Sermons Upon John 1 — Anthony Wotton

Sermons Upon John 1 · Anthony Wotton

THE FIRST SERMON vponupon the firſt Chapter of IOHN.

Iohn, Chapter 1. Ver. 1. 2.

1. In the beginning was the VVord, & the Word was with God, and the VVord was God.

2. The ſame was in the beginning, with God. &c. 3. 4. 5.

THE whole Scripture, conteined in the bookes of the Olde, and Newe Teſtament, a2. Pet. 1. 21beeing penned by holy men, as they were mooued by the holy Ghoſt, muſt needs be in eueryevery part, of like authority, and certainty. For what difference, in theſe points can there be reaſonably imagined, where one and the ſame Authour, God himſelfe, giueth immediately both warrant to write, and direction in writing? Adde herevnto, that the maine matter of both, and the chiefe end of the Lord, in both is all one; namely, the knowledge of our Redemption, by the ſacrifice of the promiſed Meſſiah Ieſus Chriſt. OnelyOnly herein doth the later excell the former, that it b2. Pet. 1. 19deliuereth this great myſterie of Reconciliation, more particularly, and more cleerely. In this reſpect is cMat. 11. 11the office of Iohn Baptiſt preferd before the calling of all the Prophets, that went before him, & yet made inferior to the miniſtery of the Goſpel, that was to follow him. Iohn was more then a Prophet; yet he, that is leaſt in the kingdom of Heauen, is greater then he. Then are we vtterly without excuſe, if the meaſure of our knowledge, in the doctrine of our euerlaſting ſaluation, be not anſwerable, in ſome proportion, to the meanes thereof, in this cleere light of teaching. Let vsus therefore I beſeech you, with reuerence and good conſcience, ſtirre vp both our ſoules, and bodies, to the learning of that, which doth ſo neerely concerne vsus, and is ſo plainly, & plentifully manifeſted by our Sauiour, & his Apoſtles, in theſe books of the new Teſtament.

Of which (that I may, in this entrance to my labor, ſay ſomewhat of them all in generall) ſome are hiſtoricall, ſome doctrinall. The hiſtoricall books declare matters of fact, the ſayings, and doings of God, angells, and men: Some of them report of things paſt, which is the proper office of an hiſtory. And of this kind are the fiue firſt books, the fowre Goſpels, containing the diſcourſe of our Sauiour Chriſts life, death, reſurrection, and aſcenſion; one booke of the Acts, or doings of the Apoſtles: the other hiſtoricall book is the Reuelation; wherin, by way of prophecie, concerning things to come, the eſtate of the Church of Chriſt, till the ende of the world, is moſt truely & wonderfully deſcribed. Thoſe treatiſes of the new Teſtament, which I call doctrinall, are ſuch as were written by the Apoſtles, for the inſtruction of the Church of God; commonly called Epiſtles, becauſe they were ſent: ſent I ſay to them, who had already receiued, and profeſſed the Goſpell. But of theſe I ſhal ſay more, if it pleaſe God, in my expoſition of the Epiſtle to the Romans.

1. Now, as for thoſe bookes, which we call the Goſpells, we are to vnderſtand, that the generall matter of them all fowre, is an hiſtory of thoſe things, that Ieſus did, and taught, while hee continued here in the world; as it is euident by dAct. 1. 1S. Luke, and this our eIoh. 20. 30. & 21. 25Euangeliſt. But whereas they name (expreſly) no more, but his ſayings, and doings; we muſt knowe, that his ſufferings, or the things that befell him in this life, are alſo compriſed in them, according to the courſe of an hiſtorie. What is more common in the books of kings, then ſuch ſpeeches as theſe: f1. King, 14. 19Ieroboams acts; g29.Rehoboams acts; h& 15. 31The reſidue of the acts of Nadab, and all that he did, are they not written in the bookes of the Chronicles of the kings of Iſraell? Yet, who is ignorant, that theſe hiſtories containe alſo, beſides their deedes, a rehearſall, as of other matters concerning them, ſo namely of their death, either naturall, or violent?

2 But let vsus come neerer to this our Euangeliſt; Firſt to the title of the book, then to the hiſtorie it ſelf. Touching the former, although iTertullian. lib. 4, contra Marcian. cap. 2I doe not holde all the titles of the books of the new Teſtament to be (as thoſe of the Pſalms are) parts of the Canonical Scripture, endited by the holy Ghoſt; but only directions added by men to giuegive notice of the Authours, and to ſhew (in generall) of what kinde they are: yet ſurely they are (for the moſt part) taken out of the books themſelues. The writings of the Apoſtles hauehave warrant of that name Epiſtles, not onelyonly becauſe kforeignthe Grecians ſo call the Letters ſent from one to another, ſuch as thoſe are, but alſo from l1. Theſ. 5. 27S. Paul himſelfe; who according to common cuſtome, calls them by that title. So doth m2. Pet. 3. 1. 16Saint Peter tearme his owne, and the Apoſtle Pauls writings. But of theſe, and the other titles of the Actes, and Reuelation, an other time, if God will. This book, and the other three of the ſame kinde, are called Goſpells. nforeignThe word in the Original ſignifieth as much as good tidings, or a meſſage of ſome good; applied by the holy Ghoſt to the doctrine of the Goſpell, according to the manner of the ſeauenty two interpreters, who tranſlating the olde Teſtament out of the Hebrew into Greeke, expreſt oforeign.the preaching of ſaluation by pforeign.a word of the ſame nature, and kinde qEſai. 52. 7.How beautifull upon the mountaines are the feete of him rforeign.that declareth & publiſheth peace &c. ſaith the Prophet; where the Greeke hath ſforeign.Euangelize peace, as it is alleaged by the tRom. 10. 15.Apoſtle, and applyed to the preaching of the Goſpell. And that the doctrine of ſaluation by Chriſt is ſignified by that name, it may farder appeare by uGal. 3. 8.the ſame Apoſtle, where hee ſayth, that the Scripture preached the Goſpell to Abraham, ſaying, In thee ſhall all nations bee bleſſed. But what neede many proofes in ſo playne a matter? Eſpecially ſince the firſt meſſenger of that ioy, after our Sauiours birth, the holy Angell, deliuers his embaſſage in the very ſame tearmes. xLuke, 2. 10Beholde, yforeign.I bring you glad tydings of great ioy. Yea, our Sauiour himſelfe hath authorized, and as it were ſanctified the vvord, to that purpoſe, by ſaying, *Matth. 26. 13Verilie, I ſaie unto you, whereſoeuer this Goſpell ſhalbe preached, throughout all the world, there ſhall this alſo, that ſhee hath done, bee ſpoken of, for a memoriall of her.

If any man demaund yet farder reaſon, for applying this title to the Hiſtory of our Sauiour; Let him hearken what aMarke, 1. 1.Saint Marke ſayth. The beginning of the Goſpell of IESVS CHRIST. VponUpon this warrant from him, theſe foure bookes are lawfully and worthily called the foure Goſpels. Now it hath ſeemed good to them, that hauehave tranſlated the new Teſtament, out of the originall greek into other languages, to retein the greek word in their ſeueral tranſlatiōs, either wholly without any change, as the Syriack doth or elſe framed after the faſhion of their ſpeech. So is it in the Latine, French, Italian, Spaniſh, & bPrinted 1555the old Flemiſh, yea in the Scotiſh to; only our anceſtors the Saxōs hauehave vſed their liberty, to expreſs the meaning of it in their owne tong. and hauehave changed Euangelie into Goſpell. And yet they hauehave not made this alteration in the Titles, (where they keepe the Latine altogether) but in thoſe parcells which were ſhared out for the ſeruice of ſome ſpeciall daies; & in cMath. 4. 23. & 26. 14 Marke, 1. 1. & 14. 9the text it ſelf, where the Greek word is vſed by the Euangeliſt. The word then, both in the Originall, and in our engliſh, giueth vsus to vnderſtand, that the matter of theſe Hiſtories, or bookes called Goſpells, is a meſſage of ioy, and gladneſſe; yea, of ſuchioy, and gladneſſe, as neither eye hath ſeene, care hath heard, nor the heart of man is able worthily to conceiue.

And ſhall I need to vſe any one word of exhortation, for the ſtirring of vsus vp to heare theſe ioyfull newes of peace and ſaluation? This is that kingdom of Heauen, which, in the daies of our Sauiour Chriſts preaching dMat. 11. 12ſuffered violence: while multitudes ran together in heaps, thronging, & thruſting to heare ſuch gladſome tydings. If the Examples of men bee of ſmall force to moue vsus; yet let the teſtimony of Angells waigh ſome. what with vsus eLuk. 2. 10.Behold (ſaith the Angell) I bring you glad tydings of great ioy, that ſhall be to all the people. And that we might the rather be perſwaded thereof, we hauehave not only thereport of this one Angell, but the practiſe and example of a whole army of Angells, fVer. 13. 14Praiſing God, & ſaying Glory be to God in the high heauens, & peace on earth, & towards men good will. Shall the holy Angells of God, whom theſe things in a manner concerne not, ſo triumph, and glory, for this happy newes; wondering at the infinite mercy of the Lord, and reioycing for our glorious felicitie? and ſhal we (for whom all this is done) remaine ſenſeleſſe, & careleſſe? At the leaſt, let this dulneſſe, and deadneſſe work ſo much with vsus, as to make vsus ſee, how vnworthy we are of ſo vnſpeakeable louelove, how vnwilling to receiue the gracious meanes of ſaluation, prouided for vsus, and offred to vsus, yea thruſt vppon vsus by the Lord, that will not ſuffer vsus to periſh. Is it poſſible wee ſhould be ſo vnthankfull to God, ſo vnkinde to our ſelues, ſo iniurious to our poſterity, as to neglect driue away from vsus, and them, the onelyonly meanes of our, and their euerlaſting ſaluation? Do you thinke thoſe reprobate ſpirits the Diuells, if the Lord had vouchſafed them ſo great a merciemercy, would ſo deſperatelie hauehave reſuſed it, or ſo faintlie accepted of it?

Say not to mee, you are contented to bee ſaued by Ieſus Chriſt; when you ſhew your ſelues ſo retchleſs, & backeward to learne how you may bee ſaued by him. GiueGive mee leaue to reaſon a little with you. If an eſtate in ſome temporall poſſeſſion were beſtowed on you, by waie of Legacie, woulde you ſatisfie your ſelues; or woulde it ſerue the turne, for you to profeſſe, that you accepted of the gifte: woulde you ſtay at home, and waite till the Executours ſhould drawe you out, to goe take poſſeſſion? No, no, you would ſeeke from one Court to another, make all the friends you could, beſtowe your paines, time and charges, to hauehave liuery and ſeiſin of a fraile and vncertaine in heritance. But in this bountifull, and large graunt of intereſt to heauen, we hauehave not ſo much care, as to knowe what clayme, or title, wee hauehave to it. And yet it is a myſtery: g1. Tim. 3. 16Great is the myſtery of godlineſſe; h1. Cor. 2. 8which none of the Princes of this world hauehave knowen. The excellencie, and gloriouſneſſe of it inflames i1. Pet. 1. 12the Angells with a deſire to look into it; and do we ſet light by ſuch wonderfull knowledge? let it ſuffice vsus, hitherto in our ignorance we hauehave beene ſo careleſſe: Now, at the laſt, let vsus put on other mindes, and by our continuall diligence (as it were) make amendes to our ſelues, for ſo long continued negligence. To which purpoſe I hauehave eſpecially made choice of this piece of Scripture. If any man pretende the hardneſſe of the matter; what is more eaſie, or more pleaſant then a ſtory? If any man deſpiſe the plaineneſſe of it, as a thing not worth his labour, becauſe a ſtorie; what is more ſtrange, or myſticall then ſuch a Storie? The Goſpell is the eaſieſt part of the Newe Teſtament. But the Goſpell of Saint Iohn, is the hardeſt part of all the Euangeliſts writings: yea, I dare boldelie ſaie it, becauſe I am ſure I ſhall ſpeake it truely, there is no one part of all the Scripture, (ſetting allegories, and prophecies not fulfilled, apart) that conteines matters more needefull, or more hard to be knowen, then this preſent Goſpell, or meſſage of ioyfull tydings, brought to vsus by the holy Euangeliſt, the beloued Diſciple of our Sauiour Chriſt.

2. Of whome that I may ſpeake a little, for the farder inciting of vsus to hearken diligently to that hee writes; firſt I will entreat of his perſon, then of his writing. That which k2. Pet. 1. 20. 21the Apoſtle Peter ſayth of the olde Teſtament, that no prophecie of the Scripture is of any priuate interpretation, but that holy men of God ſpake, as they were moued by the holy Ghoſt, is alſo to bee applied to the writings of the newe Teſtament, which proceeded from the ſame ſpirit of God, by the like inſpiring, and directing; as it is confeſſed by all, both Proteſtants, and Papiſts, that make any profeſſion of Chriſtian Religion.

For the Apoſtles of our Sauiour Chriſt, were the Penners of all theſe books ſaue lThe Goſpells of S Marke, and S. Luke, and the Acts.three: and mIoh. 16. 13to them the holy Ghoſt was both promiſed by him, to leade them into all truth, and nAct. 2. 3. 4accordingly ſent; ſo that there can be no queſtion, but the new Teſtament, as well as the olde, is the certaine truth of God, equall in authority, ſuperior in plainneſſe, & knowledge of particulars belonging to euerlaſting ſaluation.

But you wil demand perhaps, how we may be aſſured, that the Apoſtles were the immediate Authors of theſe books. Firſt, we hauehave the ſame proof of the new Teſtament, that wee hauehave of the Olde, the ioynt conſent of Chriſtians, in all ages from time to time. Secondly, who ſeeth not the admirable prouidence of God in preſeruing theſe bookes in ſuch glorious reputation, maugre the power & malice of the mighty ones of this world, & their great maſter, Satan? Thirdly, who can be ſo ſhamleſſe, as to deny or ſuſpect the credit of thoſe auncient Chriſtians, who, liuing in the Apoſtles times, might & did certainely knowe, either by oGal. 6. 11 Col. 4. 18. 2. Theſ. 3. 17 1. Cor 16. 21the hand, or by ſome marks, which the Apoſtles vſed (as it were ſigning and ſealing) or by enquirie of the Apoſtles themſelues, that thoſe bookes were indeed of their writing? From them this knowledge came to their next ſucceſſors, and ſucceſſiuely to vsus, that now liue, by ſuch a generall conſent of ſo many thouſands in all ages, that it were more then impudencie to make queſtion of the matter; howſoeuer our Papiſts, in theſe dayes, to make all men depende on them (that they may ſhew themſelues to be Antichriſtian) will hauehave the aſſurance of this point, as of all other matters of faith, to be fetcht from them that now liue, from the authority of the Church of Rome, that now is. I may ſay the like of thoſe other 3. Bookes, the Goſpels of Mark, and Luke, and the Acts of the Apoſtles; which were acknowledged by the firſt Chriſtians to thaue been endited by the ſpirit of God, and (as pAuguſt. prolog. in Ioan.it is recorded by ſome) to hauehave beene approued for ſuch by the Apoſtle S. Iohn; who doubtleſſe, liuing till after the deceaſe of all them, that are ſaide, and belieued to be the writers of theſe, and the other books of the new Teſtament, would hauehave diſclaim'd the authority of thē, & informed the Church againſt them, if he had not certainly knowen, that they were al the holy Ghoſts owne enditing.

But it is not my purpoſe, nor is it neceſſarie to that I hauehave in hand, to diſpute this queſtion: onelyonly it ſeemed to me not amiſſe to ſpeake thus much, in this entrance, as it were by the way, to preuent ſuch obiections, as might perhaps diſquiet the mindes of ſome, not ſo thoroughly ſetled. For whoſe better ſatisfaction, I will add that, which is of moſt importance: namely, the matter conteined in theſe books; which is apparantly ſuch, for the ſubſtance of it, as the heart, and head of man were neuer able to deuiſe: yea ſuch (witneſſe q1. Cor. 2. 9. 10the holy Apoſtle Saint Paul) as neither ey hath ſeene, eare hath heard, nor euer came into any mans heart; But God hath reueiled it to vsus, by his Spirit, which ſearcheth all things, yea the deepe things of God. This ſtrangeneſſe of the matter is ſeconded in them, that beleeue to ſaluation, by an vnſpeakeaioy, and comfort in their ſoules, conceiued vponupon a feeling of the pardon of their ſins, and a certaine hope of euerlaſting happineſſe in the life to come. In the laſt place comes the teſtimony of the ſpirit of God: which (as it were the broade ſeale) makes vp the aſſurance both of the matter, and the bookes: in which it is compriſed.

If you aske me how I can diſcern the witneſſe of the Spirit, from the illuſion of Satan, and the imagination of mine owne brain, giuegive me leaue alſo to demand a like queſtion of you; How could the Prophets (whoſe miniſtery it pleaſed the holy Ghoſt to vſe) from time to time make a difference, betwixt the motions of the Lord himſelfe, and the ſuggeſtions you mention? were they any more able to expreſs this power of diſcerning, then the faithfull now are? I grant they could make proofe of their calling, and the reuelations they had, by a miraculous foretelling of things to come. But neither were thoſe propheſies any certaine proofes, till the euent confirmed the truth of them, and my queſtion remaines ſtill vnanſwered; How they could diſcerne, that the things which they prophecied of, were reuealed to them by God, and not ſuggeſted by any deceitfull working of the diuel. Beare with mee I beſeech you, if I a little forget my ſelfe in a matter of ſuch importance, and difficulty: wherein I would be yet more bolde, with your patience, but that I truſt and purpoſe to handle this point more at large, vponupon ſome iuſter occaſion hereafter. The concluſion is, that no reaſonable man, much more, that no Chriſtian, may, without great inciuility, or weakeneſſe of faith, make any queſtion of the truth of theſe books: which hauehave continued in eſtimation, and authority, by the ſpace of ſo many hundred years, in deſpight of ſo many, ſo learned, and ſo mighty enemies; whereas the doctrine it ſelf, by which, through the power of God it hath, and doth preuaile, is ſo contrary to the deſire of fleſh, & and blood; taking away all manner of glory from man, and couering him with ſhame, & ignominy; yea, ſtripping man of his greateſt pride, the freedom of his will: without the comfort wherof, he hath (naturally) no ioy in any of his actions whatſoeuer.

The holy Ghoſt then is the enditer of theſe bookes; Men, eſpecially authoriſed by him, the Penners. Amongſt whome this our Euangeliſt was not the leaſt; a man ſingularly affected by our Sauiour Chriſt, and therefore often thus deſcribed, rIoh. 13. 23. & 19. 26. & 20. 2. & 21. 7. 20The Diſciple whom Ieſus loued. That this Goſpell was of his writing, it appeareth by the end thereof, where it is ſaid; sIohn, 21. 24This is that Diſciple, which teſtifieth theſe things & wrot theſe things. Now what that Diſciple was, the twelfth verſe ſheweth. Then Peter turned about, and ſawe the Diſciple, whome Ieſus loued: vppon that ſight of him Peter tooke occaſion to queſtion with our Sauiour about him; and in the end of that conference, ſet downe by the Euangeliſt, follow the wordes I recited before, This is that Diſciple. But how ſhall we knowe, that This beloued Diſciple. was Iohn? Surely the Goſpell no where expreſſeth who it was: as you may ſee in the places before alleaged; where there is no ſignification of his name: and, other place, wherehee is called the beloued Diſciple, there is none. Wee are therefore in this point alſo to hauehave recourſe to the perpetuall iudgement of all Chriſtians: who hauehave (without any doubting) deliuered this vponupon their credit, as it were from hand to hand. Whereof we may the better be perſwaded, if we remember & conſider, how eaſie it was for them, that liued in this Euangeliſts time, and were (as we ſhall heare anone) the occaſion of his writing, to informe themſelues moſt certainly of the Author of this Goſpell. It may be, ſome man wil yet doubt, whether the Apoſtle Iohn were the penner of this Goſpel or no, becauſe he hath not named himſelf, as hee hath done in the Reuelation. For the ſatisfying of which doubt, it may pleaſe him to vnderſtand, that this book is an hiſtory, as thoſe of the Kings are, that of Eſter, of Iob, & ſuch like, to which the Authours of them hauehave not ſet their names. But the other of the Reuelation is a prophecie, as the writings of Iſay, Ieremy, Ezekiel, Daniel, and the reſt; eueryevery one of which hath the Authours name particularly rehearſed in it.

Now for the name it ſelf, if it may adde any credit to the perſon, or ſignify any part of his nature, or grace beſtowed vponupon him, whom may we prefer before this our Euangeliſt? whoſe very name Iohn, in the originall Hebrew, ſoundeth out grace, & fauour. To which if we adioyne that teſtimony of the holy Ghoſt ſo often repeated in this Goſpel, that he was the Diſciple whom Ieſus loued, what can bee thought wanting, that might commend him to vsus? For howſoeuer the louelove of God be no proof of any excellency in the party beloued, frō which this louelove ſhould ariſe; yet it is a moſt certain demonſtration of ſome great worth in him, after hee is beloued: Becauſe tEzec. 16. 3. 6. 7 13. 14the louelove of God alwayes beſtowes on him, whom it once embraceth, ſome aſſured teſtimony that hee is beloued of God. It findes nothing worth the louing, but it giues ſomething: it makes the party louely, though of himſelfe he be worthy of hatred.

And ſurely if euer this effect of Gods louelove appeared in any (as it ſheweth it ſelf in all, that are beloued of him, more or leſſe) it was euidently to be ſeene in this our Euangeliſt, uMatth. 4. 21who of a poore Fiſherman ignorant, and young, became in a ſhort ſpace admirable to all the world, for varietie, and certainety of all diuine wiſedom, and knowledge; inſomuch that xBaſilius homil. in Ioa. c. 1.the moſt learned and excellent of all the Philoſophers, are reported, to hauehave wondered at the myſteries conteined in the beginning of this Goſpell, which yAuguſt. de ciuit. dei lib. 10. cap. 29.they thought worthy to be written in letters of Gold. And yet, poore ſouls, they wondred at that, which they fully vnderſtood not. If they had been vouchſaf't that honour, and happineſs, wherof the Lord in his infinit mercy hath made vsus partakers, To conceiue, & feele the truth of theſe myſteries to our euerlaſting ſaluation, oh how would they hauehave triumphed? And is it poſſible, wee ſhould ſo lightly eſteeme it? Therfore ſhall they be our iudges, if we ſtirre not vp our dead affections to embrace, as it were with both armes, the kinde offer of ſo glorious, and wondrous knowledge, deliuered by him, who was of all other moſt deare to our Lord, and Maiſter Ieſus Chriſt.

Wherof, if any man deſire to ſee more particular proofe, let him looke vponupon this our Euangeliſt, *Iob. 13. 23. 24laying his head louingly, and familiarly in the boſome of our Sauiour; and behold Simon Peter, a man in no ſmall fauour with his Lord Ieſus Chriſt, beckning to him, as one that might bee moſt bolde, to aske that, which (it ſeemes) none of the reſt durſt demande. Hee knowing the intereſt hee had in his Lords affection, makes bolde to aske the queſtion, who it was that ſhould betraie him; and preſently without any ſecond requeſt, receiues a plaine and ſufficient anſwere. And that it may yet more plainly appeare, what opinion the other Diſciples had of our Sauiours eſpeciall louelove to him, remember I pray you the queſtion moued by Peter, aIohn, 21. 21Lord, what ſhall this man doe? By which it is manifeſt, that the diſciples perſwaded themſelues, that our Sauiour had a principall care of him aboue the reſt: therefore alſo did they ſo interpret their maſters ſpeech, that it was commonly held amongſt them, bV. 23that Iohn ſhould not dye. But there can be no greater argument of our Sauiours entire affection to him, & of his ſtrong perſwaſion of Iohns extraordinary louelove, then cIoh. 19. 26. 27 28the commending of his deareſt mother to the keeping of Iohn, and Iohns readineſſe & willingneſſe in accepting, and entertaining her: which is yet the more apparant, if we conſider, that Iames, and Iude were of the bleſſed Virgins, and our Sauiours kindred by bloud, & Iohn only by alliance, becauſe of her marriage to Ioſeph *Page 14. line 21. &c.OnelyOnly I muſtadde a word, or two of that title, which is commonly ſet before the names of thoſe, that were the penners of the bookes of the Newe Teſtament: The Goſpell according to S. Mathew, S. Iohn, The Epiſtle of Saint Paul, Saint Peter, Saint Iames. This title or Epithet, though it be both common & auncient, yet queſtionleſſe was not annexed by any of theſe writers; as not agreeable to true Chriſtian diſcretion, and modeſty: yea perhaps it was alſo, if not iniurious, yet likely to proue offenſiue to all other beleeuers, that a title common to eueryevery Chriſtian, ſhould be made proper to ſom few, though principall members of the Church. You will obiect (it may be) that theſe writers ſtile themſelues Apoſtles; as if they deſired to hauehave their dignity, and office knowen to all men. True it is, that they do ſo indeed, in their Epiſt. But neither did that name belong to al the faithfull, or to any, but ſome certaine men: and it was neceſſary for the authorizing of their writings. How then? Doe I condemne the title, or the firſt Authours, or the continuers & vſers of it? Nothing leſſe. For I gladly acknowledge, both that the Apoſtles, and Euangeliſts had eſpeciall intereſt in that name, and that there could be no danger of ſcandall; ſeeing it was not taken by themſelues, but giuen to them as an honour, by the conſent as it were and with the liking of all true Chriſtians: whoſe purpoſe it was, not to make them Mediatours of interceſſion, betwixt God, and men vponupon earth; but to ſhew the reuerend opinion, they had conceiv'd, and did hold of ſuch worthy, and holy men. And to ſay the truth, what doth the word ſignifie but dforeign.Holy. How often is it giuen, in the Scriptures, to all, that are members of the true Church, in their ſeueral Congregations? It ſhall ſuffice therfore (to ſhut vp all in one word) that wee meane not, by this title Saint, to note any office of mediation, but onelyonly to teſtifie our reſpect, & reuerence of thoſe, whom it pleaſed our bleſſed Sauiour to chooſe, and employ in ſo excellent, and glorious a ſeruice. In this ſenſe, I deſire to be vnderſtood whenſoeuer I vſe that title; and to be excuſed, in your charitable conſtruction, if, according to that liberty, which auncient, and later Diuines hauehave lawfully vſed, I ſometimes omit it, in naming this Euangeliſt, or any other of his fellow Apoſtles or Euangeliſts.

I may not forget to adioyne to that, which hath been ſpoken, a fewe things more, which the Scripture hath recorded of him, namely that hee was eMatth. 4. 21the ſonne of Zebede, and brother of Iames, called with him to be a Diſciple of our Sauiour, & afterward fLuke, 6. 14ſpecially choſen with the ſame his brother, to be one of the twelue Apoſtles. All theſe things are ſo plainely deliuered in the Scripure, that it is enough to name the places, without any more adoe. But of his mother it is needful to ſpeak more particularly; becauſe it is not ſo cleer, who ſhe was, though it be as certaine: we are then to vnderſtand that his mothers name was Salome; which is thus to be proued. gMatth. 27. 56Saint Mathew reporting the hiſtory of the women, that ſtood afar off looking vponupon our Sauior, when he was crucified, writeth thus of them. Among whom was Mary Magdalen, and Mary the Mother of Iames and Ioſes, and the Mother of Zebedeus children. Now Zebedeus children were Iames the elder, as he was called for difference ſake, and Iohn. But how ſhall we knowe that this womans name was Salome? hMarke, 15. 40Saint Marke tells vsus ſo in theſe words. There were alſo women which beheld afarre off, among whom was Mary Magdalen, the Mother of Iames the Ieſſe, and of Ioſes, and Salome. Who ſeeth not, that ſhe, whom the former Euangeliſt called the Mother of Zebedeus children, the later nameth Salome?

So that our Euangeliſt was the ſon of Zebedeus and Salome; vponupon him as vponupon the reſt, iActs, 2. 3.the holy Ghoſt deſcended, like fiery clouen tongues, induing them with the admirable gift of vnderſtanding, and ſpeaking all ſtrange languages. Neither was he only thus qualified with the reſt, but as it ſhould ſeeme of greater account in the Church then moſt of the reſt. Therefore kGal. 2. 9the Apoſtle Paul reckons him with Iames, and Peter, as one of the Pillars of the Chriſtian Church. Yea, our Sauiour himſelfe in his life time was wont to admit him, as it were into his priuate counſell: lMarke, 5. 37when he went to raiſe vp Iairus daughter from death, was not Iohn one of the three, whome he made choiſe of, to take with him? mMatth. 17. 1was not he one of the 3. witneſſes of his glorious transfiguration in the mount? To conclude, in nMark. 14. 33that his greeuous agony in the garden, our Euangeliſt was one, with whom our Sauiour would bee accompanied. And for the perſon of Iohn this may ſuffiſe, vnleſs perhaps ſome man look, that I ſhould adde hereunto, as a farder proof of our Sauiours louelove to him, the mention of thoſe wonderfull reuelations, wherin the eſtate of Chriſts Church vponupon earth, to the very end of the world, is liuely and certainely diſcyphered. As for other things, which are recorded touching him in the Eccleſiaſticall hiſtories, I will craue leaue to omit them, becauſe they little, or nothing concerne the matter, we hauehave in hand; & I know there are but fewe preſent, that are able to ſearch the authors, as oActs 17. 11.the men of Beroea did the Scriptures, to ſee whether thoſe things be ſo or no.

I come now from the perſon, to the writing: where firſt, for the occaſion, & time of penning this Goſpel, I wil onelyonly ſay thus much, pEuſeb. hiſt. eccleſ. lib. 3. cap. 21that it is commonly thought to hauehave beene written, after the returne of the Euangeliſt out of baniſhmēt, from Pathmos; both to ſupply that which was wanting in the other three, concerning our Sauiours dooings, and ſayings, before Iohn Baptiſt was impriſoned, and alſo to ſatisfie the requeſt of the Chriſtians in Aſia, eſpecially the Epheſians, that it might be a counterpoiſon againſt thoſe hereſies, which Cerinthus, and Ebion had hatched, and whereby the Godhead of our Lord, and Sauiour was called in queſtion. Wherein, if any man ſhall perſume to thinke, that our Euangeliſt hath not taken ſuch a courſe, as was fit for the refuting, and ſuppreſſing of thoſe hereſies; let him learne, firſt that the holy Spirit, of whoſe enditing this Goſpell was, is not to bee taught by the blind conceits of proude ignorant men. Then let him farder vnderſtand, that it was not the Euangeliſts purpoſe, nor indeed a matter beſeeming the authority of him, whom the Lord vſed for his Secretary, to diſpute by writing, with prophane, and blaſphemous Apoſtates: but to inſtruct the Church of Chriſt in the truth formerly deliuered. And this he hath performed with ſuch maieſtie, and authoritie, that we may ſee in him the grace anſwerable to that name qMarke, 3. 17, which his Lord and Maſter gaue him, euen power to thunder. For who is not aſtonied with admiration of thoſe wonderfull myſteries, concerning our Sauior Chriſts eternal diuinitie, which this ſonne of thunder as it were ratleth out? Therefore did rAuguſt. Prolog. in Ioa. Theodor. prodromus in diſtich.the antient writers cōpare him to an Eagle, as one that mounted vp aboue the pitch of the other three Euangeliſts, euen to the height of the Godhead, and that vnſearchable myſtery of the moſt glorious, and bleſſed Trinitie.

There is indeede ſome diuerſitie of opinions amongſt the Latin Fathers, to which of the Euangeliſts the other 3. beaſts, ſEzech. 2. 5 Reuelat. 4. 6.Ezech. 2. 5. Reuel. 4. 6. ſhould be ſeuerally referred: but it tAlthough Irenaeus lib. 3 cap. 11. makes Iohn the Lion, and Marke, the Eagle.is generally agreed vponupon, that the Eagle belongs to Iohn, for the reaſon aboue named. Art thou then deſirous ro vnderſtand the great, & high, points of diuinitie? Caſt thy ſelfe vponupon the wings of this Eagle, who wil cary thee vp, as it were into the boſome of God, and acquaint thee with ſuch matters, as, but by reuelation from God himſelfe, could neuer poſſibly hauehave bin diſcouered, or imagined.

And that we may the more be rauiſht with the louelove of this holy Goſpell, let me put you in minde of that variety, the mother of delight, which is eaſie to bee ſeene therein. How ſweetly hath our Euangeliſt tempered, and as it were allayed, the hard points of profound knowledge, with enterlacing of delightfull Hiſtories? If at any time he ſoare aloft, that he may ſeem to be almoſt out of ſight for the height of thoſe admirable myſteries of our Sauiours diuinity, he comes down againe ere long, and feedes our eyes, with making vsus ſee the vſe, and comfort of thoſe glorious inſtructions. And beſides this varietie of matter, which ſhineth in comparing one part of this Goſpel with another; there is yet a farther conſideration, to the ſingular commendation thereof. Who is there, if hee hauehave anie ſenſe of Gods mercy in Chriſt, but takes great pleaſure to reade one and the ſame thing, diuerſly recorded by the other three Euangeliſts? And what meruaile? Seeing it is, euen in prophane hiſtories, a matter of no ſmall vſe, and delight, to hauehave the memorie renewed, and the affection quickned by the varietie of diſcourſe, as it vvere by the diuerſe cooking of ſome one daintie kinde of meat. But our Euangeliſt, to the diuerſitie of handling, hath added alſo great ſtore of newe matter, not once touched by any one of the other; the LORD hauing reſerued, for him, the perfecting of that knowledge, which the reſt did beginne and further.

Manie excellent things are recorded, by Saint Mathew, Saint Marke, & S. Luke, concerning the Sermons, and miracles of our Sauiour: yet are there but fewe of theſe proper to any one of them. Only S. Iohn affords vsus, as in ſo ſhort a Treatiſe, great plenty of new, and vnknowen variety; uPiſcator in prooem. ad Ioan.10. Sermons, fowre miracles and that zealous prayer, full of louelove and comfort. The ſermons (that I may ſpeake a word, or two, of eueryevery one of them, in particular) are theſe: Firſt, xIob. 3. 1. 2. &cthat kinde dialogue with Nicodemus, and thoſe worthy inſtructions, concerning regeneration; whereby wee are taught, that our naturall eſtate is fleſhly, and vncapable of grace, and glorie, till the ſpirit of God by the waters of the Scriptures, hauehave bredde in vsus a newe and heauenly conception. In the ſecond place followeth yIoh. 4. 7. 8. &c.that ſweete, and comfortable diſcourſe, with the Woman of Samaria, concerning the water of life: which beeing once receiued into the ſoule, turnes into a ſpring, that can neuer bee dryed vp, but ſends forth continually aboundance of freſh liquor, to coole, and moyſten the heart, in all heate of tentations.

*Ioh. 5. 19. 20 &c.The next Chap, preſents vsus with the third Sermon: wherein vponupon occaſion of the ſtiffe-necked Iewes murmuring againſt our Sauiour, for willing the man, whom hee had cured, hauing beene thirtie-eight yeares bedrid, to take vp his bedde, and walke, though it were the Sabbath daie, wee hauehave a glorious aſſurance of our Lords eternall God-head, and equalitie with God his Father. But that, which exceedes in all heauenly comfort, is aIoh. 6. 26. 27.the fourth Sermon; in which, our bleſſed Sauiour, as it were thruſts himſelfe into our mouthes, to bee eaten, and drunke; giuing vsus full aſſurance, that the eating of his fleſh, and drinking of his bloud, that is, belieuing in him, ſhall feede vsus without hungring, or thirſting any more, to euerlaſting life; which he, according to his Fathers will, and charge, ſhal moſt certainely beſtowe vponupon all them, that by true faith become one with him.

The bIoh. 8. 3. 4. &c.fift Sermon affordes vsus a worthie example of our Lord, and maſters wiſedom, and authoritie to diſcerne and confound the ſubtill malice of his wilfull enemies. With what diuine iudgement dooth hee looke into the depth of the Phariſies deceite, who ſought to entrappe him about the woman taken in adulterie? With what admirable diſcretion dooth hee driue them away, to their perpetuall ſhame, and diſhonour? With what a maieſtie doth he, a little after, conuince and reprooue them, for their wilfull blindneſſe, and proude conceit of the knowledge, they bragged of, but had not? Let vsus come cIoh. 10. 1. 2. &c.to the ſixt of thoſe Sermons, which our Euangeliſt only hath recorded. In no place doth our Sauiour more plainly avow himſelfe to bee the Meſſiah: where hauehave wee the like certainty of his care, and louelove deliuered? Hee giues his life for his ſheep, and caſts himſelfe into the very iawes of the Wolfe, that his mouth might be ſtopped: And to the ſingular comfort of vsus, that are not by nature Iews, hee tells vsus, that wee alſo belong to his ſheepfold. Into which when wee once are receiued, and acknowledged for ſheepe, no power of ſinne, Satan, or death, ſhall bee able to wring vsus out of his hands; becauſe the Father, with whom he is in nature all one, is ſtronger then all.

The former ſixe Sermons containe eſpecially thoſe benefites whereof wee are made partakers by our Sauiour Chriſt in this life: but dIoh. 11. 25. 26 &cthe ſeauenth expreſſeth our finall triumph, ouer our laſt and greateſt enemie, Death himſelfe. Thoſe helpe both to arme vsus to the fight, and to encourage, and further vsus in fighting; but this crownes vsus after victory. If the body ſhall riſe againe to glorie, we may truely, and ſafelie challenge Death and ſa…e e1. Cor. 15. 55Oh Death, where is thy ſting? oh Graue, where is thy victorie? For if our bodies bee made immortall, where is the power of Death become? Who then can faint in a battaile? the iſſue whereof will bee ſo certaine, and happy? eſpecially if hee remember, what gracious promiſes he hath from God in fIoh. 14. & 15. & 16.the eight Sermon, of the continuall aſſiſtance of the holy Ghoſt. For, howſoeuer, thoſe glorious matters principally concerne the Apoſtles, yet hath eueryevery Chriſtian his intereſt in them, according to a certaine proportion. The Apoſtles coulde not erre in anie matter of Doctrine. No true Chriſtian ſhall ſo erre in matters neceſſarie to his ſaluation, that hee ſhall bee cut off from beeing a member of IESVS CHRIST; but ſhall hauehave his meaſure of Inſtruction, Peace, and Comfort, according to the trialls, that his heauenlie Father hath appointed to make of him.

The two laſt Sermons do eſpecially concerne two of the Apoſtles; but were written for our learning, and conſolation. In gIoh. 20. 26. 27. &c.the former, our Sauiour inſtructeth Thomas, with a milde reproofe of his not beleeuing, and a ſenſible demonſtration of that he doubted of. To which he addes (to our vnſpeakeable comfort) that hVerſe, 29all they, which hauing not ſeene, nor felt, as THOMAS then did, yet beleeue, are trewlie bleſſed.

Neyther is iIoh. 21. 15. 16the later of the two ſo appropriated to Saint Peter, but that it affordes vsus alſo this excellent leſſon; that the ſtrongeſt proofe of eueryevery Miniſters louelove to his Lord, and maſter Ieſus Chriſt, is the faithfull, and carefull feeding and directing of the ſheepe, and lambes committed to his charge. And theſe are the tenne Sermons, which none of the Euangeliſts, but Iohn only, hath mentioned. I deny not, that the points of diuinity, contained in them, may bee gathered (more or leſſe) out of the other three; but neither are the Sermons recorded by them, nor the matters (therein deliuered) ſo plainely, and fully handled, as in this Goſpell.

Wherefore, as if we come to a Faire to buy any commoditie, which wee neede or deſire, wee content not our ſelues, to ſtaie in ſuch a ſhop, or booth, as can ſhew vsus only one peece, and that made vp ſo cloſe, that wee can hardly looke into it; but ſeeke thither vvhere wee may hauehave choiſe, and ſee the wares opened to our full view: So let vsus make haſte to this Goſpell, in which many, and ſo goodly matters are vnfolded, and eue…ory bolte, and pleight layd open. As for the miracles, whereof I will ſay verie little, they are ſuch as are not once pointed at, nor ſignified by anie other Euangeliſt: Who beſides kIoh. 2. 3. 4. &c.Saint IOHN, giues vsus anie the leaſt inkling of water turned into wine, at a marriage, by our Sauiour, CHRIST? Had not lIoh. 5. 5. 6. &c.that famous miracle, by which the man, that had lyen bed-rid xxxviij. yeares, was cured, ſo that he preſently roſe and carried awaie his bed, been altogether vnknowen, and vnheard of, if our Euangeliſt had not committed it to writing? None but he, tells vsus of mIoh. 9. 1. 2. &c.the man, that beeing borne blinde, and hauing continued ſo, manie yeares, had ſight giuen him by ſuch a meanes, as in mans reaſon, was fitter to hauehave put out his eyes, if hee could hauehave ſeene. But hee that made duſt, and ſpittle, can by duſt, and ſpittle, doe whatſoeuer pleaſeth him. The nIoh. 11. 38. 35 &c.laſt miracle, is the rayſing of LAZARVS from the dead, not as oMarke, 5. 42IAIRVS daughter was reſtored to life, lying in her bedde, after the breath vvas departed from her, nor as pLuke, 7. 15the VVidowes ſonne had life put into him againe, as hee vvas carrying to be buryed; but euen then, when he had continued till the fourth daie in the graue, and, in his moſt kind ſiſters iudgement, could not chuſe, but ſtinke.

Admirable and glorious are theſe miracles, and ſuch as ought to aſſure vsus of his diuine power, who was able to do things ſo vnpoſſible to men, and Angels. But as q1. Cor. 2. 2the holy Apoſtle Paul preferred the knowledge of Chriſt crucified, before all other glorious myſteries, becauſe therein (properly) ſtands the iuſtification of a ſinner: ſo hauehave we very good cauſe to valew rIoh. 17. 1. 2.&c.that louing and feruent prayer of our Sauiour, aboue all his miracles whatſoeuer.

For if euer his louelove and care of vsus appeared in anie thing, hee did, or ſpake, (except his paſſion) in that it ſhines and ſhews it ſelfe moſt cleerely sVerſe, 20With what zeale doth hee commend eueryevery one, that at any time beleeues in him, to God his Father? tVer, 21. 22. 23How doth he repeate, and double his requeſt to God, that wee may be made one with God? But I may not ſtand long vponupon theſe points; eſpecially ſince they are to be expounded at large hereafter, if it pleaſe God.

Now the ſumme of all is this, that ſeeing it hath pleaſed the Lord, ſo graciouſly, and plentifully to vouchſafe vsus the certaine knowledge of ſuch excellent myſteries; and that by one ſo highly in the fauour of our Sauiour Ieſus Chriſt, and ſo aſſuredly directed by the holy Ghoſt: wee in like ſort, ſhould beſtowe all paines, and diligence, that this knowledge may bee rooted in our hearts, and bring forth abundance of fruite, in our whole conuerſation, to the glorie of his Name, and our endleſſe comfort, in the ſame our Lord, and Sauiour Ieſus Chriſt. Neither let it diſcourage, or offend anie man, that our Euangeliſt was no learned Diuine, trayned vp in anie Vniuerſitie; nor fitted for ſuch a peece of work, by any extraordinary parts of nature, or ſtudy. Yea rather let it encourage, and ſtrengthen him in faith; conſidering how vnpoſſible it is, that a poore Fiſherman, ſhould hauehave the head to conceiue, and the heart to vtter, ſuch myſteries, with confidence, and aſſurance, againſt the iudgement, & liking of almoſt, all the learned, and mighty of the world. Could theſe admirable myſteries be of a Fiſhermans deuiſing? What is there in Ariſtotle, Plato, Pythagoras, or any of the great learned Philoſophers, ſo ſtrange, or profound, as manie points, that are common in this Goſpell, which of the heathen writers, euer ſpake ſo boldly? or with ſuch authority, as our Euangeliſt? how doubtfully and vncertainly doth the uIn Apolog. Socrat. Plato in Timaeo & paſſim.learnedſt of them write, when he coms to deliuer matters, that concern God, & religion? Surely he, that wiſely & heedfully conſiders the diſcourſes of the beſt Philoſophers, touching theſe points, ſhal plainly diſcern, that they labored to make other men belieue thoſe things, whereof they were not able to perſwade themſelues: & rather meant to aſſay, whether they could drawe men to ſuch opinions, then to enioy the belief of them, as a certaine truth. But our Euangeliſt thunders out moſt admirable ſecrets, & that without all doubting in himſelf of the truth therof, & threatens aſſured damnation to all them, who refuſe to giuegive abſolute credit to whatſoeuer he hath deliuered. What remains then, but that with all aſſurance, and reuerence, wee addreſſe our ſelues to the learning, & doing of thoſe things, which we find to be taught, & commanded in this Goſpell?

In the expounding whereof that wee may proceede the more orderly, wee muſt diuide the whole Goſpell into certaine parts, for the helpe both of vnderſtanding, and memory. But, may ſome man ſay, Wil you not firſt deliuer the generall argument of the booke, and purpoſe of the Writer? If that, which hitherto hath beene ſpoken touching theſe points, either were not vnderſtood, or be not remembred, in effect it was this; that our Euangeliſt vndertook the penning of this Goſpell, partly that hee might finiſh, and perfect the Hiſtory of our Sauiour Chriſts dooings, ſayings, and ſufferings, all the time of his abode heere vponupon the earth: partlie, that hee might confirme the Faithfull in the true Doctrine of his God-head, and leaue his Goſpell as a preſeruatiue againſt the poyſon of blaſphemous hereticks. So was it intended by him, ſo it is to be vſed by vsus, that as hee comfortably ſpeaketh, xIoh. 20. 31 1We may beleeue that Ieſus is the Chriſt, the Sonne of God; and beleeuing, hauehave life, through his Name.

Novv let vsus returne to the diuiding of this Goſpell: Whereof wee may reaſonablie and fitly make theſe two parts; the former, Saint Iohns deſcription of … Ioh. 1. 29 to he end of the Goſpell.our bleſſed Sauiour IESVS CHRIST, whoſe Hiſtorie hee vndertakes to penne, yIoh. 1. to verſe 29from the beginning of the fift Chapter to the 29. ver. of the ſame: the later, * The Hiſtory it ſelfe; in the reſt of that Chapter, and all the other to the end of the Goſpell. In the deſcription, our Sauiour is ſet out, partly by aOur Sauiour deſcribed, 1. by …hings propre to in; 2. by the tetimony of Iohncertaine things, that properly belong vntounto him, partly by an outward teſtimony of Iohn the Baptiſt. The former are bHis natures; Diuine. ver. 1. 2 Humane, verſe 14either his natures; diuine ver. 1. 2. humane. ver. 14. or cHis actions; of his Godhead. His mediatorſhip. 2his actions. His actions proper to his Diuine nature, as thoſe of creation ver. 3. or common to both, as thoſe of mediation verſe 4. 5. dIohns teſtimony ſignified. ve. 6 Expreſt. ver. 15 16. &c.Iohn the Baptiſts teſtimony is firſt ſignified v. 6. Afterwarde expreſt verſe 15. 16. 19. As for the other verſes from the 6. to the 14. and from the 16. to the 29. they containe certaine explications, which the Euangeliſt ads, vponupon occaſions; and belong to ſom one part, or other of the former diuiſions, as in due place ſhall appeare.

The Hiſtory it ſelfe is partly eThe former part of the Hiſtory from chap 1. 29. to chap. 19. 31.a diſcourſe of ſuch things as IESVS did, ſpake, or ſuffered, before his death, and to the time of his death, from the firſt Chapter, Verſe, 29. to Chapter 19. Verſe, thirtie one: fThe later part from thence to the end.and partlie a report of thoſe matters, that are to be knowen, and beleeued to hauehave bene done or ſayd, after his death, from Chapter 19. verſe 31. to the ende of the Goſpell. gIrenaeus lib. 2. cap. 39. ſed praecipue, 1. Chemnitius prolegom. in harmon. cap. 3.Now the hiſtorie it ſelfe, cannot bee better diuided, then hDiuiſion of the hiſtory, according to the yeres of our Sauiours preaching, after his baptiſme.according to the yeeres of our Sauiour, after his baptiſme, and the beginning of his miniſterie. Whereunto it may well bee thought the Euangeliſt himſelfe, as it were leades vsus by the hand, becauſe hee dooeth ſo particularly mention the feaſt of Paſſe-ouer, from yere to yere. The firſt Paſſe-ouer, after our Sauiors Baptiſme, is named in iIohn 2. 13.the ſecond Chapter; kChap. 5. 1.the ſecond in the fift. For it ſhall appeare, when I come to expound the place, that there is great reaſon, why we ſhould take that feaſt to bee the Paſſeouer. lChap. 6. 4.The third we hauehave in the beginning of the 6. Chap. and that in expreſſe words. mChap. 13. 1. 2The fourth, and laſt was (as eueryevery man knoweth) at the time of his death, Chapter 13. So that I thinke it beſt thus to diuide the whole hiſtorie. Our Sauiour at his baptiſme, as we learne out of nLuke 3. 23Saint Luke, was newly entred into the thirtieth yeere of his age, and beganne his miniſterie with the beginning of that 30. yeere, more or leſſe. oThe 30. yere of Chriſts age, the firſt of his prea…hing: frō cha. 1. 29. to chap. 4. 1.The firſt part therfore of this Goſpell, for the hiſtory it ſelfe, begins at the 19. verſe of the firſt Chapter, and continues to the beginning of the fourth, conteining the 30. yeere of our Sauiours life. pThe 31 and 2. from thence to chap. 6. 1.There begins the 31. yere, and ſecond part of this Goſpell; which endeth at Chap. 6. qThe 32. and 3. to chap. 10. 22From whence we reckon the third part and 32. yeere to Chap. 10. verſe 22. rThe 33. and 4. to chap. 19. 31where the fourth part, & 33. yere, take beginning, and end with the life of our Sauiour, Chap. 19. 30. But this 33, yere was cut off in the midſt, according to ſDan. 9. 27.Daniels prophecie reueald vntounto him by the Angel Gabriell, that the Meſſiah, in the midſt of the 62. week ſhuld cauſe the ſacrifice & the oblation to ceaſe. Namely, by offring vp the true ſacrifice, his own body, wherof the ſacrifices of the law were but ſhadows, & could hauehave no lōger vſe, nor place when the body it ſelfe was ſacrificed; as the Apoſtle proueth at large in tHeb. 10. 12.the Epiſtle to the Hebrewes. The things, that hapned after our Sauiours death, and are to be knowen, and beleeued by vsus, are either his buriall. Chap. 19. verſ. 31. to the end, or his Reſurrection manifeſted, and prooued diuers wayes, Chap. 20. and 21. The particular diſtributions I reſerue to their ſeuerall places: now to the text.

1. In the beginning was the word, and the word was with Verſ. 1. 2.God, and the word was God; The ſame was in the beginning with God. uCyrill. prolog. in Ioan.All, that come vp out of diuers Shires and Countries to London, enter here into one, and the ſame Citie, and hauehave the generall view of it, and the places of account therein: yet are ſome more eaſily, and daintily lodg'd, and dieted then other, & admitted to a more particular ſight of the principall buildings, and goodly ornaments of it: yea perhaps, made acquainted, ſome what more ſpecially, with the eſtate, and gouernement thereof. In like manner whoſoeuer readeth, or hearetl… any one of the foure Goſpels; is vouchſafed the knowledge of the ſame hiſtorie of our Sauiors life & death, & the ſame doctrine of ſaluation by him. But he, that beſtowes his time and paines in this Goſpell of our Euangeliſt Saint Iohn, is as it were entertained in a more ſtately, and beautifull lodging, and admitted to the hearing, and vnderſtanding of the very ſecrets, both of his nature, and office, touching his owne Being, and our redemption. This appeares plainely in the very beginning of the Goſpell, where the great myſteries of Chriſtian religion are deliuered.

Theſe two firſt verſes conteine a deſcription of our Sauiours diuine nature; propounded in the firſt verſe, and repeated in the ſecond. In the former, he is ſet out to vsus by that, which concerneth the nature of his Godhead, and his perſon in the Godhead. For his nature, he is firſt ſaid to hauehave beene eternall. In the beginning. Secondly to be God. And the word was God. Touching his perſon, he is cald the Word, or Sonne. In the beginning was the Word. Secondly his diſtinction from God the Father, and yet his equalitie with God the father is ſignified, when it is ſaid, that, Hee was with God. In the ſecond, 3. of the fiue points are repeated, iointly in one ſentence. That the word was eternall, equall to God, and distinct from God. O glorious, and admirable myſteries! Where are they now, that lewdly, and prophanely ſcoffe at Chriſtian Religion, becauſe forſooth it teacheth nothing, but that, which is common, and ordinarie. Common and ordinarie? So ſtrange, and extraordinarie are the ſecrets of the Goſpell, that no man of himſelfe, is able to deuiſe them, by his wit, or to beleeue them with his heart. Take the deepeſt points of naturall Philoſophie (ſo they bee indeed true) and a man of good capacitie, will quickly, and eaſily be brought to giuegive aſſent to the truth thereof: becauſe hee hath in him the light of naturall reaſon, whereby they may certainely be diſcerned. But the ſecrets of Chriſtian religion are ſuch, and ſo farre aboue the reach of humane reaſon, that although you make a man vnderſtand them neuer ſo perfectly, yet you cannot poſſibly make him acknowledge them for truth. Truth in philoſophie is ſuch, as that reaſon, if a man ſuffer himſelfe to be directed by it, will enforce him to beleeue it. Trueth in diuinitie is ſuch, as that the more we hearken to our naturall reaſon, the leſſe we are perſwaded of the myſteries of religion. It is for him, and for him onelyonly to incline the heart to the beliefe of thoſe ſecrets, who firſt reuealed them to be beleeued.

But what doe I? While I labour to ſet out the excellencie of the Goſpell, by ſhewing, that it conteineth many ſtrange, and hidden myſteries, it may bee feared, that I driue men away from the hearing, and reading of it, by the darkeneſs, and profoundneſſe of theſe ſecrets. But be not diſcouraged (brethren) I beſeech you. If they were more obſcure, and deepe, then they are, yet who could deſpaire of ſounding the depth therof, as long as he may hauehave ſo skilfull, and able a Pilot? What though they be myſteries? x1. Cor. 2. 10Yet hath God reuealed them to vsus by his ſpirit, euen by that ſpirit, which ſearcheth all things, yea the deepe things of God. Could not hee (yIohn 11. 37 ſay the faithleſſe Iewes) that opened the eies of the blind, hauehave cauſed that Lazarus ſhould not hauehave died? And cannot hee (may wee confidently ſay) that *Pſal. 8. 2Out of the mouthes of Babes, and ſucklings hath ordeined ſtrength, becauſe of his enemies, that he might ſtill the enemie and the auenger, ſubdue the Rebellion of our corrupt reaſon, & bring it into obedience, to beleeue his holy trueth? Wherefore hath hee reuealed it, but that it might bee knowen, and acknowledged? For your farder incouragement, let our Euangeliſt S. Iohn be taken as an example. Art thou young? aHieronym. Catalog. ſcript. in Ioann. & ad Dan. cap. 9 & contr. Ioui. lib. 1.So was our Euangeliſt; when it pleaſed our Sauiour to call him to the profeſſion of the Goſpell. Witneſſe the continuance of his life ſixty eight yeeres after his Lord, and Maſters paſſion. But thou haſt not beene brought vp to learning. What teaching, and education had hee (thinkeſt thou) who bMark. 1. 19was trained vp vnderunder his father a poore fiſherman, to get his liuing in the ſweate of his browes by fiſhing? What time could he hauehave to goe ſchoole whoſe maintenaunce depended on his labour, and to whom all the paines, he could poſſibly take, would hardly afford ſome ſmall means of a poore liuing? You will ſay, This fauour was extraordinarie. Yet ſo that it was common to him with cMatth. 4. 18his brother Iames, and dIohn 1. 44with two other brethren his Countrimen, Andrew, and Peter. But what ſpeake I of two or foure? Many, and many thouſands continually, from time to time, for almoſt theſe one thouſand and ſixe hundreth yeers, hauehave beene brought to the knowledge, and beliefe of theſe myſteries. Is the Lords hand now ſhortened? Doth he not ſtill in mercy vouchſafe vsus the meanes of knowledge, and beleeuing? What doe wee then, with theſe doubtfull thoughts, and vnthankefull hearts? Away with them Away with them; let vsus deſire, and and endeuour to learne, and eIoh. 6. 45.wee ſhall bee all taught of God: Yea, with ſuch a teaching, as ſhall enlighten our vnderſtanding, incline our hearts, confirme our memory, reforme our affections, and continually aſſure vsus both of the truth, that we beleeue, and of the conſtant louelove of God to vsus, in our perſeuerance in beleeuing. With this deſire, and confidence, let vsus, in the feare of God, addreſſe our ſelues to the hearing vnderſtanding, and beleeuing of theſe glorious myſteries.

The firſt whereof (for I will handle them as they lie in the Text) is this, that The VVord was in the beginning. Wherein, for your better vnderſtanding and memory, fThe courſe, that is held in theſe Sermons.I will firſt giuegive the ſenſe of the Text, 1. by expounding the words, and 2. deliuering the meaning of the Euangeliſt. 2. then I will handle the doctrine, by 1. proouing the truth of it, and 2. adding exhortation accordingly, where it ſhall be needfull. And this courſe (if it pleaſe God) I will follow in all the reſt of the Goſpell.

In ſeeking out the ſenſe of this Scripture, wee muſt enquire, 1. who is meant by the VVord; then wee muſt conſider 2. what the Euangeli… …aith of him. In the former, we muſt ſee how this tearm the VVord belongeth to him, of whom it is ſpoken. Secondly, why that name is giuen him in this place. In the later part, theſe 2. points are to bee deliuered, why it is ſaid, The VVord was, rather then Hath beene. 2. What is meant by thoſe wordes, In the beginning. gThe expoſition of the words. Who is meant by the Word.The firſt point, who is meant by the VVord, is eaſie and manifeſt: namely he, of whom the whole Goſpell is written; Ieſus Chriſt h Epiphan. haercſ. 51. Auguſt. de haereſ. cap. 8. 10 Theodor. haeret. fabul. lib. 2.the Sonne of God, the promiſed Meſſiah. Him, the Heretickes Cerinthus, and Ebion, denied to bee God; blaſphemouſly auouching, that he tooke his firſt beginning of his Mother the Virgin Mary. Againſt their falſe, and poyſonous doctrine, the holy Euangeliſt teacheth the Church, that The word was in the beginning. But let the Text it ſelfe ſpeake; Is iIoh. 1. 1.not he called the Word, of whom kVerſe 7. Verſe 4. Verſe 7.Iohn came to beare witneſſe? At the 4. verſe, he is ſaid to be the light of men: In the 7. verſe, that Iohn came to beare witneſſe of the light: of whom did Iohn beare witneſs, but of the Meſſiah Ieſus Chriſt? Iohn ſeeth Ieſus Verſe 29.comming to him, and ſaith, Behold the Lambe of God, that taketh away the ſinne of the world. And a little after, he Verſe 33.profeſſeth, that it was reuealed to him by God, which ſent him to baptiſe, that hee, vponupon whom Iohn ſhould ſee the ſpirit come downe and tarry ſtill on him, was he, which baptiſeth with the holy Ghoſt. Now vponupon Ieſus Verſe 34.did Iohn ſee the holy Ghoſt light and ſettle, and thereupon confidently affirmeth, that he is the Son of God. I might add hereunto that he is the Word, by beliefe in whom, we hauehave the prerogatiue to bee the Sons of God. Verſe 12.And who knows not that he is Chriſt? lGal. 3. 26.we are al the Sons of God by faith in Chriſt Ieſus; That mIoh. 1. 14the word which was made fleſh, & dwelt among vsus, was no other, but Ieſus, of whom Iohn bare witnes. But what ſhould I ſtand heaping vp needleſs proofes in a matter that is out of queſtion? The concluſion of the firſt point is this, that the Word, of which our Euangeliſt ſpeaketh, is Ieſus Chriſt It followeth that we ſhould inquire, how this name The word belongeth to our Sauiour. In which inquiry if I ſhould but euen recite the conceits and ſubtilties of diuers writers, I ſhould ſpend all the reſt of this hower in that only, and weary my ſelfe, and you, to ſmal purpoſe. Therfore, to make ſhort, I will commend to your farder meditation, ſome few reaſons of this name, which to me ſeeme the moſt likely. Theſe reaſons cōcern our Sauior, eitheras he is the Son of God, or as he is the mediator betwixt God & man. For the former, the nNazian. lib. 2… de filio. Athana ſius. Hilarius. Ambroſius. Auguſtinus. Cyrillus &c.ancient, & later Diuines, that hauehave labored to ſhadow out that vnſpeakable myſterie of the holy Trinitie, hauehave thought it fit to giuegive vsus a little glimſe of this dazling light, by comparing God the Father to our vnderſtanding, God the Sonne to that, which inwardly our vnderſtanding conceiueth. I will endeauour to ſpeake as plaine, as poſſibly I can, to the capacitie of the ſimpleſt. When a man inwardly diſcourſeth, and reaſoneth with himſelfe, it is ſure, and cuident, that he frameth in his mind a certaine kind of ſpeech, or ſentence, and as it were a word without ſound, which is called the conception of the mind. If he deſire to communicate this conceit of his to other men, hee formeth ſome outward ſpeech, and words, either vttering them with his mouth, or writing them with his pen. Thus doth he del…uer out a Copie of that, the Originall wherof he reſerueth ſtill within, where it was firſt bred. Let vsus, according to the weakenes of humane capacity, apply this to the vnſearchable myſtery of the Sonne of God. Confider them reu… rently, and humbly, that God being from all eternitie infinite in wiſedome, hath alwayes had ſome conception in him, as a man hath, when he diſcourſeth in his vnderſtanding. This conception in man, though it remaine in the ſoule, yet is not of the ſubſtance of the ſoule. But in God, that is moſt ſimple, and without all manner of compoſition, there can bee nothing that is not of his Diuine ſubſtance. This conception of God is the ſecond perſon in Trinitie, the Sonne of God. Would any know, why the like conception in man, is not the Sonne of man? Let him remember, that the Sonne muſt be of the ſame nature with the Father; as our conception is not without vnderſtanding; but Gods is of neceſſitie, becauſe (as I ſaid ere while) there can bee no compoſition; I adde, nor imperfection, in the diuine Nature. The firſt reaſon then, why the Sonne of God is named the Word, is this, that he is begotten by his father in ſuch manner, as our inwarde word, or conception is framed in vsus. Theſe things I confeſſe ſeeme to mee, ſomewhat curious, and ſubtill, that I can hardly perſwade my ſelfe, they were intended by the Euangeliſt: neither would I hauehave aduentured to propound them to you, but for reuerence of oDionyſ. Roma apud Athanaſ. Athanaſ. de de finit. Euſeb. de praepar. Euang. lib. 7. cap. 4. Hilar. lib 2. de Trinitate &c.very many learned Diuines, who from time to time hauehave continued this expoſition.

But there is more likelihood, that the holy Euangeliſt, in giuing our Sauiour this name, had reſpect to his mediatorſhip; pOrigen lib. 1. in Ioan Clem. Epiphan. haer. 73 Chryſoſt. hom. 2. in Ioan. Euthymius ad hunc locum.either becauſe it is he, that reuealeth the knowledge of the father vntounto vsus, or for that he was promiſed to be the Meſſiah. That the former is a part of our Sauiour Chriſts office, and hath bene performed by him, from time to time, it hath bin held, time out of mind; and may be prooued, for theſe later times, out of the Scripture. Who (almoſt) is ignorant, that qTertul. contr. Iudae. cap. 9.the ancient writers were of opinion, and the later hauehave receiued it, as it were from hand to hand, that the ſecond perſon in Trinitie appeared oftentimes to the Fathers in the olde Teſtament? euen as often, as he, that appeared, is ſpecified by the holy Ghoſt to be Iehouah. I ſhall not need to quote the ſeuerall places. Begin at Gen. 12. 7. and ſo goe forward: and where you find, that the Lord appeared to Abraham, Lot, Iſaac, Iacob, or any other of the Fathers in the old Teſtament, there make account you ſee, & heare the Sonne of God declaring ſome part of his fathers will to them, to whom he ſpeaketh. If wee come to the New Teſtament, whom hauehave wee there preaching, but the Sonne of God? rHeb. 1. 1.At ſundry times, and in diuers manners, God ſpake, in the old time, to the Fathers, by the Prophets: in the laſt dayes he hath ſpoken to vsus by his Son: whom alſo he hath commanded vsus to heare. ſMat. 3. 17This is my beloued Sonne, in whom I am well pleaſed, heare him. And indeed whom elſe ſhould wee heare? ſince tIoh. 1. 18No man hath ſeene God at any time: but the onelyonly begotten Son, which is in the boſome of the Father, hee hath declared him Fitly then may hee bee called the VVord, who is the Embaſſador of God his Father, to make his will knowen to mankind, by word of mouth, in his owne perſon, and by the miniſtery of them, whom it pleaſeth him to employ to that purpoſe. To make this opinion the more likely, uIoan. Maldon. ad hunc locum.a popiſh Interpreter, in his Commentarie vponupon this place, confidently affirmeth, that the Chalde Paraphraſt tranſlates Iehouah by this word Memar, foreignwhich ſignifieth a word, as often as there is any mention of Gods ſpeaking to man, helping man, or being conuerſant with him: but he neither brings example of it, nor quotes any place; onelyonly hee boldly auoucheth, that the learned ſhall finde it to be ſo eueryevery where, and the vnlearned muſt take it vponupon his word, and knowledge. They, that will, may giuegive credit to his report: but I am ſure, he, that will compare the Originall Hebrew, and the Chalde Paraphraſe together, ſhall not finde one place in 20. ſo tranſlated, if any at all be. It is vſuall with the Paraphraſt, to put ^w, for Iehouah, not Memar. I thought good to note this by the way, that all men may know what credit ſuch authors deſerue, vponupon their word; and yet he is otherwiſe one of the beſt interpreters, that I hauehave read of the Papiſts. But though the Chalde Paraphraſt doe not alwayes, nor perhaps often, or euer, ſo tranſlate the word Iehouah: yet he puts Memar ſometime, where God, perchance the ſecond perſon, is ſignified. xGene. 22. 16By my ſelfe hauehave I ſworne, ſaith God to Abraham; The Hebrew is ſo, and ſo the Apoſtle expoundeth it; yHeb. 6. 13.when God made the promiſe to Abraham, becauſe he had no greater to ſweareby, hee ſwore by himſelfe. Here the Paraphraſt hath Binenni, by my word. In an other place, where the Lord aſſureth Iacob, that *Gene. 28. 15he will be with him, and keepe him, the Chalde hath, My word ſhall be thy helpe. A gaine when Laban purſued Iacob, Moſes tels vsus, that aGene. 31. 24God came to Laban the Aramite in a dreame by night & ſaid. The Chalde ſaith Memar, The, or rather a word came from the face of God. But none of theſe places, vnles perhaps the 2. need to be, or may be expounded of the 2. Perſon in the Trinity, our Sauiour Ieſus Chriſt.

There remaines the laſt, & not the moſt vnlikely reaſon, why our Sauiour ſhould be called the Word: namely becauſe he was ſo often ſpoken of, & promiſed by the Lord. Now a promiſe, as in our ordinary ſpeech, ſo in the Scripture, is cōmonly called a word: & the ſeptuagint tranſlate it foreign, which is the name, our Euangeliſt here vſeth. bPſal. 105. 8.He hath remembred his couenant (cforeign. his word) that he made to a thouſand generations. foreign. And in dPſal 119. 25.119. Pſal. often, Quicken me according to thy word. eVerſe 49.Remember the promiſe, or word made to thy ſeruant. fVerſe 65.Thou haſt dealt gratiouſly with thy ſeruant, according to thy word. gVerſe 74.I hauehave truſted in thy word. hVerſe 76.According to thy word, to thy ſeruant. Where the Chalde hath the very word iforeignMemar. So kpſal. 130. 5.Pſ. 130. I hauehave truſted in thy word. The main promiſe thē being the Meſſiah, & that indeed, wherupon al other, that are truly bleſſings, & fauours, depend; it is no meruaile, that the Iewes, ſhould ſpeake ordinarily of our Sauiour, as of him, that was promiſed, by the name word; or that the holy Ghoſt, ſhould direct our Euangeliſt to make choice of that title for him, by which the Iews that tranſlated the old Teſtament, out of Hebrew into Greeke, ſo often expreſſed the promiſes of God.

Hereupon it followes, that although diuers lTertullian. de Trinit. ſaepe. Cipria. ad Quirin. lib. 2. cap. 3. 6. Hilar. de Trinit. lib. 2. Eraſm. Caloni. Beza. &c.ancient, & later Diuines hauehave tranſlated the Greek by the Latin, Sermo, ſpeech: yet it ſeemes better to cal it Verbū, the word. For a mans promiſe is not tearmed his ſpeech, but his word. But this reaſō of the name is excepted againſt, by mMaldonatus ad hunc locum.a learned Papiſt, as well becauſe of the authors therof, who, in his Phariſaicall cenſure, are heriticks, as alſo for that it hath in it no liklihood of truth; if al, that he ſpeaks, be oracles. Let his ſlander go: let vsus heare his reaſon If the Son (ſaith he) be called the word, becauſe he was promiſed; in the beginning he was not the word, becauſe he was not promiſed. As if our Euangeliſt ſaid, He was the word in the beginning, & not rather The word was in the beginning: that is, as I will ſay anon, whē I deliuer the ſenſe of the Text, He that was promiſed for the Meſſiah, had already his being, when all created things began firſt to be. Therfore wee may boldly cōclude, that this reſpect of the promiſe is either the true, or (at leaſt) a likely reaſon of the name, whoſoeuer miſlike, or cōdemn it. If any mā be of opiniō, that the Greek ſhould rather be trāſlated, Wiſdome, or Reaſon, thē word; as indeed it ſignifieth the one, as well as the other, nMichael de Palatio. in. Ioan. cap. 1. enarrat 1.we may think, that S. Iohn, in this place, alludes to that in the oProu. 8. 22.Prouerbs, where the Sonne of God is brought in vnderunder the name of wiſdom, ſpeaking in this ſort; The Lord poſſeſſed me in the beginning of his way, before his works of old; I was ſet vp from euerlaſting, from the beginning, before the earth, &c. This may ſeeme the more likely, becauſe as here, ſo there alſo, after the deſcription of the word & wiſdome, followes a diſcourſe of the creation. Here it is ſaid, that pIoh. 1. 3.all things were made by the word. qprou. 8. 27.There Wiſdome affirmes, that ſhe was preſent, whē God prepared the heauens, & ſet the compaſſe vponupon the deepe. Neither only was ſhe, with him, but as rVerſe. 30.a nouriſher, ſhe maintained & preſerued all things: which effect of preſeruing, & nouriſhing, diuers interpreters thinke to be ſignified in this chap. by thoſe words, ſIohn 1. 4.In it was life. All which notwithſtanding, I had rather follow the tranſlatiō, which is moſt generally receiued, eſpecially ſince it is grounded vponupon ſuch great likelihood of reaſon, & that the Son may wel be ſignified to be the wiſdom of God, becauſe he is the word of God, both conceiued in the Father, as the word, & tIſai. 9. 6.reuealing to vsus the wiſdome of the Father, & promiſed, u8. Cor. 1. 30.& made to be wiſedome to vsus. Therefore then is the Meſsiah fitly called the Word, becauſe he is in God, as our inward conceptiō in vsus; becauſe he hath declared, vntounto vsus the wil of his Father, and whatſoeuer elſe it ſeemeth good to the Lord to acquaint vsus withal, as it is manifeſt in this Chapter; xIohn 1. 18.No man hath ſeene God at any time: but the only begotten Son, which is in the boſome of the Father, he hath declared him. And laſtly, becauſe he is the promiſed ſeede; of whom, as it is alſo in y Iohn 1. 45this Chapter, Moſes and the Prophets did write.

Some man perhaps will inquire yet farder, why hee is called ſimply The word, and not the word of God; To whō *Theodorus Mopſueſt. in Cate. graec.we may ſhortly, & truly anſwere, that it was meete to leaue out that addition, for diſtinction ſake. For it is well knowen to all men, that by the word of God in the Scripure, either ſome commandement from God, or ſome reuelation, or ſome part of the doctrine of the Scripture, or ſome ſuch thing is ſignified. Therefore, that the Meſſiah might be vnderſtood to be here ſpokē of, it was conuenient, and in a maner neceſſary, to call him the word, and not the word of God; yet I would be loth to ſtand too much vponupon this reaſon, becauſe our Euangeliſt aReuel. 19. 13other where doubts not to call him the word of God.

But you will aske, why the Euangeliſt would call him the VVord, and not rather The Sonne of God, or The Sonne. was hee affraide (bBaſilius homil. in haec verba. Leontius incomment. Theop. Euthym. ad hunc locum. as ſome thinke) Leaſt if hee had named him Sonne, ſome men, as the Arians afterward did, would hauehave conceiued groſſely, that He muſt needs hauehave a mother, as well as a father; & that He was part of his fathers nature, and ſuch abſurde, and blaſpemous fancies, as the Turkes Alcoran is ſtuffed withall? If hee would not call him the Sonne, yet hee needed not hauehave named him the word, ſeeing hee had ſuch choice of titles to giuegive him; The wiſedome of the Father, the Light, the Brightneſſe, and many other of the like kind, as is plaine in the Scripture. It is likely therefore, that there was ſome eſpeciall reaſon of that choiſe. What might that be? Surely it is not vnlike, that the Meſſiah was commonly ſo tearmed among the Iewes; or that the ſecond perſon in the Trinitie was knowen beſt to them, by that name. And this later point may the rather be credited, becauſe cPhilo. in lib. quod deter. infid. meliori & de opific. mundi.Philo a Iew, and no Chriſtian, who liued within the firſt hundred yeeres after our Sauiours birth, neuer cals the ſecond perſon by the name of the Sonne, but as our Euangeliſt heere dooth, foreign, The VVord. Hence alſo it was, perhaps, that dMercur. Triſmeg. in Pimandro. Plato in Timaeo. Cicero de vniuerſitate rerum.the old Philoſophers, who fetched their knowledge out of Egypt, ſpeake of a ſecond nature, which they tearme foreign; yet (I think) they rather conceiued him to be Reaſon, or VViſedome, then the VVord, as a man may ſee in their writings. But the promiſe of the Meſſiah, being ſo often renewed, & his comming, according to promiſe ſo continually, & earneſtly looked for, if I ſay it be likly, that the Iews knew him generally by that name, I ſuppoſe I ſhal ſay nothing, which may not reaſonably bee coniectured. It may bee alſo thus, if the Chalde Paraphraſt (as ſome affirm he did) vſually tranſlated the word Iehouah, where he thought it belōged to the ſecond perſon, by Memar a word, the Iews learned of him by the direction of their Rabbins, to call the Meſſiah by the name of the VVord. But I doe not certainely knowe whether euer hee ſo tranſlate, or no; that he doth not alwayes, I am very ſure: and hee, that will, may ſee as much, in many places of Geneſis, I ſai, and Ieremie: I forbeare to recite the particulars, becauſe it were to ſmall purpoſe for this Auditorie. We ſee then of whom the Euangeliſt ſpeakes; let vsus hearken what he ſaith of him.

The Word was; where partly ignorance, and partly curioſitie hath bred a needleſſe, and fruitleſſe queſtion: which though I might not well omit, yet, I will ſpeake as little of it, as poſſibly I can. The Euangeliſt ſaith, Hee was; why not Hath beene? If the queſtion were of the Engliſh, eueryevery man could, and would readily aunſwere, that it were no good ſpeech: becauſe Hath beene is neuer ſpoken, but of that which hath an end of being, vnleſſe we adde ſome limitation of time; as when we ſay, He hath bene there theſe two howers, dayes, moneths &c. But the Greeke admits no occaſion of any queſtion in this caſe. For eforeignthe Verbe which our Euangeliſt vſeth, hath no ſuch difference of tenſe, or time; but whether the matter, or thing, you ſpeake of, be as it was, or be not, the ſame word may bee vſed. I will go no farther then this Goſpell for proofe of that I ſay. fIoh. 1. 44.Philip was of Beth-ſaida: gIohn. …. 1.There was a man of the Phariſes named Nicodemus. hIoh. 4. 6. 46There was Iacobs VVell. There was a certaine Ruler. iIohn 5. 35.Iohn was a burning, & ſhining Candle. But what name I ſo many Patriarchs? EueryEvery Chapter affords proofe ſufficient. Wherewithall wee may obſerue, that our Engliſh hath alſo the like libertie in the word VVas, as the examples I alleaged euidently ſhew. Indeede the Latine may ſeeme to giuegive ſome warrant, for the moouing of this queſtion; becauſe there are kErat, ſuit.two diuers wordes of the ſame verbe vſed by the Tranſlater in this verſe of our Sauiour, and in the ſixt of Iohn Baptiſt. But neither is there any ſuch difference obſerued by good Latine Authors in the vſe of the words; and the tranſlater, it ſhould ſeeme, intended no ſuch thing. For in another place, where the ſame word is in the Originall, and the ſame matter handled, by the Euangeliſt, he puts the word fuit (which heere hee vſeth) of Iohn; and not erat, which wee hauehave in thi firſt verſe, of our Sauiour Chriſt. lIoh. 1. 1.That, which wa… from the beginning; fuit, ſaith the vulgar Latine. Wherefore leauing this conceit, as more ſubtill, then true let vsus content our ſelues, to vnderſtand, that the holy Ghoſt meanes to teach vsus by this word, that euen then when all creatures began to bee, the word was, or had his being already. Which I ſo ſpeake, as not intending thereby to preiudice mOrigen. in diuer. hom. 2. Chryſoſt. in Ioan. hom. 3.their iudgement, who are of opinion, that the worde it ſelfe may learne vsus in this place to conſider, that the VVo…d was eternall. Only I take it to be plaine, that no ſuch thing can neceſſarily be drawen out of the nature of the word nforeign.VVas.

But when was this VVord? In the Beginning, ſaith our Euangeliſt. Here groweth a new queſtion, what ſhould be meant by The Beginning. oClem. Alexandr. in protrept. Origen. in Ioan. tract. 1. Cyril. in Ioan. lib, 1. cap. 1. Greg. Nyſtem. …d Simplicium.The Father, as ſome think, in whom the Son was, and is. But the word Beginning is neuer ſo taken; and it is not fit, except neceſſity require it, to giuegive a ſtrange ſenſe to a word often vſed. And therfore wee may not admit pOrig. in Ioan. lib. 1. Athanaſ contr. Arian. quod verbum e… Deo ſit.that ſecond interpretation, which by the beginning vnderſtandeth God, who is no where ſo called in Scripture. Both theſe expoſitions, for the matter of them, are true, but not warrantable by this place. There are two other explications of this word, which agree for the ſenſe of the place, that our Sauiour eternall being is here ſignified; though they differ much, in the meaning of the word it ſelfe. The former will hauehave the beginning to bee taken for Eternitie; the later referres it to the firſt creation of all thinges. Againſt the former, ſome take exception, becauſe they ſay the Word Beginning is neuer found in that ſenſe, in the Scripture. But that may well bee doubted of; becauſe it is ſayd of our Sauiour, that qIohn 6. 64.Hee knew from the beginning, who they were that beleeued not, and who ſhould betray him; Now this he knew from all eternitie. For rHb. 13nothing is hidde from him, who is God euerlaſting: but all thinges are alwayes open in his ſight. Therefore the word may ſometimes bee taken for eternitie: But that will not ſerue the turne, vnleſſe wee can ſhew ſome place, wherein it muſt neceſſarily bee ſo vnderſtood. Such as that of Iohn is not: nay rather wee are directed by the Euangeliſt himſelfe in another place, to conceiue, that by the beginning the calling of the Apoſtles is ſignified. ſIohn 16. 4Theſe things ſayd I not vntounto you, from the beginning; that is, I neuer tolde you of this matter, from the firſt day of my being conuerſant with you. That place tColoſ. 1. 18to the Coloſſians, Hee is the beginning, and the firſt begotten of the dead, may alſo reaſonably, and more fitly bee referred to our Sauiour, as mediator, then as God euerlaſting. So can not that in the Reuelation, where it is certaine by the firſt, and laſt part of the verſe, that the Lords euerlaſting being is deſcribed. uReuel. 1. 8.I am A and Ω the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come. Heere though beginning do not, of it ſelf, note eternity; yet with the ending it doth. There is yet a plainer, and certainer Text to put the matter out of doubt, where x2. Theſſ. 2. 13the Apoſtle ſaith, that God hath from the beginning choſen the Theſſalonians to ſaluation. What is from the beginning, but as the ſame Apoſtle ſpeaketh in the like manner in yEpheſ. 1. 4another place, Before the foundation of the world? It cannot therefore bee doubted, but that by The beginning, Eternitie is ſometimes ſignified; yet it is not plaine, or certaine that it muſt ſo bee conceiued in this place. But wee may reaſonably perſwade our ſelues, that if our Euangeliſt had meant to hauehave the beginning taken for Eternitie, hee would hauehave ſaid, as the holy Ghoſt dooth in the Scripture, *foreignFrom the beginning. For indeed it is no fit ſpeech, to ſay of any thing, which wee woulde note to be eternall, that it is in Eternitie, but that it hath beene, or was from Eternitie. Neither if wee vnderſtand Eternitie by the beginning, will this ſpeech of Iohn ſuite ſo well witl that of Moſes, aGen. 1. 1In the beginning God created heauen and earth. To which it is out of queſtion our Euangeliſt alludes, and in which Eternitie cannot by any meanes be ſignified.

What elſe then can be meant by the beginning, bu… the firſt creation of all things? For what can any man more eaſily, and readily vnderſtand, when hee reades or heares, In the beginning, then the beginning of time at the creation of the world? Which alſo, the rather to direct vsus to this interpretation, the Euangeliſt preſently addes, bIoh. 1. 3By him were all things made; ſo ſhall Moſes and Iohn agree, and our Sauiour moſt fitly be kept out of that lumpe in the creation, within which the blaſphemy of heretickes would include him: yea more then that, hee ſhall eaſily be conceiued to hauehave beene from all eternity, if he bee excepted from the generall creation, wherin all things, that are not eternall, had their firſt beginning.

Whereas then our Euangeliſt ſayth, In the beginning The ſenſe of the Euangeliſt.was the word, it is all one, as if hee ſhould thus hauehave ſpoken; VVhen all things, that hauehave not an euerlaſting being, of their owne nature began firſt to be, by the almighty power of God, the Creator, who made them of nothing, euen then, hee that is the eternall VVord of the Father, hee that from time to time hath declared the will of the Father, he, that was appointed, and promiſed by the Father, to be the Meſſiah, bad already an euerlaſting being, not by the will of a ſuperior power, as a thing created, but by the neceſſity of his owne diuine nature, through the eternall generation of God his Father. This is that, which by our Euangeliſt is implyed in thoſe fewe words. This is that, which it concernes all the faithfull to beleeue, without doubting: This is that which blaſphemous ^c Ebiō, & Cerinthus denied. This Epiphan. Au…. Theodoret. vbi ſupra.is that, wherby their wicked hereſie is condēned. Thou telleſt vsus (wretched hereticke as thou art) that IESVS CHRIST had no Being, till he was conceiued in the wombe of his mother the bleſſed Virgine. The holy Ghoſt ſayth, He was in the beginning. Thou wilt hauehave him younger then Mary; the holy Ghoſt makes him elder then Adam. In a word thou wouldſt perſwade vsus, that hee had his firſt beginning almoſt 4000. yeares after the world was created: the H. Ghoſt enioyns vsus to beleeue, that he had neuer had any beginning. For euen then already he was in perfect being, when all things, that had any beginning, became ſomething of nothing, of not being began to be.

Shall I neede to note the doctrine of this text? Who ſees not, that it teacheth vsus the eternity of our Sauiour Chriſt? Shall wee ſuite it with other places of Scripture? The word of the holy Ghoſt in any one place is all-ſufficient. But let vsus yeelde ſomewhat to humane weakeneſſe; that by the mouth of two or three witneſſes, all excuſe of infidelitie may be vtterly cut off. Hearken then what he ſaith in dReuelat. 1. 8the Reuelation. I am A & Ω, the beginning and the ending, ſayth the Lord, which is, and which was, and which is to come. Doth it trouble thee, that is, was, is to come, note a kind of ſucceſſion in being? If in our weakeneſſe wee could otherwiſe hauehave conceiued of euerlaſtingneſſe, the holy Spirit of God would hauehave ſpoken otherwiſe. But who then ſhould hauehave vnderſtood him? Surely, not eueryevery poore ſoule, whome hee purpoſed to teach by the Scripture. But if myſteries delight thee, liſten to our Sauiour in eIoh. 8. 58.this Goſpell. Before Abraham was, I am; what is this, I am, before hee was? I vnderſtand, I was, before hee was or before him. And, I am before him: but I am before hee was, paſſeth my vnderſtanding. Yet by this, our Sauiour would teach vsus; that in reſpect of his nature, he is alwayes one, and the ſame; not like vsus, firſt Infants, then Children, afterwardes youthes, in the ſtrength of our age and life, men, in the decay of it old men, and at laſt no men. Thy yeeres ô my God (fPſal. 102. 24 ſaith the Prophet) are from generation to generation. Thou haſt afore time laide the foundation of the Earth, and the Heauens are the workes of thy hands. They ſhall periſh, but thou ſhalt indure: euen they all ſhall waxe olde as dooth a garment; as a Ʋeſture ſhalt thou change them, and they ſhall bee changed. But thou art the ſame, and thy yeeres ſhall not fayle. That this is ſpoken of our Sauiour Chriſt, gHeb. 1. 10the Apoſtle ſheweth, by proouing his God-head, from that place.

To ſpeake truely, and properly, we can not ſay of God either that Hee was, or that hee is to come, but onelyonly that He is. Therfore when Moſes would needes knowe his name, God anſwered, hExod. 3. 14 So rather, then by the future.I AM that I AM. Alſo hee ſayd, Thus ſhalt thou ſay to the children of Iſraell; I AM hath ſent mee to you. It is hee onelyonly, that is; as well becauſe hee is of himſelfe, without dependance vponupon anie other, as alſo for that hee is abſolutely, without any change in himſelfe whatſoeuer. As for vsus, wee ſo are, that, in a manner, wee are not; becauſe we neuer continue any time in the ſame eſtate, without ſome alteration. If we could as plainly ſee, and as certainely iudge of the inward parts of a man, as wee can of his outward countenance, we ſhould ſoone perceiue, that hee is continually waxing, or waning: ſo that hardly can we thinke of any man that He is, but while wee are thinking, hee is not in the ende of our thought (as ſhort a moment as it is) altogether the ſame, that he was in the beginning thereof. But our moſt glorious Sauiour IESVS CHRIST, being eternall, without beginning, without middle, without end, is alwaies moſt perfect…y the ſame; was, is, and is to come, are in him without all kind of difference, though to our weake capacitie, it hath pleaſed him to vouchſafe ſo to ſpeake of himſelfe, for our better inſtruction. Come now, thou that deſireſt to be for euer, ioyne thy ſelfe to him, of whoſe daies there ſhall neuer be end. They, that by faith become one with the Lord Ieſus, ſhall be ſure to bee one with him in continuance: look not back what thou haſt not been heretofore, but look forward what thou ſhalt be hereafter. Father iIoh. 17. 24(ſaith the ſameour Sauiour) I will that they, which thou haſt giuen me, be with me euen where I am. But where was he, when he ſpake this? In his humane nature vponupon earth. And there the Diſciples at that time were, as well as he. But by his God-head, he was euen then alſo in heauen, where hee will hauehave all to be with him, who beleeue in him, kIoh. 3. 16that they may not periſh, but hauehave life euerlaſting.

This teſtimony of the Euangeliſt concerning our Sauiours eternity, was ſufficient to ſtop the mouthes of thoſe firſt Heretickes, and to ſettle the faithfull in the true beliefe therof. But Satan (not diſcouraged by this fayle) lAnno. 290ſom 200. years after, ſtirred vp the turbulent & peſtilent ſpirit of Arius, a man of Alexandria in Egypt, to call the Godhead of our Sauiour again in queſtion. It is page missing Father. The Word, that became fleſh, ſhewed himſelfe by his glory, to be the Sonne of God. Is it not the VVord, of whom it followeth; The onelyonly begotten Sonne, Verſe 18.which is in the boſome of the Father, hath manifeſted God Verſe 3.vntounto vsus? By the VVord all things were made. By the Sonne (uHeb. 1. 1. 3 ſayth the Apoſtle) He made the world. And againe, xCol. 1. 16By him were al things created, which are in heauen & which are in earth. What neede more words? Our Euangeliſt ſheweth through the whole Goſpel, that he ſpeaketh of no other word, then the Sonne of God. Theſe things are written (yIoh. 20. 31 ſayth hee) that ye might beleeue that IESVS is the CHRIST, the Sonne of God.

Leaue we therfore theſe ſhifting blaſphemies, & let vsus labour to ſettle our harts in the aſſured belief of our Sauiour Chriſts diuine eternity. To which purpoſe, it ſhalbe ſufficient for vsus to remēber that, which we heard ere while out of the *Pſal. 102. 27Pſalme. Thou art the ſame, and thy yeares ſhall not faile: & that teſtimony of Chriſt himſelf, aReuelat. 1. 8I am A & Ω the beginning, and the ending, ſaith the Lord, which is, and which was, and which is to come, euen the Almighty. What can the ſottiſh heathē, the ſtubborn Iews, or the brutiſh Turks now ſay? Come ye that deride, and perſecute the true religion of the Lord Ieſus; you great wiſards, that deſpiſe all men as barbarous, in compariſon of your ſelues. Are not you they that worſhip ſtocks and ſtones, inſtead of the true God? Are not the Parents of your greateſt, and auntienteſt gods, eaſily to be knowen, & named? I am aſhamed to ſpeak it, but your folly wil not ſuffer it ſelf to be hidden; bTertullian in Apolog. cap. 25Were not the ſepulchers, & graues of your ſoueraign god Iupiter, & the reſt to be ſeene, for many years, by all men, when you ſottiſhly honoured them for gods in heauen, whoſe carcaſes lay rotting amongſt you in the earth? But our God is eternall, without beginning, without middle, without ending. He became man in time; he was God before all time: he died & was buried. But he ouercame death, & roſe again, & aſcended (in his body) viſibly vp to heauen. Look not my brethren, that I ſhould diſcourſe at large of theſe matters; I hauehave bin too long already, and I ſhall hauehave fitter opportunitie hereafter, if God wil. Let the Iewes with all their malice, & the Romans with all their power, deuiſe what vntruths, & practiſe whatſoeuer cruelty they are able; our God ſitteth in heauen, and laugheth them to ſcorne, cauſing his religion to continue in deſpight of both, and thereby aſſuring vsus of his owne eternall being for euer and euer.

As for the Mahometan; though hee be incredibly ſhameleſſe in lyes, & blaſphemies: yet hee is driuen to confeſſe, & that often, in his ſenſleſs Alcoran, that Ieſus our God, was holy & vertuous, wonderful in miracles, & a great Prophet of the Lord. Would the wretch Mahomet hauehave yielded ſo much to our Sauiour, if euidence of truth, cōtinued ſo powerfully, had not wrūg it out of him? But how could he be holy, or not moſt prophane, if hee made himſelfe the Sonne of God, and were not? we ſhould be as voide of ſenſe, as his abſurde Alcoran, if wee ſhould (vponupon his words) doubt of the holy Euangeliſts credite and doctrine, that had been ſo many hundreds of yeares continued, and confirmed by ſo many glorious Martyrs with their bloud, and maintaitained againſt all the wiſdom, & power of the world before Mahomet was euer heard of. And yet what brings he, but ignorance, and impudency againſt the eternitie of our bleſſed Sauiour? All he can ſay is this, that if God hauehave a Son, he muſt needes hauehave a Wifeto; not vnderſtanding, in his wilful ignorāce, that the Lord God hath no more neede of a Wife to the begetting of his Sonne, then of hands to the making of this world. Yea, if compariſon might bee made, it is eaſier for God to beget a Sonne like himſelfe, which is naturall to him; then to make the World, which dependeth vponupon his will, and hath no other neceſſity of being. Thus wee are faine to ſpeake, according to our poore vnderſtanding: wee knowe that God hath a Sonne; how, himſelfe knoweth.

As for the Iewes, we will ſend them to be taught of their owne country-man Iohn the Baptiſt; whome they worthily magnifie, as a man ſent from God. He it is dIoh. 1. 27(ſayth Iohn, of our Sauiour) that commeth after me, which was before me, whoſe ſhoo-latchet, I am not worthy to vnlooſe. But if their owne long continued and greeuous calamity, with the deſtruction of their owne City and Temple, in which they truſted, be not of force to draw them frō the blaſphemous errors of their wicked anceſtors, ſurely there is no poſſibility for any man to perſwade them. Therefore we will leaue them to the gracious merciemercy of God, to be conuerted to the truth, in his good time, ePhil. 3. 21.By that mighty power, by which he is able to ſubdue all things vntounto himſelfe; and commend our ſelues to his fatherly bleſſing, that we may bee ſtrengthened in faith againſt all the aſſaults, and practiſes of Satan, and his inſtruments, and may neuer doubt of the eternity of our moſt glorious Sauiour; but alwayes aſcribe to him with his Father, and the holy Spirit, one true, immortal, inuiſible and onelyonly wiſe God, all glorie, power, obedience, and thankſgiuing, for euer and euer, Amen.

Sermons Upon John 1, Sermon 1

p. 1THE FIRST SERMON vponupon the firſt Chapter of IOHN.

THE FIRST SERMON vponupon the firſt Chapter of IOHN.