Sermons Upon John 1 — Anthony Wotton

Sermons Upon John 1 · Anthony Wotton

THE NINTH SERmon, vponupon the firſt Chapter of IOHN.

Verſe 12.

But to as many as receiued him, to them he gaue the Prerogatiue, &c.

THere are two thinges that ordinarily make men colde, and negligent, as in the purſuit of that, they hauehave ſome minde to; ſo in the deſire of that, which is offered: ignorance of the worth thereof, and a conceite, that to them, it will bee of ſmall vſe, or profit. To what end ſhoulde a man ſpend his time, and labour in the ſearch of that, which, when hee hath found it, is not worth the taking vp, and carrying away? Or though perhaps it bee of ſome value, in it ſelfe; yet if I know not how to make any benefit of it, I were as good ſpare my paines, as loſe my labour. That neither of theſe two hinderances might holde vsus, from receiuing Chriſt by faith, that we might become the ſonnes of God, and heires of euerlaſting life in heauen; In my laſt exerciſe, I ſhewed both the excellency of this prerogatiue in it ſelfe, and the inualuable profitte, that would ariſe to vsus thereof. What greater honour, can there poſsiblie bee imagined, then to bee heyres apparant to the kingdome of heauen? what higher aduancement, can the conceite of men, or Angelles deuiſe, then for the children of the diuell to bee made the ſonnes of God?

As for profitte, what ſhould I ſpeake of it? Where is it to bee found, if it bee not in a kingdome: eſpecially ſuch a kingdome, as is furniſht, and full fraught, within it ſelfe, with all thinges belonging either to commoditie, or pleaſure? Wee hauehave had nowe a weekes time, to bethinke our ſelues, whether wee will bee the children of God, or no. What ſpeake I of a weeke? We hauehave, the moſt part of vsus, had many weekes, and moneths, and yeeres: yea, ſome of vsus ſome ſcores of yeers, to cōſider with our ſelues, whether wee will accept of this offer, which Chriſt makes vsus, in his fathers name, or noe. Wee hauehave beene, or might hauehave beene acquainted with theſe myſteries, a long time; euer ſince wee came to yeeres of diſcretion. Is it not high time, wee had aduiſed, and reſolued of the matter? Is there ſuch doubt, or hazard in the choyſe, that wee neede take ſo long a daye, to giuegive our aunſwere? Doo wee make queſtion, whether it bee a prerogatiue, or noe, To bee the ſonnes of GOD? If naturall affection canne worke any thing with vsus, to whome owe wee more louelove, then to him, by whome wee hauehave our beeing? If wee reguarde iuſtice, and equitie, to whome doe we rather appertaine, then to him, that firſt made vsus of nothing? So glorious an inheritance were (in reaſon) to be ſonght for, by al poſſible meanes, though it were not offred. An inheritance being offered, were (in kindneſſe) to bee accepted, though it were not ſo glorious. And doe wee yet draw backward? Are wee ſtill vnreſolued? Which of vsus doth not, with a certaine iuſt diſdaine, condemne the idle excuſes of thoſe men, who beeing bidden to the marriage of the Kings Sonne, would ſuffer themſelues to be carried a waie with ſuch vaine imployments? I hauehave bought Luk. 14. 18.afarme (ſaith one) and I muſt needes go out and ſee it. I pray thee hauehave me excuſed. Haſt thou bought a farme? Nay rather it ſhould ſeeme the farme hath bought thee? Art thou ſo tyed to it, that thou canſt not bee without the ſight of it, for a dinner time? Other men take Farmes to ſerue them for their profite. Thou haſt bought one, to ſerue it to thy vnrecouerable loſſe. Is anie man ſo madde, as to loſe the fauour of a prince, for the ſight of a Farme? Another ſaith, He hath bought fiue yoke of Oxen, and muſt go proue them, Ver. 19.and therefore prayes to bee excuſed. Excuſed? Seemes it a matter, that will admitte any excuſe, to refuſe the kindneſſe of a prince, for the triall of a yoke of Oxen? Durſt thou ſend thy Land-lord ſuch an anſwere? Wilt thou leaue the honor thy prince vouchſafes thee, to be ſerued at his owne Table, that thou maieſt go waite vponupon Oxen? They are not yoakt ſo faſt one to another, as thou art to eueryevery one of them.

Let me put thee in minde of an aunſwere, made by our Sauiour Chriſt, in a caſe not vnlike to this. He cald one to followe him, who would needs go firſt, & burie his father. What ſaid he to him: Let the dead bury Luk. 9. 60.their dead; but goe thou, and preach the kingdom of God. So may I ſay to thee; Let beaſts looke to beaſtes: goe thou and enioy the princes preſence, and fauour: it is not this mannerly excuſing of the matter, that wil ſerue the turne. The party whom our Sauiour called, went not rudely away to bury his father but demaunded leaue, that hee might goe. Lord, ſuffer mee firſt to goe and bury my father. Ver. 59.Who ſhall make this excuſe for thee? Shall wee, that are the meſſengers of God to you in this buſineſſe, ſeeke to excuſe ſo high a contempt againſt our Lorde, and Maſter? Alas! if we ſhould, it would but little avail you; well might we make our ſelues guilty of your ſinne, but wee ſhould neuer acquit you of it. Farmes, and oxen to be preferred before the dinner of a King, at the marriage of his Sonne? O the bouldneſſe, & brutiſhneſſe of men? Can yee for ſhame, dare yee for feare, alleage ſuch excuſes? The indignitie, you offer the King, is ſo great, that there will be no means to appeaſe his anger.

And yet, what is a gueſt to a Sonne? A marriage dinner to an inheritance? If it bee ſo monſtrous an vnthankfulneſſe, not to come to a feaſt, when the King bids vsus: what is it, not to accept of a kingdome, when it is offered? Shall ſeeing of a farme, or trying of Oxen, drawe vsus a way from taking aſſurance of ſo greate an eſtate? VVhat if thou hauehave marryed a wife? … 4. 20.Canſt thou not come to GOD becauſe of that? Thou maiſt bee both an husband, and a Sonne. bring thy wife with thee; ſhee ſhall alſo bee adop…ed the child of God. Thou ſhalt not need to make her any ioynture, or aſſigne her any dower out of thy land; ſhe ſhall be ioint heire of the kingdom with thee: There is neither Iew, nor Grecian; there is neither bond, nor Gal. 3. 28.free: there is neither male, nor female; For yee are all one in Ieſus Chriſt. There are, in al ſtates, many places of honor & office, whereof the husband is capable; but the wife doth not ſo much as partake with him in the titles. And what kingdome, or Common-wealth euer equalled women to men? OnelyOnly God hath vouchſaf't one, and the ſame prerogatiue to both, that they may both become the children of God. But the amplyfying of this matter belonges rather to the next point, concerning the equality of this dignitie, To bee the ſonnes of God; then to this, whereof I nowe entreate, touching the prerogatiue, it ſelfe. With the louelove whereof if any man before were not inflamed: Yet (I hope) his affection now is kindled; Sure I am it will bee, if hee doo but enter into a due conſideration of the matter. For how is it poſſible, that a man ſhould ſo much hate himſelfe, as not to deſire to bee his ſonne, whoſe ſeruantes the greateſt Princes of this worlde, hauehave alwayes acknowledged themſelues to bee?

What is it then, that wee preferre before this Sonneſhippe? It hath beene offered vsus, and almoſt thruſt vponupon vsus, a long time, and often. The dignitie of it, (according to the weake conceite, and capacity of man) hath beene declared, and ſet out vntounto vsus. How is it come to paſſe, that wee hauehave not layd hould on ſo extraordinarie a fauour, ſo long a time?

Are wee loth to take the paines? vnreaſonable is that excuſe, in a matter of ſo great worth; and in this matter vntrue alſo, as the condition propounded euidently ſheweth. Beleeue and bee a Sonne. Yet perhaps this pretence might carry ſome better colour with it, if it were not made by them, who take infinitly more paines, for things infinitly leſſe in valew. Shall wee plead ignorance, either of our owne eſtate, or of the exceliency of that prerogatiue? Wilfull ignoraunce rather increaſeth, then excuſeth the fault. And who can bee ignorant, that hath had any deſire to learne; vnleſſe like a man, that lyeth in a ditch, and ſtre…cheth out his hands, calling for helpe to all them, that paſſe by, hee refuſe to ſet one finger to the ground, for the rayſing of himſelfe? Doo wee then deſpiſe ſo great an happineſſe? Though wee could bee ſo vnthankefull to God (and yet that were monſtrous) yet howe canne wee bee ſo iniurious to our ſelues? What ſhall I ſay? Or vponupon what ſhall I lay the blame? It would bee verie ſtrange, and ha…ſh to moſt men, if I ſhould accuſe them of not beleeuing. Who would not be foreman of the Iurie to finde him guilty? who would make daintie to giuegive ſentence againſt his life, that doth not beleeue whatſoeuer is deliuered in the Goſpell? Not beleeue? ſayeth one. Hee is worſe then a Turke, or a Iewe, that beleeues not. I confeſſe, it ſeemes ſcarcely credible to my ſelfe, that any man profeſſing religion ſhould not beleeue. But I holde it altogether vnpoſſible, that a man ſhould indeede bee per…waded in his heart, that by beleeuing in Chriſt, hee ſhall become the ſonne of God; and yet ſhould bee altogether careleſſe of beleeuing. It is not vnlikely, that wee hauehave a generall opinion of the …uth of the Scripture: but either wee neuer markt, or neuer conſidered this, and ſuch like points, that we might be throughly rooted, and grounded in the bleefe therof. O that I might intreat ſo much of you all, and eueryevery one, as that you wold be pleaſed to beſtow a little time, …n the meditation of this prerogatiue? I make no queſtion, but if once you did ſtedfaſtly beleeue it, you would neuer giuegive ouer, till you had made your ſelues ſure of ſo happy, and bleſſed an eſtate.

The Prophet Eſay, conſidering a little the backewardneſs of the Iewes, in receiuing ſaluation, by the promiſed Meſſaih: and a great forwardneſs to other matters, reproues them for it in this ſort. Wherefore doe yee lay out ſiluer (ſaith hee) and not for Iſay. 55. 2.bread? And your labour, and are not ſatisfied? May not we inſ…ly take vp the like complaint, againſt the peruerſeneſſe, and vntounto wardneſſe of this age? Doe not men beate their braines, ſpend their ſpirits, breake their ſleepe, waſt their time, ſhorten their liues, by carking, & caring for the momentary traſh of this world? We riſe erly, we go late to bed, we fare hardly, we cloth our ſelues ſimply, we toile, & moile like horſes, & al for nothing. What is all the wealth in the world to the riches in heauen? What are all the poſſeſſions of the earth to the inheritance of that kingdome? What is all the honor, that the world can heape vponupon a man, in compariſon of being the Sonne of God? If it continue with thee, as long as thou continueſt aliue; yet leaues thee, when thou dieſt; whereas that heauenly preferment abides with thee, & attends vponupon thee after death, or rather lifts thee vp, and carries thee aliue to heauen. For, what though this ſinfull earthly carcaſſe be deſtroyed? yet the ſoule mounts, immediatly, vp to heauen, taking poſſeſſion of that inheritance, and inioying it with al freedome, & comfort, in aſſured expectation of proportionable glory wherewith the body, in due time, ſhall be clothed, and beautifyed.

And doe wee ſtill lie groueling vponupon earth? Wee ſhewe thereby whoſe children wee are: vponupon thy belly ſhalt thou goe (ſaid the Lorde to the olde ſerpent the Diuell) and duſt ſhalt thou eate all the daies of thy life. See Gen. 13. 14.if wee doe not, as much as may bee, reſemble him in this curſe? Wee roote, and digge into the earth, like Moles, and feed vponupon the white, and yellow clay, which with infinite labour, and no ſmall daunger, we rent out of the very bowells thereof: yea (a ſhame to bee ſpoken, though wee are not aſhamed to doe it our immortall ſoule, that hath nothing in it of any affinity with earth, imploies her vnderſtanding, beſtowes her affections, perſwades, incourages, ſtrengthens, thruſts forward her ſeruant body, to ſo weariſome, and ſo fruitleſſe a labour. Think you that a miſerable wretch, whē he ſits in his counting houſe, looking ouer his bonds, when his vſury mony will come in (let them be as many thouſand poūds, as they are hundred pence) can take half that comfort in his traſh, that a poore Chriſtian doth in his meditation, when hee finds himſelfe to be the Sonne of God? Set thy ſelfe vp to the chin in the heapes of thy gold, tumble and wallow in the midſt of all thy pe lfe, ſhouell it vp by buſhells into quarter ſacks, ſtuff thy chiſts, as full as thou canſt, till the ſides and bottome are ready to fly out, reccon vſury vpō vſury, to the vtmoſt farthing: but heark: dooſt thou not heare a fearfull voice, that cries out vntounto thee? O foole, this night they ſhall fetch away thy ſoul from thee: then whoſe ſhal theſe Luk. 12. 20.treaſures be, that thou haſt prouided? What? a man of thy ſtate, and aboundance, in a moment come to nothing? quaking, and trembling at the very thought of it, in the midſt of al thy wealth? Wouldſt thou do ſo; couldſt thou do ſo, if thou knew'ſt, thou wert going to a moſt glorious kingdome in heauen? Is it poſſible, any man of indifferent diſcretion, ſhould be loth to change a Chamber in an other man… houſe, for a royal palace in his own Realme, and gouernment.

But why ſhould I ſo much diſtruſt your capacities, or ſuſpect your aflections? I ſee you are able to compaſs great matters, and hauehave ſtrong deſires to thoſe things, you like: if I may but entreate ſo much of you, as to vouchſaſe a little time, to the meditation of this prerogatiue, I make no doubt, but you will both conceiue, and affect it. I doe not goe about to depriue you of any naturall faculty, but as it were to lead you to the right vſe of it. I ſeeke not to roote out your affections, but to grift vponupon them ſuch ſeions, as may bring forth pleaſant, and laſting ſruit. Is thy vnderſtanding great? Here are greate myſteries, in the ſearch whereof thou maiſt imploy it. For, what wit, what iudgement, what conceit, is able to ſound the depth, or valew the worth, or comprehend the extent of this honour, To bee the Sonne of God? Is thy capacity but weake? What is plainer? what is eaſier, then to vnderſtand, that by beleeuing in Chriſt, thou ſhalt bee made the Sonne of God, and ioynt heire of heauen with Chriſt? Yea, this doctrine wil teachthee, how to ſatisfy thy moſt inſatiable deſires. Doth ambition prick thee forward, with louelove of honour: Why wilt thou not ſet thy minde on that, which is true honour indeed? The fooliſh vanity of men, hath bewrayed itſelfe, that the conqueſt of the whole world would not ſuffice them. All the autority and glory, that the Emperours of Rome attain'd to, could not quench their thirſt of honour, but that ſome of them would needes be worſhip… as Gods. If they could once hauehave attained the dignity of being the Sonnes of God, it is apparant they had beene ſatisfyed to the full. I confeſſe, biulding of Churches, offering of ſacrifices, making of prayers, aſcribing of all power to them, gaue them no ſufficient content. For they could not bee perſwaded, that they were (as they were, and would needes be, tearmed) Gods. But had they beene aſſured in their owne true feeling, that they were made Gods indeed, or the Sonnes of God, which later is a priuiledge of them, that beleeue in Chriſt, they had beene ſettled in full quietneſſe of minde, & filled with ioy vnſpeakeable. Shall we proudly contemne, careleſly neglect, or faintly accept of ſuch an honour? yet if the mighty ons of the world, that doate vpō their preſent greatneſſe, care not for, or will not think, that there can be any greater, or better eſtate, then they now enioy; let not vsus refuſe ſo goodly an opportunity, of being made heires of ſuch a kingdome, as hath neither meaſure of glory nor end of continuance: but let vsus, with all care & diligene, beſtow our ſelues vponupon the purchaſing of that prerogatiue, which being once attain'd to, giues vsus certaine intereſt t̄o euerlaſting happineſſe.

Nay; will ſome man reply, you miſtake the matter. The Euangeliſt ſpeakes not of any ſuch prerogatiue, as you imagin, by which men are actually, and preſently made the Sonnes of God; but of the power that is giuen to them, whereby they hauehave free will to receiue, or acknowledge Chriſt, and ſo at laſt, to be made the Sons of God. There is no remedy, though I haſtned all I could, to the diſpatch of that, which remaines, but I muſt needs make a little ſtay; that I may the better cleere the way before me. And becauſe our Rhemiſts are the men, that prepare theſe forts againſt vsus, I will incounter them hand to hand, as they hauehave ranged themſelues in order, vponupon their beſt aduiſement. There hauehave beene many ſkirmiſhes, and ſomebattailes, about this hold of freewill, which is the very ſtrength of the kingdome of popery; vponupon which, all their ſatis faction, and merits abſolutly depend; ſo that, if this were once ouerthrowne, the beſt parte of Romiſh reuenues, by which their warres are mayntained, were vtterly cut off, and their power exceedingly weakned. It is not my purprſe neither hauehave I any iuſt occaſion, or opportunity, to ſeeke out all their force… of this kinde, in eueryevery corner; but I muſt, and will content my ſelfe to take this peece in my way, and to ouerthrowe it by the ſtrength of GOD, and laye it euen with the groumd. But firſt I will giuegive you a view of it, as it ſtandes in all the brauery. Becauſe the place, of it owne nature, affords no firme grounde, for ſuch a building, they lay a forced and falſe foundation. For whereas, the holy Ghoſt ſpeakes of dignity, and prerogatiue, noting the honour we receceiue, not the ſtrength; they turne vp that ground, and tell vsus of I knowe not what power. This fraud of theirs I doe but name, becauſe I diſcouered it to the full in my laſt exerciſe, and digd it vp, with the labour, and tooles of their owne workmen. Now let vsus ſee, what they build vponupon this foundation.

Freewill (ſay they) to receiue, or acknowledge Chriſt: Rhem. Teſt. Ioa. 1. annot. 5and power giuen to men, if they will, to be made by Chriſt the Sonnes of God, but not forced or drawne thereto, by any neceſſity. Hee that carefully ſurueies this building, ſhall finde, that there is neither bewty, nor ſtrength therein. How ill fauouredly dooth the forefront ſhewe? Freewill to receiue Christ, and power giuen. What of this freewill? Doe you meane that free will is giuen? Doe you ſeuer it from power? It ſhould ſeeme ſo by your wordes: for, your Freewill is referred to the receiuing of Christ, your power to being made the Sonnes of God; your building goes beyound your foundation. There is no mention heere but only of power, concerning the later; ſo that the former ſtands neither ſafely, nor handſomely, tottering all aſide, and ready to fall, with the leaſt breath, that ſhall blowe vponupon it. Beſides; how diſorderly ſtand thoſe wordes; If they will? Power giuen to men, if they will, to bee made &c: I pray you make vsus vnderſtand your meaning. Wherein lies this choiſe? If they will receiue the power, meane you? Or, if they will bee made the Sonnes of God? Queſtionleſſe it muſt needes belong to this later; To bee made the Sonnes of God, if they will. There you ſhould hauehave ſet it aboue, and not hauehave cramd it in, betwixt the other two parts, ſo rudely. Laſtly for the increaſe of this deformity; the roofe hath no faſhion in it, nor proportion to the reſt of the building. Viewe them together. Power giuen to be made, but not forced or drawne. This muſt be diuers from the former; To be made, not forced. It is apparant to eueryevery man, that it would hauehave beene much handſomer, if not needfull, to hauehave added in the later clauſe, to be; thus but not to be forced. For that the ſentence requires, becauſe of the wordes, that come betweene, to be made, but not forced. VVhat if wee fill vppe the hole with thoſe wordes, is all well? Nothing leſſe. Who ſees not that it is abſurd to ſay, that power was giuen men to be made, but not to be forced? As if a man needed power to be giuen him, that he might bee forced. Nay rather hee had need of power, that he may not be forced. I take no pleaſure in this courſe of reprouing their imperfections: but their owne inſolency in contemning al men, in compariſon of their owne faction, & the miſerable doating of their followers vponupon them, as if there were no learning, but in their heads, makes mee think it not only lawfull, but alſo needfull, to lay open ſuch palpable defects. Now to the ſtrength of this Fort.

Where Freewill vaunts it ſelfe, as if it were ſet vponupon a moſt ſure ground. The foundation, as they would hauehave it, is, power to be made, the Sonnes of God. Firſt, I hauehave ſhewed already, that the word which our Euangeliſt here vſeth, though ſometimes it ſignify power, yet is neuer taken, in the Scripture, for freedome of wil. But ſay it were, now, & thē, ſo taken, & that in this place it belōged to the ſame matter: yet were it not wel applyed by theſe Papiſts. For the holy Ghoſt, dooth not ſpeake heere of power to receiue Chriſt, but to bee made the Sonnes of God. Hee had no meaning to ſhewe, what was giuen men to enable them, for the receiuing of Chriſt; but to declare, what they ſhould attaine to, by receiuing him: ſo that this firſt part of their annotation, hath no warrant from the Text. If any man think, that they may be excuſed, as grounding this note of freewill vponupon thoſe other words, As many as receiued him; I will ſhew anone, if God will, againſt ſome other popiſh writers, that no ſuch thing will follow therevpon: in the meane while it is eaſy to ſee, that this defence, cannot helpe the Rhemiſts, who raiſe their building, vponupon the words that follow, Hee gaue them power.

Power giuen to men (ſay they) if they will, to be made by Chriſt the Sons of God. Now power, but honour, or prerogatiue. But let that paſſe, as already handled: And ſo let vsus paſſe ouer the other words, To bee made, though the Euangeliſt ſay to be. I may not forget to note, that they ſpeake craftily, and inſufficiently, for the expreſſing of the Text, Power giuen to men. Why doe they not rather follow the Euangeliſt? And if they will needes hauehave it to bee, Power; ſay as hee doth, giuen to as many as receiue Chriſt. Giuen to men; ſay they. To what men? To them that beleeue in the name of Chriſt. Hee ſpeakes not of compariſon, betwixt men, and Angels, but of difference betwixt men, and men. All hauehave not this prerogatiue, call it power if you will, To be made the Sonnes of God. It is proper to them only, that receiue him, by truſting in him. As many as receiued him, to them he gaue the prerogatiue. You will ſay, That honour, or power is denyed no man. It is graunted to no man, but to him that beleeues in Chriſt. But eueryevery man may beleeue. Of that in the next point. What then? Therefore this power is giuen to men, To be made the Sonnes of God. The queſtion is not ſo much of the truth of this ſpeech, as of deliuering the Euangeliſts meaning: who intends not to ſhewe, what power is giuen to men in generall; but what benefit they (in particular) reape, which by faith receiue Chriſt that came into the world, and to his owne. Trowe yee it was his purpoſe to ſay, that the world, which knewe him not, and his owne, that receiued him not, had power giuen them to be made the Sonnes of God? I dare ſay yee doe not thinke ſo. But perhaps freewill was giuen to men. This alſo appertaines to the next point; yet a word, for anſwere to the doubt. Either it was not giuen at all, or to them only, that had the Goſpell preacht vntounto them. For we may not dreame of, I cannot tel what freedome of will, whereof all men ſhould be partakers, by the vertue, and efficacy of our Sauiours comming into the world. There is no ſuch matter. If free wil to receiue Chriſt be not common to all men by nature, it is giuen by certaine meanes, to certaine men, and not to other. There is no poſſibility of being made the Son of God, but vponupon a ſuppoſition of faith, by the doctrine of the Goſpell.

But if by Freewill to acknowledge Chriſt, and power to be made the Sonne of God, they vnderſtood no more, but the contrary to that, which they deny in the laſt place; namely, being forced, ordrawne therevnto, by neceſſity; wee would readily, and willingly ſubſcribe to their opinion. For we know it is needleſſe, that God ſhould force a man to that, to which he can, without any violēce, perſwade, and incline him. Yea, we confeſſe it is held by vsus for an impoſſibility, that the will ſhould be forced; that a man ſhould wil, & not wil. But this is the maine matter that muſt be handled againſt other adverſaries by & by; & I haſten to it. Only giuegive me leaue to add this one thing, concerning the point of freewil, groūded on this place of Scripture by the Rhemiſts; that iſ I grant them their tranſlatiō: yet freewil hath but a ſlippry foundatiō therevpon. He gaue them power to be made the Sons of God; what of that? Therfore it was in their own choiſe, whether they would be the Sons of God, or no, & they had power to be, if they would. It is out of queſtiō, that they could not be, vnleſs they would, ſuppoſing that they were not, vpō their beleeuing. But this freedome of will cannot be drawne neceſſarily out of theſe words. Is it al one to ſay, He gaue them power to be made the Sons of God; & He gaue them free wil to chooſe whether they wold be made the Sons of God, or no? Power giuen to ſuch a purpoſe inferrs a kind of faculty, reſting in him, to whom it is giuen, to doe that which it is giuen for. This if the holy Ghoſt had intended to ſignify, he would rather hauehave ſaid; He gaue them power, to make themſelues the Sons of God, if they would: or at leaſt, By which they might be willing to be made the Sonnes of God, by beleeuing they were made capeable of that prerogatiue. As one that is born, & brought vp in the Coūtry, hath no poſſibility to becōe Mayor, or ſheriff of this Citty: But if hee hath his freedome beſtowed vponupon him, and he hath there wit hall power giuen him to bee made a giuernour, though his power doe not ſignifie any freewill: So it is with them, that hauehave attayned to faith, (I ſpeake according to the Rhemiſts conceite, and tranſlation) who hauehave power to bee made the ſonnes of God, and yet this power proues not any freedome of will.

Thus, and thus weakely hauehave our Rhemiſts built their Forte, for the ſafety of their kingdome of free will. The foundation is ſandy, the building neither faire for ſight, nor ſtrong for vſe. Some other of the ſame crue, hauehave laboured to make good that point out of this place, by an other kinde of ſortification. It is apparant (ſaith one) that it is the power of free will, or that it is the office of free Michaell de Palacio, in Ioa. c. 1. enarrat. 28. Liberi eſſe arbitwill, to receiue, or not receiue the worde of God; becauſe the Euangeliſt tells vsus that ſome doe receiue, and ſome doe not. This man made better choiſe of his ground, then our Rhemiſts did. For hee layes his foundation on the very wordes of the holy Ghoſt rightly vnderſtood; His owne receiued him not. But as many as receiued him, &c. The firſt wordes are plaine of his not being receiued: the later ſufficiently implyed that ſome did receiue him; els would the Euangeliſt hauehave ſaid; But if any man had receiued him, he would hauehave giuen him the Prerogatiue, to be the Sonne of God. A good beginning; but hee failes in the purſuit of the matter. And yet if his meaning were no other, then his words may well beare, hee might bee allowed in that, hee ſaith. For it is not to bee denied, that it is the will of man, that either receiueth, or refuſeth Chriſt. This I ſpeake according to the true nature of ſaith, which is to reſt vponupon Chriſt for ſaluation: and that reſting is an action of the will. But if I were to ſpeak, after the opinion of the Papiſts, (as he ſhould hauehave done) who place faith in the vnderſtanding, I ſee not how I might truely affirme that it it the office of the will, to receiue, or not to receiue Chriſt. For it is not in the power of the will, to beleeue, or not to beleeue; that is to acknowledge a thing to bee true, or falſe, any more then it is for a man to take that to bee white, which hee ſees to be blacke, red, yellow, greene, or of ſome other colour, then white. In ſuch caſes, there is no manner of command in the will ouer the vnderſtanding. Well may it preuaile ſo farre, as to hinder the vnderſtanding in examining of a truth, or in the profeſſing of that it conceiues; yea it may carry a man with violence to make contrarie profeſſion to that, he is perſwaded of and knows: but it cannot poſſibly be of force to inioyne it, to holde this, or that for truth, otherwiſe then naturall, or ſupernaturall light diſcouers it to be.

It is the will then, that receiues Chriſt, or refuſeth him, beleeues, or beleeues not: taking faith for truſting in Chriſt, as wee doe; not, as the Papiſts doe, for beleeuing the truth of that which is deliuered concerning him, in the Scripture. Neither yet is it to bee helde for true, that there is any ſuch power, or office of free will, as the Papiſts dreame of, to bee concluded out of this place. For I may not runne into a large diſcourſe of the Doctrine: but muſt keepe my ſelfe within the compaſſe of this one Text. The free will, which the Papiſts fight for, as for their free hold, is an abſolute libertie in the will of Man, to chooſe, or refuſe, at his owne pleaſure. This they ſay wee hauehave, and vſe in the accepting, or reiecting of grace: which is offered vsus by God; but ſo, that it is left to vsus, to receiue, or refuſe it. This Doctrine ſay I, can not bee warranted by this ſcripture. Let any reaſonable man iudge. Some refuſe CHRIST, ſome receiue him; what will you inferre herevpon? That therefore it is left to euerie mans choyſe, whether hee will receiue him, or refuſe him? Tell me, what you thinke of the firſt grace, by which a man is inhabled to take, or leaue. I will ſpeake as plaine, as by any meanes I can, that eueryevery man may vnderſtand mee. It is agreed vponupon, on both ſides, theirs, and ours, that naturally no man hath any power to receiue CHRIST, or to will to receiue him. Therefore this Abilitie, of the vſing whereof wee diſpute, is vouchſaf't to eueryevery one, that hath it, by God, and proceedes of him. Shall I reaſon now, as as our Papiſts doe? Some men hauehave this grace, by which they are able to beleeue, ſome men hauehave it not. Therefore there is free will in men to hauehave it, or want it. Will this follow vponupon that? No more will it; that there is free will, becauſe ſome beleeue, and ſome doe not.

Indeede, if there were nothing els to bee found, from which this difference might bee fetcht, but onelyonly the will of man; there were ſome good reaſon to conclude freedome of will, from choiſe, and refuſall. But the caſe ſtanding, as it doth, that wee can aſſigne a better reaſon of this diuerſitie, euen the worke of Gods ſpirit by grace in the hearts of as many as beleeue, the Papiſts concluſion is weake, and lame. Some receiue, ſome refuſe: Therefore (ſay they) there is free will, by the power whereof the one ſort beleeue, and the other, for not vſing that power, beleeue not. Nay rather (ſay wee) Therefore the grace of GOD workes more effectually in the hearts of ſome, then of other ſome. Is there any Chriſtian ſoule, whom this concluſion of ours will not content better, then that of theirs? Surely he muſt needs louelove his owne glorie, better then Gods, that had rather aſcribe his faith, to his owne free will, then to the grace of God. HaueHave I not yet ſpoken enough; or not plaine enough? Bee not wearied I beſeech you, though I dwell a little longer vponupon the matter. I hope I ſhall better expreſſe my minde, and you better vnderſtand me. That abilitie to beleeue comes of God, and not of our ſelues, it is out of queſtion betwixt vsus. The doubt is, touching the vſe of this abilitie.

For example; Let vsus ſuppoſe, that both the theeues that were crucified with our Sauiour Chriſt, had this grace beſtowed on them by God, that they were able to beleeue. He on the right hand vſeth this grace, and beleeueth; the other doth not vſe it, and continueth in vnbeliefe. The queſtion is, whence this difference ariſeth. From the power of free will; ſay the Papiſts. From the workes of Gods grace, ſay wee. Wee deny not (ſay they), that the grace of God workes more effectually in the one, then in the other: but wee affirme, that the reaſon of this difference in working, proceeds from the diuers vſe of free will, in each of them. If hee, on the left hand, had bin willing to beleeue, the ſpirit of God would hauehave begotten faith in his heart. If he had on the right hand bin vnwilling, the grace of God would hauehave brought forth no faith in him. Yet they touch not the point. I preſſe them for a farder anſwere. Whence was it, that the one was willing, rather then the other? Speake out, that all men may heare you. Was it from himſelfe, or from God? From both. They are halfe aſhamed, to bee knowne what they hould, and therefore ſtriue, to ſhift of the matter, in this ſort. But it will not ſerue the turne. I looke for a plaine and direct anſwere. When both the theeues were alike vnwilling, and might both alike become willing, whence aroſe the beginning of difference betwixt them? You cannot ſay, it came from God; for in reſpect of him, they were yet both alike. What remaines then to be anſwered, but that the one, of himſelfe, did yeeld to the motion of Gods ſpirit, the other might hauehave done, but woulde not. I confeſſe, you ſay, there wanted aſſiſtance from God, to leade him forward to the obtaining of Faith: but yet you ſtill auouch, that the Originall of the difference was from the free will of man, that yeelded; not from the free grace of God, that inclined him to yeelding. For that grace was common to him with the other, in whome there was no willingneſs at all.

What was become of the zeale of the glorie of God, when men firſt broch't theſe deuiſes? Is it not enough for vsus, that wee are willing to bee ſaued, but that wee muſt alſo take the cheefe glorie of it to our ſelues? Are wee ſo puft vp with pride, and ſelfe louelove, that wee had as lieue periſh, as bee beholden to GOD for our ſaluation? Blame mee not, if I charge the pride of mans Nature very deepely in this caſe. It is a matter, that concernes my Lord, and maiſter, (on whoſe meſſage I come) very neere. Hath hee, of himſelfe, vouchſafed meanes, by which wee may bee ſaued; hath hee, meerely of his owne good will, imparted the knowledge thereof vntounto vsus; hath hee, without any deſert, or deſire on our part, prouided, to aduance vsus to the eſtate of Sonnes, from the condition of Seruants; and doe wee grudge to let him hauehave the honour of it? A little is too much for God; nothing is enough for our ſelues. Wee are content (with much adoe) to let it bee thought, and ſaid, that wee are not able without grace, to doe that, by which the fauour of GOD may bee procured. But when wee hauehave once receiued from God abilitie to beleeue (I ſpeake ſtill, as the Papiſts doe, againſt whom I reaſon) then it lies in our owne power to be ſaued, or to be damned. There is no queſtion of the later; but the cauſe of damnation is alwaies in our ſelues; and ſo in our ſelues, that, of our ſelues, there is no poſſibilitie, what grace ſoeuer wee hauehave receiued, to eſcape it. But the power to receiue Chriſt, that wee may bee made partakers of that Inheritance of Sonnes, is wholly frō God, and not from our ſelues. What ſaid I? The power? It is not enough. The will to vſe that power? It is not enough. The will to vſe that power, is ſtirred vp, put forward, and inclined to it, onelyonly, and altogether by God himſelfe. The act of the wil in reſting vponupon Chriſt is mine. The inclining the will to doe this act, is Gods, and not mine. I doe willingly, and by mine owne choyſe beleeue in CHRIST. I am made willing, marke what I ſay, I am made willing: not onelyonly I am made able to will; but directed, and perſwaded, and brought to will, yea inclined to this choiſe, by the power of the ſpirit of God.

Doth any man doubt of this point? Hee knowes not or conſiders not, what it is to giuegive the glorie of his ſaluation to God. Shall I ſo part ſtakes with God, in this matter, that I take the biggeſt for mine owne ſhare? I will barely propound the caſe; let euerie Chriſtian ſoule iudge vprightly, betwixt God, and himſelfe. That there is any poſſibilitie of ſaluation for man, it is wholly, and onelyonly from God, who (without the counſell, or perſwaſion of any creature) appointed the meanes to ſaue vsus by, of his meere merciemercy, and bounty. That I, among many other, attaine to that grace, by which I am inabled to beleeue, and may if I will, it is alſo from the ſame goodneſs, and fauour of the Lord; who doth not altogether leaue mee in this eſtate, but moues, and perſwades mee by his ſpirit, to vſe the grace I hauehave receiued, and to beleeue in Chriſt. What woulde you hauehave more? ſaith one. Doe I not giuegive glory enough to God, by acknowledging, that poſſibilitie of faith, both in generall, and particular proceeds from his grace. Looke not that I ſhould anſwere thee. I appeale to thine owne conſcience, to giuegive ſentence of the matter. Thou aſcribeſt no more to God, but that he hath giuen thee grace, by which thou mayeſt beleeue, if thou wilt. Whence haſt thou this inclination to will? From Gods motion, and perſwaſion. Take heede what thou ſayeſt. How will this ſtand with that opinion of free will, which makes the firſt difference betwixt thee & other mē, that beleeue not, though they hauehave the like motions, and perſwaſions from God? It cannot be, if thou wilt ſpeak plaine, but thou muſt profeſſe, that this willingneſs comes from thy ſelfe. So then thus ſtands the caſe; That we can beleeue, if wee liſt, it is of God: that we liſt to beleeue, it is of our ſelues. For ought that God did for mee, I might hauehave continued in vnbeliefe, and bin damned: that I might be ſaued, I may thanke him; that I am ſaued, my ſelfe. Is there any Chriſtian heart, that doth not riſe againſt this Doctrine? Can wee indure to thinke, that wee are more beholden to our owne will for faith, then to the grace of God; Can wee be ſo vnthankfull, ſo proud? But I will ſtay my ſelfe, leaſt I ſeeme to bee perſwaded, that ſo groſſe an error can finde place in a true Chriſtian ſoule.

Nay: ſaith one. Rather it is a moſt groſſe error to hold, as you doe, that a man is forced, and drawne to beleeue by neceſſitie, whether hee will or no. Out of queſtion, it is indeed a groſſe error, to hauehave any ſuch conceite of a mans attaining to faith in Chriſt. And yet (giuegive me leaue to ſpeake my minde plainely, and freely) I had rather be abſurd in deſtroying the will of man, then impious in ouerthrowing the glory of God. But hee, that rightly vnderſtands, what wee teach of mans beleeuing, ſees there is no cauſe to feare either the one, or the other. It is cleere, & certaine, that the maine chance is ſafe, the glorie of God being ſo carefully prouided for, and maintained: If wee erre, our error is leſſe dangerous. For there is not ſo much danger in depriuing man of his free will, as in robbing God of his glorie. But wee doe man no wrong at all; vnleſs it be a wrong, to giuegive more to GOD, then to man, in the begetting of faith. God perſwades, and inclines him to beleeue. What forcing, or drawing is this? Yes: ſay they. For you teach, that by this inclining of the heart, GOD ſo workes vponupon it, that the partie cannot chooſe, but beleeue. Not chooſe? For any force that is vſed, againſt the nature of his will, hee may chooſe. In reſpect of euent, hee can not. I will ſpeake plainer, if I can. God doth not force a man, as the Oxe is drawne to the ſlaughter, or a peece of Timber thruſt forward, by mayne ſtrength; but inclines the heart, ſweetely, and gently, according to the nature of it to him perfectly known; yet ſo powerfully, that it can not come to paſſe, but the partie ſhall both will to beleeue, and beleeue indeede. Wee confeſſe there is a neceſſitie, in regard of the euent, that, vponupon this inclination, faith ſhall certainly inſue; but wee denie all conſtraining, or forcing, by which the will ſhoulde loſe his vertue, or action. No man beleeues, but willingly. No man is willing, but hee that is inclined thereto by God. No man is forced to willingneſs by any conſtraint. I inquire not how the Lord inclines mee. I beleeue, that hee doth incline mee. I finde I am, of vnwilling, made willing. I ſee not any force vſed to make mee willing. Other men refuſe Chriſt willingly: I receiue him willingly. They are borne willingly to all, that is euill: I am made willing to whatſoeuer good, I doe will.

It is not then power of free will, but Prerogatiue of Honour, that our Euangeliſt ſaith is giuen to them, that beleeue in Chriſt. Now for the farder amplifying of this merciemercy, wee muſt conſider the generalitie of the gift. Which is ſuch, that it extends it ſelfe to all men, whatſoeuer. As many as receiued him, to them hee gaue, &c. There is no diſtinction of Iewe, or Gentile, male or female, rich or poore, bond or free, one or other; but whoſoeuer beleeues in Chriſt, hath the Prerogatiue to bee the Sonne of God. This (in generall) is that, which the Apoſtle deliuers. But, for our better inſtruction, it will not be amiſſe to handle the point, ſomewhat more largely; in theſe two parts: Firſt, to ſet out the vouchſafing of this priuiledge, to the Gentils, as well as to the Iewes: Secondly, to apply it to the ſeueral eſtates, conditions, & differences, that are ordinarily found amongſt men. So ſhall the generalitie of the benefit appeare more cleerely: So ſhall eueryevery particular mans comfort be the greater.

There was a time, (as it is not vnknowne (I hope) to any man in this Auditorie) when the Iewes onelyonly were the people of GOD; To whome (as the Apoſtle ſaith) the Adoption, and the Glorie, and the Couenants, Rom 9. 4.and the giuing of the Lawe, and the ſeruice of GOD and the promiſes appertained. They onelyonly were the Children; all other Nations whatſoeuer, but dogges Math. 15. 26.The bread belonged to them, the moſt that other people could hauehave, was but the crums falling from then Table. What ſhould I proceede in amplifying of this point? I ſpake of it, at large, in a former exerciſe, Serm. 7.vponupon the eleuenth verſe; when I ſhewed, that the Iewes were Chriſts owne, though they receiued him not. As for vsus the Gentils, what were we? The Apoſtle Ephe. 2. 12.tells vsus, that we were Alians from the commonwealth of Iſraell, ſtrangers from the Couenants of promiſe, hauing no hope, beeing without GOD in the world. It is worthily thought a ſingular fauour of God, that Iacob was preſerred before Eſau, the yonger brother Gen. 25. 23.before the elder; yet were both ſonnes. What a kindneſs, grace, bounty, (no wordes are able to expreſſe the worth of the thing) is it, to make ſeruants Sonnes, to adopt them for children, that of themſelues, were no better then dogges? The Iewes thought it a ſtrange matter, and a great wrong to their Nation, that the Gentils ſhould bee taught the worde of God. Will hee goe to them, that are diſpearſed among the Grecians Ioh. 7. 36.(ſay they of our Sauiour) and teach the Grecians? And when the Apoſtle Paul tolde them, that hee was appointed to preach the GOSPELL to the Gentils, they were not able to indure it, but ſared like madde men, crying out, caſting off their clothes, and Act. 22. 23.throwing duſt into the ayre. What ſpeake I of the Iewes, that might eaſily bee blinded with enuy and pride? We heard euē now, what account was to be made of the Gentils, by the teſtimonie of the truth it ſelfe. Therefore our Sauiour directly affirmeth, that He was not ſent, bat to the loſt ſheepe of the houſe of Iſraell. And accordingly Mat. 15. 26.when hee ſends forth his Diſciples to preach, hee forbids them to goe into the way of the Gentils, or Mat. 10, 5.to enter into the Citties of the Samaritans. This opinion was ſo deepely ſettled in the hearts of the Apoſtles, Act. 10. 28.that Peter thought it vnlawfull for him to impart the Goſpell to the Gentils. Yea ſo generall was this conceite, that after Saint Peter had by the commandement of God, preached, to Cornelius, hee was accuſed for Chap. 11. 23.it, as guiltie of ſome hainous crime.

Such was the eſtate of vsus, that were Gentils by nature; wee were ſo farre from beeing Sonnes, that we were not admitted to hauehave the loweſt office, or place in the houſe of God. Now, by the comming of Ieſus Chriſt, this honour is vouchſaf't vsus, that eueryevery one of vsus, that beleeues in him, doth thereby become the childe of God. They that before might not bee admitted to waſh diſhes in the kitchin, may now ſeede on the Lords owne diſh, at his table. There is now no difference betwixt Iewe, and Grecian; but all are one in Gal. 3. 28.Ieſus Chriſt. It is one God, who ſhall iuſtifie circumciſion of faith, and circumciſion through faith. But ſome man Rom. 3. 30.perhaps will ſay, that this Prerogatiue was alwaies afforded the Gentils: for whom it was lawfull to ioyne themſelues to the Iewes; and to be made one with the people of God. It is true indeede, that the Gentils were neuer ſo excluded, but that, if they offered themſelues, to bee circumciſed, they might be receiued, and numbred amongſt the Iewes. What new fauour then, is vouchſaf't them, by the comming of Chriſt? A full right, and intereſt to all the promiſes of euerlaſting life, which before (generally) did not concerne them. Now the Goſpell offers our Sauiour Chriſt no leſſe to the Gentils (If not more) then to the Iewes. Hee came to his owne, for to them he was Act. 13. 46.firſt, and principally ſent: his owne receiued him not; the Multitude, Rulers, and People refuſed to take him for their Meſſiah, and Sauiour. What then? Shall his comming be to no purpoſe? The Iewes indeede had a conceite, that none, but they, or at the moſt ſuch as adioyned themſelues to them, could bee the Sonnes of God. But they were much deceiued. For as many, a… will now beleeue in Chriſt, though they bee no Iewe… by nature or profeſſion, are made the Sonnes of God What remaines then, but to put you in minde of that exhortation of the Prophet Eſay; Reioyce, O barren, that Iſai. 54. 1.diddest not beare; break forth into ioy, and reioyce, thou, that diddeſt not trauell with childe; for the deſolate hath more Children, then the married wife, ſaith the Lord: Let me adde to this the caueat of the Apoſtle, and I will conclude this point. Beholde the bountifulneſs, and Rom. 11. 22.ſeueritie of God; toward them, which hauehave fallen, (that is, which receiued him not) ſeueritie: but towards thee, bountifullneſs, if thou continue in his bountifulnes, or els ſhalt thou alſo be cut off. Wee hauehave that honour; happy men, if wee can keepe it: and if wee will, wee may. It were in vaine to ſpeake generally of the Gentils, in this place; The exhortation belongs to this Kingdome, this Citie, this Auditorie. Wee are all Gentils, hauing no intereſt in thoſe ancient priuiledges of the Iewes: yet are wee vouchſafed by fauour to bee the Sonnes of GOD, if by faith we truſt in IESVS CHRIST. Can wee deſpiſe, or neglect, ſo rare a kindneſs, ſo great an honour? Doe wee preferre the profits, the pleaſures, the aduancements of this World, before the Inheritance of the Kingdome of Heauen? Let vsus remember what wee were; men without God, without hope. See, what wee are; people, to whome Ieſus Chriſt, hath a long time offered, and doth eueryevery day, euen now, at this hower, in this place, offer himſelfe. Conſider, what wee ſhall bee, if wee will be the Sonnes of God; Heyres of Heauen. Will none of theſe things moue vsus? Oh the ſenſeleſs deſperateneſs of men! O the wilfulneſs of them, that will not learne! None receiue Chriſt, but they, that beleeue in him. It is not enough to giuegive him the hearing, or to bee perſwaded, that hee is the ſauiour of the world: they only are ſonnes, that truely reſt vponupon him, without hope, or deſire of any other helpe.

All ſuch, whether they bee Iewes, or Gentils, hauehave the Prerogatiue, to bee the Sonnes of GOD. What? All? Yea all; without exception of any man, woman, or childe whatſoeuer. Wee heard as much erewhile, out of the Apoſtle; There is neither Iewe, nor Gal. 3. 28.Grecian, there is neither bond, nor free, there is neither male, nor female: for yee are all one in CHRIST IESVS. Doe you marke, how Saint Paul, layes out the point, in diuers particular differences, that hee may take away all exception, and doubt? Looke but two verſes before, and you ſhall ſee, he ſpeakes of the matter, wee hauehave now in hand, of beeing the Sonnes of God: for yee are all (ſaith hee to the Galathians) Ver. 26.that belieued in CHRIST, the Sonnes of GOD, by faith in CHRIST IESVS. Who may ſhut out any, where the Apoſtle ſets open the doore to eueryevery one? Me thinkes, if any ſort were to be excepted againſt, ſeruants eſpecially ſhould bee excluded. The Apoſtle naming ſeruants, meanes not ſuch as wee hauehave among vsus, which ſerue for wages, or be apprentices, for tearme of yeeres, but bondſlaues, who were wholly their maiſters; and reckoned as part of their ſubſtance, to bee employed, and diſpoſed of, by ſale or otherwiſe, as it pleaſed them, whether themſelues woulde or no. Euod. 21. 21.This the Apoſtle himſelfe knew very well, and therefore he forgets not to mention ſeruants, where hee hath occaſion to intreate of theſe differences. By one ſpirit 1. Cor. 12. 13.(ſaith he) are wee all baptized into one body, whether wee be bond or free. Know ye, that what good thing ſo euer, any man doth (ſaith the ſame Apoſtle other where) that ſame Eph. 6. 8.ſhall hee receiue of the Lord, whether hee be bond, or free. Theſe are ſtill remembred; becauſe by reaſon of their meane account in the world, they might bee much doubted of. That appeares by an other place of Saint Paul; where hee doth eſpecially apply himſelfe, to aſſure ſeruants, that beeing in CHRIST, they are ſafe and well enough, though they contitinue ſlaues ſtill. Art thou called (ſaith hee) beeing 1. Cor. 7. 21. 22a ſeruant? care not for it; yet if thou maiſt bee free, vſe it rather: Hee, that is called in the Lord beeing a ſeruant, is the Lords free man. It is euident then, that the condition of a mans life, bee it neuer ſo baſe, cannot keepe him from this Prerogatiue, of beeing the Sonne of GOD, if hee beleeue in Chriſt.

Is it not an admirable kindneſs, an incredible fauour, that bondſlaues, whome the World accounts of, as they doe of their cattle, and houſholde ſtuffe, ſhould be vouchſaf't the honour to become the ſonnes of God? Hee, that would eſteeme it a great part of happineſs, to bee made a free man, in the world, hath offer made him of beeing the Sonne of God. That, which I ſay of this one kinde of difference, the baſeneſs whereof ſeemes to hinder a man from beeing made the Sonne of God, I beſeech you conceiue, and apply to all other like matters, which bring contempt, or neglect of men in the world. Pouertie, lameneſs, blindneſs, deformitie, meaneneſs of parentage, ſimpleneſs of capacitie, and all other naturall Chryſoſt. in Ioa. …omil. 9.imperfections, and infirmities whatſoeuer, are couered with the riches, beauty, nobilitie, and wiſdome of Chriſt, in as many as truſt in him. Goe out quickly Luke 14. 21into the ſtreets, and lanes of the Cittie (ſaith the Lord, that made a great ſupper) and bring in hither the poore, and the maymed, the hault, and the blind. What doeſt thou vexing thy ſelfe, with the conſideration of thy meane eſtate? Set thy thoughts vponupon the honour, thou mayeſt attaine to. Lift vp thine eyes, that are caſt downe vponupon thy bodily imperfections, and feede thy ſelfe, with the ſight of heauen, that is offered thee. Art thou aſhamed, becauſe thou beareſt no armes, to make thee a gentleman? Throwe thy ſelfe into his armes, who will make thee, the Sonne of the moſt high. Poore and miſerable men (moſt miſerable, becauſe they refuſe to be happy) ſit without the church doores, begging of an halfe-penny, whereas they might come in, and obtaine a Kingdome. For as many, as receiue him, hauehave a Prerogatiue to bee the Sonnes of God. We finde, eueryevery day, by common experience in our ſelues, and others, that if a man hauehave a Sonne, that is blinde, lame, deafe, dumbe, or any other way deformed, hee will bee ready, and deſirous to take ſome courſe, if hee be his heyre, to ſettle his inheritance vponupon ſome other of his Children. Surely I thinke, the man is hardly to bee found, that if hee had no heyre, would adopt ſuch a one for his Sonne, to ſucceede him in his Inheritance. How ſhould wee then valewe the ineſtimable fauour of God, that makes offer of an Adoption, and Inheritance, to the moſt contemptible wretches, that liue vponupon the face of the earth? Heere is louelove; heere is bounty. The fauours of the greateſt Princes are but fancies, not ſo much as ſhadowes, if you compare them with the kindneſs of God. I confeſſe, they had neede to looke to their owne eſtate. Their Dominions, and their treaſures are finite. The greateſt Monarchy, that euer was, diuided amongſt as many, as woulde accept of it, could afford but very ſmall ſhares to eueryevery one. Oh that all men would receiue Ieſus Chriſt! There is roome enough, & wealth enough in heauen, to giuegive full content to as many, as can deſire it.

Come then I beſeech you, let vsus ſettle forward to meete Ieſus Chriſt, that wee may receiue him. Let —Non magna relinquam,—Magna ſequar-Ouid. metamorph. lib. 7.not Farmes, Oxen, or wiues holde vsus backe: They are no great matters, wee ſhall leaue: They are infinitly great wee ſhall attaine to. Is it not better to exchange them now, while wee may doe it with ſuch profit, then to forgoe them, no man knowes how ſoone when wee can make nothing of them? What is it wee miſlike? To be Sonnes? No man is ſo baſe, or ſo fooliſh, as to thinke bondage, better then freedome. To bee the Sonnes of God? It were againſt reaſon, and nature, not onelyonly againſt Religion, to refuſe ſuch an honour. What ſhould I ſay? Eyther wee beleeue not, that there is any ſuch Prerogatiue to bee had, or wee thinke, it is not worth the paines, we muſt take to get it. Wee dare not bee knowne of the former, for the very ſhame of the world, ſeeing we profeſſe Chriſtian Religion. If wee pleade the later, our owne heart will condemne vsus; which (if wee bee once perſwaded, that there is any ſuch thing) eſteemes of eternall glorie in heauen, as the greateſt happineſs, that can bee obtained, or imagined. But what if the paines bee nothing, in compariſon of the courſes that wee would ſet our ſelues, to the obtaining of this honour: let vsus ſee what they are, and then iudge.

What is then required of vsus, that wee may become the Sonnes of God? The holy Euangeliſt hath anſwered vsus, that Beleeuing in CHRIST, will make vsus the Sonnes of GOD. What it it to beleeue in CHRIST? To truſt in him, or to reſt vppon him. For as we hauehave learned out of this twelfth verſe, As many as receiue Chriſt, by beleeuing in his name, hauehave the Prerogatiue to be the ſonnes of God. Can any man looke for, I will not ſay ſuch a Kingdome, but the leaſt kindneſs that may bee, vponupon eaſier, or better conditions? Naaman the Syrian, deſiring to be cured 2. King. 5. 10.of his Leproſie, when he was willd by the Prophet Eliſha, to goe waſh ſeuen times in Iordan, went away in an anger, as if ſome hard matter had bin inioyned him. But his ſeruants (wiſer in that point then their maiſter) came, and ſpake vntounto him, and ſaid; Father, if the Prophet had Verſe. 11.commanded thee a great thing, wouldeſt thou not hauehave done it? How much rather then, when hee ſaith to thee, Verſe 13.waſh and bee cleane? The Noble man, conſidering that his ſeruants ſpake reaſon, followed the Prophets direction, and was healed. Healed of what? Of a Leproſie. By what meanes? By waſhing ſeuen times in Iordan. What is it, that wee deſire? To bee made the Sonnes of God. A farre greater matter, then to bee cured of a Leproſie. How may wee attaine to this honour? Beleeue, and thou ſhalt become the Sonne of God. Shall I need to compare theſe things together? Beleeue; Waſh. Which is ſooner done. Waſh ſeuen times. If thou beleeue once it ſufficeth. Not as if wee might bee the Sonnes of God, though wee ceaſe to beleeue; but becauſe he, that once truely reſts on CHRIST, can neuer wholly depart from him. I ſee not how wee could deuiſe, to hauehave ſo great honour with ſo little paines; vnleſs perhaps we would attaine to it, by dreaming of it. Can wee imagine a readier courſe of preferment, or an eaſier labour in getting it, then to be made the ſonnes of God, by truſting in Chriſt? Doe but caſt thy care vponupon him, & thou ſhalt be ſure of that he promiſeth & thou deſireſt.

But it will not be amiſſe perhaps, conſidering the importance of the matter, to examine theſe things more particularly; eſpecially in theſe two points: That beleeving is neceſſarily required to adoption; ſo that without the one, the other is not to be had, that the meanes of enioying heauen, which all men naturally propound to themſelues, are of greater paines, and leſſe (yea no) certainty: what if I ſay of meere impoſſibility? Suſpend your iudgement, till you hauehave heard, and vnderſtood the caſe: then giuegive ſentence freely, and ſpare not. Now for the better conceiuing of the matter, I will make bold to ſhewe the myſtery of our redemption, ſo much as is needfull, for the knowledge of that, wee hauehave in hande; but as ſhortly, as I can with plainneſs. It is not vnknown to any man, vnles he be vtterly ignorant of chriſtian Religion, that all mankind, and eueryevery particular man, woman, & child, loſt the fauour of God, and with it all hope, and poſſibility of happineſſe, by the tranſgreſſion of our firſt parents, in whome wee all ſinned. If any man bee deſirous to informe himſelfe better of this point, the Scripture is open for him: I will content my ſelfe, with that one teſtimony of the Apoſtle. By one man ſinne Rom. 5. 12.came into the world, and death by ſinne: and ſo death went ouer all men, by him, in whome all men hauehave ſinned. For the recouery of this loſſe, it pleaſed God to appoint a meanes of reconciliation, that his anger iuſtly conceiued againſt vsus, might bee appeaſed, and wee receiu'd againe into his former fauour. This meanes was, his owne Sonne, in our nature, offered vp by himſelfe in ſacrifice, to God his Father. God was in Chriſt (ſaith the 2. Cor 5 19. Rom 5. 10.Apoſtle) reconciling the world to himſelfe. And in an other place, when wee were enimies, wee were reconciled to God, by the death of his Sonne. But the manner of our reconciliation, on Chriſts part, doth not ſo much concerne the matter, we are now to handle. Let vsus ſee what is required of vsus.

There are two things neceſſary to a ſound, and full reconciliation: that the offence, which cauſed the breach, bee pardoned, that the party offending bee admitted againe into as greate fauour, as hee was in, before he committed that fault. If either of theſe be wanting, the Reconciliation is vnperfect. Our Sauiour Chriſt hath fully performed whatſoeuer was needfull, on his part, to procure abſolute Reconciliation. The Lord God is willing, and ready to bee reconciled vntounto vsus. Only the ſtay is in vsus. For the pardon of ſinne, iuſtification is offered, not imputing of ſinne. And wheras 2. Cor. 5. 19.wee were, before the breach, no otherwiſe in the fauour of God, then ſeruants are, that pleaſe their maſter; now the Lorde is determined, to receiue vsus, not as ſeruants, but as Sonnes by his free Adoption. God ſent his Sonne, &c: that we might receiue the Adoption of Gal 4. 4. 5.Sonnes. Heere is full, and perfite reconciliation prouided; Iuſtification, and Adoption. But how ſhall wee bee made partakers of it? I will leaue the former point, till I hauehave ſome fitter opportunity. Of the later our Euangeliſt ſpeakes in this place, teaching vsus, that if wee beleeue in Chriſt, wee hauehave the prerogatiue to be Sonnes. This the Apoſtle Paul confirmes: yee are al Chap. 3, 26.the Sons of God, by faith in Chriſt Ieſus. There is no exception againſt 2 ſuch witneſſes. No (ſaith one) if they agreed in their depoſitions. No (ſaith one) if they agreed in their depoſitions. But there is no ſmall difference betwixt them. The one ſaith wee hauehave that honor by beleeuing; the other affirms that fayth makes vsus the Sons of God. The Euangeliſt requires the act: the Apoſtle contents himſelf with the vertue, grace or qualitie. S. Paul ſeemes to looke for no more, but that wee hauehave faith. S. Iohn calls preciſely for the vſe of it; Receiuing, Beleeuing.

Is this all the difference, that can bee found, in their teſtimonies? Then all is nothing. Firſt it is apparant (to begin withour Euangeliſt, whom we preſently expoūd) that S. Iohn by enioyning vsus To beleeue, neceſſarily requires faith, by which we muſt beleeue: & ſo his depoſition includes, & implyes that, which S. Paul affirmeth. Secondly, the Apoſtle, vnderunder the name of faith, cō prehends the act of beleeuing; which is neuer any more ſeuered from it, then burning is from fire. A greater fire burnes more, then a little one doth; but the leaſt, that can be, doth burne, as wel as the greateſt. So the ſtrongeſt faith truſteth more firmely in Chriſt; but the weakeſt more or leſſe, relies truely vponupon him. But that wee may ſee the ful agreement of theſe two witneſſes; let vsus conſider how the Apoſtle declares his owne meaning, oftentimes in the like matter. The righteouſneſſe of God vntounto Rom. 3. 22. Chap. 4. 3.all, and vponupon all that beleeue. Abraham beleeued God, and it was counted to him for righteouſneſſe. That Chapter is full of the like ſpeeches. So are his other Epiſtles, where he hath any occaſion to ſpeake of Iuſtification. And if that, which is former in nature, cannot bee had, but by beleeuing, ſurely this later, is not to be attain'd to, by the only hauing of faith.

Therefore, as often as we find in Scripture, that Iuſtification, Adoption, Sanctification, Saluation, or any other ſuch fauour, & bleſſing, is aſcribed to faith, we muſt remember, that the act of faith, & not the gift, or quality it ſelfe is ſignified. Wee Iewes (ſaith the Apoſtle) who Gal. 2. 16.knowe that a man is iuſtified by the faith of Ieſus Chriſt, hauehave beleeued in Ieſus Chriſt, that wee might bee iuſtified by the faith of Chriſt. It is certaine, that Iuſtification is by ſaith; the Apoſtle ſhewes vsus how. Namely by beleeuing in Chriſt. So muſt wee vnderſtand that, which the ſame Apoſtle hath in an other place: To him, that worketh not, but beleeueth in him, that iuſtifieth the vngodly, his faith is counted for righteouſneſſe. Shall we ſay, that the habit of faith was counted for righteouſneſs? S. Paul had opened his meaning, touching that point, a verſe or 2 before; Abraham Verſe. 3.beleeued God, & it was counted to him for righteouſnes. What was counted? His beleeuing, not his faith, as it was a grace, or vertue in his ſoule. We may the rather be perſwaded hereof, if wee call to minde, & obſerue, both that our Euangeliſt Saint Iohn alwaies vrgeth beleeuing, and not once mentions faith in ſo many places, where this matter is ſpokē of, euen diuers times in ſome one Chapter; and alſo that our Lorde himſelfe, doth moſt commonly, in all the other Evangeliſts, follow the ſame courſe: and whereſoeuer hee giues any commendation to faith, it is manifeſt hee doth it, in reſpect of the act thereof. I hauehave not found (ſaith hee of the Centurion) Mat. 8. 10.ſo great faith in Iſraell. How greate faith? As to reſt vponupon the very worde of Chriſt, for the curing of a ſick man, that was abſent. Speake the worde only (ſaith the Captaine) and my ſeruant ſhall bee healed. It woulde bee Verſe. 8.too long to ſtand vponupon particulars; That one example may ſerue for all.

It may bee, ſome man hearing, that fayth, and beleeuing breed ſuch wonderfull effects, will be deſirous to knowe how this may bee. What excelllency is there in faith, more then in other Chriſtian vertues? Why ſhould beleeuing in God bee preferred before louing of God? Firſt I muſt put you in minde; that it is the act of faith (as I hauehave often ſaid) by which theſe ſauours are obtained, and not the vertue it ſelfe. And therefore our Papiſts, who will hauehave their firſt iuſtification (as they mince matters) to conſiſt of faith, louelove, & charity, as they are vertues, habits, graces, qualities, beautifying and ſanctifying the ſoule, cannot reaſonably imagin, as they all commonly doe, that the Apoſtle in the Epiſtle to the Romans entreates of their iuſtification; becauſe he ſo often requireth the very act of beleeuing; which, in that iuſtification of theirs, hath no place: This being markt, and remembred, I ſay, that the act of fayth, or beleeuing, doth not bring iuſtification, and adoption, or either of them, by any ſpeciall excellency, that it hath in it ſelfe, but meerly & only by the place, & office, which the Lord, of his own will, & mercy, hath aſſign'd it, to be the condition on our parts required, for the atchieuing of theſe fauours, and honours. The couenant of the law, ſtood in theſe tearmes, Hee that doth theſe things ſhall liue thereby. So that the Leuit. 18. 5.condition was righteouſneſſe, according to the exact rule of the lawe. By the Goſpell, the Lord enters into a new couenant with man, the condition whereof Act. 16. 31.is, Beleeue, and thou ſhalt be ſaued.

This is that, which the Apoſtle teacheth vsus, concerning the Lords accounting of faith for righteouſneſſe. Wheras by the lawe, righteouſneſſe was neceſſarily required, that a man might hauehave an intereſt to heauen; now by the Goſpell. faith is accepted inſteed of righteouſnes. Do this: ſaith the law: Beleeue in Chriſt. ſaith the Goſpell. So that, when the queſtion is of reconciliation, and the parts thereof, or either of them, whether it be by faith, or no, the meaning is this, whether beleeuing bee the condition, which we are to performe, that wee may bee reconcil'd to God, or no. To this doubt the Apoſtle anſwereth, that Abraham beleeued God; & it (that is) His beleeuing Rom. 4 3. foreign.was counted to him for righteouſnes. Pardon me I pray you, if I doe but touch theſe things, or rather, but point at them, as I paſſe along. At ſome other times (if it pleaſe God) now one, then an other of them, ſhall bee cleered, and proued. Yet, for all my haſt, I may not forget, to deliuer the ground of that, which I hauehave ſaid, touching the Lords accounting of faith for righteouſnes. I ſhew that the Apoſtle is ſo to be expounded, by 2 places of this ſame Epiſtle, where the very ſame maner of ſpeech is vſed. If the vncircumciſion (ſaith Saint Paul) keepe the ordinances of the law, ſhall not his vncircumciſion bee counted Rom. 2. 26. foreign;for circumciſion? VVhat is this For circumciſion; Inſteed of circumciſion; as if he were circumciſed. The other place affords vsus the like wordes, and meaning. Rom. 9. 8. foreign.The children of the promiſe are counted for the ſeed. There is no other place in all the newe Teſtament, out of which wee maye learne the ſenſe of this phraſe; & theſe two are plaine, being alike in themſelues, and agreeing with the Apoſtles wordes, and purpoſe in that other Text. What ſhould hinder vsus then from expounding the Apoſtle, as we do? Or rather, with what reaſon can wee refuſe ſuch an interpretation, as the Apoſtle himſelfe points vsus to? The waightineſſe of the matter, hath carried mee farder then I meant to hauehave gone: I will bee the ſhorter in that, which remaines.

It is faith then, or rather beleeuing, which the Lorde requires of vsus, that we may become his children: not as if there were any excellency in the thing, or merit in the vſe of our freewill, for the worthineſſe whereof, ſuch a fauour, and honour ſhould be vouchſaf't vsus: but onelyonly, and meerely becauſe this is the courſe, by which the glory, & riches of the mercy of God may bee declared. Therefore the Apoſtle concludes touching iuſtification, the former part of Reconciliation, that it is, by faith without the workes of the law; becauſe thereby all boaſting is excluded. Rom. 3. 27. 28The Papiſts, that make their firſt iuſtification to be inherent righteouſneſſe, conſiſting of faith, hope, & charity; their ſecond, actuall obedience to God, by the performance of the workes of the lawe, draw away the glory, and thanks from God, to themſelues. For the former, I hauehave ſhewed, that they will hauehave the difference, whereby it comes to paſſe, that one man receiues iuſtifying grace, and an other does not, To proceed from eueryevery mans freewill, and not from any ſpeciall grace of God, inclining the ſoule to beleeue. Neither reſt they there; but hauing thus begun to magnify themſelues, by the getting of this grace, they go forward to rob God of his honour, & thanks for our ſaluation; to that ende, they ſet out the dignity of that righteouſneſſe, whereof they make account, they are now poſſeſt; that Faith, Hope, & Charity, ſo beautify their ſoules, that God cannot, but acknowledge them for his children, in whome he ſees ſo liuely, and perfect an image of himſelfe. This is the courſe, that Popiſh religion teacheth all men to follow, who are deſirous to be made the Sonns of God. If wee compare the meanes of attaining to this honor, which according to the Euangeliſts direction, wee embrace, with that courſe, which they preſent; I doubt not but we may truly ſay, that our faith, which is counted for righteouſnes, is more excellent, then their proud ſuppoſed righteouſnes ſo highly magnifyed by them.

For ſeeing the maine ende of all religion, is the glory of God, by what ſhall we valew the excellency of any vertue, or vertuous action rather, then by the more, or leſſe aduancing of that glory? And by what is, or can God be more glorifyed, in the ſaluation of man, then by our diſclayming, and renouncing of all poſſibibility in our ſelues, and in all creatures, and reſting vponupon him alone, as the only hope of al our happineſſe? By this, we acknowledge his ſufficiency to bee infinit, his kindneſſe to be incomparable. If we truſt to him for ſuccour, it is plaine we are throughly perſwaded, that hee hath power, and skill to deliuer vsus. Wants he wiſdome, to diſcerne by what meanes our deliuerance muſt bee wrought? How ſhould we rely vponupon him, that knows not whereby to helpe vsus? Admit his skill were very great, in perceiuing what were to bee done for our ſuccour. What can that availe vsus, if hee lack power to doe, or procure that to be done, which hee ſees wee ſtand in need of? Is it not a ſingular honour to God, to hauehave his wiſdome, and his power thus highly magnifyed? Reaſon confeſſeth, it is beyond her reach. Learning profeſeth, ſhe can afford vsus no inſtruction for the ſearch therof. Experience proclaymeth, ſhee neuer ſaw any thing, that might poſſibly be obſerued to giuegive vsus any direction in the buſineſſe. Men and Angells are wholly to ſeeke. All created wiſdome fayles vsus. God onelyonly, as being only infinite, makes ſupply of that to the knowledge whereof, it was not poſſible for any finite wiſdome to attaine. Neither is the power of any creature greater, then his knowledge: yea, who knows … more, then he can doe? What ſhould I multiply words in ſo plaine a caſe? The Sonne of God muſt become man, and by his bloud, powred out in ſacrifice, appeaſe the wrath of his Father, & reconcile the world to God, by the pardon of Sin, & adoption into the ſtate of children. What power is there in men, or Angells to procure this fauour?

It is vnpoſſible to inforce him, that is almightie. And if he do it not willingly, as good not do it at all. For hee, that offers vnwillingly makes his offering of no valew. How then? May they hire him, to do this ſeruice? What needes he, that is Lord of heauen, and earth, & hath all in his poſſeſſion? What hauehave we to giuegive, who our ſelues are not our owne? As if a bond-ſlaue, that hath nothing, noſtri Iurisbut that, which is his maſters, ſhould redeeme himſelfe, with giuing ſome treaſure, which before he giues it, is his, to whom it muſt be giuen. What remaines then, but intreaty? To whom ſhall we ſue? What colour of reaſon ſhal we deuiſe, to ground our petition vponupon? With what face ſhall we come into his preſence, to whom our very comming is odious? The neerer wee preſſe to him, the more we ſin. The greater our ſin is, the hotter is his wrath. The heauier his diſpleaſure is, the farder wee are from hope of fauour. What ſhal we but prouok him, by praying to him; incenſe him, by intreating him? As for making of any means to him, there is none in any place about him, but doth truly, & worthily hate vsus, as long as we continue in their Lords diſpleaſure. If we might hauehave acceſſe, durſt we, trowe you, preſume to approche vntounto him? When our firſt parents had broken that one Commandement, & afterward heard the voice of the Lord walling Gen. 3. 8.in the garden, in the coole of the day, they hid themſelues (ſaith the Text) from the preſence of the Lord God, among the trees of the Garden. Why did they not rather ſhewe themſelues, and fall downe before the Lord, & intreat for mercy? The ſame conſcience of ſin, & ſenſe of the wrath of God, would now alſo take from vsus all heart to appeare before him, to make intreatie. But ſuppoſe we were admitted into his preſence, to offer vp our petition. What ſhould wee ſay? How might wee begin to make ſo vnreaſonable a requeſt? Is there any man ſo voyde of ſenſe, as to thinke, that hee can perſwade a kinde father, to ſend his onelyonly ſonne, ſo louing, ſo beloued, not onelyonly to bee infinitly abaſed in his eſtate, but alſo to bee put to a moſt cruell and ſhamefull death, & that for ſtrangers? Strangers, ſayd I? It were too much if wee were no more, but ſtrangers. What is it then to Rom. 5. 6.ſend him, for the behoofe of enemies; of rebels & traytors? Shall wee try, if wee can preuaile ſo much with the ſonne, as to become a ſacrifice for vsus? The very vnreaſonableneſſe of the ſuit makes me aſhamed to think on it: and is it poſſible we ſhould moue it? Would you intreat him to dye for you? O abſurd, and ridiculous motion! O ſenſeleſſe, and impious ſupplication!

But I muſt remēber that the time paſſeth, & ſtay my ſelf in the midſt of my race. It is enough, for the matter in hand, that wee vnderſtand what honour wee doo to God, by acknowledging his louelove, his power, and his wiſedom, in reſting on him onelyonly for ſaluation, and giuing all the glorie, and thankes for it to his maieſty, and mercy. As for the Papiſts, that follow the other courſe, whereby they looke to make themſelues the ſonnes of God; though they pretend, I know not what extraordinarie louelove to him: yet in trueth, either they louelove him not at all; or if they doe, it is becauſe they imagin, that hee lets them hauehave the cheefe glorie of their owne ſaluation. Seeme I to any man to ſpeake hardlier of them, then they deſerue? I appeale to the vnpartiall iudgement of any reaſonable man. Thus ſtands the caſe betwixt God, and them. Hee, of his owne mercy, hath prouided meanes, by which they may bee ſaued: but he hath taken no order, that they ſhall bee ſaued. If they will make vſe of this generall fauour, they may; if they will not, chooſe them. God hath as it were caſt his almes amongſt them: happy man bee his dole that ſeaſeth on them. If ſo, well; if not, ſo. He, for his part, could be contēted, that eueryevery man ſhuld lay hold on his offer of ſaluation. But hee leaues it to their owne choyſe, and ſittes by, looking on, to ſee who will, and who will not. If any man beleeue and bee ſaued, hee may thanke God, that hee might attaine to ſaluation; but that hee hath attained to it, hee may thanke himſelfe. Vnleſſe the meanes had beene prepared by God, hee could not poſſibly hauehave beene ſaued. Though they were appointed, yet hee might hauehave been damned, if he had not helpt himſelfe, where God faild him. God, indeed gaue him ability to vſe the means and perhaps alſo perſwaded him to the vſe thereof: but ſtill hee left it wholly to his choyſe, whether hee would vſe them or no.

So that if he think to challenge any man of vnthankfulnes, he may iuſtly be aunſwered, that they doe him no wrong; as long as they aſcribe to him the poſſibilty of their being ſaued. There is a general thankfulnes due to him by all men; for that he furniſht them with ability to make choyſe of ſaluation. But for the particulars; eueryevery man is much more beholden to himſelfe, then to God, if he come to ſaluatiō: That he might be ſaued (for I muſt repeatit again) he may thank God; that he is ſaued, hee may thanke himſelfe. Now on the contrary ſide, all the glorie of our ſaluatiō redounds to God. We do nothing to ſaue our ſelues, but commit our ſelues, to God, to bee ſaued by him. The faith, wherby we reſt on him, is his meere gift. The vſe of that gift, is onelyonly frō his grace. He, Hee makes the difference betwixt beleeuers, and vnbeleeuers: they that beleeue not, follow the choyſe of their owne wil. They that beleeue are not only perſwaded, but inclined thereto by the ſpirt of God; who certainly and (in reſpect of the euent) neceſſarily, brings them to beleeue; not making them beleeue, whether they will or no, but making thē willing to beleeue. Thus it comes to paſſe, that the whole glory, and thankes for our ſaluation, are giuen to God, to whom only they are due: that we may not wonder, if God vou…chſafe the priuiledge of being his ſonnes, to as many as beleeue in him through Ieſus Chriſt.

Theſe ſonnes of God are farther deſcribed vntounto vsus in the next verſe: which are borne (ſayeth the Euangeliſt) Ver. 13.not of bloud, nor of the will of the fleſh, nor of the will of man, Tertullian. de carne Chr. cap. 19. 24. Athanaſ. lib. 2. de vnica deit. trinitatis.but of God. I am not ignorant, that this hath beene applyed to him, that is the naturall ſonne of God, Ieſus Chriſt himſelfe; as if Saint Iohn had intended, to ſette foorth the excellency of his birth, in whoſe name wee muſt beleeue. But this interpretation, though it be very ancient, hath found fewe or none to maintaine, or approue it, but the firſt author of it; and the words wil not beare it, in any ſort. For the Euangeliſt ſayth not, which is born, as ſpeaking of one, but which are born, as ſignifying foreign.many: And ſo do all copies, and all tranſlations read the place; that we may ſafely goe forward with the expoſition of it, as it lies in our Engliſh. And that wee may doe, the more boldly, becauſe wee neede not feare any trouble from our Rhemiſts thereabout; who agree with vsus both in ſenſe, and words. But howſoeuer their agreement with vsus is ſo great; yet, that they may ſhew their itching deſire to diſ…gree, and hold their purpoſe of making the Scriptures vnpleaſant in Engliſh, and vneaſie, they will not ioyne with vsus in the order of the wordes; but ſet that laſt, which wee put in the beginning: which are borne (ſay wee) not of bloud, &c. What Engliſh man would write, or ſpeake otherwiſe? Will you heare the Rhemiſts? Who not of bloud, nor of the will of fleſh, nor of the will of man. All this while, a man wold wonder, what they meant to ſay. Not of bloud, nor of the will of fleſh, &c. What is it, that they deny? we ſhall know perhaps anone. What followes? But of God. Yet wee are neuer the neerer. At the laſt comes in, Are borne. Would any man, that knowes how to write Engliſh, tranſlate in this ſort, if hee were deſirous to hauehave his tranſlation vnderſtood, and lik't? what if the wordes Are borne, bee in the laſt place in the Greeke and Latine? Hath not eueryevery tongue his eſpeciall property, and grace, which may not reaſonably be neglected? Would you not laugh at, or pity him, who vndertaking to tranſlate our of French into Engliſh, ſhould thus write; The L'eſcriture ſaincte (nous diſent-…ls) n'eſt pas ſuffiſante.Scripture holy, to vsus ſay they, not is ſufficient? yet might ſuch a Tranſlater aunſwere for himſelfe, that hee found the words ſo placed in his author. There is no man almoſt ſo ignorant, but hee eaſily perceiues, what abſurd, and ſenſeleſſe tranſlations might bee iuſtifyed, if it were enough to followe the order of the wordes in tranſlating. But the time will not ſuffer mee to bee any longer in this matter: But calles vppon mee, to bee as ſhort, as I canne, in that, which is yet behind.

Therefore I will make but one labour of examining the wordes, and deliuering the ſenſe of the place, and afterward ſpeake ſomewhat of the matter. The principal ſcope of the Euangeliſt, as it is eaſie to diſcern, is to ſhew, that the ſonnes, of whome hee made mention in the former verſe, Are borne of God. This point hee amplifies by a deniall of the contrary: a thing very vſuall with our Sauiour Chriſt in his manner of teaching, as I noted before, and ſhall hauehave occaſion to obſerue Ver. 3. 8.ofter hereafter. Of God, not of man. The later point is farther inlarged, by denying them to bee bred of ſuch matter, as other ſonnes ordinarily are made of. Not of blood; or to hauehave man any way for the author of their being. Not of the will of the fleſh, nor of the will of man. Where (by the way) it will not bee amiſſe for vsus to obſerue, that the ſame worde or prepoſition, of, is applyed both to the matter, and to the maker. Not of bloud; There is the matter, and to that doth the word moſt properly belong: as when wee ſay a ſhip is made of timber, an houſe is made of brick or ſtone. In the reſt of the ſentence, of, noteth the maker; Not of the will of the fleſh, or man, but of God. The word, that is ioyn'd with it in this place, ſignifieth as well to beget as to beare, and is vſed both of the father, and of the mother. Abraham begat Iſaac, Iſaac begat Iacob; Mat. 1. 1. 2. 3.and ſo often in that one Chapter. Shee ſhall beare thee a ſonne; ſayeth the Angell to Zachary, of Luk. 1. 13.his wife Elizabeth: and ſhee bare or brought foorth a Ver. 57. Chap. 23. 29.ſonne: So in another place of the ſame Goſpell. Bleſſed are the barren, and the wombe that neuer bare. But this kinde of phraſe is ordinarily referred to the woman, in the other Euangeliſts. Iacob begat Ioſeph the Mat. 1. 16.husband of Marie; of whome, that is, of which Mary, Ieſus was borne. There are ſome Eunuches, which were Cap. 19. 12. Luk. 1. 35.ſo borne of their mothers bellie. That holy thing, that ſhall bee borne of thee: ſayth the Angell to the Virgin Marie. Yet Saint Iohn doth verie often apply this to God, who is as it were the father of his childrē. Except a Ioh. 3. 5. 6. 8. …. Ioh. 3. 9. &. 4. 7. &. 5. 1. 4. 18.man bee borne of the holy Ghoſt: euerie one that is borne of God. I will only name the places, that I may ſpare time. The difference might hauehave beene more plaine in Engliſh, if wee had tranſlated Of, in the three laſt clauſes, By: By the will of the fleſh, by the will of man, by God. But then wee muſt hauehave chaunged the word borne, and not hauehave followed the Euangeliſts courſe, who vſeth the ſame worde (as hath beene ſayde) in euerie part of the ſentence. Our tongue alſo affordes vsus libertie to keepe the worde Of, without any neede of farther difference. And ſo let vsus proceed.

Not of bloud. The purpoſe of the Euangeliſt, as I ſignified ere while, in theſe three Clauſes, is no more, but to teach vsus, that the ſonnes, hee ſpake of, are not borne after any courſe of nature, or by any humane power, or meanes, but only of GOD. In this firſt point hee ſets out that doctrine, by denying, that they are made of ſuch matter, as all men conſiſt of. Bloud, as all Philoſophers, and Phyſitians affirme, is no part of the body; but only a nouriſhment, by which the whole, and euerie member of it, is maintayned, and fed. The mouth receiues, and chewes the meate, then ſends it downe to the ſtomacke; from whence, after it is, as it were boyled, and concocted, it is put ouer to the Liuer. There it is turned into bloud; and in that nature, ſpread abroad from thence into all parts of the body; euerie one of which, by a proper, and admirable vertue giuen vntounto it by God, changeth the bloud into its owne nature, and thereby receiues maintenance and growth. The like courſe is appointed, by the prouidence of GOD, for the breeding of our bodies; the matter, whereof they are made being principally bloud, as it hath beene certainely obſerued; the Liuer, which is the fountaine of bloud, beeing one of the firſt principall partes, that is formed.

Much more might bee ſayde, and particularly touching our being made of bloud: but I thinke too little is better then too much of ſuch a matter, in ſuch a place, and Auditorie. Therefore alſo I will forbeare to propound ſome not very vnlikely coniectures concerning the reaſon, why the holy Ghoſt, in the Originall, ſayeth blouds, rather then bloud. Not of blouds, ſayeth the Text. Why mentions the Euangeliſt blouds? I am willingly of their opinion, who take this for an Hebraiſme or a ſpeech framed orcording to the Hebrewe phraſe: in which it is vſuall, to put blouds for bloud. A bloudy man, a bloudy Citie, 2. Sam. 16. 7. 8. Pſal. 6. 7. & 51. 16.is with the Hebrewes, a man of blouds, a Cittie of blouds. But thoſe ſpeeches may well ſeeme to note a multitude Ezech. 22. 2. Nahum. 3, 1.of murders: Let vsus propound ſome of another kind. If a theefe be found breaking vp, and ſmitten that hee die, no bloud ſhall bee ſhed for him. Worde for worde, Exod. 22, 2. 3.not bloudes for him. So in the next verſe. Blouds for him. It may bee the Euangeliſt, dooth the rather name blouds, then bloud, becauſe hee ſpeakes of manye, and not of anie one. But let it heere ſuffice vsus, that wee vnderſtande his meaning.

In the next two clauſes, there is one worde common to them both; whereof I muſt needes ſay ſomewhat, ere I enter into any particular examination of them. What is The will, which our Euangeliſt ſpeakes of? Is it (as ſome conceiue and teach, nothing elſe, but Concupiſcence, or lust? I could bee content to thinke ſo, but that I neuer finde the worde in that ſenſe, in all the newe Teſtament. Once indeede the plurall number of it, is put for deſires, that are vnlawfull; Among whome (ſayeth the Apoſtle) wee alſo had our conuerſation in times paſt, Ephe. 2. 3.in the luſt of our fleſh, in fulfilling the deſires of the fleſh. But I doubt, whether this bee a ſufficient warrant to take it, in the ſingular number for luſt, or concupiſcence. For the preſent, let vsus retaine the word, will or deſire, and trie, what light wee may hauehave to diſcerne the meaning of it, by vnderſtanding the other two wordes, fleſh and man. By fleſh, ſome would hauehave the woman, or womankinde to bee meant. What one place of ſcripture can bee brought, where the worde is ſo vſed? For that in Geneſis, This is now fleſh Gen. 2. 23.of my fleſh; doth not prooue, that fleſh may ſignifie woman, anie more then that bone may; becauſe Eue is ſayde to be bone of Adams bone, as well as fleſh of his fleſh.

It is out of queſtion, that our Euangeliſt would hauehave vsus knowe, that the ſonnes of GOD, are not borne of women, any more then of men; but it is not likely, that hee intended to ſignifie ſo much by that worde: which is neuer vſed to that purpoſe, in any part, or place of Scripture. By fleſh then (as farre as I can yet conceiue) it is beſt to vnderſtand that, which is afterwarde expreſt; euen the nature of man, and woman. In this ſenſe the worde is common euerie where in Scripture. All fleſh had corrupted his way Gen. 6. 12. Rom. 3, 20.vponupon the earth. By the workes of the law ſhall no fleſh be iustified in his ſight. The Scripture is full of the like; as I preſume you all knowe. The reaſon of this is manifeſt. Fleſh by a double elegancy of ſpeech, is put for man: the matter, whereof the bodie, principally conſiſts, is fleſh; therefore by fleſh Metonymia materiae. Synecdoche membri.the body is ſignified. The bodie is one part of man: therefore by the body the whole man is vnderſtood. Thus fleſh comes to be taken for man. In this place we may vnderſtand by man, either Mankinde, or the Sexe, as man is diuers from woman. The Greeke worde may ſeeme to direct vsus to the later, becauſe it dooth moſt commonly note the ſexe. Yet it may alſo, bee taken for both ſexes, as in theſe, and ſuch like places; Bleſſed is the man, whoſe vnrighteouſneſſe is forgiuen. Pſal. 32. 1. Rom. 46. foreign. Rom. 11. 4. foreign.I hauehave left to my ſelfe 7000. men. And in this ſenſe it will be directly oppoſit to the later clauſe, concerning our being borne of God.

You will aske mee perhappes, why Saint Iohn ſhould mention both The fleſh, and man, if the meaning of both bee one. Doo you not marke, that this doubles the denyall? Not of fleſh, not of man. No way, by no meanes of man. Therefore ſome writers are of opinion, that this laſt clauſe, of man, is an explication of both the other; Not of bloud, not of Euthym. ad hunc locum. & ex…llo Maldonatus.fleſh. I can hardly perſwade my ſelfe to thinke ſo. For thought it be true, that by fleſh and bloud, man oftentimes is ſignified; yet the wordes, in that ſenſe, are neuer ſo diuided, or placed. Let vsus take the examples, which they alleage, that ſo expound theſe wordes. Fleſh, and bloud hath not revealed theſe things to thee. Fleſh, and bloud Mat. 16. 17. 1. Cor. 15. 50cannot inherit the kingdome of God. All the reſt are like theſe; wherein, who doth not eaſily marke, both that Fleſh, is ſtill ſet in the firſt place; and Bloud, neuer; Fleſh, and Bloud, not Bloud and Fleſh; and alſo, that they are alwaies ioyned together, and not ſeuered the one from the other. If our Euangeliſt had meant to hauehave ſpoken of man, by that kinde of ſpeech, hee woulde hauehave ſaid, which are borne, not of fleſh and bloud. May wee diuide thoſe former places? Fleſh hath not reuealed: Bloud hath not reuealed: Fleſh cānot inherit: Bloud cannot inherit. Theſe were marueilous ſtrange kinds of ſpeech, & not agree…ble to the phraſe of the holy Ghoſt in Scripture. Wherefore, thoh I acknowledge that interpretatiō to be true, for the generall ſenſe of it: yet I ſee not, how I may like of it, in the particulars; eſpecially ſeeing the holy Ghoſt vſeth a diuers manner of ſpeech in theſe 2 later, from the former. There hee ſaid no more, but Not of bloud; In the other, he denies alſo the will; or deſire: not of the will of the fleſh, not of the will of man.

Let vsus then, if you pleaſe, vnderſtand by bloud, the matter; by fleſh, the man, the efficient cauſe, and maker as it were; what ſhall wee ſay of the will of the fleſh, and man? Surely I will not grratly ſtriue with any man, who thinkes it ſhould be taken for concupiſcence: It is enough, that I propounded the reaſon of my doubt before. GiueGive mee leaue now to deliuer what I conceiue of the matter; which is no more, but this, that I had rather vnderſtand by will, deſire, then luſt. What then ſhall bee the ſenſe of it? This, as I take it; that the Euangeliſt giues vsus to vnderſtand, that the Sonnes, of whom hee intreates, are not borne according to, or by any deſire of man, which might procure or affect, or wiſh that kinde of Son-ſhip. How fitly this will agree with the ſcope of the place it ſhall appeare by and by, when I hauehave examined that, which remaines.

All, that wee hauehave ſaid hitherto, concerning this birth, is to ſhew, whence it is not. Not of bloud; not of man. VVhence is it then? Of God. God ſometimes notes the nature of the God head, ſometimes ſome one of the three perſons. How may wee moſt fitly expound it, in this place? What if wee referre it to the Ioh. 3. 5. ſanlen. in concord. Euang. cap. 1.holy Ghoſt, the ſpirit of whome eueryevery man muſt bee borne, that ſhall enter into the kingdome of God? I doubt mee, wee ſhall hardly finde any one place of Scripture, where the worde God ſignifieth any ſeuerall perſon, but the Father. I deny not, that in ſome place, that is ſaid to be don by God, which in ſom other is particularly aſcribed to the Sonne, or to the holy Ghoſt; but I ſay, that in thoſe places, where God is ſo named, the nature is to bee vnderſtood, nd not any one perſon.

The compareing of theſe places together doth teach vsus, that the Sonne, and the holy Goſt, are by nature God: but it doth not proue, that where God is named there either of theſe two perſons is ſpecially ſignified. Neither is it neceſſary to apply this to God the Father. but rather the oppoſition ſtandeth betwixt the diuine, & humane nature, not of man: that is, not of man-kind, or of the nature of man; but of God, of the diuine nature, which is one, and the ſame in all three perſons.

Thus hauehave wee the meaning of the Euangeliſt, that the Sonnes hee ſpake of, ariſe not to that dignity by any power, or wiſedome of man, but meerely and only by the mighty worke of God himſelfe; who begets them to himſelfe, by the effectuall working of his ſpirit; and of his owne gratious fauour, vouchſafeth to adopt them for his Sonnes.

I doe the rather make the ſenſe ſo large, becauſe I woulde not willingly omitte any thing, which, it may bee reaſonably preſumed, the holy Ghoſt did, or might intende. For the cleerer vnderſtanding whereof, let vsus cal to minde what was before deliuered, at the twelfth verſe: that there is a double Son-ſhip in reſpect of GOD; the former is that, whereof our LORD diſputes with Nicodemus, by which wee are borne againe Ioh. 3. 35. &c.of the ſpirit, and fitted for the later, which is our Adoption by GGD the Father. The prerogatiue of being the Sonnes of GOD; is our being adopted, which is not vouchſaf't vsus by GOD at the firſt, while wee are in our corrupt naturall eſtate; but then only beſtowed vponupon vsus, when by beleeuing wee are become one with IESVS CHRIST the naturall Sonne of GOD his Father.

The other Sonne-ſhip is but a preparing of vsus therevnto; by which that beleefe is begotten in vsus, by the powerfull working of the holy Ghoſt, in the miniſtery of the worde. In this ſenſe the thirteenth verſe dependes thus vponupon the laſt wordes of the twelfth. Saint Iohn had ſaid, that they become the Sonnes of GOD, which beleeue in the name of the Meſſiah. Hee proceedes to ſhewe how they attaine to this beleefe: By being borne not of bloud &c: but of God. They hauehave it not by nature in their birth, they get it not by any naturall deſire, or will: but they are borne anew of God, and hauehave it by him framed, and formed in them.

The doctrine of both theſe points is moſt true; the wordes will beare them both: they will both ſtande with the ſcope of the place, and purpoſe of the Euangeliſt; Chryloſt. in Io. homil. 9. The oph. ad hune locum.that I am not afraid of doing any wrong to the Text, though I make ſo large an interpretation therof. Let vsus then, in the feare of God, handle theſe things ſome what particularly, but ſhortly, as the time requireth. What a prerogatiue it is, for men to bee the Sonnes of God, wee heard in the laſt exerciſe; here the Euangeliſt farder ſets foorth the excellency thereof, by ſhewing the baſeneſſe of our naturall birth: which for the matter of it, is bloud; for the making, at the beſt, but humane; whereas the other is wholly, and only from God. I will not amplify the former point touching our naturall birth, as I might doe: but only referre you to the conſideration of it, by your ſelues. For your better direction wherein, I will name two Iob. 10. 9. 10. 11. Ezech. 16. 4. 6.places of Scripture, which I commende to your humble, and diligent meditation. In the former, the naturall breeding of man-kind is purpoſely deſcribed: in the later his birth is ſhewed; by way of allegory, if wee conſider the intent of the holy Ghoſt; but plainely, and truly, if wee reſpect the matter it ſelfe. Reade them both at your leaſure; and I make no doubt, but you will bee aſhamed to thinke, that beeing ſo meanely bred, and brought foorth (I ſpeake as fauourably as I can) wee ſhould bee ſo ſtrangely proud, and inſolent, as for the moſt part wee are.

VVeake and baſe is our naturall beginning: mighty and glorious is our ſpirituall adoption. By that, wee are borne the Sonnes of men: by this, wee are choſen the Sonnes of God. In our firſt condition, wee are brought foorth to all kinde of miſery: in our ſecond eſtate, wee are aduaunced to true felicity. The one caſts vsus naked, and forlorne, vponupon the bare earth: the other lifts vsus vp, from earth to heauen: That brings vsus out of priſon to puniſhment: this leades vsus from paine to pleaſure: with our conception begins our mortality, our adoption giues vsus entrance into immortality; And doe we for all this, ſtand doating, vponupon our naturall eſtate?

Are wee proud of that, of which wee may rather bee aſhamed? What art thou, that beareſt thy ſelfe ſo high? A Gentleman? A Nobleman? A Prince? Heyre apparant to the Empire of the whole earth? Bee it ſo: yet was thy breeding, and bearing no other, then Iob, and Ezechiell deſcribe. The pooreſt, and baſeſt wretche, that goeth on the ground, had the ſame manner of beginning, and being. Remember thy ſelfe: as thy death ſhall bee like his, duſt to duſt; ſo was thy birth like to his, bloud of bloud, fleſh of fleſh. Thou art the ſonne of an Emperor. Yet of a man. Be not deceiued; thy nature is no better then his; though thy eares, and ſorrowes may proue more, and greater.

A gentleman, a nobleman, a King, are not names of diuers natures, but of diuers troubles. Adoption, adoption is that, which makes difference betwixt Humane, and Diuine; Caine and Abell, were both Adams ſonnes: Iſmaell and Iſaac Abrahams: All foure were borne a-like of bloud, of the will of the fleſh, of the will of man. But Iſaac and Abell were adopted the ſonnes of GOD: Caine and Iſmaell were neuer any more, but the ſonnes of men.

Looke how much God is more excellent, then man: ſo much more glorious is it to bee the ſonne of God, then of man. Looke how much the ſpirit exceedes the fleſh; ſo much better is it, to bee borne of the ſpirit, then of the fleſh. If thou bee the adopted ſonne of God, by grace; it skils not whoſe ſonne thou art by nature.

Beleeue in Chriſt, and thou haſt the prerogatiue to bee the ſonne of GOD. Neuer tell mee, how meane and poore thy parents were. Neuer boaſt how rich, and noble they were. Bloud, and fleſh, & man muſt hinder either all, or none at all. For in all theſe, all are equall.

How meane ſoeuer thy bloud be, it is bloud; How noble ſoeuer it bee, it is but bloud. Thy nobilitie helpes not, thy baſeneſſe hinders not thy adoption. Not of bloud, not of fleſh, not of man, but of God. God needes no ſuch time, and meanes, for adoption, as thy naturall parents neede for procreation. There is no ſtay, but in thy ſelfe. Thou ſhalt no ſooner beleeue in the name of Chriſt, but preſently God will accept thee for his ſonne. Is ſo excellent an eſtate, ſo eaſilie to be come by; and doo wee refuſe, or delay to vſe the meanes? Surely there needes no other proofe, that our ſecond birth of regeneration, is not of bloud, nor of the will of the fleſh, nor of the will of man, but of God; then that ſo fewe are ſo borne againe.

I am come now to the laſt poynt of this Text, and exerciſe: which I will runne ouer verie briefely. The prerogatiue to bee the ſonnes of God, belonges to them onelyonly that receiue our Sauiour Chriſt; by beleeuing in him. Who are they, that doe ſo receiue him? They that are borne of GOD. What is it to bee borne of GOD? To hauehave our vnderſtanding inlightned with the knowledge of the Goſpell, our hearts inclined to embrace it; ſo that wee wholly renounce our ſelues, all truſt in our owne righteouſneſſe, all good opinion thereof, and reſt onelyonly vponupon Ieſus Chriſt to bee reconciled to GOD by him. This eſtate, as our Euangeliſt teacheth vsus in this place, is not attained to by any power, or deſire of man; but by the mighty working of GOD, Pſal. 51. 10.who creates (as the Prophet ſayeth) new hearts in vsus, changing ſtone into fleſh; taking our stonie hearts Ezech. 11. 19. Cap. 36. 26.out of our bodies, and giuing vsus hearts of fleſh. For the naturall man (take him at the beſt, with all the helpes, that nature, learning, and education canne afforde, is (notwithſtanding all theſe) vnable to acknowledge or like of the meanes, which God in his owne wiſedome, hath appointed for our ſaluation. The holy Ghoſt giues vsus the reaſon of it. For (ſayeth hee by the penne of Saint Paul) they are fooliſhneſſe vntounto 1. Cor. 2. 14.him, and cannot bee diſcerned, but by the ſpirit; which no man can hauehave, but by a ſecond birth from GOD. I cannot ſtand to inlarge this point by many proofes; neither is it greatly needfull: becauſe it hath beene done already in my former exerciſes, and ſhall be done hereafter, if it pleaſe God, as occaſion ſhall be offered.

Yet I may not at any hand forget, becauſe it eſpecially concernes the glory of God, the ende of all true religion, to call to your remembrance, what hath formerly beene deliuered, touching the worke of God, in bringing men to beleeue in Chriſt. The ſumme of it is this, that it is God, which makes vsus both able, and willing to beleeue, not waiting for the choyſe of our freewill, which, like a free horſe, runnes headlong to infidelitie; but gratiouſly, and powerfully inclining vsus to beleeue. Dooſt thou then beleeue in Chriſt to ſaluation, whereas many other, that hauehave had the ſame worde, outwardly by the miniſterie of men, and the ſame grace inwardly by the motion of the ſpirit offered to them, continue in vnbeleefe? Take heede thou doe not imagine, that this difference proceeded from thy ſelfe. That they doe not beleeue, it is by their owne fault. That thou doeſt beleeue, it is by not by thine owne vertue. Noe, ſayeſt thou. I knowe that and confeſſe it. I ſtood in need of the grace of GOD, as well as other men; I was not able to bee ſaued without it, nor to procure it. GOD, of his owne goodneſſe, found out the meanes, prouided them, gaue mee knowledge of them, inabled mee to embrace them. All this I willingly aſcribe to God. Is this all, thou giueſt him? many men, at the leaſt as thou perſwadeſt thy ſelfe, hauehave been equall to thee, in all theſe fauours from God, who yet neuer attained to beleefe in Chriſt.

I would faine knowe of thee, how this difference grewe, that thou beleeueſt, and they doe not. They would not, and I would. Thou ſayeſt well: For indeede noe man euer beleeues, but willingly. Yet this doth not ſatisfie my doubt. I demaund farther, how came it to paſſe, that thou wouldeſt, and they would not. Doe not aunſwere mee; Becauſe I would. For if that bee all, thou canſt ſay, thou doeſt rather condemne thy folly, then commend thy obedience in yeelding. I ſawe it was the onelyonly courſe, I coulde take for my ſaluation. Did not thoſe other, which beleeue not, ſee that too, as well as thou? Elſe the difference proceeded not, from the choyſe of thy will, but from the cleereneſſe of thy iudgement. I graunt, they ſawe as much as I, but they did not like it, as well as I. Wee are neuer a whit the neerer, for all this conference. I aske ſtill, howe thou cameſt to hauehave a better liking of it, then they had. I vſed the freedome of my will, better then they did. I perceiue then, when all comes to all, the difference muſt ariſe from free well. But our Euangeliſt ſayeth, Not of the will of man. Otherwiſe there Rom. 3. 27.were verie iuſt, and great cauſe in men of boaſting, and ſmall glorie, or thankes due to God, euerie man being the principall cauſe of his owne ſaluation. For as I hauehave ſhewed heeretofore, thus might anie man that beleeues, reaſon with GOD; Why ſhould I bee challenged of vnthankefulneſſe? page missing

End of the text · Anthony Wotton, Sermons Upon John 1 (1609)

Sermons Upon John 1, Sermon 9

p. 419THE NINTH SERmon, vponupon the firſt Chapter of IOHN.

THE NINTH SERmon, vponupon the firſt Chapter of IOHN.