Sermons Upon John 1 — Anthony Wotton

Sermons Upon John 1 · Anthony Wotton

THE EIGHTTH SERmon, vponupon 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 louelove 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, eueryevery 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 eueryevery particular man almoſt thinkes himſelfe intereſſed therein. Can it chooſe then, but bee exceeding ſtrange to all men, that our Lord ſhould hauehave 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 eueryevery 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. 26are 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 onelyonly. 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. 11was 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 cō uayed 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 from the Eaſt, by whome Herod, and all Ieruſalem might bee informed, that hee was come; ſhewing himſelfe by the ſpace of three yeeres, and an halfe, to al his country-men in thoſe partes, with ſuch a grace, and autority in his teaching, that the Phariſes Mat. 7.were nothing to him; with ſuch power, and commaunde, in working miracles, that the windes and Seas obayed him; ſickneſſe at his worde gaue place to health, blindneſſe to ſight, yea death was forced to reſigne vp his poſſeſſion, to life. VVee hauehave ſeene his comming: Lette vsus take a view of his intertainement.

His owne receiued him not, Perhaps not with ſuch ſignes of ioy, ſhewes of triumph, and ſignifications of obedience, and ſubiection, as in ſuch a caſe it was fit, & neceſſary, they ſhould hauehave done. There might hauehave bin ſome excuſe for them, if they had fayld in the manner of his intertainement only. They were vnderunder the Romans gouernment, and durſt not be knowne of any other King they lookt for, till they might ſee him in the field with banners diſplayed, profeſſing himſelfe to bee in armes, for their deliuerance. But they would not at all receiue him. This behauiour cuts off al excuſe, and laies them open to a iuſt imputation of rebellion. But heere wee muſt firſt call to minde, that by His owne, not the place, as in the former part of the verſe, but the perſons, to whome he came, are ſignified. Secondly, let vsus, in a word, or two, conſider their refuſall of him; What is meant by not receiuing him: why the holy Ghoſt vſeth this word of the Iewes, whereas he had ſaid no more of the world in generall, but that they knewe him not. The Iewes receiued him not. Did they not receiue him? They flockt after him, in multitudes; they came to him far, & neere, to be cured by him, of al kind of diſeaſes: they acknowledg'd 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 hauehave made him a king. How thē is it ſaid, that they would not receiue him? To receiue a meſſenger, that comes from a Soueraigne Prince to his ſubiects, is not only to ſuffer him to come a-ſhore, to let him hauehave entraunce into the Citty, to entertaine him with good cheere, to Iodge him well, to giuegive him ſome preſent, to honour his perſon, but eſpecially to accept of his meſſage, and to performe that, which he requires of them, in his Lord, and maſters name. If they be wanting, in theſe later duties, let the former be done in neuer ſo good ſort, they may iuſtly bee charg'd with not receiuing him, that comes. Shal I make it plaine by an example of the like nature.

Iohn Baptiſt (as our Euangeliſt hath taught vsus) was ſent to beare witneſſe of the light, that all by him might beleeue. Was he receiued by the Iewes, or no? If you looke to his outward entertainement, you ſhall find, that hee had all the kindneſſe ſhewed him, that hee woulde admitt of, and might hauehave had much more, but that he continually refuſed it. Neither was this from the teeth outward, in ſhewe without ſubſtance, but from the very affection of their heartes, which were ſette on him, ſo that hee might hauehave ledde them like children, whitherſoeuer hee woulde. But what ſay you to the ground of his meſſage, the ende of his embaſſage from God to them? Did they receiue him or no? Did they beleeue, by meanes of him? If they did not; howſoeuer they accounted of his perſon, they receiued him not. For the receiuing of him, was the entertaining of his meſſage, that hee brought, by beleeuing that Chriſt was the light, and reſting vponupon him to bee inlightned. It is not hard now to vnderſtand, what is meant, in this place, by not receiuing. And if it were; the Euangeliſt makes it plaine, and eaſie in the next verſe; where Ver. 12.hee expoundes receiuing to bee beleeuing in his name. So that not to receiue Chriſt, with which fault the Iewes heere are charged, is, not to beleeue in him. VVhat that is, I hauehave already ſhewed in parte, and muſt handle it againe, when I come to the expounding of thoſe wordes. In the meane while, lette vsus holde this for a certaine truth, that to receiue Chriſt, is to beleeue in his name, and that the Iewes are challenged for not beleeuing therein.

The world was accuſed of ignorance, by our Euangeliſt. The worldknewe him not. The Iewes, his owne people, hauehave a farder matter layed to their charge, that They beleeued not in his name: whence ariſeth this difference? VVas it enough for the worlde to hauehave knowne him? VVere the Iewes free from ignorance of him? Neither of both. For they only hauehave the prerogatiue to bee the ſonnes of GOD, that beleeue in his name. The Deuills knewe him to bee the holy one Luk 4. 34. Mark. 3. 11.of GOD; yea, the Sonne of GOD, and made open profeſſion of that their knowledge: as Saint Iames alſo Iam. 2. 19.teſtifies of them, They beleeue, and tremble, to their farder condemnation. And for the Iewes, the Apoſtle Peter giues this teſtimony of them, That, Hee knewe, Act. 3. 13. 14. 15.their betraying, and denying of Ieſus in the preſence of Pilat, their preferring a murderer before him, and their killing of the LORD of life, proceeded from ignorance both in the common ſorte, and in their gouernours. Then it coulde not hauehave auayled the Gentiles to hauehave knowne him, without they had alſo beleeued in him; and the Iewes not beleeuing, was of ignorance. Yet of the former the Euangeliſt ſaith, They knewe him not: of the later, They beleeued not in his name. In both, hee ſpeakes moſt wiſely, and fitly. The very firſt ſteppe to belieuing in Chriſt, is the acknowledging of him to be ſent from God. Of this, his many, and glorious miracles gaue ſo manifeſt, and certaine proofe, that the mouths of children were filled with his prayſes; Hoſanna to the Mat. 25. 15. 16Sonne of Dauid. Therefore if the world would not take knowledge of our Sauiour, what excuſe remaines there for them? How can they bee charged with any leſſe? How could they be ignorant of ſo much?

Now the Iews were faulty in an higher degree. They knewe of olde, that there was a deliuerer to come; that the time appointed for his commong was expired: they heard eueryevery day the Sermons of …. Baptiſt, who aſſured them, that the kingdome of God was at hand; that hee, whom they, and their Fathers had ſo many yeeres lookt for, and longed for, was in the midſt of them: and that nothing might be wanting to their full inſtruction, hee pointed out the perſon with his finger; This is he, Behold Ioh. 1. 26. 29.the lambe of God. But what belongd to the matter, that they might hauehave benefit by this deliuerer? I ſee the man, I heare great commendation of him, I find my ſelfe wel …ffected to him; but what is all this, if I know not how to make vſe of him, of his power, and skill, to mine own helpe? It is all one, as if I had a boxe of moſt precious oyntment in my hand, which I knew to bee very ſoueraigne, but vnderſtood not how it is to be applyed. To ſhut out this excuſe, remember what Iohn Baptiſts office was. He was ſent to beare witnes of the light, that all men through him might beleeue. Cal to minde how faithfully Ioh. 1. 7. Act. 19. 4.he demean'd himſelfe in it. Iohn verily baptized with the baptiſme of repentance, ſaying vntounto the people, that they ſhould beleeue in him, which ſhould come after him, that is in Ieſus Chriſt. This being the eſtate of matters among the Iewes, while our Lorde was here vponupon the earth, were they not iuſtly to be blam'd, for not beleeuing? Or could they plead ignorāce, for excuſe? It is true indeed, that they knewe him not to bee the Lorde of life. But this ignorance proceeded of wilfulneſſe, and preiudice. What can they ſay for themſelues? Did they not knowe, ſuch an one was to come? They had it continually in their mouths; it was the hope of their life, the ioy of their heart, the glory of their nation, whereof they were not a little proude. But they knewe not, that this was hee. But they might hauehave done: nay, they could not hauehave choſen but hauehave knowne, if they had not wilfully ſhutte their eies againſt the light of his miracles, and ſtopt their eares againſt Iohns teſtimony of him. Therefore doth our Euangeliſt, worthily charge them with not beleeuing in his name, whom Iohn teſtified and his owne works declared to be the Sauiour, that was promiſed to Iſraell.

This then is the point, that the Euangeliſt offers to our conſideration in theſe wordes; that the Iewes, beeing the peculiar people of GOD, to whome the Redemption, that was to bee wrought by the Meſſiah, firſt and principally appertained, refuſed to accept him for their Sauiour: It were infinite almoſt, I will not ſay to ſet out, but to ſet downe the ſeuerall iniuries, they did him, the indignities they offered him, through the whole courſe of his life, and miniſterie amongſt them. His daily working of miracles was imputed to vaine glorie, as if hee ſought by them to make himſelfe famous in the eies of the world. This vile conceite, his owne kinſmen had of him. Depart hence (ſay they) and goe into Iudea, Ioh. 7. 3. 4.that thy Diſciples may ſee the workes, that thou doeſt. For there is no man, that doth any thing ſecretly, and he himſelfe ſeeketh to bee famous. If thou doe theſe things, ſhew thy ſelfe to the world. Yea, that diuine power, by which hee caſt out Diuels, was maliciouſly, abſurdly, and impiouſly Mat. 12. 24.aſcribed to Beelzebub the Prince of the Diuels. His familiaritie, and kindnes in conuerſing with them, and applying himſelfe to their humours, as farre as lawfully hee 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 ſpeake of the monſtrous blaſphemies, they often vttered againſt him? That, Hee was a Samaritan, that hee had a Diuell. Yea they Ioh. 8. 48.were not aſhmed nor affraide (O the admirable patitience of God, waiting for their repentance!) to iuſtifie themſelues to his face, in ſuch horrible profaneneſs. Say wee not well (I quake to repeat it) that thou art a Samaritan, ver. 52.and haſt a Diuell? And leaſt any thing ſhould bee wanting to the height of all impretie, they adde by and by after, Now know we that thou haſt a Diuell. The Diuell himſelfe his profeſt enemie, that cōfeſt he knew him to be the Son of God. His owne people, for whoſe ſake he came into the world knew that hee had a Diuell. What ſhould I ſay, or imagine? Whence ſhould ſo de…eſtable, & damnable a ſpeech proceed? Are men? Are the Iewes? Are Chriſts owne people, worſe then the Diuell?

But I will not preſſe theſe things too farre, becauſe they are a degree beyond the not receiuing of him, whereof the Text ſpeakes. If they had behaued themſelues toward him in generall, as kindely, and dutifully as ſome in particular, did now and then, vponupon occaſion, all had bin nothing, as long as they receiued him not by beleeuing in his name. Saul woulde hauehave offered ſacrifice to God (I take it at the beſt) of the fatteſt, and faireſt of the Amalakites cattell. But obedience is better then ſacrifice. He ſhould hauehave hearkened 1. Sam. 15. 22.to the voice of the Lord by Samuel, and hauehave ſlaine them all. What ſhall wee giuegive the Lord? ſay the people. Thouſands of Rammes? ten thouſand riuers of Oyle? The firſt borne, the firſt fruit of our bodies? Doe iustly, (ſaith the Mic. 6. 7. 8.Prophet) LoueLove merciemercy. So much doth it concerne a man to humble himſelfe to the will of God. But this beleeuing was a matter of very great importance; becauſe vponupon it depended all hope of deliuerance, by the Meſſiah. All diſobedience, and ſinne, is liable to damnation, but yet there is poſſibilitie of forgiueneſs, though the tranſgreſſion bee exceeding great. OnelyOnly this one ſinne, of not beleeuing, makes a man vtterly vncapable of any Ioh. 3. 29.fauour, as long as hee continues in it. In the maladies of the bodie, though the meanes of Phyſick be not vſed; yet oftentimes the ſtrength of nature ouercomes the malice of the humour and recouereth the Patient. It is not ſo in the diſeaſes of the ſoule, where the corruption eueryevery day increaſeth, & the fault once cōmitted, as it were the hurt receiued, admits no cure, but by pardon. An eaſie cure, I confeſſe, & a ready: So much the greater was their obſtinacie and folly) that I may ſpeake of them as fauourably as may be) that would not imbrace ſo certaine, and ſo preſent a remedy.

But this will the better appeare, when wee vnderſtand more fully, what it is to beleeue in Chriſt. In the meane while, I will onelyonly put you in minde, to conſider a little with your ſelues of this matter. I am out of doubt, eueryevery one of vsus condemnes the Iewes; and not withou… cauſe: Let vsus take heede that we giuegive not an heauy ſentence againſt our owne ſelues thereby. We hauehave offer of ſaluation, by the ſame meanes: wee doe, or may know more, then they could, of the particulars thereto belonging; and namely of that, which is required on our part, to beleeue in his name. It is not our aſſenting to the truth of the doctrine in generall; our particular knowledge o… the courſe of mans redemption; our magnifying the miniſters of the Goſpell, as the Iewes did Iohn Baptiſt; our miſlike, & deteſtation of Popery; that can be ſufficient to the ſauing of our ſoules. I grát, we go beyond the Iews in acknowledging thus much, & in approuing of it. But there is more required to the pardon of our ſins, & obtaining a right to heauē. We muſt beleeue in the name of Chr: if we do not, it ſhall profit vsus little, that we know ſo much. The Luke 12. 48.ſeruāt that knoweth his maiſters will, & doth it not, ſhalbe beaten with many ſtripes. What hauehave we but a bare knowledge of the Goſpel? Yes, you wil ſay, we beleeue too. Do we indeed beleeue, that there is no life, nor ſaluation, but by faith in Chriſt? and yet beleeue not in him, that we may be partakers of them? What? Doe we not care, whether we be ſaued or no? It is impoſſible we ſhould be ſo deſperate: Queſtionleſs howſoeuer we deceiueour ſelues, we do not ſo much as giuegive credit to the truth of the Goſpell. But of this too much; beeing not intended by the Euangeliſt.

It followeth, But to as many as receiued him, to them Verſe 12.he gaue Prerogatiue, &c. Great was the Iewes vnkindneſs, that reiected our Sauiour Chriſt, when hee offered himſelfe ſo friendly to them, for the procuring of their ſaluation. Hee came to his owne, and his owne receiued him not. Was he therefore vtterly refuſed by all? Our Euangeliſt in theſe verſes implyes the contrarie: ſhewing what priuiledge they got, who receiued, and entertained him by faith. They became the ſonnes of God, by beleeuing in his name. Being borne not of bloud, &c. but of God. So that the former of theſe two verſes ſets downe the eſtate of them, that receiued him, that they were the ſonnes of God. The later ſets forth the point more at large, declaring their birth to bee of God. In the handling of them, I will keepe mine ordinarie courſe; Firſt to ſpeake of the wordes, as neede requires: then to deliuer the Euangeliſts meaning.

Concerning the wordes, 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, Prerogatiue, and to bee. Not Prerogatiue, ſay our Rhemiſts, but Power; not to bee, but to bee made: and vponupon theſe wordes ſo interpreted, they build the Doctrine of free will. Beſides theſe two, there are alſo two oother wordes, which are ſomewhat doubtfull for their ſignifications, in the later part of the verſe. What it is To beleeue in; what is meant by his name. For the better conceiuing of the Euangeliſts meaning, I will firſt inquire, how theſe verſes depend vponupon the former: Secondly, what it is, that Saint Iohn would teach vsus by them.

Of tranſlations a man may ſay, as of potions: that if they bee not carefully, and faithfully prepared, they may kill, in ſtead of curing. For although ſomtimes, a man of a ſtrong conſtitution, by the benefit of nature, ouercomes the danger of ſuch an accident: yet where one eſcapeth, many periſh. I…falls out ſo in erronious tranſlations: ſome by skill in the Originall, can correct the error, when they reade; other (though but a few) diſcerning ſome contrarietie, betwixt ſome one or two places, and the generall courſe, that is helde in the ſcripture, can with wiſdome reiect that, which with reaſon they cannot receiue. Thoſe, whom God wil hauehave eſpecially preſerued, hauehave alſo a farder teaching of the ſpirit, by which they are kept from approbation of that, which might ouerthrow their beliefe and ſaluation. All theſe are but a ſmall number in compariſon of the multitude of them, who like fiſhes ſwallow vp the hooke with the baite, and feede on Rats-bane, as if it were ſugar. VponUpon ſuch our Rhemiſts ordinarily worke, by that corrupt, and poiſon-full tranſlation of the new Teſtament; wherein, either they take aduantage of former errors, where they finde 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 Geneua, expreſſe the worde, that our Euangeliſt here vſeth, by Poteſtatem, Power. This interpretation the Rhemiſts willingly embrace, & thruſt it vponupon their followers, and commend it to all that will beleeue them, that they may thereby lay a foundation for free will to ſtand vponupon.

Neither are they contented heerewithall: but in the ſecond edition of their ſaid Teſtament, printed at Antwerpe, Anno 1600.after their returne to Doway, they condemne the Truth, to eſtabliſh their Error. For in the margin, at this verſe, thus they write. Bezafalſely tranſlateth dignitatem, for potestatem. I wonder, and can not certainely reſolue, what the reaſon ſhould bee, why theſe Engliſh Papiſts, ſhould forbeare to finde fault with our Engliſh later tranſlations and laſh out ſo againſt Beza. He tranſlates Dignitatem, we prerogatiue. Doth it more concerne your ignorant Lay Engliſh, to know what is amiſſe in Beza, whome ſome of them (perhaps) neuer heard of, fewe of them are able to vnderſtand, none of them almoſt will vouchſafe to reade, or may without leaue, then to be taught, what is faulty in the Engliſh, which is in eueryevery mans hand, and ſight? But Proteſtants make great account of Bezas tranſlation. And great cauſe they hauehave ſo to doe. For although it bewray the infirmitie of man in ſome places; yet it hath brought exceeding great light, to the true vnderſtanding of the Scripture. Could you hope that any Proteſtant, woulde bee ſo ſimple, as to condemne a man ſo famous in the Church of GOD for his learning, and pietie, vponupon the bare word of a few Popiſh Prieſts? They, that are able to examine the matter, will cleere him, and caſt you. They that hauehave no ſuch skill, muſt needes bee voide, not of grace onelyonly, but of reaſon too, if they will bee perſwaded, againſt the truth commonly helde in all proteſtant Churches, by a ſimple affirmation of men, whome they know not, who neither can, nor offer to bring any proofe of that, which they confidently auouch.

But it is not my purpoſe to enter into any commendation or defence of Beza, farder, then it concernes our owne tranſlation; which can not bee iuſtified, if his bee condemned. You ſay Beza tranſlates falſely, becauſe hee interprets the Greeke Worde, dignitatem. foreignIf the tranſlation bee falſe in Beza, or our Engliſh, it is either becauſe the worde will not beare 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 meane by Dignitie, or wee by Prerogatiue, but an Honour, and Autoritie, or Right, by which wee are the ſonnes of God? So did Eraſmus expound it, before Beza, Eraſmus in Pa…aphraſi …d hun… locum. Immanuell Saa…n Ioa. annot. ad hunc locum. Rom. 13. 1.a man of no meane skill in the Greeke tongue. So ſince Beza, one of your owne ſide a famous Ieſuite Immanuell Saa; Autoritie, Dignitie, Preheminence: and for proofe of his interpretation, he brings that place of Saint Paul; Let eueryevery ſoule be ſub…ect to the higher Powers; for there is no power but of GOD. Heere the worde tranſlated Powers, and Power: in his Iudgement ſignifies Autoritie, or Dignitie; and, by a trope, them, Metonymia Adiuncti.that are in Autoritie, Honour, or Dignitie. Palacius, an other of your owne men, ſomtimes Diuinitie Reader Mi…hael Palacius ad Ioa. cap. 1. Enarrat 28. §. I am …ero.in the Vniuerſitie of Salamonca in Spaine, hauing recited diuers Interpretations of this worde, at the laſt concludes, that the moſt naturall ſenſe of it, in this place, is to take Poteſtatem, power, for Dignitatem, Prerogatiue; and hee addes a little after, that if wee tranſlate as the vulgar Latin hath it, Potestatem Power, the Eſt ſenſus ſubobſ…urus.ſenſe will be ſomwhat obſcure.

You heare the iudgement of ſome learned Papiſts; ſhall I confirme the point by the Autoritie of ſome ancient writers? Cyril expounds Poteſtatem, to bee Dignitatem; that is, hee ſhewes, that the worde vſed by the Euangeliſt in Greeke (wherein alſo Cyrill writ) ſignifies as much, as Prerogatiue, or Honour; and to this Cyril. in Ioa. lib. 1. cap. 3.purpoſe is hee alledged by Palacius; who ſeconds this Iudgement of Cyrill, with the cōſent of Eraſmus, though hee will not name him. If all this waigh nothing with our Rhemiſts; yet I am ſure they will bee aduiſed, how they diſlent from Gregory the great, a Saint (as they would hauehave it) of their Church; indeed a learned and holy man, a Biſhop of Rome, the firſt of that name. Let vsus heere how he takes the place? He gaue them (ſaith Gregor. in Ezech homil. 6.Gregorie) this Dignitie, and Excellencie. Dignitie, and Excellencie? What is that, but Prerogatiue? If Beza tranſlate falſely, what doth Gregory? Doe you not wound him, through the others ſides? How ſhall the one bee acquited, if the other bee condemned? For howſoeuer Gregory makes not profeſſion to tranſlate the place, as Beza doth: yet hee giues vsus his iudgement of the ſignification, and ſenſe…, by alledging it in thoſe wordes. And ſurely all the Autors, that I hauehave hitherto brought, ſerue as well to ſhewe the meaning of the worde in this Text, as the ſignification of it in generall. To which may be added for farder proofe of the matter, the iudgement of all them, who tranſlate, or expound it, Autoritie, or Right: and in a worde, of all them, that acknowledge the Hugo Cardinall Dionyſ. Carthu. Toletus Maldonatus.Euangeliſt to ſpeake in this place, not of power, refting in man, after grace receiued, to make himſelfe the ſonne of God, but of his actuall being the ſonne of God, immediately vponupon his beleeuing, or hauing of grace. And of this minde are moſt of the late Interpreters, among the Papiſts themſelues. Yea, Maldonat a great man, and a …oan. Maldonat ad hunc locum.principall Ieſuite, not many yeares ſince, Diuinitie Reader in Paris, can not chooſe, but confeſſe, that by power, as they tranſlate it, right is ſignified. And when hee had propounded our interpretation (I meane for the ſenſe) all the reaſon, hee could finde, to refuſe it, was no more, but this, that hauing formerly liked of it, afterward hee grew into miſlike, becauſe he found it in a certaine hereticall Interpreter. He ſaith withall indeede, that hee did better conſider of it: But hee, that aduiſedly markes, what his better conſideration affords, may eaſily diſcerne, that he had more will, then reaſon, to diſſent from him, whom he ſtanderouſly calls an heretike.

It appeares then, by the iudgement of the Papiſts themſelues, and of ſome ancient writers, that the worde in this place, both for the nature of it, and the ſenſe of the text, may well bee tranſlated, Dignitie, or Prerogatiue. But for the better cleering of the matter, and to make way for my anſwere to theſe Rhemiſts, touching free will (whereof when I come to handle the Doctrine) I thinke it not amiſſe, to take a little more paines, in deliuering the ſignifications of the worde. All which may bee drawne to two heads. Autoritie, and Power. Of the former, the Rhemiſts afford diuers examples. I am a man, (ſaith the Centurion) Mat. 8. 9.ſubiect to Autoritie. They might as well hauehave ſaid power, as they doe three or foure times together, in an other place; Let eueryevery ſoule bee ſubiect 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 reade them at your leaſure, in theſe places. Luke 17. 8. Act. 9. 14. & 26. 10 12. 1. Cor. 15. 24. 1. Theſ. 3 9. Somtimes they tranſlate the worde Potentates; that is, ſuch as hauehave Autoritie, and beare rule, whether lawfully, or vnlawfully. When they ſhall bring you (ſaith our Sauiour 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 vnlawfull Autoritie wee hauehave example where the Apoſtle ſaith, that, Our wraſtling is not againſt Ep … 6. 1.fleſh, and bloud, but againſt Princes, and Poteſtates; meaning, as it is plaine by the next wordes, the euill ſpirits, or diuels. Of whome, ſpeaking in an other Epiſtle, hee ſaith, that Chriſt ſpoiled the Principalities Col. 2. 15.and Poteſtates. VnderUnder this ſignification I comprehend all thoſe texts, where, by this worde, lawfulneſs to do this, or that, is vnderſtood. For example; our Lord ſaith, Hee hath power to lay downe his life, and Ioh. 10. 18.power to take it vp againe. What power was this? Lawfull Autoritie; that hee might doe it, without any ſinne, or diſobedience to GOD his Father. So the Apoſtle ſaith of himſelfe, and Barnabas; that, They 1. Cor. 9. 3. 4.had power to eate, and drinke, power to leade about a wife; namely, it was lawfull for them. In this ſenſe, our Rhemiſts once tranſlate it Libertie: Take heede leaſt perhaps this your libertie (ſay they) become an offence 1 Cor. 8 9.to the weake. Our tranſlation hath Power. All is one in effect: Libertie, or Power, ſignifies there a lawfullnes to eat that meat, which was dedicated to Idols: Although the Apoſtle indeede, in that place, ſpeakes but vponupon ſuppoſition, the thing as it is manifeſt being vnlawfull in the Idols temple, whereof hee there intreateth.1. Cor. 10. 21.

When the worde ſignifies Power, it is put for abilitie to doe ſomthing, as theſe examples ſhew: He gaue them Mark. 3. 15.power, to cure diſeaſes, and to caſt out Diuels. This was that, which Simon the Sorcerer would hauehave bought of the Apoſtles. GiueGive me alſo this power (quoth he) that on whomſoeuer Act 8. 19.I lay my hands, hee may receiue the holy Ghoſt. So may wee vnderſtand that place, where the cheefe Prieſtes, Scribes, and Elders askt our Sauiour, by what power, hee did thoſe things. And this interpretation Luke 20. 2.agrees very well with the blaſphemie of the Phariſes, who affirmed, that Hee caſt out Diuels, Mat. 12. 24.through Beelzebub, the prince of the Diuels. If wee tranſlate it Autoritie, both the worde and the ſenſe will beare it.

But whereſoeuer it may bee tranſlated Power, it neuer ſignifies freewill in any place of the Scripture. That I may make good this point, I muſt craue a little leaue of you, to examine ſome eſpeciall texts of the new Teſtament, which ſeeme to require, or admit that ſignification. It will not bee loſt labour, to beſtowe ſome time, and paines, in a matter of ſo great importance. The firſt, and I thinke the principall place, that hath moſt ſhew of free will, is that which I brought out of this Goſpell; where our Lord tells the Iewes that hee had power to lay downe his life, and power to take it againe. Ioh. 10. 18.I ſaid before, that this power, was lawfull Autoritie. But I ſaid it onelyonly; which for the preſent occaſion was ſufficient: now it ſtands mee vponupon to proue it. Which how can I better, or certainlyer doe, then from the Text it ſelfe? Our Sauiour ſpeakes in the later part of that verſe, of a commandement, that hee had receiued from his Father; for the doing of that, which hee ſaith there, hee had power to doe. Now that, which a man doth by Commiſſion, hee doth by lawfull Autoritie: that which hee doth by commandement, is not left to his choiſe, to bee done, or vndone, at his pleaſure. If our Lord had meant to ſhew his free will in this caſe, either hee woulde hauehave made no mention at all of any Commandement; or at leaſt, hee would hauehave ſaid, that his Father had giuen him Commandement, to doe what hee liſt in the matter; eyther to die, or not to die; either to liue againe, or not to liue againe. And yet, to ſay the truth, I doe not ſee what reaſon there is in ſuch a ſpeech; I hauehave commandement to doe what I liſt: Nay rather I hauehave libertie, or at the moſt commiſſion.

Let vsus examine the matter, ſomwhat more particularly. Is it true, that our Sauiour CHRIST had ſuch libertie, as, vponupon this grant of free will, muſt needes inſue? I will not aske, how it can ſtand with the commandement, hee names; that was toucht before. Was it in his choiſe, whether he would die or no? And when he was dead, whether he would liue againe or no? I ſuppoſe, no man will bee haſtie to affirme the later, whatſoeuer hee may imagine of the former. For the Apoſtle Peter, a…oucheth in plaine Act. 2. 24.tearmes, that it was vnpoſſible hee ſhould bee held by Death. Nether was there leſſe neceſſitie of his death, then of his Reſurrection (I ſpeake of both in reſpect of the euent). And therefore himſelfe tells the two Luke 24. 26.Diſciples; that it could not bee, but that he muſt hauehave ſuffred ſuch things; which hee confirmes afterward to all the Diſciples, ſomwhat more generally: Theſe are the wordes (ſaith hee) which I ſpake vntounto you, while I was yet with you, that all must bee fulfilled, which is written of mee in the Lawe of Moſes, in the Prophets, and in the Pſalmes. But the handling of this point belongs to an other place; thus much by the way. It will bee obiected perhaps, that the former part of our Lords ſpeech ſeemes to prooue, that hee ſpeakes of the freedome of his will, becauſe hee ſaith, that No man takes his life from him, but hee layes it downe of himſelfe: whereas if he had not his choiſe, whether hee would die or no; his life were taken from him, and not not laide downe by himſelfe. But who ſees not, that our Sauiour ſpeakes of the malice, and craft of men, which hee could eaſily hauehave withſtood, or preuented, by many meanes, but that hee had vndertaken to yeelde himſelfe into their hands. That power remained ſtill in him, by which hee could hauehave defeated them of their purpoſe, and preſerued his owne life, had hee not willingly made himſelfe ſubiect vntounto 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 bee, to die or not to die: But (in the euent) it could not poſſibly fall out, that hee ſhould eſcape. But of this place enough.

There is an other, in this ſame Goſpell of the like nature; where Pilat, at the arraignement of our Lord, ſaith thus to him; Knowest thou not, that I hauehave power to crucifie thee, and power to looſe thee? Doth Pilat meane Ioh. 19. 10.hee had freewill? No ſuch matter: But that he had autoritie, and that it lay in his hands, to acquite, or condemne him. This, our Sauiours anſwere ſhewes; Thou couldeſt hauehave no power ouer mee (ſaith hee) except it were giuen thee from aboue. Our Lord doth not meane, that hee could not hauehave freewill in this caſe, vnleſſe hee had it from God; but that himſelfe, had neuer bin at Pilats diſpoſition, except God had before hand ſo appointed, to deliuer him into his hands. This is that which the Apoſtles profeſſe in their Sermon to the Iewes, that hee was deliuered, by the determinate Act. 2. 23.counſaile, and foreknowledge of GOD. Which afterward is repeated in their praier, & ſpeciall mention made of Pilat, Herod, the Gentiles, and the Iewes; who are ſaid Chap. 4. 27. 28.to hauehave gathered themſelues together againſt Ieſus, To doe whatſoeuer the hand, and the Counſell of GOD had determined before to bee done. What reaſon is there then, to vnderſtand the worde in this place, of freewill?

In the booke of the Acts, there are two texts, that ſeeme to leane this way, toward freewill, ſignified by the worde heere vſed. It is not for you (ſaith Chriſt) to know the times or the ſeaſons, which the father, hath Act. 1. 7.put in his owne power: How hath the father put the times, or ſeaſons in his power, but by reſeruing all Autoritie to himſelfe, to appoint them, according to his owne will, and to giuegive men ſuch notice of them, as hee thinkes good? But the other place is ſomwhat harder. Ananias (you know the ſtory) hauing ſold a poſſeſſion, kept away part of the money, for which he had ſold it, and brought a certaine part to the Apoſtles, making ſhew, as if that had bin all, that hee receiued for it. Peter reprouing him for this grieuous hypocriſie, reaſons thus with him; whiles it remained, appertained it not to thee? And after it was ſolde, was it not in thine Chap. 5. 1. 2. 3. 4owne power? Heere, by Power the Apoſtle may ſeeme to note, that it was in his owne choiſe, to diſpoſe of it, as pleaſed him. And ſurely this followes vponupon the Apoſtles ſpeech. But the worde rather ſignifies, that hee had full autoritie ouer it, as were after the ſale, as before, to doe what he would withall. Was it not in thy hand? Mighteſt thou not lawfully hauehave retayned the whole ſumme? For if we vnderſtand the ſpeech of his free will, ſo hee may bee ſaid to hauehave it in his power, though it had bin due to the maintenance of the poore? But the Apoſtle would ſhewe him, that there was no reaſonable excuſe for his ſinne; becauſe it was not a matter, that lay vppon him by any Commandement, or lawe: but a thing that proceeded from his owne choiſe, whereas lawfully hee might hauehave done otherwiſe.

Theſe are the principall places, and in a manner all of them, which (as farre as I am able to diſcerne) …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 onelyonly; 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 hauehave 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 hauehave 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. OnelyOnly 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 vsus, 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 …arder, and greator honour, then being a ſonne, would not hauehave vſed a word fit for that purpoſe, and namely Heyre, but hauehave cōtented himſelfe with the common worde ſonne…? The Apoſtle Paul, when hee had honoured them, that Rom. 8. 17.truely beleeue in Chriſt, with the title of ſonnes, and as i… 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 haueſpokē as S. Paul had done before him, or hauehave 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 onelyonly hauehave Power, Autoritie, or Right to bee; as if they were not ſo vponupon 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 vsus, 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 vsus 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 louelove to God proceeded not from that ſpirit of his, by which wee receiued faith, and which teacheth, and ſtirreth vsus 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 hauehave this ſpirit of louelove. And why, or how, doe wee, or can wee louelove God, but in reſpect of his fatherly kindneſs to vsus in Ieſus Chriſt? we louelove, becauſe we are ſonnes; we are not made ſonnes, becauſe wee louelove 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 hauehave found two things, that wee lookt for; and lighted vponupon 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. Secōdly, the other word notes our preſent eſtate vponupon beleefe, that we are the Sonnes of God; not our poſſibility, that we may be, if we vſe the grace we hauehave receiued, well. In this ſearch, the word Sonne, offered it ſelfe to vsus 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, becauſe I ſpake of it ſomewhat largely, vponupon the firſt occaſion, that offered it ſelfe, in this Goſpel at the ſeauenth verſe. That all men through him might beleeue. The breefe o… Verſe. 7.that, which then was deliuered, touching this point, is this; that To beleeue, is an action, either of the vnderſtanding, or of the will. The former, that is, Beleeuing as it hath place in the vnderſtanding, is either an holding of ſome point, as a truth ingraffed in vsus by nature; as, wee beleeue there is a God: or an aſſenting to ſome thing reuealed, vponupon the credit of him, that reueales it; as, wee acknowledge the Scripture to be the worde of God, and eueryevery thing in it, to be ſure, and certaine; according as wee are perſwaded by the holy Ghoſt, to whome wee giuegive abſolute credit, vponupon his owne worde. The other Beleeuing, which is ſeated in the will, and ariſeth from the former in the vnderſtanding, is a reſting vponupon, or truſting to ſome perſon, or thing, for ſome benefit to be obtained thereby. So the Reubenites, Gadites, and the halfe Tribe of Manaſſeh, when the Hagarenes made warre 1. Chr. 5. 18. 19 20.vponupon them, truſted to God for ſuccour, and were holpen againſt them, with a glorious victory. But the children of Iſraell would not truſt to him, or rely on him for food, in the wilderneſſe; Therefore fire was kindled in Iacob. (as it is in the Pſalme) and alſo wrath came vponupon Pſa. 78 21 22Iſraell; Becauſe they beleeued not in God, and truſted not in his helpe. Of this nature, and meaning, is the worde Beleeuing, when it concernes iuſtification, or ſaluation. This may eaſily appeare by thoſe kinde of phraſes, that the holy Ghoſt often vſeth in this matter; To beleeue in, or vponupon God, and Chriſt. Hee, that beleeues Ioh. 6. 47.in mee (ſaith our Sauiour Chriſt) hath euerlaſting life. Beleeue on the Lorde Ieſus! Chriſt (ſaye Act. 16. 31.Paul, and Silas to the laylour) and thou ſhalt bee ſaued. And whereas ſometimes, in this very point of beleeuing to euerlaſting life, the worde is not ſo ſignificant; I ſhewed that the ſenſe, and purpoſe of the Spirite of God notwithſtanding is all one.

It will not be amiſſe perhaps to make it plaine by an example or two; Firſt what is ſimply to beleeue, in Ioh. 1. 7.this caſe? Iohn was ſent to beare witneſſe, that all through him might beleeue. What beleefe was it, that Iohn taught? The Apoſtle Paul tells vsus; that they ſhould beleeue in him Act. 19. 4.which ſhould come after him, that is in Ieſus Chriſt. Do you not ſee, that vnderunder the bare word, beleeuing, faith in Chriſt is implyed? Sometimes there is a little addition; as Abraham is ſaid not only to hauehave beleeued, but to hauehave Rom. 4. 3. 4.beleeued God. How doth the Apoſtle expound this beleefe? By beleeuing on or vponupon God. What is that elſe, but Verſe. 5.reſting vponupon God? So the ſame Chapter teacheth vsus to vnderſtand that manner of ſpeech: which beleeue on him, that raiſed vp Ieſus our Lord from the dead; Verſe. 18.that is, truſt to him, to be iuſtified, and acquited of their ſinnes. Adde herevnto, if you pleaſe, that of the Apoſtle Peter, out of the Prophet Iſai: Behold, I put in Sion a cheefe corner-ſtone, elect, and pretious: hee, that 1. Pet. 2. 6beleeueth theron ſhall not be aſhamed. How is this ſtone to be beleeued on? but by a mans ſetling, and repoſing himſelfe there vponupon? Therefore the Hebrew in the Prophet Iſai. 28. 26.is, ſhall not make haſte: as if he ſhould hauehave ſaid; ſhall caſt himſelfe vponupon God to be ſuccoured by him, and wait with patience, for the performance of his gratious promiſe. The greeke expreſſeth the euent, that ſhall inſue vponupon this beleeuing, by a denyall of the contrary, ſet out to our view by a tropicall ſpeech of being a ſhamed. For he, that lookes for ſuccour, and by fayling of it is ouerthrowne, vſually is aſhamed both of his truſt, & of his foile. So ſhall not he be, ſaith the Lord, that reſteth vponupon Ieſus Chriſt, as vponupon the rock of ſaluation. This alſo the Chalde paraphraſe expreſſeth; ſhall not be moued: Paraph. Chald. ad Iſai. 28. 16. Mat. 7. 25.being built (as our Sauiour ſaith in the Goſpell) vponupon a Rock, againſt which the windes, & waues beat in vain, making a great noiſe, but doing no hurt at all, becauſe the houſe is grounded vponupon a Rock.

But you will ſay, There are diuers places of Scripture, where that faith, by which wee are iuſtified, an… ſaued, is confined to the vnderſtanding, and ſignifie no more, but an aſſent to the truth of that, which is deliuered by God to be beleeued. Such is that, touching Abrahams faith, which was imputed to him for righteouſnes. Firſt, he is ſaid, not to hauehave bin weake in faith, not to hauehave conſidered the deadneſſe of his owne, or his wife Sarahs Rom. 4. 3. 23.body, not to hauehave doubted of the promiſe of God, through vnbeleefe &c. Then this faith, or beleeuing is expreſt, to hauehave beene 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 Abrahams faith, but only an amplification of his beleeuing God, that he had promiſed him no more, then he was well able to performe? So in the Epiſtle to Heb. 11. 3.the Hebrewes, wee are ſaid by faith to vnderſtand, that the world was ordained by the word of God: and yet all men graunt, as alſo the former Chapter euidently ſheweth, Chap. 10. 38. 39that the Apoſtle ſpeakes of ſuch a faith, as the iuſt liue by. It is not my purpoſe to enter into a full diſputation, or diſcourſe of faith: which I reſerue for my expoſition of the Epiſtle to the Romans; yet I may not leaue theſe doubts vnſatisfied, nor the nature of faith vnknowne. Therefore, to theſe, and ſuch like places of Scripture, and obiections from them, I anſwere, firſt in generall, that beleeuing (as it belongs to the vnderſtanding) is ſometimes mentioned alone; becauſe it is the roote, and fountaine from which the other doth ſpring, and flow. For it is vnpoſſible, that any man ſhould rely vponupon God, for the performance of that, which he doth not beleeue he hath promiſed, or doubts whether he be able to doe, or no. Yea, I ſay farder, that ſuch a beleefe in the minde is ſignified in all ſuch places, as is alwaies neceſſarily accompanied with truſting to God, for that, which wee beleeue, hee can bring to paſſe. If you demaund farder, why I ſhould not content my ſelfe with the former faith only, ſeeing it is (diuers times) ſet alone in the point of Iuſtification; I anſwere, that therefore I take the other alſo to bee implyed in it, becauſe I find it very often expreſt in the Scripture; and a new kind of ſpeech, as it were purpoſely deuiſed by the holy Ghoſt, to make vsus the more eaſily, and fully vnderſtand, what faith hee meanes, in the matter of our iuſtification.

I deny not that the Hebrew addeth the prepoſition …often times, which the 70 ſometimes expreſſe, ſometimes ouerpaſſe: but this I ſay; that the phraſe, which the holy Ghoſt moſt commonly vſeth, in the new Teſtament to expreſſe Beleeuing in Chriſt, is neither in the foreigngreeke tranſlation of the old, nor (for ought I could euer yet find) in any greeke Author whatſoeuer, except thoſe that writ ſince, and tooke it from the Scripture. To beleeue in God, or in Chriſt, for the ſubſtance, and ſenſe, is no more, but to truſt to God, or Chriſt; and this kinde of ſpeech is vſuall in the greeke tongue, and writers. To helpe vsus in the vnderſtanding of this, the 70. in their greek afford an other phraſe, maruelous ſignificant, To foreignbeleeue vponupon, or on God. This the holy Ghoſt might hauehave contented himſelfe withall, vſing it often, as hee doth; and by this, the Hebrew Prepoſition is now, and Act. 16. 13. Rom. 4. 5. 18.then, expreſt in the Greek. But, as if hee would hauehave vsus out of al doubt, touching a matter of ſo great importāce he becomes autor of a new phraſe himſelfe. To beleeue in Chriſt. Shall any man perſwade me, that hee meanes foreign.no more by it, but a bare aſſenting to the truth? What needed this ſtraunge manner of ſpeech, which doth rather darken, then inlighten the vnderſtanding, for the right conceiuing of the holy Ghoſts true meaning? Abraham beleeued God. EueryEvery man knows what this means; eſpecially if it ſignifie no more, hut giuing credit to the truth of that, which is ſpoken. But the Apoſtle expoūds it by Beleeuing in, or on God. Is not this to make the matter doubtfull, by an expoſition, whereas of it ſelfe, it, was plaine, and certaine enough? It cannot bee therefore, but that the holy Ghoſt, by this new kind of ſpeech notes ſomewhat more, then ſimply to aſſent to the truth of God, vponupon the autority of the ſpeaker.

In particular I ſay farder, touching that of Abraham; Rom. 4. 5.firſt that his beleeuing (as we hauehave often heard) is a beleeuing in God, or reſting vponupon God. 2, that beleeuing could not hauehave profited Abrahā, if he had only acknowledgd the truth of that, which God promiſed, and not truſted to him, for the performance thereof. What can it auaile any man to Iuſtificatiō, that he holds IESVS CHRIST to be the only Sauiour, and faith in himt he only means of ſaluation, if he doe not withall rely vponupon him, to bee ſaued by his mediation? Thirdly, it muſt bee conſidered, that the Apoſtle, applying that particular of Abraham, to all beleeuers; expoundeth that beleeuing, by relying vponupon God. Which beleeue on him, that raiſed vp Ieſus our Lorde from the dead. What is it (think you) to beleeue on Verſe 24.him, that raiſed Ieſus? To aſſent to the truth of Scripture, that tells vsus, he was raiſed? Then ſhould the Apoſtle rather hauehave ſpokē thus, which beleeue God, who ſaith he hath raiſed him. But it is required, that wee beleeue on him; and there is no ſpeech, nor thought of any thing affirmed by God, which wee ſhould beleeue. Let vsus vnderſtand it thus; which beleeue, that God raiſed Ieſus. Certainely if this had beene the Apoſtles meaning, hee would neuer hauehave ſpokē ſo doubtfully, of ſo weighty a matter, where he had a plaine, and eaſy ſpeech to expreſſe that, which he intended, to the vnderſtanding of eueryevery man; whereas no man woulde euer conceiue what he meant, by theſe wordes, if they ſignified no more, but giuing credit to the truth of our Sauiors reſurrection.

As for the other place out of the Epiſtle to the Hebrewes, what can poſſibly bee concluded out of it, againſt Heb. 11. 7.that, I hauehave deliuered, touching the nature of that faith, by which we are iuſtified? What, if by it we vnderſtand, that the world was ordained of GOD? Is this all, that is required to the iuſtifying of a man, in reſpect of faith? There is no ſuch thing, either expreſt, or implyed in the words. Nay rather, all the examples, that follow, are ſo many proofes, that the faith, whereof the holy Ghoſt there ſpeakes, can not bee ſeuered from be leeuing in God. I will not ſtand vponupon the particulars at this time; the later part of the next Chapter before, vponupon occaſion whereof the Apoſtle falles into this diſcourſe of faith, giues ſentence for me. The iuſt ſhall liue Chap. 10. 38. 37.by faith. By what faith? by that, which only giues credit to the truth of God? No but by ſuch a faith, as makes vsus reſt vponupon God, for the performance of his promiſe: which preſuppoſeth the truth thereof. How chance thē that the Apoſtle in ſetting forth the nature of faith, aſſcribes ſuch effects therevnto, as may bee without any reſting vponupon God? Shall wee ſay, that this faith ſpreds it ſelfe ouer the whole ſoule, and is ſeated aſwell in the vnderſtanding, as in the affection? I ſee not how it can ſtand with reaſon, to place any habit, or quality in two diuers partes, or faculties of the ſoule. VVhat then? Is not beleeuing of the truth required to iuſtification? Yes ſurely: There is no poſſibility of ſaluation, without it. For how ſhall any man truſt in Chriſt, to be iuſtified by him, it hee doe not beleeue, that hee is appointed by God, to be a Sauiour of all them, that truſt vntounto him? But the queſtion is; firſt, whether Beleefe bee nothing elſe but an aſſenting to the truth; Secondly, whether the true nature of that faith, which is availeable to our iuſtification, conſiſt in resting vponupon Chriſt, to be iuſtified by him, or no: Aſſent is required, as the roote and foundation; but the very forme of iuſtifying faith, is beleeuing in Chriſt; as it ſhall appeare (I hope) when I hauehave iuſt occaſion to define it, and handle it at large. In the meane while, that no man may bee troubled about that place to the Hebrewes, let vsus remember, that the Apoſtle being to ſette forth iuſtifying faith, and to perſwade continuance in obedience therevnto, enters into a commendation of fayth in generall, for the amply fying of that particular.

But for the ſettling of our minds in the true knowledge of that beleefe, which is required to our iuſtification, nothing (I take it) can be of greater force, then the conſideration of the worde, as it is vſed (ordinarily) in the olde Teſtament. VVhen any bleſſing is to bee receined from God, what beleefe is it, that the Lorde expecteth of his people, to the ende, they may hauehave his protection, and aſſiſtance? A fewe examples will ſhew the nature of it. Becauſe thou haſt rested on the king of Aram, and haſt not reſted vponupon the Lorde thy God, therefore is the hoaſt of the king of Aram eſcaped out of thy 1. Chro. 5. 18. 19. 20.hands. Thus did Hanani the Seer reprooue Asa king of Iuda, ſhewing him that the reaſon, why hee preuailed not againſt the Aramites, was his not truſting in God. The ſame point hee amplifyed in the verſe following; The Aethiopians (ſaith he) and the Lybians, were Ver. 8.they not a great hoast, with Charrets, & horſ-men exceeding many? Yet becauſe thou didſt reſt on the Lorde, he deliuered them into thy hand. Therefore doth Iehoſaphat exhort his people to the like truſt in God, and aſſureth them of deliuerance from their enimies therevpon. Put your truſt on the Lord your God (ſaith he) and yee ſhall be aſſured. Chap 20. 20.We heard of the Reubenites before; that the Hagarins were deliuered 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 beleeued not in God, & truſted not in his helpe. Pſal. 78. 22.To this truſt is bleſſedneſſe aſcrib'd: Bleſſed are all, that Pſa. 2. 12.truſt in him. Yea, with ſuch a bleſſedneſſe, as ſhal neuer fayle them. They, that truſt in the Lord, ſhall bee as mount Pſal. 125. 1.Syon, which cannot be remoued, but ſtandeth faſt for euer. Taſt and ſee (ſaith the Pſalme) how gracious the Lord is: Pſal. 34. 8.bleſſed is the man, that truſteth in him: Such a man will not be afrayd of euill tidings; his heart is fixed, and beleeueth in the Lord. This is to beleeue to ſaluation, euen to hauehave his heart ſettled, and to repoſe himſelf wholly, and only Pſ. 112 7. Act. 16. 31.vponupon Ieſus Chriſt. As for that perſwaſion, which eueryevery man muſt hauehave, and wherein ſome woulde hauehave faith conſiſt; it followes him, that is iuſtified, and goes not before any mans iuſtification; as faith muſt needes doe: for the condition, to be performed on our part, to iuſtification, is to Beleeue.

So then, to beleeue in Chriſt, is to reſt vponupon Chriſt: but what is it To beleeue in his name? Muſt his name bee reſted vponupon, as if there were ſome eſpeciall vertue in it? In which of his names? In IESVS, or in CHRIST? For of Imanuell it is needleſſe to ſay any thing, becauſe hee is not once ſo called in all this Goſpell; and if the Euangeliſt ſpeake of a name, doubtleſſe hee ſpeakes of ſuch a name, as was knowne and ordinary: neither woulde hee hauehave omitted it in the hiſtory, if it had beene of ſuch importance, and vſe. It may ſeeme perhaps, that Ieſus is the name, in which all men, that will be ſaued muſt beleeue. For that is it, by which Saint Iohn, commonly calls our Lord in his goſpell; and by which he was well knowne amongſt men, as hauing beene giuen him, at the time of his circumciſion, Luk. 2. 21.and continued, according to the cuſtome of the Iewes. We hauehave found him (ſaith Philip to Nathaneel) of Ioh. 1. 45.whome Moſes did write in the law, and of whome the Prophets writ; Ieſus the Sonne of Ioſeph. And of this name Ieſus, many excellent things are ſpoken in the Scripture. That is ſaid to hauehave cured the man, that had beene a cripple Act. 3. 16. 6.from his mothers wombe. At that name, euen at the name of Ieſus, muſt eueryevery knee bow: By that name wonders hauehave beene Phil. 2. 10.wrought, according as the Apoſtles prayed to God, that healing, and ſignes. and wonders might be done, by the name of his Act. 4. 30.holy Sonne Ieſus. Neither is this name effectuall for bodily cures only, but (as the Apoſtle Saint Peter profeſeth) Ver. 12.There is giuen no other name vnderunder heauen, by which we muſt be ſaued.

But is there indeed ſuch power in the name? What then needed our Lord to hauehave come himſelf in the fleſh? ſeeing there were more then one of that name, many yeeres, before he was conceiued in the wombe of the bleſſed virgin in his mother. Ieſus the Sonne of Ioſedec is Hag. 1. 12.famous in Hagge, being high Prieſt after the peoples return out of the Captiuity. But much more famous was oſua. 1. 1. 2. 3.the other Ieſus, who brought the people of Iſraell into the Land of Canaan, and diuided to eueryevery 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 wordes ſhewe, and the holy Goſt in the new teſtament hath made it manifeſt, by calling Ioſua, Ieſus, without any kind of difference in the name. If Ieſus had giuen them reſt. Afterwarde, Heb. 4. 8.the Apoſtle in the ſame Chapter, hauing occaſion to name Ieſus our Sauiour, that hee might bee vnderſtood to ſpeake of him, and not of Ioſua, addes his title, Ieſus the ſonne of God. What ſhould that hauehave needed, Ver. 14.if the name it ſelfe, had afforded ſufficient note of difference betwixt them? But it is plaine in the originall Greeke, and in the Syriake, and Latine tranſlations, as alſo in our Engliſh, that there is none. The 70. Iewes, that turned the olde Teſtament out of Hebrew into Greeke, ſo expreſt the names both of that Leader, and of the high Prieſt. Ioſua. 1. 1. Nowe after the death of Moſes the ſeruant of the Lord, the Lord ſpake vntounto Ioſhua (Ieſus ſayeth the Greeke) and ſo through out that whole booke. So of Iehoſhua the highe Prieſt. Zach, the third and the firſt. And hee ſhewed mee Iehoſhua or Ieſus, the high Priest, & ſo in the 3, 6, and 8, verſes of the ſame Chap. If the name giuen to our Sauiour Chriſt, by Gods owne appointment, had been diuers from the other; ſurely the holy Ghoſt would not hauehave confounded them But now of purpoſe the ſame is retained, that all men might vnderſtand the reaſon of it; as it is partly ſignified, in that place to the Hebrewes, concerning another Rest, into which Ieſus Chriſt hath brought the people of Iſraell, the true children of God. Hebrewes, 4 8. For if Ieſus had giuen them rest. (who was this Ieſus, but Ioſhua?) then woulde hee not after this daye hauehave ſpoken of another.

What ſhould I trouble you with many wordes, of this matter? By the name, the partie, whoſe name it is, is ſignifyed. Let the Apoſtle Peter expound himſelfe. His name hath made this man ſound, through faith in his Act. 3. 16.name. Is it the name, or faith in the name Ieſus; and not rather Ieſus himſelfe, and faith in him? And the faith which is by him (ſayeth the Apoſtle) hath giuen him his perfect health. The like wee hauehave touchinge the ſame matter, in the next Chapter; By the name of Ieſus Chriſt of Nazareth, by him doth this man ſtand heer Chap. 4. 10.before you whole. This ſheweth that the Miracles, which were wrought, proceeded from the power of Chriſt, not from any vertue in his name. How then ſhould ſaluation come from, or by it? Hearken what the Angell ſayth when hee giues the name. Thou ſhalt Mat. 1. 21.call his name, Ieſus; for he ſhall ſaue his people, from their ſinnes. Not his name, but Hee. For the name had neither bloud, nor life to giuegive in 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 excellēcy, thē 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 vnderunder 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; vponupon which eueryevery 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 giuegive 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 vntounto 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 hauehave 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 vponupon his God. The later expounds the former. To trust in the name of God, is nothing elſe, but to ſtay or rest vponupon 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 cā 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 vponupon 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 vntounto 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 hauehave enioyed, by receiuing of him? Such was the caſe, in the Iewes refuſall of our Sauiour. As if Saint Iohn ſhould hauehave 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 vponupon 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 hauehave handled the doctrine, that our Euangeliſt teacheth vsus 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 vsus I beſeech you, ſtirre vp our ſelues, with all diligence, to know and doe that, which will, certainely, bring vsus 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 vou…chſaf't vsus; 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 vponupon vsus, in his ſonne Ieſus Chriſt. He ſaues vsus from our ſinnes. He reconciles vsus Mat. 1. 21. Rom. 5. 10: 1. Cor. 1. 30.to God; He is made vntounto vsus 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 thē 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 cōdemned, the hearts of all men more inflamed with the louelove of faith, or the kindneſſe of our Lord more amplyfied, then by propounding the chiefeſt of all the bleſſinges, whereof wee are made partakers by him? And what one is comparable to this? The ſauing vsus from our ſinnes, to ſpeake properly, rather frees vsus from miſerie, then brings vsus to happineſſe. Sanctification doth no more, but refreſh the image of God in vsus, which was decayed, or reſtore it being loſt; which can make vsus but good ſeruants, at the beſt. If any man thinke, that to bee an heire, is a degree aboue being a ſonne; he muſt vnderſtand, that this implyes, that Chriſt makes none ſonnes, but hee makes them heyres too, by the ſame Kom 8. 17.title. And therefore queſtionleſſe, there is no bleſſing obtained by him, that may ſtand in compariſon with this, To bee the ſonnes of God. I deny not then, but that this might bee reſpected of our euangeliſt in his choiſe of this benefit; but I thinke there were alſo other reaſons of it.

Hee ſpake immedately before, of the Iewes not receiuing of the Meſſiah. Now the Iewes were the men, that held themſelues onelyonly to be the ſonnes 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 ſonne honoureth his father. If I bee a father, where is mine honour? Contrarie to this conceite of theirs, the holy Ghoſt giues them to vnderſtand, that the honour to bee the ſonnes of God, is not appropriated to the Iewiſh nation, as they falſely imagined, but is common to all the Gentiles, that will beleeue. As for them, their refuſall to beleeue in him, made them wholly deſtitute of that prerogatiue. What other bleſſing afforded vsus by Chriſt, would ſo fittely hauehave met with that proud conceite of the vnbeleeuing Iewes? Forgiueneſſe of ſinnes, they little, or not at all regarded; being puft vp with an ouer weening of their owne righteouſneſſe. They lookt for rewarde, not Cyril. in Ioan lib. 1. cap. 13.for pardon. Fitly therefore, to abate this pride, doth Saint Iohn put them in minde of other ſonnes of God, Ambroſ. de fide. lib. 4. cap. 4 Auguſt. in tract in Ioa 2. Bed. ad hūc. loc.ſuch as they knew themſelues not to bee, 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, hee, and hee onelyonly could giuegive; that it may appeare, hee hath wholly communicated himſelfe vntounto vsus, if hee hauehave imparted that, which was ſo truely, and neerely his owne. Ought wee not then to bee ſo much the more carefull, both to knowe, and obtayne ſo incomparable a fauour? Can we content ourſelues, to be ignorāt of it? Can wee indure one hower, to be without it? Had we rather bee ſeruants then ſonnes?

Firſt, let vsus vnderſtand what it is to bee a ſonne of God. A matter eaſily knowne, will ſome man ſay. For what is it elſe, but to hauehave our beginning, and as it were birth from GOD? So is Adam ſayde to bee the Luk. 2. 10. Mal. 2. 10.ſonne of God. So ſpeaketh Malachy of the Iewes HaueHave wee not all one Father? hath not one God made vsus? If this bee all; To be a ſonne, is no more, then to be a creature; or at the moſt, ſuch a creature, as is made after the image and likeneſſe of God. But this wee hauehave by nature in our creation, not by grace in regeneration. This they hauehave, that are borne after the ordinary courſe of men, of bloud, of the will of the fleſh, of the will of man. So are not they borne, of whome our Euangeliſt heere intreateth. Not of bloud (ſayth hee) but of God. That manner of birth is common to all men, in all times, and places; this is a priuiledge voutchſaft to ſome onelyonly. The former was already beſtowed vponupon the Iewes, in that they were men.

The later was to be receiued by the gift of Chriſt, by their becomming faithfull, or beleeuing men. To conclude, if the holy Ghoſt had meant ſuch kinde of ſonnes, he would neuer hauehave required faith in the name of Chriſt. What is it then, To be the ſonne of God? The Euangeliſt aunſweres in the next verſe, To bee borne of God. And are they, to whome our Lord giues this honour of being ſonnes, Borne of God? It ſhould ſeeme then they are the naturall ſonnes of God. For what is it, to be the naturall ſonne of any man, but to bee borne of him? but this is meerely impoſſible. Becauſe our Sauiour Chriſt is the onelyonly begotten, or borne ſonne of GOD, and is thereby equall to his father, both in time, and dignitie; whereas theſe ſonnes, hauehave their beginning in time, and are no way comparable to God, in any degree. Therefore wee may not, at any hand, when wee read, or heare of this birth (whereof more hereafter in the next verſe, and eſpecially in the thirde Chapter) once imagine, that we are properly ſayd to be borne of God; but that the ſpeech is tropical; that is to ſay, turned from the naturall ſignification, and applyed to another, by way of ſimilitude, or likeneſſe. I wil M…taphora.ſpeake no more of the point at this time, then is needefull for our vnderſtandinge of the matter. For the helpe whereof, let vsus conſider, how God is our father and wee his ſonnes, in reſpect of our naturall being by creation.

EueryEvery man knowes, that he is not properly our father, no nor was Adams. For then muſt he needs hauehave beene God by nature; and God hauing begotten him, as his naturall ſonne, muſt of neceſſitie hauehave beene ſuch as Adam was, and we all now are. How then is God Adams father. I confeſſe he is ſo, though I doe thinke, that Saint Luke is not ſo to bee vnderſtood in the place formerly Luk. 3. 38.alleaged; where thoſe words the ſonne of God ſeem rather to belong to Ieſus, then to Adam. Well: yet is Adam the ſonne of God: and not the natural ſonne. What ſonne then? If I ſhall aunſwere directly to the queſtion, I ſay hee is the Tropicall, and in particular the Metaphoricall ſonne of God. To ſpeake to the capacitie of the meaneſt, and ſimpleſt, who hauehave as much intereſt to this knowledge reuealed by God, for our inſtruction, as the nobleſt and wiſeſt; Adam is the ſonne of God by a borrowed ſpeech. For as men are naturally the fathers of them, who hauehave their being (in particular) from them: ſo is Adam, ſo are all men the ſons of God; becauſe they hauehave their firſt originall from him. Adam alſo may bee ſayde; ſomewhat more particularly, to bee the ſonne of God; becauſe hee was faſhioned, and formed by him, of the duſt of the ground, without any other meanes, then the will and word of God himſelf. And in this reſpect may an Image, cut, caſt, or painted by any man, …e called the ſonne of him, that was the maker of it. So may the bookes, that men write, be tearmed their children. And as all men, in this ſenſe, are the Sonnes of God, touching their naturall being: So are ſome, euen as many as beleeue in Chriſt, his ſonnes, concerning their ſpirituall beeing. For it is God, that creates as it were, new hearts in them, that reſtores that image of his, which they had loſt, that giues them ſpirituall life, and motion to all righteous and holy actions. I do but name the things according to the preſent occaſion, leauing the handling of them, to more fit opportunitie in the next verſe. It is enough, that we vnderſtand, in what meaning wee are the Children of God… becauſe wee are borne of him, and yet not his Sonnes by nature.

But is this that, which the holy Ghoſt intendeth in this place, to ſignifie, that Chriſt is autor of regeneration to all them, that beleeue? I ſuppoſe this is not all. For it is eaſie for eueryevery man to diſcerne, that the Text ſpeaketh of ſuch a being ſonnes, as followeth faith, and beleeuing: whereas the birth, that is mentioned in the verſe following, goeth before faith; which is one of thoſe …ces, that are formed in vsus, and brought forth by that …irth. This is that, the Apoſtle ſaith other where; Ye are Gal. 3. 26.ill the Sonnes of God, by faith in Ieſus Chriſt. Firſt wee beleeue, and then by beleeuing we are the ſonnes of God; This is as it were the ſecond birth: the firſt is that, which neceſſarily muſt bee had, before a man can hauehave any …pirituall life in him. For as our Sauiour tells Nicodemus, That which is borne of fleſh, is fleſh: and that, that is Iohn. 6.borne of the ſpirit, is ſpirit. No man can poſſibly hauehave …aith, of the fleſh: but the ſpirit muſt beget a faithfull man. There is no remedy then, but wee muſt ſeeke for …ome other being ſonnes, or, that I may ſpeake more …hortly, Sonne-ſhip. GiueGive mee leaue to vſe the worde, becauſe it is fit, though ſomwhat harſh, till it be worne ſmooth with often vſing. Where ſhall wee finde that Sonne-ſhip, wee inquire for? Let vsus examine what, and how many kindes of Sonnes, wee know amongſt men; not ſpeaking of theſe, which are made ſonnes by alliance: who is ignorant, that there are two kindes of Sonnes; by nature, and by adoption? The one is borne, the other is choſen a Sonne. The former kinde is ſo well knowne, that it were idle to ſay any thing of it. Of the later we hauehave ſmall knowledge amongſt vsus by experience, ſaue only in them, who by their laſt Will, and Teſtament, make them their Heyres, that hauehave no intereſt to their eſtate, but onelyonly by the fauour, and appointment of the Teſtator. Among the old Romans, it was very ordinary: as their hiſtories, & lawes in that caſe prouided, euidently, & plētifully ſhew. The ſcripture affords vsus few or none examples of this kinde. Wee hauehave a ſhadow of it in the courſe, that Iacob tooke with Ioſephs two ſonnes, Manaſſes, & Ephraim. They were indeede his grand children, or nephewes by nature. But by fauour hee made thē equall to the reſt of his ſons, their vncles; ſo that they make two of the 12. Tribes. Let my name Gen. 48. 16.(ſaith Iacob) be named vponupon them; that is, Let them be accounted my ſonnes, as if they had bin 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 ſhee had weaned him, brought him to Pharaohs daughter, and he was as her Sonne. Which Exod. 2. 10. Heb. 11. 24.is farder proued by the Epiſtle to the Hebrewes; that he refuſed to be called the ſonne 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 coſin Germane, Eſt. 2. 7.tooke her for his owne daughter. By this Son-ſhip, the partie thus adopted obtaines a title and intereſt to the eſtate of him, that hath adopted him; as if hee were his naturall child.

Of this ſonne-ſhip by Adoption from God, there are … in loa. lib 1. cap. 10.two kindes in the ſcripture; the one a figure, and reſemblance of the other. When the Lord ſent Moſes to Pharaoh, for the deliuerance of the children of Iſraell, hee gaue him this inſtruction, for the diſcharge of his Embaſſage; Thou ſhall ſay to Pharaoh, Thus ſayth the Lord, Exod. 4. 22.Iſraell is my ſonne, my firſt borne. Would you know what ſonneſhip this was? The Apoſtle wil reſolue you; where ſpeaking of the prerogatiue, that God vouchſaf't the Iewes, he reckens 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, vnderunder his protection? The Lord (ſayth Moſes) ſet his delight in thy fathers, to louelove them, and did chooſe their ſeede after them, euen Deut. 10 15.you aboue all people. Therefore did hee beſtow vponupon them the Land of Canaan, a land eſpecially furniſht by him, with the bleſsings of this preſent life, Flowing with milke, and honey. Glorious was this eſtate of theirs, their Exod 33. 3.adoption full of fauour, to the enuie of all the world, & their owne happy ſecuritie. But as glorious, and bountifull as it was, it was for all that but a ſhadow of the ſpirituall ſonneſhip.

There is another manner of Adoption mentioned in the new Teſtament, and imparted to them, that beleeue in Ieſus Chriſt, When the fulneſſe of time was come (ſayth Galat. 4. 4. 5.Saint Paule) God ſent foorth his ſonne, made of a woman, made vnderunder the law, That hee might redeeme them, which were vnderunder the law, that wee might receiue the adoption of ſonnes. According as he had predeſtinated v… (ſaith the ſame Eph. 1. 5.Apoſtle) to be adopted through Ieſus Chriſt. To vsus thus adopted, he giues the ſpirit of adoption, whereby wee cry Abba Rom. 8. 15.father. This is the ſonneſhip, the Euangeliſt ſpeakes of in this place: This is that ſpirituall Adoption, by which wee are truely made the ſonnes of God. I ſhall not need, to adde any farther proof of the matter, becauſe it hath appeared already, that none of the other Sonneſhips can agree with that, which is here auouched. For to none of them is beleeuing required, eſpecially beleeuing in Ieſus Chriſt, but to this only. To that Sonneſhip, which is by creatiō, it is neither lookt for, nor poſſible, that wee ſhould bring faith. For wee muſt needes be e…e wee can beleeue: and our very being, is our being ſonnes. So the Iewes, vponupon that promiſe of God to their father Abraham, were borne, not made ſonnes; their Adoption conſiſted not in the ſeuerall choyſe of particular men, but in ſeparating the ſeede of Abraham, Iſaac, and Iacob, from all families, and nations in the world whatſoeuer. Neither is our ſpirituall ſonneſhip of the former kinde attained to by faith; but by it we are made faithfull. Therefore to be ſonnes, is to be adopted by God for his children in Chriſt.

I will make bolde (with your good liking, I doubt not) to declare the point more fully, and plainely, by the opening of theſe two things; what adoption is; how God hath adopted vsus. Adoption, if wee conſider the Adoption.word, for the nature of it, is nothing elſe, but chooſing to a mans ſelfe, whatſoeuer it bee, that is choſen. From this generall ſignification, the word is applyed, to note that particular choyſe of ſonnes or children. The Greek foreign.expreſſeth the particular, and ſignifieth an appointing of children. The word being vnderſtood, it is no hard matter to knowe the nature of the thing it ſelfe; which (not to ſtand vponupon any curious definition) is a chooſing, or taking of them for our Children, which by nature, are not ours. So (as wee heard) Iacob made choiſe of Ioſephs ſons, Ephraim, and Manaſſes. Pharaohs daughter tooke the childe of an Hebrew, whome ſhee knew not. Mordicai choſe Esther, his Vncles daughter, to bee his childe. Let vsus apply this to our owne Adoption. The father, that adopteth is God: the childrē to be adopted, are men and women. If they muſt become the children of God by Adoption, it is cleer, they are none of his by nature. Whoſe then? I am a ſhamed and affraide to vtter it. Our Lord himſelfe hath told vsus diſcouering the naturall eſtate of all men, in deſcribing the Iewes. Wee Ioh. 8. 41.are not borne of fornicatiō (ſay they to our ſauiour) We hauehave one father which is God. But what doth he anſwere them? Ver. 44.Ye are of your father, the Deuill. If the Iewes, Gods owne children, after an eſpeciall manner, yea his firſt borne, were notwithſtanding the children of the Diuell; ſurely no man in his naturall eſtate, can be the childe of God. Rom. 9. 4.They had the Adoption, they had the Couenant. Other people had nothing affoorded them by God, but thoſe generall helpes, which are common to all by nature. What becomes of theſe children of the Diuell? As many of them, as beleeue in Chriſt, are by Adoption, made the ſons of God. Being ſons, they hauehave withal conuaied vntounto them, not onelyonly an intereſt, and claime to their fathers eſtate, be it neuer ſo great, but alſo the inheritance of heauen. If we be children, we are alſo heyres. This paſſeth the ordinarie courſe of Adoption. A man may adopt many ſonnes, and yet not make them all heyres. I doe but name theſe things now. They ſhall be amplified, if it pleaſe God, in the next point, where the Prerogatiue muſt be declared. In the meane while, let vsus go forward to ſhew, How we are adopted.

There are two things, that offer themſelues to be conſidered in reſpect of the party that adopteth; The generall motiues, why he will adopt: The particular reaſon, why he will make choiſe of this, or that perſon. The generall motiues are ordinarily two: either ſimply default of naturall iſſue; or, at the leaſt, want of ſuch children as are fit for ſuch an eſtate, or inheritance. I confeſſe it was otherwiſe with Iacob, who had ſonnes enouw of his own body. The caſe was extraordinarie, & hee directed by the ſpirit of prophecie, to make choiſe of them to that dignity. But (ordinarily) the motiues are ſuch, as I named; and, in likelihood, were the ſame, or one of thē, in Pharaohs daughter, & Mordecat. What place had they, in our adoption by God? Certainly none at all: Touching the former, which is the more cōmon of the two; was God without iſſue? If he had bin; ſeeing himſelfe is eternall, as with out beginning, ſo without end, he needed not feare the decay of his houſe, for want of Poſteritie to ſucceede him. Dauid was to be gathered to Pſal. 132. 11.his fathers: & therefore it was a ſingular fauour to him, that he ſhould hauehave children, to ſit vpō his throne after him. But he, that neuer dyeth; neuer groweth weake, or weary, hath no neede of a ſucceſſor, or aſſiſtant in his kingdome. But he had iſſue; euen a ſonne, the brightneſs of the glory, & the ingrauen forme of the fathers perſon. Milk is not ſo like to milke, 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 ſonne, the other the ſonne, & not the Father. But perhaps he might be vnfit for the managing of ſuch an eſtate, & ſucceſſion to ſuch a father. Go to: let vsus, for the better ſetting out of theſe points imagin a ſucceſſion, & conceiue of God, for a while, as of a mā. The vnfitnes in a ſon for ſucceſſion, is either from the weaknes of his body, that he is not likely to leaue iſſue behind him, or for the badneſs of his cariage, want of capacitie, diſſoluteneſs in gouernment, or ſome ſuch matter. This ſon of God (that I may not dwell too lōg vponupon this point, nor ſpeak any thing with out due reuernce of his maieſty) was eueryevery way ſo qualified, & fitted to his fathers minde, that it was imposſible, I will not ſay that any adopted ſonne ſhould come neere him, but that greater fitnes could be deſired, or imagined. This is my beloued ſonne (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 neede then, as it is with men, that the Lord vouchfaf't to thinke vponupon adopting of ſonnes.

But admit the caſe had ſo ſtood with him, that it had bin requiſite for him, to make him ſonnes, by Adoption. What is vſually the reaſon of mens particular choyſe? Is it not an affection, or liking, that the partie hath to ſome one, rather then to another? There may (ſometimes) be ſome other reſpects; but this is the commoneſt and beſt, ſetting that of kinred aſide. Conſider a little the dealing of our God, in this behalfe. Muſt he chooſe ſom creatures to be his ſonnes, and ioynt heires with his owne naturall ſon? He hath thowſands, and ten thowſand Dan 7. 10.thowſands of Angelles round about his throne, Glorious in their nature; Obedient in their ſeruice; Holy in their deſires. Neuer a one of theſe is choſen to this fauour of Adoption. It may be, the Lord intendes to ſhew the riches of his mercy, by extending compaſſion to thē, that are in miſerie. Behold the Angels, that ly 2. Pet. 2. 4. lud. ver. 6.in darkenes, reſerued to the iudgement of the laſt day. Is there any mans eſtate more deſperate? HaueHave any creatures greater need of ſuccor? Can there be more pitty ſhewed to any? They are left in that damnable eſtate. The Lord turnes his face away from their miſery, and caſts his eyes of compaſſion on our wretchedneſſe. So makes he difference betwixt men, and Angels. Hee will adopt men, rather thē Angels; becauſe his louelove is greater to men, then to Angels. Our Adoption then proceede… no…, for the generall motiues, or the particular reſpects, from any other ſpring, then the louelove of God, who adopteth vsus; making vsus, of the ſonnes of the Diuell, his owne children, and giuing vsus a ſound, and certaine title thereby, to the inheritance of his glory in heauen.

And ſhall I neede to vſe many words, in amplifying ſo rare a kindnes: in ſetting out ſo ineſtimable a benefitte? Small fauours require inlarging; infinite bleſſings will not admitte it. They by amplification may bee made greater, then they are: theſe, the more you ſpeake of them, the leſſe you make them. For what is it, but a diminiſhing of that, which is infinite, to attēpt in any kind of manner, I ſay not to inlarge, but euen to expreſſe it? He, that ſtriues to ſpeake much, and almoſt makes no ende of commending that, which is excellent, ſeemes to hauehave perſwaded himſelfe, and to deſire, that other men ſhould beleeue, that hee hath ſpoken all, that can be ſaid in the matter. As for me, I profeſſe the contrary; aſſuring my ſelfe, and you, that when I hauehave ſaid all that poſſibly I can deuiſe, I ſhall be as farre from the infinitneſſe of the benefit, as when I firſt began to ſpeake of it. Yet may it ſomewhat helpe our conceyt of the matter; though it cannot come neere the excellency of the thing. And with this perſwaſion, let vsus a little conſider the prerogatiue of this Son-ſhip.

There is a great opinion, and not without good cauſe, of the eſtate of our firſt pa…nts, Adam, and Eue, while they were in Paradiſe, before their fall. They had the image of God, wherein they were created, ſhineing Gen. 1. 26.in them, ſo gloriouſly, that all the fiſhes in the ſea, the foules in the aire, the beaſts in the earth, and eueryevery thing, that moueth, and creepeth on the earth, were ſubiect, and obedient to them. What adoe hauehave wee, in our eſtate, as now it ſtandeth, to make, not Beares, or Lions, but thoſe of whome we hauehave neceſſary, and continuall vſe, horſes, and other cattle, to performe any kind of ſeruice to vsus? The whip, the goad, the wand, the ſpur, the yoke the bit, all the meanes of terror, and extreamity, that wee can poſſibly deuiſe, cannot preuaile ſo much againſt theſe tame creatures, as autority, and maieſtie, did in them, with thoſe beaſts, that are now moſt fierce, and cruell. The Prophet Dauid, though he were a King of great command, ouer Gods owne free people; yet when he conſidered thoſe little poore ſeruices, which the creatures, in our preſent eſtate, ſuch as it is, ordinarily doe vsus, and the gouernement, wee hauehave ouer them, breaks out into an exclamation of wonder: What is man (ſaith he to the Lord) that thou art mindfull of him, and Pſ. 8. 4.the Sonne of man that thou viſiteſt him! How would hee hauehave eſteemed Adams rule ouer the creatures, that values our gouernement of them ſo highly? What ſhould I ſpeake of their familiarity with God, who vouchſaf't himſelfe to talke with them, to informe, and direct them? It is recorded, as a ſingular fauour, and honour, done to Moſes, that the Lord ſpake vntounto him face to face, as a Exod 33. 11.man ſpeaketh to his friend. How were our firſt Parents fauoured, & honoured, that were to hauehave ordinary conference with him, from time to time.

But, to come to the point, for which al this is alledg'd; what was their eſtate, for all theſe honors, & fauors, but the condition of ſeruants? They were threatned with death, death both of body, and ſoule, if they tranſgreſt the bounds, that were ſet them. Of the tree of knowledge of good, and euill, thou ſhalt not eate of it: for in the day thou Gen. 2. 17.eateſt thereof, thou ſhall dy the death. Put caſe, they had cō tinued in obedience to God their Creator, according to their allegeance, & duty: What could they hauehave lookt for, but either a confirmation of that eſtate, which they then inioyed? or at the moſt, the reward of their ſeruice, the wages for their worke? They could neuer hauehave attained to this dignity, To be the Sons of God. And is it not a prerogatiue (trowe you) to be brought by Chriſt into a more excellent eſtate, then that, which Adam, in his innocency, and glory, had iuſt cauſe to wonder at? Bleſſed may we ſay, was the day, and houre (Oh the goodneſſe & power of God, that brings light out of darknes?) that euer Adam harkened to the voice of his wife perſwading him to eate of the forbiddē fruit. Not, that either the ſin was ſmall, to tranſgreſs the commandement 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 meere affection, & louelove, according to his owne former counſaile, & predeſtination, turned miſery to happines, death to life. We were ſeruants to a bountiful, and gratious Lord: we are made Sons to a moſt kind, & louing Father. Our ſeruice, if it had beene neuer ſo good, could hauehave procured no more but wages: Our Son-ſhip conveies vntounto vsus aſſurance of a goodly inheritance.

There is no ſeruant, though hee bee put in neuer ſo great truſt, hauehave neuer ſo much autority, bee neuer ſo highly in the Princes fauour, like Daniell in the prouince Dan. 2. 48.of Babell, or Ioſeph in the Kingdome of Aegypt; but is many degrees, inferiour, to the Kings Sonne. Gen. 41. 40.Moſes was a moſt faithfull ſeruant in the houſe of the Lorde, and diſpoſed of all things, after the direction, and to the eſpeciall liking of his maſter. Such as his ſeruice was, ſuch was his honor. He had the gouernmēt of the people of God committed to him: no man might refuſe Heb. 3. 5.to yeeld obedience, or demaunde a reaſon of that which hee commaunded. VVas hee therefore comparable to Chriſt, who ruled as the Sonne ouer his owne Verſe. 6.houſe? VVhat was Abrahams eldeſt ſeruant, to his youngeſt Sonne? VVhat was Ioab to Salomon? Dauid was a man of no meane imployment vnderunder Saul, of no ſmall deſert toward him, and his whole eſtate: yet when he was earneſtly perſwaded by his fellow ſeruants, to enter into the Kings alliance by marriage, what anſwere made hee? Seemeth it to you a light thing (ſaith Dauid) to bee a Kings Sonne in lawe? Did it ſeeme ſo 1. Sam. 18. 23.great a matter, to ſo worthie a ſeruant, to become Son in law to a King; and can wee thinke it a little honour, to bee made the Sonnes of God? Saul, though hee were a King, was but a man; Dauid though hee were a ſeruant in condition was a King in true vertue. Wee are men; nay, wretches, wormes, nothing. Hee, that will adopt vsus, is God, moſt mightie, moſt glorious, euen Iehouah himſelfe. Dauid, though hee ſhould become Sonne in lawe to the King, could hauehave no title to the Kingdome by that aduancement. Our Son-ſhip makes heauen Gauel kind, & giues eueryevery one of vsus a ful intreſt to the inheritāce. If yee bee Sonnes, yee are heyres. Moſes could not looke for any Rom. 8. 17.ſuch preferment, though Pharaohs daughter tooke him for her Son. And yet it is recorded by the holy Ghoſt, Exod. 2. 10.as a certaine proofe of his faith, and truſt in God, that when he came to age, he refuſed to be called the Sonne of Heb. 11. 24.Pharaohs daughter. Indeed, he was but to be call'd 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 fauour, and countenance; but ſhee could not giuegive him any right to the Crowne of Aegypt. If then it were ſo greate an honour, to be called the Sonne of Pharaohs daughter; that Moſes, for refuſing of it, is regiſtred to all poſterity as a man, that preferred the ſeruice of God before the glory of the world, what a prerogatiue is it To be the Sonne of God?

Dauid when he was vrg'd, and preſt by the continual perſwaſion of many Courtiers, to put himſelfe forward and become the kings Sonne in lawe, excuſeth himſelfe by his pouerty, & the meanneſs of his reputation. Seemeth it to you a light thing to be a kings Sonne in lawe, ſeeing I 1. Sam. 18. 23.am a poore man, and of ſmall reputation? It is no great matter, for a kings Sonne, to marry a kings daughter. There is no diſparagement in the match to the wife, no increaſe of honour to the husband. But if a man of meane eſtate, and birth, be admitted to ſuch aduancement by marriage, how is he preferred, how is hee honoured? It ſhall be fit therefore, and needfull, to the ende wee may the better conceiue the excellency of our prerogatiue, in being made the Sonnes of God, to conſider, as the high eſtate, to which we ariſe, ſo the lowe degree, from which we were raiſed. Was it not, in eueryevery mans iudgement, greater preferment, for Ioſeph to be made ruler of all Aegypt, then for Putiphar, to hauehave beene aduaunced to the ſame honour and autority? Ioſeph was taken from priſon, at the loweſt ſtep, or rather not neere the ſtayer-foot: Putiphar was already aboue the midſt of the grees and could almoſt reach the top, from whence he ſtood. Let vsus then caſt downe our eies, from the glorious eſtate of the Sonnes of God, to the, Shall I ſay meane, or baſe conditiō? The words are too light. To the wretched, & fearefull damnation of the Sonnes of the Diuell. Oh that I were able to vtter, or you to conceiue, either the miſery, in which we were plunged, or the maieſtie, to which we are aduaunced. It was caſt in Ionathans teeth, as a foule reproche, by his angry Father, that He was the Son of a wicked rebellious woman. And cōtrarywiſe, Salomō 1. Sam. 20. 30.rekons it vp amongſt his titles of honor, that he was the Sonne of Dauid; The parables of Salomon, the Sonne of Prou 1. 1.Dauid. For as the dignity of the maſter, is a credit to the ſeruant, and the ones dishonour, the others diſgrace: ſo, & much more (as the bond betwixt them is neerer) the glory, or ſhame of the Father, is the reputation, or diſcredit, of the Sonne. Who is ſo vile, ſo wicked, ſo odiour, as the Deuill? His former happineſſe makes his preſent miſery the greater: as heate 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 euer: he is vtterly forſaken of all vertue, and goodnes. Hee hath neither power, nor will remaining to doe any good. Hee repines againſt God; he enuies the Angells; hee ſeekes, continually, the deſtruction of men. Such as the Father is, ſuch are the Sonnes; Haters of God, deſpiſers of Angells, murderers of men; both others, and themſelues too.

Are theſe meete perſons to bee made the Sonnes of God? Surely as the children of Iſraell profeſt of themſelues, that, when the Lord turned the captiuity of Sion, they Pſal. 126. 1.were like them that dreame; ſo is it with mee, in the meditation of this incredible alteration. Am I, that was the child of the Deuill, become the Sonne of God? HaueHave I a title to heauen: to whō hel had iuſt intreſt? Shal I raign, in the glory of Chriſt; that ſeru'd moſt baſely, in the bō dage of Satan? I am not worthy (O Lord) to bee called thy Sonne. It is more honour, then I durſt hope for, or Luk. 15. 19almoſt deſire, to be made one of thy hired ſeruants. There are a greate many degrees betwixt theſe two eſtates. It were much that thou ſhouldſt (at all) receiue mee into ſeruice. Yet if it pleaſe thee to vouchſafe mee that fauour; the meaneſt, or loweſt place, or office, in thy Palace, were to good for mee. To bee a door-keeper in thy houſe? It were a ſeruice ſit for thy holy Angells, not for mee a prophane man. If thou wouldſt needes, of thy wonderfull bounty, preferre me higher, thou might'ſt make mee free, at the moſt, and ſo ridde thy hands of me. Will not all this ſerue; but muſt I hauehave the prerogatiue to bee thy Sonne too? Me thinks, I ſhould but dreame of theſe fauours, and not poſſeſſe them indeed; they are ſo farre beyond, not only expectation, but credit too. Peter, when the Angell came to deliuer him out of priſon, the night before hee Act. 12. 9. 10.ſhould hauehave beene executed, though hee aroſe, and followed his guide, paſſing the firſt, and ſecond watch, going through the iron gate, which opened by it owne accord: yet ſtill thought, that hee had but ſeene a viſion, and could not perſwade himſelfe that he was indeed ſet at liberty. How much more vnlikely is it, that poore, miſerable, damned Sonnes of the Diuell, ſhould find ſuch fauour, as to be made the Sonnes of God?

Sarah laughed, as at a thing vnpoſſible, when the Gen. 18. 12.LORD told Abraham, that ſhee ſhould beare him a Sonne and the worthy matrone of Shunem, that entertained 2. King. 4. 16.the Prophet Elizah, when he promiſt her the like bleſſing from the Lord, could not be perſwaded of the truth thereof. Oh my Lord, thou man of God (ſaith ſhee) doe not ly vntounto thy handmayd. Is it as ſtraunge, for a woman, though ſhee bee old to hauehave a Sonne, as for a man to become the Sonne of God? This is that myſtery, which the Angels deſired to behold. As if they coulde 1. Pet. 1. 12.not ſatisfy themſelues, with thinking on it. This was the Ioh. 8. 44.prerogatiue, which ſome of the Angels could not abide ſhould be vouchſaf't to men, but murmured againſt 2. Pet. 2. 4.God for it, & rebelled to aduance themſelues; whereby they loſt both their place, and their honour. It is not ſo eaſy a matter (my brethren) to beleeue this point, as it is commonly thought to bee. And whereas it is ſo generally receiued for truth, of all that profeſſe themſelues to be Chriſtians: I am wholly of opinion, that it is rather a light perſwaſion, then a grounded beleefe. Dooſt thou beleeue, that as many, as truſt in Chriſt, are thereby the Sonnes of God? Let mee reaſon with thee a little, and take that I ſhall ſay, in good parte. For I doe it not to weaken thy perſwaſion, but to ſtrengthē thy faith. Haſt thou euer confidered this point ſeriouſly, and debated it aduiſedly, with thine owne heart? Doſt thou truly diſcerne, and acknowledge that thou art naturally the child of the Diuell? What? Dooſt thou ſtart at this? Doe I ſeeme to wrong thee, in abaſing thy eſtate ſo much? Thou art content to ſay, thou art a ſinner; and it may bee, thou dooſt indeed thinke thy ſelfe to hauehave deſerued the wrath of God: but thou canſt not abide, to hauehave it thought, that thou wert at any time the Sonne of the Diuell. This opinion would diſgrace thee too much, and affright thee too ſore. It were a harde matter, for thee indeed euer to beleeue, that God woulde make thee his Sonne, if thou hadſt this perſwaſion of thy ſelfe, that thou art the childe of the Diuell. I I am naught (ſaiſt thou) as other men are, and I hauehave neede of Gods mercy, and I hope hee will bee as good to mee, as to any other. But neuer thinke to make me beleeue, that I am ſo bad. Then indeed I had ſmall cauſe to hope for any fauour, at the hande… of God. Tell me, I beſeech you; Are not theſe the very thoughts of your hearts. Doe you not thus flatter your ſoules? If you knewe throughly what you are, it were vnpoſſible you ſhould ſo eaſily beleeue, what you may bee.

But perhaps, though you are not willing to knowe the worſt of your ſelues, in your eſtate by nature: yet you are deſirous to vnderſtand the vttermoſt of the honour, you may a…taine to, by grace. Well: let vsus conferre of this a little. How many weekes, or daies, or houres, hauehave you ſpent, in the ſearch of this Adoption, which is vouchſaf't you in Chriſt? HaueHave you learnd, what it is to bee a Sonne? HaueHave you made any eſtimate of the inheritance, that is promiſed? Doe you knowe the difference betwixt a ſeruant, and a Sonne? Is not al your truſt in the plea of ſeruants? If I doe my good will (ſaith one) I knowe God will accept of it. What though I be ignorant of the myſtery of my redemption? Alas! I am no Diuine, no Scholler, not booke learned; God lookes for no ſuch greate knowledge of mee. I can tell, that I muſt louelove God aboue all things, and my neighbour as my felfe. If I doe this, I am ſure God will bee mercifull to mee; and I ſhall goe to heauen, O the blindneſſe, the wilfull blindneſſe of ignorant men? How long will yee deſpiſe the kind offer of the Lord? When will yee begin to conſider, what honour he hath vouchſaf't you? When will you hauehave any care, to vnderſtand your own happineſſe? The Lord God would hauehave you his Sonnes: you wil continue obſtinatly in the conditiō of ſeruants. Hee would beſtow heauen vponupon you, as an inheritance: you will needes hauehave it as wages. Hee offers to giuegive you title to it, by adoption; you ſtriue to lay clayme to it, by your owne purchaſe. Would you chooſe to be ſeruants rather then Sonnes, if you had any knowledge of theſe 2. eſtates? You hauehave heard ſomewhat of the ioyes of heauen, and you hauehave (accordingly) a plaine confuſed motion of the good eſtate of them, that are there. From hence, ariſeth a kinde of deſire to bee partakers of thoſe pleaſures, and by the flattery of ſelfe louelove, ſome manner of perſwaſion, that ye ſhall enioy them. But yee are as farre from knowing what it is to bee the ſonnes of GOD; as I ſhewed, you were from beleeuing, that you are the Children of the Diuell.

Is it any wonder then, that wee make ſo light account of it? who can deſire that, hee knowes not? Where mens treaſures are, there alſo their hearts are. Mat. 6. 21.Who is there, that had not rather bee called the ſonne of Pharaohs daughter, then the brother of Ieſus Chriſt? To whome doth it not ſeeme a greater honour, to bee the ſonne in lawe of Saul, then the adopted ſonne of God? A Lordſhippe vponupon earth is counted more worth, then a kingdome in Heauen. O the baſenes of our thoughts! O the error of our iudgement! O the vileneſſe of our affection! wee bury our ſelues in the earth, liker wormes then men. Wee eſteeme more of the pleaſures of ſinne for a ſeaſon, then of the euerlaſting Heb. 11. 19.ioyes of God in Heauen. Wee hauehave greater deſire to the vaine titles of worldly honour, then to the high prerogatiue of the ſonnes of God? prophane Eſau, Gen. 25. 32.that ſold his brithright for a meſſe of pottage, was a holy man, in compariſon of vsus. Hee was driuen to the ſale, by a kinde of neceſsitie. Wee, by wantonneſſe, depriue our ſelues of this dignitie. Hunge… made him part with that, which was demaunded of him. Fulneſſe makes vsus deſpiſe that, which is offered to vsus. It was (in his conceite) but a temporall poſſeſſion that hee ſhould hauehave enioyed. It is an eternall inheritance, that wee might poſſeſſe. He remained Iſaacs ſonne ſtill, though hee loſt his birth right: wee, by neglecting the prerogatiue of ſonnes, are vtterly ſhut out of Gods preſence, and fauour. It were ſom what yet, if we might be ſeruants. For there is no place in the houſe of God, that is not honourable. But the caſe ſtands ſo with vsus, that we muſt either be ſonnes, or nothing. I am ſory the time cuts me off, that I cannot follow, and preſſe theſe matters, as the worthineſs, and neceſſitie of them requires. The Lord vouchſafe a blesſing vponupon that, which hath bin ſpoken, and prepare vsus to a farder meditation of it in hearts, to his owne glorie, and our preſent and euerlaſting comfort in Ieſus Chriſt. To wnome with the Father, &c.

Sermons Upon John 1, Sermon 8

p. 361THE EIGHTTH SERmon, vponupon the firſt Chapter of IOHN.

THE EIGHTTH SERmon, vponupon the firſt Chapter of IOHN.