Sermons Upon John 1 — Anthony Wotton

Sermons Upon John 1 · Anthony Wotton

THE THIRD SERmon, vponupon the firſt Chapter of IOHN.

Verſe 3.

By it were all things made, and without it was nothing made, that was made. Verſe 4. In it was life, &c.

ALL true knowledge of things ariſeth, either from an vnderſtanding of their inward nature, or from a conſideration of their workes, and actions. The former, teaching vsus the hidden cauſes, is the pefecter, but the harder; the later ſhewing vsus the ſecret nature, by the manifeſt effects, is the leſſe perfect, but the more eaſie. That nothing might be wanting, whereby any man might be drawne or perſwaded to the acknowledging of our Sauiour Chriſts Godhead, our Evangeliſt hath both laid open the myſtery of his nature, and ſet out to all mens viewe the wonderfull glory of his workes. Haſt thou a deſire to fill the depth of thy vnderſtanding, with the profoūd knowledge of his eternall being? Behold ſufficient matter of continuall meditation and ſtudy. In the beginning was the word, and the word was with God. &c. Will not thy capacity or leaſure ſerue thee, to ſound the depth of theſe bottomeleſſe myſteries? Behold a ſhorter and eaſier meanes of knowledge, by which thou maiſt ſee the glorious Sonne ſhining in his workes, whome in his naturall brightneſſe thy dazled eies cannot looke vponupon. If thou canſt not perfectly comprehend the infinitneſſe of his light, yet thou ſhalt certainely diſcerne that it is infinite. And with this deſire and hope, lette vsus come to the expounding of this verſe.

Wherein we are firſt to vnderſtand, what it is, that our Euangeliſt here teacheth; Secondly to ſee, how it proues our Sauiour Chriſtes diuinity. In the former part, I will ſpeake of the clauſes of this verſe ſeuerally; then I wil conſider the matter of them, ioyntly both together. By him were al things made; that is, to ſpeake plainly, He made all things: I am not ignorant, that ſEraſmus ad hunc locum.ſome mē caſt more doubts then need, becauſe the word Him, in the greeke, may bee referred either to God, or to the Word; and therfore they thinke it meete and needful ſo to tranſlate it, that it may be certainly, and neceſſarily, by the very tranſlation, reſtrained to the Word; ſo that in their opinion, we muſt ſay, tIſtud, not Ipſū.It & not Him. For mine owne part, I will not ſtriue about a matter of ſo ſmall importance: only I ſee no neceſſity of any ſuch curioſity in tranſlating. For ſeeing it is very apparant, that the Evangeliſt intendeth to deſcribe our Sauiour Chriſt, of whome the whole Goſpell doth intreate, and that al the other verſes, and clauſes of verſes, are applyed therevnto; he muſt needs be leſſe then a reaſonable man, that would pluck this verſe out of the midſt of the reſt, and conceiue that by it, which neuer came into the thought of him, that pend it. But for the tranſlation, reade it as you pleaſe, ſo you vnderſtand the meaning of the Euangeliſt aright, that the Word or Sonne of God, our Sauiour Chriſt made all things. This being vnderſtood, wee are firſt to enquire what this ſpeech importeth, By him; then what is ſaid of him: namely, what this making was, and what was made.

By him, or By it, By the VVord or by the Sonne: why d…th the Euangeliſt make choiſe of this kind of ſpeech, and not rather, ſay plainely, as he might, He made all things? It is, and hath bin alwaies commonly held, that this maner of ſpeaking doth better ſet out the worke of the Creation, and confirme that former point of doctrine, whereby our Sauiour was affirmed to bee the ſonne of God. If it had bin ſaid, that The VVord created all things, it might hauehave bin imagined, that the Father had had no hand therein: whereas now it is implyed, that the Father made all things by the Sonne. But ſurely (ſauing their better iudgemēt, that thus reaſō) there is no more feare leaſt the father ſhoulde bee thought not to hauehave created the world, becauſe the ſonne did, then leaſt the holy Ghoſt, ſhould by the ſame ſpeech be imagined to hauehave had nothing to do therein: & it is as much againſt the truth of religion to deny or doubt of the Godhead of the holy Ghoſt, as of the fathers being God. Yea, the daunger was greater, concerning the holy Ghoſt; becauſe not only the Scripture doth more often aſcribe that worke of creation to the Father, then to the holy Ghoſt: but alſo the generall opinion of al men makes the father a Creator, whereas the diuine nature of the holy Ghoſt is not ſo commonly knowne or beleeued. Neither will this kind of ſpeech, which our Euangeliſt here vſeth, though you take it neuer ſo largely, preuent or remedy that doubt, touching the worke of the holy Ghoſt in the Creation; but that for ought, that can poſſibly be implied in this phraſe By him, the ſpirit may be thought to be no creator. But (that I may omit nothing which may be gathered for our inſtruction, out of any reaſonable obſeruation) let vsus a little conſider, how this manner of ſpeaking, may confirme our faith, concerning our Sauiour Chriſts being of his father. When we ſay By him, we oftē times imply, that there was ſome other, beſide him, of whom we ſo ſpeak. For example, if I ſay By Ioab the Ammonits were ſubdued; I may ſignifie thereby, that Dauid did ſub due them by Ioab. So, By the VVord all things were made; I may hereby giuegive notice, that the father made al things, by the Word. Yet (to ſay the truth) neither doth this maner o… ſpeech vſually imply any ſuch matter; nor the other exclude any that are, or may be held to hauehave bin doers therein. And therfore we are faine to adde only or alone, when we would hauehave it conceiu'd, that ſome one was the dooer of this, or that. But let vsus grant, that By him ſignifieth alſo the working of the Father, that wee maye come to the cheefe thing intended by that obſeruation. What if all thinges be made by the Sonne? We muſt learne thereby that the Sonne hath all that he hath, from the Father, and not of himſelfe. The father is ſaid to hauehave made all things; becauſe he is of himſelfe: All things are ſaid to be made by the ſonne, for that he is of another. I propound theſe things to your conſideration, not ſo much with any opinion, that the Euangeliſt had any ſuch meaning, as for the ſatiſfaction of ſome, who think it not lawfull to leaue any thing vntaught, which hath beene formerly obſerv'd, and deliuered for truth. And I doe it the oftener now in this beginning, that I may rather bee excuſed hereafter, for leauing that out of my expoſition, which hath no certaine euidence of truth, nor great likelihood of reaſon. Wherefore I will (for the moſt part) content my ſelfe, with the alleaging, and refuting of ſuch interpretations onelyonly, as the heretikes, Papiſts, and other, hauehave made for the avowing of ſome of their errors. For the preſent, to cleare that, which I hauehave begunne to ſpeake of, the doctrine of our Sauiours receiuing his being from his Father, yea the very power of creating, if you conſider him as a Sonne, is true, and ſoūd. For being ſo cōſidred, he is wholly of the Father, and hath nothing of himſelfe; that wee may not continue a needleſſe, & fruitleſſe controuerſie, begune ſlaunderouſly by ſome Papiſts and ignorantly, as I ſhewed in my laſt exerci…e, concerning the Godhead of the Sonne. But this Doctrine cannot neceſſarily be gathered from this kind of phraſe. But if our Euangeliſt had intended any ſuch thing, hee would hauehave ſaid, that the Father made all things by the Sonne: as uHeb. 1. 2.the Apoſtle ſpeaketh, By whome alſo he made the world: and not thus vncertainely, and to ſuch a purpoſe obſcurely, By him all things were made; Eſpecially, ſince the ſame ſpeech may truely be vttered euen of God the Father, or of the Diuine nature, in which all three Perſons are comprehended. I doe therefore rather perſwade my ſelfe, that the Euangeliſt vſed his libertie: and whereas hee might ſay either He made all things, or By him all things were made, he did make choiſe of the later, both for variety, and for elegancy of ſpeech. He had ſpoken of the Word altogether as yet after one maner of phraſe; The Word was: that he now varies, ſaying not He made, but By him were made: and this ſuiteth with the next verſe very fitly, By him were all things made, In him was life.

There is no queſtion, but that this making, which the Euangeliſt here noteth, was the creating of the world, whereof Moſes ſpeaketh. And how ſoeuer it is a common opinion, that creating ſignifieth making without any matter, whereof the things to bee created ſhould be made, whereas making preſuppoſeth matter ready to be framed, and formed; yet indeed there cā hardly be any ſuch diſtinction wrung out of the words themſelues. For neither hath the Hebrew, that Moſes vſeth, to ſet out the creation, any ſuch nature, nor the Greeke, by which it is tranſlated. For the former, it appeareth manifeſtly by the ordinary vſe of it in the Scripture, and namely by Moſes himſelfe; who applies the word making to that, which in in the next verſe he cals creating; l…t vsus make man: Thus God created the man in his image. The words are diuers, and yet ſpokē of the ſame thing, or action, But what needes any farther proofe, x Gen. 1. 26. 27.then Moſes himſelfe affords vsus in this verſe. Thus God created the man in his image, in the image of God created he him; he created them male and female. Do you marke the ſame word thrice vſed, concerning the making of man? And yet who knowes not, that yGen. 2. 7.The Lord God made the man of the duſt of the ground? Would Moſes hauehave called that making of man by the name of Creating, if to Create were to make of nothing? Surely man was not created, being made of the duſt, if there be no creating, where there is matter of which he is to bee made. So it is alſo affirmed by Moſes, *Gen. 21.that God created the great whales: what of nothing? Nothing leſſe. It is well knowne, and recorded euen there by Moſes, that the water brought them forth. I wil ſay more. There is no one place in the hiſtory of the creation. where the worde Creating maye be taken, (I doe not ſay muſt bee, but may bee taken) for making of nothing, except perhaps the firſt verſe, In the beginuing God created heauen, and earth: only here may the word be ſo vnderſtood, becauſe by heauen & earth, the firſt matter of all things may be conceiued; which only was created of nothing, all things elſe of it. As for the greeke, both the vſe of it in al kind of writers ſpeaketh for me: & who can imagin, that they who did not beleeue, that euer there was any creation, ſhoulde deuiſe a needleſſe word to ſignifie ſuch a thing, as they neuer dreamt of and if at any time they ſpeake of ſuch a queſtion, they expreſſe themſelues, by adding ſome worde to make; as to make of nothing, or without any preexiſtent matter, or ſuch like.

What then? Doe wee deny the thing, becauſe wee ſay there is no word, that neceſſarily ſignifieth To make of nothing? God forbid. We hauehave taught, and can eaſily proue, if neede be, that all things, beſides God, hauehave had a beginning of their being. Then were they ether made of nothing, which indeed is moſt true, or of God himhimſelfe, as the matter of them. But the later is meerely vnpoſſible. For neither is God of any bodily matter, as we ſee thoſe thinges to be; aIob. 4. 24.God is a ſpirit: and whatſoeuer is of his ſubſtance, is the ſame God with him, infinit in power, and being: whereas all creatures are finit, in both. Therefore when we meditate on the glorious worke of creation, wee muſt drawe our thoughts from the cogitation of theſe things, which we ſee, feel, heare, ſmell, and taſt, and conceiue aſwell, as we can, that there is nothing, but God. How then came all theſe to be, the world, and the creatures therein? God made them. Of what? Of that firſt matter, which was without forme, couered all ouer with darkneſſe. But whereof was that firſt matter made? Of nothing. That is, when as yet there was nothing at all, but the in comprehenſible maieſtie of God, in his eternall being, it pleaſed him to wil that all theſe things ſhould be: and by this will of his, & according to this will, all, and every one of theſe Creaturs took their being. Firſt, as God had from all eternity purpoſed, and willed, that firſt matter, or lump, had its being, ſimply of nothing, as all reaſon ſhewes vsus. For how is it poſſible to cōceiue, or imagin, that that, which is the firſt matter, ſhould hauehave any other matter before it, of which it might be made? Therefore bAriſt. Phyſ…. lib. 1.the Philoſo phers being ignorant of the creation, were inforced to make this firſt matter eternal: and this was the conceipt I. ucret. de natura rerum. lib. 1.of them all, that did not acknowledge God to bee the maker of that matter. So then if you aſke me, what that was, which was made of nothing; I ſay, the firſt matter of all things, and in which all creatures were contained. If any man be afraid, leaſt this opinion ſhould deminiſh the glory of God, in creating the particulars; hee muſt be put in mind, that both the matter it ſelfe was made by God of nothing, & that all the creatures were made of it, by no leſſe infinit power, then the lumpe it ſelfe was made. If Adam in his firſt eſtate, if all the Angells of God had beene created before this lumpe; and that being made, by the Almighty power of God, had beene brought vntounto them, cGen. 2. 19.as the creatures were to Adam: it had not bin poſſible for them, I will not ſay to hauehave made theſe other inferior creatures, but ſo much as to hauehave deuiſed the forme, and workmanſhip, which no… they ſee, and wonder at, in the meaneſt creatures. But of this point in the ſecond part, when I come to ſhew that the Creation of all things is a certaine proofe of our Sauiours Godhead.

It remaines, that wee expounde the laſt words, All things. What need they any expoſition, may ſome man ſay. For who is ſo dull, that he vnderſtands not, what is meant by them? what can be meant, but abſolutely All things, without exception? Surely it is certaine, that the Euangeliſts meaning is ſo; and a man may well maruell that there ſhould be any queſtion made of it: yet ſuch hath bin the malice of Satan, and the miſerable ſhifting of Hereticks, that (I thinke) no one text in this whole Goſpell, hath bin more ſtrangely, or diuerſly interpreted. I will touch ſome of the errors, point at other, and ſtand long vponupon none. We preſſe the generalitie of the words All things, which comprizeth whatſoeuer hath any being. Would you think it poſſible, that theſe words …eing ſo large, ſhould bee ſtretcht too farre? Yet hauehave they bin, moſt abſurdly. For by them Macedonius, who denied the Godhead of the holy Ghoſt, laboured to eſtabliſh his blaſphemous hereſy. If all things (ſaith hee) then the holy Ghoſt too, vnles he be nothing. Why doſt thou not multiply thy abſurdities, and ſay aſmuch of the Father, and the Sonne himſelfe too? For if it ſeeme abſurde to thee, as it is, to containe the Sonne vnderunder theſe generall tearmes, becauſe hee is the creator or maker; how canſt thou imagin ſuch a blaſphemy, of the holye Ghoſt, who is alſo a Creator with him, being one & the ſame God? At the leaſt thou canſt not exempt the Father; of whom there is no more mention in this clauſe, then of the holy ſpirit. But dAmbro… … ſp…. S. cap 2. …y ril. lib. 1. m I … cap. 5. Chry…. in Ioa. …om. 4 Gro…or… … ora…. Thco…. 5.the Euangeliſt (that I may not ſpend too much time in theſe fancies) hath anſwered for himſelfe, where he reſtraineth this to the things, that were made. VVithout him was made nothing that was made. Whatſoeuer was made, was made by him: but the holy Ghoſt being God (as hath bin ſhewed) hath an eternall being, and was neuer made; though he proceed from the father, and the Sonne.

As Macedonius ſtretcht thoſe words, farder then they would reach: ſo on the contrary ſide, other Hereticks drew them into a narrower roume, then they could endure. For whereas by by all things we muſt vnderſtand whatſoeuer had any beginning of being, whether it be viſible, as the heauens, the Earth & the Sea, men, beaſts, fowles, fiſhes: or inuiſible, as the Angells, and ſpirites; ſome Hereticks denied, that the one of theſe kinds was created by the Word, ſome that the other. The Valentinians were content to grant, that hee made all things, that are bodily, and ſubiect to ſenſe, yea perhaps the ſoules of men too, & the Angells: but yet for ſooth they dreamt of I knowe not what eforeign apud Iren. lib. 1. cap. 1. 2. 3.other conceits, which were not created by him. The Manichees allowed God the creation of all inuiſible ſpirits: but they thought the world, and the creatures in it, too baſe a peece of worke for ſo glorious a worke-maſter; not perceiuing (ignorant wretches as they were) that the making of the leaſt creature requires infinite wiſdome, & power. But what ſhould I enter into any refutation of theſe Heretickes? All I meane to doe in ſuch caſes, is to cleare the Text from ſuch errors, as they loade it withall. Therfore it ſhall be ſufficient againſt the one, and the other, that the Euangeliſt not only ſpeakes ſo generally All things, but alſo adds, to take away all manner of cauills, that nothing, or not one thing was made without him. Neither will it ſerue the Valentinians turne, to ſay, that their fancies were not made becauſe whatſoeuer is not God, had certainely a beginning of being, from and by the Sonne; and therefore thoſe multitudes of their Aeones as they call them, muſt needes bee made. For being ſo many, and ſo diuerſe in nature, it is not poſſible, they hould be God; as themſelues alſo grant. And for the firſt clauſe By him were all things made, this may ſuffice: I come to the ſecond.

And without him was nothing made, that was made. Here, becauſe there is ſome variety in ioyning, or ſ…uering the words, which makes a difference in the meaning of the Euangeliſt; it behoues vsus, firſt to ſeeke out the true pointing of the ſentence, and then wee may readily proceed, to enquire after the ſenſe thereof. Some mingle part of this verſe, and part of the next together, reading it thus; Without him, was made nothing, that was made in him; taking the two laſt words In him, from the verſe that followeth. But this hath ſo little ſhew of reaſon in it, that to rehearſe it, is to refute it. For how idle a ſpeech is it, to ſay, that nothing was made without him, that was made in him; that is by him? As if any reaſonable man could imagin, that ſomthing was made by him, which was made without him. If any man wil interpret In him, as the words properly ſignify, it is yet more abſurd. For neither are al things fTertull. contra Her…g. cap. 2c.in the Word, taking In Properly; and it is a manifeſt contradiction to ſay, that a thing is made in this, or that, and yet made without it, that is, not within it. gAuguſt. an Ioa. tract. 1.Other thruſt the later part of this verſe, to the fourth, and make it part thereof, in this ſort; That which was made, in him was life. And ſo our Rhemiſts trā ſlate the place, following the vulgar Latin. But there is more curioſity in this reading, then truth. For who can beleeue, that the Euangeliſt would trouble them, that ſhould reade, or heare this Goſpel, with ſuch a ſubtility, as few men are able to vnderſtand; that all things which which were made before their making, were life in God; becauſe they were God himſelf, as they thē were foreignand therefore life; becauſe his knowledge, by which they were, is his eſſence, and ſo life. Theſe conceipts may perhaps be admitted in the ſhooles, to exerciſe ſchollers witts withal: but they can hauehave no place in the Scripture; which is appointed for the inſtruction of the weakeſt capacities. Beſides, in al likely hood, if the Euā geliſt had purpoſed to giuegive vsus notice of that matter, he would not hauehave ſaid (as he doth) That, which was made &c. but rather Thoſe, or All things, that were made, were life in him. I deny not, that this tranſlation hath ſome authoritie from antiquity. But ſurely not ſo much as is commonly thought: & the very euidence of truth, hath made ſome later Papiſts alſo reiect it.

The trueſt, & plaineſt courſe is, to reade it, as we commonly doe, following the generall conſent of almoſt al the auncient greeke writers: ſure the learnedſt, and ſoundeſt. VVithout him was made nothing that was made. Let no mā trouble himſelfe with deuiſing, what the reaſon ſhould be, why the holy Ghoſt adds this clauſe, ſeeing hee had ſpoken ſufficient in the former: I will, if it pleaſe God, ſatiſfy this doubt, when I hauehave expounded the words, and come to deliuer the meaning of the Euangeliſt in them. Now the words are plaine enough in themſelues; but that the curioſity of ſome men, and the crafty malice of Satan, hath made them doubtfull: yet the doubtes are neither many nor hard. Firſt, by without, hOrigen. in Ioa. lib. 3.ſome men will needes vnderſtand that, which before I noted; as if the Euangeliſts meaning were that the word contained al things in him, as the preſeruer o… them, by his infinit power, and being. The doctrine is true, but nothing to the purpoſe. It is eaſie for eueryevery man to diſcerne, that without him ſignifies no more bu… that, which was ſaid in the former part of the ſentence By him; the one affirming, the other denying. If the Euangeliſt had ſaid, within him were al things, thē there had bin god reaſon to expound without, as theſe men doe. But ſince he puts By him in the firſt part, ſurely in the later, without muſt hauehave ſuch a ſenſe, as beſt agrees with that. Tel me how you would vnderſtand my words, if I ſhould ſpeake thus? Dauids battailes were all fought by Ioab, and without him there was none fought. So ſpeaketh S. Iohn, and ſo he is to be vnderſtood.

But in the word without, only the curioſity of men was to be blamed: in the expoſition of the other worde, Nothing, wilful ignorance, and malitious peruerting of the holy Ghoſts meaning bewary themſelues. If I ſhould aſke any reaſonable man, how he thinkes thoſe wordes without him was nothing made, are to bee vnderſtood; would he not anſwere me readily, and plainely; that the Euangeliſt meant to tell vsus, that There was not any thing made, but by him? Surely, thus would a reaſonable man anſwere, if hee would anſwere like a reaſonable man. But iManich. apud Auguſt. de natur… boni. cap. 25.the men, of whome I ſpeake, will hauehave Nothing to be ſomething; And whereas S. Iohn would teach vsus, that whatſoeuer was made, was made by him, they would make him ſay, that there was a thing, yea many hundred, or thouſand things, that were not made by him. Nothing was made without him. That is, ſay the Manichees, hee was not the maker of Nothing; but that was made without him. Could a man deuiſe to ſpeake more contrary to the holy Ghoſt, if the would ſet himſelfe to it neuer ſo earneſtly? But what is this nothing? No leſſe then the heauē, the earth, the ſea, and whatſoeuer is contained in al theſe (except ſpirits) They might better call theſe All things, then Nothing. Sure, it is a farre eaſier matter to perſwade men to be Sadduces, and thinke there are no ſpirits at al, then to make them beleeue, that all theſe bodily things are nothing. They are nothing (ſay they) becauſe they are naught, and made by the deuill. Away with theſe horrible blaſphemies, and abſurdities. Is the world euill by creation, and not rather wholly by corruption? Or is there any thing in the worlde ſo euill, that it hath not ſome good, & profitable vſe? Is it poſſible any thing ſhould hauehave a being, but from Iehouah, the author of all being? But, I knowe not how, I am almoſt ſlipt into a refutation of that, which deſerues rather to be reiected with deteſtation, then refuted by reaſon; eſpecially ſeeing the ground of this their building, is ſo ſleight and ſandy. What colour is there for this interpretation of theyrs? If wee take the words, in the plaine ſenſe they afford vsus, they containe neither impietie, nor abſurdity. What then? Doth the circumſtance of the place require anye ſuch expoſition? Nay rather ot confutes it, as I hauehave ſhewed. Neither doe they brag of any ſpeciall reuelation, for the vnderſtanding of it. What ſhould then be their reaſon for it? Imagin what you will, or can, their conceit paſſeth all abſurdity. Forſooth, the Euangeliſt hath ſet nothing, in the laſt place, after was made. O incredible, ſhall I ſay ignorance, or wilfull blindneſſe? As if for the ſenſe, it were not all one to ſay, without him was made nothing, and, without him nothing was made. In Engliſh the later kind of ſpeech is more agreeable to the nature of the toong; in greeke it is not ſo: but the ſenſe, euen in the Engliſh, is all one, though the words be not ſo well placed. But let vsus leaue theſe abſurdities, vponupon which wee hauehave dwelt too long, a great deale longer then I purpoſed, and betake our ſelues to the matter.

Yet perhaps it will not be amiſſe to adde a worde or two, firſt; for the remouing of a doubt, that may ariſe in ſome mans minde, who cannot ſatiſfy himſelfe concerning it. And ſurely I am the bolder to ſpende the more time, and labour, in expounding the text, and making al things as plaine, as I can, becauſe I knowe, that one of Satans meanes, to diſcredit the doctrine, and make the exhortation out of any palce of Scripture, leſſe effectuall, is to caſt ſome doubtes into mens heartes; about the true ſenſe of the text expounded. If hee can ſhew any likely hood of ſome other interpretation, then was giuen, he makes accompt he hath aduantage enough, to perſwade vsus not to regard what was taught vsus, & what we were exhorted to. For if the foundation bee weake, how ſhould the building be but ruinous? So likewiſe, if he cannot reaſonably obiect againſt the expounding of the place, yet if hee can raiſe ſome doubts, which were not ſatisfied, he will imploy men therein, and ſo drawe them away, from the meditation, and practiſe of that, which was deliuered. The doubt vponupon this place, is in the later part of this clauſe, why the Euangeliſt ſhould add theſe words, without him was made: was it not ſufficient to hauehave ſaid, All things were made by him? yes ſurely, it was very ſufficient, both for the truth of the thing, and alſo for the vnderſtanding of it. What vſe is there then of this repetition? It helpes the memory, and as it were ſtirs vsus vp to greater atttention. But the true reaſon of it, (as I conceiue) is, that the Euangeliſt followeth the Hebrew phraſe very commonly; in which it is ordinary, to double that, by a negation, or deniall of the contrary, which before was affirmed. So kI ſay. 39. 4. 2. King. 20. 15.ſpeaketh Hezekiah to the Prophet I ſai, All that is in my houſe, they hauehave ſeene; there is nothing among my treaſures, that I hauehave not ſhewed them So lIer. 42. 4.Ieremie to …ohanan, and the people, What ſoeuer thing the Lorde ſhall aunſwere you, I will declare it to you: I will keepe nothing backe from you. Of this kinde, there are many ſpeeches of our Sauiour recorded in the Goſpell, that it may appeare it was ordinarie with him, ſo to ſet out that hee ſpake, by affirming, or denying the contrary. mIoh. 8. 29.Hee that ſent me, is with me, the Father, hath not left me alone; nIoh. 3. 17.God ſent not his Sonne into the world, that he ſhould condemne the world, but that the world through him might be ſaued. This later Clauſe indeede hath ſomewhat more in it, then the former, but it was implyed in it: So in the verſe going before, ver. 16.ſhould not periſh, but hauehave euerlaſting life. oIoh. 10. 18. Ver. 28.No man taketh it from me, but I lay it downe of my ſelfe. I giuegive them eternall life, and they ſhall neuer periſh. This cuſtome of ſpeech vſed alſo by his Lord and Maſter, did our Euangeliſt followe, that wee might the rather beleeue, and remember that, he writ.

Thus by the examining of the words, wee are come, at the laſt, to vnderſtand the Euangeliſts meaning: which is this; that all things whatſoeuer, which had any beginning of being (as all things had, except God onelyonly) had that beginning, and being of theirs from the word, or Sonne of God. There is nothing ſo glorious in heauen aboue, nothing ſo meane on earth belowe, nothing ſo hidden, & vnknowne in the depth of the Sea, but had his whole being from our Sauiour Chriſt. From him they all receiv'd their ſubſtance, and nature; from him they had their qualities, and properties; by him all things liue, that hauehave life; by him all things moue, that hauehave motion; by him all things are, that hauehave any being. But let vsus conſider theſe matters more attentiuely: Firſt, in generall; then particularly. And becauſe I hauehave, once or twice already, made mention of a place in the Prouerbes, where this Sonne of God is brought in by Salomon, calling himſelfe, by the name of wiſedome, and ſhewing his admirable wiſedom by the workes of the Creation, I will begin with his owne report, as it is there deſcribed. VVhen hee (that is God the Father) prepared the heauens, I was there pPro. 8. 27.(ſayth this diuine wiſedome) when he ſet the compaſſe vponupon the deepe; when hee establiſhed the Cloudes aboue, when he confirmed the Fountaines of the deep. Ver 28.When he gaue his decree to the Sea, that the waters ſhould not Ver. 29.paſſe his commandement, when hee appointed the foundations of the earth, Then was I with him a nouriſher, and I was Ver. 30.dayly his delight, reioycing alway before him. But leaſt any man ſhould be ſo obſtinate, that this teſtimonie cannot reſolue, and ſatisfie him: I will adde hereunto, the witnes of qPſal. 102. 25.another Prophet, who calling vponupon the Sonne of God, ſpeaketh thus of him; Thou haſt afore time, layd the foundation of the earth, and the heauens are the worke of thy hands. If you doubt, whether this bee ſpoken of the Sonne or no, the holy Ghoſt ſhall aſſure you that it is, by the pen of Saint rH…b. 1. 10.Paul; who alleageth this place, and applyeth it to our Sauiour Chriſt; Of whome alſo hee had affirm'd a little before, that God made the world by him.

It may be, ſome man would knowe the reaſon, why our Euangeliſt, being to deſcribe our Sauiour, as the Creator of the world, doth not vſe the ſame kinde of ſpeech, which Moſes doth, and which alſo is common in the Scripture, to that purpoſe. Why doth hee not more particularly recite the things, that were created by him, and ſet out his glory therein at large as Moſes doth? I will tell you, in as few words, as I can. And firſt I ſay of both queſtions together, that therefore Saint Iohn did not ſpeake either ſo, or ſo largely, as Moſes had done before, becauſe Moſes had ſo done, and his purpoſe was not the ſame, that Moſes had in his writing. More particularly, and more plainely, I ſay farther of the former doubt; firſt that it is true, and manifeſt, that whereas ſGen. 1. 1.Moſes named expreſly the heauen, and the earth, our Euangeliſt ſayeth in generall, All things. It is alſo cleere, and certaine, that ordinarily in the Scripture, where God is ſpoken of, as a Creator, there the ſame things are mentioned. Wee heard erewhile ſeuerall places to that purpoſe; you may finde more at your leaſure. Wee preach vntounto you (ſayth tAct 14. 25.the Apoſtle Paul to the men of Liſtra) That yee ſhould turne from theſe vaine things, to the liuing God, which made heauen and earth. So uIſay. 37. 16.ſayth Hezekiah, Thou art God alone ouer all the kingdomes of the earth, thou haſt made the heauen, and the earth. So xIer. 32. 17.Ieremiah; Thou hast made the heauen and the earth, by thy great power: yet ſaith our Euangeliſt; By him were all things made. Why ſo; As well becauſe by theſe words, all that Moſes ſayd might and would eaſily be conceiv'd, as alſo for that he would hauehave euen thoſe things to be vnderſtood whereof Moſes had made no expreſſe mention. Therefore alſo doth yCol. 1. 16.the Apoſtle Paul ſpeake otherwiſe of the creation, then Moſes, where hee ſayth of our Sauiour Chriſt, By him were all things created which are in heauen, and which are in earth, things viſible and inuiſible, whether they bee Thrones, or Dominions, or Principalities, or Powers; then follow the very wordes of our Euangeliſt, All things were created by him. Thus hath Saint Paul taught vsus how to expound Saint Iohn, All things viſible, and inuiſible. Of the later, Moſes ſayth nothing expreſly; but rather by his particular deſcription of the viſible parts of the world, ſeemes to tell vsus, that hee ſpake of them onelyonly. So might our Euangeliſt alſo hauehave been vnderſtood, if hee had ſo ſpoken; whereas now wee are to expound him of both, according as the Apoſtle directs vsus. But why doth not Saint Iohn (as the leaſt) follow Moſes courſe, and deſcribe the particulars at large? Becauſe Moſes was the firſt, that euer writ that hiſtorie of creation, and writ it of purpoſe, to giuegive knowledge of it to all poſteritie: But our Euangeliſt neither needed doe that, which which was perform'd ſo excellently, ſo long before, by another; and intended, not to ſet out the hiſtorie, but rather to apply it to the preſent occaſion. Hee had alſo a more worthy matter to handle, whereunto hee haſted, the redemption of the children of God, by the promiſed Meſsiah, our Lord and Sauiour Ieſus Chriſt.

GiueGive mee leaue I pray you a little to conſider the glorie of our heauenly redeemer, and to inſult ouer all ſuch miſcreants, Iewes, and Turkes, as deſpiſe his gratious offer of ſaluation, and refuſe him, as not worth the truſting in. Whom doſt thou contemne? whoſe helpe doeſt thou thinke ſcorne of? Canſt thou not beleeue in him, when thou conſidereſt him in the Virgins wombe? yet beleeue in him, when thou beholdeſt him in the boſome of God? what could he be, but mortall, that was made of mortall fleſh? Nay, rather, what could hee bee, but immortall, that made both fleſh, and ſpirit? Thou ſayeſt, Hee is accurſed, that maketh fleſh his arme; and can hee be bleſſed thinkeſt thou, that refuſeth to make God his ſtrength? Shall the clay ſay to the potter, Thou art of no power? Shall not ſo preſump…uous a Clod of bak't earth, bee broken all to peeces, and beaten to duſt? That thou liueſt, mov'ſt, breath'ſt, that thou art, that thou canſt bee thus vnthankefull, it is his and only his goodnes. What dooſt thou plotting, and deuiſing to ouerthrow his religion? Beholde, hee will take a way thy breath from thee, and then all thy thoughts ſhall periſh. Doeſt thou not quake and tremble at the fearefull ſound of the thunder, that hee made? Doeſt thou not flee away, & hide thy face from the flaſhes of lighting, that come from him? *Oſc. 2. 8.Dooſt thou not knowe, that it is hee, that giues thee Corne, and Wine, and Oyle, and multiplies thy ſiluer and thy golde, which thou waſteſt in making warre againſt him? How long wilt thou proceed to harden thy wicked heart, to thine owne deſtruction? The weakeſt, and meaneſt of his creatures, aExod. 8. 19. 25.Flies, and Lice, are ſtronger then all thy bandes of Ianizaries.

If the meditation of our Sauiour Chriſts Almightie power, in creating all things, will preuayle nothing at all with them, but to … urage them the more; let vsus leaue them to his iuſt indignation; and apply the knowledge of this doctrine, to the encreaſe of our owne faith, and comfort. And firſt, let vsus hearten our ſelues againſt the reproches, and ſcornes of the weake and ignorant world. They beleeue not in Ieſus Chriſt. Noe maruaile. For they ſee him not, but in the wombe, in the manger, on the Croſſe, in the graue. They ſee but a peece a it were, or rather the bark only of the tree of life. But we to whom the ſame Lord, that created the eyes of our bodies, & the naturall light of our vnderſtanding, hath giuen alſo the ſupernaturall light of faith. beholde him a farre off, euen beyond the beginning of the world, and looking through the rinde of his humane nature, ſee the pith, and ſubſtance of his euerlaſting Godhead; not what it is, but that it is. Why ſhuld it be thought ſtrange for men to relie wholly vponupon him, that made them? Let me reaſon with you a little. If a Clocke or Watch, a curious peece of worke, had vnderſtanding to conſider its owne nature, and to knowe the workeman, that forg'd and fram'd it, to whoſe keeping, thinke you, would it committe it ſelfe, rather then to his, that knew …eſt how to preſerue it, becauſe hee deuis'd and made it? Is not eueryevery man deſirous to hauehave that gardiner, if it may be, to looke to his herbs, flowers, knots, arbors, and his whole ground, the excellencie of whoſe skill he ſees continually before his eyes, in the beautie and growth of the things, hee hath faſhioned, and planted? And ſhall not wee reſt, and relye vponupon him, that created vsus? If the skill, and ſtrength of ſome workeman bee inferior to o…her of the ſame trade; yet his louelove and affection to his owne worke, & the care of his reputation, will make him …ble aboue his power. If that Clocke or Watch I ſpake of, could finde it ſelfe decayed in any part, the teeth of the wheeles or pinions to bee ouerworne, the axel to bee growne too thin, or any thing to be diſplaced, would it not ſeeke, and call for helpe of the maker? I might ſay …he like of the garden. Who is fitter to amend whatſoeuer is out of order, then bee that firſt ſet it in that order? To whome then ſhould wee ſeeke for ayde? but to him, that hauing created vsus, is therfore able, and willing to reſtore vsus to our former, &, if it pleaſe him, to a better eſtate.

Wee ſee how agreeable it is to reaſon, that he, which made man, after his owne image and likenes, ſhould refreſh it being decayed, and reſtore it being loſt. Wee ſee alſo, that the ſame reaſon teacheth vsus, that as many, as deſire to bee made partakers of that, for which they were made, muſt depend vponupon him, by whom they were made. Therefore may wee truely ſay vntounto the Lorde; bPſal. 72. 25.VVhom hauehave wee in heauen, but thee? wee hauehave deſired none in the earth with thee. But if the hope of ſo neceſſarie, & aſſured ſuccour bee not ſufficient to drawe vsus to him, that offers himſelfe to repaire his owne workemanſhippe: yet let the conſideration of our duetie waigh ſo much with vsus, as to make vsus yeelde obedience to our Lord and Maker. There is nothing more common in the Mouthes of men and children, then that God made all other thinges for the ſeruice of man, and man for his owne ſeruice. Yea, to whom doth it not ſeeme vnreaſonable, that the creature ſhould denie obedience to the Creator? Doo you not heare the Lord complayning of this by the cIſay. 1. 2. 3.Prophet Iſay; as of a monſtrous, and vnnaturall impietie? Heare O heauens, and hearken O earth; for the Lord hath ſayde, I hauehave nouriſhed, and brought vp Children: but they hauehave rebelled againſt mee. The Oxe knoweth his owner, and the Aſſe his maiſters Crib; but Iſraell hath not knowne, my people hath not vnderſtood. Are wee more brutiſh then the Oxe, more dull then the Aſſe? They relye on them, by whome they hauehave their meate; Do wee refuſe to reſt on him, by whome wee hauehave our whole being? If they ſhould be giuen ouer by one maiſter, they would ſoone bee found by another. If the Lord our Creator leaue vsus to our ſelues, there is no ſecond, that can ſuſtaine vsus, but wee ſhall immediately fall to nothing. Bee not afrayde then, leaſt thou ſhould'ſt bee ſham'd, when the fooliſh world ſhall condemne thee, for beleeuing in Ieſus Chriſt. Aske them boldly, if the creature may not, or ought not to put his truſt in the Creator. Let them tell thee, whether they doe not thinke it iuſt and reaſonable, for the workmaiſter, to hauehave all command ouer the worke. Thou find'ſt they ſelfe to bee wholly out of frame and order: to whome ſhould'ſt thou goe to bee amended, but to him, that form'd thee? Thou art not able to attaine to the ende, for which thou we…t created; who can better, or who will gladlier direct thee, then hee, that appointed that ende for thee? Hee lookes thou ſhouldſt ſeeke vntounto him; hee calls thee, to come vntounto him. Hee commaunde… thee to truſt vntounto him. As hee hath made thee a man on earth by creation: ſo hee will make thee a Saint in heauen by regeneration.

What dooſt thou vexing, and troubling thy ſelfe (poore ſoule) with the continuall ſight of thy preſent deformitie? I was indeed (ſayſt thou) beautifull, and glorious: but I am deformed, and loathſome. I had once the liuely image of him, that created me, true holineſſe and righteouſneſſe: but I hauehave now the ougly pourtrature of him. that deceiued mee, euen ſinne, and wickedneſſe. If onelyonly the colour were decayed, it might happely be refreſht. But when the very form is periſhed, there is nothing left to bee repayred. O miſerable and wretched that I am; Not onelyonly to oſe that happineſſe which can neuer bee recouered, out alſo to fall into that miſerie, which can neuer be renedied. Which way ſhall I turne my ſelfe? or to whom hall I flee for ſuccour? It is high time to miniſter ſome comfort, when the party is ſo well prepared to receiue it; eſpecially ſince it may ſo eaſily be had. Dooſt thou aske, …o whom thou ſhalt flee for ſuccour? To whome elſe, but to him that offers it? As for the feare of, I know not what impoſſibilitie to recouer ſo great a loſſe, remember by whom all things were made, and thou ſhalt ſee how much thou art deceiv'd. Thou haſt loſt the perfit beautie thou hadſt beſtowed on thee, in thy creation: But hee that gaue it, hath not loſt his power, to beſtowe new on thee. Is the colour faded? Hee can lay on a freſher, and ſet an amiable gloſſe thereon. I… the woole forme be periſht, that there remaines no one li…e, or place of a line to bee diſcer…ed: yet hath not hee, that created it, forgotten what it was. Is it harder for him to make thee righteous, then it was to make thee? Can not hee, that created the ſoule it ſelf, enrich it with qualities beſeeming ſuch a ſubſtance? Hee that made the light to ſhine out of darkenes, can make the ſowreſt crabſtocke, beare moſt ſweete fruite. Hee that created thee, when thou wert not, can create true righteouſnes in thee when thou art moſt vnholy. But, let vsus conſider this worke of the creation more particularly: and firſt, that our Sauiour Ieſus Chriſt was the Creator of thoſe inuiſible Creatures, which we call Angels. Looke you for proofe of this point? By him were all things made Or if that content you not, reade that which followes. And without him, was nothing made, that was made. Then if the Angels were not made by him, either they hauehave no being at all, or, at the leaſt, had no beginning of their being. The laſt is vnpoſſible. For they are ſeruants to the Lord, who only is eternall, and dPſal. 103. 20.Doe his commā demēt, in obeying the voice of his word. And indeed thence hauehave they their name. For what is an Angell, but a meſſenger imployed in the diſpatch of ſome buſineſſe? eGen. 24. 7.He ſhall ſend his Angells with thee, ſaith Abraham to his ſeruant: and againe, The Lord, before whome I walke, will ſend his Angells with thee, and proſper thy Iorney. The books of the old Teſtament are full of examples, to this purpoſe Yea, the new alſo affords not a few. fMat. 1. 20. & 2. 13. 19.The Angell of the Lord appeared to Ioſeph in a dreame, once, twice, thrice. gLuk 1. 11.There appeared vntounto Zachary an Angell of the Lorde. Therefore it is our of all queſtion, that the Angells had a beginning of their being by creation: and whatſoeuer had ſo, tooke that beginning from him, without whome nothing was made, that was made. In the acknowledgment of this; hHeb. 1. 6.when the Lord brings his first begotten Sonne into the world, he ſaith, iPſal. 97. 7.And let the Angels of God worſhip him. Wil you ſee this homage as it were, and ſeruice perform'd? Before his conception, kLuk. 1. 26.the Angell Gabriell was ſent to giuegive notice of it. After his cōception, before his birth, lMat. 1. 20.an Angell appeared to Ioſoph, to teſtifie, that his conception was by the holy Ghoſt. Preſently after his birth, mLuk. 2. 9.the Angell of the Lorde brought newes therof, to the Shepheards about Bothlehem; Yea, ſtraight way, there was with the Angell, a multitude of heauenly ſouldiers, prayſing God, for his comming into the world. Which was the myſterie, that the Angells (as n1. Pet. 1. 12.Saint Peter tels vsus) deſired to behold. After his temptation in the wilderneſſe, oMat. 4. 11.The Angels came and miniſtred vntounto him. I might go forwarde in this kinde: but what needes it? His they are, and at this commaund to bee imployed.

The Sonne of man ſhall ſend foorth his Angels; qMat. 24. 31.Hec … Mat. 13. 41.ſhall ſend his Angels with a great ſound of a Trumpet.

Wilt thou take a view now of ſome little part of thy happines, by beleeuing in Ieſus Chriſt, the maker of all things, and namely of theſe holy Angels? Looke about thee then, and behold them guarding thee, and attending vponupon thee, on euerie ſide. rPſal. 91. 11. 12Hee hath giuen his Angells charge ouer thee, to keepe thee in thy wayes. They ſhall beare thee in their hands, that thou hurt not thy foote a gainſt a ſtone. It is thought to be a goodly matter in the world, for a man to be waited on, with a great traine of nis followers: people gaze vponupon ſuch an one, and hee himſelfe oftentimes, dotes vponupon his owne greatnes. So many proper men, in ſo braue liueries, decked with rich cognizances of ſilke, ſiluer, or golde; clad in veluet, or Satin; ſet out with chaynes of golde, ſcarfes, & brooches; armed with gilt rapiers, and daggers; in a word, what can bee ſuppoſed to bee wanting, either for glorie, or for ſafety? Shall I compare one of theſe wonders of the world, with a poore Chriſtian, that beleeueth truely, and ſoundly in Ieſus Chriſt? Thinke not ſcorne of the compariſon, whoſoeuer thou art. All the braue rie of thy gallanteſt followers, is but beggerie, being compared to the glory of the meaneſt of his attendāts. The gold, and ſiluer of thy Retinue gliſters in the eyes of them, that gaze vponupon it. Thou hadſt need hauehave a faire day, and a bright ſhunſhine, or elſe halfe thy ſhew wil be vtterly loſt. It is not ſo with him, whom thou deſpiſeſt; one of his Angels is able to inlighten any place in the darkeſt night. ſLuk. 2. 9.As the Shepheardes were watching their flockes by night, the Angell of the Lord came vponupon them, and the glorie of the Lord ſhone about thē. What is become of thy gliſtring in the night time? Torches and candles are the light of thy glory: take them away, and all is nothing. There is not ſo much ods betwixt a black flint, & a well watered diamond, as betwixt the leaſt glimpſe of the Angels brightnes, and the greateſt light of thy ſeruants brauerie.

Dooſt thou boaſt of thy multitude? How canſt thou for ſhame, if thou remember, how the Prophet Eliſha was attended? t2. King. 6. 17.Behold the mountaine was full of horſes, and Charets of fire round about Eliſha. Doſt thou heare? The mountaine was full. Alas, a little hill will holde all thy followers. Thou art faine to ſtretch them out to the vttermoſt, by two and two, that they may make ſom ſhew. The Prophet had the mountaine full. Hee hath giuen his Angels charge ouer euerie one of his children. He names no certaine number, that wee may knowe the charge is common to all. And though all cannot bee in all places, at once; yet is no place without great multitudes of them. uDan. 7. 10.Hee hath thouſand thouſands mini string vntounto him, and ten thouſand thouſands standing about him. But admitte (as ſome men teach, I thinke without ſufficient warrant) that eueryevery man had his proper Angell, and no more; many thouſands of men might not bee compared with ſuch a guard, for ſafetie. x2. King. 19. 35.The Angell of the Lord went out, and ſlew, in one night, an hundred foureſcore and ſiue thouſand in the Camp of the Aſſyrians. Yea, the very appearance of an Angell, is not without dread, and terror. yLuk. 1. 12.When Zachary ſaw the Angell, hee was troubled, and feare fell vponupon him. So was Ver. 29. & 2. 9.the Virgin Mary; ſo were the Shepheardes. And yet the meſſages they brought to theſe, were full of comfort and ioy. To *Luk. 1. 13.Zacharie word was brought by the Angell, That his prayer was heard. The Angell aſſured the noly Virgin That ſhee had found fauour with God. And Ver. 30. & 2. 10.hee that came to the Shepheards, Brought them tidings of great ioy, that ſhould be to all the people. If his preſence were fearefull to them, for whoſe comfort hee was ſent, what will it bee to them, againſt whome hee comes as an Enemie, for their deſtruction? Who then would not caſt himſelfe, for his protection, and ſaluation, vponupon him, that was the Creator of theſe glorious and mighty Angels? Wouldſt thou be honorably attended? Behold, the Angels ready to waite vponupon thee. aHeb. 1. 14For they are all miniſtring ſpirits, ſent foorth to miniſter, for their ſakes, which ſhall bee heires of ſaluation. Would'ſt thou be ſafely guarded? aPſal. 103. 20.The Angels excell in ſtrength. cMat. 28. 2.Beholde, there was a great Earth-quake, for the Angell of the Lord deſcended from heauen, and came and rowled away the ſtone from the doore of the Sepulchre, wherin our Sauiour was buried and ſat vponupon it: and his countenance was like lightning, Ver. 3.and his rayment white as ſnowe: and for feare of him, the kee…ers were astonied, and became as dead men. What if they Ver. 4.bee not ordinarily to bee ſeene? Is it not enough, that wee are aſſured by the holy Ghoſt, in the Scripture, that the Lord hath giuen them charge ouer vsus? Many and many times are wee defended, and guided by them, though wee ſee them not. As the Diuell laboureth all hee can, to drawe or thruſt vsus into daunger: So doe they ſtriue againſt him, to keepe vsus from it, or to pull vsus vsus out of it. How many times hauehave wee beene ſtirred vp by them, to the ſeruice of God, and the workes of our calling? How often hauehave they made vsus remember, and ſee, that wee were entring into the way of deſtruction? It is indeede, the bleſſed ſpirit of the Almightie, that inclines our hearts, and affections, to like of, and yeelde to holy motions; but the Angels are they, that ordinarily make theſe motions. Beleeue then in Ieſus Chriſt, and thou art preſently furniſht of a moſt ſufficient guard, both for ſtate and ſtrength. dPſal. 34. 7.The Angel of the Lord pitcheth round about them, that feare him, and deliuereth them. King Salomon in all his royaltie, in the midſt of them, e2. Chr. 9. 15. 16that carried 200, targets, and 300. ſhieldes of beaten golde, was not ſo richly, nor ſo ſafely guarded: ſuch honour, ſuch ſecuritie doth beleefe in Chriſt procure all true Chriſtians, how meanely ſoeuer the worlde account of them. It will here perhaps bee demanded by ſome, whether thoſe wicked ſpirits, which we commonly call Diuells, be of the number of thoſe Angelles, or within the compaſſe of thoſe All things, which, the Euangeliſt ſayth, were made by Chriſt. But the queſtion is aunſwered already: becauſe theſe ſpirits are not God, and yet hauehave a true being, it muſt needes bee, that they tooke their beginning, by Creation, from him, Without whome nothing was made, that was made. Beſides, it is not vnknowne (I thinke) to any man, that theſe euill Angells, are all one, for the ſubſtance of their nature, and being, with thoſe other holy, and glorious ſpirits: yea, the Lord doth vſe them oftentimes, as executioners of his iuſt wrath, vponupon the wicked. I will not ſtand to inquire, whether euer hee doe imploy thoſe his Angels of Light in any ſuch kinde of ſeruice or no, or whether this office bee put off to thoſe euill ſpirites onelyonly: once, it is a matter out of doubt, that theſe later are ſometimes ſo imployed. f1. Sam. 16. 14.The ſpirit of the Lord departed from Saul, and an euill ſpirit ſent from the Lord vexed him. And of the Iſraelites it is ſayd, in gPſal. 78. 49.the Pſalme, That the Lord caſt vponupon them the fiercenes of his anger, indignation, and wrath, and vexation by the ſending out of euil Angels. Such was h1. King. 22. 21.that lying ſpirit, which offered himſelfe to deceiue Ahab, by the mouth of his falſe Prophets. As for that wickedneſſe of theirs, which now, by long cuſtome, is as it were turned into nature, and hath taken ſo full poſſeſſion of them, that they are vtterly reprobat to all goodneſſe; it was not made with them, but bred and brought in by them; they receiued not that corruption with their nature, but by their choiſe of euill corrupted their nature. Their eſtate by creation was happie, their nature holy. iIud. v. 6.But they kept not their firſt eſtate, but left their owne habitation, as Saint Iude tells vsus: and as k2. Pet. 2. 4.the Apoſtle Peter plainly ſaith, They ſinned. The Lord found no ſtedfaſtneſſe in them, as lIob. 4. 18.Eliphas affirmeth in the booke of Iob, They are now euill, and nothing but euill: but from the beginning they were not ſo.

Yes ſaith one, euen from the beginning: witneſſe our Sauiour himſelfe, who doubteth not to affirme, that The deuill hath beene a murderer, from the beginning. What? From the beginning of his creation? That were indeed to make God the author of ſinne, properly and immediately. But how ſhould the Diuell bee a murtherer, when as yet there was none, whom he could murther? yea after that Adam was created, which certainly was after the creation of Angells, who were in all likelihood the beginning of Gods workmanſhip, the Diuell was not y… … murderer? For Euah, by whome he preuailed to the deſtruction of Adam, and her ſelfe, with their whole poſterity, was not yet framed. But as ſoone as the Diuell had ſeene the man, and the woman, his malice againſt God, & his enuy at their preſent happineſſe, and future glory, made him attempt that murder, which he ſo ſoone committed. So that from the beginning, is nothing elſe, but from the firſt time, that hee had opportunitie to doe a murther. I deny not, that hee was ready enough before, to hauehave done the like; but our Sauiour ſpeakes of that actuall mutther. Neither yet doe I graunt, that hee was naturally ſo inclyned, by reaſon of any euill, created in him. But this I ſay, that being holy by nature, hee wilfully rebelled againſt God, before the creation of Adam, and by that rebellion of his defaced in himſelf the Image of God, in which hee was created; and was giuen vp by God, to his owne wicked heart, without hope or poſſibilitie of recouerie. This (in part) our Sauiour himſelfe, in that place, ſignifieth; when hee addes, immediatly vponupon the former words, that H…e abode not in the truth. For by this ſpeech hee doth imply, that hee was firſt in the truth. Let vsus not bee afray de then to confeſſe, that the Sonne of God made the Diuell: but let vsus knowe, and remember, that hee made him not a diuell. Hee is a Spirit by creation; an euill ſpirit by declining from that puritie, wherein hee was created. His being is from the will of God; his being euill from his owne will. But that, which concernes ve eſpecially, in this matter, is this, that how great ſoeuer his power ſeeme to bee, in the world, how extreame ſoener his malice bee againſt God, how deſirous ſoeuer he bee of our deſtruction; yet hee, in whom wee beleeue, that did create him, both hath him at cōmand, as a creature, and would neuer hauehave created him, if hee had not beene able to bring his owne purpoſe to paſſe, for the ſaluation of thoſe, that truſt in him, in deſpight of Sa…n, and all his inſtruments. Therefore take courage to thy ſelfe, whoſoeuer thou art, that haſt committed thy ſelfe to Ieſus Chriſt to bee ſaued by him. Dooth Satan rage againſt thee? Dooth hee beleger thee, on euerie ſide? Dooth heee come with open mouth, like a Lion, to deuoure thee? Hee that made him, and thee, knowes his ſtrength, and thy weakeneſſe. Sooner ſhall hee burſt himſelfe with ſwelling enuie, or fret himſelfe away to nothing, with booteleſſe anger, then ſeparate thee, from thy Lord and Sauiour Ieſus Chriſt. Hee louelove thee, for the firſt creation; a thowſand times more for the ſecond generation. Though thy firſt righteouſneſſe was loſt by ſinne, thy ſecond grace ſhall ouercome ſinne. But let vsus proceede to the creation of viſible things.

Whereof I ſhall neede to ſay the leſſe, becauſe they are (generally) ſo well knowne to all men, and deſcrib'd ſomewhat largely in the hyſtorie of the creation. Yet thus much I may, and muſt ſay; that if wee did more aduiſedly conſider, either the whole frame of the world, how each part ſerueth and beautifieth other, or the particular creatures, euerie one by themſelues, wee ſhould diſcerne the power, and wiſedome of the Creator, in a farre more excellent ſort, then euer yet wee ſawe it. But I will not enter into ſo large a fielde, leaſt the varietie of moſt admirable workemanſhippe make mee forget my ſelfe, and ſtay mee too long, in the courſe of my preſent iorney, to the ende of this whole verſe. OnelyOnly I will commend to your priuate meditation, for this purpoſe, the later ende of the booke of Iob, from the beginning of Chapter 38. to the ende of 41. Where the Lord himſelfe, from heauen, thunders out a wonderfull deſcription of his diuine power, and wiſedome, in the varietie of his workes, and the incredible ſtrength of ſome ſpeciall creatures; to the vtter confuſion of mAuguſt. de …aeroſ. cap. 46.the wicked Maniches, who blaſphemouſly gaue the glorie of theſe wonders to an Idoll of their owne ſenſeleſſe deuiſing, and ſetting vp. But they, that hauehave either the light of true reaſon, or the direction of the holy ſpirit, cleerly ſee, and willingly acknowledge, that the leaſt, and meaneſt creature in the world, could neuer hauehave beene, but by the infinit power of God; and being is a ſufficient proofe of that power, by which it is. This I ſpeake the rather, becauſe nA…crroes & aly.ſome learned fooles, being inforced by the light of nature, to diſcern the Creator in the creatures, and yet being not willing to aſſent to the truth of Religion, in the Scripture, hauehave preſumed to denie both the creation, and prouidence of God in the ſmaller, and inferiour creatures, and in ordinary matters of no great moment. Why ſo? Becauſe (forſooth) they were too baſe for God to make, or meddle with. O the niceneſſe of vaine men! As if the Sun that ſhineth out of the heauens, were defiled, or abaſed, by caſting of his beames vponupon any place, though neuer ſo homely, or vncleanely? But of the prouidence of God, vponupon ſome fitter occaſion hereafter. For the creation of ſuch ſmall and meane creatures, wee hauehave authoritie of Scripture to aſſure vsus, they are GODS workemanſhippe; and ſtrength of reaſon to proue, that they are worthie to bee acknowledged for his.

And for Scripture, what better warrant can wee deſire, then the teſtimony of the holy Ghoſt by oGen. 1. 20.Moſes, in the report, he makes of the firſt creation. God ſaid, Ver. 24.Lette the waters bring foorth in aboundance, eueryevery creeping thing that hath life. And of the earth afterward; God ſaid Let the earth bring foorth the liuing thing, according to his kind; cattell, and that which creepeth. There is not any creature in the Sea, or on the Land, of leſſe woorth, then that, which creepeth. Is it not a part of the Serpents puniſhment, to go on his belly? pGen. 3. 14.Becauſe thou haſt done this, thou art accurſed aboue all cattell, and aboue eueryevery beaſt of the field: vponupon thy belly ſhalt thou goe, and duſt ſhalt thou eate all the daies of thy life. Is there any baſerfood, then the duſt of the earth? And yet that is the ordinary meate of ſuch thinges, as craul vppon the land. As for thoſe, that creepe in the water, mudde and ſlyme is their ordinary ſuſtenance. Yet are both the one, and the other, created by the Lorde. Therefore alſo hauehave they their part, in praiſing, and magnifying their heauenly creator. qPſal: 148. 10.Beaſts and all Cattell, creeping things and feathered foules. Yea they are not only the creatures of God, but (howſoeuer for a time they were ceremonially vncleane) by nature cleane, & good. So did the Lord himſelfe teach and informe rAct. 10. 10.Peter, by a voice from heauen. The holy Apoſtle was hungry, and while meate was dreſſing for him, fell into a trance, wherein he ſaw a veſſell come downe from heanen, in which were amongſt verſe. 11. 12. 13. 14. 15. 16.other creatures, creeping things. Then there came a voice to him, willing him to kill and eate. Is not this a ſufficient proofe of their creation and cleanneſs? They came now downe from heauen, and Peter was will'd to eate of them. But Peter remembring that they were forbidden to bee eaten, as vncleane, began to excuſe himſelfe. The Lord to cut of all obiections, anſwers him againe. The thing that God hath purified, pollute thou not. This was ſo done thrice ſaith the Text. Why ſo often? but that all doubt of their vncleanneſſe might be cleane taken away.

Well, ſay you: let them be cleane forvſe, eſpecially in acaſe of neceſſity; yet they are not worthy to be held for the creatures of God. Not worthy, and yet hauehave being, mouing, and life? Any one of theſe were ſufficient to make them ſhew ſome part of his greatneſſe, from whom they are. Take the leaſt of the 3. Is there not an infinit difference betwixt not being and being? Or can any power, leſſe then infinit, giuegive being, where there is none? Do not all things as it were, ſpeake, & ſound out the excellency of being, when they feare, and ſtriue againſt nothing more, then leaſt they ſhould not bee? What hath made ſome profane wretches, that had no hope of life, after their death in this world, to wiſh, that they might liue, though it were but in the forme & nature of Todes or Spiders? It is an old, and true obſeruation, euen of the heathen, that eueryevery thing is naturally deſirous to continew its being, by all meanes poſſible. But theſe fond wiſe men ſhall be condemned, by ſome like themſelues. Let vsus heare Pharaohs in chaunters giuegive in their verdict. When they all crauled with lice, & ſaw that God, who had ſuffered the Diuel, for a time, to deceiue them with vaine ſhewes, would no longer endure his and their damnable preſumption, they cried out to Pharaoh; ſ…. 3. 19.This is the ſinger of God. Surely, if making lice of duſt, be not diſhonourable to God, but the wretched ſorcerers are inforced to acknowledge his power in them, what madnes is it, to deny him the creation of the ſmalleſt, and meaneſt things? Yet I would not be ſo vnderſtood, as if I thought, that eueryevery kinde of ſuch creatures, was made at the firſt creation, within the compaſs of thoſe ſix daies. It is enough for vsus to beleeue, and acknowledge, that all things had their being from God; both for their nature, and their properties, and that no kind of creature hath bin, is, or ſhal be, at any time, bred, but according to the appointment of the Lord, and by the meanes, which he from the beginning ordained, & fitted to that purpoſe. Thence it is, that diuerſe liuing creatures are daily bred of duſt, mudd, ſlyme, and ſuch like: Not as if theſe things fell out thus, by chaunce, or aroſe from the nature of theſe matters, without the foreſight, & foreappointment of God the creatour of them. Nay rather, therefore did he ſo temper, and order theſe things, becauſe he had decreed to hauehave ſuch creatures bred of them from time to time.

Let vsus come yet neerer to theſe dainty ones, and (if it be poſſible) giuegive them a full and perfect view of their error. Me thinkes their dealing with God in this matter, is much like to that of Ahaz in another caſe. Whome when the Prophet willed to aske a ſigne for his aſſurrance from the Lord, his tender heart would not bee ſo bold with God; tIſay. 7. 11. 12.I will not aſke (ſaith Ahaz) neither will I tempt the Lord. He durſt not (forſooth) aske the Lord: but he durſt refuſe to obay the word of the Lord by the Prophet, when he was commanded to aske a ſigne. In like ſort theſe men, that are ſo iealous of Gods glory, will not graunte that hee ſhould bee the maker of ſuch meane things: But in the meane while, they are not affraid, either to deny him to be the fountaine of al being and ſo to make him no God, or elſe to aſcribe theſe creatures to ſome chaunce or neceſſity, not before determined by him; and ſo put him then as it were to his ſhiftes, to make the beſt of that, which he cannot otherwiſe helpe. But if theſe curious men would imploy that time and ſtudy, in ſearching the nature, & parts of theſe little deſpiſed creatures, which they beſtow in deuiſing idle, and fooliſh arguments, to bewray their bold ignorance, they ſhould find more cauſe to wonder at the wiſedome of God, in their ſmalneſſe, then to deny him to be the maker of them, becauſe of any imagined baſenes. Is there not beauty in a cleare diamond, though it be but a ſparke? May there not bee ſingular workmanſhip ſhewed, in the caruing of a ladle or potlid, or ſome other thing of meaner ſeruice? How much would bee giuen for Myrons Fly ſitting on a Charriot, & couering it and the horſes with her wings & body? But what are all theſe, and as many ſuch like deuiſes, and pecces of workmanſhip as can be imagined, if you compare them, with theſe little creatures? Didſt thou neuer ſee a worme, or fly ſo little, that thou couldſt hardly diſcerne it with thy neeye, though thou lookedſt earneſtly vponupon it, which yet mou'd, and crept, turn'd and return'd this way and that way, with no ſlowe paſe? If thou could'ſt poſſibly take a view of the parts of theſe creatures, with what admiration of them wouldſt thou be rauiſht? The Anatomy of ſuch a worme would be no leſſe wonderfull, then the opening of a Whale, or Elephant. What ſhould I ſpeak of the Bee, or Silkworme? Where is the Architect or ſpinſter to be found, that cā match the curious frame of the one, or the ſmall and euen thrid of the other? Butp whither doth the wondring at theſe creaturs drawe me? The farder I goe in this courſe; the more, & more way I ſee ſtill before me, and am neuer a whit the neerer my iournies end. I will turne aſide therefore into that path, which leades vsus to a place of ſtrength & comfort.

Haſt thou aduiſedly conſidred, that Ieſus Chriſt thy Sauiour, is the mightie and wiſe creator of all things? I cannot doubt then, but thou manifeſtly diſcerneſt, that thou art ſufficiently prouided of all neceſſaries, that belong to this preſēt life. They are his by creation, whoſe thou art by regeneration. The intereſt, thou haſt in him, conueies vntounto thee a juſt, and ſtrong title to all the comforts, and pleaſures of this life. Hee himſelfe hath no need of them; for he is uGen. 17. 1.God al-ſufficient. Els, hee neither could, or would hauehave indured to bee without the vſe of them, from all eternity, till within theſe 5600. yeares. What then? Were they prouided for his enimies, that his friends might want? xMat. 5. 45.He maketh his Sunne to ariſe on the euill indeed, and ſendeth his raigne on the vniuſt. And not on the good, and iuſt? Hee prouideth for both, but with a diuerſe affection. Is it not daily ſeene, that Princes feed, and cloath them (if neede require) that are cō demned to death for their miſdeedes? Why ſo? Becauſe they meane to make their louelove of Iuſtice knowne to al men, and to powre on ſuch malefactors the ſhame, they hauehave deſerued. The Romane Generals had an eſpeciall care, in all their conqueſts, to hauehave the principal of their enimies aliue, that they might afterwards leade them in triumph to ſhew their glory. So doth the Lorde deale with the great, and mighty wicked ones of the world: He feedes them with the beſt and daintieſt meate, hee cloaths them with the coſtlieſt, and gayeſt apparell, hee ſets them out as it were to ſhewe, that all men may take notice of them; to the ende, that at the laſt, hee may triumph ouer them the more gloriouſly. Thou, that beleeueſt in Ieſus Chriſt, perhaps fareſt hardly, and art meanely attired. Well; reſt vponupon thy Sauiour, that was the maker of all things. Hee can make ſupply to thee of all things, when hee will, and hee will when hee fees it beſt for thee. But it is his power, of which we now ſpeake. The Deuill knew, and confeſt, that the Sonne of God was able to make bread of ſtones. But the Son of God told him, that yMat. 4. 3. 4.Man liues not by bread only, but by eueryevery word, that proceedeth out of the mouth of God. Lackeſt thou bread? The Creator of all things can prouide it, in a moment for thee, or feed thee without it. Who maintained life, and ſtrength in *Ex…d. 34. 28.Moſes, and a1. King. 19. 8. & 17. 16.Elias when they continued, without any manner of ſuſtenance, by by the ſpace of 40. daies, and 40. nights? Who kept the oyle in the cruſe, and the meale in the barrel, that they waſted not? Did not this mighty Creator, thy Sauiour Ieſus Chriſt, bIob. 69. 1…. 11feed, and fill 5000. perſons with 5. barley loues, & a. fiſhes, & yet leaue 12. baskets ful of broken meate remaining? What ſhoulde I ſay more? Hee that made all things, can furniſh thee with all things; and ſo will doe, if thou put all thy truſt in him, to ſaue thee.

There remaines yet one doubt: which I reſeru'd, of purpoſe, for this place, though I had occaſion to hauehave ſpoken of it before, in the interpretation of the later part of the Text. Some by Nothing, vnderſtand Sinne; as if the Euangeliſt had meant to ſignifie that Sinne was made, without him that was the Creator of all things: but how then could this ſpeech be true? If ſomething were made without him, how were all things made by him? Surely if we take that diuiſiō of the verſes for good, and that ſenſe for true, which they, that by Nothing will hauehave Sinne to be meant, approue and follow; wee may well be ſuſpected, to make God the author of ſinne. That which was made (ſay thoſe men) In him was life: who would not conceiue this to bee ſpoken of that, which went next before? Let vsus make this a little plainer: Thus they reade the text; without him was made nothing. That, which was made, in him was life. Is it not more reaſonable to referre theſe laſt words, That which was made, to that nothing, which they ſay was made, then to All things, in the former part of the verſe, as I noted before? If it had been the holy Ghoſtes purpoſe to ſeuer theſe middle words, in ſenſe, where hee ſpeakes of Nothing, from the former, & in the fourth verſe to ſpeake againe of thoſe All things, he would not hauehave ſaid, That, which was made; but thoſe things that were made. If then we take this Nothing, for ſomething, which was made, without the creator, and by Nothing vnderſtand ſinne, wee affirme in the next words, that ſinne was life in him. By Nothing therefore, Sinne is not meant: but the word muſt be takē as it properly ſignifieth, and this later part bee vnderſtood as a deniall of the contrary to that, which was deliuered in the former clauſe.

Yet becauſe the queſtion, concerning the being of ſinne, ariſeth from the doctrine, which the Euangeliſt here propoundeth: It is requiſit to ſay ſomewhat of it. All things were made by him; If all things then ſinne too, vnleſſe that be ſimply nothing, or be, of it ſelfe, eternall and infinit, as nothing is, but God only. Neither will it ſerue the turne to ſay, that All things, that were made, were made by him. For by theſe words, that were made, nothing is exempted from being made, but he only, that made al all things, God almightie, the Father, the Sonne, and the holy Ghoſt. It ſeemes then, that ſinne was made; & maker it could hauehave none, but him that made all things, that were made, that is all things, beſides himſelfe. Ther fore ſinne alſo was made by him. O blaſphemy! God the author of ſinne? How ſhall hee then condemne the world for ſinne? For what is there, or can there bee from him, that is nothing, but goodneſſe, which is not good? And ſhall men be iudged for that, which is good? Here, what the cIohn 5. 29.Iudge himſelfe ſaith; They ſhall come forth that hauehave done good, to the reſurrection of life, and they that hauehave done euill, to the reſurrection of condemnation. Be it far from the Lord (ſaith dGen. 18 25.faithfull Abraham) to ſtay the righteous with the wicked: and that the righteous ſhould bee euen as the wicked; be it far from him. And ſhall not the Iudge of all the world doe right? Therefore this muſt bee laid, as a maine foundation in diuinity, that ſinne, whatſoeuer it bee, is no creature of Gods making. What if I through ignorance, be not able to make the point cleare? Shall it therfore be doubted of? I hauehave ſaid enough already to proue the truth of the matter, that Sinne is no creature of God; I am now only to deſcribe the nature of it to you, that you may be the better ſatiſfied. If I ſayle in this laſt parte, blame my ignorance, but doubt not of the truth.

What is ſinne then? Our e1. Iohn. 3. 4. foreignApoſtle anſweres, that Sin is the tranſgreſſion of the law. For where there is no law fRom. 4. 15.ſaith another Apoſtle) there is no tranſgreſſion. The word in S. Iohn is larger, then that in S. Paul. Becauſe the later ex preſſeth only thoſe ſinns, which are committed, by doing that, which is forbidden: but the former condemnes all, whatſoeuer is not according to the law. Tranſgreſſion is as much in engliſh, and ſo is gforeign tranſgreſſio.the greeke word in S. Paul, as going ouer. The Apoſtle compares the law of God, to the pales of a parke, or to the bounds of a forreſt, or chaſe, wherein the Deere are to remaine, and not to leap ouer them, or breake out into anyother ground. Let them feed where they wil withing, al is wel enough: But if they once paſſe the pale, or boundes, they hauehave faulted; and if they come ſhort home, it is no more then they hauehave deſerued. This going beyond their limittes, within which they ſhould keepe, is a tranſgreſſion, and offence. So is ſinne, according to the Apoſtles word, he there vſeth. Yet doubtleſſe, though he meant eſpecially to note that, which was beſt knowne, namely the dooing of euill; wee may not thinke, but it was his purpoſe alſo, to ſignifie the leauing vndone of that good, which is commanded. I will make the matter plaine by the former ſimilitude. Lette vsus imagin inſtead of thoſe pales, the liſts, or barrs, that are at the end of ſome race, or gole; to which, all, that make triall of themſelues, in that game, or exerciſe, muſt needes come, and beyond which they may not go. He that faints, ere he hauehave attained to the marke, is faulty, for leauing vndone which he ought to doe: He that runns out beyond it, makes a contrary fault, by doing that he ſhould not do. Both tranſgreſſe; that is, breake the lawe of the game, though the later more properly, in reſpect of the word tranſgreſſion. Our Apoſtle hforeignS. Iohn took a word of larger ſignification, that comprehends whatſoeuer is otherwiſe, then the law requires: whether we fall ſhort of the marke, that is ſet before vsus, or fly beyond it, wee are ſtill within the compaſſe of S. Iohns reproofe; and our fact is a ſtraying, or aberration from the lawe.

But whether we offend by too much, or too little, ſtill the ſinne is ſome act, or action, and is comprized in that vſuall diſtribution, thought, word, and deed. Thought is an action of the inward parts only, the braine, & the heart, or the vnderſtanding, and the will. Word addeth to the former a ſecond part, performed by the toong. Deed imployeth the whole body, or ſome members, or member of it, to the doing of ſome outward euill. Al are actions, or deeds, to ſpeake truly: but theſe later hauehave appropriated that name to themſelues, becauſe they hauehave an effect, that is moſt ſenſible, and knowne by feeling. I will keepe my ſelfe to the point in queſtion: and though many things offer themſelues to bee ſpoken of; yet I will reſt content with that, which belongs to my preſent purpoſe, reſeruing all other matters to their ſeueral places, and iuſt occaſions. Sin then (as we hauehave hitherto ſpoken of it) is nothing elſe, but an aberration, or ſtraying from the law of God, by doing that, we ſhould not do, or not doing that, we ſhould do, Can there now bee any reaſonable cauſe of doubting, whether ſinne were created by God, or no? Who can imagin, that it was made by God? What being hath it, but as other actions of men, and Angells, which are their actions, and performed by them, and hauehave their being in the doing, and ceaſe with the ende of doing? Shall I endeauour to make it plaine in the ſeuerall kindes of theſe Sinnes? Firſt, for the omitting of that we are enioyn'd to doe; who ſees not, that this is nothing, that hath any being in nature, but only a fayling in our duty? Neither are we, in this caſe, guiltie of hauing done euill, but of haueing left good vndon. In one word, here is no action at al, nor any ſubſtance, the author of the being whereof wee ſhall need to enquire after. Let vsus come to the ſinnes that are cōmitted. Whether we conſider the inward thoughts of the heart, or the outward actions of the body, what finde we, that we may call a creature? The action, whatſoeuer it be, is his, that doth it. iGen. 4.Cain murders Abell: kLuke. 22. 48.Indas betraies his Lord, and Maſter. Is there any ſubſtance, or creature made by either of theſe actions? If you ſeeke for the auctors of thé facts: they are well knowe. Cain commits the murder, Iudas the treaſon. What doth God but continue the naturall ſtrength, which he gaue them, whereby they are able to doe all ſuch actions, as belong to ſuch creatures. Cain hath power to giuegive a ſtroke, one or more, that may cauſe death. Iudas hath power to bargaine, and couenant with whom he will, to walke into what place he will, to kiſſe whome he will, to what ende himſelfe liſt. It is no ſinne to hauehave this power, but to vſe it otherwiſe then we ought. That we hauehave it, is from God; that we abuſe it, it is from our ſelues. But this only by the way, leaſt ſome ſcruple ſhould ariſe in ſome man: mind, touching Gods actions in the ſinnes of men. The concluſion is, that we hauehave as yet found no ſinne, wherof God ſhould be the maker. The hardeſt point is yet behind, concerning the inward wickedneſſe, and corruption of nature. For although I am perſwaded, that the law of the 10 Commandements, is only the rule of our actions, teaching what we ſhould, or ſhould not doe, and not the patterne of our nature, ſhewing what wee ought to be: yet I am out of doubt, that this proneneſs to ſin, and vntowardnes to al good, which eueryevery mā findeth in himſelfe, is iuſtly diſpleaſing to God, becauſe his image therby is defaced; & iuſtly charged vponupon vsus as ſinne, becauſe by our fault, it hath ſeized on vsus. Therefore taking this (for the preſent) as graunted; let vsus examin the matter, & ſee whether there bee any thing, in this naughtineſſe of our nature, which may be truly ſaid to be the creature of God. Firſt, it is out of all queſtion, that the ſoule it ſelfe, in which this corruption reſteth, is the workmanſhip of God; I breathed as it were by him into the body perfitly Gen. 27.formed, in the creation of man. Whether it bee immediatly created by him ſtill, as I doe verily perſwade my ſelf, or come frō the parents, as the matter of the body doth, it is not much to our purpoſe, for the point wee hauehave in hand. It is enough for the thing, we handle, that wee acknowledge God to be the maker of it. Secondly, it is not to be doubted, but that, as the ſubſtance of the ſoule, ſo the qualities thereof alſo, proceed from the ſame God, as from their maker. For hee that mGen. 1. 27.made man after his own image, and likeneſſe, made thoſe faculties of vnderſtanding, and will, and thoſe qualities of holyneſſe and righteouſneſſe, nEph. 4. 24.wherein that image only, or eſpecially conſiſts. Is it not thē to be feared, leaſt we ſhould make God the author of this naughtineſſe, by which we are prone to euill, ſince it is a quality abiding in the ſoule? Some hauehave thought to ſhift off the matter, by denying, that the corruption of our nature is any thing elſe, but an abſence of goodneſſe, for want of which, wee can neither doe, nor deſire ought, that is good. But this doth too much excuſe the badneſſe of our hearts, which are proclaimed every where in Scripture, not only not to incline to that, which is good, but to affect, and like of that which is euill; yea to be wholly bent to euill, and to nothing elſe. oGen. 6. 5.The Lord ſaw, that all the imaginations of the thoughts of mans heart were only euill continually. Therefore pRom. 6. 17.the Apoſtle pronounceth of all men, that while they are in their naturall eſtate, not freed by grace, they are the ſeruants of ſinne. And all ſuch qI. Ioh. 3. 10.S. Iohn calleth the children of the Deuill: and doubteth not to affirme, that the whole worldlyeth in wickedneſſe. But what needes any more, or & 5. 19.better proofe, then that diſcourſe, which the Apoſtle maketh, where he ſets out the greeuous miſery of our corrupt nature, vponupon experience, that he himſelfe had, & that all men hauehave of their vntowardneſſe to do good, euē after they hauehave receiued the ſpirit of regeneration, rRom. 7. 14. 15. &c.I ſee a law in my members, rebelling againſt the law of my minde, and leading me captiue vntounto the law of ſinne, which is in my members. I leaue it to eueryevery mans conſideration, to iudge what wee are before grace, if we bee ſuch after it.

If then this our naturall corruption, be more then a priuation, or abſence of that righteouſneſſe, which was, and ought to be in vsus, what is it, but an euill quality? If a quality, it muſt needes hauehave had a beginning, either with the ſoule, or after it. If ſo, from whom can it be imagined to hauehave had that being, but from him, that is the autor of all being? Wherevpon it ſeemes neceſſary to follow, that ſinne is to be reckned in the number of thoſe All things, that were made by Ieſus Chriſt. But this was diſclaimed before, as blaſphemous. What ſhall we ſay then? Shall we deny that eueryevery quality is made by God? How can wee poſſibly doe ſo, with any reaſon? For eueryevery quality hath a being: and eueryevery being is good. Neither is there any good, but from God, as the autor thereof: Elſe were not he the only true good; if there were any thing good beſide him, which is not good by him. What remaines, but to affirme, that this Corruption, or naughtineſſe, is no quality? How may that appeare? I will endeauour to make it plaine by a likeneſſe, or ſimilitude. What thinke you of the diſtempers, that happen often times in the body? When it ſhakes, and quiuers, with the cold of an ague? when it burnes like fire, with the extreame heate of a feuer? When it flowes with moyſture in a dropſie? Are theſe alterations, new qualities created by God? Conſider the rottenneſſe in an apple; or a conſumption in the body, I ſpeake of or in any member of it. Can you conceiue how theſe things may bee, without the creation of any new quality? Imagin the like of that corruption, which poſſeſſeth the ſoule of man. Certainely, putrefaction, and rottenneſſe, are not qualities made by the Creatour; but rather corruptions of the naturall qualities, where with hee inriched, and beautified his creature.

What then? Are they nothing, but the priuation, or abſence of that, which was giuen by nature? Yes ſure. Take example of the apple before named. The colour, and taſt of it may be gone, and all vertue to nouriſh; and yet the fruit not be rotten: The body of a man, or any other creature, may hauehave loſt power to moue, yea life it ſelfe too, and yet not forth with bee putrified, or ſauour. He ſtinkes before this time (quoth Martha of her brother Lazarus) for he hath beene dead foure daies. The qualities of the ſoule, being things, that belong to the nature of it, according to the creation, alwaies continue with the ſoule; but they may be diſtempred, and diſord…ed, without any new worke of god by creating other, inſtead of them. Marke I pray you a little, when a man by ſtudy attaines to the knowledge of any art, doth the Creator make ſuch a new quality? Doth he not rather bleſſe him to the perfiting of that, which was as the firſt created in him? If this knowledge decay by any diſeaſe of the body, or by any careleſneſſe of the minde, is the former quality perhaps lately made, as it were vnmade againe? Or may we happely hauehave the like made, and mard from day to day? I might ſay the like of morall vertues. The reaſon is all one. You will ſay perchaunce; that you ſee not, how there can be any ſuch corruption, in the qualities of the ſoule, as you diſcerne plainely to happen in the body. Surely, I confeſſe mine ignorance in the ſame point with you. Neither do I any way go about to ſhew how it is, but me thinks I ſee by good reaſō, that it is ſo. If we had as much knowledge of the nature of the ſoule and the qualities thereof, as we hauehave of the body, and the humours therein, I doubt not, but we ſhould as plainely diſcerne the one, as we ſee the other.

Let all this be graunted, may ſome man ſay; that this naughtineſſe of nature inſues, vponupon the committing of the firſt ſinne, as a corruption of the created qualities, which the ſoule was indued withall, at her making: I would faine knowe, why this may not challenge God for the autor of it, as well as thoſe creatures, which you confeſſe before, to take their beginning from the ſlyme, and mudde of the earth, and water mingled together. They come of the corruption of thoſe principles of all bodyly things, at the leaſt all vnderunder the moone; as theſe are ſaid to be from the decay of thoſe qualities: For the better ſatiſfying of al mē, touching this doubt, I would entreat them to cōſider theſe manifeſt differences: Firſt, that the Lord directly, and principally, intending the bringing forth of thoſe creatures, as tending to the perfection of the world, accordingly fitted the nature of the earth, and water, that, by the power of the Sunn, ſuch thing: might be formed of them.

But the wickedneſſe of our nature, being not in ſuch ſort appointed by God, but only vponupon a ſuppoſition of the fall of man, by ſinne; this corruption proceedes not from neceſſity of nature, but from the iuſt curſe of God vponupon all vsus. that ſinned. Secondly, it is farder to be obſerued, that thoſe creatures ſo bred, become ſeuerall & diſtinct things from that, where of they are bred; hauing a being in themſelues, and no way depending on the ſlyme, or mudde. So is not this corruption, we ſpeak of; which hath no being, in it ſelf, diſtinct from the qualitie; but ſo cleaues to it, that without it, it cannot con…inue one minute, no not ſo much, as in any reaſonable …magination. A ſcion or grift, taken from a tree, and ſet in ſome other ſtocke, or prickt into the ground, may oroue a diuerſe plant, and tree, from that, whence it was cut. But a wen, or bunch growing out of the tree, thogh it receiue nouriſhment from it, and grow with it, is no new creature, nor ſubſtance by it ſelfe. So is it with thoſe things that breede of ſlime, as with the griſts; ſo with the naughtineſſe of our nature, as with vnnaturall ſwellings in trees, or liuing creatures. Thirdly (which I deſire to hauehave markt) the Lord hath an eſpeciall hand, in giuing life to thoſe forenamed creatures, and in framing their members, that they may be apt for motion. The Sunne, & ſlime, as it were afford, & temper the matter, wherof they are to be made: but the Former of it is God himſelf. May we auouch the like of that corruption, where with our nature is defiled? I trow not. God in Iuſtice will hauehave it to be, he doth not by creation giuegive it being. And thus much of the creation of all things, mentioned by our Euangeliſt; Now let vsus conſider, why hee doth here mention it, and what he intends to proue by it.

There are 3 ſeuerall opinions, concerning the Euangeliſts purpoſe in this verſe, al agreeing with the words, & courſe of the Text; and ſuch, as may well ſtand, each with other. For if we ſay, as ſLeonti…s in Io …ap. 1.ſome hauehave done, that Sain… Iohn by telling vsus, that Al things were made by him, would exempt him from amongſt the creatures, and ſette him on the Throne of the Creatour. what ſay we, that is either vnworthie of our Sauiours honour, or not agreeable to the maine ende of this deſcription? which is to ſhew, that the promiſed Meſſiah had not his firſt being from the holy Virgin his mother. Neither doth this cō trary the iudgement of thoſe writers tAlcuinus in Ioa cap. 1.who think, that our Euangeliſt, following as it were the order of time, firſt ſhewes our Sauiours diuinity, then his humanity; & in ſetting out the former, after hee hath told vsus, what he was, before the beginning of the world, proceedes now to informe vsus, what he did, at the creation of the world. Doth the third, uIgnat…us ad Tarſenſ. ep…ſt. 7and moſt common opinion pleaſe vsus; that this is brought in to proue his Godhead? This indeed I take to hauehave bin principally intended; but ſo, as that both the other are likely. Did hee meane to ſhewe that our Sauior is God? Certainely hee woulde hauehave vsus knowe then, that he is not a Creature only. Theſe two points imply each other; The third ſuits with them well enough. For S. Iohn might intend to proue his diuine na ture by the creation of all things, and withall purpoſe to declare, what he did, in the creation. Which opinion alſo is ſomewhat the more likely, becauſe the Euangeliſt bringes it in, vponupon repetition of his being with God; as if he meant to ſhew, what he did then with God, as well, as that he was with God. But becauſe the proofe of the Meſſiahs Godhead, is the main ſcope of this Goſpel I will keepe my ſelfe to to that point, in the reſt of my preſent exerciſe.

The queſtion is, whether the creation of al things, be a ſufficient proofe of his diuine nature, that created them, or no. Firſt, the Euangeliſts authority is enough, to put the matter out of queſtion. For hee, that being directed, by the ſpirit of God, could not erre, would neuer hauehave brought this, for a proofe thereof, if it coulde iuſtly be excepted againſt. Yet becauſe (as I hauehave ſhewed) there might bee other reaſons of this ſpeech, and ſome doubt therefore, whether it were the Euangeliſts purpoſe to proue that, or no, let vsus take ſome other courſe. for our full ſatiſfaction. To which end, let vsus alwaies remember, that Moſes xGen. 1. 1.in the beginning of the Scripture, laies this as a maine foundation of religion, that God created heauen and earth. Who can doubt then, …ut it is a ſound reaſon to proue our Sauiour to be God, that All things were made by him? For if it be tru…, that God was the maker of all things, whomſoeuer wee finde to hauehave made all things, him we knowe thereby to be God. Therefore the Apoſtle Paul preaching to the heathen, and perſwading them to forſake their Idolles, and to turne to the liuing God, ſhewes who he is, by this effect of creation. VVe preach vntounto you (ſaith the yAct. 14. 15.Apoſtle) that vee ſhould turne from theſe vaine Idols, vntounto the liuing God, which made heauen and earth, and the ſea, and all things, that in them are. Worſhip him *Reuel. 14. 7.(ſaith an Angel from heauen) that made heauen and earth and the ſea, and the fountaines of waters. By this doth a1. Chro. 16. 26Dauid diſtinguiſh the true God, frō Idols. All the Gods of the people are Idols, but the Lord made the heauens. Is not this the proofe of the power of God, whereby he magnifieth himſelfe, and amazeth bIo. 38. 4. 5. &c.Iob with the brightneſſe of the glory thereof? By this doth Ezechiah cōclude, that he is the true God. Thou art very God alone, ouer all the kingdomes of the earth; thou haſt made the heauens and the earth. Will you heare the cIſay 3. 16. & 48. 12. 13.Lord himſelfe? I am, I am the firſt, and I am the laſt. Surely my hand hath la…d the foundation of the earth, & my right hand hath ſpanned the heauens; when I call them, they ſtand vp together. Let dHeb. 1. 10.the Apoſtle Paul end this controuerſy, who to proue our Sauiours Godhead, brings the place of the eP…a. 102. 25.Pſalme. Thou Lord in the beginning haſt eſtabliſhed the earth, and the heauens are the workes of thy handes. From hence then we may certainly, and neceſſarily conclude, that the Word, the promiſed Meſſiah, our Lord & Sauiour Ieſus Chriſt, is true God. For by him were all things made; and nothing can be made but by God onelyonly. This fAuguſt. in Io…. tract. 1.the Arians denied, becauſe they ſawe themſelues driuen to confeſſe, that all things were made by Chriſt, whom they will not ack…owledge to bee God equall to the Father. Therefore, they deuis'd this ſhift, that our Sauiour did indeed creat all things, yet not as a principall worker, but as an inſtrument. And to this, they ſay the Euangeliſt directed vsus, when hee ſayd, that All things were made gforeignby him. For that, by which a thing is done, is an inſtrument in the doing of that thing, and not the doer of it. If theſe men had not blinded their owne eyes with a prei…dicat conceite, againſt Godhead of our Sauiour, they might eaſily hauehave ſeene the fondneſſe, and falſeneſſe of this blaſphemous exception. The folly of it I ſhew'd before, when I made it manifeſt, that it is all one, to ſay, All things were made by him, and Hee made all things. The falſeneſſe of it may appeare thus; The ſcripture ſayeth the ſame of God, which is here affirm'd of Chriſt, that this or that was by him; and yet (I hope) they will not dare therefore to conclude; that God in thoſe matters, was not a principall efficient cauſe, but an inſtrumentall. For example: hRom. 11. 36. foreign.The Apoſtle ſayth, That all things are by God. What? As an inſtrument? who is then the principall eſſicient, that imployes God, as his inſtrument? i1. Cor. 1. 1. 2. Cor. 1. 1. Eph. 1. 1. Col. 1. 1.The ſame Apoſtle affirmeth of himſelfe, that hee was called to bee an Apoſtle of Ieſus Chriſt, by the will of God. If the will of God bee but an inſtrument, wee are content to require no more honour for our Sauiour, ſo you allowe him to bee one with God in nature, as the Will of God is, which indeede is God himſelfe. What ſay you kGal. 1. 1.to that place, where the Apoſtle pleades, for the authoritie of his Apoſtleſhippe, becauſe it is by Ieſus Chriſt, and God the Father? I doubt mee, wee ſhall hardly finde any principall efficient at all, where both the Father, and the Sonne are inſtruments. How abſurdly then, not onelyonly impiouſly, doe the Arians conclude from this word by, that our Sauiour Chriſt is not God? But you (brethren) hauehave beene better inſtructed then to giuegive eare to ſuch blaſphemies; that I holde it altogether needleſſe, to bring any father proofe of the matter then I deliuered in my laſt exerciſe, or to vſe any word of exhortation to beleefe in him, whom wee cleerly diſcerne to be God al-ſufficient. To whom with the Father and the holy Ghoſt the ſame God, the moſt mightie and gracious Creator of all thinges, let vsus alwayes remember to aſcribe all glorie, power, and dominion, and to performe all obedience for euer, Amen.

Sermons Upon John 1, Sermon 3

p. 107THE THIRD SERmon, vponupon the firſt Chapter of IOHN.

THE THIRD SERmon, vponupon the firſt Chapter of IOHN.