levites to inquire whether he were the Messiah, or no. These things considered, it was not without cause, that our Evangelist directly affirms He was not the light, but had an under office; To bear witness of the light. Who then was the light? Even he, of whom he spoke so much before; and to the description of whom, by way of farther amplification, he returns saying; That was the true light.  
This amplification is continued to the 14, ver: and may thus reasonably be applied to the formerpoints delivered concerning the Word. In the 5. ver. the creation of all things by him was affirmed: In the which it is said, that He was in the world, & the world was made by him. The fourth teacheth us that he was the light of men. To that, the ninth answereth, That was the true light, which enlighteneth every man, that cometh into the world. And whereas the fist verse tells us, that the light shineth in darkness; the tenth speaketh of his being in the world, and the eleventh of his coming to his own. The success is alike in both places; The darkness comprehended it not, verse 5. The world knew him not, verse 10. His own received him not, verse 11. Thus hath our Evangelist laboured to set out to all men, the bounty of the Lord, in sending so glorious a light, to shine in the midst of darkness; and the unkindness, and blindness of men, that refuse to be iulightened. For the distribution of these 5. verses by themselves, we must observe, first, that the Evangelist proceeds to describe the light, Verse 9 Then he showeth the actions thereof, in the later part of the same verse. & the other 4. In the description, the title True is added to the light. The actions of the light, are set down in general, It lighteneth every man, that cometh into the world: And the manner of the enlightening follows. Where we consider, how the light offers itself. He was in the world; He came to his own. How is he entertained; The world knew him not. His own received him not. In particular, the benefit that comes by the light is declared, verse 12. 13.  
Let us come now to expound the verses severally: and in the 9 we are first to inquire of the translation: then of the distribution thereof: Secondly, of the Evangelists meaning, and the doctrine itself. The translation in the former words, That was the light, hath two doubts; How we must supply that, which in the original is not expressed: How the articles therein used are to be translated. The Greek hath no more set down but was a light: The question is, what is here to be understood, to make the sentence perfect. One of these two things must needs be intended by the Evangelist; either he doth affirm, that there was a true light, though john was not the light, or else he shows us, which was the true light. If the former please us, than we must supply that which wants in this sort, There was a true light. But this may well seem needless; because both the Evangelist, had avoucht as much before, That life was the light of men: and if there had been no light, or the matter had been in question, whether there were any light or no, it had been in vain for him to have said, that john was not the light. For that speech presupposeth, that There was a light, though john were not he. It is therefore more likely, or rather certain, that the holy Ghost intends to show us who was the light.  
In this point, our Popish Rhemists agree with us, howsoever according to their custom, they will needs differ from us, as far as they can, in translation. Let us hear their conceit in translating. It was the true light. Why It? For neither the original Greek, which is the authentical record, nor the vulgar Latin, which they profess to follow, hath any more It, than there. They had our translation before their face, That was the true light; when they devised, how they might disagree from us in words at the least, if not in matter. At last out comes this new nothing. It was the light● What is this same It? Who knows not, that in plain English, this word It doth not so fitly, or fully express, which was the true light as that doth? Let me show you that I say, by particular applying it to the matter, we have in hand. It is agreed upon, that in the former verse the Evangelist tells us, john was not the light, but was sent to bear witness of the light. Which then, or who was the light? It was the light, say our Rhemists: who can guess almost what they mean? If he had been describing of the light, and had affirmed it to be such, or such, then might this fitly have been brought in; It was the true light. But nothing being in that sort spoken of it, in this part of the Evangelists discourse; surely it was not fit, to give us knowledge of his true meaning, in this place.  
This will better appear by comparing our translation with this affectation of theirs. That (say we) was the true light. Would you know which that? That light, of which john was sent to bear witness, was the true light. Who doth not easily conceive this? Shall we translate as our English Papists do; It was the true light? Express that you say, like a Grammarian. Must you not be driven to this, It light, of which john, etc. Make the best of it you possibly can, and you must be forced to expound It, by That light. It was, that is, That light was. See, see, whither a contentious desire of dissenting from us, hath drawn you as it were by the neck, against learning, and common sense. You will say perhaps; It is a small matter, about which I make this a do against them. Be it so. And yet I discern not, how it should be counted a thing of small importance, to make the word of God without any good sense, by a false translation. But let it be as small a matter as you will. What is it to affect, and seek out such a manner of translating, where the truth is manifest unto them, and wilfully rejected by them? It will not serve the turn to say, as some Papists do without conscience, or civil equity; It is the translation or exposition of Heretics; 
Maldon in joa. 1. 1  therefore I will not like it; as if the men, and not the matter were to be regarded. I must needs confess, that when I first looked upon this Elephant's calf, that was so long a breeding, I wondered in myself, what so strange a shape should portend. But when I had taken a little better view of it, I perceived the crafty purpose of the dam in so monstrous a birth. It is a principle in Popery, that the Scriptures are not to be read of the common Lay people, as they call them. This being overthrown by the force of the truth in the Gospel, when they saw there was no remedy, but they must of necessity afford their poor seduced followers some translation of the Bible, they thought, they would so handle the matter, that they should be little the better for it. Therefore have they so translated the new Testament, as Aristotle is said to have set out some of his books, as if he had not set them out at all: 
Arist in opist. ad Alex.  Because they were so hard to be understood of any, but his own Scholars. Yet his dealing was far honester, than these men's, who have laboured for nothing more, then to make such a translation, as for the hardness, and unpleasantness thereof, might drive all men from the reading and studying of it. If this censure seem uncharitable, or uncivil to any man, let me entreat him to suspend his judgement, till he have seen what I can, and will, if it please God, discover in the exposition of this Gospel, touching their course in translating.  
We understand what supply is to be made by the expressing of that, which in the Original might be concealed better, then in our English. Now to the Articles: Which are two, or rather, one twice repeated. For the Text lies thus; The light, the true. It is indeed very certain; that the use of Articles in the Greek is very uncertain; as I showed at the first verse. Yet have we two reasons, why we should look for some especial signification of it, in this place. First we see, that in the next verse before, it is of necessary use. He was not the light. Take away the Article, and read it thus; He was not light, or a light. This were to 
joh. 5. 35.  affirm a direct untruth, contrary to the Scriptures. For john (as our Saviour himself hath testified of him) was a burning and a shining candle. Therefore must we so conceive the Evangelist, that he denies him to have been The light, not a light, or light. Secondly, the doubling of the Article, and applying it both to the Substantive light, and the adjective true (whereas usually it belongs only to the former, in the nature of the tongue, and practise of the Scripture) notes unto us some thing more than ordinary of that kind, 
Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof there is speech. This is that my Son, that belovedone. If the Article had been left out in the later word, any son might have been signified by that voice from heaven, for aught the words necessarily imported. But the repeating of it, ties it as it were to the Person of our Saviour Christ, who was the only natural son of God his father. And this is so much the more to be considered, because it is very rare in the Scripture to find examples of it. Well then; How shall we translate it? That was the light, the true light. These words express the Evangelists sense to the full, & yet leave the Greek text unblemished, by putting the first, and last words in a different letter from the rest, as it is well observed in our common translation, that every man may know what is in the Original, and what is added to set forth the holy Ghosts meaning, according to the property of the several tongues, into which the Hebrew, and Greek are turned, for the people's understanding.  
But of the translation in this former part of the verse, enough: that, which I have to say concerning the later part, I think best to reserve, till I have spoken of the distribution of the whole, and come to the several handling of that clause by itself. In seeking out the distribution, I do not inquire, into how many parcels, or members, the matter of it is to be divided, which is commonly signified by that term distribution; but I am to search first, whether the whole verse be one proposition, or sentence: or else two. In the first verse, to make that I say, plain, we had three several propositions. 1 The word was in the beginning: 2. the word was with GOD: 3. the word was GOD: The second verse contained but one, The same word was in the beginning with God. For although there be, at the least two divers points in that sentence: (The word was in the beginning; and the word was GOD) yet they are comprised in one proposition. So are they also in this verse, which I now expound, That was the true light; the light enlighteneth every man, that cometh into the world. Yet perhaps these two make but one proposition in the Evangelists writing. If any man be desirous to know, why I cast this doubt here, rather than in any of the former verses, all which in a manner have more sentences than one; he is to understand, that none of them, afforded the like cause of doubting; every one having the several propositions so distinct, that they could not well be tied altogether in one. But here the case is otherwise, as you shall presently see. For those words in the later part, which have a full sense in themselves, may notwithstanding reasonably seem to belong to the former part, and to make up the Antecedent or Subject of the sentence: Bear with me I pray you a little in these terms; I avoid them, all I can: and now I am forced to use them, I will do my best to make you understand them. Every sentence, or proposition hath something as the ground, and matter, some other thing as an appurtenance to that; which is either affirmed, or denied of it. As in the first verse: The Words is the chief matter; that which is avoucht of the word is, that he was God. The word therefore in that sentence is the Antecedent, or Subject; GOD is the Consequent, Attribute or Predicate. Let me not trouble you too much with these words of Art; but rather apply them as shortly as I can to the matter I have in hand.  
How this verse may well consist of two divers sentences, and what they are, I signified before. Let me show now in what sort they may be shut up, both in one: which may thus be done. That light which enlighteneth every man that cometh into the world, was the light, the true light. The Antecedent or Subject is The light, which enlighteneth every man, etc. Of this light it is affirmed, that it was the true light. Both the words will bear this disposing of the verse, and the sense will be good, and fit; yea I may say more: The speech of the Evangelist may seem, more perfect in itself, and to have less need of any supply, if we so understand it. For both the Greek, and the English may conveniently, and easily be conceived, if we so read, and expound the verse, without the express adding of any other word, but That, in the English: The Greek needs absolutely none at all. Yet I rather choose to divide the verse into two distinct propositions; partly for the consent of all interpreters of it, which I have read; but especially, because being so divided, it seems to depend better upon that, which went before. That light of which john came to bear witness was the true light: Which light also enlighteneth every man, that cometh into the world If any man list to take it the other way, he may show the agreement of it, with the former, in this sort. john was not the light: That light which enlighteneth every man, etc. was the true light: Now this light is CHRIST, as the Evangelist had said, verse 4. That was the light of men. But the other interpretation joins somewhat more close to the later part of the verse going immediately before; But was sent to bear witness of the light. That light was the true light, etc. The verse than hath two several propositions, or sentences, to be handled severally, each by itself. That was the light, the true light. First of the words what is meant by True: What the Article being doubled imports. Then of the Evangelists meaning, and the Doctrine of the place. Truth in the Scripture is commonly taken, as the nature of the word requires for that which is contrary to falsehood. Cast off lying (saith the Apostle) and let every one 
Ephe. 4. 25.  speak truth to his neighbour. Sometimes it is put for that, which is opposite to the shadows of the Law. The 
Ioh 1 17.  law was given by Moses, but grace, and truth came by JESUS CHRIST. And this sense hath also warrant from the use of the word, in common speech; where the pattern, or a thing itself, that is inutated, or counterfeited is called the Truth. The truth 
Vritas vincit iantationem.  excelleth the imitation. So the Lord is named the true God: This is everlasting life to know thee, the only true God. 
Ioh 17. 3.  Some think that by this truth, or trueness, the light is signified to be such by nature, and of itself, not by 
Ciril. in joa. lib. 1. cap. 9  grace, or participation. And so may the Lord be called the true being: because he is so naturally, and imparts to all things such being, as they have. But of this signification I think there is no example to be found in Scripture. The two former agree very well to our Saviour, who is indeed the true light, without any darkness of error, or falsehood in him. He whom God hath sent, speaketh the words of God; for God giveth him not the spirit by measure. 
joh. 3. 34.  And of him were all the ceremonies of the law, shadows, and figures; as the Apostle hath showed at large in the Epistle to the Hebrews; especially in the ninth and tenth Chapters.  
But the best way to understand the true sense of the word; is to compare it with other of the same kind, in the Scripture. For which purpose what shall we need to go any farther, than this Gospel? Wherein we have two like speeches, uttered by our Saviour, of himself. My father (saith he) giveth you the true 
joh. 6. 32.  bread from Heaven. What true bread was this? It is evident, that he speaketh it of himself, whom a little before he had called the meat that endureth to everlasting 
Verse 27.  life. Hear he compares himself with that Manna, whereof the jews boasted, and wherewith they say Moses fed them, even with bread from Heaven. To this our Saviour answereth; that Moses gave them not bread from heaven: but my father giveth you (saith he) the true bread from Heaven. They had bread from heaven, by the ministery of Moses, as they proved by the place 
Psal. 78. 24.  of the Psalm. He gave them bread from heaven. How then saith our Saviour, that Moses gave them not bread from heaven, and that his father gives them the true bread? Surely, that bread, which they had by the means of Moses, was true bread, and did truly the office of bread, to feed their bodies. What then? Doth he mean, that it was but a figure of the heavenly bread which God was to give, and now in, and by him, did give them? This was true indeed; but not so much to purpose, as our saviours speech was, being rightly understood. He 
Ver. 27.  had persuaded them before, to labour for the meat, that endureth to everlasting life. They would needs have 
Ver. 30. Ver. 31.  him show them some sign, that is, work some miracle, whereby they might be occasioned to believe him, that there was better bread, than such as their fathers had eaten in the Wilderness. To this our Lord answers, that Moses gave them not bread from heaven, namely no such 
Ver. 32.  bread, as could endure, to life eternal. That bread, that could so feed them, was the true bread, and was given by his father; in comparison whereof, the other was not worthy the name of bread. The use of the bread is to nourisn, and continue life: and that bread which can not work such an effect in him, that eats it, is not true bread. Your fathers (saith he afterward) dideate Manna in the Wilderness and are dead. How 
Ver. 49. Ver. 50.  then was that true bread? This is the bread that came down from heaven, that he which eateth of it, should not die. Lo: here we have the true bread, which performs that in truth to the soul, that the other doth but as it were offer to the body. Therefore also he tells them a little after, that his flesh is truly meat, and his blood truly 
Ver 55.  drink. A like place we have in the same Gospel, where he terms himself the true Vine. I am the true Vine. Why is 
joh. 15. 1.  he the true Vine? Because he doth indeed truly, and effectually nourish, comfort, & sustain those, that cleave to him by faith; whereas the best Vine in the world, hath sometimes dead branches, and at the last dieth itself.  
Now than if any man demand in what sense Christ is the true light; in the very same (say I) in which he doth affirm, that he is the true bread, and the true Vine. The Son, which is the fountain of this visible light, doth not so truly shine, and give light to the eyes of the body, as jesus Christ, doth enlighten the understanding; which is the eye of the Soul. jesus Christ? (may 
Ambros. de fide contra Arian. cap. 3.  some man say.) Why not rather God the Father; or, at least, the whole Trinity? whose joint action it is to enlighten, and not the Sons alone. These objections are easily answered. For it is more than plame, that our Evangelist speaks only of the Son, in this whole description. What reason is there then, to understand this one verse of any other, but of him alone? How should this point, applied either to the Father, or to the Trinity, have any due place in this discourse? Is it not also apparent, that the light here spoken of, is the same, whereof john bore witness; and which is said, in the verses following, to have come unto his own, and to have given the privilege to men, of becoming the sons of God? Consider yet farther, how unfit it had been for Saint john, having called the word by the name of the light, in the former verses, here, upon a sudden, to give the same title to any other of the persons, or the Godhead. Will any man take the word in such divers sort, if he be not constrained to do so, by clear evidence of the Text? But so to understand it, were to cover the place with darkness, not to make the sense of it clear, and evident. But the action of enlightening is common to all three Persons. So are all actions of any person of the three which concern any other, beside the Persons themselves. To choose, to justify, to sanctify, to redeem, to instruct, to inspire, to comfort, etc. are all common works of the Divine nature: Yet are they appropriated, in the Scripture, severally to the several persons, as all men know, and as I must show particularly, when I come to the 33. verse  
In the mean while, let us go forward with the exposition of this verse; wherein we are next to consider, what the doubling of the article may teach us. The light; the true light: was it not enough to have said The light? For surely that implies an especial excellency of the light, we mean. There be perhaps many candles, torches, stars, and moons: but the sun only is the light. They are lights, but not the light. If that would not serve the turn, he might have said, The true light; than which, what can be said more? All this contented not the holy Ghost: but that he might ravish us with the love, and admiration of this light, he calls it The light, the true light. Some apply it more particularly, and precisely to our Saviour, in these two considerations. The light (say they) with an Article. to note the excellency of the Person; The true light, with the same Article repeated, to signify the glory and brightness of that knowledge, which flows to men from that light. I deny not, but the Evangelist compriseth both under these words. I doubt whether he intended to give us notice of them so distinctly, by the repetition of the Article, or no.  
It remains, that I deliver the plain meaning of the Evangelist, and declare the Doctrine contained in it. Wherein I may, and will be the shorter, because somewhat hath been said already of each, in examining the former points. What then means Saint john by these words; That was the light; etc. He had told us in the last verse, that john the Baptist was not the light, but was sent before, as a servant, to give notice, and to bear witness of the light. Now he proceeds to show us the excellency of that light; in respect of whom, john, though he were of so rare gifts, and high account was no body. Look upon the Moon in the night time, when she is at the full, and you would think, you had light enough. Surely he, that had never seen the Sun, would easily be persuaded, to take the Moon for the Well, or spring of light. But if he should once come to see the beauty, and brightness of the sun, he would be ashamed of his former childishness, and ignorance, that thought that to be all, which in a manner, was nothing at all.  
The Doctrine is as plain, and was handled more largely, at the 4. and 5. verses. CHRIST is the true light. There are candles and torches here on earth; men that have discovered some truth concerning God. There are Stars, and Moons shining from heaven: Such as, by supernatural illumination, have revealed many, and great mysteries, concerning our redemption, and salvation by JESUS CHRIST. But all these are nothing to him. If it were possible to join all the lights, I spoke of, together; would they match the brightness of the sun? How much less can these torches, and stars, which have all their light, from the Son of God, equal the author, and giver of that light? Let the light, they give, be as great, as it can reasonably be imagined to be, yet are they not the true light. what do we then gazing, and gaping upon Men, as if there were no light, but in them? If any man have a little more knowledge, than others, that he can teach us somewhat, which every one is not acquainted withal, we wonder at him, as the only light: Yea, we are oftentimes so carried away with a conceit of his brightness, that the light itself is either despised or forgotten in comparison of him. It was somewhat more excusable in the jews (though it were intolerable) to prefer john before CHRIST; because they had settled a reverend opinion of him in their hearts, when they had no thought of any other Messiah: But how shall we be excused, that know who is the light, and yet dote upon other so much, that we hardly think on him? He, that fits our humour, either with some point of Divinity, which we knew not, or with some word of exhortation, that we desired, is so admired, and followed, that we are ready to receive any thing, he will deliver unto us for truth, without viewing it by the true light. I speak not this to disgrace john, but to magnify Christ. john was a light, but not the light. To speak truly, and plainly, john was no light at all; as our Evangelist affirmed in the former verse. He was a candlestick, or a torchbearer, to hold out, and show the light; but, the light he was not. He glisteren in the eyes of men, as a piece of glass, or any burnished metal doth, upon which the sun, or some other light beats, which is not seen of us, but by reflection, at the second hand. To conclude; that which the Evangelist saith here of our Saviour, is the very same, that the Baptist would teach his disciples, whom he sent to jesus, saying; Art thou he, that should come, or shall we look for an other? john knew well enough, that jesus was the Saviour, as he testified at the time of his baptism, and 
Mat. 11. 2. 3.  afterward: but his Scholars were not so persuaded. Therefore he sends them on such a message, that they might themselves discern him to be the light. This is that, which the Apostles avouched, after his death, that There is no other name under heaven, by which we 
Act. 4. 12.  can be saved.  
Miserable then, and damnable is the case of those men, who for any benefit, and commodity in this world, or for any pain, and torment, that can be here endured, for a time, renounce the Saviour of their souls, and light of eternal life, jesus Christ. Do you marvel brethren, what should make me break out into such a speech, in this Auditory? All of us profess belief in Christ; we have all been baptised; we have all been taught. Put case we did all believe indeed, for the persuasion of the truth, we now maintain, as we have been taught; were it therefore needless to use any word of exhortation, to confirm us in the truth? Is not our Faith nourished, and strengthened in us, by the same means, by which it is begotten? I say nothing of our natural ignorance, which had need of much teaching. I let pass our shuttle memories, which easily forget that, we have learned. Let me omit our unruly affections, which draw us away from the meditation of those things, that concern salvation.  
Shall I tell you in one word, why I have entered into this course, upon a point so well known, and generally resolved of? Did none of you ever hear of any Christians, of any Euglishmen, that have denied the faith of CHRIST, and become Renegadoes? I must needs confess, I speak upon report, not upon sight, or experience; but yet upon such report as I have good cause to credit, both for the honesty, and the number of the reporters. It hath come to pass (my heart bleeds within me to think, and utter it) yea it doth fall out daily, a great deal too often, that men trained up here amongst us in the religion of JESUS CHRIST, for some worldly respects, without conscience of their profession, without care of their souls, without regard of their credits, without fear of damnation, have blasphemed the Lord JESUS CHRIST, that died for them, and turned Turks. O the weakness of our faith! O the strength of our corruption! O the hypocrisy of our hearts! That, which happeneth to one man, may happen to any man. Dost thou believe? So they said, and (like enough) thought too. But thou art strong in faith. Who (almost) thinks himself weak? The pride of our nature doth so puff us up, with a good conceit of our own knowledge, and belief, that the eyes of our minds are closed, and our sight dimmed, if not blinded, that we are not able to give any true judgement (naturally) of our greatest imperfections. Fear makes us wary, lest we should fall. Hope fills us with presumption, that we run headlong to our fall.  
Be not high minded, but fear: Fear thine own corruption: suspect thine own strength. Thy strength say d I? nay, thy weakness rather. If thou wilt presume upon God's powerful mercy to uphold thee; lay hold upon the means, he hath appointed for the staying of thee up. Believe, remember, resolve, that Christ only is the light. I am not to enter into any discourse, whereby I may instruct, or direct thee how to confirm thy faith in this point; but only to exhort thee thereunto, according as this doctrine gives me just occasion.  
It is not unlikely, that there are some in this Assembly, perhaps (as in such a small company) not a few, whom these things may nearly concern: Merchants; a good part of whose estate lies abroad in Turkey or Barbary. Mariners, whose course of life, and help of maintenance, requires employment in those parts. travailers, whose desire to see fashions, and learn experience, will draw them into all Countries, and companies. Young imps, who becoming apprentices, shall be transported out of this nuiserie, where they have been bred, to be planted in those places for many years, even for the chief time of their growth. Shall I crave leave of you, to speak a few words to the point in hand, with your favour and attention? I will not ask you, whether you believe that the Scripture, contained in the old, and new Testament, be the word of God or no. I know you believe it. As needless is it, yea perhaps more needless, to tell you, that this Scripture (being the word of GOD) is of certain, and undoubted truth, both for the whole, and every part of it. Let us come more particularly to the matter, we are now in handling. The holy Evangelist Saint john, inspired by the holy Ghost, affirms, upon the warrant of that inspiration, that our Lord jesus Christ, is the light. Of the truth hereof thou profeslest, thou art resolved. With this resolution (as thou persuadest thyself) thou sailest, as thy occasions call thee, into Heathen Countries, where Christ, and this truth, concerning him, is not only doubted of, but denied, hated, impugned, persecuted. It falls out, while thou art there, that either thine own misdemeanour, in the carriage of thy person, or managing of thy business, casts thee into some danger: or the opportunity of some pleasure, profit, or honour bewitcheth thee with an earnest desire thereof. There is no means for thee to avoid that danger, or to enjoy those benefits, but to disclaim jesus Christ, and to embrace Mahomet. Now show thy faith; now make proof of thy constancy: now it must, and will be seen, whether thy profession be sincere, or counterfeit. What standest thou wavering, and tottering this way, and that way? If Mahomet be the light, follow him; If jesus be the inlightner of thy soul, go after him. Doubting is not of faith. Thy feet tread one way, and thy face looks another way. Thy tongue hardly forbears to deny that, to be true, which thy heart would fain think to be false. What means thy craving respite to give in thine answer? A ●orte beleagered, that offers parle, is half yielded.  
Thy heart is even gone, and thou carest not, that God sees it, as long as men hear not thy tongue profess it. If, at the last, with much a do, thou resolve to continue in thy Christian profession: yet remember, that he which is long, ere he do that, he knows aught to be done, a great while would not do it.  
But thou hast somewhat, perhaps, to say for thyself in this case. Let us give thee the hearing: speak thy mind freely, and spare not. Well; I see what thou wouldst say: that if thou persever in acknowledging Christ to be the light, thou shalt be sure to be clapped in prison, and to be deprived of the light of this world: but if thou honour Mahomet, as the teacher of truth from God, thou shalt shine in the glory of this life. Is this all? Alas poor wretch; what shall it avail thee, to escape a few years imprisonment in this world, and to be shut up, for it, in the Dungeon of hell, world without end? What art thou the better, for a little painted glory, and trash in this life, when thereby thou shalt lose the glory of God in the life to come? Art thou afraid of a dark prison; and dost not tremble at the horror of hellish darkness? why dost thou not consider, that Christ is the light? Can he be in darkness, that hath the light with him, and shining to him? Be not deceived, nor discomforted. This light shall show the more, in that dark jail, thou fearest, than the Sun can do, at the noon day, in the open fields. As for the shadow of glory, thou so dotest upon, what is it to the light of truth? Say thou wert Emperor of Turkey, or didst command the whole World; without this light thou wert covered with more than Egyptian darkness. What canst thou hope for by Mahomet, when all he could devise to promise, is nothing but a little sensual, and beastly voluptuousness; the happiness of a Goat, a Swine, or a Dog, and not of a man? They do all they can to turn themselves into Beasts, that feed their brutish humour, with the conceit of such filthy pleasures.  
How blind must they needs be, that embrace darkness for light? There was some show for the error of the jews. The Turks have not the least colour for belief in Mahomet: except a few knacks of cozenage, which some fools took for miracles. The Alcoran, wherein the light of his knowledge should shine, is such a disorderly bundle of senseless dreams, and idle tales without head or foot, that a man of any reason cannot read, or hear it with patience. But the true light poureth forth streams of admirable knowledge, for the enlightening of all men, that they may, see the truth of God to salvation. So it followeth in my text: which enlighteneth every man that cometh into the world. This is the other proposition or sentence, in which (as in the former) First, of the words, then of the Evangelists meaning. In the words I find some occasion of doubt, concerning the translation: of which I wonder that our Rhemists took not hold, having so fair an opportunity. The Greek word, which we translate, That cometh, properly signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem. coming.  coming. And the Latin, which the Rhemists profess to follow, with superstitious preciseness, hath expressed it by a word of the same kind, and signification: How chance our new translator, having an English word so fit for the purpose, yea fit for the Greek then their Latin is, and fully expressing the Latin, did not remember to make their advantage of it? Doubtless, they never marked it; For if they had, it is apparent by their ordinary practice, that they would have used it; especially, seeing it differs from our Translation, & affords a double interpretation, as the Greek doth.  
There are two things mentioned in this proposition: that which enlighteneth, and that, which is enlightened; the light, and man. The word coming, in the original is such, that it may well agree either with the light, or with man. To the light it may thus be joined; which light coming into the world, enlighteneth every man. If we refer it to man, we may translate it thus, which enlighteneth every man coming into the world, or that cometh into the world. I will not strive much about so small a matter; yet (to speak my mind plainly) I hold that word for the better, which comes nearer to the original, and hath also example from the Latin. Only there seems to be this inconvenience, in following of the Greek, and translation of the word coming, that we shall be thought to restrain this enlightening to the time of a man's birth, or coming into the world. For, so much the words ordinarily import. Which enlighteneth every man coming into the world: that is, every man when he comes into the world. And then cannot this be understood of supernatural grace, and teaching by revelation: but of the light of nature; whereas the holy Ghost, in this place, speaks only of the former: as I showed at the fourth verse. Yet the Greek and Latin are both subject to the like inconvenience, and the English may be otherwise understood; to signify no more, than the common translation, that cometh. It is somewhat to have warrant from the Greek, and consent of the Latin, though it be not altogether so plain, as perhaps otherwise it might be. The Rhemists have rejected both. But in the next words they have followed the Latin, and left both us and the Greek.  
The world, sayeth our translation, according to the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek. This world, saith the Latin, and the Rhemists after it. It is no great matter whether of the two we read. For this world, and the world, in every man's understanding, signify the same thing. But who had not rather drink of the Fountain, then of the Channel, though the water be pure, and sweet in both?  
But of the translation enough: now a word or two of the Evangelists manner of speech: Every man, that cometh into the world. Why did not Saint john content himself to say Every man, but addeth, that cometh into the world. Shall we imagine, as some have done very strangely, that the souls of men were created at the first altogether by God, and are reserved by him, to be coupled to bodies, according to their 
Origen. de princip. lib. 1. cap. 3 & lib. 2. cap. 8.  behaviour, good, or bad, in that world, where they were created? This idle fancy, and fond error is vanished long since, that it were lost labour to spend anic time in the refuting of it.  
There is another opinion, in itself true, but not fit for this text; that therefore men are thus described, because the souls, though they have not any being with God, before the creation, or making of the bodies, to which they are to be joined; yet they may be said to come into the world, because they are not framed of any matter, as the bodies are; but have their original immediately, in regard of their substance, from God himself: whereas the bodies so come into the world, that they are fashioned, and form here below of an earthly matter. But this seems to be over-curious, and nothing agreeable to the simplicity of the Gospel, which enters not into such opinions, as little concern our knowledge, in any point of Religion.  
What is then the meaning of this speech, That cometh into the world? Surely, nothing else, but that is borne; and so it is often used in the Scripture, as the contrary, to go out of the world, is to die. Naked came I out of my mother's womhe (sayeth job) and naked 
job. 1. 21.  shall I return thither again. To come out of the womb, is to be borne: toreturne, that is, to go out of the world, or to leave it, is to die. The same kind of speech, the wise King useth: As He came forth of 
Eccles. 5. 14.  his mother's belly, he shall return naked to go as he came.  
To these, add that of the Apostle; We brought nothing into this world, and it is certain we shall carry 
1. Tim. 6. 7.  nothing out. We brought nothing: namely, when by our birth we came into the world; We shall carry nothing out, when we die. This bringing, and carrying away, argues a coming, and a departing. But why would the Evangelist so describe men? I am wholly of their opinion in this point, who think that he followed the Hebrew Rabbins herein, who do oftentimes call a man by the like name; under which they comprehend infants too, none excepted.  
This manner of speech it is likely the common people had learned of their teachers; and therefore by it Saint john would farther teach them, that CHRIST is he, which enlighteneth all men, one, and other, that no man may except himself. Some expound this coming into the world, of regeneration by baptism. By what warrant? where is it ever so called in Scripture? How can it be so termed? Baptism rather carries out of the world, then brings us into it. For in, and by Baptism we renounce the world, and die unto it; so far are we from coming into it thereby. It is therefore best, and safest, to take the words in the plainest sense, and to understand by them, To be borne, which is common to all men whatsoever: so much the rather, because our Lord in the Gospel hath a like speech, by which he notes all men. Among them, (sayeth he) which are borne of Women, arose 
Mat. 11. 11.  there not a greater than john Baptist. Is this any more, then if he had said, Among men, there is not a greater than john?  
Having thus cleared those doubts, which, by reason of the words, might make the Evangelists meaning more dark, and hard; Let us come now to the matter, that is here delivered. In the former part of the verse, our Lord was said to be the true light; in this later proposition, he is showed to be so, by an especial effect, which is enlightening every man. Is every man then enlightened? How else, if our Saviour enlighten every man? But there are many, not men only, but nations, that never received any light of the Gospel, or enlightening from Christ.  
This doubt hath made divers writers expound this place of the light of nature, which we have by creation. And this, it is apparent, we have of Christ, By whom all things were made, who is the life of men. But what reason should lead us, to apply this to natural light? seeing we have made it manifest, that in the former verses, it is to be understood of that, which is supernatural. Why should we give the word light, such a signification here, as it hath no where else, in all the Scripture? But it is no where used for the light of reason, which we have by nature; nor for that general knowledge of GOD, which we partly bring with us into the world, and partly attain to, by the contemplation of the creatures.  
Wherefore we must needs conceive, that the Evangelist speaks of that lights which men receive by Revelation from GOD, concerning the means of everlasting life, by faith in Christ; of which the greatest part of the world never had any notice. It behooves us then to consider the point with good advise, that we may understand the Evangelists meaning aright; and neither deny, that our Saviour enlighteneth every man, nor confess that every man is enlightened with the knowledge of him to salvation.  
The ancient Divines of former ages, seeing these inconveniences, and desiring to provide some remedy for them; by their meditation, and learning, did find out, and leave unto us 2 espseciall answers, for the satisfying of these doubts. First they teach us, that Christ 
Aug. Enchirid ad Laurent. cap. 103 Depeccat. merit. 8 remiss ●. 1. c. 25  may truly be said to enlighten every man, because no man is enlightened, but by him. If there were but one Physician, or one Schoolmaster in this City, of that one it might truly be affirmed, that he taught all, that he cured all. This is he (might we say) that cureth every man: This is he, that teacheth every one. Not meaning thereby, that every particular man, woman, and child, in the City, is taught or healed; but signifying in general, that there is no other Physician, no other teacher, by which any one receives health, or instruction. So our Saviour Christ may be conceived to enlighten every man; because every one that is enlightened, hath that light from him; and not because every one is enlightened. So that Saint john's meaning, according to this interpretation, must be thus understood; jesus, of whom john bare witness, was the true light: and whosoever is enlightened, is enlightened by him. This exposition, as every man may easily discern, agreeth very fitly with the former part, and proveth it very strongly. For indeed what sounder proof can we require, to assure us, that our Lord was the true light, then that every man fetcheth all the light, he hath, from him? Either we must grant, that no man at all hath any light of grace; or else yield, that he, from whom he hath that light, is the true light. The former is not doubted of; How then should the later Bee in question? The second answer doth not so much respect the parties enlightened, as him, that doth enlighten; who shineth to every man, that will open his eyes to behold him. For as the natural light, spreadeth the beams thereof abroad, in all places, and giveth light to every man, as much as lies in it, though blind men see never a whit, the better: So this true light, offereth himself to all men, shineth upon every man, that who so will may be enlightened by him. It may seem perhaps to some man, that enlightening signifies a farther matter, then shining upon a man; and so, I remember, it was observed at verse the fift, The light shineth in darkness. Those blind men, I named ere while, had the Sun shining on them, but yet they were not enlightened: unless by enlightening we understand no more, but being made visible, that we may be seen. And in that sense indeed, a tree, or a stone, is enlightened by the Sun, as well as any living creature, that hath eyes to see withal. This cannot be the meaning of the Evangelist. For he speaks not of any man's being made known, or apparent to other men; but of every man's knowing, and seeing those matters, which concern his everlasting salvation. That is to be enlightened; to have the doctrine of salvation declared to him; so that he discern, and acknowledge it for such, the truth thereof being made manifest to his conscience; or at the least the sense of that, which is delivered, being evident, and clear unto him. If this later point be not performed; surely there is no enlightening, but at the most, shining.  
The word, which our Evangelist useth in this place, signifieth in the Scripture, both the holding out of light, by which, things may be made visible to men, and the giving of them sight, by which they may see. Candles are said, to light us with their brightness; that is, to afford 
Luk. 11. 36.  us light, by means whereof things may be seen. And in this sense, the things that are seen, to speak truly, and properly are enlightened, and not we, in whom there is no alteration, by the presence of the light; but only the form, or shape of that, which is to be seen, is presented to our view by the light shining upon it, and bringing the proportion, and colours of it to our eyes. This signification of the word is the more common of the 2: judge nothing before the time, until the Lord come, who will lighten things, that are hid in darkness. 
1. Cor. 4. 5.  In this place of Scripture, as every one sees, the lightning is referred to the things, that shall be seen; which being hidden shall be discoured, and made visible, or rather laid open to all men's view. But the Scripture hath examples of the other signification also. I cease not (saith the Apostle) to give thanks for you, making mention 
Eph. 1. 16.  of you in my prayers, etc. that the eyes of your understanding may be enlightened, that you may know what the 
Verse. 18.  hope is of your calling etc. This enlightening of the eyes of the understanding, is not only affording of light, by which the things themselves, that are to be seen, may become visible (for that is done by the ministry of the word, whereby the hidden mysteries of salvation are revealed to all, that will hear) but an opening of the heart, and an inward teaching of those secrets; so that a man shall thereby be persuaded of the truth thereof. For, the Ephesians, to whom the Apostle writ this, had heard the Gospel preached by Saint Paul himself; and by that preaching of his, had the light vouchsafed them, by which the knowledge of salvation might be had; and, in some measure also, had attained, to the understanding, and acknowledging of the truth, which the Apostles pray to have farther revealed to them, that they might believe, and embrace it. This, the same Apostle in an other place, calls the receiving of light. Many have light, and 
Heb. 10. 32.  knowledge offered them, but they receive it not: either because it seems not worth the receiving, or for that they are drawn away by their worldly cares, or some other such respects, from the due consideration of that whereof there is offer made them. But the Hebrews (as Saint Paul there writes) had received the light, that is, had given assent to the truth of that, which was taught them, and for the maintaining of it, had endured (as it is there witnesses) great fight in afflictions.  
If we take the word in the former sense, only for shining upon the things, that are needful to be seen, that they may show themselves unto us; it is out of doubt, that, in respect thereof, every man is enlightened, for so much as concerns the office of the light; which is to make manifest those things that were not, without it, to be seen. For so our Lord hath revealed the will of his Father, concerning the means of salvation; which, 
joh. 1. 18.  but by him, had never been published, and proclaimed to all the world. But this is rather lightning, than enlightening; as he, that carries a candle, or torch with him, enlightens not the party, before whom he goes, or to whom he comes, but only lights him: and in this sense our Saviour doth but show men, what is to be believed. Whereon there grows more question, how it may be said, that every man is thus lighted. For it is very manifest, that there were many thousands in the world, even then, when our Saviour himself shone so brightly, by his glorious works, and powerful preaching, who never heard, or saw the one or other, nor, in any likelihood of reason, possibly could do. What say I? There were many thousands. I may truly say, the thousand man then living, never had, nor could have any sight of the light, that then shined among the jews. Yet I confess, that the light stretched, and spread his beams, to the uttermost of his nature, and strength. Take example of the Sun, which in the height of summer riseth early, mounts high, shines gloriously, sets late; and yet there are divers nations in the world, which have not the least glimpse of his light, all the while, he shows himself to us, in these parts of the Hemisphere, most apparent and bright. Therefore when we read or hear, That our Saviour, the true light, lighteth every man, as much as in him lies, we must not consider him as God, but as the mediator of mankind become man. As he was God, he could have given every one, then living in the world, certain knowledge, that himself was ordained for the Saviour of the world. But he was here to demean himself as a person, who, by the divine power of his Godhead, could do all things; but, by the condition of his mediatorship, was to do no more, than his human nature might be known to be employed in, some way or other. He taught the admirable secrets of God, by his voice; he wrought wondered miracles by his almighty power: but still it appeared to all men, that by the word, and will of him, whom they saw to be a man, all those wonders weredon. So then, if we take this lightning of every man, for affording them the means of knowledge to salvation, we must thus conceive the matter; that our Saviour preached, and show'd his miracles by himself, and his Apostles, and doth daily vouchsafe the knowledge of the truth to every man, without exception, not forbidding his ministers to teach any man, nor barring any from learning of them.  
Let us now see, how we are to understand the Evangelist, that the true light enlighteneth every man. Enlightening causeth him to discern the truth of that, which is delivered: so that the doctrine of the Gospel is always effectual to him, that is enlightened. The Lord opened the heart of Lydia, that she attended to the things, that Paul 
Act. 16. 14.  spoke. All, that heard him, were lighted; but they only enlightened, which believed the things, he spoke. How then may Christ be said to enlighten every man, since it is apparent, many, yea the greatest part, believe not? Surely the former answer satisfies this doubt very sufficiently. Whosoever is enlightened, hath this enlightening from the true light. And this interpretation (as I showed before) agreeth very well with the Evangelists words, and meaning. But let us apply the common distinction to this purpose. Christ enlighteneth every man as much as lies in him. If we understand this of his absolute power, whereby he is able, as God, to do all things, it is manifestly false. Else should every man undoubtedly believe. For he is able to beget faith in the heart of every man. Therefore the most, that can be truly avoucht in this matter, is this, that he is ready to enlighten every man. But this interpretation, as far as I can conceive, doth not fully express the sense of the place, if we expound it of enlightening. For it is one thing to enlighten, an other thing to be ready to enlighten.  
What could the Evangelist say more of them, that are actually enlightened? I acknowledge the truth of the doctrine, that our Lord is ready to refresh all, that come unto him, to teach all, that use the means to learn; but 
Mat. 11. 28.  me thinks this is not all, that the holy Ghost in this place affirms. Therefore I had rather interpret the text, either of lightning, that the true light shines to all, without exception, no man being shut out from the hearing, and reading of the Scriptures, by any commandment, or restraint of the light itself; or of enlightening, that all, which are made partakers thereof attain to it, only by this true light: and both these expositions, are true, and may agree with the words, & meaning of the Evangelist, to commend our Saviour Christ, as the true light of all men.  
Now whereas some men hereupon would conclude, that because the true light enlightens every man, therefore God hath not made choice of any man, more than of all men, to be heirs of his glory in heaven, they gather that, which grows not of the text. I will make it plain by a short examination of the matter, according to the former interpretations.  
No man is barred the ministry of the word. Therefore salvation is intended alike to all. If you add, in regard of the ministry thereof, yet that you say will hardly prove true. For though no man, be abridged of liberty to hear, by any charge to the contrary from God; yet many are not vouchsafed the possibility of hearing. How shall we affirm then, that in respect of the ministry of the word, salvation was intended alike to all? I grant, that the means is afforded in general; but I deny that therefore there is no difference in God's purpose, touching lightning of one nation, more than of an other. It is as free (for any restraint made by God) for the Turks to have the Gospel, as for us; For they are Gentiles, as well as we. But yet it were too great unthankfulness, and absurdity, to say, that (concerning the ministry of the word) God meant to light them to salvation, as well as us. Nomy brethren, let not such a thought enter into your hearts, as once to imagine, that the Lord means no more good to you, for your salvation, by vouchsafing you the ministry of the Gospel, then to them, whom he suffers to continue in their ignorance, to their certain destruction.  
Let no man deceive you, by saying, that the light, (as much as lies in it) lighteth every man. It denies no man light, it blinds no man's eyes, it hides itself from no man that would see it: But it offers itself to some men, it shines into their eyes, it seeks them out, where they are in darkness, & follows them, when they turn their backs, and flee from it. Have not we had experience of this bountifulness? Call to mind those days of darkness, when our forefathers lay buried in blindness, and ignorance. Did we run after the light, or did it come to us? Was it not scorned, rejected, hated? Did it not shine upon our eyelids, when we shut them, because we would not see? What rip I up matters of antiquity? I will say nothing of our returning into Egypt, in Queen mary's days, of our persecuting the truth, and murdering the Saints of God, for holding out the light to us, that we might see. Behold, the light is come again unto us, it shines in at our windows, it winds itself into our hearts, it presents itself to our sight, which way soever we turn. And is it possible, any man should be found, that will not acknowledge an especial purpose, and desire in the light, to make us see? What? no more, then to light the Turks? For pure shame I will say no more of the matter: Chiefly because I reserve this point of universal grace for a fit opportunity.  
Yet I must needs speak a word or two of the other exposition. The true light is ready to enlighten every man. Let me grant that interpretation, what then? Therefore is it not readier to enlighten some, than other some? How shall that be proved? It is ready to enlighten some: Some other it doth enlighten. The former answer may suffice. It is ready, so that it refuseth not to give light to any man; but some men it never lins shining upon, till it have gotten passage to the understanding, and informed that fully of the truth. It is given to you (saith our Saviour) 
Mat. 13. 11.  to know the secrets of the kingdom of heaven, but to them it is not given. The light shone, to the Scribes, pharisees, and people, and as (these men say) was ready to enlighten them: but the Apostles were enlightened indeed. It was given them by him, that, according to his good pleasure, revealeth the Gospel to babes, & men 
Luk. 10. 21.  of small understanding, and hides it from the wise, and learned. Tell me not of the good use of free-will, or any other preparedness, in the hearts of them, that are enlightened; as if the difference were from man, and not from God. I may not stand now to dispute that matter, but will take the first occasion to handle it, that offers itself: I hope in my next Sermon to speak somewhat of it. In the mean time, let it be enough for us, touching the point in question, to understand, that the light, as ready as it is (and it is most ready) never enlightens any man, whom itself doth not first fit, and dispose to receive that light; as I will show, if it please God, hereafter.  
It is Christ then, even the true light, which enlightens every man. Of his fullness (saith our Evangelist) 
joh. 1. 16.  have we all received. Yea, I. Baptist himself, that shone with such extraordinary brightness, had his light 
joh. 3. 34.  from him, who had the spirit without measure. Therefore doth he truly, and freely profess himself, that he was not worthy to carry his shoes after him. We heard at the fourth verse, the testimonies of Zachary 
Luk. 1. 78. 79. & 2. 32.  and Simeon to this purpose; that he was the light of the Gentiles. I will not spend time in repeating them: nor in urging the exhortation, which then I pressed, of trusting to Christ with confidence, how great soever our darkness be. Only give me leave, I pray you, to apply the generality of this enlightening, to our particular instruction, and comfort.  
Christ the true light, lighteneth every man. Who may then except himself, or any other man? Yet there are two sorts of people, that make question of this doctrine: The poor soul, that is privy to his own ignorance, and the desperate wretch, that would excuse his wickedness. The one discomforts his heart, with too much care. The other destroys his soul, with profane carelessness. These men's cases, I confess, are very divers; yet thus much may be said to them both in general. The true light shines to every man in the ministry of the word. What warrant, or reason have either of you, to exempt yourselves out of this number? Are not you, comprised under these general terms, every one? No Country, no age, no sex, no estate, is without the reach of them, Let me come nearer.  
No particular person whatsoever is excluded; but the light shows his brightness for all, and every one that will see it.  
But the question is now of none, but them, who live in those places, where this light doth shine; that is, where the Gospel is known, and professed. Can any such man truly say, the light is not for him? Who tells thee so? The holy Ghost here affirms the quite contrary, It lights every man.  
Well: let us examine the matter, somewhat more particularly. Stand forth, thou, that desperately settst all at six, and seven; because (forsooth) God will not have every man to be enlightened, or lighted. If he would have no man, there were some reason ●n thy doing. For then, it were in vain to look after the light; neither would there have been any means afforded to that purpose. But since thou confessest, that some are to be enlightened, what excuse can there be for thy carelessness? All shall not be enlightened; why then should I care to seek the light? some shall be: why shouldst thou not care then? If all should, it would come utterly without thy care; Then mightest thou reason in this sort; All shall be enlightened; and therefore I too: why should I then trouble myself about it? But to disp●●● as thou dost; some shall not be enlightened; Therefore I will be altogether careless; argues a senseless desperateness. I am sure thou wilt grant, it is as clear and certain, that God will not have all men to be learned, or to be of any one profession, or trade, as that he will not have all men to be enlightened. Answer me then, why thou dost apply thyself to study, or to any course of life whatsoever. For I presume, think what thou wilt, thou wilt never be so desperate, as to say, or so absurd, as to imagine. that thou wilt be of this, or that profession, whether God will, or no. Let me reason against thee, as thyself didst ere while. God will not have all men to be Scholars; Therefore will I never bestow any pains in study. I may say the like of Merchants. Mariners, Mercers, Grocers, and of every trade. So that, by this gay reason, no man should ever betake himself to any course of life, but wander idly up, and down, or rather lie still and starve.  
And yet such are the goodly arguments, by which profane men blaspheme the unsearchable counsels of God, and procure just damnation to their own souls. That, which they may clearly see, they will not look upon; That, which they cannot possibly discern, they will be always gazing on. They are curious to search out what God hath determined of them in himself: Careless to understand what he hath appointed, for them in his word. It is set down in plain words, and often, that God will have all men to be saved, and to come to the 
●. Tim. 2. 3. Tit. 2. 11.  knowledge of his truth; that the grace of God, which bringeth salvation to all men, hath appeared. The Scripture is full of such speeches. All these are passed over, as many, an● as plain as they are; and wretched men, to cloak their own wickedness, will hear, and think of nothing, but God's secret predestination. I have been too long in this point already, let me conclude in one word: where the light shines, if any man be not enlightened, it is because he cares not for the light, not that the light hides itself from him.  
Then mayst thou conceive good hope, that sighest, & gronest under the burden of thine ignorance, seeking by all means to come to knowledge. Will he (thinkest thou) that offereth his light, where it is refused, & despised, withdraw it, where it is desired, and sought for? He came (as himself professeth) to seek, and to save 
Mat 18. 11. & 12. 28.  that which was lost. And will he cast away those, that seek to him? Come to me all ye that labour, & are heavy laden. Doth he call them to him, that he may beat them away when come? No, no, the promise follows; And I will refresh you. Him, that comes to me I cast not away, saith he in another 
I●h. 6. 37.  place. But I cannot come to him (sayst thou) for want of knowledge; Nay (say I) thou wouldst not come to him, but that thou hast knowledge: knowledge that thou art a sinner, knowledge that he is a Saviour. Art thou not enlightened? The darkness doth not comprehend him. No man acknowledgeth him truly to be the Lord of life, but he, that hath learned of God, that he is so. It fares with thee, as it did with Peter, when the Angel brought him out of prison. He rose, and followed the Angel and knew not that it was true, 
Act. 12. 9  which was done by the Angel, but thought it had been a vision. And it is said of the jews in the Psalm, that they 
Psal. 126. 1.  were like men that dreamt, when the Lord brought again the captivity of Zion. Thy case is much like these men's. Thou hast received light, and know'st it not; But admit thou wert not enlightened. Surely thou mayst be, if thou wilt. The light, thou seest, shines all about thee: wherefore but to be seen, and received? why not by th●●, aswell, as by an other? It lights, it enlighteneth every man. Pluck up thy heart, wipe the tears from thine eyes, that dim thy sight. Do not think thou hast no light, because a far of, thou seest a greater, than thine is. If an other man have a Torch, or a Cresset to light him, and thou but a candle, to show thee the way; yet thou art not without light. Perhaps he hath farther to go, perhaps his way is more dangerous. It may be, if thy light were greater, thy care, and heedfulness would be less. God hath proportioned out thy light, according to thy need; thou hast light, though not so much, as thou wouldst have: If thou have none, thou shalt have. He inlighttens 
Act. 12. 9 Psal. 126. 1  every man, that cometh into the world.  
Such is the effect of the light, in its own nature, such would it be in the hearts of men, if it were received. as it desires, and aught to be. The Evangelist told us before, that the light shineth in darkness, but without any good entertainment. The darkness comprehended it not. Those two points he amplifieth farther in these verses; first the offer, which the light makes of itself. He was in the world; He came to his own. Then the refusal of that offer; the world knew him not, His own received him not. I will handle the verses, as they lie, and speak severally of His being in the world, and not being known; of his coming to his own, and not being received by them. So that each verse hath two parts; our Saviour Christ's kindness in offering, and men's unkindness in refusing. In the former verse, the offer is in these words. He was in the world; the refusal in the rest. For the understanding of the offer; we must consider these 2 things; what is meant by the world, what by being in the world is signified. The knowledge of these two points, will discover the Evangelists meaning.  
First therefore of the world, which hath divers significations in the Scripture, as this oneverse may teach us; where it is taken in two different senses, at the least, if not in 3. That I may speak of it as orderly, and as plainly as I can; we are to understand, that The world generally signifies the whole creature, or whatsoever was created. The invisible things of God (saith the Apostle) are seen by the creation of the world. This is that 
Rom. 1. 20.  world, which in this verse is said to have been made by Christ. The same, a little before, was called All things. By him were all things made. Only it may 
Verse. 3.  well be thought, that in the former place, the Angels are not signified; because Saint Paul speaks of the knowledge of God by the light of nature: which perhaps will not serve to show us the Angels. In this sense, also it is to be understood, wheresoever there is speech of the beginning, or foundation of the world. As he hath chosen us in him, before the foundation of the world; 
Eph. 1. 4.  that is, before any thing was created. All other significations of the word flow from this one: which is the first, and principal, varied as necessity required, or delight persuaded.  
The next most general observation is this, that the word is put for some part, or member of the whole. Sometimes for the whole frame, & compass of heaven, and earth; wherein the rest of the creatures are contained; So speaks the Apostle; God 
Act. 17. 24.  that made the world, and all things that are therein. If every thing that jesus did, should be written, I suppose (saith Saint john) the world would not contain the books, 
joh. 21. 25.  that should be written. What world may be said to contain, or not to contain, but the space of heaven, and earth? Sometimes it is taken, more particularly, for the earth, where men live; and this 
Mat. 4. 8.  is very common. The Devil showed our Saviour all the kingdoms of the world. As long as I am in the world (saith our Saviour) I am the light of the world. 
joh. 9 5.  In what world was our Lord, when he said so? Hear on earth among men, whose light he was. Into this world he sent his disciples; Go into all 
Mat. 28. 15.  the world; that is into all parts, and coasts of the earth. To this signification of the word belongs that in the verse next before, and such other places. Every man that cometh into the world; that is, 
Verse. 9 joh. 16. 21.  borne. In an other text it is more plain; A woman when she is delivered of child, remembreth her anguish no more; for joy that a man is borne into the world. These significations are common, and well known; as coming near to the ordinary, and first use of the word.  
Besides these, it is very often taken more especially or Men, who are the principal parts of the world, and for whom the whole was made. When the world 
1. Cor. 1 21.  in the wisdom of God, knew not God by wisdom. Knowledge is proper to men, and belongeth not to any other of these visible creatures. God was in Christ 
2. Cor. 5. 19  reconciling the world to himself, not imputing their sins. To whom are sins forgiven, but to men? Who are reconciled unto God by Christ, but men? IIee took 
Heb. 2. 16.  not the Angels (who shall ever remain unreconciled) But he took the seed of Abraham. Thus the world signifieth in general all kind of men whatsoever. But because that naturally men are nought, and wicked, the word is sometimes put in particular for the wicked, and almost for wickedness. You are of the world (saith our Saviour to the jews that would 
Ioh, 8. 23. & 77.  not believe) I am not of this world. The world cannot hate you, (saith he in an other place) but me it hateth. They are of the world (saith Saint john, of t●e false teachers, that denied jesus to be come 
1. joh. 4. 5  in the flesh) Therefore speak they of the world, and the world heareth them. In this respect is the Devil called the Prince of the world. Yea the world is as it 
Ioh 12. 31. 1. joh. 2. 16.  were the fountain of naughtiness. All that is in the world (saith john) as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but of the world. I may add in the last place, that the riches, honours, pleasures, and such like, that the world affords, are termed sometimes by the name of the world, though they be not so much parts, as appurtenances thereof. What should it profit a man, though he should win the whole world, if he lose his own 
Mar. 8. 36.  soul? What is this whole world, but the honours, pleasures, and riches of the world? But I have stood too long upon this matter. Let us now apply it to our present purpose, for the understanding of the holy Ghosts meaning.  
But we cannot certainly determine, in what sense the world is here spoken of, till we know of what being in the world, the Evangelist is to be understood. Now our Lord may be said to have been in the world, in two respects; either as he was God, or as he was the Messiah. In the former sense he was always, and is still, and ever shall be, after the same sort in the world. In the later, he was not in the world, till he took flesh of the Virgin his mother; nor since his ascension into heaven. As God, by his providence, power, and wisdom, he maintains, and governs all things. As the Messiah, he taught and informed the world, of his Father's will, touching the salvation of mankind. His being in the world as God, was, and is, for the preservation of natural life: His presence, as Messiah, was to bring supernatural life, by the light of grace. Whether of the two is it mo●e likely the holy Ghost meaneth in this place? If we understand it of the former, seeing he speaks not of the nature of the Godhead (which is the same in all three persons) but of the person of the Son; how can the world be justly condemned for not knowing him when he was present? For it is a ruled case in divinity, that the mystery of the Trinity cannot be discerned by the light of nature, or gathered from any contemplation of the creatures. It is true indeed, that since it pleased God to reveal this incomprehensible secret, many men have laboured, to set forth the point by similitudes, and to apply somethings, in the creatures, to the manifesting of the trinity in unity.  
But all the light, they bring to this point, is such, as rather shows, that themselves were persuaded of that truth, then is of force to convince their judgement, that will not believe. In one word. they give us to understand, that such a thing, in likelihood, may be; they do not demonstrate, that, of necessity, it must be. As for those shadows of this mystery, which seem toly hid here, and there, in the writings of some Philosophers; neither are they sufficient to argue, that the penners of those books acquainted with the doctrine of the Trinity; and they are so sparingly, and fearfully delivered, that a man may easily see, they were altogether uncertain of the truth, and almost of the meaning of that, they writ. And in what authors do we meet with any show of these matters? but only in them, who profess they received their instruction from the Egyptians, and Chaldeans; who learned those points by Tradition from Noah, and so from Adam; to whom God revealed the knowledge thereof; or else are known to have been the Scholars of the Hebrews from time to time.  
Neither doth it suit well with the course of our Evangelists writing, to expound this being in the world, of such natural maintaining thereof. For, the whole discourse, from the beginning of the fourth verse (as I have showed) is a description of the Messiah Such was the life, that we have in him; such the light, we receive from him: wholly supernatural. Of that, john bears witness; not of his creating, or preserving all things. That was it, which he laboured to have all men believe. That is the thing, which our Evangelist denies of the Baptist. He was not the light. In regard of that, is our Saviour called the true light. Who shall persuade me then, to apply this verse to his divine power of preservation, and not to the gracious work of his mediation? especially considering the next verse is generally (for the most part) so interpreted, and (as it is apparent by the verse following) ought to be. Wherefore I willingly subscribe to their opinion, who understand this place of 
Gaudentius in evang. tract. 12  our Lords being in the world, all the time, he lived here ●pon earth, in the nature and shape of man. The reasons, whereby some men would prove the contrary, are of no great force. They say, Saint john would clear our Saviour, from being thought to have been in fault, that men did not believe, and from being supposed to be a creature. But both these doubts were satisfied before more sufficiently: and the later ariseth only from that, which is here affirmed; He was in the world; as if the Evangelist had made himself more work than needed. It was said before, that the light shineth in darkenesse● that it lighteth, or enlighteneth every man. Yea, the fault of not believing was laid, where it is; The darkness comprehended it not. How then could the light be suspected? Or how should he be taken to be a creature? but in regard of his manhood; which is no error, nor inconvenience. He was avoucht before to be God, and to have made all things, none excepted.  
Now then seeing we have found, that This being in the world, is to be understood of our saviours conversing with men, here in the flesh: it is no hard matter to know, what is meant by the world, & from thence to gather the meaning of the Evangelist. What is the world? what else but the earth? Therefore when the Evangelist saith, He was in the world, his meaning is, that the Messiah of whom he hath spoken so much, was conversant here upon earth amongst men. This he delivereth here in this general description, before he come to the history itself, which setteth out the course of his life, and carriage at large. It is needless to say any thing in proof of this matter. I shall have necessary occasion to handle it at the fourteenth verse, & the whole Gospel is of nothing else. Yet I may not forget to note in a word, how graciously it pleased the Son of God to deal with the world. He lived amongst men, he kept company with men, he came (as himself speaketh) eating, and drinking. He was 
Luk. 7. 34.  familiar with men, he applied himself to their customs, and fashions in all things lawful; and (as a worthy Scholar of so excellent a Master saith of himself) He became all things to all men, that he might by 
1. Cor. 9 19  all means save some. john Baptist (as it was fit for him) led an austere life; withdrawing himself from the company of men, abstaining from the lawful use of that variety, both in diet, and apparel, which the Lord of his rich bounty, hath afforded to men. They that would in any thing use his ministery, either for instruction, or baptism, were fain to come to him, and attend upon him Our Saviour was ready (ordinarily) at every man's call. Who ever came with petition to him and went away unsatisfied? Sometimes he deferred 
joh. 4. 49.  the matter, and would make as if he heard not; yea, sometimes he seemed to answer somewhat roughly, as to the woman of Canaan; but it was 
Mat. 15. 21.  not to deny their requests, but to increase their faith. He meant not by such delays to continue their pain, or trouble, but to double his mercy, both upon their bodies, and upon their souls. Where he saw need of help, and want of means to beg it, by reason of ignorance, or some other infirmity, he most kindly offered himself and his service. Wilt thou be made whole? saith he to the man, that had lain 38 years 
joh. 5. 6.  bedrid. To conclude, such was the conversation of our Saviour upon earth, that nothing wanted to show who he was; nothing hindered men (commonly) from coming to him, but that, which, in all reason, should have alured them: so great majesty, with so great meekness; such power to help, with such readiness to be employed. O the blindness of men! saith one: O the pride, and frowardness! saith another. They worthily perished, that made themselves unworthy of such undeserved kindness. What would they have had, more than was offered them? yea they could never have desired so much, as was afforded them. And could they be so unkind shall I say, or unwise and wilful? as to make light account of: stay your sentence a little; we are not come to that point. Take heed least by reproving of other, you condemn yourselves. What want you, except the bodily presence of Christ, that they had? No one man, saving those Disciples, that continually followed him heard so many of his Sermons, saw so many of his miracles knew so much of his kindness, as we all do, or may do.  
That, which they might hear, in a long time, by piecemeal; we may read, in a few hours, altogether before occasions of manifold business distract the mind, and confound the memory. We see not the blind restored to sight, the lame made to go, the dead raised to life. What could we have seen? There was seldom a●y outward means used to these purposes, by which ●he eyes of men might be fed, If they heard him speak to signify that he would have such or such a thing done and saw the effect ensue accordingly, it was all the advantage they had of us, that now live, and every day may hear, and read the history of these things recorded. If he were then amongst men in his person, he is now amongst them in his word. I will say nothing of the difference betwixt these two means of bringing men to belief. Let the event speak. It is manifest by the history of the acts, that more were converted to the faith, in one year, after our saviours death, by the ministry of the word, in the mouths of the Apostles; then in all the three years, and upward of his preaching, and working miracles. The use of this later was but to credit the persons, that their doctrine might be received. We profess, that we are resolved of the truth of all things delivered in the Scriptures. Then certainly our Lord is amongst us in these days, though not in the same manner, yet in as great measure for means of knowledge, and believing.  
What entertainment had he then by them; hath he now by us? The former we must learn of the Evangelist, of the later we shall hear more anon. Concer-cerning the people, that lived in our Saviour Christ's time and heard, and saw, what he spoke, and did; what would any reasonable man look for, but that they should acknowledge him, and honour him, as the Messiah, by trusting in him? So they should have done. And did they so? Read the record. The world knew him not. Is it possible there should be such blindness, where there was so good light? Can the light be unseen, that shone so brightly? It is worth the doing, to consider this point a little better. And first, let us examine the words, what is meant by the world, what by not knowing. The world in the first part of this verse, signifies the earth, the place, where men ordinarily live, & abide; so that by Christ's being in the world (as I said) his conversing, and living upon the earth among men was noted. In the second part, The world was made by him (that I may dispatch this point at once) the word is taken in the most general sense, for all things created; heaven, and earth, and whatsoever is contained in them. This last clause affords us a third signification of the word, more particularly then either of the other. The world knew him not. It was not required, nor could be looked for, that the frame of the heavens, or the Globe of the earth, that the Sun, Moon, or Stars, that the beasts of the field, the fowls of the air, or the fishes of the Sea should take knowledge of the Messiah. None, but such creatures, as were endued with reason, could be capable thereof. The Angels it concerned not: neither are they at any time called the world. It remains then, that by the world men only are signified.  
And of them it is said, that They knew not Christ. In what respecft did they not know him. As he is God Almighty, the Creator, and preserver of all things, he was generally acknowledged, through the world. For there never was any people so rude, or barbarous, but they had a persuasion, that there was a God, and that he was to be worshipped. But herein, as the Apostle saith, They are without excuse, because knowing God, they 
Rom. 1. 21.  do not glorify him, as God, neither are thankful: yea (as it followeth afterwards) they turn the truth of God into 
Ver. 25.  a lie, and worship, and serve the creature, rather than the Creator. By which it is manifest, that the Evangelist doth not speak here, of our Lords being in the world, by his continual providence, and government, as I noted before. Neither may we understand it of the Person, which by no light of nature, either bred in the soul, or received from the creatures, could possibly be descried.  
Therefore we must needs interpret this knowledge, of acknowledging our Saviour for the Messiah, and resting upon him, accordingly, for spiritual deliverance from sin, death, and damnation.  
It is further to be observed, in this part of the verse, that the Evangelist changeth his speech, and whereas before he had spoken the light, to which, It should answer; now in steed of that, he saith him: The world knew him not. Whom did not the world know? In the next verse before, he mentioned the light; Therefore he should now have said; The world knew it not. The Greek expresseth neither It nor him, in the two former clauses; but because in this last, the Evangelist expounds himself, saying him, and not it, therefore we supply that word, in both the other. As for the reason, why Saint john useth the useth the word him, we must remember, that he speaks of the person of the Messiah, howsoever he describe him, by calling him the life, and the light. Now to the person, He, and Him agree very fitly. In the Original, The Word is of the same gender, that he is of; yet might we not so speak of it in English, but that we have respect in our speech, rather to the person, then to any titles, by which he is described to us.  
Thus than we are to conceive the Evangelists meaning, that to amplify the kindness of our Saviour, in offering salvation to the world, he sets forth the great, and incredible unkindness of men: who would not, or (at the least) did not acknowledge him, that they might be saved. But you will say, This complaint is too general against the world; seeing it is well known, even by record in the Gospel itself, that, from time to time, many believed in him. This, some men discerning, restrain the world to the wicked of the 
Chrysost. hom. 7. in joan.  world, who refused to believe.  
But the accusation in the Evangelist is all one, though we so expound it. The world (sayeth he) knew him not. And I think we shall hardly find the world, any where in Scripture taken for the wicked, but where there is some opposition expressed, or signified, betwixt them, and the godly. I pray not for the world, but for them that thou hast given me out of the world. 
Ioh, 17, 9,   
Who sees not, that in this sentence, the world, or wicked are opposed to the godly, whom the Lord hath chosen out of the world? And yet even in this, and the like examples, we may very well, by the world, understand men in general. The world cannot hate 
Chap 7, 7.  you, but me it doth hate. What is that else, but as if our Lord should have said, men cannot hate you, but they hate me? It is true indeed, that the reason of this hatred is the wickedness of men; but this wickedness is so general, that it may truly be affirmed of the world, in such general terms. The fore although some few, whose hearts it pleased God extraordinarily to enlighten, and incline, did confess him to be the Messiah: yet generally, the world did not know him, as Saint john, not without cause, complains.  
For to whom may it not worthily seem strange; that a parsonage of such worth, & excellency, should make himself known to men, in such a wonderful sort, and yet not be acknowledged to be such an one, as apparently he was? The fame of his doctrine spread itself abroad in all places; in so much, that it was known in Rome. The light of his glorious miracles, shone far and near to all the Countries, that bordered upon jewrie, or had any ordinary traffic with the jews in those parts. Paul, and Barnabas, having wrought a miracle upon a poor Cripple at Listra, the people lifted up their voices, saying in the Lycaonian tongue, Gods are 
Act. 14. 11.  come down to us, in the likeness of men. Yea this opinion rested not among the common sort, but stretched to the wise, and learned; in so much, that jupiters' Priest, 
Ver. 13.  brought Bulls with Garlands, and would have sacrificed with the people. Behold I pray you, what effect one miracle was able to work in the hearts of so great a multitude. The workers of it were taken for Gods; and those none of the meanest; They called Barnabas, jupiter: 
Ver. 12.  and Paul, Mercury. jupiter was the chief of the Heathen Gods, and Mercury his son, of especial employment, in all matters of importance. Neither stayed they here, but prepared their sacrifices in the best manner; Bulls with Garlands, and brought them to be offered up. Compare our Lords many and admirable miracles, with this one work of the Apostles; supposing it had been done by their own power, and virtue. Look not that I should stand to reckon up the particulars; take a view of them in gross, as they are reheaised to john's Disciples: The blind received sight, the halt were made able to go, the lepers 
Mat. 11 5.  were cleansed, the deaf had their hearing, the dead were raised up. Neither were these things done once only, but often, and ordinarily. Some, that were borne blind, had eyes, and sight given them, when 
Ioh 9 1.  they were grown to man's estate. Some, that had 
Chap. 11. 39 44  lain in the grave, till they were thought to be putrefied, were quickened by his voice, and made to live again upon the earth, to the amazement of all that knew them.  
I appeal now to the judgement of all indifferent men. What could the world imagine, in this case? To dame, that such miracles were wrought, it was absurd, and senseless. Their own eyes refuted them. Should they have excepted against the truth of that, which seemed to be done? Trial by sense would have convinced them. Perhaps, they might ascribe them to natural causes. All reason, Physic, and Philosophy disclaim that power. Must we not of necessity confess (unless we will be altogether shameless) that none but God, was able to do such wonders? was it possible then, he should not be known? I see, we are all ready to inveigh against their blindness, if they could not; their perverseness, if they would not know him. And I confess, they deserve to be infamous for it, to all posterity. But it is more honour to rescue a friend, then to kill an enemy: More wisdom to look, that there be nothing in ourselves worthy or such just blame, then to reprove the faults of other men.  
It was the sin and shame of those times, that the Messiah, living in that sort amongst men, was acknowledged, by few or none of them. Are men in these days excusable? you will say I. They are persuaded, that jesus is indeed the Saviour of the world. Whence ariseth this persuasion? It is rather sucked in with our nurse's milk, then received by the instruction of our teachers. We hold it, because it is commonly believed, not because it is certainly true. We hear not of any other means; and therefore we are content to accept of these. They are not chosen by us, upon our own judgement, but taken upon common credit. We follow the tide, and stream of the flood, being ready to turn with the water, whensoever it shall ebb. I would to God old experience, did not cause new doubt. It is an imputation that lies upon our Nation generally, as the writers of histories record, that we conquer easily, and lose as easily; we get many Towns, and Forts, yea sometimes Kingdoms, but we hold them not long. God forbidden it should be so in religion. Our acknowledging of the truth is not so commendable, or blessed, as our denial would be shameful, and cursed. But I must remember not so much to what purpose I speak, as what our Evangelist directs me to speak: yet I could not but touch here by the way, though I be bound for another place. Let it be my fault, so it be your benefit.  
I come now to the amplification of the world's unkindness, and ignorance, that it was made by our Lord and yet would not know him. Wherein (ere we meddle with the matter, that is principally intended) we must clear this doubt, for the better understanding of ●he text, How the creation of the world can be applied to argue the sin of men, in not acknowledging jeus Christ for the Messiah. This scruple hath made divers writers expound this whole verse, of the natural knowledge, which is to be had, by the consideration of the Creatures. But there is no reason, to leave ●o many good proofs, as draw us the other way, to follow this one likelihood, in so uncertain a path; I might say, so straying from the truth, which is here propounded to all men. For out of question (as it hath been showed) the world cannot justly be condemned, for not knowing GOD (because indeed they did know him in the creatures) or for ignorance of the Messiah by those means, which were never able, nor intended to give knowledge of him. Therefore it is agreeable to reason, and divinity, rather to seek, how we may answer this doubt; then, because of it, to forsake a manifest truth in exposition. First them, we say, Saint john condemns the world of ignorance, and unkindness, that they acknowledged not our Saviour living amongst them, & conversing with them, though he were indeed the very maker of them, and author of their being. But you will ask me how they should discern any such matter, by his carriage, and behaviour in the world. Therefore I answer secondly to that point, wherein the whole cause of doubting lies; that the miracles, which our Saviour wrought, from time to time, in the sight of all the world, were evident proofs, that he could be no other, but the great Commander of heaven and earth. Did he not over rule the course of nature? Did he not give sight, hearing, health, and life, by his bare word? Damsel, I say unto thee arise; and strait way the 
Mat. 9 41.  maiden, that was dead, arose, and walked; He cried with a loud voice to Lazarus, Come forth. Not as if he could 
joh. 11. 43.  make him, that had lain four days in the grave, hear without life; but that all men present might know, that he used no other means, to put life into him, but his commandment only. Who could work such wonders, but he that had power, above, and against the course of nature? How could he by any means better assure them, that it was he, that made the world, then by taking the same course in changing nature, that he had followed before in creating nature? God said, let 
Gen. 1. 3.  there be light, and there was light. Young man (sayeth Christ) I say unto thee arise, and he that was dead sat up, 
Luk. 7. 14. 15.  and began to speak. Might not these courses have taught, and assured the world, that he, whom they saw, and heard commanding death itself, and doing whatsoever it pleased him by his word, was the same, by whom all things were created?  
Consider then the slothful carelessness, or the wonderful blindness of the world, that knew not him that had made them. Why should they be so carried away with the vain pleasures, or toilsome business of this life, as not to bestow some little time, in the consideration of so strange, and admirable a parsonage? Say, they might be this day, extraordinarily employed in their worldly affairs, that they could not have a minute's leisure, to bethink themselves of the wonders wrought by him: They saw the like again next day, day after day, for the space of three years together, and upwards. It was hard, if in so long a time, they could not steal one hour or two to advise with themselves, and their friends, of so extraordinary a matter. Well, let us yield so much to their manifold occasions, in their ordinary employments. What will they answer for themselves, concerning those miracles, which our Saviour wrought, upon their Sabbaths? Will they say, they had no leisure from their business, on those days? For very shame, they dare not. Were they not privy to ●hem? They were done in their open Synagogues oftentimes. But I know not how I am slipped, ere I was aware, into that, which particularly concerns the jews, with whom I must deal in the next verse; to which I now come.  
He came to his own; and his own received him not. Kindness offered, requited with unkindness. Both so great, that the holy Ghost, having spoken of them in general, in the very last verse, repeats them here in particular, and that with special amplification. He had said before, He was in the world. Therefore he might have been known of men. He adds now; He came to his own. Therefore he should have been entertained. But the world knew him not. He was a stranger to them, who looked not for any such guest. His own could not plead such ignorance. They had heard of him, they longed for him. For all this, They received him not. Is it credible? Is it possible? It is too true. He had very mean, or rather very bad entertainment at their hands. We may not pass over the matter so slightly.  
Let us see the particulars: First, his coming to his own; then his rejecting by his own. For the clearer interpretation of the text, we must examine what is meant by His own; because the understanding of that concerns both parts of the verse. That being known, in the former part, we must consider his coming; in the later, his rejecting.  
He came to his own. Our Rhemists, who account 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their differing from us, a high point of their popish obedience, would not translate as we do, To his own, but must needs have a farther trick, Into his own. By which translation, first, they must, of necessity, understand the place, to which he came, or else they speak but ill favoured English. For no man, that knows what belongs to our Language, will say Into, if he spoke of persons, but to them; unless he mean to signify such a coming, as is spiritual, into the hearts of men, or into the midst of a multitude; neither of which, in this place can be intended by the Evangelist. Secondly, though the place be signified; yet may our translation very well be allowed. I appeal in this case as to all men, that can speak English; so to these Rhemists, who translate so in other places. From that hour (say they) the Disciple took her to his own. 
joh. 19 27.  Hear is the same word for into; and more reason, because the speech is of Saint john's receiving the Virgin Marie into his house: yet they translate, as we do here, to his own.  
The like example we have else where They returned unto their own. The Disciples at tire, having 
〈◊〉 ●1. 6.  brought Paul, and his company to the Sea side, and seen them shipped, returned to their own houses. To, or unto, which are all one, but not into: Therefore there was (in their judgement) no necessity of rejecting our Translation in this text, and forging a new.  
But let the Translation pass: the sense of the words is more worth our labour. The Original Greek, and the vulgar Latin make difference betwixt the words, His own, in the former, and the same in the later part of the verse. The Greek keeps the same word in both, but altars the gender. The 
〈◊〉  Latin changeth the word too, aswell as the gender: Both the one, and the other direct us to expound the first, of the place; and the last, of the persons. Neither our translation nor the Rhemists express this difference.  
If they had added to their, into his own, Country, or place, or some such word to make the Evangelists meaning more plain, I would have thought, they had rather endeavoured to be understood, then striven to dissent. Well, let us then by his own in the former clause, conceive, that Saint john notes the place, whither our Saviour came. Thus remains a great doubt, whether this place, be the world in general, or the Land of judea in particular. Not to trouble you with any long discourse of this point, it seems most likely to me (with reverence of other men's judgement) that the holy Ghost in this verse speaks particularly of the jews. Of the world's ignorance, and carelessness in not taking knowledge of so rare, and extraordinary a parsonage, he had spoken in the former verse: and amplified their sin, by nothing, that he, whom they did not know, was their Creator; as the miracles, he wrought in their sight, manifestly testified. If this were a fault in the world (as it was a most grievous fault) what was it for the jews to refuse him? Should that be observed by our Evangelist, and this past over without nothing? especially since his whole story shows, that our lords 
Chryso. hom. 7. in loa Cypr●n. ad Qu●rin. lib. 1. cap. Cyril in loa. ●b. 1. ca 11.  life, and miracles, were as it were shut up within the Land of jury? Besides the word in this later verse leads us to the jews. He came to his own: Coming to them argues more, then Being in the world. Ignorance was justly imputed to the world. Not receiving, is a sin more fitly to be charged upon the jews.  
If we consider the words used by our Evangelist, I think we shall find small reason, to call the world Christ's own. For although it be true, that the earth is 
〈◊〉 24 1.  the Lords, etc. and that our Saviour was the maker of it, and the whole world; yet who ever observed that the world was so appropriated to GOD, or to the second person in Trinity? The possession, that God promised to give him, is not in regard of Creation; but 
〈◊〉 ●. 8. 〈◊〉 ●unc locum.  of Mediation; whereas they, that expound this place, of all the world, make Christ's right thereunto consist in the title he hath to it, as the author of it. Now that is ordinarily said to be a man's own, which is proper to him, after some special manner, otherwise, than other things are. But what can we imagine, to which our Saviour hath not as good claim by his interest of Creation, as to the world? How then should this be termed His own? and as some 
srens. lib. cap. 11  ancient writers have expressed the word His own proper? But if we apply it to the jews, every man knows, that, whereas all the world was GOD'S 
August. in joa. tract. 2. Iu●sua propra.  he took the Land of jewry into his especial protection. And howsoever all nations were his, by creation; yet he chose the Children of Israel to be his peculiar people: so that they, and their Country were his own not by nature, but by grace indeed; yet in such sort that he made his abode visibly amongst them, a● he did not in any part of the world beside. The examples I alleged before, wherein these words were used by the holy Ghost, show plainly, that by His own, his particular place of habitation and his rendezvous, as it were, is signified. This the Lord had in judea; and therefore I may safely conclude, that this verse is particularly to be interpreted of the jews. But the time is past: that which remains, the next time of this exercise, if it please God. To whom, etc.   

THE EIGHTTH SERmon, upon the first Chapter of JOHN.  Verse 11. He came to his own, and his own received h● not &c. 
THere is (ordinarily) in all men, a special affection to their Country, & Countrymen, where they were bred, & among whom they were brought up: Either because it proceeds from nature, who takes her advantage at the first, and settles herself in our hearts, while there is no resistance; or for that it pleaseth God, that (according to true reason) we should think ourselves most bound to them of whom we received most help, when we were least able to help ourselves. From hence it comes, that there is a mutual love betwixt them, that are of the same nation: So that generally an English man affects an Englishman; so a Scot, a Spaniard, a French man, every one his own Countrymen, more than any stranger whatsoever. Yea, the honour that any one gets, for virtue, learning, wisdom, or valour, redounds to the whole nation; insomuch that every particular man almost thinks himself interessed therein. Can it choose then, but be exceeding strange to all men, that our Lord should have so mean entertainment in his own Country? Was it not a matter of great honour to the jews, that one of their nation should be able to do such admirable things? They bragged exceedingly of the Prophets, that had lived, from time, to time amongst them. What were all they, to this one? And yet he came to his own, and his own received him not. Neither came he, as an ordinary man, that the refusal of him should be no more, but a matter of unkindness, by neglecting the common bond of Country-ship: but this coming to his own, is of more importance.  
For, by His own, as I showed in my last exercise, the place, or Country, to which he came, is signified. And not that only, as if he had no farther right to it, then the title, that every man hath to the place of his birth, and education; but by those words his own, we understand an especial interest, that he had in that Country. To which he came not as a stranger to see, and to be seen; nor as an heir, to a Lordship, of whom the tenants had never heard any thing; but as one, that was famously known to be rightful honour, and had long before appointed, & was looked for daily, to take possession. Shall we look into old Deeds, & evidences, yea better than Deeds, & evidences, ancient records, kept most carefully, and faithfully in the highest court of Rolls, where the holy Ghost himself is master of the office; & all the Clarks not only sworn, but certainly known to be void of ignorance, & free from alcorruption? I will not meddle with the Original Grant 
〈◊〉 3. 15.  from GOD, rather signified in a threatening manner against the Devil; then expressed by any way of promise, to Adam in Paradise. This was too general, and affords the jews no more advantage of claim, than any other people whatsoever: because all 
Chap 9 26  are Adam's posterity. That blessing of Sem is somewhat more particular; Restraining the general, which (by reason of Noah the father) might seem to be common to all three sons, to one of them only. Blessed be the Lord God of Sem. But of Sem came divers not only families, but Nations; The Assyrians, Persians, Lydians, 
Chap. 11. 14. 2●  Aramites or Syrians, and Hebrews. Which of these hath special interest to the promise? The Hebrews, by Abraham; to whom the promise was directly made, that in him all the Families of the earth should be blessed. Abraham; also had many Children, of whom Ishmael 
Chap. 12. 3. Chap. 16. 11  was the eldest; but the blessing was settled in Isaac; In Isaac shall thy seed be called. But we are not yet certain, 
Chap. 21. 12. Cha. 25. 2●. 23.  where to find this blessing. Isaac had two sons by his wife Rebeccah, two twins, Esau, and jacob. Of whom God himself prophesied to their mother, that the eldest should serve the younger; And accordingly it came to pass; The birthright, and the blessing being conveyed 
Chap. 27. 3●  from Esau to his brother jacob. We are now come where we may well rest; Because the twelve patriarchs, the sons of jacob continued one people without any division, and (except the time of their captivity) in one Country, till the time of the Messiahs appearing. But for the greater certainty of the truth, & better direction for the knowing of him, when he should come, it pleased God to reveal to jacob, & by him to his children, that Shiloh, he that was to be sent should proceed 
Chap 49. 10.  out of the Loins of judah. And as if this had not been enough, he leads the jews to the house of Dau. in which this deliverer should be born, & sit on the throne of his 
Psal. 132. 11. Luk 1. 3●. 33.  father David for ever. Yea the very place of his birth is named, by which afterward the wisemen, that came from the East, were directed; Thou Bethelem Ephrata 
Mi●. 5. 2. Mat. 2. 8.  (saith the Prophet) art little, to be among the thousands of judah: yet out of three. shall he come forth to me, that shall be 
Act. 10. 34.  the ruler in Israel. Of him all the Prophets bear witness, To him all the shadows, washings, and sacrifices of 
Col. 2. 17. Heb. 9 & 10.  the law belong, as to their body, and substance: by him the jews look for deliverance, to him they had an especial title. Salvation is of the jews, saith our Saviour. 
joh. 4. 22. Mat. 15. 24 26.  And in an other place more strictly. I am not sent but to the lost sheep of the house of Israel; in comparison of whom, the Gentiles were as dogs. Doth not the Evangelist then truly say, that our Lord came to his own, when he came into that part of the world, which he had before prepared for his coming; whether he had sent his Heralds to proclaim the time of his coming; as it appears in Daniel: where the place 
Dan. 9 27. Mic. 5. 2. 〈◊〉. 1.  of his birth was appointed by Micah, as by an Harbinger: where john Baptist as his Gentleman usher had given especial notice of his approach, and stood waiting in the streets to go to meet him? Thus came he to his own; not stealing in by night, or thrusting into some creak, where he might least be seen, or hiding himself in the farthest parts of the land, that were most unpeopled; but sending his Angels to reveal his birth to shepherds; who 
Luk 2. 9  without suspicion of any devise, or complot, might spread the report of it abroad, as they did. Directing 
Mat. 2. 1. 2.  wisemen from the East, by whom Herod, and all jerusalem might be informed, that he was come; showing himself by the space of three years, and an half, to all his countrymen in those parts, with such a grace, and authority in his teaching, that the pharisees 
Mat. 7.  were nothing to him; with such power, and command, in working miracles, that the winds and Seas obeyed him; sickness at his word gave place to health, blindness to sight, yea death was forced to resign up his possession, to life. We have seen his coming: Let us take a view of his entertainment.  
His own received him not, Perhaps not with such signs of joy, shows of triumph, and significations of obedience, and subjection, as in such a case it was fit, & necessary, they should have done. There might have been some excuse for them, if they had failed in the manner of his entertainment only. They were under the Romans government, and durst not be known of any other King they looked for, till they might see him in the field with banners displayed, professing himself to be in arms, for their deliverance. But they would not at all receive him. This behaviour cuts off all excuse, and lays them open to a just imputation of rebellion. But here we must first call to mind, that by His own, not the place, as in the former part of the verse, but the persons, to whom he came, are signified. Secondly, let us, in a word, or two, consider their refusal of him; What is meant by not receiving him: why the holy Ghost useth this word of the jews, whereas he had said no more of the world in general, but that they knew him not. The jews received him not. Did they not receive him? They flocked after him, in multitudes; they came to him far, & near, to be cured by him, of all kind of diseases: they acknowledged the power of God in his miracles; yea so highly did they esteem of him, and so greatly affect him, 
Ioh 6. 15.  that they would needs have made him a king. How then is it said, that they would not receive him? To receive a messenger, that comes from a Sovereign Prince to his subjects, is not only to suffer him to come ashore, to let him have entrance into the City, to entertain him with good cheer, to jodge him well, to give him some present, to honour his person, but especially to accept of his message, and to perform that, which he requires of them, in his Lord, and master's name. If they be wanting, in these later duties, let the former be done in never so good sort, they may justly be charged with not receiving him, that comes. Shall I make it plain by an example of the like nature.  
john Baptist (as our Evangelist hath taught us) was sent to bear witness of the light, that all by him might believe. Was he received by the jews, or no? If you look to his outward entertainment, you shall find, that he had all the kindness showed him, that he would admit of, and might have had much more, but that he continually refused it. Neither was this from the teeth outward, in show without substance, but from the very affection of their hearts, which were set on him, so that he might have led them like children, whithersoever he would. But what say you to the ground of his message, the end of his embassage from God to them? Did they receive him or no? Did they believe, by means of him? If they did not; howsoever they accounted of his person, they received him not. For the receiving of him, was the entertaining of his message, that he brought, by believing that Christ was the light, and resting upon him to be enlightened. It is not hard now to understand, what is meant, in this place, by not receiving. And if it were; the Evangelist makes it plain, and easy in the next verse; where 
Ver. 12.  he expounds receiving to be believing in his name. So that not to receive Christ, with which fault the jews here are charged, is, not to believe in him. What that is, I have already showed in part, and must handle it again, when I come to the expounding of those words. In the mean while, let us hold this for a certain truth, that to receive Christ, is to believe in his name, and that the jews are challenged for not believing therein.  
The world was accused of ignorance, by our Evangelist. The worldknewe him not. The jews, his own people, have a farther matter laid to their charge, that They believed not in his name: whence ariseth this difference? Was it enough for the world to have known him? Were the jews free from ignorance of him? Neither of both. For they only have the prerogative to be the sons of GOD, that believe in his name. The Devils knew him to be the holy one 
Luk 4. 34. Mark. 3. 11.  of GOD; yea, the Son of GOD, and made open profession of that their knowledge: as Saint james also 
jam. 2. 19  testifies of them, They believe, and tremble, to their farther condemnation. And for the jews, the Apostle Peter gives this testimony of them, That, He knew, 
Act. 3. 13. 14. 15.  their betraying, and denying of jesus in the presence of Pilate, their preferring a murderer before him, and their kill of the LORD of life, proceeded from ignorance both in the common sort, and in their governors. Then it could not have availed the Gentiles to have known him, without they had also believed in him; and the jews not believing, was of ignorance. Yet of the former the Evangelist saith, They knew him not: of the later, They believed not in his name. In both, he speaks most wisely, and fitly. The very first step to believing in Christ, is the acknowledging of him to be sent from God. Of this, his many, and glorious miracles gave so manifest, and certain proof, that the mouths of children were filled with his praises; Hosanna to the 
Mat. 25. 15. 16  Son of David. Therefore if the world would not take knowledge of our Saviour, what excuse remains there for them? How can they be charged with any less? How could they be ignorant of so much?  
Now the jews were faulty in an higher degree. They knew of old, that there was a deliverer to come; that the time appointed for his commong was expired: they heard every day the Sermons of ●. Baptist, who assured them, that the kingdom of God was at hand; that he, whom they, and their Fathers had so many years looked for, and longed for, was in the midst of them: and that nothing might be wanting to their full instruction, he pointed out the person with his finger; This is he, Behold 
joh. 1. 26. 29.  the lamb of God. But what belonged to the matter, that they might have benefit by this deliverer? I see the man, I hear great commendation of him, I find myself well ●ffected to him; but what is all this, if I know not how to make use of him, of his power, and skill, to mine own help? It is all one, as if I had a box of most precious ointment in my hand, which I knew to be very sovereign, but understood not how it is to be applied. To shut out this excuse, remember what john Baptists office was. He was sent to bear witness of the light, that all men through him might believe. Cal to mind how faithfully 
joh. 1. 7. Act. 19 4.  he demeaned himself in it. john verily baptised with the baptism of repentance, saying unto the people, that they should believe in him, which should come after him, that is in jesus Christ. This being the estate of matters among the jews, while our Lord was here upon the earth, were they not justly to be blamed, for not believing? Or could they plead ignorance, for excuse? It is true indeed, that they knew him not to be the Lord of life. But this ignorance proceeded of wilfulness, and prejudice. What can they say for themselves? Did they not know, such an one was to come? They had it continually in their mouths; it was the hope of their life, the joy of their heart, the glory of their nation, whereof they were not a little proud. But they knew not, that this was he. But they might have done: nay, they could not have chosen but have known, if they had not wilfully shut their eyes against the light of his miracles, and stopped their ears against john's testimony of him. Therefore doth our Evangelist, worthily charge them with not believing in his name, whom john testified and his own works declared to be the Saviour, that was promised to Israel.  
This then is the point, that the Evangelist offers to our consideration in these words; that the jews, being the peculiar people of GOD, to whom the Redemption, that was to be wrought by the Messiah, first and principally appertained, refused to accept him for their Saviour: It were infinite almost, I will not say to set out, but to set down the several injuries, they did him, the indignities they offered him, through the whole course of his life, and ministery amongst them. His daily working of miracles was imputed to vain glory, as if he sought by them to make himself famous in the eyes of the world. This vile conceit, his own kinsmen had of him. Depart hence (say they) and go into judea, 
joh. 7. 3. 4.  that thy Disciples may see the works, that thou dost. For there is no man, that doth any thing secretly, and he himself seeketh to be famous. If thou do these things, show thyself to the world. Yea, that divine power, by which he cast out Devils, was maliciously, absurdly, and impiously 
Mat. 12. 24.  ascribed to Beelzebub the Prince of the Devils. His familiarity, and kindness in conversing with them, and applying himself to their humours, as far as lawfully he might, was laden with the reproach of gluttony, and drunkenness. Behold a man, which is a 
Luke 7. 34.  glutton, and a drinker of Wine, a friend of Publicans, and sinners. What should I speak of the monstrous blasphemies, they often uttered against him? That, He was a Samaritan, that he had a Devil. Yea they 
joh. 8. 48.  were not ashmed nor afraid (O the admirable patitience of God, waiting for their repentance!) to justify themselves to his face, in such horrible profaneness. Say we not well (I quake to repeat it) that thou art a Samaritan, 
ver. 52.  and hast a Devil? And lest any thing should be wanting to the height of all impretie, they add by and by after, Now know we that thou hast a Devil. The Devil himself his professed enemy, that confessed he knew him to be the Son of God. His own people, for whose sake he came into the world knew that he had a Devil. What should I say, or imagine? Whence should so detestable, & damnable a speech proceed? Are men? Are the jews? Are Christ's own people, worse than the Devil?  
But I will not press these things too far, because they are a degree beyond the not receiving of him, whereof the Text speaks. If they had behaved themselves toward him in general, as kindly, and dutifully as some in particular, did now and then, upon occasion, all had been nothing, as long as they received him not by believing in his name. Saul would have offered sacrifice to God (I take it at the best) of the fattest, and fairest of the Amalakites cattle. But obedience is better than sacrifice. He should have harkened 
1. Sam. 15. 22.  to the voice of the Lord by Samuel, and have slain them all. What shall we give the Lord? say the people. Thousands of Rams? ten thousand rivers of Oil? The first borne, the first fruit of our bodies? Do justly, (saith the 
Mic. 6. 7. 8.  Prophet) Love mercy. So much doth it concern a man to humble himself to the will of God. But this believing was a matter of very great importance; because upon it depended all hope of deliverance, by the Messiah. All disobedience, and sin, is liable to damnation, but yet there is possibility of forgiveness, though the transgression be exceeding great. Only this one sin, of not believing, makes a man utterly uncapable of any 
joh. 3. 29.  favour, as long as he continues in it. In the maladies of the body, though the means of Physic be not used; yet oftentimes the strength of nature overcomes the malice of the humour and recovereth the Patient. It is not so in the diseases of the soul, where the corruption every day increaseth, & the fault once committed, as it were the hurt received, admits no cure, but by pardon. An easy cure, I confess, & a ready: So much the greater was their obstinacy and folly) that I may speak of them as favourably as may be) that would not embrace so certain, and so present a remedy.  
But this will the better appear, when we understand more fully, what it is to believe in Christ. In the mean while, I will only put you in mind, to consider a little with yourselves of this matter. I am out of doubt, every one of us condemns the jews; and not without cause: Let us take heed that we give not an heavy sentence against our own selves thereby. We have offer of salvation, by the same means: we do, or may know more, than they could, of the particulars thereto belonging; and namely of that, which is required on our part, to believe in his name. It is not our assenting to the truth of the doctrine in general; our particular knowledge o● the course of man's redemption; our magnifying the ministers of the Gospel, as the jews did john Baptist; our mislike, & detestation of Popery; that can be sufficient to the saving of our souls. I grát, we go beyond the jews in acknowledging thus much, & in approving of it. But there is more required to the pardon of our sins, & obtaining a right to heaven. We must believe in the name of Chr: if we do not, it shall profit us little, that we know so much. The 
Luke 12. 48.  servant that knoweth his masters will, & doth it not, shallbe beaten with many stripes. What have we but a bare knowledge of the Gospel? Yes, you will say, we believe too. Do we indeed believe, that there is no life, nor salvation, but by faith in Christ? and yet believe not in him, that we may be partakers of them? What? Do we not care, whether we be saved or no? It is impossible we should be so desperate: Questionless howsoever we deceiveour selves, we do not so much as give credit to the truth of the Gospel. But of this too much; being not intended by the Evangelist.  
It followeth, But to as many as received him, to them 
Verse 12.  he gave Prerogative, etc. Great was the jews unkindness, that rejected our Saviour Christ, when he offered himself so friendly to them, for the procuring of their salvation. He came to his own, and his own received him not. Was he therefore utterly refused by all? Our Evangelist in these verses implies the contrary: showing what privilege they got, who received, and entertained him by faith. They became the sons of God, by believing in his name. Being borne not of blood, etc. but of God. So that the former of these two verses sets down the estate of them, that received him, that they were the sons of God. The later sets forth the point more at large, declaring their birth to be of God. In the handling of them, I will keep mine ordinary course; First to speak of the words, as need requires: then to deliver the Evangelists meaning.  
Concerning the words, I am in the first place, to examine the translation of some of them: Secondly to search out their signification. The translation, that affords some cause of doubt, is of two words in the middle of the verse, Prerogative, and to be. Not Prerogative, say our Rhemists, but Power; not to be, but to be made: and upon these words so interpreted, they build the Doctrine of free will. Besides these two, there are also two other words, which are somewhat doubtful for their significations, in the later part of the verse. What it is To believe in; what is meant by his name. For the better conceiving of the Evangelists meaning, I will first inquire, how these verses depend upon the former: Secondly, what it is, that Saint john would teach us by them.  
Of translations a man may say, as of potions: that if they be not carefully, and faithfully prepared, they may kill, in stead of curing. For although sometimes, a man of a strong constitution, by the benefit of nature, overcomes the danger of such an accident: yet where one escapeth, many perish. I●falls out so in erroneous translations: some by skill in the Original, can correct the error, when they read; other (though but a few) discerning some contrariety, betwixt some one or two places, and the general course, that is held in the scripture, can with wisdom reject that, which with reason they cannot receive. Those, whom God will have especially preserved, have also a farther teaching of the spirit, by which they are kept from approbation of that, which might overthrow their belief and salvation. All these are but a small number in comparison of the multitude of them, who like fishes swallow up the hook with the bait, and feed on Ratsbane, as if it were sugar. Upon such our Rhemists ordinarily work, by that corrupt, and poisonfull translation of the new Testament; wherein, either they take advantage of former errors, where they find any, to continue them, or if they find none, breed some. The vulgar Latin, and our old English translation, before that, which was printed at Geneva, express the word, that our Evangelist here useth, by Potestatem, Power. This interpretation the Rhemists willingly embrace, & thrust it upon their followers, and commend it to all that will believe them, that they may thereby lay a foundation for free will to stand upon.  
Neither are they contented herewithal: but in the second edition of their said Testament, printed at Antwerp, 
Anno 1600.  after their return to Douai, they condemn the Truth, to establish their Error. For in the margin, at this verse, thus they writ. Bezafalsely translateth dignitatem, for potestatem. I wonder, and can not certainly resolve, what the reason should be, why these English Papists, should forbear to find fault with our English later translations and lash out so against Beza. He translates Dignitatem, we prerogative. Doth it more concern your ignorant Lay English, to know what is amiss in Beza, whom some of them (perhaps) never heard of, few of them are able to understand, none of them almost will vouchsafe to read, or may without leave, then to be taught, what is faulty in the English, which is in every man's hand, and sight? But Protestants make great account of Bezas translation. And great cause they have so to do. For although it bewray the infirmity of man in some places; yet it hath brought exceeding great light, to the true understanding of the Scripture. Can you hope that any Protestant, would be so simple, as to condemn a man so famous in the Church of GOD for his learning, and piety, upon the bare word of a few Popish Priests? They, that are able to examine the matter, will clear him, and cast you. They that have no such skill, must needs be void, not of grace only, but of reason too, if they will be persuaded, against the truth commonly held in all protestant Churches, by a simple affirmation of men, whom they know not, who neither can, nor offer to bring any proof of that, which they confidently avouch.  
But it is not my purpose to enter into any commendation or defence of Beza, farther, than it concerns our own translation; which can not be justified, if his be condemned. You say Beza translates falsely, because he interprets the Greek word, dignitatem. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If the translation be false in Beza, or our English, it is either because the word will not bear it, or for that it will not stand with the sense of the holy Ghost, in this place. For if it agree with both, out of doubt the translation is warrantable. Now what doth Beza mean by Dignity, or we by Prerogative, but an Honour, and Authority, or Right, by which we are the sons of God? So did Erasmus expound it, before Beza, 
Erasmus in Pa●aphrasi ●d hun● locum. Immanuell Saa●n joa. annot. ad hunc locum. Rom. 13. 1.  a man of no mean skill in the Greek tongue. So since Beza, one of your own side a famous jesuite Immanuell Saa; Authority, Dignity, Pre-eminence: and for proof of his interpretation, he brings that place of Saint Paul; Let every soul be sub●ect to the higher Powers; for there is no power but of God. Hear the word translated Powers, and Power: in his judgement signifies Authority, or Dignity; and, by a trope, them, 
Metonymia Adiuncti.  that are in Authority, Honour, or Dignity. Palacius, an other of your own men, sometimes Divinity Reader 
Mi●hael Palacius ad joa. cap. 1. Enarrat 28. §. I am ●ero.  in the University of Salamonca in Spain, having recited divers Interpretations of this word, at the last concludes, that the most natural sense of it, in this place, is to take Potestatem, power, for Dignitatem, Prerogative; and he adds a little after, that if we translate as the vulgar Latin hath it, Potestatem Power, the 
Est sensus subobs●urus.  sense will be somewhat obscure.  
You hear the judgement of some learned Papists; shall I confirm the point by the Authority of some ancient writers? Cyril expounds Potestatem, to be Dignitatem; that is, he shows, that the word used by the Evangelist in Greek (wherein also Cyrill writ) signifies as much, as Prerogative, or Honour; and to this 
Cyril. in joa. lib. 1. cap. 3.  purpose is he alleged by Palacius; who seconds this judgement of Cyrill, with the consent of Erasmus, though he will not name him. If all this weigh nothing with our Rhemists; yet I am sure they will be advised, how they dislent from Gregory the great, a Saint (as they would have it) of their Church; indeed a learned and holy man, a Bishop of Rome, the first of that name. Let us here how he takes the place? He gave them (saith 
Gregor. in Ezech homil. 6.  Gregory) this Dignity, and Excellency. Dignity, and Excellency? What is that, but Prerogative? If Beza translate falsely, what doth Gregory? Do you not wound him, through the others sides? How shall the one be acquitted, if the other be condemned? For howsoever Gregory makes not profession to translate the place, as Beza doth: yet he gives us his judgement of the signification, and sense●, by alleging it in those words. And surely all the authors, that I have hitherto brought, serve as well to show the meaning of the word in this Text, as the signification of it in general. To which may be added for farther proof of the matter, the judgement of all them, who translate, or expound it, Authority, or Right: and in a word, of all them, that acknowledge the 
Hugo Cardinal Dionys. Carthu. Toletus Maldonatus.  Evangelist to speak in this place, not of power, refting in man, after grace received, to make himself the son of God, but of his actual being the son of God, immediately upon his believing, or having of grace. And of this mind are most of the late Interpreters, among the Papists themselves. Yea, Maldonat a great man, and a 
●oan. Maldonat ad hunc locum.  principal jesuite, not many years since, Divinity Reader in Paris, can not choose, but confess, that by power, as they translate it, right is signified. And when he had propounded our interpretation (I mean for the sense) all the reason, he could find, to refuse it, was no more, but this, that having formerly liked of it, afterward he grew into mislike, because he found it in a certain heretical Interpreter. He saith withal indeed, that he did better consider of it: But he, that advisedly marks, what his better consideration affords, may easily discern, that he had more will, than reason, to dissent from him, whom he standerously calls an heretic.  
It appears then, by the judgement of the Papists themselves, and of some ancient writers, that the word in this place, both for the nature of it, and the sense of the text, may well be translated, Dignity, or Prerogative. But for the better cleared of the matter, and to make way for my answer to these Rhemists, touching free will (whereof when I come to handle the Doctrine) I think it not amiss, to take a little more pains, in delivering the significations of the word. All which may be drawn to two heads. Authority, and Power. Of the former, the Rhemists afford divers examples. I am a man, (saith the Centurion) 
Mat. 8. 9  subject to Authority. They might as well have said power, as they do three or four times together, in an other place; Let every soul be subject to higher 
Rom. 13. 1. 2. 3.  Powers, for there is no Power, but of God. What should I stand to recite the words? You may read them at your leisure, in these places. Luke 17. 8. Act. 9 14. & 26. 10 12. 1. Cor. 15. 24. 1. Thes. 3 9 Sometimes they translate the word Potentates; that is, such as have Authority, and bear rule, whether lawfully, or unlawfully. When they shall bring you (saith our Saviour to his disciples) 
Luke 12. 11.  into the Synagogues, and to Magistrates and Potentates. So Ephes. 1. 21. & 3. 10. Col. 1. 16. Tit: 3. 1. 1. Pet. 3. 22. Of unlawful Authority we have example where the Apostle saith, that, Our wrestling is not against 
Ep 〈◊〉 6. 1.  flesh, and blood, but against Princes, and Potestates; meaning, as it is plain by the next words, the evil spirits, or devils. Of whom, speaking in an other Epistle, he saith, that Christ spoilt the Principalities 
Col. 2. 15.  and Potestates. Under this signification I comprehend all those texts, where, by this word, lawfulness to do this, or that, is understood. For example; our Lord saith, He hath power to lay down his life, and 
joh. 10. 18.  power to take it up again. What power was this? Lawful Authority; that he might do it, without any sin, or disobedience to GOD his Father. So the Apostle saith of himself, and Barnabas; that, They 
1. Cor. 9 3. 4.  had power to eat, and drink, power to lead about a wife; namely, it was lawful for them. In this sense, our Rhemists once translate it Liberty: Take heed lest perhaps this your liberty (say they) become an offence 
1 Cor. 8 9  to the weak. Our translation hath Power. All is one in effect: Liberty, or Power, signifies there a lawfulness to eat that meat, which was dedicated to Idols: Although the Apostle indeed, in that place, speaks but upon supposition, the thing as it is manifest being unlawful in the Idols temple, whereof he there entreateth. 
1. Cor. 10. 21.   
When the word signifies Power, it is put for ability to do something, as these examples show: He gave them 
Mark. 3. 15.  power, to cure diseases, and to cast out Devils. This was that, which Simon the Sorcerer would have bought of the Apostles. Give me also this power (quoth he) that on whomsoever 
Act 8. 19  I lay my hands, he may receive the holy Ghost. So may we understand that place, where the chief Priests, Scribes, and Elders asked our Saviour, by what power, he did those things. And this interpretation 
Luke 20. 2.  agrees very well with the blasphemy of the pharisees, who affirmed, that He cast out Devils, 
Mat. 12. 24.  through Beelzebub, the prince of the Devils. If we translate it Authority, both the word and the sense will bear it.  
But wheresoever it may be translated Power, it never signifies free-will in any place of the Scripture. That I may make good this point, I must crave a little leave of you, to examine some especial texts of the new Testament, which seem to require, or admit that signification. It will not be lost labour, to bestow some time, and pains, in a matter of so great importance. The first, and I think the principal place, that hath most show of free will, is that which I brought out of this Gospel; where our Lord tells the jews that he had power to lay down his life, and power to take it again. 
joh. 10. 18.  I said before, that this power, was lawful Authority. But I said it only; which for the present occasion was sufficient: now it stands me upon to prove it. Which how can I better, or certainlyer do, then from the Text itself? Our Saviour speaks in the later part of that verse, of a commandment, that he had received from his Father; for the doing of that, which he saith there, he had power to do. Now that, which a man doth by Commission, he doth by lawful Authority: that which he doth by commandment, is not left to his choice, to be done, or undone, at his pleasure. If our Lord had meant to show his free will in this case, either he would have made no mention at all of any Commandment; or at least, he would have said, that his Father had given him Commandment, to do what he list in the matter; either to die, or not to die; either to live again, or not to live again. And yet, to say the truth, I do not see what reason there is in such a speech; I have commandment to do what I list: Nay rather I have liberty, or at the most commission.  
Let us examine the matter, somewhat more particularly. Is it true, that our Saviour CHRIST had such liberty, as, upon this grant of free will, must needs ensue? I will not ask, how it can stand with the commandment, he names; that was touched before. Was it in his choice, whether he would die or no? And when he was dead, whether he would live again or no? I suppose, no man will be hasty to affirm the later, whatsoever he may imagine of the former. For the Apostle Peter, avoucheth in plain 
Act. 2. 24.  terms, that it was unpossible he should be held by Death. Nether was there less necessity of his death, then of his Resurrection (I speak of both in respect of the event). And therefore himself tells the two 
Luke 24. 26.  Disciples; that it could not be, but that he must have suffered such things; which he confirms afterward to all the Disciples, somewhat more generally: These are the words (saith he) which I spoke unto you, while I was yet with you, that all must be fulfilled, which is written of me in the Law of Moses, in the Prophets, and in the Psalms. But the handling of this point belongs to an other place; thus much by the way. It will be objected perhaps, that the former part of our Lord's speech seems to prove, that he speaks of the freedom of his will, because he saith, that No man takes his life from him, but he lays it down of himself: whereas if he had not his choice, whether he would die or no; his life were taken from him, and not not laid down by himself. But who sees not, that our Saviour speaks of the malice, and craft of men, which he could easily have withstood, or prevented, by many means, but that he had undertaken to yield himself into their hands. That power remained still in him, by which he could have defeated them of their purpose, and preserved his own life, had he not willingly made himself subject unto death. Yet I deny not, but it was free for him, in regard of the nature of his will, which was not altered, or forced, nor can be, to die or not to die: But (in the event) it could not possibly fall out, that he should escape. But of this place enough.  
There is an other, in this same Gospel of the like nature; where Pilate, at the arraignment of our Lord, saith thus to him; Knowest thou not, that I have power to crucify thee, and power to lose thee? Doth Pilate mean 
joh. 19 10.  he had free-will? No such matter: But that he had authority, and that it lay in his hands, to acquit, or condemn him. This, our saviours answer shows; Thou couldst have no power over me (saith he) except it were given thee from above. Our Lord doth not mean, that he could not have free-will in this case, unless he had it from God; but that himself, had never been at Pilat's disposition, except God had before hand so appointed, to deliver him into his hands. This is that which the Apostles profess in their Sermon to the jews, that he was delivered, by the determinate 
Act. 2. 23.  counsel, and foreknowledge of God. Which afterward is repeated in their prayer, & special mention made of Pilate, Herod, the Gentiles, and the jews; who are said 
Chap. 4. 27. 28.  to have gathered themselves together against jesus, To do whatsoever the hand, and the Counsel of GOD had determined before to be done. What reason is there then, to understand the word in this place, of free-will?  
In the book of the Acts, there are two texts, that seem to lean this way, toward free-will, signified by the word here used. It is not for you (saith Christ) to know the times or the seasons, which the father, hath 
Act. 1. 7.  put in his own power: How hath the father put the times, or seasons in his power, but by reserving all Authority to himself, to appoint them, according to his own will, and to give men such notice of them, as he thinks good? But the other place is somewhat harder. Ananias (you know the story) having sold a possession, kept away part of the money, for which he had sold it, and brought a certain part to the Apostles, making show, as if that had been all, that he received for it. Peter reproving him for this grievous hypocrisy, reasons thus with him; whiles it remained, appertained it not to thee? And after it was sold, was it not in thine 
Chap. 5. 1. 2. 3. 4  own power? Hear, by Power the Apostle may seem to note, that it was in his own choice, to dispose of it, as pleased him. And surely this follows upon the Apostles speech. But the word rather signifies, that he had full authority over it, as were after the sale, as before, to do what he would withal. Was it not in thy hand? Mightest thou not lawfully have retained the whole sum? For if we understand the speech of his free will, so he may be said to have it in his power, though it had been due to the maintenance of the poor? But the Apostle would show him, that there was no reasonable excuse for his sin; because it was not a matter, that lay upon him by any Commandment, or law: but a thing that proceeded from his own choice, whereas lawfully he might have done otherwise.  
These are the principal places, and in a manner all of them, which (as far as I am able to discern) ●aue any reasonable show of proof that the word may be taken for freedom of will. As for a few other in the former Epistle to the Corinthians, it is no hard matter to answer them in a word. First, where the Apostle speaks of a man's having power over his own 
1. Cor. 7. 37.  will, it is plain he means not free will, but command over that freedom, by which a man hath liberty, to keep or not to keep his virgin. So that this power determines, and as it were ties the will to the one only; as the words before declare, where he speaks of being firm in his heart; that is as it followeth in the later part of the verse, having decreed in his heart, that he will keep his virgin. In the ninth Chapter, there is often mention of power to eat, power to lead about a wife, power not to labour, with hands; power to 
Chap. 9 4. 5. 6.  partake of their goods, to whom they preach. What is this else, but a lawful Authority to do, or not do these things, as in spiritual discretion, they shall think most fit, for the edifying of their brethren? Now all, that hath been said, being considered: I think I may safely conclude, that the word, which our Rhemists translate power, understanding by it free will, may well be expounded Dignity, or Prerogative in this Text; and is never so used in any part of the new Testament, that it must needs be taken for free-will.  
Of the other word, the translation and signification whereof I am now to search out, I can not say so: because there are many places, where it can not stand for to be, but of necessity must be taken for to be made. It is enough to justify our translation, so far as concerns the nature of the word itself, that it signifieth, and that often, in the Scripture, yea ordinarily, to be; as we in this place translate it. I wittingly, and willingly forbear to allege any proof of that, I say, by bringing examples; because it is known, and acknowledged by all, that have any little skill of the Greek tongue. But since both may be, what reason can we bring, why our to be should be preferred, before the Papists to be made? First it is certain, that all they, which expound the former, by dignity, excellency, and such like, understand by this later, a present possession of Sonship (if I may so speak) and not a future possibility. Secondly, they also, that by it, will have authority, or right to be meant, generally are of opinion, that they, of whom our Evangelist here speaks, are actually, and in their present estate, sons of God, by that grace, which is signified in the other word, though some think it may be lost afterward. Only Maldonat the jesuite, fearing, as it may well be thought, lest he should be taken for an heretic, as he was sometimes accused to be; though he confess, that by the former word, right is signified; yet he will not at any hand, agree with us, about this latter point; but chooseth rather to allow of an other exposition; and that none of the best, neither. To them (saith Maldonat) that were already truly, or indeed 
Vere. us.  the sons of God, he gave right, or title, that they might also be his heirs. Can any man persuade himself, that the holy Ghost, if he had intended to note a further, and greator honour, then being a son, would not have used a word fit for that purpose, and namely Heir, but have contented himself with the common word sonne●? The Apostle Paul, when he had honoured them, that 
Rom. 8. 17.  truly believe in Christ, with the title of sons, and as i● were endued them with the spirit, as an assurance of their being sons, adds a farther amplification of their happiness, that they were heirs also, even heirs of God, and joint heirs with jesus Christ. Questionless, if the Evangelist had meant to signify this point, of being heirs as distinct, and superior to that of Sons, he would either havespoken as S. Paul had done before him, or have made choice of that word, that is proper to that dignity, and interest.  
But let the Evangelist declare his own meaning. What can be more plain, then that, which followeth in the next verse; which are borne not of blood, etc. 
Ver. 13.  They, that believe in the name of Christ, are borne of God: Therefore are they sons, not only have Power, Authority, or Right to be; as if they were not so upon their beeleeving, but must procure that afterward in time, I know not when, by a second grace, to be purchased by the good use of the former. The Scripture delivereth an other manner of Doctrine, teaching us, that all, even as many as believe in Christ, according to the Gospel, are the sons of God by faith. Ye are all (saith the Apostle to the Galathians) 
Gal. 3. 26.  the Sons of GOD by faith in CHRIST. Nay (say our Papists) not by faith, but by charity. Faith indeed gives us a certain right, that we may become the sons of God; but it is charity, by which we attain to this honour. As if our love to God proceeded not from that spirit of his, by which we received faith, and which teacheth, and stirreth us up to call God Father. Because ye are sons, God hath sent forth the Spirit 
Chap. 4. 6.  of his Son into your hearts, which crieth Abba Father. See I pray you; if there be any difference of times in these matters, we are sons, ere we have this spirit of love. And why, or how, do we, or can we love God, but in respect of his fatherly kindness to us in jesus Christ? we love, because we are sons; we are not made sons, because we love first. But I may not wade too far in this matter, which appertains to the Doctrine here delivered; whereas I am yet, but in search for the signification of the words. Wherein we have found two things, that we looked for; and lighted upon a third by occasion. First, the word used by our Evangelist, & translated by our Rhemists, Power, doth not signify free will, but dignity, or prerogative. Secondly, the other word notes our present estate upon belief, that we are the Sons of God; not our possibility, that we may be, if we use the grace we have received, well. In this search, the word Son, offered itself to us in its own proper signification, not usurping the place of his brother heir.  
We are now to go forward, in the like examination of two other words, or rather phrases: and to inquire, what it is to believe in this, or that, and so To believe in Christ. Secondly, what is meant by Believing in his name; whether it be all one with Believing in him, or no. Now of the former I shall need to say the less, because I spoke of it somewhat largely, upon the first occasion, that offered itself, in this Gospel at the seventh verse. That all men through him might believe. The brief o● 
Verse. 7.  that, which then was delivered, touching this point, is this; that To believe, is an action, either of the understanding, or of the will. The former, that is, Believing as it hath place in the understanding, is either an holding of some point, as a truth engraffed in us by nature; as, we believe there is a God: or an assenting to some thing revealed, upon the credit of him, that reveals it; as, we acknowledge the Scripture to be the word of God, and every thing in it, to be sure, and certain; according as we are persuaded by the holy Ghost, to whom we give absolute credit, upon his own word. The other Believing, which is seated in the will, and ariseth from the former in the understanding, is a resting upon, or trusting to some person, or thing, for some benefit to be obtained thereby. So the Reubenites, Gadites, and the half Tribe of Manasseh, when the Hagarenes made war 
1. Chr. 5. 18. 19 20.  upon them, trusted to God for succour, and were helped against them, with a glorious victory. But the children of Israel would not trust to him, or rely on him for food, in the wilderness; Therefore fire was kindled in jacob. (as it is in the Psalm) and also wrath came upon 
Psa. 78 21 22  Israel; Because they believed not in God, and trusted not in his help. Of this nature, and meaning, is the word Believing, when it concerns justification, or salvation. This may easily appear by those kind of phrases, that the holy Ghost often useth in this matter; To believe in, or upon God, and Christ. He, that believes 
joh. 6. 47.  in me (saith our Saviour Christ) hath everlasting life. Believe on the Lord jesus! Christ (say 
Act. 16. 31.  Paul, and Silas to the laylour) and thou shalt be saved. And whereas sometimes, in this very point of believing to everlasting life, the word is not so significant; I showed that the sense, and purpose of the Spirit of God notwithstanding is all one.  
It will not be amiss perhaps to make it plain by an example or two; First what is simply to believe, in 
joh. 1. 7.  this case? john was sent to bear witness, that all through him might believe. What belief was it, that john taught? The Apostle Paul tells us; that they should believe in him 
Act. 19 4.  which should come after him, that is in jesus Christ. Do you not see, that under the bare word, believing, faith in Christ is implied? Sometimes there is a little addition; as Abraham is said not only to have believed, but to have 
Rom. 4. 3. 4.  believed God. How doth the Apostle expound this belief? By believing on or upon God. What is that else, but 
Verse. 5.  resting upon God? So the same Chapter teacheth us to understand that manner of speech: which believe on him, that raised up jesus our Lord from the dead; 
Verse. 18.  that is, trust to him, to be justified, and acquitted of their sins. Add hereunto, if you please, that of the Apostle Peter, out of the Prophet Isai: Behold, I put in Zion a chief cornerstone, elect, and precious: he, that 
1. Pet. 2. 6  believeth thereon shall not be ashamed. How is this stone to be believed on? but by a man's settling, and reposing himself there upon? Therefore the Hebrew in the Prophet 
Isai. 28. 26.  is, shall not make haste: as if he should have said; shall cast himself upon God to be succoured by him, and wait with patience, for the performance of his gracious promise. The greek expresseth the event, that shall ensue upon this believing, by a denial of the contrary, set out to our view by a tropical speech of being a shamed. For he, that looks for succour, and by failing of it is overthrown, usually is ashamed both of his trust, & of his foil. So shall not he be, saith the Lord, that resteth upon jesus Christ, as upon the rock of salvation. This also the Chalde paraphrase expresseth; shall not be moved: 
Paraph. Chald. ad Isai. 28. 16. Mat. 7. 25.  being built (as our Saviour saith in the Gospel) upon a Rock, against which the winds, & waves beat in vain, making a great noise, but doing no hurt at all, because the house is grounded upon a Rock.  
But you will say, There are divers places of Scripture, where that faith, by which we are justified, an● saved, is confined to the understanding, and signify no more, but an assent to the truth of that, which is delivered by God to be believed. Such is that, touching Abraham's faith, which was imputed to him for righteousness. First, he is said, not to have been weak in faith, not to have considered the deadness of his own, or his wife Sarahs' 
Rom. 4. 3. 23.  body, not to have doubted of the promise of God, through unbelief etc. Then this faith, or believing is expressed, to have been a full assurance, that he, which had promised, was 
Verse. 21.  also able to do it. What is there in all this great commendation of Abraham's faith, but only an amplification of his believing God, that he had promised him no more, than he was well able to perform? So in the Epistle to 
Heb. 11. 3.  the Hebrews, we are said by faith to understand, that the world was ordained by the word of God: and yet all men grant, as also the former Chapter evidently showeth, 
Chap. 10. 38. 39  that the Apostle speaks of such a faith, as the just live by. It is not my purpose to enter into a full disputation, or discourse of faith: which I reserve for my exposition of the Epistle to the Romans; yet I may not leave these doubts unsatisfied, nor the nature of faith unknown. Therefore, to these, and such like places of Scripture, and objections from them, I answer, first in general, that believing (as it belongs to the understanding) is sometimes mentioned alone; because it is the root, and fountain from which the other doth spring, and flow. For it is unpossible, that any man should rely upon God, for the performance of that, which he doth not believe he hath promised, or doubts whether he be able to do, or no. Yea, I say farther, that such a belief in the mind is signified in all such places, as is always necessarily accompanied with trusting to God, for that, which we believe, he can bring to pass. If you demand farther, why I should not content myself with the former faith only, seeing it is (divers times) set alone in the point of justification; I answer, that therefore I take the other also to be implied in it, because I find it very often expressed in the Scripture; and a new kind of speech, as it were purposely devised by the holy Ghost, to make us the more easily, and fully understand, what faith he means, in the matter of our justification.  
I deny not that the Hebrew addeth the preposition 
●  often times, which the 70 sometimes express, sometimes overpass: but this I say; that the phrase, which the holy Ghost most commonly useth, in the new Testament to express Believing in Christ, is neither in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  greek translation of the old, nor (for aught I could ever yet find) in any greek Author whatsoever, except those that writ since, and took it from the Scripture. To believe in God, or in Christ, for the substance, and sense, is no more, but to trust to God, or Christ; and this kind of speech is usual in the greek tongue, and writers. To help us in the understanding of this, the 70. in their greek afford an other phrase, marvelous significant, To 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believe upon, or on God. This the holy Ghost might have contented himself withal, using it often, as he doth; and by this, the Hebrew Preposition is now, and 
Act. 16. 13. Rom. 4. 5. 18.  then, expressed in the Greek. But, as if he would have us out of all doubt, touching a matter of so great importance he becomes author of a new phrase himself. To believe in Christ. Shall any man persuade me, that he means 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no more by it, but a bare assenting to the truth? What needed this strange manner of speech, which doth rather darken, then enlighten the understanding, for the right conceiving of the holy Ghosts true meaning? Abraham believed God. Every man knows what this means; especially if it signify no more, hut giving credit to the truth of that, which is spoken. But the Apostle expounds it by Believing in, or on God. Is not this to make the matter doubtful, by an exposition, whereas of itself, it, was plain, and certain enough? It cannot be therefore, but that the holy Ghost, by this new kind of speech notes somewhat more, then simply to assent to the truth of God, upon the authority of the speaker.  
In particular I say farther, touching that of Abraham; 
Rom. 4. 5.  first that his believing (as we have often heard) is a believing in God, or resting upon God. 2, that believing could not have profited Abraham, if he had only acknowledged the truth of that, which God promised, and not trusted to him, for the performance thereof. What can it avail any man to justification, that he holds JESUS CHRIST to be the only Saviour, and faith in himt he only means of salvation, if he do not withal rely upon him, to be saved by his mediation? Thirdly, it must be considered, that the Apostle, applying that particular of Abraham, to all believers; expoundeth that believing, by relying upon God. Which believe on him, that raised up jesus our Lord from the dead. What is it (think you) to believe on 
Verse 24.  him, that raised jesus? To assent to the truth of Scripture, that tells us, he was raised? Then should the Apostle rather have spoken thus, which believe God, who saith he hath raised him. But it is required, that we believe on him; and there is no speech, nor thought of any thing affirmed by God, which we should believe. Let us understand it thus; which believe, that God raised jesus. Certainly if this had been the Apostles meaning, he would never have spoken so doubtfully, of so weighty a matter, where he had a plain, and easy speech to express that, which he intended, to the understanding of every man; whereas no man would ever conceive what he meant, by these words, if they signified no more, but giving credit to the truth of our saviour's resurrection.  
As for the other place out of the Epistle to the Hebrews, what can possibly be concluded out of it, against 
Heb. 11. 7.  that, I have delivered, touching the nature of that faith, by which we are justified? What, if by it we understand, that the world was ordained of GOD? Is this all, that is required to the justifying of a man, in respect of faith? There is no such thing, either expressed, or implied in the words. Nay rather, all the examples, that follow, are so many proofs, that the faith, whereof the holy Ghost there speaks, can not be severed from believing in God. I will not stand upon the particulars at this time; the later part of the next Chapter before, upon occasion whereof the Apostle falls into this discourse of faith, gives sentence for me. The just shall live 
Chap. 10. 38. 37.  by faith. By what faith? by that, which only gives credit to the truth of God? No but by such a faith, as makes us rest upon God, for the performance of his promise: which presupposeth the truth thereof. How chance then that the Apostle in setting forth the nature of faith, asscribes such effects thereunto, as may be without any resting upon God? Shall we say, that this faith spreads itself over the whole soul, and is seated aswell in the understanding, as in the affection? I see not how it can stand with reason, to place any habit, or quality in two divers parts, or faculties of the soul. What then? Is not believing of the truth required to justification? Yes surely: There is no possibility of salvation, without it. For how shall any man trust in Christ, to be justified by him, it he do not believe, that he is appointed by God, to be a Saviour of all them, that trust unto him? But the question is; first, whether Belief be nothing else but an assenting to the truth; Secondly, whether the true nature of that faith, which is available to our justification, consist in resting upon Christ, to be justified by him, or no: Assent is required, as the root and foundation; but the very form of justifying faith, is believing in Christ; as it shall appear (I hope) when I have just occasion to define it, and handle it at large. In the mean while, that no man may be troubled about that place to the Hebrews, let us remember, that the Apostle being to set forth justifying faith, and to persuade continuance in obedience thereunto, enters into a commendation of faith in general, for the amplyfying of that particular.  
But for the settling of our minds in the true knowledge of that belief, which is required to our justification, nothing (I take it) can be of greater force, than the consideration of the word, as it is used (ordinarily) in the old Testament. When any blessing is to be receined from God, what belief is it, that the Lord expecteth of his people, to the end, they may have his protection, and assistance? A few examples will show the nature of it. Because thou hast rested on the king of Aram, and hast not rested upon the Lord thy God, therefore is the host of the king of Aram escaped out of thy 
1. Chro. 5. 18. 19 20.  hands. Thus did Hanani the Seer reprove Asa king of juda, showing him that the reason, why he prevailed not against the Aramites, was his not trusting in God. The same point he amplified in the verse following; The Aethiopians (saith he) and the Lybians, were 
Ver. 8.  they not a great host, with charets, & horsemen exceeding many? Yet because thou didst rest on the Lord, he delivered them into thy hand. Therefore doth jehosaphat exhort his people to the like trust in God, and assureth them of deliverance from their enemies thereupon. Put your trust on the Lord your God (saith he) and ye shall be assured. 
Chap 20. 20.  We heard of the Reubenites before; that the Hagarins were delivered into their hands, because they trusted in God. 
1 Chro. 5. 20.  That the wrath of the Lord was kindled, against the Israelits Because they believed not in God, & trusted not in his help. 
Psal. 78. 22.  To this trust is blessedness ascribed: Blessed are all, that 
Psa. 2. 12.  trust in him. Yea, with such a blessedness, as shall never fail them. They, that trust in the Lord, shall be as mount 
Psal. 125. 1.  Zion, which cannot be removed, but standeth fast for ever. Taste and see (saith the Psalm) how gracious the Lord is: 
Psal. 34. 8.  blessed is the man, that trusteth in him: Such a man will not be afraid of evil tidings; his heart is fixed, and believeth in the Lord. This is to believe to salvation, even to have his heart settled, and to repose himself wholly, and only 
Ps. 112 7. Act. 16. 31.  upon jesus Christ. As for that persuasion, which every man must have, and wherein some would have faith consist; it follows him, that is justified, and goes not before any man's justification; as faith must needs do: for the condition, to be performed on our part, to justification, is to Believe.  
So then, to believe in Christ, is to rest upon Christ: but what is it To believe in his name? Must his name be rested upon, as if there were some especial virtue in it? In which of his names? In JESUS, or in CHRIST? For of Imanuell it is needless to say any thing, because he is not once so called in all this Gospel; and if the Evangelist speak of a name, doubtless he speaks of such a name, as was known and ordinary: neither would he have omitted it in the history, if it had been of such importance, and use. It may seem perhaps, that jesus is the name, in which all men, that will be saved must believe. For that is it, by which Saint john, commonly calls our Lord in his gospel; and by which he was well known amongst men, as having been given him, at the time of his circumcision, 
Luk. 2. 21.  and continued, according to the custom of the jews. We have found him (saith Philip to Nathaneel) of 
joh. 1. 45.  whom Moses did write in the law, and of whom the Prophets writ; jesus the Son of joseph. And of this name jesus, many excellent things are spoken in the Scripture. That is said to have cured the man, that had been a cripple 
Act. 3. 16. 6.  from his mother's womb. At that name, even at the name of jesus, must every knee bow: By that name wonders have been 
Phil. 2. 10.  wrought, according as the Apostles prayed to God, that healing, and signs. and wonders might be done, by the name of his 
Act. 4. 30.  holy Son jesus. Neither is this name effectual for bodily cures only, but (as the Apostle Saint Peter profeseth) 
Ver. 12.  There is given no other name under heaven, by which we must be saved.  
But is there indeed such power in the name? What then needed our Lord to have come himself in the flesh? seeing there were more than one of that name, many years, before he was conceived in the womb of the blessed virgin in his mother. jesus the Son of josedec is 
Hag. 1. 12.  famous in Hag, being high Priest after the people's return out of the Captivity. But much more famous was 
osua. 1. 1. 2. 3.  the other jesus, who brought the people of Israel into the Land of Canaan, and divided to every Tribe his proper in heritance. That the names are all one, though some would make a curious, and an idle distinction betwixt them, both the nature of the words show, and the holy Ghost in the new testament hath made it manifest, by calling josua, jesus, without any kind of difference in the name. If jesus had given them rest. afterward, 
Heb. 4. 8.  the Apostle in the same Chapter, having occasion to name jesus our Saviour, that he might be understood to speak of him, and not of josua, adds his title, jesus the son of God. What should that have needed, 
Ver. 14.  if the name itself, had afforded sufficient note of difference betwixt them? But it is plain in the original Greek, and in the Syriake, and Latin translations, as also in our English, that there is none. The 70. jews, that turned the old Testament out of Hebrew into Greek, so expressed the names both of that Leader, and of the high Priest. josua. 1. 1. Now after the death of Moses the servant of the Lord, the Lord spoke unto joshua (jesus sayeth the Greek) and so through out that whole book. So of jehoshua the high Priest. Zach, the third and the first. And he showed me jehoshua or jesus, the high Priest, & so in the 3, 6, and 8, verses of the same Chap. If the name given to our Saviour Christ, by Gods own appointment, had been divers from the other; surely the holy Ghost would not have confounded them But now of purpose the same is retained, that all men might understand the reason of it; as it is partly signified, in that place to the Hebrews, concerning another Rest, into which jesus Christ hath brought the people of Israel, the true children of God. Hebrews, 4 8. For if jesus had given them rest. (who was this jesus, but joshua?) then would he not after this day have spoken of another.  
What should I trouble you with many words, of this matter? By the name, the party, whose name it is, is signified. Let the Apostle Peter expound himself. His name hath made this man sound, through faith in his 
Act. 3. 16.  name. Is it the name, or faith in the name jesus; and not rather jesus himself, and faith in him? And the faith which is by him (sayeth the Apostle) hath given him his perfect health. The like we have touching the same matter, in the next Chapter; By the name of jesus Christ of Nazareth, by him doth this man stand here 
Chap. 4. 10.  before you whole. This showeth that the Miracles, which were wrought, proceeded from the power of Christ, not from any virtue in his name. How then should salvation come from, or by it? Hearken what the Angel saith when he gives the name. Thou shalt 
Mat. 1. 21.  call his name, jesus; for he shall save his people, from their sins. Not his name, but He. For the name had neither blood, nor life to give in sacrifice: without which there is no forgiveness of sins to be had. 
Heb. 9 22. Phil. 2. 10.  Neither is that honour, Saint Paul speaks of, to be given to the name, as if the sound of those letters, so set together, deserved any special reverence; or as if jesus were of more excellency, than Christ. For (as I said once before) then ought we to esteem the name of jesus the son of Nun, and of the other jesus, the son of josedeck, more than of Christ the son of God. Surely, if any name require bowing of the knee, it is that which God gave himself, even jehovah, and the other of the same kind, Eheieh, & jah. But the person is meant, when the name is mentioned: and the office of being a Saviour is that, to which all honour is due in heaven, and in earth, and under the earth, by Angels, and men; not the Name of saving, which was common to our Lord, with other men.  
Why then doth the Evangelist use this kind of speech, To believe in his name? would he thereby note our Lord's power; upon which every one, that will be saved must rest, that he may be delivered out of the hands of sin, and death? This may seem the likelier, because that miracle of curing the cripple was wrought by the name of our lord In the name of jesus 
Act. 3. 6. 16.  Christ of Nazareth (say Peter and john) rise up and walk. And where they give account of their doing; His name hath made this man sound. But I rather persuade myself, that Saint john follows the Hebrew phrase, by which (ordinarily) the name is used, for the person. Ahraham called on the name of the 
Gen. 13. 4.  Lord. That is, Abraham worshipped God, and offered up sacrifice unto him; for as yet, that glorious name jehovah was not known. I hold it altogether needless, to 
Exod. 3. 14.  heap up many examples, in a matter out of question. Nothing is more common, then to have the name of God, taken for God himself. Let him that hath no light 
Isay. 50. 10.  (saith the Prophet Isay) trust in the name of the Lord, and stay upon his God. The later expounds the former. To trust in the name of God, is nothing else, but to stay or rest upon God. So that the name of God, and God himself signify both one thing. His name also is often put for his worship; as when the Priests are said, to despise 
Mal. 1. 6.  the name of the Lord, the meaning is, that they profane his worship, as a matter of no worth. But this cannot be intended by the Evangelist.  
For the better understanding of whose meaning, after the exposition of the words, we must consider how this verse depends upon the former; which we may thus reasonably conceive: The Evangelist, in the next words before, showed the unkindness, and unthankfulness of the jews, in refusing him, that made offer of himself unto them. His own received him not. A strange unkindness, that a man so full of grace, and power, so holy in his life, so gracious in his words, so mighty in his deeds, and that to the benefit of them, among whom heelived, should notwithstanding all this, be so peremptorily rejected. But was this all? I grant it is not nothing, to be justly condemned of such uncivil, and unnatural dealing. But there is worse behind, to show the folly of these men, in being occasion to themselves of so great a loss. If an old man of fair lands, and great wealth, should seek to be entertained of his near kinsmen, or friends, and not be received, would not all the world charge them with extraordinary unkindness, and condemn them of singular folly, for depriving themselves of so goodly an inheritance, and so great an estate, as they weresure to have enjoyed, by receiving of him? Such was the case, in the jews refusal of our Saviour. As if Saint john should have said; His own, to whom he came, received him not: but if they had received him, they had thereby been made the sons of God.  
For that prerogative he gave to as many, as by faith entertained him. So that our Evangelist in this one verse both implies the unrecoverable loss of the jews, and all other, that refuse him; and expresseth the invaluable gain of all, that received him, whether they were jews, or Gentiles. It seems a small matter (perhaps) to many a man, not to believe in jesus Christ: yea some men think it little better, than simplicity, and baseness, to rest upon him. If these wretches knew, what is lost by refusing him, what is gotten by receiving him, they would run after him with all the haste, they can possibly make, and embrace him with both their arms.  
But I will leave these points to be amplified anon, when I have handled the doctrine, that our Evangelist teacheth us in this place: which is briefly this; that whosoever believes in jesus Christ, hath by that believing, the honour to be the son of God. And because the matter is of so great importance, containing the glory of a true Christian, and the means of attaining to it, let us I beseech you, stir up ourselves, with all diligence, to know and do that, which will, certainly, bring us to the height of all true felicity. To which purpose, I will divide my whole discourse into these two parts: The prerogative to be the sons of God; The means of obtaining it. In the former, I will first show, what it is: that is here vouchsafed us; To he the sons of God. Secondly, that it is a prerogative; which is amplified by the generality of it: that it belongs to all, that believe. The later part offers two things to be considered, touching the means; That, this prerogative is given; that, on our part believing in Christ is required. Many other points will fall in here, and there: but I content myself with propounding these, that are most general, and easy to be discerned in the Text. The first point, concerning our being the sons of God, requires that I should show some reason, why the Evangelist makes choice of this benefit above the rest: that being declared, I will come to the exposition of the point itself.  
Many, and excellent are the blessings, which it hath pleased God, of his infinite mercy, to bestow upon us, in his son jesus Christ. He saves us from our sins. He reconciles us 
Mat. 1. 21. Rom. 5. 10: 1. Cor. 1. 30.  to God; He is made unto us wisdom, righteousness and redemption. When should I make an end, if I should recite every particular? The question is, why Saint john passing over all other benefits received by him, mentions this, rather than any other. What if we say, he made especial choice of this, because it is the greatest? Surely we shall say no more, then is true, and not unlikely. For how could the jews be more justly condemned, the hearts of all men more inflamed with the love of faith, or the kindness of our Lord more amplified, then by propounding the chiefest of all the blessings, whereof we are made partakers by him? And what one is comparable to this? The saving us from our sins, to speak properly, rather frees us from misery, then brings us to happiness. Sanctification doth no more, but refresh the image of God in us, which was decayed, or restore it being lost; which can make us but good servants, at the best. If any man think, that to be an heir, is a degree above being a son; he must understand, that this implies, that Christ makes none sons, but he makes them heirs too, by the same 
Kom 8. 17.  title. And therefore questionless, there is no blessing obtained by him, that may stand in comparison with this, To be the sons of God. I deny not then, but that this might be respected of our evangelist in his choice of this benefit; but I think there were also other reasons of it.  
He spoke immedately before, of the jews not receiving of the Messiah. Now the jews were the men, that held themselves only to be the sons of God, by reason of Abraham; from whom they were descended. Therefore the Lord challengeth them by the Prophet, 
Mal. 1. 6.  that they did not honour him. A son honoureth his father. If I be a father, where is mine honour? Contrary to this conceit of theirs, the holy Ghost gives them to understand, that the honour to be the sons of God, is not appropriated to the jewish nation, as they falsely imagined, but is common to all the Gentiles, that will believe. As for them, their refusal to believe in him, made them wholly destitute of that prerogative. What other blessing afforded us by Christ, would so fitly have met with that proud conceit of the unbelieving jews? Forgiveness of sins, they little, or not at all regarded; being puffed up with an over weening of their own righteousness. They looked for reward, not 
Cyril. in joan lib. 1. cap. 13.  for pardon. Fitly therefore, to abate this pride, doth Saint john put them in mind of other sons of God, 
Ambros. de fide. lib. 4. cap. 4 August. in tract in joa 2. Bed. ad hunc. loc.  such as they knew themselves not to be, for all their bragging. Another reason is added, and may be admitted; that this was therefore especially named, because it is that, which being proper to Christ, he, and he only could give; that it may appear, he hath wholly communicated himself unto us, if he have imparted that, which was so truly, and nearly his own. Ought we not then to be so much the more careful, both to know, and obtain so incomparable a favour? Can we content ourselves, to be ignorant of it? Can we endure one hour, to be without it? Had we rather be servants than sons?  
First, let us understand what it is to be a son of God. A matter easily known, will some man say. For what is it else, but to have our beginning, and as it were birth from GOD? So is Adam said to be the 
Luk. 2. 10. Mal. 2. 10.  son of God. So speaketh Malachy of the jews Have we not all one Father? hath not one God made us? If this be all; To be a son, is no more, then to be a creature; or at the most, such a creature, as is made after the image and likeness of God. But this we have by nature in our creation, not by grace in regeneration. This they have, that are borne after the ordinary course of men, of blood, of the will of the flesh, of the will of man. So are not they borne, of whom our Evangelist here entreateth. Not of blood (saith he) but of God. That manner of birth is common to all men, in all times, and places; this is a privilege vouchsafed to some only. The former was already bestowed upon the jews, in that they were men.  
The later was to be received by the gift of Christ, by their becoming faithful, or believing men. To conclude, if the holy Ghost had meant such kind of sons, he would never have required faith in the name of Christ. What is it then, To be the son of God? The Evangelist answers in the next verse, To be borne of God. And are they, to whom our Lord gives this honour of being sons, Borne of God? It should seem than they are the natural sons of God. For what is it, to be the natural son of any man, but to be borne of him? but this is merely impossible. Because our Saviour Christ is the only begotten, or borne son of GOD, and is thereby equal to his father, both in time, and dignity; whereas these sons, have their beginning in time, and are no way comparable to God, in any degree. Therefore we may not, at any hand, when we read, or hear of this birth (whereof more hereafter in the next verse, and especially in the third Chapter) once imagine, that we are properly said to be borne of God; but that the speech is tropical; that is to say, turned from the natural signification, and applied to another, by way of similitude, or likeness. I will 
M●taphora.  speak no more of the point at this time, then is needful for our understanding of the matter. For the help whereof, let us consider, how God is our father and we his sons, in respect of our natural being by creation.  
Every man knows, that he is not properly our father, no nor was adam's. For than must he needs have been God by nature; and God having begotten him, as his natural son, must of necessity have been such as Adam was, and we all now are. How then is God Adam's father. I confess he is so, though I do think, that Saint Luke is not so to be understood in the place formerly 
Luk. 3. 38.  alleged; where those words the son of God seem rather to belong to jesus, then to Adam. Well: yet is Adam the son of God: and not the natural son. What son then? If I shall answer directly to the question, I say he is the Tropical, and in particular the Metaphorical son of God. To speak to the capacity of the meanest, and simplest, who have as much interest to this knowledge revealed by God, for our instruction, as the noblest and wisest; Adam is the son of God by a borrowed speech. For as men are naturally the fathers of them, who have their being (in particular) from them: so is Adam, so are all men the sons of God; because they have their first original from him. Adam also may be said; somewhat more particularly, to be the son of God; because he was fashioned, and form by him, of the dust of the ground, without any other means, than the will and word of God himself. And in this respect may an Image, cut, cast, or painted by any man, ●e called the son of him, that was the maker of it. So may the books, that men write, be termed their children. And as all men, in this sense, are the Sons of God, touching their natural being: So are some, even as many as believe in Christ, his sons, concerning their spiritual being. For it is God, that creates as it were, new hearts in them, that restores that image of his, which they had lost, that gives them spiritual life, and motion to all righteous and holy actions. I do but name the things according to the present occasion, leaving the handling of them, to more fit opportunity in the next verse. It is enough, that we understand, in what meaning we are the Children of God● because we are borne of him, and yet not his Sons by nature.  
But is this that, which the holy Ghost intendeth in this place, to signify, that Christ is author of regeneration to all them, that believe? I suppose this is not all. For it is easy for every man to discern, that the Text speaketh of such a being sons, as followeth faith, and believing: whereas the birth, that is mentioned in the verse following, goeth before faith; which is one of those ●●●ces, that are form in us, and brought forth by that ●irth. This is that, the Apostle saith other where; Ye are 
Gal. 3. 26.  ill the Sons of God, by faith in jesus Christ. First we believe, and then by believing we are the sons of God; This is as it were the second birth: the first is that, which necessarily must be had, before a man can have any spiritual life in him. For as our Saviour tells Nicodemus, That which is borne of flesh, is flesh: and that, that is 
john. 6.  borne of the spirit, is spirit. No man can possibly have ●aith, of the flesh: but the spirit must beget a faithful man. There is no remedy then, but we must seek for ●ome other being sons, or, that I may speak more shortly, Sonship. Give me leave to use the word, because it is fit, though somewhat harsh, till it be worn smooth with often using. Where shall we find that Sonship, we inquire for? Let us examine what, and how many kinds of Sons, we know amongst men; not speaking of these, which are made sons by alliance: who is ignorant, that there are two kinds of Sons; by nature, and by adoption? The one is borne, the other is chosen a Son. The former kind is so well known, that it were idle to say any thing of it. Of the later we have small knowledge amongst us by experience, save only in them, who by their last Will, and Testament, make them their Heirs, that have no interest to their estate, but only by the favour, and appointment of the Testator. Among the old Romans, it was very ordinary: as their histories, & laws in that case provided, evidently, & plentifully show. The scripture affords us few or none examples of this kind. We have a shadow of it in the course, that jacob took with joseph's two sons, Manasses, & Ephraim. They were indeed his grand children, or nephews by nature. But by favour he made them equal to the rest of his sons, their uncles; so that they make two of the 12. Tribes. Let my name 
Gen. 48. 16.  (saith jacob) be named upon them; that is, Let them be accounted my sons, as if they had been begotten of my body. The like may be said of Moses and Esther: who were, after a sort, the adopted Children of Pharaohs daughter, and Mordecai. Of him the Text saith, that his mother after she had weaned him, brought him to Pharaohs daughter, and he was as her Son. Which 
Exod. 2. 10. Heb. 11. 24.  is farther proved by the Epistle to the Hebrews; that he refused to be called the son of Pharaohs daughter, Of her it is recorded in the history, that after the death of her father, and her mother, Mordecai, who was her cousin German, 
Est. 2. 7.  took her for his own daughter. By this Sonship, the party thus adopted obtains a title and interest to the estate of him, that hath adopted him; as if he were his natural child.  
Of this sonship by Adoption from God, there are 
〈◊〉 in loa. lib 1. cap. 10.  two kinds in the scripture; the one a figure, and resemblance of the other. When the Lord sent Moses to Pharaoh, for the deliverance of the children of Israel, he gave him this instruction, for the discharge of his Embassage; Thou shall say to Pharaoh, Thus saith the Lord, 
Exod. 4. 22.  Israel is my son, my first borne. Would you know what sonship this was? The Apostle will resolve you; where speaking of the prerogative, that God vouchsafed the jews, he reckons among other blessings, the Adoption: 
Rom. 9 4.  what was that else, but a choosing of that people, out of all the nations in the world, to be his peculiar, under his protection? The Lord (saith Moses) set his delight in thy fathers, to love them, and did choose their seed after them, even 
Deut. 10 15.  you above all people. Therefore did he bestow upon them the Land of Canaan, a land especially furnished by him, with the blessings of this present life, Flowing with milk, and honey. Glorious was this estate of theirs, their 
Exod 33. 3.  adoption full of favour, to the envy of all the world, & their own happy security. But as glorious, and bountiful as it was, it was for all that but a shadow of the spiritual sonship.  
There is another manner of Adoption mentioned in the new Testament, and imparted to them, that believe in jesus Christ, When the fullness of time was come (saith 
Galat. 4. 4. 5.  Saint Paul) God sent forth his son, made of a woman, made under the law, That he might redeem them, which were under the law, that we might receive the adoption of sons. According as he had predestinated v● (saith the same 
Eph. 1. 5.  Apostle) to be adopted through jesus Christ. To us thus adopted, he gives the spirit of adoption, whereby we cry Abba 
Rom. 8. 15.  father. This is the sonship, the Evangelist speaks of in this place: This is that spiritual Adoption, by which we are truly made the sons of God. I shall not need, to add any farther proof of the matter, because it hath appeared already, that none of the other Sonneships can agree with that, which is here avouched. For to none of them is believing required, especially believing in jesus Christ, but to this only. To that Sonship, which is by creation, it is neither looked for, nor possible, that we should bring faith. For we must needs be e●e we can believe: and our very being, is our being sons. So the jews, upon that promise of God to their father Abraham, were borne, not made sons; their Adoption consisted not in the several choice of particular men, but in separating the seed of Abraham, Isaac, and jacob, from all families, and nations in the world whatsoever. Neither is our spiritual sonship of the former kind attained to by faith; but by it we are made faithful. Therefore to be sons, is to be adopted by God for his children in Christ.  
I will make bold (with your good liking, I doubt not) to declare the point more fully, and plainly, by the opening of these two things; what adoption is; how God hath adopted us. Adoption, if we consider the 
Adoption.  word, for the nature of it, is nothing else, but choosing to a man's self, whatsoever it be, that is chosen. From this general signification, the word is applied, to note that particular choice of sons or children. The Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  expresseth the particular, and signifieth an appointing of children. The word being understood, it is no hard matter to know the nature of the thing itself; which (not to stand upon any curious definition) is a choosing, or taking of them for our Children, which by nature, are not ours. So (as we heard) jacob made choice of joseph's sons, Ephraim, and Manasses. Pharaohs daughter took the child of an Hebrew, whom she knew not. Mordicai chose Esther, his uncles daughter, to be his child. Let us apply this to our own Adoption. The father, that adopteth is God: the children to be adopted, are men and women. If they must become the children of God by Adoption, it is clear, they are none of his by nature. Whose then? I am a shamed and afraid to utter it. Our Lord himself hath told us discovering the natural estate of all men, in describing the jews. We 
joh. 8. 41.  are not borne of fornication (say they to our saviour) We have one father which is God. But what doth he answer them? 
Ver. 44.  Ye are of your father, the Devil. If the jews, Gods own children, after an especial manner, yea his first borne, were notwithstanding the children of the Devil; surely no man in his natural estate, can be the child of God. 
Rom. 9 4.  They had the Adoption, they had the Covenant. Other people had nothing afforded them by God, but those general helps, which are common to all by nature. What becomes of these children of the Devil? As many of them, as believe in Christ, are by Adoption, made the sons of God. Being sons, they have withal conveyed unto them, not only an interest, and claim to their father's estate, be it never so great, but also the inheritance of heaven. If we be children, we are also heirs. This passeth the ordinary course of Adoption. A man may adopt many sons, and yet not make them all heirs. I do but name these things now. They shall be amplified, if it please God, in the next point, where the Prerogative must be declared. In the mean while, let us go forward to show, How we are adopted.  
There are two things, that offer themselves to be considered in respect of the party that adopteth; The general motives, why he will adopt: The particular reason, why he will make choice of this, or that person. The general motives are ordinarily two: either simply default of natural issue; or, at the least, want of such children as are fit for such an estate, or inheritance. I confess it was otherwise with jacob, who had sons enouw of his own body. The case was extraordinary, & he directed by the spirit of prophecy, to make choice of them to that dignity. But (ordinarily) the motives are such, as I named; and, in likelihood, were the same, or one of them, in Pharaohs daughter, & Mordecat. What place had they, in our adoption by God? Certainly none at all: Touching the former, which is the more common of the two; was God without issue? If he had been; seeing himself is eternal, as with out beginning, so without end, he needed not fear the decay of his house, for want of Posterity to succeed him. David was to be gathered to 
Psal. 132. 11.  his fathers: & therefore it was a singular favour to him, that he should have children, to sit upon his throne after him. But he, that never dieth; never groweth weak, or weary, hath no need of a successor, or assistant in his kingdom. But he had issue; even a son, the brightness of the glory, & the engraven form of the father's person. Milk is not so like to milk, as that son is to that father, being in nature all one with him; differing in nothing, but that the one is the father & not the son, the other the son, & not the Father. But perhaps he might be unfit for the managing of such an estate, & succession to such a father. Go to: let us, for the better setting out of these points imagine a succession, & conceive of God, for a while, as of a man. The unfitness in a son for succession, is either from the weakness of his body, that he is not likely to leave issue behind him, or for the badness of his carriage, want of capacity, dissoluteness in government, or some such matter. This son of God (that I may not dwell too long upon this point, nor speak any thing with out due reverence of his majesty) was every way so qualified, & fitted to his father's mind, that it was impossible, I will not say that any adopted son should come near him, but that greater fitness could be desired, or imagined. This is my beloved son (saith the father of him) 
Mat. 3. 17. Chap. 17. 5.  in whom I am well pleased. And he repeats that testimony, the second time, at his transfiguration. It was not for need then, as it is with men, that the Lord vouchfafed to think upon adopting of sons.  
But admit the case had so stood with him, that it had been requisite for him, to make him sons, by Adoption. What is usually the reason of men's particular choice? Is it not an affection, or liking, that the party hath to some one, rather than to another? There may (sometimes) be some other respects; but this is the commonest and best, setting that of kindred aside. Consider a little the dealing of our God, in this behalf. Must he choose some creatures to be his sons, and joint heirs with his own natural son? He hath thousands, and ten thousand 
Dan 7. 10.  thousands of Angels round about his throne, Glorious in their nature; Obedient in their service; Holy in their desires. Never a one of these is chosen to this favour of Adoption. It may be, the Lord intends to show the riches of his mercy, by extending compassion to them, that are in misery. Behold the Angels, that lie 
2. Pet. 2. 4. Iud. ver. 6.  in darkness, reserved to the judgement of the last day. Is there any man's estate more desperate? Have any creatures greater need of succour? Can there be more pity showed to any? They are left in that damnable estate. The Lord turns his face away from their misery, and casts his eyes of compassion on our wretchedness. So makes he difference betwixt men, and Angels. He will adopt men, rather than Angels; because his love is greater to men, then to Angels. Our Adoption then proceede● no●, for the general motives, or the particular respects, from any other spring, than the love of God, who adopteth us; making us, of the sons of the Devil, his own children, and giving us a sound, and certain title thereby, to the inheritance of his glory in heaven.  
And shall I need to use many words, in amplifying so rare a kindness: in setting out so inestimable a benefit? Small favours require enlarging; infinite blessings will not admit it. They by amplification may be made greater, than they are: these, the more you speak of them, the less you make them. For what is it, but a diminishing of that, which is infinite, to attempt in any kind of manner, I say not to enlarge, but even to express it? He, that strives to speak much, and almost makes no end of commending that, which is excellent, seems to have persuaded himself, and to desire, that other men should believe, that he hath spoken all, that can be said in the matter. As for me, I profess the contrary; assuring myself, and you, that when I have said all that possibly I can devise, I shall be as far from the infiniteness of the benefit, as when I first began to speak of it. Yet may it somewhat help our conceit of the matter; though it cannot come near the excellency of the thing. And with this persuasion, let us a little consider the prerogative of this Sonship.  
There is a great opinion, and not without good cause, of the estate of our first pa●●nts, Adam, and Eve, while they were in Paradise, before their fall. They had the image of God, wherein they were created, shining 
Gen. 1. 26.  in them, so gloriously, that all the fishes in the sea, the fowls in the air, the beasts in the earth, and every thing, that moveth, and creepeth on the earth, were subject, and obedient to them. What ado have we, in our estate, as now it standeth, to make, not Bears, or Lions, but those of whom we have necessary, and continual use, horses, and other cattle, to perform any kind of service to us? The whip, the goad, the wand, the spur, the yoke the bit, all the means of terror, and extremity, that we can possibly devise, cannot prevail so much against these tame creatures, as authority, and majesty, did in them, with those beasts, that are now most fierce, and cruel. The Prophet David, though he were a King of great command, over Gods own free people; yet when he considered those little poor services, which the creatures, in our present estate, such as it is, ordinarily do us, and the government, we have over them, breaks out into an exclamation of wonder: What is man (saith he to the Lord) that thou art mindful of him, and 
Ps. 8. 4.  the Son of man that thou visitest him! How would he have esteemed Adam's rule over the creatures, that values our government of them so highly? What should I speak of their familiarity with God, who vouchsafed himself to talk with them, to inform, and direct them? It is recorded, as a singular favour, and honour, done to Moses, that the Lord spoke unto him face to face, as a 
Exod 33. 11.  man speaketh to his friend. How were our first Parents favoured, & honoured, that were to have ordinary conference with him, from time to time.  
But, to come to the point, for which all this is alleged; what was their estate, for all these honours, & favours, but the condition of servants? They were threatened with death, death both of body, and soul, if they transgressed the bounds, that were set them. Of the tree of knowledge of good, and evil, thou shalt not eat of it: for in the day thou 
Gen. 2. 17.  eatest thereof, thou shall die the death. Put case, they had continued in obedience to God their Creator, according to their allegiance, & duty: What could they have looked for, but either a confirmation of that estate, which they then enjoyed? or at the most, the reward of their service, the wages for their work? They could never have attained to this dignity, To be the Sons of God. And is it not a prerogative (trow you) to be brought by Christ into a more excellent estate, then that, which Adam, in his innocency, and glory, had just cause to wonder at? Blessed may we say, was the day, and hour (Oh the goodness & power of God, that brings light out of darkness?) that ever Adam hearkened to the voice of his wife persuading him to eat of the forbidden fruit. Not, that either the sin was small, to transgress the commandment of God; or that it was the purpose of Adam in sinning, to be occasion of so great a blessing: But for that the Lord, of his mere affection, & love, according to his own former counsel, & predestination, turned misery to happiness, death to life. We were servants to a bountiful, and gracious Lord: we are made Sons to a most kind, & loving Father. Our service, if it had been never so good, could have procured no more but wages: Our Sonship conveys unto us assurance of a goodly inheritance.  
There is no servant, though he be put in never so great trust, have never so much authority, be never so highly in the Prince's favour, like Daniel in the province 
Dan. 2. 48.  of Babel, or joseph in the Kingdom of Egypt; but is many degrees, inferior, to the King's Son. 
Gen. 41. 40.  Moses was a most faithful servant in the house of the Lord, and disposed of all things, after the direction, and to the especial liking of his master. Such as his service was, such was his honour. He had the government of the people of God committed to him: no man might refuse 
Heb. 3. 5.  to yield obedience, or demand a reason of that which he commanded. Was he therefore comparable to Christ, who ruled as the Son over his own 
Verse. 6.  house? What was Abraham's eldest servant, to his youngest Son? What was joab to Solomon? David was a man of no mean employment under Saul, of no small desert toward him, and his whole estate: yet when he was earnestly persuaded by his fellow servants, to enter into the King's alliance by marriage, what answer made he? Seemeth it to you a light thing (saith David) to be a King's Son in law? Did it seem so 
1. Sam. 18. 23.  great a matter, to so worthy a servant, to become Son in law to a King; and can we think it a little honour, to be made the Sons of God? Saul, though he were a King, was but a man; David though he were a servant in condition was a King in true virtue. We are men; nay, wretches, worms, nothing. He, that will adopt us, is God, most mighty, most glorious, even jehovah himself. David, though he should become Son in law to the King, could have no title to the Kingdom by that advancement. Our Sonship makes heaven Gavel kind, & gives every one of us a full interest to the inheritance. If ye be Sons, ye are heirs. Moses could not look for any 
Rom. 8. 17.  such preferment, though Pharaohs daughter took him for her Son. And yet it is recorded by the holy Ghost, 
Exod. 2. 10.  as a certain proof of his faith, and trust in God, that when he came to age, he refused to be called the Son of 
Heb. 11. 24.  Pharaohs daughter. Indeed, he was but to be called so. For Pharaohs daughter had not liberty, to adopt whom she list. Well might she be at the charge of his nursing, and allow him maintenance, like a Princess, and honour him with her favour, and countenance; but she could not give him any right to the Crown of Egypt. If then it were so great an honour, to be called the Son of Pharaohs daughter; that Moses, for refusing of it, is registered to all posterity as a man, that preferred the service of God before the glory of the world, what a prerogative is it To be the Son of God?  
David when he was urged, and priest by the continual persuasion of many Courtiers, to put himself forward and become the king's Son in law, excuseth himself by his poverty, & the meanness of his reputation. Seemeth it to you a light thing to be a king's Son in law, seeing I 
1. Sam. 18. 23.  am a poor man, and of small reputation? It is no great matter, for a king's Son, to marry a king's daughter. There is no disparagement in the match to the wife, no increase of honour to the husband. But if a man of mean estate, and birth, be admitted to such advancement by marriage, how is he preferred, how is he honoured? It shall be fit therefore, and needful, to the end we may the better conceive the excellency of our prerogative, in being made the Sons of God, to consider, as the high estate, to which we arise, so the low degree, from which we were raised. Was it not, in every man's judgement, greater preferment, for joseph to be made ruler of all Egypt, then for Putiphar, to have been advanced to the same honour and authority? joseph was taken from prison, at the lowest step, or rather not near the stayer-foot: Putiphar was already above the midst of the grease and could almost reach the top, from whence he stood. Let us then cast down our eyes, from the glorious estate of the Sons of God, to the, Shall I say mean, or base condition? The words are too light. To the wretched, & fearful damnation of the Sons of the Devil. Oh that I were able to utter, or you to conceive, either the misery, in which we were plunged, or the majesty, to which we are advanced. It was cast in jonathans' teeth, as a foul reproach, by his angry Father, that He was the Son of a wicked rebellious woman. And contrariwise, Solomon 
1. Sam. 20. 30.  rekons it up amongst his titles of honour, that he was the Son of David; The parables of Solomon, the Son of 
Prou 1. 1.  David. For as the dignity of the master, is a credit to the servant, and the ones dishonour, the others disgrace: so, & much more (as the bond betwixt them is nearer) the glory, or shame of the Father, is the reputation, or discredit, of the Son. Who is so vile, so wicked, so odiour, as the Devil? His former happiness makes his present misery the greater: as heat opens the pores of the body, and prepares a way for the more cold to enter. He is cast out of the presence of God, for ever: he is utterly forsaken of all virtue, and goodness. He hath neither power, nor will remaining to do any good. He repines against God; he envies the Angels; he seeks, continually, the destruction of men. Such as the Father is, such are the Sons; Haters of God, despisers of Angels, murderers of men; both others, and themselves too.  
Are these meet persons to be made the Sons of God? Surely as the children of Israel professed of themselves, that, when the Lord turned the captivity of Zion, they 
Psal. 126. 1.  were like them that dream; so is it with me, in the meditation of this incredible alteration. Am I, that was the child of the Devil, become the Son of God? Have I a title to heaven: to whom hell had just interest? Shall I reign, in the glory of Christ; that served most basely, in the bondage of Satan? I am not worthy (O Lord) to be called thy Son. It is more honour, than I durst hope for, or 
Luk. 15. 19  almost desire, to be made one of thy hired servants. There are a great many degrees betwixt these two estates. It were much that thou shouldst (at all) receive me into service. Yet if it please thee to vouchsafe me that favour; the meanest, or lowest place, or office, in thy Palace, were to good for me. To be a doorkeeper in thy house? It were a service sit for thy holy Angels, not for me a profane man. If thou wouldst needs, of thy wonderful bounty, prefer me higher, thou mightst make me free, at the most, and so rid thy hands of me. Will not all this serve; but must I have the prerogative to be thy Son too? Me thinks, I should but dream of these favours, and not possess them indeed; they are so far beyond, not only expectation, but credit too. Peter, when the Angel came to deliver him out of prison, the night before he 
Act. 12. 9 10.  should have been executed, though he arose, and followed his guide, passing the first, and second watch, going through the iron gate, which opened by it own accord: yet still thought, that he had but seen a vision, and could not persuade himself that he was indeed set at liberty. How much more unlikely is it, that poor, miserable, damned Sons of the Devil, should find such favour, as to be made the Sons of God?  
Sarah laughed, as at a thing unpossible, when the 
Gen. 18. 12.  LORD told Abraham, that she should bear him a Son and the worthy matron of Shunem, that entertained 
2. King. 4. 16.  the Prophet Elizah, when he promised her the like blessing from the Lord, could not be persuaded of the truth thereof. Oh my Lord, thou man of God (saith she) do not lie unto thy handmaid. Is it as strange, for a woman, though she be old to have a Son, as for a man to become the Son of God? This is that mystery, which the Angels desired to behold. As if they could 
1. Pet. 1. 12.  not satisfy themselves, with thinking on it. This was the 
joh. 8. 44.  prerogative, which some of the Angels could not abide should be vouchsafed to men, but murmured against 
2. Pet. 2. 4.  God for it, & rebelled to advance themselves; whereby they lost both their place, and their honour. It is not so easy a matter (my brethren) to believe this point, as it is commonly thought to be. And whereas it is so generally received for truth, of all that profess themselves to be Christians: I am wholly of opinion, that it is rather a light persuasion, than a grounded belief. Dost thou believe, that as many, as trust in Christ, are thereby the Sons of God? Let me reason with thee a little, and take that I shall say, in good part. For I do it not to weaken thy persuasion, but to strengthen thy faith. Hast thou ever considered this point seriously, and debated it advisedly, with thine own heart? Dost thou truly discern, and acknowledge that thou art naturally the child of the Devil? What? Dost thou start at this? Do I seem to wrong thee, in abasing thy estate so much? Thou art content to say, thou art a sinner; and it may be, thou dost indeed think thyself to have deserved the wrath of God: but thou canst not abide, to have it thought, that thou wert at any time the Son of the Devil. This opinion would disgrace thee too much, and affright thee too sore. It were a hard matter, for thee indeed ever to believe, that God would make thee his Son, if thou hadst this persuasion of thyself, that thou art the child of the Devil. I I am nought (sayst thou) as other men are, and I have need of God's mercy, and I hope he will be as good to me, as to any other. But never think to make me believe, that I am so bad. Then indeed I had small cause to hope for any favour, at the hande● of God. Tell me, I beseech you; Are not these the very thoughts of your hearts. Do you not thus flatter your souls? If you knew thoroughly what you are, it were unpossible you should so easily believe, what you may be.  
But perhaps, though you are not willing to know the worst of yourselves, in your estate by nature: yet you are desirous to understand the uttermost of the honour, you may attain to, by grace. Well: let us confer of this a little. How many weeks, or days, or hours, have you spent, in the search of this Adoption, which is vouchsafed you in Christ? Have you learned, what it is to be a Son? Have you made any estimate of the inheritance, that is promised? Do you know the difference betwixt a servant, and a Son? Is not all your trust in the plea of servants? If I do my good will (saith one) I know God will accept of it. What though I be ignorant of the mystery of my redemption? Alas! I am no Divine, no Scholar, not book learned; God looks for no such great knowledge of me. I can tell, that I must love God above all things, and my neighbour as my self. If I do this, I am sure God will be merciful to me; and I shall go to heaven, O the blindness, the wilful blindness of ignorant men? How long will ye despise the kind offer of the Lord? When will ye begin to consider, what honour he hath vouchsafed you? When will you have any care, to understand your own happiness? The Lord God would have you his Sons: you will continue obstinately in the condition of servants. He would bestow heaven upon you, as an inheritance: you will needs have it as wages. He offers to give you title to it, by adoption; you strive to lay claim to it, by your own purchase. Would you choose to be servants rather than Sons, if you had any knowledge of these 2. estates? You have heard somewhat of the joys of heaven, and you have (accordingly) a plain confused motion of the good estate of them, that are there. From hence, ariseth a kind of desire to be partakers of those pleasures, and by the flattery of self love, some manner of persuasion, that ye shall enjoy them. But ye are as far from knowing what it is to be the sons of GOD; as I showed, you were from believing, that you are the Children of the Devil.  
Is it any wonder then, that we make so light account of it? who can desire that, he knows not? Where men's treasures are, there also their hearts are. 
Mat. 6. 21.  Who is there, that had not rather be called the son of Pharaohs daughter, than the brother of jesus Christ? To whom doth it not seem a greater honour, to be the son in law of Saul, than the adopted son of God? A Lordship upon earth is counted more worth, than a kingdom in Heaven. O the baseness of our thoughts! O the error of our judgement! O the vileness of our affection! we bury ourselves in the earth, liker worms than men. We esteem more of the pleasures of sin for a season, then of the everlasting 
Heb. 11. 19  joys of God in Heaven. We have greater desire to the vain titles of worldly honour, then to the high prerogative of the sons of God? profane Esau, 
Gen. 25. 32.  that sold his brithright for a mess of pottage, was a holy man, in comparison of us. He was driven to the sale, by a kind of necessity. We, by wantonness, deprive ourselves of this dignity. Hunger made him part with that, which was demanded of him. Fullness makes us despise that, which is offered to us. It was (in his conceit) but a temporal possession that he should have enjoyed. It is an eternal inheritance, that we might possess. He remained Isaac's son still, though he lost his birth right: we, by neglecting the prerogative of sons, are utterly shut out of God's presence, and favour. It were some what yet, if we might be servants. For there is no place in the house of God, that is not honourable. But the case stands so with us, that we must either be sons, or nothing. I am sorry the time cuts me off, that I cannot follow, and press these matters, as the worthiness, and necessity of them requires. The Lord vouchsafe a blessing upon that, which hath been spoken, and prepare us to a farther meditation of it in hearts, to his own glory, and our present and everlasting comfort in jesus Christ. To wnome with the Father, etc.   

THE NINTH SERmon, upon the first Chapter of JOHN.  Verse 12. But to as many as received him, to them he gave the Prerogative, etc. 
THere are two things that ordinarily make men cold, and negligent, as in the pursuit of that, they have some mind to; so in the desire of that, which is offered: ignorance of the worth thereof, and a conceit, that to them, it will be of small use, or profit. To what end should a man spend his time, and labour in the search of that, which, when he hath found it, is not worth the taking up, and carrying away? Or though perhaps it be of some value, in itself; yet if I know not how to make any benefit of it, I were as good spare my pains, as lose my labour. That neither of these two hindrances might hold us, from receiving Christ by faith, that we might become the sons of God, and heirs of everlasting life in heaven; In my last exercise, I showed both the excellency of this prerogative in itself, and the invaluable profit, that would arise to us thereof. What greater honour, can there possibly be imagined, then to be heirs apparent to the kingdom of heaven? what higher advancement, can the conceit of men, or Angels devise, then for the children of the devil to be made the sons of God?  
As for profit, what should I speak of it? Where is it to be found, if it be not in a kingdom: especially such a kingdom, as is furnished, and full fraught, within itself, with all things belonging either to commodity, or pleasure? We have had now a weeks time, to bethink ourselves, whether we will be the children of God, or no. What speak I of a week? We have, the most part of us, had many weeks, and months, and years: yea, some of us some scores of years, to consider with ourselves, whether we will accept of this offer, which Christ makes us, in his father's name, or no. We have been, or might have been acquainted with these mysteries, a long time; ever since we came to years of discretion. Is it not high time, we had advised, and resolved of the matter? Is there such doubt, or hazard in the choice, that we need take so long a day, to give our answer? Do we make question, whether it be a prerogative, or Noah, To be the sons of GOD? If natural affection can work any thing with us, to whom own we more love, then to him, by whom we have our being? If we reguarde justice, and equity, to whom do we rather appertain, then to him, that first made us of nothing? So glorious an inheritance were (in reason) to be songht for, by all possible means, though it were not offered. An inheritance being offered, were (in kindness) to be accepted, though it were not so glorious. And do we yet draw backward? Are we still unresolved? Which of us doth not, with a certain just disdain, condemn the idle excuses of those men, who being bidden to the marriage of the King's Son, would suffer themselves to be carried a way with such vain employments? I have bought 
Luk. 14. 18.  afarme (saith one) and I must needs go out and see it. I pray thee have me excused. Hast thou bought a farm? Nay rather it should seem the farm hath bought thee? Art thou so tied to it, that thou canst not be without the sight of it, for a dinner time? Other men take Farms to serve them for their profit. Thou hast bought one, to serve it to thy unrecoverable loss. Is any man so mad, as to lose the favour of a prince, for the sight of a Farm? Another saith, He hath bought five yoke of Oxen, and must go prove them, 
Ver. 19  and therefore prays to be excused. Excused? Seems it a matter, that will admit any excuse, to refuse the kindness of a prince, for the trial of a yoke of Oxen? Durst thou send thy Landlord such an answer? Wilt thou leave the honour thy prince vouchsafes thee, to be served at his own Table, that thou mayest go wait upon Oxen? They are not yoked so fast one to another, as thou art to every one of them.  
Let me put thee in mind of an answer, made by our Saviour Christ, in a case not unlike to this. He called one to follow him, who would needs go first, & bury his father. What said he to him: Let the dead bury 
Luk. 9 60.  their dead; but go thou, and preach the kingdom of God. So may I say to thee; Let beasts look to beasts: go thou and enjoy the prince's presence, and favour: it is not this mannerly excusing of the matter, that will serve the turn. The party whom our Saviour called, went not rudely away to bury his father but demanded leave, that he might go. Lord, suffer me first to go and bury my father. 
Ver. 59  Who shall make this excuse for thee? Shall we, that are the messengers of God to you in this business, seek to excuse so high a contempt against our Lord, and Master? Alas! if we should, it would but little avail you; well might we make ourselves guilty of your sin, but we should never acquit you of it. Farms, and oxen to be preferred before the dinner of a King, at the marriage of his Son? O the boldness, & brutishness of men? Can ye for shame, dare ye for fear, allege such excuses? The indignity, you offer the King, is so great, that there will be no means to appease his anger.  
And yet, what is a guest to a Son? A marriage dinner to an inheritance? If it be so monstrous an unthankfulness, not to come to a feast, when the King bids us: what is it, not to accept of a kingdom, when it is offered? Shall seeing of a farm, or trying of Oxen, draw us a way from taking assurance of so great an estate? What if thou have married a wife? 
〈◊〉 4. 20.  Canst thou not come to GOD because of that? Thou mayst be both an husband, and a Son. bring thy wife with thee; she shall also be adopted the child of God. Thou shalt not need to make her any jointure, or assign her any dower out of thy land; she shall be joint heir of the kingdom with thee: There is neither jew, nor Grecian; there is neither bond, nor 
Gal. 3. 28.  free: there is neither male, nor female; For ye are all one in jesus Christ. There are, in all states, many places of honour & office, whereof the husband is capable; but the wife doth not so much as partake with him in the titles. And what kingdom, or Commonwealth ever equalled women to men? Only God hath vouchsafed one, and the same prerogative to both, that they may both become the children of God. But the amplifying of this matter belongs rather to the next point, concerning the equality of this dignity, To be the sons of God; then to this, whereof I now entreat, touching the prerogative, itself. With the love whereof if any man before were not inflamed: Yet (I hope) his affection now is kindled; Sure I am it will be, if he do but enter into a due consideration of the matter. For how is it possible, that a man should so much hate himself, as not to desire to be his son, whose servants the greatest Princes of this world, have always acknowledged themselves to be?  
What is it then, that we prefer before this Sonneshippe? It hath been offered us, and almost thrust upon us, a long time, and often. The dignity of it, (according to the weak conceit, and capacity of man) hath been declared, and set out unto us. How is it come to pass, that we have not laid hold on so extraordinary a favour, so long a time?  
Are we loath to take the pains? unreasonable is that excuse, in a matter of so great worth; and in this matter untrue also, as the condition propounded evidently showeth. Believe and be a Son. Yet perhaps this pretence might carry some better colour with it, if it were not made by them, who take infinitely more pains, for things infinitely less in value. Shall we plead ignorance, either of our own estate, or of the exceliency of that prerogative? Wilful ignorance rather increaseth, then excuseth the fault. And who can be ignorant, that hath had any desire to learn; unless like a man, that lieth in a ditch, and stre●cheth out his hands, calling for help to all them, that pass by, he refuse to set one finger to the ground, for the raising of himself? Do we then despise so great an happiness? Though we could be so unthankful to God (and yet that were monstrous) yet how can we be so injurious to ourselves? What shall I say? Or upon what shall I lay the blame? It would be very strange, and harsh to most men, if I should accuse them of not believing. Who would not be foreman of the jury to find him guilty? who would make dainty to give sentence against his life, that doth not believe whatsoever is delivered in the Gospel? Not believe? sayeth one. He is worse than a Turk, or a jew, that believes not. I confess, it seems scarcely credible to myself, that any man professing religion should not believe. But I hold it altogether unpossible, that a man should indeed be persuaded in his heart, that by believing in Christ, he shall become the son of God; and yet should be altogether careless of believing. It is not unlikely, that we have a general opinion of the ●uth of the Scripture: but either we never marked, or never considered this, and such like points, that we might be thoroughly rooted, and grounded in the bleefe thereof. O that I might entreat so much of you all, and every one, as that you would be pleased to bestow a little time, ●n the meditation of this prerogative? I make no question, but if once you did steadfastly believe it, you would never give over, till you had made yourselves sure of so happy, and blessed an estate.  
The Prophet Esay, considering a little the backewardness of the jews, in receiving salvation, by the promised Messaih: and a great forwardness to other matters, reproves them for it in this sort. Wherefore do ye lay out silver (saith he) and not for 
Isay. 55. 2.  bread? And your labour, and are not satisfied? May not we ins●ly take up the like complaint, against the perverseness, and unto wardness of this age? Do not men beat their brains, spend their spirits, break their sleep, wast their time, shorten their lives, by carking, & caring for the momentary trash of this world? We rise early, we go late to bed, we far hardly, we clothe ourselves simply, we toil, & moil like horses, & all for nothing. What is all the wealth in the world to the riches in heaven? What are all the possessions of the earth to the inheritance of that kingdom? What is all the honour, that the world can heap upon a man, in comparison of being the Son of God? If it continue with thee, as long as thou continuest alive; yet leaves thee, when thou diest; whereas that heavenly preferment abides with thee, & attends upon thee after death, or rather lifts thee up, and carries thee alive to heaven. For, what though this sinful earthly carcase be destroyed? yet the soul mounts, immediately, up to heaven, taking possession of that inheritance, and enjoying it with all freedom, & comfort, in assured expectation of proportionable glory wherewith the body, in due time, shall be clothed, and beautified.  
And do we still lie groveling upon earth? We show thereby whose children we are: upon thy belly shalt thou go (said the Lord to the old serpent the Devil) and dust shalt thou eat all the days of thy life. See 
Gen. 13. 14.  if we do not, as much as may be, resemble him in this curse? We root, and dig into the earth, like Moles, and feed upon the white, and yellow clay, which with infinite labour, and no small danger, we rend out of the very bowels thereof: yea (a shame to be spoken, though we are not ashamed to do it our immortal soul, that hath nothing in it of any affinity with earth, employs her understanding, bestows her affections, persuades, encourages, strengthens, thrusts forward her servant body, to so wearisome, and so fruitless a labour. Think you that a miserable wretch, when he sits in his counting house, looking over his bonds, when his usury money will come in (let them be as many thousand pounds, as they are hundred pence) can take half that comfort in his trash, that a poor Christian doth in his meditation, when he finds himself to be the Son of God? Set thyself up to the chin in the heaps of thy gold, tumble and wallow in the midst of all thy pelf, shovel it up by bushels into quarter sacks, stuff thy chists, as full as thou canst, till the sides and bottom are ready to fly out, reckon usury upon usury, to the utmost farthing: but hark: dost thou not hear a fearful voice, that cries out unto thee? O fool, this night they shall fetch away thy soul from thee: than whose shall these 
Luk. 12. 20.  treasures be, that thou hast provided? What? a man of thy state, and abundance, in a moment come to nothing? quaking, and trembling at the very thought of it, in the midst of all thy wealth? Wouldst thou do so; couldst thou do so, if thou knewest, thou wert going to a most glorious kingdom in heaven? Is it possible, any man of indifferent discretion, should be loath to change a Chamber in an other man● house, for a royal palace in his own Realm, and government.  
But why should I so much distrust your capacities, or suspect your aflections? I see you are able to compass great matters, and have strong desires to those things, you like: if I may but entreat so much of you, as to vouchsafe a little time, to the meditation of this prerogative, I make no doubt, but you will both conceive, and affect it. I do not go about to deprive you of any natural faculty, but as it were to lead you to the right use of it. I seek not to root out your affections, but to grift upon them such seions, as may bring forth pleasant, and lasting spruce. Is thy understanding great? Here are great mysteries, in the search whereof thou mayst employ it. For, what wit, what judgement, what conceit, is able to sound the depth, or value the worth, or comprehend the extent of this honour, To be the Son of God? Is thy capacity but weak? What is plainer? what is easier, then to understand, that by believing in Christ, thou shalt be made the Son of God, and joint heir of heaven with Christ? Yea, this doctrine will teach thee, how to satisfy thy most insatiable desires. Doth ambition prick thee forward, with love of honour: Why wilt thou not set thy mind on that, which is true honour indeed? The foolish vanity of men, hath bewrayed itself, that the conquest of the whole world would not suffice them. All the authority and glory, that the Emperors of Rome attained to, could not quench their thirst of honour, but that some of them would needs be worship's as Gods. If they could once have attained the dignity of being the Sons of God, it is apparent they had been satisfied to the full. I confess, biulding of Churches, offering of sacrifices, making of prayers, ascribing of all power to them, gave them no sufficient content. For they could not be persuaded, that they were (as they were, and would needs be, termed) Gods. But had they been assured in their own true feeling, that they were made Gods indeed, or the Sons of God, which later is a privilege of them, that believe in Christ, they had been settled in full quietness of mind, & filled with joy unspeakable. Shall we proudly contemn, carelessly neglect, or faintly accept of such an honour? yet if the mighty on's of the world, that dote upon their present greatness, care not for, or will not think, that there can be any greater, or better estate, than they now enjoy; let not us refuse so goodly an opportunity, of being made heirs of such a kingdom, as hath neither measure of glory nor end of continuance: but let us, with all care & diligene, bestow ourselves upon the purchasing of that prerogative, which being once attained to, gives us certain interest t̄o everlasting happiness.  
Nay; will some man reply, you mistake the matter. The Evangelist speaks not of any such prerogative, as you imagine, by which men are actually, and presently made the Sons of God; but of the power that is given to them, whereby they have free will to receive, or acknowledge Christ, and so at last, to be made the Sons of God. There is no remedy, though I hastened all I could, to the dispatch of that, which remains, but I must needs make a little stay; that I may the better clear the way before me. And because our Rhemists are the men, that prepare these forts against us, I will encounter them hand to hand, as they have ranged themselves in order, upon their best advisement. There have been many skirmishes, and somebattailes, about this hold of free-will, which is the very strength of the kingdom of popery; upon which, all their satis faction, and merits absolutely depend; so that, if this were once overthrown, the best part of Romish revenues, by which their wars are maintained, were utterly cut off, and their power exceedingly weakened. It is not my purprse neither have I any just occasion, or opportunity, to seek out all their force● of this kind, in every corner; but I must, and will content myself to take this piece in my way, and to overthrow it by the strength of GOD, and lay it even with the groumd. But first I will give you a view of it, as it stands in all the bravery. Because the place, of it own nature, affords no firm ground, for such a building, they lay a forced and false foundation. For whereas, the holy Ghost speaks of dignity, and prerogative, noting the honour we receceive, not the strength; they turn up that ground, and tell us of I know not what power. This fraud of theirs I do but name, because I discovered it to the full in my last exercise, and digged it up, with the labour, and tools of their own workmen. Now let us see, what they build upon this foundation.  
free-will (say they) to receive, or acknowledge Christ: 
Rhem. Test. joa. 1. annot. 5  and power given to men, if they will, to be made by Christ the Sons of God, but not forced or drawn thereto, by any necessity. He that carefully surveys this building, shall find, that there is neither beauty, nor strength therein. How ill favouredly doth the forefront show? Free-will to receive Christ, and power given. What of this free-will? Do you mean that free will is given? Do you sever it from power? It should seem so by your words: for, your free-will is referred to the receiving of Christ, your power to being made the Sons of God; your building goes beyond your foundation. There is no mention here but only of power, concerning the later; so that the former stands neither safely, nor handsomely, tottering all aside, and ready to fall, with the least breath, that shall blow upon it. Besides; how disorderly stand those words; If they will? Power given to men, if they will, to be made &c: I pray you make us understand your meaning. Wherein lies this choice? If they will receive the power, mean you? Or, if they will be made the Sons of God? Questionless it must needs belong to this later; To be made the Sons of God, if they will. There you should have set it above, and not have crammed it in, betwixt the other two parts, so rudely. Lastly for the increase of this deformity; the roof hath no fashion in it, nor proportion to the rest of the building. View them together. Power given to be made, but not forced or drawn. This must be divers from the former; To be made, not forced. It is apparent to every man, that it would have been much handsomer, if not needful, to have added in the later clause, to be; thus but not to be forced. For that the sentence requires, because of the words, that come between, to be made, but not forced. What if we fill up the hole with those words, is all well? Nothing less. Who sees not that it is absurd to say, that power was given men to be made, but not to be forced? As if a man needed power to be given him, that he might be forced. Nay rather he had need of power, that he may not be forced. I take no pleasure in this course of reproving their imperfections: but their own insolency in contemning all men, in comparison of their own faction, & the miserable doting of their followers upon them, as if there were no learning, but in their heads, makes me think it not only lawful, but also needful, to lay open such palpable defects. Now to the strength of this Fort.  
Where free-will vaunts itself, as if it were set upon a most sure ground. The foundation, as they would have it, is, power to be made, the Sons of God. First, I have showed already, that the word which our Evangelist here useth, though sometimes it signify power, yet is never taken, in the Scripture, for freedom of wil But say it were, now, & then, so taken, & that in this place it belonged to the same matter: yet were it not well applied by these Papists. For the holy Ghost, doth not speak here of power to receive Christ, but to be made the Sons of God. He had no meaning to show, what was given men to enable them, for the receiving of Christ; but to declare, what they should attain to, by receiving him: so that this first part of their annotation, hath no warrant from the Text. If any man think, that they may be excused, as grounding this note of free-will upon those other words, As many as received him; I will show anon, if God will, against some other popish writers, that no such thing will follow thereupon: in the mean while it is easy to see, that this defence, cannot help the Rhemists, who raise their building, upon the words that follow, He gave them power.  
Power given to men (say they) if they will, to be made by Christ the Sons of God. Now power, but honour, or prerogative. But let that pass, as already handled: And so let us pass over the other words, To be made, though the Evangelist say to be. I may not forget to note, that they speak craftily, and insufficiently, for the expressing of the Text, Power given to men. Why do they not rather follow the Evangelist? And if they will needs have it to be, Power; say as he doth, given to as many as receive Christ. Given to men; say they. To what men? To them that believe in the name of Christ. He speaks not of comparison, betwixt men, and Angels, but of difference betwixt men, and men. All have not this prerogative, call it power if you will, To be made the Sons of God. It is proper to them only, that receive him, by trusting in him. As many as received him, to them he gave the prerogative. You will say, That honour, or power is denied no man. It is granted to no man, but to him that believes in Christ. But every man may believe. Of that in the next point. What then? Therefore this power is given to men, To be made the Sons of God. The question is not so much of the truth of this speech, as of delivering the Evangelists meaning: who intends not to show, what power is given to men in general; but what benefit they (in particular) reap, which by faith receive Christ that came into the world, and to his own. Trow ye it was his purpose to say, that the world, which knew him not, and his own, that received him not, had power given them to be made the Sons of God? I dare say ye do not think so. But perhaps free-will was given to men. This also appertains to the next point; yet a word, for answer to the doubt. Either it was not given at all, or to them only, that had the Gospel preached unto them. For we may not dream of, I cannot tell what freedom of will, whereof all men should be partakers, by the virtue, and efficacy of our saviours coming into the world. There is no such matter. If free will to receive Christ be not common to all men by nature, it is given by certain means, to certain men, and not to other. There is no possibility of being made the Son of God, but upon a supposition of faith, by the doctrine of the Gospel.  
But if by free-will to acknowledge Christ, and power to be made the Son of God, they understood no more, but the contrary to that, which they deny in the last place; namely, being forced, ordrawne thereunto, by necessity; we would readily, and willingly subscribe to their opinion. For we know it is needless, that God should force a man to that, to which he can, without any violence, persuade, and incline him. Yea, we confess it is held by us for an impossibility, that the will should be forced; that a man should will, & not wil But this is the main matter that must be handled against other adversaries by & by; & I hasten to it. Only give me leave to add this one thing, concerning the point of free-will, grounded on this place of Scripture by the Rhemists; that is I grant them their translation: yet free-will hath but a slippery foundation thereupon. He gave them power to be made the Sons of God; what of that? Therefore it was in their own choice, whether they would be the Sons of God, or no, & they had power to be, if they would. It is out of question, that they could not be, unless they would, supposing that they were not, upon their believing. But this freedom of will cannot be drawn necessarily out of these words. Is it all one to say, He gave them power to be made the Sons of God; & He gave them free will to choose whether they would be made the Sons of God, or no? Power given to such a purpose infers a kind of faculty, resting in him, to whom it is given, to do that which it is given for. This if the holy Ghost had intended to signify, he would rather have said; He gave them power, to make themselves the Sons of God, if they would: or at least, By which they might be willing to be made the Sons of God, by believing they were made capable of that prerogative. As one that is born, & brought up in the Country, hath no possibility to become Mayor, or sheriff of this City: But if he hath his freedom bestowed upon him, and he hath there wit hall power given him to be made a givernour, though his power do not signify any free-will: So it is with them, that have attained to faith, (I speak according to the Rhemists' conceit, and translation) who have power to be made the sons of God, and yet this power proves not any freedom of will.  
Thus, and thus weakly have our Rhemists built their Fort, for the safety of their kingdom of free will. The foundation is sandy, the building neither fair for sight, nor strong for use. Some other of the same crew, have laboured to make good that point out of this place, by an other kind of sortification. It is apparent (saith one) that it is the power of free will, or that it is the office of free 
Michael de Palacio, in joa. c. 1. enarrat. 28. Liberi esse arbit  will, to receive, or not receive the word of God; because the Evangelist tells us that some do receive, and some do not. This man made better choice of his ground, than our Rhemists did. For he lays his foundation on the very words of the holy Ghost rightly understood; His own received him not. But as many as received him, etc. The first words are plain of his not being received: the later sufficiently implied that some did receive him; else would the Evangelist have said; But if any man had received him, he would have given him the Prerogative, to be the Son of God. A good beginning; but he fails in the pursuit of the matter. And yet if his meaning were no other, than his words may well bear, he might be allowed in that, he saith. For it is not to be denied, that it is the will of man, that either receiveth, or refuseth Christ. This I speak according to the true nature of saith, which is to rest upon Christ for salvation: and that resting is an action of the will. But if I were to speak, after the opinion of the Papists, (as he should have done) who place faith in the understanding, I see not how I might truly affirm that it it the office of the will, to receive, or not to receive Christ. For it is not in the power of the will, to believe, or not to believe; that is to acknowledge a thing to be true, or false, any more than it is for a man to take that to be white, which he sees to be black, red, yellow, green, or of some other colour, then white. In such cases, there is no manner of command in the will over the understanding. Well may it prevail so far, as to hinder the understanding in examining of a truth, or in the professing of that it conceives; yea it may carry a man with violence to make contrary profession to that, he is persuaded of and knows: but it cannot possibly be of force to enjoin it, to hold this, or that for truth, otherwise then natural, or supernatural light discovers it to be.  
It is the will then, that receives Christ, or refuseth him, believes, or believes not: taking faith for trusting in Christ, as we do; not, as the Papists do, for believing the truth of that which is delivered concerning him, in the Scripture. Neither yet is it to be held for true, that there is any such power, or office of free will, as the Papists dream of, to be concluded out of this place. For I may not run into a large discourse of the Doctrine: but must keep myself within the compass of this one Text. The free will, which the Papists fight for, as for their free hold, is an absolute liberty in the will of Man, to choose, or refuse, at his own pleasure. This they say we have, and use in the accepting, or rejecting of grace: which is offered us by God; but so, that it is left to us, to receive, or refuse it. This Doctrine say I, can not be warranted by this scripture. Let any reasonable man judge. Some refuse CHRIST, some receive him; what will you infer hereupon? That therefore it is left to every man's choice, whether he will receive him, or refuse him? Tell me, what you think of the first grace, by which a man is inhabled to take, or leave. I will speak as plain, as by any means I can, that every man may understand me. It is agreed upon, on both sides, theirs, and ours, that naturally no man hath any power to receive CHRIST, or to will to receive him. Therefore this Ability, of the using whereof we dispute, is vouchsafed to every one, that hath it, by God, and proceeds of him. Shall I reason now, as as our Papists do? Some men have this grace, by which they are able to believe, some men have it not. Therefore there is free will in men to have it, or want it. Will this follow upon that? No more will it; that there is free will, because some believe, and some do not.  
Indeed, if there were nothing else to be found, from which this difference might be fetched, but only the will of man; there were some good reason to conclude freedom of will, from choice, and refusal. But the case standing, as it doth, that we can assign a better reason of this diversity, even the work of God's spirit by grace in the hearts of as many as believe, the Papists conclusion is weak, and lame. Some receive, some refuse: Therefore (say they) there is free will, by the power whereof the one sort believe, and the other, for not using that power, believe not. Nay rather (say we) Therefore the grace of GOD works more effectually in the hearts of some, then of other some. Is there any Christian soul, whom this conclusion of ours will not content better, then that of theirs? Surely he must needs love his own glory, better than Gods, that had rather ascribe his faith, to his own free will, then to the grace of God. Have I not yet spoken enough; or not plain enough? Be not wearied I beseech you, though I dwell a little longer upon the matter. I hope I shall better express my mind, and you better understand me. That ability to believe comes of God, and not of ourselves, it is out of question betwixt us. The doubt is, touching the use of this ability.  
For example; Let us suppose, that both the thieves that were crucified with our Saviour Christ, had this grace bestowed on them by God, that they were able to believe. He on the right hand useth this grace, and believeth; the other doth not use it, and continueth in unbelief. The question is, whence this difference ariseth. From the power of free will; say the Papists. From the works of God's grace, say we. We deny not (say they), that the grace of God works more effectually in the one, then in the other: but we affirm, that the reason of this difference in working, proceeds from the divers use of free will, in each of them. If he, on the left hand, had been willing to believe, the spirit of God would have begotten faith in his heart. If he had on the right hand been unwilling, the grace of God would have brought forth no faith in him. Yet they touch not the point. I press them for a farther answer. Whence was it, that the one was willing, rather than the other? Speak out, that all men may hear you. Was it from himself, or from God? From both. They are half ashamed, to be known what they hold, and therefore strive, to shift of the matter, in this sort. But it will not serve the turn. I look for a plain and direct answer. When both the thieves were alike unwilling, and might both alike become willing, whence arose the beginning of difference betwixt them? You cannot say, it came from God; for in respect of him, they were yet both alike. What remains then to be answered, but that the one, of himself, did yield to the motion of God's spirit, the other might have done, but would not. I confess, you say, there wanted assistance from God, to lead him forward to the obtaining of Faith: but yet you still avouch, that the Original of the difference was from the free will of man, that yielded; not from the free grace of God, that inclined him to yielding. For that grace was common to him with the other, in whom there was no willingness at all.  
What was become of the zeal of the glory of God, when men first broached these devices? Is it not enough for us, that we are willing to be saved, but that we must also take the chief glory of it to ourselves? Are we so puffed up with pride, and self love, that we had as lief perish, as be beholden to GOD for our salvation? Blame me not, if I charge the pride of man's Nature very deeply in this case. It is a matter, that concerns my Lord, and master, (on whose message I come) very near. Hath he, of himself, vouchsafed means, by which we may be saved; hath he, merely of his own good will, imparted the knowledge thereof unto us; hath he, without any desert, or desire on our part, provided, to advance us to the estate of Sons, from the condition of Servants; and do we grudge to let him have the honour of it? A little is too much for God; nothing is enough for ourselves. We are content (with much ado) to let it be thought, and said, that we are not able without grace, to do that, by which the favour of GOD may be procured. But when we have once received from God ability to believe (I speak still, as the Papists do, against whom I reason) than it lies in our own power to be saved, or to be damned. There is no question of the later; but the cause of damnation is always in ourselves; and so in ourselves, that, of ourselves, there is no possibility, what grace soever we have received, to escape it. But the power to receive Christ, that we may be made partakers of that Inheritance of Sons, is wholly from God, and not from ourselves. What said I? The power? It is not enough. The will to use that power? It is not enough. The will to use that power, is stirred up, put forward, and inclined to it, only, and altogether by God himself. The act of the will in resting upon Christ is mine. The inclining the will to do this act, is Gods, and not mine. I do willingly, and by mine own choice believe in CHRIST. I am made willing, mark what I say, I am made willing: not only I am made able to will; but directed, and persuaded, and brought to will, yea inclined to this choice, by the power of the spirit of God.  
Doth any man doubt of this point? He knows not or considers not, what it is to give the glory of his salvation to God. Shall I so part stakes with God, in this matter, that I take the biggest for mine own share? I will barely propound the case; let every Christian soul judge uprightly, betwixt God, and himself. That there is any possibility of salvation for man, it is wholly, and only from God, who (without the counsel, or persuasion of any creature) appointed the means to save us by, of his mere mercy, and bounty. That I, among many other, attain to that grace, by which I am enabled to believe, and may if I will, it is also from the same goodness, and favour of the Lord; who doth not altogether leave me in this estate, but moves, and persuades me by his spirit, to use the grace I have received, and to believe in Christ. What would you have more? saith one. Do I not give glory enough to God, by acknowledging, that possibility of faith, both in general, and particular proceeds from his grace. Look not that I should answer thee. I appeal to thine own conscience, to give sentence of the matter. Thou ascribest no more to God, but that he hath given thee grace, by which thou mayest believe, if thou wilt. Whence hast thou this inclination to will? From God's motion, and persuasion. Take heed what thou sayest. How will this stand with that opinion of free will, which makes the first difference betwixt thee & other men, that believe not, though they have the like motions, and persuasions from God? It cannot be, if thou wilt speak plain, but thou must profess, that this willingness comes from thyself. So then thus stands the case; That we can believe, if we list, it is of God: that we list to believe, it is of ourselves. For aught that God did for me, I might have continued in unbelief, and been damned: that I might be saved, I may thank him; that I am saved, myself. Is there any Christian heart, that doth not rise against this Doctrine? Can we endure to think, that we are more beholden to our own will for faith, then to the grace of God; Can we be so unthankful, so proud? But I will stay myself, lest I seem to be persuaded, that so gross an error can find place in a true Christian soul.  
Nay: saith one. Rather it is a most gross error to hold, as you do, that a man is forced, and drawn to believe by necessity, whether he will or no. Out of question, it is indeed a gross error, to have any such conceit of a man's attaining to faith in Christ. And yet (give me leave to speak my mind plainly, and freely) I had rather be absurd in destroying the will of man, then impious in overthrowing the glory of God. But he, that rightly understands, what we teach of man's believing, sees there is no cause to fear either the one, or the other. It is clear, & certain, that the main chance is safe, the glory of God being so carefully provided for, and maintained: If we err, our error is less dangerous. For there is not so much danger in depriving man of his free will, as in robbing God of his glory. But we do man no wrong at all; unless it be a wrong, to give more to GOD, then to man, in the begetting of faith. God persuades, and inclines him to believe. What forcing, or drawing is this? Yes: say they. For you teach, that by this inclining of the heart, GOD so works upon it, that the party cannot choose, but believe. Not choose? For any force that is used, against the nature of his will, he may choose. In respect of event, he can not. I will speak plainer, if I can. God doth not force a man, as the Ox is drawn to the slaughter, or a piece of Timber thrust forward, by main strength; but inclines the heart, sweetly, and gently, according to the nature of it to him perfectly known; yet so powerfully, that it can not come to pass, but the party shall both will to believe, and believe indeed. We confess there is a necessity, in regard of the event, that, upon this inclination, faith shall certainly ensue; but we deny all constraining, or forcing, by which the will should lose his virtue, or action. No man believes, but willingly. No man is willing, but he that is inclined thereto by God. No man is forced to willingness by any constraint. I inquire not how the Lord inclines me. I believe, that he doth incline me. I find I am, of unwilling, made willing. I see not any force used to make me willing. Other men refuse Christ willingly: I receive him willingly. They are borne willingly to all, that is evil: I am made willing to whatsoever good, I do will.  
It is not then power of free will, but Prerogative of Honour, that our Evangelist saith is given to them, that believe in Christ. Now for the farther amplifying of this mercy, we must consider the generality of the gift. Which is such, that it extends itself to all men, whatsoever. As many as received him, to them he gave, etc. There is no distinction of jew, or Gentile, male or female, rich or poor, bond or free, one or other; but whosoever believes in Christ, hath the Prerogative to be the Son of God. This (in general) is that, which the Apostle delivers. But, for our better instruction, it will not be amiss to handle the point, somewhat more largely; in these two parts: First, to set out the vouchsafing of this privilege, to the Gentiles, as well as to the jews: Secondly, to apply it to the several estates, conditions, & differences, that are ordinarily found amongst men. So shall the generality of the benefit appear more clearly: So shall every particular man's comfort be the greater.  
There was a time, (as it is not unknown (I hope) to any man in this Auditory) when the jews only were the people of GOD; To whom (as the Apostle saith) the Adoption, and the Glory, and the Covenants, 
Rom 9 4.  and the giving of the Law, and the service of GOD and the promises appertained. They only were the Children; all other Nations whatsoever, but dogs 
Math. 15. 26.  The bread belonged to them, the most that other people could have, was but the crumbs falling from then Table. What should I proceed in amplifying of this point? I spoke of it, at large, in a former exercise, 
Serm. 7.  upon the eleventh verse; when I showed, that the jews were Christ's own, though they received him not. As for us the Gentiles, what were we? The Apostle 
Ephe. 2. 12.  tells us, that we were Aliens from the commonwealth of Israel, strangers from the Covenants of promise, having no hope, being without GOD in the world. It is worthily thought a singular favour of God, that jacob was preferred before Esau, the younger brother 
Gen. 25. 23.  before the elder; yet were both sons. What a kindness, grace, bounty, (no words are able to express the worth of the thing) is it, to make servants Sons, to adopt them for children, that of themselves, were no better than dogs? The jews thought it a strange matter, and a great wrong to their Nation, that the Gentiles should be taught the word of God. Will he go to them, that are dispersed among the Grecians 
joh. 7. 36.  (say they of our Saviour) and teach the Grecians? And when the Apostle Paul told them, that he was appointed to preach the GOSPEL to the Gentiles, they were not able to endure it, but sared like mad men, crying out, casting off their clothes, and 
Act. 22. 23.  throwing dust into the air. What speak I of the jews, that might easily be blinded with envy and pride? We heard even now, what account was to be made of the Gentiles, by the testimony of the truth itself. Therefore our Saviour directly affirmeth, that He was not sent, bat to the lost sheep of the house of Israel. And accordingly 
Mat. 15. 26.  when he sends forth his Disciples to preach, he forbids them to go into the way of the Gentiles, or 
Mat. 10, 5.  to enter into the Cities of the Samaritans. This opinion was so deeply settled in the hearts of the Apostles, 
Act. 10. 28.  that Peter thought it unlawful for him to impart the Gospel to the Gentiles. Yea so general was this conceit, that after Saint Peter had by the commandment of God, preached, to Cornelius, he was accused for 
Chap. 11. 23.  it, as guilty of some heinous crime.  
Such was the estate of us, that were Gentiles by nature; we were so far from being Sons, that we were not admitted to have the lowest office, or place in the house of God. Now, by the coming of jesus Christ, this honour is vouchsafed us, that every one of us, that believes in him, doth thereby become the child of God. They that before might not be admitted to wash dishes in the kitchen, may now seed on the Lords own dish, at his table. There is now no difference betwixt jew, and Grecian; but all are one in 
Gal. 3. 28.  jesus Christ. It is one God, who shall justify circumcision of faith, and circumcision through faith. But some man 
Rom. 3. 30.  perhaps will say, that this Prerogative was always afforded the Gentiles: for whom it was lawful to join themselves to the jews; and to be made one with the people of God. It is true indeed, that the Gentiles were never so excluded, but that, if they offered themselves, to be circumcised, they might be received, and numbered amongst the jews. What new favour then, is vouchsafed them, by the coming of Christ? A full right, and interest to all the promises of everlasting life, which before (generally) did not concern them. Now the Gospel offers our Saviour Christ no less to the Gentiles (If not more) then to the jews. He came to his own, for to them he was 
Act. 13. 46.  first, and principally sent: his own received him not; the Multitude, Rulers, and People refused to take him for their Messiah, and Saviour. What then? Shall his coming be to no purpose? The jews indeed had a conceit, that none, but they, or at the most such as adjoined themselves to them, could be the Sons of God. But they were much deceived. For as many, a● will now believe in Christ, though they be no Iewe● by nature or profession, are made the Sons of God What remains then, but to put you in mind of that exhortation of the Prophet Esay; Rejoice, O barren, that 
Isai. 54. 1.  didst not bear; break forth into joy, and rejoice, thou, that didst not travel with child; for the desolate hath more Children, than the married wife, saith the Lord: Let me add to this the caveat of the Apostle, and I will conclude this point. Behold the bountifulness, and 
Rom. 11. 22.  severity of God; toward them, which have fallen, (that is, which received him not) severity: but towards thee, bountifullness, if thou continue in his bountifulness, or else shalt thou also be cut off. We have that honour; happy men, if we can keep it: and if we will, we may. It were in vain to speak generally of the Gentiles, in this place; The exhortation belongs to this Kingdom, this City, this Auditory. We are all Gentiles, having no interest in those ancient privileges of the jews: yet are we vouchsafed by favour to be the Sons of GOD, if by faith we trust in JESUS CHRIST. Can we despise, or neglect, so rare a kindness, so great an honour? Do we prefer the profits, the pleasures, the advancements of this World, before the Inheritance of the Kingdom of Heaven? Let us remember what we were; men without God, without hope. See, what we are; people, to whom jesus Christ, hath a long time offered, and doth every day, even now, at this hour, in this place, offer himself. Consider, what we shall be, if we will be the Sons of God; Heirs of Heaven. Will none of these things move us? Oh the senseless desperateness of men! O the wilfulness of them, that will not learn! None receive Christ, but they, that believe in him. It is not enough to give him the hearing, or to be persuaded, that he is the saviour of the world: they only are sons, that truly rest upon him, without hope, or desire of any other help.  
All such, whether they be jews, or Gentiles, have the Prerogative, to be the Sons of God. What? All? Yea all; without exception of any man, woman, or child whatsoever. We heard as much erewhile, out of the Apostle; There is neither jew, nor 
Gal. 3. 28.  Grecian, there is neither bond, nor free, there is neither male, nor female: for ye are all one in CHRIST JESUS. Do you mark, how Saint Paul, lays out the point, in divers particular differences, that he may take away all exception, and doubt? Look but two verses before, and you shall see, he speaks of the matter, we have now in hand, of being the Sons of God: for ye are all (saith he to the Galathians) 
Ver. 26.  that believed in CHRIST, the Sons of GOD, by faith in CHRIST JESUS. Who may shut out any, where the Apostle sets open the door to every one? Me thinks, if any sort were to be excepted against, servants especially should be excluded. The Apostle naming servants, means not such as we have among us, which serve for wages, or be apprentices, for term of years, but bondslaves, who were wholly their masters; and reckoned as part of their substance, to be employed, and disposed of, by sale or otherwise, as it pleased them, whether themselves would or no. 
Euod. 21. 21.  This the Apostle himself knew very well, and therefore he forgets not to mention servants, where he hath occasion to entreat of these differences. By one spirit 
1. Cor. 12. 13.  (saith he) are we all baptised into one body, whether we be bond or free. Know ye, that what good thing so ever, any man doth (saith the same Apostle other where) that same 
Eph. 6. 8.  shall he receive of the Lord, whether he be bond, or free. These are still remembered; because by reason of their mean account in the world, they might be much doubted of. That appears by an other place of Saint Paul; where he doth especially apply himself, to assure servants, that being in CHRIST, they are safe and well enough, though they contitinue slaves still. Art thou called (saith he) being 
1. Cor. 7. 21. 22  a servant? care not for it; yet if thou mayst be free, use it rather: He, that is called in the Lord being a servant, is the Lords free man. It is evident then, that the condition of a man's life, be it never so base, cannot keep him from this Prerogative, of being the Son of GOD, if he believe in Christ.  
Is it not an admirable kindness, an incredible favour, that bondslaves, whom the World accounts of, as they do of their cattle, and household stuff, should be vouchsafed the honour to become the sons of God? He, that would esteem it a great part of happiness, to be made a free man, in the world, hath offer made him of being the Son of God. That, which I say of this one kind of difference, the baseness whereof seems to hinder a man from being made the Son of God, I beseech you conceive, and apply to all other like matters, which bring contempt, or neglect of men in the world. poverty, lameness, blindness, deformity, meaneness of parentage, simpleness of capacity, and all other natural 
Chrysost. in joa. ●omil. 9  imperfections, and infirmities whatsoever, are covered with the riches, beauty, nobility, and wisdom of Christ, in as many as trust in him. Go out quickly 
Luke 14. 21  into the streets, and lanes of the City (saith the Lord, that made a great supper) and bring in hither the poor, and the maimed, the halt, and the blind. What dost thou vexing thyself, with the consideration of thy mean estate? Set thy thoughts upon the honour, thou mayest attain to. Lift up thine eyes, that are cast down upon thy bodily imperfections, and feed thyself, with the sight of heaven, that is offered thee. Art thou ashamed, because thou bearest no arms, to make thee a gentleman? Throw thyself into his arms, who will make thee, the Son of the most high. Poor and miserable men (most miserable, because they refuse to be happy) sit without the church doors, begging of an halfpenny, whereas they might come in, and obtain a Kingdom. For as many, as receive him, have a Prerogative to be the Sons of God. We find, every day, by common experience in ourselves, and others, that if a man have a Son, that is blind, lame, deaf, dumb, or any other way deformed, he will be ready, and desirous to take some course, if he be his heir, to settle his inheritance upon some other of his Children. Surely I think, the man is hardly to be found, that if he had no heir, would adopt such a one for his Son, to succeed him in his Inheritance. How should we then value the inestimable favour of God, that makes offer of an Adoption, and Inheritance, to the most contemptible wretches, that live upon the face of the earth? Hear is love; here is bounty. The favours of the greatest Princes are but fancies, not so much as shadows, if you compare them with the kindness of God. I confess, they had need to look to their own estate. Their Dominions, and their treasures are finite. The greatest Monarchy, that ever was, divided amongst as many, as would accept of it, could afford but very small shares to every one. Oh that all men would receive jesus Christ! There is room enough, & wealth enough in heaven, to give full content to as many, as can desire it.  
Come then I beseech you, let us settle forward to meet jesus Christ, that we may receive him. Let 
— Non magna relinquam,— Magna sequar-Ouid. metamorph. lib. 7.  not Farms, Oxen, or wives hold us back: They are no great matters, we shall leave: They are infinitely great we shall attain to. Is it not better to exchange them now, while we may do it with such profit, then to forego them, no man knows how soon when we can make nothing of them? What is it we mislike? To be Sons? No man is so base, or so foolish, as to think bondage, better than freedom. To be the Sons of God? It were against reason, and nature, not only against Religion, to refuse such an honour. What should I say? Either we believe not, that there is any such Prerogative to be had, or we think, it is not worth the pains, we must take to get it. We dare not be known of the former, for the very shame of the world, seeing we profess Christian Religion. If we plead the later, our own heart will condemn us; which (if we be once persuaded, that there is any such thing) esteems of eternal glory in heaven, as the greatest happiness, that can be obtained, or imagined. But what if the pains be nothing, in comparison of the courses that we would set ourselves, to the obtaining of this honour: let us see what they are, and then judge.  
What is then required of us, that we may become the Sons of God? The holy Evangelist hath answered us, that Believing in CHRIST, will make us the Sons of God. What it it to believe in CHRIST? To trust in him, or to rest upon him. For as we have learned out of this twelfth verse, As many as receive Christ, by believing in his name, have the Prerogative to be the sons of God. Can any man look for, I will not say such a Kingdom, but the least kindness that may be, upon easier, or better conditions? Naaman the Syrian, desiring to be cured 
2. King. 5. 10.  of his Leprosy, when he was willed by the Prophet Elisha, to go wash seven times in jordan, went away in an anger, as if some hard matter had been enjoined him. But his servants (wiser in that point then their master) came, and spoke unto him, and said; Father, if the Prophet had 
Verse. 11.  commanded thee a great thing, wouldst thou not have done it? How much rather then, when he saith to thee, 
Verse 13.  wash and be clean? The Noble man, considering that his servants spoke reason, followed the Prophet's direction, and was healed. Healed of what? Of a Leprosy. By what means? By washing seven times in jordan. What is it, that we desire? To be made the Sons of God. A far greater matter, then to be cured of a Leprosy. How may we attain to this honour? Believe, and thou shalt become the Son of God. Shall I need to compare these things together? Believe; Wash. Which is sooner done. Wash seven times. If thou believe once it sufficeth. Not as if we might be the Sons of God, though we cease to believe; but because he, that once truly rests on CHRIST, can never wholly departed from him. I see not how we could devise, to have so great honour with so little pains; unless perhaps we would attain to it, by dreaming of it. Can we imagine a readier course of preferment, or an easier labour in getting it, then to be made the sons of God, by trusting in Christ? Do but cast thy care upon him, & thou shalt be sure of that he promiseth & thou desirest.  
But it will not be amiss perhaps, considering the importance of the matter, to examine these things more particularly; especially in these two points: That believing is necessarily required to adoption; so that without the one, the other is not to be had, that the means of enjoying heaven, which all men naturally propound to themselves, are of greater pains, and less (yea no) certainty: what if I say of mere impossibility? Suspend your judgement, till you have heard, and understood the case: then give sentence freely, and spare not. Now for the better conceiving of the matter, I will make bold to show the mystery of our redemption, so much as is needful, for the knowledge of that, we have in hand; but as shortly, as I can with plainness. It is not unknown to any man, unless he be utterly ignorant of christian Religion, that all mankind, and every particular man, woman, & child, lost the favour of God, and with it all hope, and possibility of happiness, by the transgression of our first parents, in whom we all sinned. If any man be desirous to inform himself better of this point, the Scripture is open for him: I will content myself, with that one testimony of the Apostle. By one man sin 
Rom. 5. 12.  came into the world, and death by sin: and so death went over all men, by him, in whom all men have sinned. For the recovery of this loss, it pleased God to appoint a means of reconciliation, that his anger justly conceived against us, might be appeased, and we received again into his former favour. This means was, his own Son, in our nature, offered up by himself in sacrifice, to God his Father. God was in Christ (saith the 
2. Cor 5 19 Rom 5. 10.  Apostle) reconciling the world to himself. And in an other place, when we were enemies, we were reconciled to God, by the death of his Son. But the manner of our reconciliation, on Christ's part, doth not so much concern the matter, we are now to handle. Let us see what is required of us.  
There are two things necessary to a sound, and full reconciliation: that the offence, which caused the breach, be pardoned, that the party offending be admitted again into as great favour, as he was in, before he committed that fault. If either of these be wanting, the Reconciliation is unperfect. Our Saviour Christ hath fully performed whatsoever was needful, on his part, to procure absolute Reconciliation. The Lord God is willing, and ready to be reconciled unto us. Only the stay is in us. For the pardon of sin, justification is offered, not imputing of sin. And whereas 
2. Cor. 5. 19  we were, before the breach, no otherwise in the favour of God, than servants are, that please their master; now the Lord is determined, to receive us, not as servants, but as Sons by his free Adoption. God sent his Son, &c: that we might receive the Adoption of 
Gal 4. 4. 5.  Sons. Hear is full, and perfit reconciliation provided; justification, and Adoption. But how shall we be made partakers of it? I will leave the former point, till I have some fit opportunity. Of the later our Evangelist speaks in this place, teaching us, that if we believe in Christ, we have the prerogative to be Sons. This the Apostle Paul confirms: ye are all 
Chap. 3, 26.  the Sons of God, by faith in Christ jesus. There is no exception against 2 such witnesses. No (saith one) if they agreed in their depositions. No (saith one) if they agreed in their depositions. But there is no small difference betwixt them. The one saith we have that honour by believing; the other affirms that faith makes us the Sons of God. The Evangelist requires the act: the Apostle contents himself with the virtue, grace or quality. S. Paul seems to look for no more, but that we have faith. S. john calls precisely for the use of it; Receiving, Believing.  
Is this all the difference, that can be found, in their testimonies? Then all is nothing. First it is apparent (to begin without Evangelist, whom we presently expound) that S. john by enjoining us To believe, necessarily requires faith, by which we must believe: & so his deposition includes, & implies that, which S. Paul affirmeth. Secondly, the Apostle, under the name of faith, comprehends the act of believing; which is never any more severed from it, than burning is from fire. A greater fire burns more, than a little one doth; but the least, that can be, doth burn, as well as the greatest. So the strongest faith trusteth more firmly in Christ; but the weakest more or less, relies truly upon him. But that we may see the full agreement of these two witnesses; let us consider how the Apostle declares his own meaning, oftentimes in the like matter. The righteousness of God unto 
Rom. 3. 22. Chap. 4. 3.  all, and upon all that believe. Abraham believed God, and it was counted to him for righteousness. That Chapter is full of the like speeches. So are his other Epistles, where he hath any occasion to speak of justification. And if that, which is former in nature, cannot be had, but by believing, surely this later, is not to be attained to, by the only having of faith.  
Therefore, as often as we find in Scripture, that justification, Adoption, Sanctification, Salvation, or any other such favour, & blessing, is ascribed to faith, we must remember, that the act of faith, & not the gift, or quality itself is signified. We jews (saith the Apostle) who 
Gal. 2. 16.  know that a man is justified by the faith of jesus Christ, have believed in jesus Christ, that we might be justified by the faith of Christ. It is certain, that justification is by saith; the Apostle shows us how. Namely by believing in Christ. So must we understand that, which the same Apostle hath in an other place: To him, that worketh not, but believeth in him, that justifieth the ungodly, his faith is counted for righteousness. Shall we say, that the habit of faith was counted for righteousness? S. Paul had opened his meaning, touching that point, a verse or 2 before; Abraham 
Verse. 3.  believed God, & it was counted to him for righteousness. What was counted? His believing, not his faith, as it was a grace, or virtue in his soul. We may the rather be persuaded hereof, if we call to mind, & observe, both that our Evangelist Saint john always urgeth believing, and not once mentions faith in so many places, where this matter is spoken of, even divers times in some one Chapter; and also that our Lord himself, doth most commonly, in all the other Evangelists, follow the same course: and wheresoever he gives any commendation to faith, it is manifest he doth it, in respect of the act thereof. I have not found (saith he of the Centurion) 
Mat. 8. 10.  so great faith in Israel. How great faith? As to rest upon the very word of Christ, for the curing of a sick man, that was absent. Speak the word only (saith the Captain) and my servant shall be healed. It would be 
Verse. 8.  too long to stand upon particulars; That one example may serve for all.  
It may be, some man hearing, that faith, and believing breed such wonderful effects, will be desirous to know how this may be. What excelllency is there in faith, more than in other Christian virtues? Why should believing in God be preferred before loving of God? First I must put you in mind; that it is the act of faith (as I have often said) by which these savours are obtained, and not the virtue itself. And therefore our Papists, who will have their first justification (as they mince matters) to consist of faith, love, & charity, as they are virtues, habits, graces, qualities, beautifying and sanctifying the soul, cannot reasonably imagine, as they all commonly do, that the Apostle in the Epistle to the Romans entreats of their justification; because he so often requireth the very act of believing; which, in that justification of theirs, hath no place: This being marked, and remembered, I say, that the act of faith, or believing, doth not bring justification, and adoption, or either of them, by any special excellency, that it hath in itself, but merely & only by the place, & office, which the Lord, of his own will, & mercy, hath assigned it, to be the condition on our parts required, for the achieving of these favours, and honours. The covenant of the law, stood in these terms, He that doth these things shall live thereby. So that the 
Levit. 18. 5.  condition was righteousness, according to the exact rule of the law. By the Gospel, the Lord enters into a new covenant with man, the condition whereof 
Act. 16. 31.  is, Believe, and thou shalt be saved.  
This is that, which the Apostle teacheth us, concerning the Lords accounting of faith for righteousness. Whereas by the law, righteousness was necessarily required, that a man might have an interest to heaven; now by the Gospel. faith is accepted instead of righteousness. Do this: saith the law: Believe in Christ. saith the Gospel. So that, when the question is of reconciliation, and the parts thereof, or either of them, whether it be by faith, or no, the meaning is this, whether believing be the condition, which we are to perform, that we may be reconciled to God, or no. To this doubt the Apostle answereth, that Abraham believed God; & it (that is) His believing 
Rom. 4 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was counted to him for righteousness. Pardon me I pray you, if I do but touch these things, or rather, but point at them, as I pass along. At some other times (if it please God) now one, than an other of them, shall be cleared, and proved. Yet, for all my haste, I may not forget, to deliver the ground of that, which I have said, touching the Lords accounting of faith for righteousness. I show that the Apostle is so to be expounded, by 2 places of this same Epistle, where the very same manner of speech is used. If the uncircumcision (saith Saint Paul) keep the ordinances of the law, shall not his uncircumcision be counted 
Rom. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  for circumcision? What is this For circumcision; Instead of circumcision; as if he were circumcised. The other place affords us the like words, and meaning. 
Rom. 9 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The children of the promise are counted for the seed. There is no other place in all the new Testament, out of which we may learn the sense of this phrase; & these two are plain, being alike in themselves, and agreeing with the Apostles words, and purpose in that other Text. What should hinder us then from expounding the Apostle, as we do? Or rather, with what reason can we refuse such an interpretation, as the Apostle himself points us to? The weightiness of the matter, hath carried me farther than I meant to have gone: I will be the shorter in that, which remains.  
It is faith then, or rather believing, which the Lord requires of us, that we may become his children: not as if there were any excellency in the thing, or merit in the use of our free-will, for the worthiness whereof, such a favour, and honour should be vouchsafed us: but only, and merely because this is the course, by which the glory, & riches of the mercy of God may be declared. Therefore the Apostle concludes touching justification, the former part of Reconciliation, that it is, by faith without the works of the law; because thereby all boasting is excluded. 
Rom. 3. 27. 28  The Papists, that make their first justification to be inherent righteousness, consisting of faith, hope, & charity; their second, actual obedience to God, by the performance of the works of the law, draw away the glory, and thanks from God, to themselves. For the former, I have showed, that they will have the difference, whereby it comes to pass, that one man receives justifying grace, and an other does not, To proceed from every man's free-will, and not from any special grace of God, inclining the soul to believe. Neither rest they there; but having thus begun to magnify themselves, by the getting of this grace, they go forward to rob God of his honour, & thanks for our salvation; to that end, they set out the dignity of that righteousness, whereof they make account, they are now possessed; that Faith, Hope, & Charity, so beautify their souls, that God cannot, but acknowledge them for his children, in whom he sees so lively, and perfect an image of himself. This is the course, that Popish religion teacheth all men to follow, who are desirous to be made the Sons of God. If we compare the means of attaining to this honour, which according to the Evangelists direction, we embrace, with that course, which they present; I doubt not but we may truly say, that our faith, which is counted for righteousness, is more excellent, than their proud supposed righteousness so highly magnified by them.  
For seeing the main end of all religion, is the glory of God, by what shall we value the excellency of any virtue, or virtuous action rather, then by the more, or less advancing of that glory? And by what is, or can God be more glorified, in the salvation of man, then by our disclaiming, and renouncing of all possibibility in ourselves, and in all creatures, and resting upon him alone, as the only hope of all our happiness? By this, we acknowledge his sufficiency to be infinite, his kindness to be incomparable. If we trust to him for succour, it is plain we are thoroughly persuaded, that he hath power, and skill to deliver us. Wants he wisdom, to discern by what means our deliverance must be wrought? How should we rely upon him, that knows not whereby to help us? Admit his skill were very great, in perceiving what were to be done for our succour. What can that avail us, if he lack power to do, or procure that to be done, which he sees we stand in need of? Is it not a singular honour to God, to have his wisdom, and his power thus highly magnified? Reason confesseth, it is beyond her reach. Learning profeseth, she can afford us no instruction for the search thereof. Experience proclaimeth, she never saw any thing, that might possibly be observed to give us any direction in the business. Men and Angels are wholly to seek. All created wisdom fails us. God only, as being only infinite, makes supply of that to the knowledge whereof, it was not possible for any finite wisdom to attain. Neither is the power of any creature greater, than his knowledge: yea, who knows 〈◊〉 more, than he can do? What should I multiply words in so plain a case? The Son of God must become man, and by his blood, powered out in sacrifice, appease the wrath of his Father, & reconcile the world to God, by the pardon of Sin, & adoption into the state of children. What power is there in men, or Angels to procure this favour?  
It is unpossible to enforce him, that is almighty. And if he do it not willingly, as good not do it at all. For he, that offers unwillingly makes his offering of no value. How then? May they hire him, to do this service? What needs he, that is Lord of heaven, and earth, & hath all in his possession? What have we to give, who ourselves are not our own? As if a bondslave, that hath nothing, 
nostri juris  but that, which is his masters, should redeem himself, with giving some treasure, which before he gives it, is his, to whom it must be given. What remains then, but entreaty? To whom shall we sue? What colour of reason shall we devise, to ground our petition upon? With what face shall we come into his presence, to whom our very coming is odious? The nearer we press to him, the more we sin. The greater our sin is, the hotter is his wrath. The heavier his displeasure is, the farther we are from hope of favour. What shall we but provoke him, by praying to him; incense him, by entreating him? As for making of any means to him, there is none in any place about him, but doth truly, & worthily hate us, as long as we continue in their Lord's displeasure. If we might have access, durst we, trow you, presume to approach unto him? When our first parents had broken that one Commandment, & afterward heard the voice of the Lord walling 
Gen. 3. 8.  in the garden, in the cool of the day, they hide themselves (saith the Text) from the presence of the Lord God, among the trees of the Garden. Why did they not rather show themselves, and fall down before the Lord, & entreat for mercy? The same conscience of sin, & sense of the wrath of God, would now also take from us all heart to appear before him, to make entreaty. But suppose we were admitted into his presence, to offer up our petition. What should we say? How might we begin to make so unreasonable a request? Is there any man so void of sense, as to think, that he can persuade a kind father, to send his only son, so loving, so beloved, not only to be infinitely abased in his estate, but also to be put to a most cruel and shameful death, & that for strangers? Strangers, said I? It were too much if we were no more, but strangers. What is it then to 
Rom. 5. 6.  send him, for the behoof of enemies; of rebels & traitors? Shall we try, if we can prevail so much with the son, as to become a sacrifice for us? The very unreasonableness of the suit makes me ashamed to think on it: and is it possible we should move it? Would you entreat him to die for you? O absurd, and ridiculous motion! O senseless, and impious supplication!  
But I must remember that the time passeth, & stay myself in the midst of my race. It is enough, for the matter in hand, that we understand what honour we do to God, by acknowledging his love, his power, and his wisdom, in resting on him only for salvation, and giving all the glory, and thanks for it to his majesty, and mercy. As for the Papists, that follow the other course, whereby they look to make themselves the sons of God; though they pretend, I know not what extraordinary love to him: yet in truth, either they love him not at all; or if they do, it is because they imagine, that he lets them have the chief glory of their own salvation. Seem I to any man to speak hardlier of them, than they deserve? I appeal to the unpartial judgement of any reasonable man. Thus stands the case betwixt God, and them. He, of his own mercy, hath provided means, by which they may be saved: but he hath taken no order, that they shall be saved. If they will make use of this general favour, they may; if they will not, choose them. God hath as it were cast his alms amongst them: happy man be his dole that seizeth on them. If so, well; if not, so. He, for his part, could be contented, that every man should lay hold on his offer of salvation. But he leaves it to their own choice, and sits by, looking on, to see who will, and who will not. If any man believe and be saved, he may thank God, that he might attain to salvation; but that he hath attained to it, he may thank himself. Unless the means had been prepared by God, he could not possibly have been saved. Though they were appointed, yet he might have been damned, if he had not helped himself, where God failed him. God, indeed gave him ability to use the means and perhaps also persuaded him to the use thereof: but still he left it wholly to his choice, whether he would use them or no.  
So that if he think to challenge any man of unthankfulness, he may justly be answered, that they do him no wrong; as long as they ascribe to him the possibilty of their being saved. There is a general thankfulness due to him by all men; for that he furnished them with ability to make choice of salvation. But for the particulars; every man is much more beholden to himself, then to God, if he come to salvation: That he might be saved (for I must repeatit again) he may thank God; that he is saved, he may thank himself. Now on the contrary side, all the glory of our salvation redounds to God. We do nothing to save ourselves, but commit ourselves, to God, to be saved by him. The faith, whereby we rest on him, is his mere gift. The use of that gift, is only from his grace. He, He makes the difference betwixt believers, and unbelievers: they that believe not, follow the choice of their own wil They that believe are not only persuaded, but inclined thereto by the spirit of God; who certainly and (in respect of the event) necessarily, brings them to believe; not making them believe, whether they will or no, but making them willing to believe. Thus it comes to pass, that the whole glory, and thanks for our salvation, are given to God, to whom only they are due: that we may not wonder, if God vouchsafe the privilege of being his sons, to as many as believe in him through jesus Christ.  
These sons of God are farther described unto us in the next verse: which are borne (sayeth the Evangelist) 
Ver. 13.  not of blood, nor of the will of the flesh, nor of the will of man, 
Tertullian. de carne Chr. cap. 19 24. Athanas. lib. 2. de unica deit. trinitatis.  but of God. I am not ignorant, that this hath been applied to him, that is the natural son of God, jesus Christ himself; as if Saint john had intended, to set forth the excellency of his birth, in whose name we must believe. But this interpretation, though it be very ancient, hath found few or none to maintain, or approve it, but the first author of it; and the words will not bear it, in any sort. For the Evangelist saith not, which is born, as speaking of one, but which are born, as signifying 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many: And so do all copies, and all translations read the place; that we may safely go forward with the exposition of it, as it lies in our English. And that we may do, the more boldly, because we need not fear any trouble from our Rhemists thereabout; who agree with us both in sense, and words. But howsoever their agreement with us is so great; yet, that they may show their itching desire to disagree, and hold their purpose of making the Scriptures unpleasant in English, and uneasy, they will not join with us in the order of the words; but set that last, which we put in the beginning: which are borne (say we) not of blood, etc. What English man would write, or speak otherwise? Will you hear the Rhemists? Who not of blood, nor of the will of flesh, nor of the will of man. All this while, a man would wonder, what they meant to say. Not of blood, nor of the will of flesh, etc. What is it, that they deny? we shall know perhaps anon. What follows? But of God. Yet we are never the nearer. At the last comes in, Are borne. Would any man, that knows how to write English, translate in this sort, if he were desirous to have his translation understood, and liked? what if the words Are borne, be in the last place in the Greek and Latin? Hath not every tongue his especial property, and grace, which may not reasonably be neglected? Would you not laugh at, or pity him, who undertaking to translate our of French into English, should thus write; The 
L'escriture saint (nous disent-●ls) n'est pass suffisant.  Scripture holy, to us say they, not is sufficient? yet might such a translator answer for himself, that he found the words so placed in his author. There is no man almost so ignorant, but he easily perceives, what absurd, and senseless translations might be justified, if it were enough to follow the order of the words in translating. But the time will not suffer me to be any longer in this matter: But calls upon me, to be as short, as I can, in that, which is yet behind.  
Therefore I will make but one labour of examining the words, and delivering the sense of the place, and afterward speak somewhat of the matter. The principal scope of the Evangelist, as it is easy to discern, is to show, that the sons, of whom he made mention in the former verse, Are borne of God. This point he amplifies by a denial of the contrary: a thing very usual with our Saviour Christ in his manner of teaching, as I noted before, and shall have occasion to observe 
Ver. 3. 8.  ofter hereafter. Of God, not of man. The later point is farther enlarged, by denying them to be bred of such matter, as other sons ordinarily are made of. Not of blood; or to have man any way for the author of their being. Not of the will of the flesh, nor of the will of man. Where (by the way) it will not be amiss for us to observe, that the same word or preposition, of, is applied both to the matter, and to the maker. Not of blood; There is the matter, and to that doth the word most properly belong: as when we say a ship is made of timber, an house is made of brick or stone. In the rest of the sentence, of, noteth the maker; Not of the will of the flesh, or man, but of God. The word, that is joined with it in this place, signifieth as well to beget as to bear, and is used both of the father, and of the mother. Abraham begat Isaac, Isaac begat jacob; 
Mat. 1. 1. 2. 3.  and so often in that one Chapter. She shall bear thee a son; sayeth the Angel to Zachary, of 
Luk. 1. 13.  his wife Elizabeth: and she bare or brought forth a 
Ver. 57 Chap. 23. 29.  son: So in another place of the same Gospel. Blessed are the barren, and the womb that never bore. But this kind of phrase is ordinarily referred to the woman, in the other Evangelists. jacob begat joseph the 
Mat. 1. 16.  husband of Marie; of whom, that is, of which Mary, jesus was borne. There are some eunuchs, which were 
Cap. 19 12. Luk. 1. 35.  so borne of their mother's belly. That holy thing, that shall be borne of thee: saith the Angel to the Virgin Marie. Yet Saint john doth very often apply this to God, who is as it were the father of his children. Except a 
joh. 3. 5. 6. 8. ●. joh. 3. 9 &. 4. 7. &. 5. 1. 4. 18.  man be borne of the holy Ghost: every one that is borne of God. I will only name the places, that I may spare time. The difference might have been more plain in English, if we had translated Of, in the three last clauses, By: By the will of the flesh, by the will of man, by God. But then we must have changed the word borne, and not have followed the Evangelists course, who useth the same word (as hath been said) in every part of the sentence. Our tongue also affords us liberty to keep the word Of, without any need of farther difference. And so let us proceed.  
Not of blood. The purpose of the Evangelist, as I signified ere while, in these three Clauses, is no more, but to teach us, that the sons, he spoke of, are not borne after any course of nature, or by any human power, or means, but only of God. In this first point he sets out that doctrine, by denying, that they are made of such matter, as all men consist of. Blood, as all Philosophers, and Physicians affirm, is no part of the body; but only a nourishment, by which the whole, and every member of it, is maintained, and fed. The mouth receives, and chewes the meat, then sends it down to the stomach; from whence, after it is, as it were boiled, and concocted, it is put over to the Liver. There it is turned into blood; and in that nature, spread abroad from thence into all parts of the body; every one of which, by a proper, and admirable virtue given unto it by God, changeth the blood into its own nature, and thereby receives maintenance and growth. The like course is appointed, by the providence of GOD, for the breeding of our bodies; the matter, whereof they are made being principally blood, as it hath been certainly observed; the Liver, which is the fountain of blood, being one of the first principal parts, that is form.  
Much more might be said, and particularly touching our being made of blood: but I think too little is better than too much of such a matter, in such a place, and Auditory. Therefore also I will forbear to propound some not very unlikely conjectures concerning the reason, why the holy Ghost, in the Original, sayeth bloods, rather than blood. Not of bloods, sayeth the Text. Why mentions the Evangelist bloods? I am willingly of their opinion, who take this for an hebraism or a speech framed orcording to the Hebrew phrase: in which it is usual, to put bloods for blood. A bloody man, a bloody City, 
2. Sam. 16. 7. 8. Psal. 6. 7. & 51. 16.  is with the Hebrews, a man of bloods, a City of bloods. But those speeches may well seem to note a multitude 
Ezech. 22. 2. Nahum. 3, 1.  of murders: Let us propound some of another kind. If a thief be found breaking up, and smitten that he die, no blood shall be shed for him. word for word, 
Exod. 22, 2. 3.  not bloods for him. So in the next verse. Bloods for him. It may be the Evangelist, doth the rather name bloods, than blood, because he speaks of many, and not of any one. But let it here suffice us, that we understand his meaning.  
In the next two clauses, there is one word common to them both; whereof I must needs say somewhat, ere I enter into any particular examination of them. What is The will, which our Evangelist speaks of? Is it (as some conceive and teach, nothing else, but Concupiscence, or lust? I could be content to think so, but that I never find the word in that sense, in all the new Testament. Once indeed the plural number of it, is put for desires, that are unlawful; Among whom (sayeth the Apostle) we also had our conversation in times past, 
Ephe. 2. 3.  in the lust of our flesh, in fulfilling the desires of the flesh. But I doubt, whether this be a sufficient warrant to take it, in the singular number for lust, or concupiscence. For the present, let us retain the word, will or desire, and try, what light we may have to discern the meaning of it, by understanding the other two words, flesh and man. By flesh, some would have the woman, or womankind to be meant. What one place of scripture can be brought, where the word is so used? For that in Genesis, This is now flesh 
Gen. 2. 23.  of my flesh; doth not prove, that flesh may signify woman, any more than that bone may; because Eve is said to be bone of Adam's bone, as well as flesh of his flesh.  
It is out of question, that our Evangelist would have us know, that the sons of GOD, are not borne of women, any more than of men; but it is not likely, that he intended to signify so much by that word: which is never used to that purpose, in any part, or place of Scripture. By flesh then (as far as I can yet conceive) it is best to understand that, which is afterward expressed; even the nature of man, and woman. In this sense the word is common every where in Scripture. All flesh had corrupted his way 
Gen. 6. 12. Rom. 3, 20.  upon the earth. By the works of the law shall no flesh be justified in his sight. The Scripture is full of the like; as I presume you all know. The reason of this is manifest. Flesh by a double elegancy of speech, is put for man: the matter, whereof the body, principally consists, is flesh; therefore by flesh 
Metonymia materiae. Synecdoche membri.  the body is signified. The body is one part of man: therefore by the body the whole man is understood. Thus flesh comes to be taken for man. In this place we may understand by man, either Mankind, or the Sex, as man is divers from woman. The Greek word may seem to direct us to the later, because it doth most commonly note the sex. Yet it may also, be taken for both sexes, as in these, and such like places; Blessed is the man, whose unrighteousness is forgiven. 
Psal. 32. 1. Rom. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I have left to myself 7000. men. And in this sense it will be directly opposite to the later clause, concerning our being borne of God.  
You will ask me perhaps, why Saint john should mention both The flesh, and man, if the meaning of both be one. Do you not mark, that this doubles the denial? Not of flesh, not of man. No way, by no means of man. Therefore some writers are of opinion, that this last clause, of man, is an explication of both the other; Not of blood, not of 
Euthym. ad hunc locum. & ex●llo Maldonatus.  flesh. I can hardly persuade myself to think so. For thought it be true, that by flesh and blood, man oftentimes is signified; yet the words, in that sense, are never so divided, or placed. Let us take the examples, which they allege, that so expound these words. Flesh, and blood hath not revealed these things to thee. Flesh, and blood 
Mat. 16. 17. 1. Cor. 15. 50  cannot inherit the kingdom of God. All the rest are like these; wherein, who doth not easily mark, both that Flesh, is still set in the first place; and Blood, never; Flesh, and Blood, not Blood and Flesh; and also, that they are always joined together, and not severed the one from the other. If our Evangelist had meant to have spoken of man, by that kind of speech, he would have said, which are borne, not of flesh and blood. May we divide those former places? Flesh hath not revealed: Blood hath not revealed: Flesh cannot inherit: Blood cannot inherit. These were marvelous strange kinds of speech, & not agreeable to the phrase of the holy Ghost in Scripture. Wherefore, thoh I acknowledge that interpretation to be true, for the general sense of it: yet I see not, how I may like of it, in the particulars; especially seeing the holy Ghost useth a divers manner of speech in these 2 later, from the former. There he said no more, but Not of blood; In the other, he denies also the will; or desire: not of the will of the flesh, not of the will of man.  
Let us then, if you please, understand by blood, the matter; by flesh, the man, the efficient cause, and maker as it were; what shall we say of the will of the flesh, and man? Surely I will not grratly strive with any man, who thinks it should be taken for concupiscence: It is enough, that I propounded the reason of my doubt before. Give me leave now to deliver what I conceive of the matter; which is no more, but this, that I had rather understand by will, desire, than lust. What then shall be the sense of it? This, as I take it; that the Evangelist gives us to understand, that the Sons, of whom he entreats, are not borne according to, or by any desire of man, which might procure or affect, or wish that kind of Sonship. How fitly this will agree with the scope of the place it shall appear by and by, when I have examined that, which remains.  
All, that we have said hitherto, concerning this birth, is to show, whence it is not. Not of blood; not of man. Whence is it then? Of God. God sometimes notes the nature of the God head, sometimes some one of the three persons. How may we most fitly expound it, in this place? What if we refer it to the 
joh. 3. 5. sanlen. in concord. evang. cap. 1.  holy Ghost, the spirit of whom every man must be borne, that shall enter into the kingdom of God? I doubt me, we shall hardly find any one place of Scripture, where the word God signifieth any several person, but the Father. I deny not, that in some place, that is said to be done by God, which in some other is particularly ascribed to the Son, or to the holy Ghost; but I say, that in those places, where God is so named, the nature is to be understood, and not any one person.  
The compareing of these places together doth teach us, that the Son, and the holy Ghost, are by nature God: but it doth not prove, that where God is named there either of these two persons is specially signified. Neither is it necessary to apply this to God the Father. but rather the opposition standeth betwixt the divine, & human nature, not of man: that is, not of mankind, or of the nature of man; but of God, of the divine nature, which is one, and the same in all three persons.  
Thus have we the meaning of the Evangelist, that the Sons he spoke of, arise not to that dignity by any power, or wisdom of man, but merely and only by the mighty work of God himself; who begets them to himself, by the effectual working of his spirit; and of his own gracious favour, vouchsafeth to adopt them for his Sons.  
I do the rather make the sense so large, because I would not willingly omit any thing, which, it may be reasonably presumed, the holy Ghost did, or might intend. For the clearer understanding whereof, let us call to mind what was before delivered, at the twelfth verse: that there is a double Sonship in respect of GOD; the former is that, whereof our LORD disputes with Nicodemus, by which we are borne again 
joh. 3. 35. etc.  of the spirit, and fitted for the later, which is our Adoption by GGD the Father. The prerogative of being the Sons of GOD; is our being adopted, which is not vouchsafed us by GOD at the first, while we are in our corrupt natural estate; but then only bestowed upon us, when by believing we are become one with JESUS CHRIST the natural Son of GOD his Father.  
The other Sonship is but a preparing of us thereunto; by which that belief is begotten in us, by the powerful working of the holy Ghost, in the ministry of the word. In this sense the thirteenth verse depends thus upon the last words of the twelfth. Saint john had said, that they become the Sons of GOD, which believe in the name of the Messiah. He proceeds to show how they attain to this belief: By being borne not of blood &c: but of God. They have it not by nature in their birth, they get it not by any natural desire, or will: but they are borne anew of God, and have it by him framed, and form in them.  
The doctrine of both these points is most true; the words will bear them both: they will both stand with the scope of the place, and purpose of the Evangelist; 
Chrylost. in Io. homil. 9 The oph. ad hune locum.  that I am not afraid of doing any wrong to the Text, though I make so large an interpretation thereof. Let us then, in the fear of God, handle these things some what particularly, but shortly, as the time requireth. What a prerogative it is, for men to be the Sons of God, we heard in the last exercise; here the Evangelist farther sets forth the excellency thereof, by showing the baseness of our natural birth: which for the matter of it, is blood; for the making, at the best, but human; whereas the other is wholly, and only from God. I will not amplify the former point touching our natural birth, as I might do: but only refer you to the consideration of it, by yourselves. For your better direction wherein, I will name two 
job. 10. 9 10. 11. Ezech. 16. 4. 6.  places of Scripture, which I commend to your humble, and diligent meditation. In the former, the natural breeding of mankind is purposely described: in the later his birth is showed; by way of allegory, if we consider the intent of the holy Ghost; but plainly, and truly, if we respect the matter itself. Read them both at your leisure; and I make no doubt, but you will be ashamed to think, that being so meanly bred, and brought forth (I speak as favourably as I can) we should be so strangely proud, and insolent, as for the most part we are.  
Weak and base is our natural beginning: mighty and glorious is our spiritual adoption. By that, we are borne the Sons of men: by this, we are chosen the Sons of God. In our first condition, we are brought forth to all kind of misery: in our second estate, we are advanced to true felicity. The one casts us naked, and forlorn, upon the bare earth: the other lifts us up, from earth to heaven: That brings us out of prison to punishment: this leads us from pain to pleasure: with our conception gins our mortality, our adoption gives us entrance into immortality; And do we for all this, stand doting, upon our natural estate?  
Are we proud of that, of which we may rather be ashamed? What art thou, that bearest thyself so high? A Gentleman? A Nobleman? A Prince? Heir apparent to the Empire of the whole earth? Be it so: yet was thy breeding, and bearing no other, than job, and Ezechiell describe. The poorest, and basest wretch, that goeth on the ground, had the same manner of beginning, and being. Remember thyself: as thy death shall be like his, dust to dust; so was thy birth like to his, blood of blood, flesh of flesh. Thou art the son of an Emperor. Yet of a man. Be not deceived; thy nature is no better than his; though thy ears, and sorrows may prove more, and greater.  
A gentleman, a nobleman, a King, are not names of divers natures, but of divers troubles. Adoption, adoption is that, which makes difference betwixt human, and Divine; Cain and Abel, were both Adam's sons: Ishmael and Isaac abraham's: All four were borne alike of blood, of the will of the flesh, of the will of man. But Isaac and Abel were adopted the sons of GOD: Cain and Ishmael were never any more, but the sons of men.  
Look how much God is more excellent, than man: so much more glorious is it to be the son of God, then of man. Look how much the spirit exceeds the flesh; so much better is it, to be borne of the spirit, then of the flesh. If thou be the adopted son of God, by grace; it skills not whose son thou art by nature.  
Believe in Christ, and thou hast the prerogative to be the son of God. Never tell me, how mean and poor thy parents were. Never boast how rich, and noble they were. Blood, and flesh, & man must hinder either all, or none at all. For in all these, all are equal.  
How mean soever thy blood be, it is blood; How noble soever it be, it is but blood. Thy nobility helps not, thy baseness hinders not thy adoption. Not of blood, not of flesh, not of man, but of God. God needs no such time, and means, for adoption, as thy natural parents need for procreation. There is no stay, but in thyself. Thou shalt no sooner believe in the name of Christ, but presently God will accept thee for his son. Is so excellent an estate, so easily to be come by; and do we refuse, or delay to use the means? Surely there needs no other proof, that our second birth of regeneration, is not of blood, nor of the will of the flesh, nor of the will of man, but of God; then that so few are so borne again.  
I am come now to the last point of this Text, and exercise: which I will run over very briefly. The prerogative to be the sons of God, belongs to them only that receive our Saviour Christ; by believing in him. Who are they, that do so receive him? They that are borne of God. What is it to be borne of GOD? To have our understanding enlightened with the knowledge of the Gospel, our hearts inclined to embrace it; so that we wholly renounce ourselves, all trust in our own righteousness, all good opinion thereof, and rest only upon jesus Christ to be reconciled to GOD by him. This estate, as our Evangelist teacheth us in this place, is not attained to by any power, or desire of man; but by the mighty working of GOD, 
Psal. 51. 10.  who creates (as the Prophet sayeth) new hearts in us, changing stone into flesh; taking our stony hearts 
Ezech. 11. 19 Cap. 36. 26.  out of our bodies, and giving us hearts of flesh. For the natural man (take him at the best, with all the helps, that nature, learning, and education can afford, is (notwithstanding all these) unable to acknowledge or like of the means, which God in his own wisdom, hath appointed for our salvation. The holy Ghost gives us the reason of it. For (sayeth he by the pen of Saint Paul) they are foolishness unto 
1. Cor. 2. 14.  him, and cannot be discerned, but by the spirit; which no man can have, but by a second birth from God. I cannot stand to enlarge this point by many proofs; neither is it greatly needful: because it hath been done already in my former exercises, and shall be done hereafter, if it please God, as occasion shall be offered.  
Yet I may not at any hand forget, because it especially concerns the glory of God, the end of all true religion, to call to your remembrance, what hath formerly been delivered, touching the work of God, in bringing men to believe in Christ. The sum of it is this, that it is God, which makes us both able, and willing to believe, not waiting for the choice of our free-will, which, like a free horse, runs headlong to infidelity; but graciously, and powerfully inclining us to believe. Dost thou then believe in Christ to salvation, whereas many other, that have had the same word, outwardly by the ministery of men, and the same grace inwardly by the motion of the spirit offered to them, continue in unbelief? Take heed thou do not imagine, that this difference proceeded from thyself. That they do not believe, it is by their own fault. That thou dost believe, it is by not by thine own virtue. No, sayest thou. I know that and confess it. I stood in need of the grace of GOD, as well as other men; I was not able to be saved without it, nor to procure it. GOD, of his own goodness, found out the means, provided them, gave me knowledge of them, enabled me to embrace them. All this I willingly ascribe to God. Is this all, thou givest him? many men, at the least as thou persuadest thyself, have been equal to thee, in all these favours from God, who yet never attained to belief in Christ.  
I would feign know of thee, how this difference grew, that thou believest, and they do not. They would not, and I would. Thou sayest well: For indeed no man ever believes, but willingly. Yet this doth not satisfy my doubt. I demand farther, how came it to pass, that thou wouldst, and they would not. Do not answer me; Because I would. For if that be all, thou canst say, thou dost rather condemn thy folly, then commend thy obedience in yielding. I saw it was the only course, I could take for my salvation. Did not those other, which believe not, see that too, as well as thou? Else the difference proceeded not, from the choice of thy will, but from the clearness of thy judgement. I grant, they saw as much as I, but they did not like it, as well as I. We are never a whit the nearer, for all this conference. I ask still, how thou camest to have a better liking of it, than they had. I used the freedom of my will, better than they did. I perceive then, when all comes to all, the difference must arise from free well. But our Evangelist sayeth, Not of the will of man. Otherwise there 
Rom. 3. 27.  were very just, and great cause in men of boasting, and small glory, or thanks due to God, every man being the principal cause of his own salvation. For as I have showed heretofore, thus might any man that believes, reason with GOD; Why should I be challenged of unthankfulness?