whereas lawfully hee might haue done otherwise These are the principall places and in a manner all of them which as farre as I am able to discerne â—aue any reasonable shew of proofe that the word may bee taken for freedome of will As for a fewe other in the former Epistle to the Corinthians it is no hard matter to answere them in a worde First where the Apostle speakes of a mans hauing power ouer his owne 1. Cor. 7. 37. will it is plaine hee meanes not free will but command ouer that freedome by which a man hath liberty to keepe or not to keepe his virgin So that this power determines and as it were ties the will to the one onely as the wordes before declare where he speakes of being firme in his heart that is as it followeth in the later part of the verse hauing decreed in his heart that hee will keepe his virgin In the ninth Chapter there is often mention of power to eate power to leade about a wife power not to labour with hands power to Chap. 9. 4. 5. 6. partake of their goods to whome they preach What is this els but a lawfull Autoritie to doe or not doe these things as in spirituall discretion they shall think most fit for the edifying of their brethren Now all that hath bin said beeing considered I thinke I may safely conclude that the worde which our Rhemists translate power vnderstanding by it free will may well bee expounded Dignitie or Prerogatiue in this Text and is neuer so vsed in any part of the new Testament that it must needs be taken for freewill Of the other worde 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 bee but of necessitie must bee taken for to bee made It is enough to iustifie our translation so farre as concernes the nature of the worde it selfe that it signifyeth and that often in the Scripture yea ordinarily to bee as we in this place translate it I wittingly and willingly forbeare to alledge any proofe of that I say by bringing examples because it is knowne and acknowledged by all that haue any little skill of the Greeke tongue But since both may be what reason can we bring why our to bee should be preferred before the Papists to bee made First it is certaine that all they which expound the former by dignitie excellencie and such like vnderstand by this later a present possession of Son-ship if I may so speake and not a future possibilitie Secondly they also that by it will haue autoritie or right to be meant generally are of opinion that they of whome our Euangelist heere speakes are actually and in their present estate sonnes of God by that grace which is signified in the other word though some thinke it may bee lost afterward Onely Maldonat the Iesuite fearing as it may well be thought least he should be taken for an heritike as he was somtimes accused to bee though he confesse that by the former worde right is signified yet he will not at any hand agree with vs 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 truely or indeede Vere us the sonnes of God he gaue right or title that they might also be his heyres Can any man perswade himselfe that the holy Ghost if hee had intended to note a â—arder and greator honour then being a sonne would not haue vsed a word fit for that purpose and namely Heyre but haue coÌ„tented himselfe with the common worde sonneâ— The Apostle Paul when hee had honoured them that Rom. 8. 17. truely beleeue in Christ with the title of sonnes and as iâ— were indued them with the spirit as an assurance of their beeing sonnes addes a farder amplification of their happiness that they were heyres also euen heyres of God and ioint heyres with Iesus Christ. Questionless if the Euangelist had meant to signifie this point of beeing heyres as distinct and superior to that of Sonnes hee would either hauespokeÌ„ as S. Paul had done before him or haue made choise of that worde that is proper to that dignitie and interest But let the Euangelist declare his owne meaning What can bee more plaine then that which followeth in the next verse which are borne not of bloud c. Ver. 13. They that beleeue in the name of Christ are borne of God Therefore are they sonnes not onely haue Power Autoritie or Right to bee as if they were not so vpon their beeleeuing but must procure that afterward in time I know not when by a second grace to bee purchast by the good vse of the former The Scripture deliuereth an other manner of Doctrine teaching vs that all euen as many as beleeue in Christ according to the Gospell are the sonnes of God by faith Yee are all saith the Apostle to the Galathians Gal. 3. 26. the Sonnes of GOD by faith in CHRIST Nay say our Papists not by faith but by charitie Faith indeede giues vs a certaine right that we may become the sonnes of God but it is charitie by which wee attaine to this honour As if our loue to God proceeded not from that spirit of his by which wee receiued faith and which teacheth and stirreth vs vp to call God Father Because ye are sonnes God hath sent forth the Spirit Chap. 4. 6. of his Sonne into your hearts which cryeth Abba Father See I pray you if there bee any difference of times in these matters wee are sonnes ere wee haue this spirit of loue And why or how doe wee or can wee loue God but in respect of his fatherly kindness to vs in Iesus Christ we loue because we are sonnes we are not made sonnes because wee loue first But I may not wade too farre in this matter which appertaines to the Doctrine heere deliuered whereas I am yet but in search for the signification of the words Wherein wee haue found two things that wee lookt for and lighted vpon a third by occasion First the worde vsed by our Euangelist translated by our Rhemists Power doth not signifie free will but dignity or prerogatiue SecoÌ„dly the other word notes our present estate vpon beleefe that we are the Sonnes of God not our possibility that we may be if we vse the grace we haue receiued well In this search the word Sonne offered it selfe to vs in its own proper signification not vsurping the place of his brother heire We are now to go forward in the like examination of two other wordes or rather phrases and to enquire what it is to beleeue in this or that and so To beleeue in Christ Secondly what is meant by Beleeuing in his name whether it bee all one with Beleeuing in him or no. Now of the former I shall need to say the lesse
neither auailes But if that life be the light of men both the end and the way are ready for vs and open to vs. Refine thy thoughts to meditate on so high a fauour Inlarge thy heart to conceiue so great a kindness Was it not enough for IESVS CHRIST to bring life into the world but that hee must also light vs the way to finde it Had it not bin more then extraordinary loue to lay it before vs though hee had not as it were thrust and forced it vpon vs Must hee giue thee both meate to feede thee and stomack to eat it O incredible fauour O more then admirable kindness Hee offers thee life Thou neither regardest it nor seest it I would we did not turne away our faces from it He opens thine eyes and makes thee see it Wilt thou shut them againe and bee wilfully blind Sâ—y not in thy wretched vnthankfull heart Who will shew me the way to life Behold the autor of life spreads the beames of light round about thee The darknes is great and thick but the light doth pearce and scatter it There is nothing wanting but a willingnes to see What if it were farre off that it could hardly bee discerned Couldest thou reasonably excuse thy selfe by a feare of ouer-strayning thy sight It is life thou lookest at If thou shouldest breake thine eye-strings with thy earnestness in looking would any man say it was not worth the venturing It is better to goe blind into heauen then hauing full sight of both eyes to be cast into hell fire I was purposed to haue spent this exhortation in kindling or inflaming our affection if I could with the loue of him that hath so carefully gratiously and bountifully prouided for vs and must I bee faine to bestow my time and paines in perswading you to accept of so rare a courtesie But what say I curtesie Kindnes fauour loue the most affectionate and forcible words that can be deuised are too cold and weake to signifie I will not say to expresse such vnspeakable bounty But let vs make as light reckoning as possibly we can of being inlightened Let vs account it a small fauour to see that wee are guided in the way to happiness Let vs despise the pleasure we may take by knowing what wee haue escap't and what wee shall come too At the least though we care not to know our happiness ver let vs not bee so senseless as not to care whether we be hapâ—ie or no. The life which we can not choose but desire is not found but by the light which we looke not after He that walkes in the darke knowes not whither he Ioh. 12. 36. goes Yet perhaps he may light vpon the place hee seekes â—or O miserable hazard will any man so aduenture his eternall saluation How shall hee know it when hee comes to it Hee may ouer-shoote his Port. Hee may fall short of it Hee may bee caried captiue into samaria â— King 6. 13. 19. while hee puzzles in the darke to beleger Dothan Beside if hee were sure to arriue at the place hee goes for he may haue exceeding much foule wether that hee shall neuer know where is nor beleeue that which at his first putting to Sea hee seemed to bee assured of If a man walke in the night saith our Sauiour hee stumbleth Well let all this bee nothing though hee can be no wise man that will beare such an aduenture when he need not But let it as I said be nothing It is somthing to lose or misse of felicitie and life howsoeuer the danger of losing or missing it may be thought a matter of small importance So a man haue 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 bee had at all without light While ye haue light beleeue in the light that ye may be Ioh. 12. 35. the children of the light Marke ye what he saies that hath life in him Ye must be children of the light by beleeuing in the light how shall that bee if yee despise the light Would you attaine to life Take the light with you that may shew you where it is The first step to life is turning from darknes to light The Lord sends the Apostle Paul to the GeÌ„â—ils that by his ministery they may be brought â—o life How is the course of this work described He must Act. 26. 18. open their eies that they may turne from darknes to light from the power of Satan to God While we are in darkness we are also in the power of Satan when we approche to God we come out of darknes After that followes forgiuenes of sinnes that is life in this world and in heritance among them which are sanctisied by faith in Christ that is glory in the world to come Knowledge enters vs into the way of life faith settles our steps in it that we neither turne aside out of it nor run backward whence we came He that neuer sets foote in the way can not goe forward in it He that knowes not what is to be beleeued can not beleeue Let a man runne neuer so hard if he be out of the race he shall neuer come to the gole Look vpon the Apostle Phil. 3. 5 6. Paul see what paines he takes how temperately he liues how religiously he worships how zealously he pursues Act. 26 9. 10. 11. persecutes theÌ„ whoÌ„ in his ignorance he took to be enemies to God At your leasure consider his behauiour as himselfe hath set it out What was he the neerer to true happiness for al this adoe He found at the last that his best righteousnes was no better theÌ„ dung al the reward his zelous persecuting could procure him was faine to be giueÌ„ ouer for the purchase of the pardon therof So little can it auaile a maÌ„ to make al the speed that may be wheÌ„ he is out of the way Therfore 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 vnto vs. If thou wilt liue thou must be inlightned Will life think'st thou be found in darknes no more theÌ„ light is in death Is it not strange then yea admirable incredible that they which professe they seeke for life should wilfully coÌ„tinue in darknes And yet me thinks it is more strange if more may be that those meÌ„ should perswade theÌ„selues they are in possessioÌ„ of life who feel theÌ„ selues shut vp fast in darknes Who is ther in this coÌ„gregation I had almost said in this whole nation that doth not flatter his own hart with an opinioÌ„ of life by Christ That life is the light of men Giue me leaue now after loÌ„g time of error to aduise with thee of that which thou shouldest haue bin fully resolvd of a gret while since Thou saist the life
the other three Euangelists euen to the height of the Godhead and that vnsearchable mystery of the most glorious and blessed Trinitie There is indeede some diuersitie of opinions amongst the Latin Fathers to which of the Euangelists the other 3. beasts Å¿ Ezech. 2. 5 Reuelat. 4. 6. Ezech. 2. 5. Reuel 4. 6. should be seuerally referred but it t Although Irenaeus lib. 3 cap. 11. makes Iohn the Lion and Marke the Eagle is generally agreed vpon that the Eagle belongs to Iohn for the reason aboue named Art thou then desirous ro vnderstand the great high points of diuinitie Cast thy selfe vpon the wings of this Eagle who wil cary thee vp as it were into the bosome of God and acquaint thee with such matters as but by reuelation from God himselfe could neuer possibly haue bin discouered or imagined And that we may the more be rauisht with the loue of this holy Gospell let me put you in minde of that variety the mother of delight which is easie to bee seene therein How sweetly hath our Euangelist tempered and as it were allayed the hard points of profound knowledge with enterlacing of delightfull Histories If at any time he soare aloft that he may seem to be almost out of sight for the height of those admirable mysteries of our Sauiours diuinity he comes down againe ere long and feedes our eyes with making vs see the vse and comfort of those glorious instructions And besides this varietie 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 hee haue anie sense of Gods mercy in Christ but takes great pleasure to reade one and the same thing diuersly recorded by the other three Euangelists And what meruaile Seeing it is euen in prophane histories a matter of no small vse and delight to haue the memorie renewed and the affection quickned by the varietie of discourse as it vvere by the diuerse cooking of some one daintie kinde of meat But our Euangelist to the diuersitie of handling hath added also great store of newe matter not once touched by any one of the other the LORD hauing reserued for him the perfecting of that knowledge which the rest did beginne and further Manie excellent things are recorded by Saint Mathew Saint Marke S. Luke concerning the Sermons and miracles of our Sauiour yet are there but fewe of these proper to any one of them Only S. Iohn affords vs as in so short a Treatise great plenty of new and vnknowen variety u Piscator in prooem ad Ioan. 10. Sermons fowre miracles and that zealous prayer full of loue and comfort The sermons that I may speake a word or two of euery one of them in particular are these First x Iob. 3. 1. 2. c that kinde dialogue with Nicodemus and those worthy instructions concerning regeneration whereby wee are taught that our naturall estate is fleshly and vncapable of grace and glorie till the spirit of God by the waters of the Scriptures haue bredde in vs a newe and heauenly conception In the second place followeth y Ioh. 4. 7. 8. c. that sweete and comfortable discourse with the Woman of Samaria concerning the water of life which beeing once receiued into the soule turnes into a spring that can neuer bee dryed vp but sends forth continually aboundance of fresh liquor to coole and moysten the heart in all heate of tentations * Ioh. 5. 19. 20 c. The next Chap presents vs with the third Sermon wherein vpon occasion of the stiffe-necked Iewes murmuring against our Sauiour for willing the man whom hee had cured hauing beene thirtie-eight yeares bed-rid to take vp his bedde and walke though it were the Sabbath daie wee haue a glorious assurance of our Lords eternall God-head and equalitie with God his Father But that which exceedes in all heauenly comfort is a Ioh. 6. 26. 27. the fourth Sermon in which our blessed Sauiour as it were thrusts himselfe into our mouthes to bee eaten and drunke giuing vs full assurance that the eating of his flesh and drinking of his bloud that is belieuing in him shall feede vs without hungring or thirsting any more to euerlasting life which he according to his Fathers will and charge shal most certainely bestowe vpon all them that by true faith become one with him The b Ioh. 8. 3. 4. c. fift Sermon affordes vs a worthie example of our Lord and masters wisedom and authoritie to discerne and confound the subtill malice of his wilfull enemies With what diuine iudgement dooth hee looke into the depth of the Pharisies deceite who sought to entrappe him about the woman taken in adulterie With what admirable discretion dooth hee driue them away to their perpetuall shame and dishonour With what a maiestie doth he a little after conuince and reprooue them for their wilfull blindnesse and proude conceit of the knowledge they bragged of but had not Let vs come c Ioh. 10. 1. 2. c. to the sixt of those Sermons which our Euangelist only hath recorded In no place doth our Sauiour more plainly avow himselfe to bee the Messiah where haue wee the like certainty of his care and loue deliuered Hee giues his life for his sheep and casts himselfe into the very iawes of the Wolfe that his mouth might be stopped And to the singular comfort of vs that are not by nature Iews hee tells vs that wee also belong to his sheepfold Into which when wee once are receiued and acknowledged for sheepe no power of sinne Satan or death shall bee able to wring vs out of his hands because the Father with whom he is in nature all one is stronger then all The former sixe Sermons containe especially those benefites whereof wee are made partakers by our Sauiour Christ in this life but d Ioh. 11. 25. 26 c the seauenth expresseth our finall triumph ouer our last and greatest enemie Death himselfe Those helpe both to arme vs to the fight and to encourage and further vs in fighting but this crownes vs after victory If the body shall rise againe to glorie we may truely and safelie challenge Death and saâ—e e 1. Cor. 15. 55 Oh Death where is thy sting oh Graue where is thy victorie For if our bodies bee made immortall where is the power of Death become Who then can faint in a battaile the issue whereof will bee so certaine and happy especially if hee remember what gracious promises he hath from God in f Ioh. 14. 15. 16. the eight Sermon of the continuall assistance of the holy Ghost For howsoeuer those glorious matters principally concerne the Apostles yet hath euery Christian his interest in them according to a certaine proportion The Apostles coulde not erre in anie matter of Doctrine No true Christian shall so erre in matters necessarie to his saluation that hee shall
propounded in the first verse and repeated in the second In the former he is set out to vs by that which concerneth the nature of his Godhead and his person in the Godhead For his nature he is first said to haue beene eternall In the beginning Secondly to be God And the word was God Touching his person he is cald the Word or Sonne In the beginning was the Word Secondly his distinction from God the Father and yet his equalitie with God the father is signified when it is said that Hee was with God In the second 3. of the fiue points are repeated iointly in one sentence That the word was eternall equall to God and distinct from God O glorious and admirable mysteries Where are they now that lewdly and prophanely scoffe at Christian Religion because forsooth it teacheth nothing but that which is common and ordinarie Common and ordinarie So strange and extraordinarie are the secrets of the Gospell that no man of himselfe is able to deuise them by his wit or to beleeue them with his heart Take the deepest points of naturall Philosophie so they bee indeed true and a man of good capacitie will quickly and easily be brought to giue assent to the truth thereof because hee hath in him the light of naturall reason whereby they may certainely be discerned But the secrets of Christian religion are such and so farre aboue the reach of humane reason that although you make a man vnderstand them neuer so perfectly yet you cannot possibly make him acknowledge them for truth Truth in philosophie is such as that reason if a man suffer himselfe to be directed by it will enforce him to beleeue it Trueth in diuinitie is such as that the more we hearken to our naturall reason the lesse we are perswaded of the mysteries of religion It is for him and for him onely to incline the heart to the beliefe of those secrets who first reuealed them to be beleeued But what doe I While I labour to set out the excellencie of the Gospell by shewing that it conteineth many strange and hidden mysteries it may bee feared that I driue men away from the hearing and reading of it by the darkeness and profoundnesse of these secrets But be not discouraged brethren I beseech you If they were more obscure and deepe then they are yet who could despaire of sounding the depth therof as long as he may haue so skilfull and able a Pilot What though they be mysteries x 1. Cor. 2. 10 Yet hath God reuealed them to vs by his spirit euen by that spirit which searcheth all things yea the deepe things of God Could not hee y Iohn 11. 37 say the faithlesse Iewes that opened the eies of the blind haue caused that Lazarus should not haue died And cannot hee may wee confidently say that * Psal 8. 2 Out of the mouthes of Babes and sucklings hath ordeined strength because of his enemies that he might still the enemie and the auenger subdue the Rebellion of our corrupt reason bring it into obedience to beleeue his holy trueth Wherefore hath hee reuealed it but that it might bee knowen and acknowledged For your farder incouragement let our Euangelist S. Iohn be taken as an example Art thou young a Hieronym Catalog script in Ioann ad Dan. cap. 9 contr Ioui lib. 1. So was our Euangelist when it pleased our Sauiour to call him to the profession of the Gospell Witnesse the continuance of his life sixty eight yeeres after his Lord and Masters passion But thou hast not beene brought vp to learning What teaching and education had hee thinkest thou who b Mark 1. 19 was trained vp vnder his father a poore fisherman to get his liuing in the sweate of his browes by fishing What time could he haue to goe schoole whose maintenaunce depended on his labour and to whom all the paines he could possibly take would hardly afford some small means of a poore liuing You will say This fauour was extraordinarie Yet so that it was common to him with c Matth. 4. 18 his brother Iames and d Iohn 1. 44 with two other brethren his Countrimen Andrew and Peter But what speake I of two or foure Many and many thousands continually from time to time for almost these one thousand and sixe hundreth yeers haue beene brought to the knowledge and beliefe of these mysteries Is the Lords hand now shortened Doth he not still in mercy vouchsafe vs the meanes of knowledge and beleeuing What doe wee then with these doubtfull thoughts and vnthankefull hearts Away with them Away with them let vs desire and and endeuour to learne and e Ioh. 6. 45. wee shall bee all taught of God Yea with such a teaching as shall enlighten our vnderstanding incline our hearts confirme our memory reforme our affections and continually assure vs both of the truth that we beleeue and of the constant loue of God to vs in our perseuerance in beleeuing With this desire and confidence let vs in the feare of God addresse our selues to the hearing vnderstanding and beleeuing of these glorious mysteries The first whereof for I will handle them as they lie in the Text is this that The VVord was in the beginning Wherein for your better vnderstanding and memory f The course that is held in these Sermons I will first giue the sense of the Text 1. by expounding the words and 2. deliuering the meaning of the Euangelist 2. then I will handle the doctrine by 1. proouing the truth of it and 2. adding exhortation accordingly where it shall be needfull And this course if it please God I will follow in all the rest of the Gospell In seeking out the sense of this Scripture wee must enquire 1. who is meant by the VVord then wee must consider 2. what the Euangeliâ—â—â—aith of him In the former we must see how this tearm the VVord belongeth to him of whom it is spoken Secondly why that name is giuen him in this place In the later part these 2. points are to bee deliuered why it is said The VVord was rather then Hath beene 2. What is meant by those wordes In the beginning g The exposition of the words Who is meant by the Word The first point who is meant by the VVord is easie and manifest namely he of whom the whole Gospell is written Iesus Christ h Epiphan haercs 51. August de haeres cap. 8. 10 Theodor. haeret fabul lib. 2. the Sonne of God the promised Messiah Him the Heretickes Cerinthus and Ebion denied to bee God blasphemously auouching that he tooke his first beginning of his Mother the Virgin Mary Against their false and poysonous doctrine the holy Euangelist teacheth the Church that The word was in the beginning But let the Text it selfe speake Is i Ioh. 1. 1. not he called the Word of whom k Verse 7. Verse 4. Verse 7. Iohn came to beare witnesse At the 4.
that is in Christ hath quickened thee Thou art questionless inlightened Shall I make bold to aske thee a â—ew questions concerning the mysterie of thy redemption the roote whereon the life thou talkest of groweth Wilt thou not abide to be questioned with of these points Heare me a little I doe it not to appose thee but to instruct thee At the least if thou wilt not answere mee yet giue mee the hearing while I open this great secret vnto thee Not that neither Shall thy pleasure lull thee a sleepe that thou canst not heare Shall thy profit carry thee away that thou wilt not see I were as good hold my peace as speake and not bee heard All men are willing and ready to conser of that whereof they haue skill and experience Thou canst not doe a souldiour a greater pleasure then to put him into some discourse of warre How gladly doth a Mariner take occasion to intreat of nauigation So all professions and trades easily fall into speech of that wherein they haue best knowledge Onely in the profession of christianitie the case is otherwise You shall finde many a one I would I might not truely say very many I am sure I may say ouer many that can not indure to speake themselues or heare 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 artes and trades Is it not because they make account they haue some good skill in them Could Christians be so backward to reason of matters touching their saluation but that they are priuie to their owne ignorance in such cases Shall a smith or a shoomaker delight to speake of his craft because he is skilfull in it and shal we hold off and shunne speech of our glorious redemption because but I will say no more for very shame of the world It were not possible we should auoide such communication if we knewe how to carry our selues in it without bewraying our ignorance How then stands the case with vs Are wee not inlightened Then are we not quickened If wee bee in darkenesse we are in death too This this it is be feared is the case of many of vs. There is no life in vs because there is no light in vs With this light wee may search our hearts and discerne whether we be indeede aliue or dead What know I concerning mine owne naturall estate What haue I learned of my first transgression in Adam What feeling am I come to of the horrible corruption where with my soule and body are defiled What vnderstand I of Iesus Christs natures and offices Haue I considered the infiniteness of the loue of God in sending his owne and onely sonne to be my sauiour Am I well instructed in the doctrine of his sufferings Is the value of his inualuable sacrifice magnified by me though not comprehended Let me yet come a little neerer How many are there that do not so much as know what Iesus Christ was what it is to bee iustified what it is to beleeue We are buried in the darknesse of death hauing nothing in vs but the bare conceipt of life I appeale to thine owne soule whosoeuer thou art that wouldest be saued I desire thee not to let mee see the light that is in thee but to looke into thine owne heart whether therebe any there or no. The triall is betwixt God and thee It is in vaine to say thou art inlightened For he knows what is in thee better then thou doost thy selfe And there is no greater argument of thy blindnesse then that thou doost not see it He that begins to see perceiues hee wants a great deale of seeing perfectly But he that was borne blind and continues so knows not that there is any such thing as sight to bee had but onely as hee heares other men talke of it Such is the estate of many professed Christians They haue 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 soundly and throughly either to their humiliation or consolation And yet for I must repeate it againe and often without light there is no life to be had in Iesus Christ How long then will you wander in darknesse When will you approche to life Let it suffice vs that we haue hitherto continued in ignorance yet the light shines vnto vs. Who can tell how soone the Lord will bee weary of waiting on vs and holding out the light of saluation to them that will not see Deceiue not your owne selues with a vaine hope of life as if it could be seized on by groping in the darke Be not wanting to your selues and assuredly yee shall be saued Christ Iesus hath prouided life sor you The same Christ Iesus is ready to shew you the way to it nay hath shewed it to you already if you would haue vouchsaf't to looke toward it And because you are not blind onely but dead also he hath sent vs his seruants and ministers to call vpon you to cry out vnto you to intreat you that you would open your eies and see the light It lies shining vpon your eie-liddes do but lift them vp and it will enter What shall you lose by receiuing sight What will it hurt you to be saued Is any man so hardly intreated to his owne good You shall not trauaile alone in the way to life Behold heere is company on euery 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 roust in darknesse though hee refuse to see the light yet shall that discouer him both to God and men Art thou not ashamed to know that so many see thy blindnesse Art thou not affraid that the Lord himselfe will cast thee into eternall darknesse since thou takest no pleasure in light Rowse vp thy selfe and shake off this drowsinesse that CHRIST IESVS may giue thee light If thou wilt not neuer presse into this and the like places God is not deceiued Thou makest a shew of loue to the light when thou comest hither where it shines Is thy sight dim The light will cleere it Hast thou no sight at all The light will giue thee eies to see withall The light of the sunne appeares not but where there are eies alreadie and those open too But the light of life which is in CHRIST makes eies where it is desired and causeth life in all that are willing to haue it Whereof if any man doubt let our Euangelist resolue him who proceeding to shew vs the effect of the light tells vs that it shines in darknesse as it were offring it selfe to disperse and scatter whatsoeuer hindereth or staieth our full inlightning For though it follow in the later part of the verse that the darknesse comprehends it
Rendez-vous as it were is signified This the Lord had in Iudea and therefore I may safely conclude that this verse is particularly to bee interpreted of the Iewes But the time is past that which remaines the next time of this exercise if it please God To whom c. THE EIGHTTH SERmon vpon the first Chapter of IOHN Verse 11. Hee came to his owne and his owne receiued h◠not c. THere is ordinarily in all men a speciall affectiō to their Country Country-men where they were bred among whom they were brought vp Either because it proceeds from nature who takes her aduantage at the first and settles her selfe in our hearts while there is no resistance or for that it pleaseth God that according to true reason we should think our selues most bound to them of whō we receiued most helpe when wee were least able to helpe our selues From hence it comes that there is a mutuall loue 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 euery one his owne Country-men more then any stranger whatsoeuer Yea the honour that any one getts for vertue learning wisedome or valour redounds to the whole nation insomuch that euery particular man almost thinkes himselfe interessed therein Can it choose then but bee exceeding strange to all men that our Lord should haue so meane intertainement in his owne Country Was it not a matter of greate honour to the Iewes that one of their nation should bee able to doe such admirable things They bragd exceedingly of the Prophets that had liued frō time to time amōgst them VVhat were all they to this one And yet hee came to his owne and his owne receiued him not Neither came hee as an ordinary man that the refusall of him should be no more but a matter of vnkindnesse by neglecting the common bonde of Country-ship but this comming to his owne is of more importance For by His owne as I shewed in my last exercise the place or Country to which he came is signified And not that only as if he had no farder right to it thē the title that euery man hath to the place of his birth and education but by those wordes his owne we vnderstand an especiall interest that he had in that Country To which he came not as a stranger to see and to bee seene nor as an heire to a Lordship of whome the tenants had neuer heard any thing but as one that was famously knowne to be rightfull honour and had long before appointed was lookt for daily to take possession Shall we looke into old Deeds euidences yea better then Deeds euidences auncient records kept most carefully and faithfully in the highest court of Roules where the holy Ghost himselfe is master of the office all the Clarks not only sworne but certainely knowne to be void of ignorance free frō alcorruptiō I will not meddle with the Originall Graunte 〈◊〉 3. 15. from GOD rather signified in a threatning manner against the Deuill then exprest by any way of promise to Adam in Paradise This was too generall and affordes the Iewes no more aduantage of clayme then any other people whatsoeuer because all Chap 9. 26 are Adams posteritie That blessing of Sem is somwhat more particular Restrayning the generall which by reason of Noah the father might seeme to bee common to all three sonnes to one of them onely Blessed bee the Lord God of Sem. But of Sem came diuers not only families but Nations The Assyrians Persians Lydians Chap. 11. 14. 2◠Aramites or Syrians and Hebrewes Which of these hath speciall interest to the promise The Hebrewes by Abraham to whome the promise was directly made that in him all the Families of the earth should bee blessed Abraham also had many Children of whome Ismaell Chap. 12. 3. Chap. 16. 11 was the eldest but the blessing was settled in Isaac In Isaac shall thy seede bee called But wee are not yet certaine Chap. 21. 12. Cha. 25. 2◠23. where to finde this blessing Isaac had two sons by his wife Rebeccah two twinnes Esau and Iacob Of whome God himselfe prophecied to their mother that the eldest should serue the younger And accordingly it came to passe The birthright and the blessing being cōuayed Chap. 27. 3◠from Esau to his brother Iacob We are nowe come where wee may well rest Because the twelue Patriarkes the sonnes of Iacob continued one people without any diuision and except the time of their captiuitie in one Countrey til the time of the Messiahs appearing But for the greater certainty of the truth better directiō for the knowing of him whē he shuld come it pleased God to reueale to Iacob by him to his children that Shiloh he that was to be sent should proceede Chap 49. 10. out of the Loynes of Iudah And as if this had not been enough he leads the Iewes to the house of Dau. in which this deliuerer should be born sit on the throne of his Psal 132. 11. Luk 1. 3◠33. father Dauid for euer 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 bee among the thousands of Iudah yet out of three shall he come forth to me that shall bee Act. 10. 34. the ruler in Israell Of him all the Prophets beare witnes To him all the shadowes washings and sacrifices of Col. 2. 17. Heb. 9. 10. the law belong as to their body and substance by him the Iewes looke for deliuerance to him they had an especiall title Saluation is of the Iewes saith our Sauiour Ioh. 4. 22. Mat. 15. 24 26. And in an other place more strictly I am not sent but to the lost sheepe of the house of Israell in comparison of whome the Gentiles were as dogges Doth not the Euangelist then truly say that our Lorde came to his owne when he came into that part of the world which he had before prepared for his comming whether hee had sent his Heralds to proclaime the time of his comming as it appeares in Daniell where the place Dan. 9. 27. Mic. 5. 2. 〈◊〉 1. of his birth was appointed by Micah as by an Harbinger where Iohn Baptist as his Gentleman vsher had giuen especiall notice of his approach and stood waiting in the streetes to goe to meete him Thus came hee to his owne not stealing in by night or thrusting into some creeke where hee might least bee seene or hiding himselfe in the fardest partes of the lande that were most vnpeopled but sending his Angels to reueale his birth to Shepheardes who Luk 2. 9. without suspicion of any deuise or complot might spread the report of it abroade as they did Directing Mat. 2. 1. 2. wisemen
sacrifice without which there is no forgiuenesse of sinnes to bee had Heb. 9 22. Phil. 2. 10. Neither is that honour Saint Paul speakes of to bee giuen to the name as if the sound of those letters so set together deserued any speciall reuerence or as if Iesus were of more excelleÌ„cy theÌ„ Christ For as I sayd once before then ought wee to esteeme the name of Iesus the sonne of Nun and of the other Iesus the sonne of Iosedeck more then of Christ the sonne of God Surely if any name require bowing of the knee it is that which God gaue himselfe euen Iehouah and the other of the same kind Eheieh Iah But the person is meant when the name is mentioned and the office of being a Sauiour is that to which all honour is due in heauen and in earth and vnder the earth by Angels and men not the Name of sauing which was common to our Lord with other men Why then doth the Euangelist vse this kinde of speech To beleeue in his name would hee thereby note our Lords power vpon which euery one that will bee saued must rest that hee may bee deliuered out of the handes of sinne and death This may seeme the likelier because that miracle of curing the cripple was wrought by the name of our Lord. In the name of Iesus Act. 3. 6. 16. Christ of Nazareth say Peter and Iohn rise vp and walke And where they giue account of their dooing His name hath made this man sound But I rather perswade my selfe that Saint Iohn followes the Hebrewe phrase by which ordinarily the name is vsed for the person Ahraham called on the name of the Gen. 13. 4. Lord. That is Abraham worshipt God and offered vp sacrifize vnto him for as yet that glorious name Iehouah was not knowne I hold it altogether needlesse to Exod. 3. 14. heape vp many examples in a matter out of question Nothing is more common then to haue the name of God taken for God himselfe Let him that hath no light Isay 50. 10. sayth the Prophet Isay trust in the name of the Lord and stay vpon his God The later expounds the former To trust in the name of God is nothing else but to stay or rest vpon God So that the name of God and God himselfe signifie both one thing His name also is often put for his worshippe as when the Priests are sayd to despise Mal. 1. 6. the name of the Lord the meaning is that they prophane his worship as a matter of no worth But this caÌ„not bee intended by the Euangelist For the better vnderstanding of whose meaning after the exposition of the words wee must consider how this verse dependes vpon the former which wee may thus reasonably conceiue The Euangelist in the next wordes before shewed the vnkindnesse and vnthankfulnesse of the Iewes in refusing him that made offer of himselfe vnto them His own receiued him not A strange vnkindnesse that a man so full of grace and power so holy in his life so gratious in his words so mighty in his deedes and that to the benefit of them among whome heeliued should notwithstanding all this bee so peremptorily reiected But was this all I grant it is not nothing to bee iustly condemned of such vnciuill and vnnaturall dealing But there is worse behind to shew the folly of these men in being occasion to themselues of so great a losse If an olde man of fayre lands and great wealth should seeke to bee intertained of his neer kinsmen or friends and not bee receiued would not all the world charge them with extraordinary vnkindnes and condemne them of singular folly for depriuing themselues of so goodly an inheritance and so great an estate as they weresure to haue enioyed by receiuing of him Such was the case in the Iewes refusall of our Sauiour As if Saint Iohn should haue sayd His owne to whome hee came receiued him not but if they had receiued him they had thereby beene made the sonnes of God For that prerogatiue hee gaue to as many as by faith entertained him So that our Euangelist in this one verse both implyes the vnrecouerable losse of the Iewes and all other that refuse him and expresseth the inualuable gaine of all that receiued him whether they were Iewes or Gentiles It seemes a small matter perhappes to many a man not to beleeue in Iesus Christ yea some men thinke it little better then simplicitie and basenesse to rest vpon him If these wretches knewe what is lost by refusing him what is gotten by receiuing him they would run after him with all the haste they can possibly make and imbrace him with both their armes But I will leaue these points to bee amplyfied anone when I haue handled the doctrine that our Euangelist teacheth vs in this place which is briefly this that whosoeuer beleeues in Iesus Christ hath by that beleeuing the honour to bee the sonne of God And because the matter is of so great importance containing the glorie of a true Christian and the meanes of attaining to it let vs I beseech you stirre vp our selues with all diligence to know and doe that which will certainely bring vs to the height of all true felicitie To which purpose I wil diuide my whole discourse into these two parts The prerogatiue to be the sonnes of God The meanes of obtaining it In the former I will first shewe what it is that is heere vouâ—chsaf't vs To he the sonnes of God Secondly that it is a prerogatiue which is amplyfied by the generality of it that it belonges to all that beleeue The later part offers two things to be considered touching the meanes That this prerogatiue is giuen that on our part beleeuing in Christ is required Many other points will fall in here and there but I content my selfe with propounding these that are most generall and easie to bee discerned in the Text. The first point concerning our being the sonnes of God requires that I should shewe some reason why the Euangelist makes choyse of this benefit aboue the rest that being declared I will come to the exposition of the point it selfe Many and excellent are the blessings which it hath pleased God of his infinite mercy to bestow vpon vs in his sonne Iesus Christ He saues vs from our sinnes He reconciles vs Mat. 1. 21. Rom. 5. 10 1. Cor. 1. 30. to God He is made vnto vs wisedome righteousnesse and redemption When should I make an ende if I should recite euerie particular The question is why Saint Iohn passing ouer all other benefittes receiued by him mentions this rather theÌ„ any other What if we say he made especial choise of this because it is the greatest Surely wee shall say no more then is true and not vn likely For how could the Iewes be more iustly coÌ„demned the hearts of all men more inflamed with the loue of faith or the kindnesse of our Lord more