In this signification when the matter is of beleeuing God to iustification saluation sometimes the word is vsed by it selfe sometimes it hath an other word which we call a preposition ioined with it Of the former sort these may be examples Ioh. 5. 24. Hee that heareth my word and beleeueth him that sent me hath euerlasting life What is this beleeuing but that which we heard of euen now out of the Apostle Hee that beleeueth in him that iustifieth the wicked and that Rom. 45. which we are to heare of if it please God in the course of this Gospell yee beleeue in God The like is to bee said Ioh. 14. 1. of that in the Acts of the Iaylor He reioiced that he with all his housholde beleeued God Would you knowe what Act. 15. 34. beleefe this was We may learne that out of the Apostles former instruction and exhortation Beleeue in the Verse 31. Lord Iesus Christ There is yet a plainer testimony then this if any thing can be plainer in the same book where S. Luke writing the history of Crispus and his conuersion to the faith speaketh thus And Crispus the cheefe ruer Chap. 18. 8. of the Synagogue beleeued the Lord. The Lord that is our Sauiour Christ had not spoken to him but the Apostle Paul had taught him the doctrine of the Gospel that he was to beleeue in Iesus Christ for saluation To this he obayed and therefore is said to beleeue the Lord that is to beleeue in him When the prepositions are added the signification of the word is more fully exprest The most common and vsuall whereof wee haue very many examples in this Gospell is In. His Disciples beleeued in him Trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 2. 11. Chap. 3. 16. to him as to the Messiah That whosoeuer beleeues in him should not perish but haue life euerlasting VVhosoeuer resteth vpon him for saluation Almost euery Chapter affords vs the like examples so do the other bookes of the newe Testament especially the Epistle to the Romans that I may spare time and labour and hasten to the other preposition which though it bee vsed more seldome yet is most significant It is as much in english as vpon or on It was known throughout all Ioppa and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9. 42. beleeued vpon or on him That is many rested vpon him for Saluation VVhat must I doe to bee saued saith Chap. 16. 30. Verse 31. the Iaylour Paul and Silas answered him Beleeue on or vpon the Lord Iesus Christ and thou shalt bee saued But no one place doth so plainely and fully expresse the nature of this phrase as that to the Romans Behold Rom 9. 33. I lay in Syon a stumbling stone and a rock of offence and euery one that beleeueth on it shall not bee ashamed Heere our Sauiour is compared to a Rocke at which many doe stumble not acknowledging him to bee the Messiah but seeking other meanes to saue themselues by This Simeon foretold of our Sauiour that hee should be an occasion of falling to many in Israell But Luk. 2. 34. they that shall settle themselues vpon that rocke and renounce all other causes and meanes of attaining to euerlasting life shall neuer be asham'd of that their trust in him but shall come to the ende of their hope euen the eternall saluation of their soules by him So that if any man be desirous or willing to vnderstand what it is to beleeue in Christ this one place may giue him ful satisfaction out of which as it hath beene shewed hee may learne that it is nothing else but to cast himselfe vpon Christ to bee iustified and saued by him Thevse of the worde being as hath beene said so diuerse in what sense shall we take it in this text That we shall knowe by vnderstanding what it was that Iohn laboured to perswade men to by his preaching For wee haue learned that his witnesse beareing was Teaching and wee see heere that the ende of his teaching was Beleefe that all men might beleeue What was this beleeuing Onely an aslenting to the truth of that which they heard Iohn deliuer If that had beene all surely hee would neuer haue taken so much paines and spent so much time in exhorting all men to consider their owne estate and in convincing them of sinne that they might finde in what neede they stood of deliuerance by the Messiah But that I may make as short as I can wee may fetch the aunswere to this doubt from the Apostle Paul who thus describes the office and doctrine of Iohn the Baptist Iohn verely baptized Act. 19. 4. with the baptisme of repentance saith the Apostle saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus So then whereas our Euangelist tells vs that the ende of Iohns comming was that all men shoulde beleeue hee giues vs to vnderstand that hee taught men the mystery of redemption by Christ though not so distinctly as it was afterwarde deliuered with a purpose and desire that they shoulde take our Sauiour CHRIST for the Messiah and rest vpon him that their sinnes might bee taken away Beholde saith hee the lambe of God that taketh away the sin of the world It is true that beleeuing properly signifieth no more but giuing credit or assenting to the truth but seeing wee finde the ende of Iohns preaching to reach farder then so wee must needs hold that the other degrees of beleeuing are implied in this one and first step to faith by which we are iustified The like we are to conceiue of the word wheresoeuer in the new Testament wee finde that ascribed to beleeuing which cannot be attain'd to but by faith in Christ I wil indeavor to make this plaine by an example or two He Mark 16. 16. that beleeueth is baptized shall be saued What is meant here by beleeuing Nothing but assenting to that which the Apostles taught in regard of the truth thereof But that cannot bring saluation to any man which is not to be obtain'd without resting vpon Christ for iustification Therefore to beleeue in that text of Mark is as much as to beleeue in Christ or to rely vpō Christ for saluation Dost thou beleeue in the Sonne of God saith Ioh. 9. 35. our Sauiour to the man whome hee had before restored to his sight He answered and said Who is hee Lord that I may beleeue in him And Iesus said Both thou hast seene him he it is that talketh with thee Then he said Lord I beleeue What did he beleeue That Christ was the Son of God Was that all Our Sauiour asked him if hee did beleeue in the Sonne of God Had it beene sufficient for him to professe that he beleeued him to be the Sonne of God No sure But it behoued him for the answering of the question to affirme that he beleeued in him
To beleeue that God is or that there is a God Credere Deo To giue credit to that which God saith Credere in Deum To beleeue in God And of all these significations wee haue variety of examples in the Scripture Giue me leaue I pray you for our better vnderstanding memory to draw them to 2 principall heades according to the diuers seat or place they haue in the soule of man To beleeue then is to holde something for truth or to trust to something The former is an action of the vnderstanding the later of the will In the one truth only is respected the other hath an eie to some good or benefit Beleeuing as it hath place in the vnderstanding signifies either an holding of some point as a truth by the originall light of nature in vs or an assenting to som such thing reuealed by some outward meanes taken vpoÌ„ the credit of the teacher Of the 1. kind is the persuasion that all men naturally haue that there is one God that hee is the Creator of heauen and earth that he is almighty wise iust good c. These things men are truly and properly said to beleeue because they are not taught them but bred in them they receiue them not of other but haue them of themselues they come not to the acknowledging of them by any discourse of reason but see them by a light that shines within theÌ„ But this sense of the word I confesse is hardly to bee found in the booke of God which refers vs for the naturall knowledge of God to the consideration of his workmanship in the creatures â—om 1. 20. The inuisible things of God saith the Apostle that is his eternall power Godhead are seene by the Creation of the world Yea so manifestly seen that as the same Apostle testifieth other where we may in a maner feele the Lorde by groping seeing in him we liue moue and haue our being Act. 17. 27 28. Iamblich de mysteriâ—s cap. 1 Yea the Philosophers themselues acknowledge that there is in man a certaine notion or persuasion of God which goeth before all discourse of reason we ordinarily say of the most barbarous and ignorant heathen who haue small vse of reason that they all belieue there is a God yea euen those people which neuer thought on the making of the world yet haue an opinion that there is a God to be worshipt and the grand Atheist Epicurus that would by no means confess that the world Veleius apud Cicero de â—at deor lib. 1. Lucret de nat rerum lib. 1. had any Creator of it doubted not to professe that hee beleeu'd there was a God because Nature hath ingraffed that perswasion in euery mans hart But it is all one to the point I haue in hand whether there bee any such opinion in vs or no as long as it is granted that we may and do attaine to this beleefe without any resting vpon other mens report credit it sufficeth to proue the first kind of beleeuing seated in the vnderstanding The 2. is an assenting to that which is affirmed meerely vpon the credit of him that speakes it For if hee bee able to make proofe of that he saith by any reason and doe so and thereby perswade vs of the truth of that he hath avouched he doth beget knowledge in vs rather then beleefe which is alwaies grounded vpon the authority and reputation of him for whose words-sake wee beleeue This vse of the worde is very common in the old and newe Testament where for the most part the other signification of trusting to is implyed VVill you see this in some sewe examples Abraham Gen. 15. 6 belieued God that is Abraham was perswaded that God would bee as good as his worde accordingly he trusted to him or belieued in him for the performance thereof That thus much is to bee conceiued by that beleefe of Abrahams is is euident by the Apostles disputation of it Who hauing alleag'd that testimony of Moses to proue iustification by faith or beleeuing in Christ in the applying of it expoundes beleeuing God by beleeuing in him To him that worketh Rom. 45. not but beleeueth in him that iustisieth the vngodly his faith is counted for righteousnes where he deliuers that in generall which before he had said in particular Abraham beleeued God and it was counted to him for righteousnesse Verse 3. There is the particular touching Abraham To which the generall concerning all other men to beiustified must needs agree if the Apostles reason be of any force Abraham beleeued God To him that beleeueth in him that iustifies the vngodly that is God It his belieuing was counted to him for righteousnes His faith his beleeuing is counted for righteousnes Do you not see that to beleeue God in this example includs belieuing in God that is trusting to God or resting vpon God for that which Isai 28. 16. God is to performe Therefore the Prophet I say directly protesteth that he which beleeueth shall not make haste So that no man is accounted to beleeue God but hee that relyeth vpon him for the fulfilling of that which hee hath spoken or at the least that beleeuing of God only is accepted of him which procures a trusting in him for that which we beleeue he hath truly affirmed The new Testament is plentiful in such examples I will giue you a tast of them and leaue the rest to your farder meditation and to some other occasion that shall offer it selfe Rom. 10. 10. â—ereafter in this Gospel With the heart saith S. Paul man beleeueth to righteousnesse VVhat beleeuing is this the Apostle himselfe teacheth vs in the next verse where he proues that he had said by the testimony of the Prophet whosoeuer beleeueth in him shall not be ashamed Verse 11. Ioh. 8. 30. Vers 31. The same is conâ—â—m'd by our Euangelist As he spâ—ke these things many beleeued in him Then said Iesus to thâ— Iewes which beleeued him Can any man doubt but the holy Verse 31. Ghost in the later verse meanes the same beleefe hee had mentioned in the former But what should I seeke any farder then this Chapter That which heere is called beleeuing afterward is exprest by beleeuing in Here he saith That al men through him might beleeue What saith Ioh. 1. 7. Verse 12. he in the 12 verse To them that beleeue in his name It may seeme perhaps that I haue stood ouer-long vpon this point but the necessity of the matter I doubt not wil excuseme in any reasonable mans iudgement especially if he consider that I haue almost dispatcht the whole question in that former discourse hauing shewd though but by the way diuerse examples of Beleeuing in or trusting to that I may be the shorter in that which remaines to be handled concerning beleefe as it is an action of the will resting or relying vpon somewhat for some benefit to bee receiued
It is needlesse to heape vp any more examples These fewe may serue to teach vs that beleeuing is sometimes put for beleeuing in Christ. If it please you to take a view of other places of the same kind I doubt not but you will bee confirmed in the truth of this obseruation The ende then of Iohns bearing witnesse was that all men through him might beleeue in Iesus Christ to saluation There is yet an other doubt who it is that the Euangelist meanes by Him through him Through whome For the word in the Greeke may agree either to Iohn the witnesse or to the light whereof hee beares witnesse though in our English there is a plaine difference because if we would haue it vnderstood of Iohn wee must translate the word as we do Him but if we referre it to the light we must say It that all men by it might beleeue Let vs see now to whether of the 2 the worde must belong By light as it is apparant our Sauiour Christ is signified so that if we vnderstand it of the light the meaning is that all men should beleeue by Christ But this is a strange kind of speech without al warrant of example from the Scripture concerning him To beleeue Christ To beleeue in or on Christ are vsuall and ordinary but to beleeue by Christ is a phrase with which the Scripture is not acquainted And whereas some men would defend the applying of this to the light by expounding it that men through Christ might beleeue in God they affirme that of Chr. which the Scripture neuer speaketh of him Where is it said of him that he taught men to beleeue in God Once in this Gospell hee mentions beleeuing in God but as a thing to which they needed no instruction of his because they did already performe that duty Ye belieue in God saith hee Beleeue also in mee I deny not that Ioh. 14. 1. the Iewes needed to be taught by our Sauiour how they ought to belieue in God but I cānot see why we should imagin that the Euangelist woulde in this place speake of such a point as he no where toucheth in any other part of his Gospell It is best therefore to translate as we read it and to vnderstand it not of Christ but of Iohn who was sent to beare witnesse of the light to assure the Iewes that Iesus was he by whom they were to receiue life and light that they being thus instructed and perswaded by him might beleeue in Christ to the obtaining of euerlasting life and this was the ende of Iohns ministery For the farder commēdation wherof some alleage the generality of it that it belongd to all Iewes Gentils one and other without exception as the words they say manifestly proue that all men through him might beleeue It is not my desire nor purpose to speak any thing that may darken the glory of so honorable a calling as Iohns was as it might and I hope did appeare when I handled the point of his witnes-bearing But But I am now to seeke out the meaning of that which our Euangelist heere reporteth not to apply my selfe to set forth the largenesse of Iohns commission or the excellency of his office The question is how far these wordes All men are to be stretcht according to the true intent and meaning of the Euangelist What needs any question of this matter saith one The Euangelist hath spoken plaine enough Let the wordes haue their full course and restraine not that to some which is imparted to all If the like speeches were alwaies in Scripture of as large extent in the holy Ghosts meaning as they are in their owne nature there might be no question made but that in this place they were so to be taken But who is ignorant that often times in Scripture the generall sense of the worde must bee limitted to some particulars For example in this very case concerning the ministery of Iohn Saint Mathew saith That All Iudea and all the Region about Iordan went out to him Mat 3 5. VVho is so vnreasonable as to expound this All of all men woemen and children Yea who dare avouch it of all men or precisely of the greater part The holy Ghost followeth the ordinary custome of mens daily speech who to signifie a great number are wont to say All Such is that common phrase All men or all the world knowes it And of the same kind is that in the Gospell though not so large All holde Iohn as a Prophet Mat. 21. 26. and yet there might be many that perhaps had scarsly heard of him but generally hee was taken to be a Prophet Shall I alleage a straunger kind of speech for proofe of that I haue affirmed As in Adam all men dy So in 1. Cor. 15. 22. Christ shall all bee made aliue Here is the very same worde twice vsed and yet diuersly All in the first part of the verse signifies euery man woman and child that came from Adam by naturall propagation But in the later part it is restrained to certaine men as the next verse makes it plaine But euery man in his Verse 23. order The first fruites is Christs afterward they that are Christs Those All are no more but such as are Christs For none but they are made aliue in Christ that is as members of his body whereof he is the head If you presse mee with the opposition betwixt Adam and Christ to conclude from thence that All must bee as generall in the later clause as in the former first we haue heard the Apostles limitation They that are Christs Secondly consider the similitude of the first fruites which sanctifie none but their owne lumpe and the wicked are not one lumpe with Christ no more then they are part of his body Lastly conceiue also the reason of this diuersity and the opposition will stand for all this restraint In Adam all men dy simply all men not one excepted of any age sex or condition Why so Because euery man woman and child was in Adam when hee sinned and is naturally descended from Adam Shall all men in like sort be made aliue in Christ Not simply all because all are not Christs as all were Adams yet is there a fit comparison of contraries For as all Adams dy in Adam So all Christs liue in Christ Seeing it is so cleere that the word All neither must nor may alwaies be extended to the vttermost of the proper signification thereof I trust no man wil rashly condemne me If I make inquity whether it be so generall in this place or no VVould you knowe why I doubt You haue heard the generall reason thereof I will come to some particulars Frst there is no remedy but it must be some what restrained because there were many thousands in the worlde that could not possibly come to any knowledge of Iohn or his testimony Yea I may truly and therefore boldly say that the hundreth
of it in this place First wee see that in the next verse before it is of necessarie vse Hee was not the light Take away the Article and reade it thus Hee was not light or a light This were to Ioh. 5. 35. affirme a direct vntruth contrarie to the Scriptures For Iohn as our Sauiour himselfe hath testified of him was a burning and a shining candle Therefore must wee so conceiue the Euangelist that hee denies him to haue bin The light not a light or light Secondly the doubling of the Article and applying it both to the Substantiue light and the Adiectiue true whereas vsually it belongs onely to the former in the nature of the tongue and practise of the Scripture notes vnto vs some thing more then ordinarie of that kinde Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof there is speech This is that my Sonne that belouedone If the Article had bin left out in the later word any sonne might haue bin signified by that voice from heauen for ought the words necessarily imported But the repeating of it ties it as it were to the Person of our Sauiour Christ who was the onely naturall sonne of God his father And this is so much the more to bee considered because it is very rare in the Scripture to find examples of it Well then How shall wee translate it That was the light the true light These words expresse the Euangelists sense to the full yet leaue the Greek text vnblemished by putting the first and last words in a different letter from the rest as it is well obserued in our common translation that euery man may know what is in the Originall and what is added to set forth the holy Ghosts meaning according to the propertie of the seuerall tongues into which the Hebrew and Greeke are turned for the peoples vnderstanding But of the translation in this former part of the verse enough that which I haue to say concerning the later part I thinke best to reserue till I haue spoken of the distribution of the whole and come to the seuerall handling of that clause by it selfe In seeking out the distribution I doe not inquire into how many parcels or members the matter of it is to bee diuided which is commonly signified by that tearme distribution but I am to search first whether the whole verse be one proposition or sentence or els two In the first verse to make that I say plaine we had three seuerall propositions 1 The Worde was in the beginning 2. the Worde was with GOD 3. the Worde was GOD The second verse contained but one The same Worde was in the beginning with GOD. For although there bee at the least two diuers points in that sentence The Worde was in the beginning and the Worde was GOD yet they are comprised in one proposition So are they also in this verse which I now expound That was the true light the light inlighteneth euery man that cōmeth into the world Yet perhaps these two make but one proposition in the Euangelists writing If any man bee desirous to know why I cast this doubt here rather then in any of the former verses all which in a manner haue more sentences then one hee is to vnderstand that none of them afforded the like cause of doubting euery one hauing the seuerall propositions so distinct that they could not well bee tied altogether in one But heere the case is otherwise as you shall presently see For those wordes in the later part which haue a full sense in themselues may notwithstanding reasonably seeme to belong to the former part and to make vp the Antecedent or Subiect of the sentence Beare with mee I pray you a little in these tearmes I avoide them all I can and now I am forced to vse them I will doe my best to make you vnderstand them Euery sentence or proposition hath something as the ground and matter some other thing as an appurtenance to that which is eyther affirmed or denied of it As in the first verse The Words is the cheefe matter that which is auoucht of the worde is that hee was GOD. The worde therefore in that sentence is the Antecedent or Subiect GOD is the Consequent Attribute or Predicate Let me not trouble you too much with these words of Art but rather apply them as shortly as I can to the matter I haue in hand How this verse may well consist of two diuers sentences and what they are I signified before Let mee shew now in what sort they may bee shut vp both in one which may thus be done That light which inlighteneth euery man that commeth into the world was the light the true light The Antecedent or Subiect is The light which inlighteneth euery man c. Of this light it is affirmed that it was the true light Both the words will beare this disposing of the verse and the sense will bee good and fit yea I may say more The speech of the Euangelist may seeme more perfect in it selfe and to haue lesse neede of any supply if wee so vnderstand it For both the Greeke and the English may conueniently and easily bee conceiued if wee so reade and expound the verse without the expresse adding of any oher worde but That in the English The Greeke needes absolutely none at all Yet I rather choose to diuide the verse into two distinct propositions partly for the consent of all interpreters of it which I haue reade but especially because beeing so diuided it seemes to depend better vpon that which went before That light of which Iohn came to beare witnesse was the true light Which light also inlighteneth euery man that commeth into the world If any man list to take it the other way he may shew the agreement of it with the former in this sort Iohn was not the light That light which inlighteneth euery man c. was the true light Now this light is CHRIST as the Euangelist had said verse 4. That was the light of men But the other interpretation ioines somewhat more close to the later part of the verse going immediately before But was sent to beare witnes of the light That light was the true light c. The verse then hath two seuerall propositions or sentences to bee handled seuerally each by it selfe That was the light the true light First of the words what is meant by True What the Article being doubled imports Then of the Euangelists meaning and the Doctrine of the place Truth in the Scripture is commonly taken as the nature of the worde requires for that which is contrary to falshood Cast off lying saith the Apostle and let euery one Ephe. 4. 25. speake truth to his neighbour Sometimes it is put for that which is opposite to the shadowes of the Lawe The Ioh 1 17. lawe was giuen by Moses but grace and truth came by IESVS CHRIST And this sense hath also warrant from the vse of
thinges were made who is the life of men But what reason should leade vs to apply this to naturall light seeing wee haue made it manifest that in the former verses it is to bee vnderstoode of that which is supernaturall Why should wee giue the worde light such a signification heere as it hath no where else in all the Scripture But it is no where vsed for the light of reason which wee haue by nature nor for that generall knowledge of GOD which wee partly bring with vs into the world and partly attaine to by the contemplation of the creatures Wherefore wee must needes conceiue that the Euangelist speakes of that lights which men receiue by Reuelation from GOD concerning the meanes of euerlasting life by faith in Christ of which the greatest part of the worlde neuer had any notice It behooues vs then to consider the poynt with good aduise that wee may vnderstande the Euangelists meaning aright and neither deny that our Sauiour inlightneth euerie man nor confesse that euerie man is inlightned with the knowledge of him to saluation The auncient Diuines of former ages seeing these inconveniences and desiring to prouide some rerredy for them by their meditation and learning did find out and leaue vnto vs 2 espseciall answers for the satisfying of these doubts First they teach vs that Christ Aug. Enchirid ad Laurent cap. 103 Depeccat merit 8 remiss ◠1. c. 25 may truely be said to enlighten euery man because no man is inlightned but by him If there were but one Physician or one Schoolemaster in this Citty of that one it might truly be affirmed that he taught all that he cured all This is he might we say that cureth euery man This is he that teacheth euery one Not meaning thereby that euery particular man woman and childe in the Citty is taught or healed but signifying in generall that there is no other Physician no other teacher by which any one receiues health or instruction So our Sauiour Christ may be conceiu'd to inlighten euery mā because euery one that is inlightned hath that light from him and not because euery one is inlightned So that Saint Iohns meaning according to this interpretation must be thus vnderstood Iesus of whome Iohn bare witnesse was the true light and whosoeuer is inlightned is inlightned by him This exposition as euery man may easily discerne agreeth very fitly with the former part and proueth it very strongly For indeed what sounder proofe can we require to assure vs that our Lorde was the true light then that euery man fetcheth all the light he hath from him Either we must grant that no man at all hath any light of grace or else yeeld that he from whom he hath that light is the true light The former is not doubted of How then shoulde the later bee in question The second answere doth not so much respect the partyes inlightned as him that doth inlighten who shineth to euery man that will open his eies to behold him For as the naturall light spreadeth the beames thereof abroad in al places and giueth light to euery man as much as lyes in it though blinde men see neuer a whit the better So this true light offereth himselfe to al men shineth vpon euery man that who so wil may bee inlightned by him It may seem perhaps to some man that inlightning signifies a farder matter then shining vpon a man and so I remember it was obserued at verse the fift The light shineth in darknesse Those blind men I named ere while had the Sunne shining on them but yet they were not inlightned vnlesse by inlightning we vnderstand no more but being made visible that we may be seene And in that sense indeed a tree or a stone is inlightned by the Sunne as wel as any liuing creature that hath eies to see withal This cannot bee the meaning of the Euangelist For he speakes not of any mans being made knowne or apparant to other men but of euery mans knoweing and seeing those matters which concerne his everlasting saluation That is to bee inlightned to haue the doctrine of saluation declared to him so that hee discerne and acknowledge it for such the truth thereof being made manifest to his conscience or at the least the sense of that which is deliuered being euident and cleere vnto him If this later point bee not performed surely there is no inlightning but at the most shining The word which our Euangelist vseth in this place signifieth in the Scripture both the holding out of light by which things may be made visible to men and the giuing of them sight by which they may see Candles are said to light vs with their brightnesse that is to afford Luk. 11. 36. vs light by meanes whereof things may bee seene And in this sense the things that are seene to speake truly and properly are inlightned and not wee in whom there is no alteration by the presence of the light but only the forme or shape of that which is to be seene is presented to our view by the light shining vpon it and bringing the proportion and colours of it to our eies This signification of the word is the more common of the 2 Iudge nothing before the time vntill the Lorde come who will lighten things that are hid in darknesse 1. Cor. 4. 5. In this place of Scripture as euery one sees the lightning is referred to the things that shall be seene which being hidden shall be discoured and made visible or rather layd open to all mens view But the Scripture hath examples of the other signification also I cease not saith the Apostle to giue thanks for you making mention Eph. 1. 16. of you in my prayers c. that the eies of your vnderstanding may bee inlightned that you may knowe what the Verse 18. hope is of your calling c. This inlightning of the eies of the vnderstanding is not onely affording of light by which the things themselues that are to bee seene may become visible for that is done by the ministery of the worde whereby the hidden mysteries of saluation are revealed to all that will heare but an opening of the heart and an inward teaching of those secrets so that a man shall thereby bee perswaded of the truth thereof For the Ephesians to whom the Apostle writ this had heard the Gospell preached by Saint Paul himselfe and by that peaching of his had the light vouchsaf't them by which the knowledge of saluation might be had and in some measure also had attained to the vnderstanding and acknowledging of the truth which the Apostles praye to haue farder reuealed to them that they might beleeue and embrace it This the same Apostle in an other place calls the receiuing of light Many haue light and Heb. 10. 32. knoweledge offered them but they receiue it not either because it seemes not worth the receiuing or for that they are drawne away by
their worldly cares or some other such respects from the due consideration of that whereof there is offer made them But the Hebrewes as Saint Paul there writes had receiued the light that is had giuen assent to the truth of that which was taught them and for the maintaining of it had indured as it is there witnesses greate fight in afflictions If we take the word in the former sense only for shining vpon the things that are needfull to bee seene that they may shew themselues vnto vs it is out of doubt that in respect thereof euery man is inlightned for so much as concernes the office of the light which is to make manifest those things that were not without it to be seene For so our Lord hath revealed the will of his Father concerning the meanes of saluation which Ioh. 1. 18. but by him had neuer beene publisht and proclaimed to al the world But this is rather lightning thē inlightning as he that carries a candle or torch with him inlightens not the party before whom he goes or to whō he comes but only lights him and in this sense our Sauiour doth but shewe men what is to bee beleeued Whereon there growes more question how it may be said that euery man is thus lighted For it is very manifest that there were many thousands in the world euen then when our Sauiour himselfe shone so brightly by his glorious workes and powerfull preaching who neuer heard or saw the one or other nor in any likelyhood of reason possibly could do What say I There were many thousandes I may truly say the thousand man then liuing neuer had nor could haue any sight of the light that then shined among the Iewes Yet I confesse that the light stretcht and spread his beames to the vttermost of his nature and strength Take example of the Sunne which in the height of summer riseth early mounts highe shines gloriously sets late and yet there are diuers nations in the worlde which haue not the least glimse of his light all the while he shewes himselfe to vs in these parts of the Hemisphere most apparant and bright Therefore when we read or heare That our Sauiour the true light lighteth euery man as much as in him lies we must not consider him as God but as the mediator of mankind become man As he was God he could haue giuen euery one then liuing in the worlde certaine knowledge that himselfe was ordained for the Sauiour of the world But he was heere to demeane him selfe as a person who by the diuine power of his Godhead could do al things but by the conditiō of his mediatorship was to doe no more then his humane nature might be known to be imployed in some way or other He taught the admirable secrets of God by his voice he wrought wōderful miracles by his almighty power but still it appeared to all men that by the word and wil of him whom they saw to be a man all those wonders weredon So then if we take this lightning of euery man for affording them the meanes of knowledge to saluation we must thus conceiue the matter that our Sauiour preacht and shew'd his miracles by himselfe and his Apostles and doth daily vouchsafe the knowledge of the truth to euery man without exception not forbidding his ministers to teach any man nor barring any from learning of them Let vs now see how we are to vnderstand the Euangelist that the true light inlightneth euery man Inlightning causeth him to discerne the truth of that which is deliuered so that the doctrine of the Gospell is alwaies effectuall to him that is inlightned The Lord opened the heart of Lydia that shee attended to the things that Paul Act. 16. 14. spake All that heard him were lighted but they only inlightned which beleeued the things hee spake How then may Christ be said to inlighten euery man since it is apparant many yea the greatest part beleeue not Surely the former answer satisfies this doubt very sufficiently Whosoeuer is inlightned hath this inlightning from the true light And this interpretation as I shewed before agreeth very well with the Euangelists words and meaning But let vs apply the common distinction to this purpose Christ inlightneth euery man as much as lies in him If wee vnderstand this of his absolute power wherby he is able as God to do al things it is manifestly false Else should euery man vndoubtedly beleeue For he is able to beget faith in the heart of euery man Therfore the most that can bee truly avoucht in this matter is this that hee is ready to inlightē euery man But this interpretation as far as I can conceiue doth not fully expresse the sense of the place if wee expound it of inlightning For it is one thing to inlighten an other thing to bee ready to inlighten What could the Euangelist say more of them that are actually inlightned I acknowledge the truth of the doctrine that our Lord is ready to refresh all that come vnto him to teach all that vse the meanes to learne but Mat. 11. 28. me thinkes this is not all that the holy Ghost in this place affirmes Therefore I had rather interpret the text either of lightning that the true light shines to all without exception no man being shut out from the hearing and reading of the Scriptures by any commaundement or restraint of the light it selfe or of inlightning that all which are made partakers thereof attaine to it only by this true light and both these expositions are true and may agree with the words meaning of the Euangelist to commend our Sauiour Christ as the true light of all men Now whereas some men herevpon would conclude that because the true light inlightens euery man therefore God hath not made choise of any man more then of all men to be heires of his glory in heauen they gather that which growes not of the text I will make it plaine by a short examination of the matter according to the former interpretations No man is barr'd the ministery of the worde Therefore saluation is intended alike to all If you adde in regard of the ministery thereof yet that you say will hardly proue true For though no man be abbridg'd of liberty to heare by any charge to the contrary from God yet many are not vouchsaf't the possibility of hearing How shall wee affirme then that in respect of the ministery of the worde saluation was intended alike to all I graunt that the meanes is affoorded in generall but I deny that therefore there is no difference in Gods purpose touching lightning of one nation more then of an other It is as free for any restraint made by God for the Turkes to haue the Gospell as for vs For they are Gentiles as well as wee But yet it were too greate vnthankfulnesse and absurdity to say that concerning the ministery of the worde God meant to light them to
that should be written VVhat worlde may bee said to containe or not to containe but the space of heauen and earth Sometimes it is taken more particularly for the earth where men liue and this Mat. 4. 8. is very common The Deuill shewed our Sauiour all the kingdomes of the world As long as I am in the worlde saith our Sauiour I am the light of the worlde Ioh. 9. 5. In what worlde was our Lorde when hee said so Heere on earth amonge men whose light hee vvas Into this worlde hee sent his disciples Goe into all Mat. 28. 15. the worlde that is into all partes and coastes of the earth To this signification of the worde belonges that in the verse next before and such other places Euery man that commeth into the world that is Verse 9. Ioh. 16. 21. borne In an other text it is more plaine A woman when shee is deliuered of child remembreth her anguish no more for ioy that a man is borne into the world These significations are common and well knowne as comming neere to the ordinary and first vse of the worde Besides these it is very often taken more especially or Men who are the principall parts of the world and for whome the whole was made VVhen the worlde 1. Cor. 1 21. in the wisedome of God knewe not God by wisedome Knowledge is proper to men and belongeth not to any other of these visible creatures God was in Christ 2. Cor. 5. 19. reconciling the world to himselfe not imputing their sinnes To whome are sinnes forgiuen but to men Who are reconciled vnto God by Christ but men IIee tooke Heb. 2. 16. not the Angells who shall euer remaine vnreconciled But hee tooke the seede of Abraham Thus the world signifieth in generall all kinde of men whatsoeuer But because that naturally men are naught and wickked the worde is sometimes put in particular for the wicked and almost for wickednesse You are of the world saith our Sauiour to the Iewes that woulde Ioh 8. 23. 77. not beleeue I am not of this worlde The worlde cannot hate you saith hee in an other place but mee it hateth They are of the worlde saith Saint Iohn of tâ—e false teachers that denyed Iesus to bee come 1. Ioh. 4. 5 in the flesh Therefore speake they of the vvorlde and the world heareth them In this respect is the Deuill called the Prince of the worlde Yea the world is as it Ioh 12. 31. 1. Ioh. 2. 16. were the fountaine of naughtinesse All that is in the worlde saith Iohn as the lust of the flesh the lust of the eies and the pride of life is not of the Father but of the worlde I may adde in the last place that the riches honours pleasures and such like that the worlde affordes are tearmed sometimes by the name of the worlde though they bee not so much partes as appurtenances thereof VVhat should it profit a man though he should winne the whole worlde if hee lose his owne Mar. 8. 36. soule VVhat is this whole worlde but the honours pleasures and riches of the world But I haue stood too long vpon this matter Let vs now apply it to our present purpose for the vnderstanding of the holy Ghosts meaning But we cannot certainely determine in what sense the world is here spoken of till we knowe of what being in the world the Euangelist is to be vnderstood Now our Lord may be said to haue beene in the worlde in two respects either as he was God or as he was the Messiah In the former sense he was alwaies and is still and euer shall bee after the same sort in the world In the later he was not in the world till he tooke flesh of the Virgin his mother nor since his ascension into heauen As God by his prouidence power and wisdome he maintaines and gouernes al things As the Messiah he taught and informed the world of his Fathers will touching the saluation of mankind His being in the world as God was and is for the preseruation of naturall life His presence as Messiah was to bring supernaturall life by the light of grace Whether of the two is it moâ—e likely the holy Ghost meaneth in this place If we vnderstand it of the former seeing hee speakes not of the nature of the Godhead which is the same in all three persons but of the person of the Sonne how can the world be iustly condemned for not knowing him wheÌ„ he was present For it is a rul'd case in diuinity that the mystery of the Trinity cannot bee discerned by the light of nature or gathered from any contemplation of the creatures It is true indeed that since it pleased God to reueale this incomprehensible secret many men haue labored to set forth the point by similitudes and to apply somethings in the creatures to the manifesting of the trinity in vnity But all the light they bringe to this point is such as rather shewes that themselues were perswaded of that truth then is of force to conuince their Iudgement that will not beleeue In one worde they giue vs to vnderstand that such a thing in likelyhood maye bee they doe not demonstrate that of necessity it must bee As for those shadowes of this mystery which seeme toly hid heere and there in the writinges of some Philosophers neither are they sufficient to argue that the penners of those books acquainted with the doctrine of the Trinitie and they are so sparingly and fearfully deliuered that a man may easily see they were altogether vncertaine of the truth and almost of the meaning of that they writ And in what authors doe wee meete with any shewe of these matters but onely in theÌ„ who profess they receiued their instruction from the Egyptians and Chaldeans who learned those points by Tradition from Noah and so from Adam to whom God reuealed the knowledge thereof or else are knowne to haue beene the Schollers of the Hebrewes from time to time Neither doth it suite well with the course of our Euangelists writing to expound this being in the world of such naturall maintaining thereof For the whole discourse from the beginning of the fourth verse as I haue shewed is a description of the Messiah Such was the life that wee haue in him such the light wee receiue from him wholly supernaturall Of that Iohn beares witnesse not of his creating or preseruing all thinges That was it which he laboured to haue all men beleeue That is the thing which our Euangelist denies of the Baptist Hee was not the light In regard of that is our Sauiour called the true light Who shall perswade mee then to apply this verse to his diuine power of preseruation and not to the gratious worke of his medâ—ation especially considering the next verse is generally for the most part so interpreted and as it is apparant by the verse following ought to be Wherfore I willingly subscribe
because I spake of it somewhat largely vpon the first occasion that offered it selfe in this Gospel at the seauenth verse That all men through him might beleeue The breefe oâ— Verse 7. that which then was deliuered touching this point is this that To beleeue is an action either of the vnderstanding or of the will The former that is Beleeuing as it hath place in the vnderstanding is either an holding of some point as a truth ingraffed in vs by nature as wee beleeue there is a God or an assenting to some thing reuealed vpon the credit of him that reueales it as wee acknowledge the Scripture to be the worde of God and euery thing in it to be sure and certaine according as wee are perswaded by the holy Ghost to whome wee giue absolute credit vpon his owne worde The other Beleeuing which is seated in the will and ariseth from the former in the vnderstanding is a resting vpon or trusting to some person or thing for some benefit to be obtained thereby So the Reubenites Gadites and the halfe Tribe of Manasseh when the Hagarenes made warre 1. Chr. 5. 18. 19 20. vpon them trusted to God for succour and were holpen against them with a glorious victory But the children of Israell would not trust to him or rely on him for food in the wildernesse Therefore fire was kindled in Iacob as it is in the Psalme and also wrath came vpon Psa 78 21 22 Israell Because they beleeued not in God and trusted not in his helpe Of this nature and meaning is the worde Beleeuing when it concernes iustification or saluation This may easily appeare by those kinde of phrases that the holy Ghost often vseth in this matter To beleeue in or vpon God and Christ Hee that beleeues Ioh. 6. 47. in mee saith our Sauiour Christ hath euerlasting life Beleeue on the Lorde Iesus Christ saye Act. 16. 31. Paul and Silas to the laylour and thou shalt bee saued And whereas sometimes in this very point of beleeuing to euerlasting life the worde is not so significant I shewed that the sense and purpose of the Spirite of God notwithstanding is all one It will not be amisse perhaps to make it plaine by an example or two First what is simply to beleeue in Ioh. 1. 7. this case Iohn was sent to beare witnesse that all through him might beleeue What beleefe was it that Iohn taught The Apostle Paul tells vs that they should beleeue in him Act. 19. 4. which should come after him that is in Iesus Christ Do you not see that vnder the bare word beleeuing faith in Christ is implyed Sometimes there is a little addition as Abraham is said not only to haue beleeued but to haue Rom. 4. 3. 4. beleeued God How doth the Apostle expound this beleefe By beleeuing on or vpon God What is that else but Verse 5. resting vpon God So the same Chapter teacheth vs to vnderstand that manner of speech which beleeue on him that raised vp Iesus our Lord from the dead Verse 18. that is trust to him to be iustified and acquited of their sinnes Adde herevnto if you please that of the Apostle Peter out of the Prophet Isai Behold I put in Sion a cheefe corner-stone elect and pretious hee that 1. Pet. 2. 6 beleeueth theron shall not be ashamed How is this stone to be beleeued on but by a mans setling and reposing himselfe there vpon Therefore the Hebrew in the Prophet Isai 28. 26. is shall not make haste as if he should haue said shall cast himselfe vpon God to be succoured by him and wait with patience for the performance of his gratious promise The greeke expresseth the euent that shall insue vpon this beleeuing by a denyall of the contrary set out to our view by a tropicall speech of being a shamed For he that lookes for succour and by fayling of it is ouerthrowne vsually is ashamed both of his trust of his foile So shall not he be saith the Lord that resteth vpon Iesus Christ as vpon the rock of saluation This also the Chalde paraphrase expresseth shall not be moued Paraph. Chald. ad Isai 28. 16. Mat. 7. 25. being built as our Sauiour saith in the Gospell vpon a Rock against which the windes waues beat in vain making a great noise but doing no hurt at all because the house is grounded vpon a Rock But you will say There are diuers places of Scripture where that faith by which wee are iustified anâ— saued is confined to the vnderstanding and signifie no more but an assent to the truth of that which is deliuered by God to be beleeued Such is that touching Abrahams faith which was imputed to him for righteousnes First he is said not to haue bin weake in faith not to haue considered the deadnesse of his owne or his wife Sarahs Rom. 4. 3. 23. body not to haue doubted of the promise of God through vnbeleefe c. Then this faith or beleeuing is exprest to haue beene a full assurance that he which had promised was Verse 21. also able to do it What is there in all this great commendation of Abrahams faith but only an amplification of his beleeuing God that he had promised him no more then he was well able to performe So in the Epistle to Heb. 11. 3. the Hebrewes wee are said by faith to vnderstand that the world was ordained by the word of God and yet all men graunt as also the former Chapter euidently sheweth Chap. 10. 38. 39 that the Apostle speakes of such a faith as the iust liue by It is not my purpose to enter into a full disputation or discourse of faith which I reserue for my exposition of the Epistle to the Romans yet I may not leaue these doubts vnsatisfied nor the nature of faith vnknowne Therefore to these and such like places of Scripture and obiections from them I answere first in generall that beleeuing as it belongs to the vnderstanding is sometimes mentioned alone because it is the roote and fountaine from which the other doth spring and flow For it is vnpossible that any man should rely vpon God for the performance of that which he doth not beleeue he hath promised or doubts whether he be able to doe or no. Yea I say farder that such a beleefe in the minde is signified in all such places as is alwaies necessarily accompanied with trusting to God for that which wee beleeue hee can bring to passe If you demaund farder why I should not content my selfe with the former faith only seeing it is diuers times set alone in the point of Iustification I answere that therefore I take the other also to bee implyed in it because I find it very often exprest in the Scripture and a new kind of speech as it were purposely deuised by the holy Ghost to make vs the more easily and fully vnderstand what faith hee meanes
in the matter of our iustification I deny not that the Hebrew addeth the preposition ◠often times which the 70 sometimes expresse sometimes ouerpasse but this I say that the phrase which the holy Ghost most commonly vseth in the new Testament to expresse Beleeuing in Christ is neither in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeke translation of the old nor for ought I could euer yet find in any greeke Author whatsoeuer except those that writ since and tooke it from the Scripture To beleeue in God or in Christ for the substance and sense is no more but to trust to God or Christ and this kinde of speech is vsuall in the greeke tongue and writers To helpe vs in the vnderstanding of this the 70. in their greek afford an other phrase maruelous significant To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue vpon or on God This the holy Ghost might haue contented himselfe withall vsing it often as hee doth and by this the Hebrew Preposition is now and Act. 16. 13. Rom. 4. 5. 18. then exprest in the Greek But as if hee would haue vs out of al doubt touching a matter of so great importāce he becomes autor of a new phrase himselfe To beleeue in Christ Shall any man perswade me that hee meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more by it but a bare assenting to the truth What needed this straunge manner of speech which doth rather darken then inlighten the vnderstanding for the right conceiuing of the holy Ghosts true meaning Abraham beleeued God Euery man knows what this means especially if it signifie no more hut giuing credit to the truth of that which is spoken But the Apostle expoūds it by Beleeuing in or on God Is not this to make the matter doubtfull by an exposition whereas of it selfe it was plaine and certaine enough It cannot bee therefore but that the holy Ghost by this new kind of speech notes somewhat more then simply to assent to the truth of God vpon the autority of the speaker In particular I say farder touching that of Abraham Rom. 4. 5. first that his beleeuing as we haue often heard is a beleeuing in God or resting vpon God 2 that beleeuing could not haue profited Abrahā if he had only acknowledgd the truth of that which God promised and not trusted to him for the performance thereof What can it auaile any man to Iustificatiō that he holds IESVS CHRIST to be the only Sauiour and faith in himt he only means of saluation if he doe not withall rely vpon him to bee saued by his mediation Thirdly it must bee considered that the Apostle applying that particular of Abraham to all beleeuers expoundeth that beleeuing by relying vpon God Which beleeue on him that raised vp Iesus our Lorde from the dead What is it think you to beleeue on Verse 24. him that raised Iesus To assent to the truth of Scripture that tells vs he was raised Then should the Apostle rather haue spokē thus which beleeue God who saith he hath raised him But it is required that wee beleeue on him and there is no speech nor thought of any thing affirmed by God which wee should beleeue Let vs vnderstand it thus which beleeue that God raised Iesus Certainely if this had beene the Apostles meaning hee would neuer haue spokē so doubtfully of so weighty a matter where he had a plaine and easy speech to expresse that which he intended to the vnderstanding of euery man whereas no man woulde euer conceiue what he meant by these wordes if they signified no more but giuing credit to the truth of our Sauiors resurrection As for the other place out of the Epistle to the Hebrewes what can possibly bee concluded out of it against Heb. 11. 7. that I haue deliuered touching the nature of that faith by which we are iustified What if by it we vnderstand that the world was ordained of GOD Is this all that is required to the iustifying of a man in respect of faith There is no such thing either exprest or implyed in the words Nay rather all the examples that follow are so many proofes that the faith whereof the holy Ghost there speakes can not bee seuered from be leeuing in God I will not stand vpon the particulars at this time the later part of the next Chapter before vpon occasion whereof the Apostle falles into this discourse of faith giues sentence for me The iust shall liue Chap. 10. 38. 37. by faith By what faith by that which only giues credit to the truth of God No but by such a faith as makes vs rest vpon God for the performance of his promise which presupposeth the truth thereof How chance thē that the Apostle in setting forth the nature of faith asscribes such effects therevnto as may bee without any resting vpon God Shall wee say that this faith spreds it selfe ouer the whole soule and is seated aswell in the vnderstanding as in the affection I see not how it can stand with reason to place any habit or quality in two diuers partes or faculties of the soule VVhat then Is not beleeuing of the truth required to iustification Yes surely There is no possibility of saluation without it For how shall any man trust in Christ to be iustified by him it hee doe not beleeue that hee is appointed by God to be a Sauiour of all them that trust vnto him But the question is first whether Beleefe bee nothing else but an assenting to the truth Secondly whether the true nature of that faith which is availeable to our iustification consist in resting vpon Christ to be iustified by him or no Assent is required as the roote and foundation but the very forme of iustifying faith is beleeuing in Christ as it shall appeare I hope when I haue iust occasion to define it and handle it at large In the meane while that no man may bee troubled about that place to the Hebrewes let vs remember that the Apostle being to sette forth iustifying faith and to perswade continuance in obedience therevnto enters into a commendation of fayth in generall for the amply fying of that particular But for the settling of our minds in the true knowledge of that beleefe which is required to our iustification nothing I take it can be of greater force then the consideration of the worde as it is vsed ordinarily in the olde Testament VVhen any blessing is to bee receined from God what beleefe is it that the Lorde expecteth of his people to the ende they may haue his protection and assistance A fewe examples will shew the nature of it Because thou hast rested on the king of Aram and hast not rested vpon the Lorde thy God therefore is the hoast of the king of Aram escaped out of thy 1. Chro. 5. 18. 19. 20. hands Thus did Hanani the Seer reprooue Asa king of Iuda shewing him that the reason why hee preuailed not against the Aramites
other beleeuers that a title common to euery Christian should be made proper to som few though principall members of the Church You will obiect it may be that these writers stile themselues Apostles as if they desired to haue their dignity and office knowen to all men True it is that they do so indeed in their Epist But neither did that name belong to al the faithfull or to any but some certaine men and it was necessary for the authorizing of their writings How then Doe I condemne the title or the first Authours or the continuers vsers of it Nothing lesse For I gladly acknowledge both that the Apostles and Euangelists had especiall interest in that name and that there could be no danger of scandall seeing it was not taken by themselues but giuen to them as an honour by the consent as it were and with the liking of all true Christians whose purpose it was not to make them Mediatours of intercession betwixt God and men vpon earth but to shew the reuerend opinion they had conceiv'd and did hold of such worthy and holy men And to say the truth what doth the word signifie but d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy How often is it giuen in the Scriptures to all that are members of the true Church in their seueral Congregations It shall suffice therfore to shut vp all in one word that wee meane not by this title Saint to note any office of mediation but onely to testifie our respect reuerence of those whom it pleased our blessed Sauiour to choose and employ in so excellent and glorious a seruice In this sense I desire to be vnderstood whensoeuer I vse that title and to be excused in your charitable construction if according to that liberty which auncient and later Diuines haue lawfully vsed I sometimes omit it in naming this Euangelist or any other of his fellow Apostles or Euangelists I may not forget to adioyne to that which hath been spoken a fewe things more which the Scripture hath recorded of him namely that hee was e Matth. 4. 21 the sonne of Zebede and brother of Iames called with him to be a Disciple of our Sauiour afterward f Luke 6. 14 specially chosen with the same his brother to be one of the twelue Apostles All these things are so plainely deliuered in the Scripure that it is enough to name the places without any more adoe But of his mother it is needful to speak more particularly because it is not so cleer who she was though it be as certaine we are then to vnderstand that his mothers name was Salome which is thus to be proued g Matth. 27. 56 Saint Mathew reporting the history of the women that stood afar off looking vpon our Sauior when he was crucified writeth thus of them Among whom was Mary Magdalen and Mary the Mother of Iames and Ioses and the Mother of Zebedeus children Now Zebedeus children were Iames the elder as he was called for difference sake and Iohn But how shall we knowe that this womans name was Salome h Marke 15. 40 Saint Marke tells vs so in these words There were also women which beheld afarre off among whom was Mary Magdalen the Mother of Iames the Iesse and of Ioses and Salome Who seeth not that she whom the former Euangelist called the Mother of Zebedeus children the later nameth Salome So that our Euangelist was the son of Zebedeus and Salome vpon him as vpon the rest i Acts 2. 3. the holy Ghost descended like fiery clouen tongues induing them with the admirable gift of vnderstanding and speaking all strange languages Neither was he only thus qualified with the rest but as it should seeme of greater account in the Church then most of the rest Therefore k Gal. 2. 9 the Apostle Paul reckons him with Iames and Peter as one of the Pillars of the Christian Church Yea our Sauiour himselfe in his life time was wont to admit him as it were into his priuate counsell l Marke 5. 37 when he went to raise vp Iairus daughter from death was not Iohn one of the three whome he made choise of to take with him m Matth. 17. 1 was not he one of the 3. witnesses of his glorious transfiguration in the mount To conclude in n Mark 14. 33 that his greeuous agony in the garden our Euangelist was one with whom our Sauiour would bee accompanied And for the person of Iohn this may suffise vnless perhaps some man look that I should adde hereunto as a farder proof of our Sauiours loue to him the mention of those wonderfull reuelations wherin the estate of Christs Church vpon earth to the very end of the world is liuely and certainely discyphered As for other things which are recorded touching him in the Ecclesiasticall histories I will craue leaue to omit them because they little or nothing concerne the matter we haue in hand I know there are but fewe present that are able to search the authors as o Acts 17. 11. the men of Beroea did the Scriptures to see whether those things be so or no. I come now from the person to the writing where first for the occasion time of penning this Gospel I wil onely say thus much p Euseb hist eccles lib. 3. cap. 21 that it is commonly thought to haue beene written after the returne of the Euangelist out of banishmēt from Pathmos both to supply that which was wanting in the other three concerning our Sauiours dooings and sayings before Iohn Baptist was imprisoned and also to satisfie the request of the Christians in Asia especially the Ephesians that it might be a counterpoison against those heresies which Cerinthus and Ebion had hatched and whereby the Godhead of our Lord and Sauiour was called in question Wherein if any man shall persume to thinke that our Euangelist hath not taken such a course as was fit for the refuting and suppressing of those heresies let him learne first that the holy Spirit of whose enditing this Gospell was is not to bee taught by the blind conceits of proude ignorant men Then let him farder vnderstand that it was not the Euangelists purpose nor indeed a matter beseeming the authority of him whom the Lord vsed for his Secretary to dispute by writing with prophane and blasphemous Apostates but to instruct the Church of Christ in the truth formerly deliuered And this he hath performed with such maiestie and authoritie that we may see in him the grace answerable to that name q Marke 3. 17 which his Lord and Master gaue him euen power to thunder For who is not astonied with admiration of those wonderfull mysteries concerning our Sauior Christs eternal diuinitie which this sonne of thunder as it were ratleth out Therefore did r August Prolog in Ioa. Theodor prodromus in distich the antient writers cōpare him to an Eagle as one that mounted vp aboue the pitch of
propounded in the first verse and repeated in the second In the former he is set out to vs by that which concerneth the nature of his Godhead and his person in the Godhead For his nature he is first said to haue beene eternall In the beginning Secondly to be God And the word was God Touching his person he is cald the Word or Sonne In the beginning was the Word Secondly his distinction from God the Father and yet his equalitie with God the father is signified when it is said that Hee was with God In the second 3. of the fiue points are repeated iointly in one sentence That the word was eternall equall to God and distinct from God O glorious and admirable mysteries Where are they now that lewdly and prophanely scoffe at Christian Religion because forsooth it teacheth nothing but that which is common and ordinarie Common and ordinarie So strange and extraordinarie are the secrets of the Gospell that no man of himselfe is able to deuise them by his wit or to beleeue them with his heart Take the deepest points of naturall Philosophie so they bee indeed true and a man of good capacitie will quickly and easily be brought to giue assent to the truth thereof because hee hath in him the light of naturall reason whereby they may certainely be discerned But the secrets of Christian religion are such and so farre aboue the reach of humane reason that although you make a man vnderstand them neuer so perfectly yet you cannot possibly make him acknowledge them for truth Truth in philosophie is such as that reason if a man suffer himselfe to be directed by it will enforce him to beleeue it Trueth in diuinitie is such as that the more we hearken to our naturall reason the lesse we are perswaded of the mysteries of religion It is for him and for him onely to incline the heart to the beliefe of those secrets who first reuealed them to be beleeued But what doe I While I labour to set out the excellencie of the Gospell by shewing that it conteineth many strange and hidden mysteries it may bee feared that I driue men away from the hearing and reading of it by the darkeness and profoundnesse of these secrets But be not discouraged brethren I beseech you If they were more obscure and deepe then they are yet who could despaire of sounding the depth therof as long as he may haue so skilfull and able a Pilot What though they be mysteries x 1. Cor. 2. 10 Yet hath God reuealed them to vs by his spirit euen by that spirit which searcheth all things yea the deepe things of God Could not hee y Iohn 11. 37 say the faithlesse Iewes that opened the eies of the blind haue caused that Lazarus should not haue died And cannot hee may wee confidently say that * Psal 8. 2 Out of the mouthes of Babes and sucklings hath ordeined strength because of his enemies that he might still the enemie and the auenger subdue the Rebellion of our corrupt reason bring it into obedience to beleeue his holy trueth Wherefore hath hee reuealed it but that it might bee knowen and acknowledged For your farder incouragement let our Euangelist S. Iohn be taken as an example Art thou young a Hieronym Catalog script in Ioann ad Dan. cap. 9 contr Ioui lib. 1. So was our Euangelist when it pleased our Sauiour to call him to the profession of the Gospell Witnesse the continuance of his life sixty eight yeeres after his Lord and Masters passion But thou hast not beene brought vp to learning What teaching and education had hee thinkest thou who b Mark 1. 19 was trained vp vnder his father a poore fisherman to get his liuing in the sweate of his browes by fishing What time could he haue to goe schoole whose maintenaunce depended on his labour and to whom all the paines he could possibly take would hardly afford some small means of a poore liuing You will say This fauour was extraordinarie Yet so that it was common to him with c Matth. 4. 18 his brother Iames and d Iohn 1. 44 with two other brethren his Countrimen Andrew and Peter But what speake I of two or foure Many and many thousands continually from time to time for almost these one thousand and sixe hundreth yeers haue beene brought to the knowledge and beliefe of these mysteries Is the Lords hand now shortened Doth he not still in mercy vouchsafe vs the meanes of knowledge and beleeuing What doe wee then with these doubtfull thoughts and vnthankefull hearts Away with them Away with them let vs desire and and endeuour to learne and e Ioh. 6. 45. wee shall bee all taught of God Yea with such a teaching as shall enlighten our vnderstanding incline our hearts confirme our memory reforme our affections and continually assure vs both of the truth that we beleeue and of the constant loue of God to vs in our perseuerance in beleeuing With this desire and confidence let vs in the feare of God addresse our selues to the hearing vnderstanding and beleeuing of these glorious mysteries The first whereof for I will handle them as they lie in the Text is this that The VVord was in the beginning Wherein for your better vnderstanding and memory f The course that is held in these Sermons I will first giue the sense of the Text 1. by expounding the words and 2. deliuering the meaning of the Euangelist 2. then I will handle the doctrine by 1. proouing the truth of it and 2. adding exhortation accordingly where it shall be needfull And this course if it please God I will follow in all the rest of the Gospell In seeking out the sense of this Scripture wee must enquire 1. who is meant by the VVord then wee must consider 2. what the Euangeliâ—â—â—aith of him In the former we must see how this tearm the VVord belongeth to him of whom it is spoken Secondly why that name is giuen him in this place In the later part these 2. points are to bee deliuered why it is said The VVord was rather then Hath beene 2. What is meant by those wordes In the beginning g The exposition of the words Who is meant by the Word The first point who is meant by the VVord is easie and manifest namely he of whom the whole Gospell is written Iesus Christ h Epiphan haercs 51. August de haeres cap. 8. 10 Theodor. haeret fabul lib. 2. the Sonne of God the promised Messiah Him the Heretickes Cerinthus and Ebion denied to bee God blasphemously auouching that he tooke his first beginning of his Mother the Virgin Mary Against their false and poysonous doctrine the holy Euangelist teacheth the Church that The word was in the beginning But let the Text it selfe speake Is i Ioh. 1. 1. not he called the Word of whom k Verse 7. Verse 4. Verse 7. Iohn came to beare witnesse At the 4.
often as there is any mention of Gods speaking to man helping man or being conuersant with him but he neither brings example of it nor quotes any place onely hee boldly auoucheth that the learned shall finde it to be so euery where and the vnlearned must take it vpon his word and knowledge They that will may giue credit to his report but I am sure he that will compare the Originall Hebrew and the Chalde Paraphrase together shall not finde one place in 20. so translated if any at all be It is vsuall with the Paraphrast to put w for Iehouah not Memar I thought good to note this by the way that all men may know what credit such authors deserue vpon their word and yet he is otherwise one of the best interpreters that I haue read of the Papists But though the Chalde Paraphrast doe not alwayes nor perhaps often or euer so translate the word Iehouah yet he puts Memar sometime where God perchance the second person is signified x Gene. 22. 16 By my selfe haue I sworne saith God to Abraham The Hebrew is so and so the Apostle expoundeth it y Heb. 6. 13. when God made the promise to Abraham because he had no greater to sweareby hee swore by himselfe Here the Paraphrast hath Binenni by my word In an other place where the Lord assureth Iacob that * Gene. 28. 15 he will be with him and keepe him the Chalde hath My word shall be thy helpe A gaine when Laban pursued Iacob Moses tels vs that a Gene. 31. 24 God came to Laban the Aramite in a dreame by night said The Chalde saith Memar The or rather a word came from the face of God But none of these places vnles perhaps the 2. need to be or may be expounded of the 2. Person in the Trinity our Sauiour Iesus Christ There remaines the last not the most vnlikely reason why our Sauiour should be called the Word namely because he was so often spoken of promised by the Lord. Now a promise as in our ordinary speech so in the Scripture is cōmonly called a word the septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name our Euangelist here vseth b Psal 105. 8. He hath remembred his couenant c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word that he made to a thousand generations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in d Psal 119. 25. 119. Psal often Quicken me according to thy word e Verse 49. Remember the promise or word made to thy seruant f Verse 65. Thou hast dealt gratiously with thy seruant according to thy word g Verse 74. I haue trusted in thy word h Verse 76. According to thy word to thy seruant Where the Chalde hath the very word i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memar So k psal 130. 5. Ps 130. I haue trusted in thy word The main promise thē being the Messiah that indeed wherupon al other that are truly blessings fauours depend it is no meruaile that the Iewes should speake ordinarily of our Sauiour as of him that was promised by the name word or that the holy Ghost should direct our Euangelist to make choice of that title for him by which the Iews that translated the old Testament out of Hebrew into Greeke so often expressed the promises of God Hereupon it followes that although diuers l Tertullian de Trinit saepe Cipria ad Quirin lib. 2. cap. 3. 6. Hilar. de Trinit lib. 2. Erasm Caloni Beza c. ancient later Diuines haue translated the Greek by the Latin Sermo speech yet it seemes better to cal it Verbū the word For a mans promise is not tearmed his speech but his word But this reasō of the name is excepted against by m Maldonatus ad hunc locum a learned Papist as well because of the authors therof who in his Pharisaicall censure are heriticks as also for that it hath in it no liklihood of truth if al that he speaks be oracles Let his slander go let vs heare his reason If the Son saith he be called the word because he was promised in the beginning he was not the word because he was not promised As if our Euangelist said He was the word in the beginning not rather The word was in the beginning that is as I will say anon whē I deliuer the sense of the Text He that was promised for the Messiah had already his being when all created things began first to be Therfore wee may boldly cōclude that this respect of the promise is either the true or at least a likely reason of the name whosoeuer mislike or cōdemn it If any mā be of opiniō that the Greek should rather be trāslated Wisdome or Reason thē word as indeed it signifieth the one as well as the other n Michael de Palatio in Ioan. cap. 1. enarrat 1. we may think that S. Iohn in this place alludes to that in the o Prou. 8. 22. Prouerbs where the Sonne of God is brought in vnder the name of wisdom speaking in this sort The Lord possessed me in the beginning of his way before his works of old I was set vp from euerlasting from the beginning before the earth c. This may seeme the more likely because as here so there also after the description of the word wisdome followes a discourse of the creation Here it is said that p Ioh. 1. 3. all things were made by the word q prou 8. 27. There Wisdome affirmes that she was present whē God prepared the heauens set the compasse vpon the deepe Neither only was she with him but as r Verse 30. a nourisher she maintained preserued all things which effect of preseruing nourishing diuers interpreters thinke to be signified in this chap. by those words ſ Iohn 1. 4. In it was life All which notwithstanding I had rather follow the translatiō which is most generally receiued especially since it is grounded vpon such great likelihood of reason that the Son may wel be signified to be the wisdom of God because he is the word of God both conceiued in the Father as the word t Isai 9. 6. reuealing to vs the wisdome of the Father promised u 8. Cor. 1. 30. made to be wisedome to vs. Therefore then is the Messiah fitly called the Word because he is in God as our inward conceptiō in vs because he hath declared vnto vs the wil of his Father and whatsoeuer else it seemeth good to the Lord to acquaint vs withal as it is manifest in this Chapter x Iohn 1. 18. No man hath seene God at any time but the only begotten Son which is in the bosome of the Father he hath declared him And lastly because he is the promised seede of whom as it is also in y Iohn 1. 45 this Chapter Moses and the Prophets
may not at any hand bee conceiued in this place to bee put for the Diuine Nature or Godhead If it seeme to any man that the VVord may bee sayd to be with God though it be God as a mans soule is said to be with him whose soule it is p August de Trinit lib. 6. cap 2. I must desire him to consider that the reason is not alike For the soule is part of the man with whome it is sayd to be but the word is not part of the diuine nature which is most simple and free from all kinde of composition It is easie then for any man to conclude that God in this part of the Verse is the first person in the Trinitie God the Father And that it may the rather appeare vnto vs that wee rightly vnderstand and expound the Euangelist we haue his owne warrant where speaking of the same our blessed Sauiour hee sayth of him that q 1. Ioh. 1. 2 Hee was with the Father I forbeare to enlarge the matter Euery man may easily perceiue that our Euange list handles the same point in both places that hee need not doubt but that God r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom the Word was is God the Father What shall we say then of that collection that some make vpon the Article which is vsed by the Euangelist in the Greeke He saith not simply God say these men but The God giuing vs thereby to vnderstand that our Sauiour was with the true God not with him who was God but onely by fauour and not also by nature That they say concerning God is true and certaine But we haue learned that the person is there signified and not the nature And therefore it coulde not bee the Euangelists meaning to note vnto vs the truth of the diuine nature by that article Neither I thinke was there euer any heretick found who denied that God with whome the word is said to haue bin was God by nature what thē meaneth the article Doubtless either it is added only according to the custome of the greeke tongue wherof there are infinite examples in all authors and namely in the new Testament or els if any thing were intended by it the Euangelist meant to shew that in this clause of the sentence he put the word God in another sense then hee doth in the clause following where the article is omitted but I rather perswade my selfe that there is nothing intended therin by the holy Ghost but the manner of speech obserued according to the nature of the language Some man perhaps will yet farder demand why the Euangelist did not speak plainly as he meant and call him the Father rather then God To whom I answer that the Euangelist hauing in the former part named The VVord and not The Sonne doth here more fitlie mention God then the Father For so the nature of the things seemes to require The Sonne of the Father the Word of God Besides it helpes that elegancie which the holy Ghost vseth in this place making the last word of the former clause the first of the later In the beginning was the VVord and the VVord was with God and God vvas the VVord For so lie the words in the Greeke whereof anone Now if in the second clause hee had sayde The VVord vvas vvith the Father the grace of the speech had beene lost because he could not haue repeated the word in the beginning of the clause that followes For it cannot be truely said that the Father is the VVord or the VVord the Father but to say God vvas the the VVord is a true and an elegant speech What if we adde hereunto that in the olde Testament where the Messiah is spoken of there ordinarily not the Father but God is named when the first inkling of the promise was giuen who gaue it but God Then f Gen. 3. 14. 15 the Lord God said to the Serpent Come to the expresse making of the promise to which the holy Ghost calls vs t Rom. 4. 13. 16 Ga◠3. 14. 16 when he speaks of the promise by name and which u Gal. 3. 8 the Apostle Paul tearmes the preaching of the Gospell Was it not God that said to Abraham x Gen. 12. 1. 3 In thee shal all the families of the earth be blessed To be short look from the beginning of Genesis to the end of Malachy and see how often you finde any distinct mention of the first person vnder the name of the Father Therefore he that made choise of such a name for our Sauiour CHRIST as hee was well knowen by among the Iewes could not doe better then by the like wisdom so to speak of God the Father as his speech might bee best approued and vnderstood God then in this second part of the verse signifies The Father But what is the Euangelists meaning when hee sayth The VVord was with God What is it to bee with the Father Manie and diuers haue beene the coniectures of the learned concerning this matter That the vnity of nature in the Father and the Sonne was hereby signified But that is sufficiently manifest by the last clause where the Word is affirmed to bee God For seeing there can bee but one God and that the Sonne is auouched to bee God as well as the Father who sees not that they are both one and the same God and so all one in their diuine nature But this and most of the other opinions which I will not trouble you withall in this kinde of exercise are rather consequents that follow vpon that which our Euangelist intended then the verie point it selfe which hee did intende First therefore let vs search out the principall drift of these words and afterwarde as neede shall bee pursue those points that are necessary What may then bee the sense of this word with what shoulde wee seeke farre y Basil homil in haec verba take it as it commonly signifies and it will agree with Saint Iohns occasion and purpose Hee had sayde in the former wordes that The VVord had alreadie his beeing when all things that euer were created began first to bee What would a man reasonably doubt of heereupon Was the Word before the world before the creation before there was anie time or place wherein hee might bee where was he then To this our Euangelist answeres plainly and readily The VVord was with God As if hee should haue saide Doe you doubt whether the VVord were in the beginning or no because you cannot imagine vvhere hee should bee when as yet there was no world to be in Can you conceiue that God was who is the Father of the VVord Looke then vvhere hee vvas and there vvas the VVord For the VVord vvas vvith God Euen as the inwarde conception or word which the vnderstanding of man frameth within him is with the man where hee is so the Word of God is with God This I take to bee the plaine
and certaine meaning of the Euangelist and that according to the true iudgement of some auntient and later writers Here Arius bestirres himselfe and hearing that our Sauiour The VVord was with God hee dreames that Hee vvas nothing else but a created Spirit created indeede before the world but yet created as sayth hee it may euidently bee gathered because The VVord being with God was not God with whom he was Who is so blind as hee that wilfully refuseth to see Euery childe can answer Arius that The VVord was not God the Father with whome hee is sayde to haue beene yet was the same God distinct in person all one in nature so then hee was truely with the Father as another Alius nou aliud person not of a diuerse nature from the Father a◠another God Giue mee leaue heere I pray you to beginne a short examination and refutation of our Rhemists annotations vpon their Testament I will take them in my waie as I goe from verse to verse * Genebrard d◠Trinit lib. 1. Lindan dialog 2. Petrus Cams le Ioa. Baptista in praesat Some of the Papists of more reading then iudgement raysed a slaunder of Caluine as a blasphemer because hee denved CHRIST to bee God of God the Father and affirmed that being Iehouah hee was in that respect of himselfe This our Rhemists lay hold on and boldly enough censure him for blasphemy I haue no purpose to dispute the question with them neyther indeede do they so much as offer eyther to refute Caluines opinion or to confirm their own If shal be enough therfore to controll their malapertnesse and to ouer-waigh their presumption that a Bellarm. tom 1 de Chrisio lib. 2. cap. 19. Cardinall Bellarmine where he disputes the point of set purpose after he had considered all that the authours of that slander bring out of Caluin and examined Caluins writings himselfe refuseth to condemne him of anie such heresie as Genebrard Lindan Canisius and these Rhemists charge him withall Yea hee proceedes to alleage proofe out of Caluin that hee conceiued truely and writ accordingly of our Sauiour Christs diuine nature and person The summe of that which Caluine holdes touching this point is thus deliuered by Bellarmine that our Sauiours diuine nature is so of himselfe that if you remoue from the Son all relation to the Father there will remaine nothing but the diuine essence which is of it selfe That is in playne wordes If you consider our Sauiour as GOD onely not as the Sonne hee is not of the Father but of himselfe This is that daungerous heresie for which our iudicious Rhemists haue giuen sentence against Caluine as a blasphemer Bellarmine cleares him of the fault and condemnes onely the tearmes wherein hee deliuers his minde But it were easie to iustifie both the one and the other by the writings of b See Thom. de error Graec. cap. 4. Guliel Occhā Centilog Theolog conclus 62 Holkot in detec q. 5. art 2. ad 6. contra 1. concl q. 10. art 3. the most subtill Schoolemen if it were fit for this place and auditory In priuate I will bee readie to giue anie man satisfaction But to leaue these matters whereinto the peruerseness of men hath drawn vs to return to the Euangelists purpose It is to be held for an vndoubted truth in diuinity that our Sauiour the VVord was with God before the beginning of the world will you heare him say as much of himselfe c prouer 8. 27 Ver. 29. 30 VVhen he prepared the heauens I was there when hee set the compasse vpon the deepe A little after when hee appointed the foundations of the earth then was I with him Not onely reioycing to see the glory of God his Father but beeing himselfe full possesser of that glory which shone so bright that when he came into the world ouer-shadowed with the darkenes of our humane nature yet all the Angels of God discerned it and d Heb. 6. 1. fell downe to worship him The comfort of a poore distressed soule is in e 1. Cor. 2. 2. Iesus Christ crucified But the glory of a Christian is in Iesus Christ reigning with God his Father Therefore when the ende of his life approached f Iohn 17. 24. He prayed that all which his Father had giuen him might be euen where he was that they might behold his glory which God had giuen him But what glory meanes he Any new honour of late vouch saf't him No no. It is the same glory which he alwayes had and shall haue Glorifie me thou Father with Verse 5. thine owne selfe with the glory which I had with thee before the world was Let mee speake now to thee poore soule whosoeuer thou art that findest thy selfe grieuously vexed and daungerously assaulted by Sathan concerning these great mysteries of Religion would hee haue thee doubt whether our blessed Sauiour was before his mother or no The holy Ghost assures thee by the penne of our Euangeiist that The word was in the beginning Doth he presse thee farther to tell him where he was as if he could not be because there was no world for him to be in Herein also the wisedome of God hath preuented him The Word was with God Thou art perswaded assuredly that God was before the world else how should hee haue created the world Canst thou tell me where he was or doest thou thinke hee is any where now where hee was not then This goodly frame of the world which thou beholdest and wonderest at not without great cause is not any new house built for God to dwell in but a faire peece of workemanship that thou mightest see a little shadow of the workemans skill power and glory God is a Spirit infinite in all perfections that cannot remooue from one place to another because hee is euery where If thou canst beleeue these things which the very light of Nature can teach thee thou hast wherewithall readily to answere Satan The Word was with God If thou Satā dar'st not nor canst for very shame deny or doubt that God was before the foundations of the world were layd where thou seest God I see the Word my appointed Sauiour with him This I take to be the true natural sense of the words and the very proper meaning of our holy Euangelist S. Iohn Now let vs adde the other obseruations rather then interpretations which as before I signified are not directly intended but necessarily followe vppon the former doctrine And first we will consider that which shewes our Sauiours Diuine Nature then we will deliuer those poyntes which concerne his person both shortly and plainely as it shall please God to vouchsafe assistance Now the Diuine Nature or Godhead of our Sauiour Christ appeares in this that being with God when as yet there neuer had bin any thing created he culd be no other but God For how is it possible that when there is nothing but God that
thou hast Art thou so grounded and setled in assurance of sufficient satisfaction made by Christ that it is vnpossible thou shouldst be I will not say cast downe but shaken Take heed this conceit of thine bee not like that of the Pharise d Luke 18. 11. Lord I thanke thee that I am not like other men Looke about thee on euery side and behold the spirituall battaile that is against thee Take a view how thy fellow souldiers are intreated Thou maist see many a one that hath bin as confident as thou art and yet now is to seeke for comfort Belike thou hast had hitherto either no assault at all or but some weake battery against thy soule If thou be once wholly charg'd and hardly pursued thou wilt find thy selfe to stand in need of all the ayde that may possibly bee had Then thou wilt begin to see and feele that if Christ were not God thy trust in him might easily deceiue thee Be wise therefore and while thou hast fayre weather prouide for the storme that eyther is comming or may come least if it fall vpon thee and take thee vnprouided it driue thee on the rocks of despaire to the wracke or hazard of thy pretious soule But I am perswaded better things of you my bretheren that you hunger and thirst after the word of God the food of your soules that you long to vnde stand the mystery of your glorious redemptioÌ„ that you think nothing vnworthy your learning which the H. Ghost hath thought worthy of his teaching Let vs proceede then in the feare of God you with this resolution in your selues I with this perswasion of you Wee see with what excellent wisdome our holy Euangelist hath begunne his Gospell and we find our selues as it were double arm'd by this blessed instruction against heretickes that would corrupt our iudgement and against Satan that would ouerthrow our faith Hearken not to either of these at any hand but rest thy selfe stedfastly vpon the authority of the holy Ghost who telles thee plainly and truly that The word was God Being setled in this beliefe thou art prepared against the assaults of the diuell when hee shall marshall thy sinnes against thee and charge thee with them The greatnesse of sin cannot make any man despaire that knows the price of his redemption to be the bloud of God infinit in valew The more Satan extolleth the iustice of God the more he doth assure vs of saluation For since the satisfaction which was made for vs is so inestimable the iuster God is the more he holdes himselfe satisfied If wee had to deale with an vniust tyran that regarded not iustice equity whatsoeuer our satisfaction were wee could hardly be out of danger But our most iust God that valewes all things aright finding the sacrifice to be sufficient cleerly acquites all them for whom it was offred yea holds himself so fully contented that he will neuer remember their transgressions any more But of this matter and of this verse enough It followeth in the next This was in the beginning with God The knowledge of the words leades directs vs to the vnderstanding of the matter But there is no word of importance in this verse which hath not beene alreadie expounded in the former as I doubt not but euery one of you perceiue at the first sight or hearing of them Yet to make a cleere way to the interpretation of them we must consider to what the first worde This belongeth and also how this verse dependeth on the former The originall Greeke giues vs iust occasion of this in quiry because in it This may be referred either to the word or to God The English affords the like cause of doubting though the Latin do not But this question is easily answered that the Euangelist meanes this word not this God For neither was there any reason to say This God was with God vnderstanding that in the last clause it signified the diuine nature and if it note the person out of doubt the Euangelist would neuer haue chaÌ„ged his former speech being so plaine easie for a doubtfull hard word It is not nothing that in all the 3 clauses The VVord is â—till the partie that is spoken of that the verses following are also of him and not of God This namely this World of which I haue written so excellent things The other question is a great deale harder I will bee as short and plaine as the matter will let me I say then that this second verse maie bee either a repetition and exposition of the pointes all or some formerly deliâ—ered or an addition of some newe matter to the same purpose If we adde that it both expoundeth what was â—aid before declareth also som further matter I think we shall leaue nothing vnsaid that may reasonably be coniectured To repeat that which went immediâ—tly before in so fewe wordes and so plaine without adding somewhat is neither vsual in the Scripture â—or agreeable to the wisedome of our Evangelist Therefore that we maie be sure to omit nothing which the holy Ghost meant to teach vs let vs take it in the â—argest sense it will afford And first for repetition wee â—aue here 2. of the former points namely the first and â—econd that The VVord was in the beginning and that He was with God e Leontius ad hunc loc 〈◊〉 de Trinit lib. 2. Some thinke the last also is implied And so it is in some sort But surely it is not repeated For that only may be truly said to be repeated which is expresly and plainely deliuered as the other 2 points are But why should there be any such repetition Both that the Heretikes might see and acknowledge their error and that the faithfull might the better be confirmed in the truth which they saw doubled and as it were twice confirmed by the holy Ghost But if this repetition bring also an exposition with it who sees not the necessity and profit of it What is there then to be learned by the expositioÌ„ Namely that those words In the beginning which were only in the 1. clause are also to be referred to the second that we may knowe that as the Word was in the beginning so hee was with God in the beginning But this to confesle the truth is necessarily implied and so easily to bee gathered out of the former verse that I can hardly perswade my selfe it should be the meaning of the holy Ghost to put vs in minde of any such obseruation by repetition For when he had said that The VVord was in the beginning and added presently that The worde was with God did he not plainly tell vs That the VVordâ— was in the beginning with God Surely the question was where The VVord remained or had his being before in the creation of the world To which the Euangelisâ— aunswers that He was with God WheÌ„ was he with God In the beginning when all
seueral man Paul Peter Iames and Iohn are foure men aswell as foure persons But the Father the Sonne and the holy Ghost are onely three persons and not three Gods For the establishing of your faith in this point I pray you remember that I haue made it euident to you out of the scripture both that euerie one of these is a seuerall person and also that they are all three but one God That euery one of them is God it hath been manifestly proued and no lesse that there is but one God Whereupon it must necessarily follow that they are all three not three Gods but one God And this is that which you haue set downe in the Creede named before l Athâ—nas Creed ver 3. That we worshippe one God in Trinitie and Trinitie in Vnitie that is one God and yet three persons Three persons and yet one God If any man for the satisfying of his minde desire farther to vnderstand the reason of this difference betwixt the Creator and the Creatures why euerie seuerall person amongst men should be also a seuerall man and not all one man and yet the three persons but one God he must knowe that this proceedes from the diuersitie of nature in God and man The nature of man being finit may be multiplyed into many seuerall men of the same kindes But the nature of God being infinit cannot possibly admitte any multiplication because there cannot be many infinits or infinit substances as there may be and are verie many finit substances seuerall and differing each from other He that can with iudgement and learning examine those points that concerne the nature of God may conceiue the truth of that I say they that cannot haue sufficient ground for their beliefe in the word of that God who neither can be deceiv'd in discerning his owne nature because he is infinitly wise nor will deceiue any man in speaking of it because hee is infinite in truth and goodnes â—et vs goe forwarde therefore to learne of him the doctrine of the Trinitie The word Trinitie as I sayd ere while of Person is in no place of Scripture but the thing being there we are not to refuse or mislike the word especially since it is of good vse and hath beene of so long continuance in the Chruch It is enough if wee vnderstand that whensoeuer the Trinitie is named all three persons are signified as for example when wee say the Trinitie is holy blessed and glorious wee meane that the Father the Sonne and the holy Ghost are holy blessed and glorious When wee say the Trinitie of persons it is our purpose to shew the nuÌ„ber of the persons that they are three These two points touching the vnitie of the god head and Trinitie of the persons are set out at large in l â—â—th mas Creed ver 3. 4. 5 c. Ver. 4. the forenamed Creed from the beginning of the third verse to the ende of the twentie one verse The summe of all is this that wee must neither confound the persons nor diuide the substance To confound in that place signifies to mingle together and so to make one of many and that is the verie naturall meaning of the Latine word So that when wee are forbidden to confound the persons wee are taught that wee may not so hold the vnitie of the Godhead that we denie the Trinitie of the persons and in stead of three make but one whereas Ver. 5. according to the next verse There is one person of the Father another of the Sonne and another of the holy Ghost and not one of all three Neither yet may wee diuide the substance as if the diuine nature were multiplied according to the number Ver. 6. 7. of the persons For as it followeth immediately the Godhead of the Father of the Sonne and of the holy Ghost is all one the glorie equall the maiestie coaeternall Therefore all the attributes properties and titles which appertaine to God belong equally and in the same respects to all onely they are distinguished by that which is proper to each person The particulars whereby Ve. 8 9. 10 c. this matter is declared in the same Creede are these To be vncreated Incomprehensible Eternall Almightie to be God and Lord. All these and all the rest of this kind which are many are common to all three persons because the nature of all three is one and the same wherefore although wee must acknowledge euerie person by himselfe Ver 19. to bee God and Lord yet wee may not say there are three Gods or three Lords Ver. 20. I haue shewed you that there is but one God which is three persons euerie one of them being alike and equall in all things that belong to the nature of the godhead It remaines that I should speake of the distinction of the three persons onely so farre as to make vs vnderstand wherein that distinction consists For the better conceiuing whereof wee may say in one word that the manner of being which each person hath proper to himselfe is that by which they are distinguished in all other things there is no reall distinction of any one of them from another The very names themselues which are giuen to them seuerally in Scripture point to the distinction that is amongst them The Father as euery man knowes in that hee is a Father or as hee is a Father is conceiv'd to bee of himselfe and to giue being to his Sonne Consider Adam the first man without looking backe to his creation by which he had his being from God but looke onely forward as hee was his Son Abels Father Do you not plainely perceiue that Adam thus considered is author oâ— Abels being Apply this to God the Father Being God hee canne in that regard haue no authour nor beginning of being Consider him as the Father Hee Ver. 21 is of himselfe not made not created not begotten not proceeding It is not possible truly to imagine any thing of his Being but that Hee is May wee reasonably affirme the like of the Sonne Surely as hee is God there can nothing be sayd or conceiv'd of the Father but may truely and must necessarily bee spoken and thought of the Sonne and of the holy Ghost seuerally aswel as of the Father wherin then lies the distinction Euery man can readily answer In his manner of being or in his being the Sonne Take the former example Adam and Abel are both men in respect of their humane nature there is no difference betwixt them What then Is there none at all therefore yes sure Adam hath not his being of any other as hee is a Father Abell hath his as hee is a Sonne of his Father Adam Let it not trouble you that I mention a difference betwixt Adam and Abell and acknowledge no difference but onely a distinction betwixt God the Father and the Sonne the reason is because Adam and Abell are as two persons so two men God
vs. Hee is the husband we are the wife Eue was bone of Adams bone not Verse 30. he of hers Yet when they were ioined together in marriage they were both but one flesh It is then apparant verse 31. by this similitude that we being thus spiritually become one with Chr. haue the same life which is in him as the Verse 32. wife hath the same flesh or rather is the same flesh with her husband The other similitude is of the head body which liue by the same spirit of life resting originally in the head and from thence dispersing it selfe into all the members of the body This also the same Apostle setteth forth in the same Epistle It will be sufficient to rehearse his words Let vs y Fph 4. 35. 16 saith he follow the truth in loue and in all things grow vp into him which is the head euen Christ By whom at the body being coupled kint together by euery ioynt for the furniture thereof according to the effectuall power in the measure of euery part receiueth increase of the body vnto the edifying of it selfe in loue Therefore doth he often call the Church the body of Christ * Fph. 1. 22. 23. God hath appointed him ouer all the head to the Church which is his body a Fphâ—â— 5 23. Christ is the head of the Church the same is the Sauiour of his body b Col. 1. 18. He is the head of the body of the Church Giue eare now with attention and take knowledge of the assurance of your life Why do you shrinke and quake at the mention of death Euen when your are dead you are still aliue Are you not one with Iesus Christ Are you not bone of his bone and flesh of his flesh Are not you and he one flesh Doth not euery man nourish cherish his owne flesh And will Christ thinke you suffer his flesh to be destroied by death What dost thou tell me of the decay of thy strength that thy sight waxeth dimme thy leggs feeble thine armes weake and all thy senses begin to fayle thee Is not Christ aliue Or canst thou dy as long as hee liues Thou art but the least part of thy selfe thy husband is thy head and thy life And whereas thou art now a-dying it is not for thy destruction but for the abolishing of that which makes thee subiect to dy Christ thy husband doth not meane to forgoe thee but to ioyne thee neerer to him Wouldst thou bring a mortall carcase into heauen Wouldest thou bee continually in danger of dying Is it not better once to endure it then alwaies to feare it A quarter of an howers worke will rid thee of all paine for euer How wilt thou wonder at thy selfe when thou shalt behold the glory of that body which thou left'st naked and miserable Shal I need to put thee in minde of thy happinesse Dost thou remember that thou art a part of Iesus Christs body Hath he any dead part trow'st thou Thou canst not imagin that any man of reason would suffer his enimies to dismember his body or to depriue the least finger he hath of life or sense How then should Christ endure such a mayme But what talke I of bereauing his members of life As if it were any way possible that deathshould be in that part in which life is continued Wait the time that God hath appointed for thy quicking Thou art but dressing attiring that thou mai'st be a fit Bride for an immortal Bridegrome As for condemnation to hel fire the second death be not so iniurious to the Maiestie of Christ as once to think that any member of his body can bee lyable to damnation c Rom. 8. 1. There is no condemnation to them that are in Christ VVho shall laye anything to the charge of Iesus Christ Canst thou bee condemned and hee acquited Can the head bee in heauen and the members in hell Father d Iohn 17. 24. saith our Sauiour I will that they which thou hast giuen me be with me euen where I am that they may behold my glory which thou hast giuen me Can the first fruites bee holy and the lumpe vncleane Can the head raigne in glory and the members bee plunged in the pit of damnation Assure thy selfe if there bee life in Christ thou one of his members thy part is in it He bought thee too deare now to lose thee or let thee be taken from him Besides hee hath openly confest that hee receiued a charge from God his Father to see that none shoulde perish that belieu'd in him and e Ioh. 6 40. hee hath profest that hee will discharge the trust reposed in him I will raise him vp at the last day Hee that eateth my flesh and Verse 54. Ver. 56. drinketh my bloud hath eternall life and I n will raise him vp at the last day In him as it followeth Christ dwels and he in Christ Then must hee needs be sure of euerlasting li'e that lodgeth such a guest A guest that hath life in him as in the fountaine therof from whence it floweth to al those that are ioâ—ned to him For although our Euangelist say In him was life not Is life yet he may no more be thought once to haue had it now to be without it theÌ„ once to haue bin God now not to be so But that all doubt of this matter may be taken a way we must call to minde that which we heard before of the reasons why this maner of speech is vsed First then for I will now sett it in the first place because it is the plainest hath least need of any explication we may well reasonably imagine that the Evangelist continues his former kind of speech The word was in the beginning was with God was God All things were made by him nothing was made without him was it not fitter then to say In him was then in him is life that the whole description of him may bee deliuered in the like tearmes This might serue in my poor opinion to satisfy any man concerning the worde Yet because there are some other reasons of it alleaged those both true for the doctrine they teach not vnfit for the text it selfe I will make bold to stand a little vpon them the rather because I perceiue I shall not end these 2 verses in this one exercise as I purposed and desired to do The former reason of the word was depends vpon the like course the EuaÌ„gelist takes in the rest of his description those that now I am to handle concerne the time either before our Sauiours being in the world or while he was in the world The time before either reaches to eternity before all beginning or at the least makes it self equall to the continuance of the world after the fall of Adam til the coÌ„ming of Christ in the flesh If wee apply it to eternity who
labour will serue because there would haue beene no doubt of the meaning but for the needlesse curiositie of some that make themselues worke where they finde none What reasonable man would make any question but that the Euangelist in both clauses speakes of the same life In him was life What followes And that life was the light of men What life thinke you Any other then that he named presently yea immediatly before I say these meÌ„ else why hath hee added the article in this later part which he had omitted in the former what needs all this adoe about the Article How vaine and false the obseruation is that hath no better ground then the presence or absence of the article I shewed in expounding the first verse against the Arians Here is lesse colour for the profe of any difference First the course of writing which the Euangelist hath hitherto kept in the beginning of this Gospell makes it euident and certaine that the same life is meant in both places In the beginning was the word and the word was with God It is ridiculous to imagine that the word which was in the beginning should be any other word then that which was with God By him were all things made without him was nothing made that was made Without whom was nothing made without him by whom all things were made So in this verse the repeating of the same word teacheth vs that the same life and no other is signified Secondly there may sufficient reason be giuen why it was requisite if not necessary to adde the article in the later part Let vs make the Euangelist speake without it In him was life What then And life was the light of men Who can reasonably conceiue what life he meanes In the first verse I shew'd that there was good reason to place the Article before word that it might the easilier appeare whether the Euangelist intended to say The word was God or God was the Word The case is much a like Take away the Article and wee may well thinke that Saint Iohn tels vâ— that the light was life rather then that the life was the light of men Hee could not then speake otherwise if hee would speake plaine In him was life and that life was the light of men As for his omitting it in the first place it is vsuall with all our authors both diuine and humane to put it in or leaue it out at their pleasure The same life then which was in the Word was also the light of men But what light was that For the word may bee taken in diuers senses The most proper and ordinarie vse of light is to signifie that visible creature made by God * Gen. 1. 3. the first day of the creation by which all things afterward to bee created might be seene and they that had eyes might see But of this light there is no occasion to speake in this place neither was it in the Messiah and it is common to all creatures that can see as well as to men From this proper signification the word is applyed by a certaine resemblance to note out the instructing and teaching of the minde which is as iâ— were inlightned with knowledge whereby the vnderstanding is fitted to iudge of truth as the bodily eye discerneth colours This our Sauiour himselfe decleares both for the proper and figuratiue vse of the word I thinke it is not amisse to recite the place at large The light of the bodie a Luk. 11. 34. sayeth hee is the eye Not as the fountaine or spring of light but as the pipe which receiues and conueyes it to the vse of the body Therefore when thine eye is single then is they whole bodie light As the water that is taken out of the Well where it ariseth pure and cleane is so brought to the Cisterne if the pipe bee sweete and without filth so if the eye bee not dimd nor tainted with any euill humor the whole body receiues the light as it is bright and cleare But if thine eye bee euill sayth the text then the body is darke A Ver. 34. bad sight changeth light into darkenesse or at the least discernes not the brightnesse of it Take heede therefore sayth Christ that the light which is in thee bee not darkened What is the light that is in a man but the vnderstanding Therefore also it is often called by the name of eyes b Pal. 19. 8. The Commandement of the Lord is pure and giueth light vnto the eyes The Sunne inlightens the eyes of the body but the knowledge of the wil of God is that which maketh the vnderstaÌ„ding see Open mineeies saith the c Psal 1 19. 18. Prophet that I may see the wonders of thy law That the eyes of your vnderstanding may be lightned d â—â— ph 1. 18. sayth the Apostle that yee may knowe what is the hope of his calling This is that the Iewes commonly bragd of though falsely e Rom. 2. 19. That they were guides of the blinde alight to them which are in darkenes namely in the darknesse of ignoâ—ance not vndestanding the true way of righteousnes Now this light by which the vnderstanding is inabled to knowe and iudge is of two kindes naturall or supernatural which we also call spirituall The naturall light is that which we haue from God by nature either bred in vs with reason or gotten by reading hearing obseruation studying and such other meanes Of this speakes f Eceles 1. 13. the wise King I gaue heart sayth hee to search and finde out wisedome by all things that are done vnder the heauen This is that wisedome of the Aegyptians g Act. 7. 22. wherein Moses was learned The supernatural light is that knowledge of matters concerning euerlasting life which wee receiue froÌ„ God in the scriptures or by the ministery of men according to the trueth therein reuealed We speak e the wisedome of God in a mysterie sayth h 1. Cor. 2. 7. the Apostle euen the hidden wisedome which God had determined before the world to our glory These are the treasures of wisdome and knowledge al which i Col. 2. 3. the Apostle saith are hidin Christ who hath sent his Apostles and Ministers To make cleere vnto all men as k Eph. 39. Saint Paul sayth what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all thinges by Iesus Christ to the intent that now vnto principalities and powers in heauenly places might be knowne by the Church the manifold wisdom of God These are the two kindes of light whereby the vnderstanding of man is inlightned and instructed The questioÌ„ is whether of these two the holy Ghost meaneth in this place A question easie to bee aunswered will some man say For seeing it was proued that by life in the former part of the verse not the naturall but the supernaturall life was
signified who can doubt but the light in this later part is of the same nature It is so doubtlesse and therefore wee shall neede to stand the lesse while vpon the proofe thereof Yet because it is for the most parte otherwise vnderstood and that one especiall ground of interpreting that life to bee the supernaturall or spirituall life was fetcht out of this place I thinke it will not bee amisse to say somewhat for the better clearing of the matter First then the light here spoken of must bee conceiued to bee such as the Scripture otherwhere ordinarily signifieth by the same word For it were strange and against reason to giue the worde such a sense in this place as it hath not any where else in the whole volume of the Bible I denye not but it is possible that some one place may haue a word in such a meaning as is not elsewhere to bee found But this I say that hee which will aduenture vpon any such vnvsuall and rare exposition had neede bee sure that the place will not admitany ordinarie interpretation of the word Here is no such necessitie All things are agreeable to the Euangelists purpose and circumstances of the text if wee take the word light in that sense which it commonly beares euerie where in the Scripture Let vs inquire then how it is ordinarily taken Surely for that supernaturall light which the Lord reuealeth for the making knowne of the meanes whereby hee hath appointed to bring vs to saluation It were too much to recite all I will name some principall places by which you may iudge of the rest With thee is the well of life sayth l Pâ—â—l 36. 9. the Prophet and in thy light shall wee see light Life and light both in one verse both of one nature both supernaturall m Psal 42. 3. Send out thy light thy truth let them leade me The light of nature is neuer called the light of God the truth of God is that which himselfe hath reuealed by his word But what doe I expounding it The next wordes put the matter out of doubt Let them bring mee vnto thy holy Mountaine and to thy Tabernacle Can naturall wisedome guide vs thither Canne the light of humane learning shew vs that way n 1. Cor. 1. 21. The world in the wisedome of God knew not God by wisedome It is the word of God o Psal 119. 105 that is a lanterne to our feete and a light to our pathes p Pro. 6. 23. Salomen beares witnesse to the same truth The commaundement is a lanterne and instruction a light Therefore doth q Isay 2. 5. the Prophet Esay exhort the Israelites to walke in the light of the Lord. And in r Chap. 60. 1. another place he comes neerer to the light that Saint Iohn in this place holds out vnto vs. Arise O Ierusalem sayth hee be bright for thy light is come and the glory of the Lord is risen vpon thee For beholde darkenesse shall couer the earth and grosse darkenesse the people but the Ver 2. Lord shall arise vpon thee And his glorie shall be seene vpon thee And the gentiles shall walke in thy light and Kings at Ver. 3. the brightnesse of thy rising vp What is this darkenesse but the ignorance of the way to saluation What the light but the manifesting and shewing of that way by the ministrie of the Gospell Å¿ Chap. 9. 2. The people that walked in darkenesse haue seene great light they that dwelt in the land of the shadowe of death vpon them hath the light shined Which prophecy as the Euangelist sayth was then fulfild t Mat. 4. 14. when our Sauiour preached the Gospell in Galilee Therefore also is hee himselfe called A light u Luke 2. 32. A light to bee reuealed to the Gentiles And himselfe called his Apostles x Mat. 5. 14 The light of the world Yea all Christians truly inlightned by Iesus Christ are called the children of of light The children of this world y â—â—uk 16. 8. saith Christ are wiser in their generation then the children of light To conclude God himselfe is said to be * Iam. 1. 17. the father of lights from whom euery good and perfect gift commeth To be light and that without all kinde of darknesse a 1 I Ioâ— 1. 5. God is light and in him is no darknesse Them that beleeue b I. Pet. 2. 9. He hath called out of darknesse into his maruelous light But what stand I reciting so many particular places The new Testament is full of the like As for the other signification of the worde that by light natural reason or knowledge should be meant I am certainly perswaded that it is not once to be found in the whole course of the scripture What other proofe of this point shall I neede then that they which expound this place of such naturall light can alleadge no text but one that may seeme to make any thing for that purpose And the most that can be gathered out of that too is but a seeming or shew c Psal 4. 6. Lordlift vp the light of thy countenance vpon vs Who is so desirous to haue light taken for reason that he can thinke the Prophet speaks of it in that place He compares the wishes of worldly men with the desires of the faithfull Many say who will shew vs any good Who will teach vâ— how we may gather goods But what doe the godly pray for That the Lord would giue them an increase of humane wisedome Indeede this praier had not bin vnfit for a Philosopher who knew nothing better nor esteemed any thing more then such manner of knowledge But the thoughts of Gods children are raised higher and their happinesse is of an other kinde The knowledge and fauour of GOD are the matters they labour for That is the light which they would haue to shine vpon them and in them without which they account themselues to bee in palpable darknesse though they had more knowledge of all other matters then al men in the world beside This was fit to bee opposed to the vaine wishes of carnall worldlings If then the worde be ordinarily taken for supernaturall or spirituall light seldome or neuer for the naturall light of reason and humane knowledge how should wee vnderstand it in this place but according to the generall vse of it in the scripture for that light which we receiue from God by reuelation Whereof that wee may be the better perswaded let vs consider the signification of the worde as it is commonly vsed by d Ioh. 3. 19. 20. 21. this writer This is condemnation that light is come into the world and men loued darknesse rather then light So in the two next verses What is this light not naturall reason nor any knowledge obteined by it but the mysterie of redemption which carnall men cannot fancie because it ouerthrowes all opinion of any
cōceit shines so brightly a stumbling block to the Iewes and foolishnes to the Gentiles 1. Cor. 1. 23. Are all these in darknes Nay rather is not your light a false fire that flashes and vanishes These these are the proud conceits of the ignorant world Not without some shew I confesse for the deuill must deceiue with some colour but yet without substance The shew is great both in respect of the aduersaries themselves for the continuance of the errour Multitude beares a great sway and like a mightie land-water caries a waie all it meetes with But if it come once to bee the greater part it seemes to challenge allowance and consent not so much by force as by equity and reason What if it proue generally yea so generall that it comprise all within it One or two may be deceiu'd but that which all men agree of must of necessity be true And that these men may not be thought to preuail by nūber of voices but by waight of reason they are content to argue the matter with vs Iewes Gentiles each a part for themselues For though they be at deadly fewd one with another yet they all ioyne in one against God that wee may be sure they are in darknesse but let vs heare their seuerall pleas for the cleering of themselues Suppose then that Zedekiah Ahabs Prophet or if you will Caiphas 1. King 22. 24. Ioh. 11. 49. 50. who liu'd in the office of the high Priest when this light was to be seene and felt almost with mens fingers should start vp in defence of his nation of which he was so careful and speake in this sort What is he that accuseth the Iewes of blindesse Is not Abraham Ioh. 8. 33. 5. 45. their Father Is not Moses their teacher Did not God deliuer the knowledge of his will vnto them Hee hath Psalm 147. 20. not dealt so with euery nation neither haue they knowne his ludgements Were not all the Prophets sent from time Icr. 7. 25. to time for their instruction Are not they a guide of the blind a light of them which are in darknesse Doe not the Rom. 2 19. Mal. 2. 7. Mic. 4 2. Ioh. 4. 22. Priest lips preserue knowledge Must not all men seeke the law at his mouth Doth not the law goe forth of Sion and the word of the Lord from Ierusalem for saluation is of the Iews How then are they in darknesse All the land of Aegypt may be couered with darknesse but the children of I sraell Exod. 10. 23. haue light where they dwell Thus hath Caiphas cleerd the Iewes as he thinks of the imputation of ignorance which was laid vpon them But what saith Saint Paul Iew and a Pharise There is none that understandeth there Rom. 3. 11. 12. Psal 13. 3. is none that seekes after God They are all gon out of the way Neither speakes he this of himselfe but alleageth it out of the Iewes owne records Indeed he brings it against the Iewes and hee giues a sufficient reason of his so doing VVe knowe saith hee that whatsoeuer the Lawe saith Rom. 3. 19. it saith it to them which are vnder the law How many witnesses might I bring in to bee deposed of this truth which of the Prophets hath not accused them as greeuously Their writings abound with such complaintes The Oxe knoweth his owner and the Asse his Masters crib Esay 1. 3. But Israellhath not knowne my people hath not vnderstood The Lord hath a controuersie with the Land saith another Ose 4. 1. Prophet because there is no truth nor mercy nor knowledge of God in the Land But let vs grant as much as they desire that the Oracles of God were committed to them Doth not this proue that of themselues they were as blind as other nations Is not this the word of the Prophets 2. Pet. 1. 19. which as S. Peter saith is a light shining in a darke place was this any other thing then the dawning of the dav before the rising of the Sunne of righteousnesse But I should shew my selfe to be too blind if I should spende time to discouer their darknesse Their greatest Rabbies the Scribes and Pharises were blind leaders of the blind Mat. 15. 14. who professing themselues to bee master builders had not so much skill as to know the head stone of the corner without which all that they set vppe could Mark 12. 10. not chuse but fall to ruine as wee see it is come to passe Let vs then leaue the Iewes in their ignorance that we maie incounter the Gentiles euen the Grecians the 1. Cor. 1. 22. 23 wisest of them whose profession it is to seeke after wisedome and who therefore despise the Gospell because it is foolishnes These men think foule scorne to be coūted ignorant If knowledge were lost the bookes of learning burnt vp it might be found among them would flame vp at their blast out of thevery ashes Haue not they clim'd vp into heauen brought downe from thence the admirable knowledge of the motions influences of the starrs Haue not they taken a full survey of euery Region of the Ayre obseru'd the causes and breeding of Coluds raine hail snowe Comets blazing slarrs frost dew and all such wonders Who hath sounded the depth of the Sea and discouered the hidden secrets of the saltnesse ebbing flowing there of but the Grecians who hath rak't into the bowels of the earth and fetcht out the treasures of it for the vse of men but the Grecians Their Philosophy hath taught Princes how to manage affairs of State Of them masters of families haue learned how to order their housholds Among them military discipline was bred and nourisht They haue instructed men how to make themselues vertuous They haue shewed men how to attaine to happines To conclude all learning all vertue all wisedome hath flowed out of their fountaines and watered all the world with streames of knowledge Iudgement As for Religion where had God more Temples more Priests more altars Where was more cost bestowed on his worship Where was more wit shew'd in the deuising of it The like plea make the Romans who although they cannot deny that they receiu'd these things at the second hand of the Grecians yet in their conceyts all knowledge and vertue especially religion had her full growth and perfection amongst and from them What shall we say to these men and how shall wee aunswere them if wee deny them to bee learned all the world will condemne vs of ignorance or enuy Shal we grant that they shine with learning yet accuse them as hidden in darknesse What is light but knowledge What is darknesse but ignorance Either they are in darknesse because they want knowledge or if they haue knowledge they are not in darknes How stands the case then Haue we accusd them vniustly That were to condemne the holy Ghost
make thy darknes light Only be contented to be inlightned But alas we are not so affected We despise the light we delight in darknesse we hate him that should drawe vs out of it Neither can our owne misery driue vs nor his kindnesse allure vs to him O that wee woulde but a little consider how extraodinarily we are beholding to this light that shines in darknes Let vs take some view of it in a like matter Imagine that thou wert wandring thou knowst not whither all alone naked and comfortlesse the darknesse being so great that thou couldst not see thy hand the winde blowing through thee the raine powring downe vpon thee the colde striking to thy very heart the way so slippery that thou couldst not stande vpright so full of deepe holes that euery step thou shouldst bee in daunger of breaking thy leggs or armes at the end of thy trauaile when thou shouldst come to rest suppose there were al kinde of torments and tortures prepared for thee which thou couldst by no meanes escape tel mee now canst thou possibly conceiue how infinitly thou shouldst be bouÌ„d to him that should bring thee a light shewe thee the perils of thy iourney the certaine destruction in the end thereof that should set thee in a plaine easy path should cloth thee comfort thee keep thee company bring thee to a place or palace rather of al pleasure and happines What is that darknes to the blindnes of thy soule What comparison is there betwixt the danger of breaking an arm or a leg the hazard of falling into the pit of hel The glorious brightnes of the Sun doth not so â—xceed the dimme light of a watching rush candle as the knowledge of saluation by Christ excelleth all the â—arning and wisedome of the world And yet do wee â—â—rne away our faces from this brightnesse Doe wee â—hut our eies against this light I would this were the worst though it bee too too bad Nay we thrust it a way â—rom vs we run away from it we disdaine it we hate it we doe all that lies in vs to put it quite out But do what we can the light shines in darknesse As I said once beâ—ore in a former Sermon if wee will not bee inlightned yet shall our blyndnes and darknes bee discoueâ—ed whether wee will or no God his holy Angells and blessed Saintes shall see our shame and reiâ—â—ce at our iust confusion for continuing in wilfull blindnesse I 〈◊〉 slipt I knowe not how into the later part of this verse before I was aware concerning the intertainment that the light found in the worlde The darknesse comprehended it not The light shines and the darknesse wil not bee inlightned It will bee worth the dooing to consider the point more fully Which that we may lee the better somewhat must bee said of the wordes or rather of that one worde Comprehended For where-as some men seeke a new meaning of the worde Darknesse and wil not haue it taken in the sense it had in the former clause there is more curiosity then truth in their speculation VVho can imagine that the Evangelist woulde vse a worde in two diuerse senses without giuing any notice or inkling of such a chaunge Is it not contrary to the rest of his course wherein the same vvorde hath the same signification The VVorde was in the beginning The VVorde vvas vvith GOD The VVorde vvas GOD Still the same VVorde But I shewed this sufficiently before and there is no reason to be alleadged why S. Iohn should differ in this verse from the former al things agreeing so wel if we retaine the sense as it was formerly deliuered and vnderstood Wherefore vnderstanding by Darknesse man in his naturall estate without any supernaturall grace let vs enquire what the Euangelist meanes when he saith that the darknesse did not comprehend the light First what is it to Comprehend Variety of opinions breedes doubtfulnes in resoluing I will draw all to two principall heads and in the handling of them discharge my promise concerning the diuerse interpretations of the light The word that is heere vsed by the Euangelist signifies in the Scripture either an vnderstanding and attaineing to some thing for our owne knowledge or benefit or an apprehending taking of somewhat to the hurt or disgrace thereof Of the former signification is the word in this and such like places Of a truth I Act. 10. 34. vnderstand or perceiue that God is no accepter of persons That yee may be able with all Saints to conceiue or apprehend Eph. 3 18. what is the breadth and length and depth and height c The Gentiles which followed not righteousnes haue attained Rom. 9. 30. vnto righteousnes Of the later these may bee examples Ioh 8. 3. 12. 35. 1. Thesl 5. 4. The Scribes and Pharises brought unto him a woman taken in adultery Walke while yee haue the light least the darknesse come or seise vpon you Yee brethren are not in darknes that that day should come vpon you as it were a theefe According to these 2 significations so are the interpretations of the word in this Text. Some acknowledging the light to Greg. Naziac orat 4. Theol. Oâ—igen in Ioa. l. â— Chrysost in Ioa. hom 4. be in Christ will haue the darknesse to be the Deuill persecutioÌ„ which could not say they ouercome Christ But though they could not vtterly subdue him yet they did seise on him to his disgrace and death in the world which is as much as the signification of the worde wâ—lâ— Apud Theoâ—hilact ad huno ocum beare Other that will haue the light to signifiâ— Christ in respect of his diuine nature by Darknesse vnderstand his manhood which coulde not so obscure the other but that it still shined and shewed it selfe VVhere shall wee finde warrant for this interpretation of Darkenesse And what is this else but that which the Evangelist saith in the fourteenth verse at large The words became flesh and wee saw the glory thereof c. It is vsuall with the spirit of GOD in the Scripture to call man-kinde flesh because the body is one part whereof they consist but Darknesse it is neuer called vnlesse it bee with respect to the corruption thereof which our Sauiour tooke not with our nature FulgeÌ„t ad Tâ—â—asi lib. 2. The same answere may satisfie them who takeing light in the same sense for the diuine nature make all things else darknesse which say they coulde not taint or defile the light But where is the word Comprehended euer vsed so Therefore they also are deceiued Ma. bom 2. de pase hom â— de pentecost that thinke our Euangelist by not beeing Comprehended notes our Sauiours being free from sinne The worde hath no such signification any where Let vs come to the other meaning of it by which it signifies to vnderstand or attaine to somewhat for our knoweledge or benefite The light is Christ
language may suite with their strange and new Religion English eares mislike the manner of their speech as Christian hearts doe the points of their doctrine Wee commonly translate the words for a witnes fitly in regard of the sense and easily for all mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In testimonium vnderstanding This same came for a witnes that is This man who I said was sent from God came to bee a witness The Euangelists manner of speech is not fully deliuered who according to the custome of the tongue hee writ in saith worde for word he came to testimonie namely to giue testimonie which the Latin also followes though that language doe scarce beare it so well as the Greeke doth To draw into English such kinde of phrases is not to inrich the tongue but to corrupt it Wee haue no way to expresse the Euangelists speech and meaning in English but to say To giue or beare testimonie or witness This was then the office of Iohn Baptist To be a witness Now the vse of witnesses is for the confirmation of some truth or for manifestation of it For where there is no doubt nor question howsoeuer perhaps in forme of Lawe there may bee witnesses required yet indeede there needes none Where there is neede of them there the matter is not plaine in it selfe or at the least not acknowledged to bee true So that the point for which Iohns testimonie is to bee had hath of its owne nature or by the ignorance or peruerseness of men somthing not cleere or not confest What if it haue Could not God haue made it manifest by some testimonie from himselfe without such an extraordinarie course ossending a witnes as it were downe from heauen Yes out of doubt He that made the vnderstanding of man can make man vnderstand what pleaseth him He that framed the heart can perswade and incline it to what himselfe list But all such courses of reuelation from God were as extraordinarie as such a kind of birth and message and both the one and the other little enough in this case as the euent shewed For although the Lord testified of his sonne by his owne voice from heauen and by Iohn vpon earth yet was he scarcely acknowledged by any man As for the work of Gods mighty power in the soules of them that come to beleefe in Christ it was not wanting to any of these Iewes who aduisedly religiously gaue credit to the testimonie of Iohn the Baptist or set themselues to consider of it as they ought to haue done which if they had done it was not possible but they should haue seene both the loue of God in sending them such worthy meanes of instruction and the truth of that which Iohn deliuered by commission from him Doost thou wonder at the blindnes and frowardnes of the Iewes whome the testimony of a man in their owne iudgement not to bee excepted against could not moue to beleeue View thy self in this glasse and consider whether more witnesses acknowledged by thee to be sent from God to speake according to the truth of God be not of as small credit with thee in many points wherein thy obedience is required But of this more anone when wee haue a little better examined of what kinde this testimony of Iohn was That he might beare witnesse of the light The words haue beene all expounded already in the matter there are these two thinges to bee considered what manner of testimony it was that Iohn gaue what it was that he testified A testimony as all men knowe is ordinarily giuen by word of mouth wherein some matter in question is either affirmed or denied and they that giue these testimonies are called witnesses Amongst Christians there is another kinde of witnesses tearmed Martyrs by the Greeke name which is common to all that testifie any thing especially in matters of Law and iudgement The same word is heere vsed to signifie the witnesse that Iohn bare Those whome wee call Martyrs are such as by their death beare witnesse to some truth of God reuealed in his word suffering themselues to bee tormented and murthered rather then they will denie or not confesse a knowne truth of God when they are lawfully demanded of it Such was Stephen and so is hee called by Paul When the bloud of thy Act 22. 20 Martyr Stephen was shed The same title is giuen Reuel 2. 13. to Antipas whome our Sauiour calles his Martyr when Antipas my faithfull Martyr was staine among you For this cause Christ himselfe is named a Martyr from Iesus Christ which is a faithfull Martyr or witnesse and the first begotten of the dead As for Iohn who knowes not that hee was put to death by Herod for dooing his dutie in witnessing a trueth of GOD Yet hee is not thought to bee any of the Martyrs that giue witnesse by their death because it is commonly helde that the dying for no trueth makes a Martyr vnlesse the trueth concerne somewhat belonging to the profession of the Gospell so that neither Isay nor any of the Prophets are properly to be tearmed Martyrs I will not striue about the point especially since I doe but touch this by the way onely for Iohn I thinke hee is not properly to bee reckoned in the number of the Martyrs not so much because the matter for which hee reprooued Herod did not appertaine in any particular sort to the Gospell as for that he was not executed professedly for that he had sayde and did constantly mainetaine but for satisfying of the Kings promise and Horodias malice but whether that bearing witnesse could make him a Martyr or no questionlesse it was not that which our Euangelist here speakes of for it was not any testimonie of the Light How then did Iohn beare witnesse By preaching of Christ and auowing that hee was the Messiah ordayned and sent for the saluation of them that would beleeue in him This may some man say was common to him with the Prophets at the least with many of them and with all the Apostles that succeeded him who also therefore are called in the scripture by the name of witnesses Let vs make that wee say apparant to all men First for them all in generall Zachary the Father of Iohn Baptist speaking of our Sauiour and redemption by him sayeth that God spake of him and his comming to that purpose By the mouth of his holy Prophets Luk. 1. 70. which were since the world beganne And the Apostle telles vs that God had promised the sending of his Sonne afore by his Prophets in the holy Scriptures Rom. 1. 2. In particular I will make choyse of two onely Isay and Daniell Of which the former is ordinarily called the Euangelicall Prophet as if he had written the Gospell in his Prophecie And that not without cause For hee hath spoken very plainely of the birth life and death of our Sauiour Concerning his birth hee noteth that which was most
hee might haue said The true light then which what can bee said more All this contented not the holy Ghost but that he might rauish vs with the loue and admiration of this light hee calls it The light the true light Some apply it more particularly and pâ—ecisely to our Sauiour in these two considerations The light say they with an Article to note the excellencie of the Person The true light with the same Article repeated to signifie the glorie and brightness of that knowledge which flowes to men from that light I deny not but the Euangelist comprizeth both vnder these wordes I doubt whether hee intended to giue vs notice of them so distinctly by the repetition of the Article or no. It remaines that I deliuer the plaine meaning of the Euangelist and declare the Doctrine conteyned in it Wherein I may and will bee the shorter because somwhat hath bin said already of each in examining the former points What then meanes Saint Iohn by these wordes That was the light c. Hee had told vs in the last verse that Iohn the Baptist was not the light but was sent before as a seruant to giue notice and to beare witness of the light Now hee proceedes to shew vs the excellencie of that light in respect of whom Iohn though hee were of so rare giftes and highe account was no body Looke vpon the Moone in the night time when shee is at the full and you would thinke you had light enough Surely hee that had neuer seene the Sunne would easily bee perswaded to take the Moone for the Well or spring of light But if hee should once come to see the beauty and brightness of the sunne hee would be ashamed of his former childishness and ignorance that thought that to bee all which in a manner was nothing at all The Doctrine is as plaine and was handled more largely at the 4. and 5. verses CHRIST is the true light There are candles and torches here on earth men that haue discouered some truth concerning God There are Starres and Moones shining from heauen Such as by supernaturall illumination haue reuealed many and great mysteries concerning our redemption and saluation by IESVS CHRIST But all these are nothing to him If it were possible to ioine all the lights I spake of together would they match the brightnes of the sunne How much lesse can these torches and starres which haue all their light from the Sonne of God equall the autor and giuer of that light Let the light they giue bee as great as it can reasonably bee imagined to bee yet are they not the true light what doe wee then gazing and gaping vpon Men as if there were no light but in them If any man haue a little more knowledge then others that hee can teach vs somewhat which euerie one is not acquainted withall wee wonder at him as the onely light Yea wee are oftentimes so carried away with a conceite of his brightness that the light it selfe is either despised or forgotten in comparison of him It was somwhat more excusable in the Iewes though it were intollerable to preferre Iohn before CHRIST because they had settled a reuerend opinion of him in their hearts when they had no thought of any other Messiah But how shall wee bee excused that know who is the light and yet dote vpon other so much that wee hardly thinke on him Hee that fits our humour either with some point of Diuinitie which wee knew not or with some worde of exhortation that wee desired is so admired and followed that wee are ready to receiue any thing hee will deliuer vnto vs for truth without viewing it by the true light I speake not this to disgrace Iohn but to magnifie Christ Iohn was a light but not the light To speake truely and plainely Iohn was no light at all as our Euangelist affirmed in the former verse Hee was a candlestick or a torch-bearer to holde out and shew the light but the light hee was not Hee glistered in the eyes of men as a peece of glasse or any burnisht metall doth vpon which the sunne or some other light beates which is not seene of vs but by reflexion at the second hand To conclude that which the Euangelist saith here of our Sauiour is the very same that the Baptist woulde teach his disciples whome hee sent to Iesus saying Art thou he that should come or shall we looke for an other Iohn knew well enough that Iesus was the Sauiour as hee testified at the time of his baptisme and Mat. 11. 2. 3. afterward but his Schollers were not so perswaded Therefore hee sends them on such a message that they might themselues discerne him to bee the light This is that which the Apostles auouched after his death that There is no other name vnder heauen by which we Act. 4. 12. can be saued Miserable then and damnable is the case of those men who for any benefit and commoditie in this world or for any paine and torment that can be here indured for a time renounce the Sauiour of their soules and light of eternall life Iesus Christ Doe you maruell brethren what should make me breake out into such a speech in this Auditorie All of vs professe beleefe in Christ we haue all bin baptized wee haue all bin taught Put case wee did all beleeue indeede for the perswasion of the truth wee now maintaine as wee haue bin taught were it therefore needeless to vse any word of exhortation to confirme vs in the truth Is not our Faith nourisht and strengthened in vs by the same meanes by which it is begotten I say nothing of our naturall ignorance which had neede of much teaching I let passe our shuttle memories which easily forget that wee haue learned Let mee omitt our vnruly affections which draw vs away from the meditation of those things that concerne saluation Shall I tell you in one worde why I haue entred into this course vpon a point so well knowne and generally resolued of Did none of you euer heare of any Christians of any Euglishmen that haue denied the faith of CHRIST and become Renegados I must needes confesse I speake vpon report not vpon sight or experience but yet vpon such report as I haue good cause to credit both for the honestie and the number of the reporters It hath come to passe my heart bleeds within mee to thinke and vtter it yea it doth fall out daily a great deale too often that men trained vp here amongst vs in the religion of IESVS CHRIST for some worldly respects without conscience of their profession without care of their soules without regard of their credits without feare of damnation haue blasphemed the Lord IESVS CHRIST that died for them and turned Turkes O the weakness of our faith O the strength of our corruption O the hypocrisie of our hearts That which happeneth to one man may happen to any man Doest thou beleeue So they
said and like enough thought too But thou art strong in faith Who almost thinkes himselfe weake The pride of our nature doth so puffe vs vp with a good conceite of our owne knowledge and beliefe that the eies of our mindes are closed and our sight dimmed if not blinded that wee are not able to giue any true iudgement naturally of our greatest imperfections Feare makes vs wary least wee shoulde fall Hope fils vs with presumption that wee run headlong to our fall Be not high minded but feare Feare thine owne corruption suspect thine owne strength Thy strength say d I nay thy weakenes rather If thou wilt presume vpon Gods powerfull mercy to vphold thee lay hold vpon the meanes hee hath appointed for the staying of thee vp Beleeue remember resolue that Christ onely is the light I am not to enter into any discourse whereby I may instruct or direct thee how to confirme thy faith in this point but onely to exhort thee thereunto according as this doctrine giues me iust occasion It is not vnlikely that there are some in this Assembly perhappes as in such a small company not a few whome these thinges may neerely concerne Marchants a good part of whose estate lyes abroade in Turkey or Barbarie Maryners whose course of life and helpe of maintenance requires imployment in those parts Trauaylers whose desire to see fashions and learne experience will draw them into all Countries and companies Young impes who becomming apprentices shall bee transported out of this nuiserie where they haue beene bred to bee planted in those places for many yeeres euen for the chief time of their growthe Shall I craue leaue of you to speake a few wordes to the point in hand with your fauour and attention I will not aske you whether you beleeue that the Scripture contayned in the olde and newe Testament bee the worde of God or no. I knowe you beleeue it As needlesse is it yea perhappes more needlesse to tell you that this Scripture being the worde of GOD is of certaine and vndoubted truth both for the whole and euerie part of it Let vs come more particularly to the matter wee are now in handling The holy Euangelist Saint Iohn inspired by the holy Ghost affirmes vpon the warrant of that inspiration that our Lorde Iesus Christ is the light Of the trueth heereof thou profeslest thou art resolued With this resolution as thou perswadest thy selfe thou saylest as thy occasions call thee into Heathen Countries where Christ and this truth concerning him is not onely doubted of but denyed hated impugned persecuted It falles out while thou art there that either thine owne misdemeanor in the carriage of thy person or managing of thy businesse casts thee into some daunger or the opportunitie of some pleasure profite or honour bewitcheth thee with an earnest desire thereof There is no meanes for thee to auoyde that daunger or to enioy those benefittes but to disclayme Iesus Christ and to embrace Mahomet Now shewe thy faith now make proofe of thy constancie nowe it must and will bee seene whether thy profession bee sincere or counterfaite What standest thou wauering and tottering this way and that way If Mahomet bee the light followe him If Iesus bee the inlightner of thy soule goe after him Doubting is not of faith Thy feete treade one way and thy face lookes another way Thy tongue hardely forbeares to denie that to bee true which thy heart woulde fayne thinke to bee false What meanes thy crauing respite to giue in thine aunswere A â—orte beleagered that offers parle is halfe yeelded Thy heart is euen gone and thou carest not that God sees it as long as men heare not thy tongue professe it If at the last with much a doe thou resolue to continue in thy Christian profession yet remember that hee which is long ere hee doe that hee knowes ought to bee done a greate while would not doe it But thou hast somewhat perhappes to say for thy selfe in this case Let vs giue thee the hearing speake thy minde freely and spare not Well I see what thou wouldest say that if thou perseuer in acknowledging Christ to bee the light thou shalt bee sure to bee clapt in prison and to bee depriued of the light of this worlde but if thou honour Mahomet as the teacher of truth from God thou shalt shine in the glory of this life Is this all Alas poore wretch what shall it auayle thee to escape a few yeeres imprisonment in this world and to bee shutte vppe for it in the Dungeon of hell world without ende What art thou the better for a little painted glorie and trash in this life when thereby thou shalt lose the glorie of God in the life to come Art thou afrayde of a darke prison and doost not tremble at the horror of hellish darkenesse why doost thou not consider that Christ is the light Can hee bee in darkenesse that hath the light with him and shining to him Be not deceiued nor discomforted This light shall shewe the more in that darke Iayle thou fearest then the Sunne canne doe at the noone day in the open fieldes As for the shadow of glorie thou so doatest vpon what is it to the light of truth Say thou wert Emperour of Turkey or didst commaunde the whole Worlde without this light thou wert couered with more then Aegyptian darkenesse What canst thou hope for by Mahomet when all hee coulde deuise to promise is nothing but a little sensuall and beastly voluptuousnesse the happinesse of a Goate a Swine or a Dogge and not of a man They doe all they can to turne themselues into Beasts that feede their brutish humour with the conceit of such filthy pleasures How blind must they needes be that embrace darknesse for light There was som shew for the error of the Iewes The Turkes haue not the least colour for beleefe in Mahomet except a fewe knackes of cousinage which some fooles tooke for miracles The Alcoran wherin the light of his knowledge should shine is such a disorderly bundle of senselesse dreames and idle tales without head or foote that a man of any reason cannot read or heare it with patience But the true light powreth foorth streames of admirable knowledge for the inlightning of all men that they may see the truth of God to saluation So it followeth in my text which inlightneth euerie man that commeth into the world This is the other proposition or sentence in which as in the former First of the words then of the Euangelists meaning In the words I finde some occasion of doubt concerning the translation of which I wonder that our Rhemists tooke not hold hauing so faire an opportunitie The Greeke worde which wee translate That commeth properly signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem comming comming And the Latine which the Rhemists professe to followe with superstitious precisenesse hath exprest it by a worde of the same kinde and signification How chance our newe
to their opinion who vnderstand this place of Gaudentius in Euang. tract 12 our Lords being in the world all the time he liued here â—pon earth in the nature and shape of man The reasons whereby some men would prooue the contrarie are of no great force They say Saint Iohn would cleere our Sauiour from being thought to haue beene in fault that men did not beleeue and from being supposed to bee a creature But both these doubts were satisfied before more sufficiently and the later ariseth onely from that which is heere affirmed Hee was in the world as if the Euangelist had made himselfe more worke then needed It was sayde before that the light shineth in darkenesseâ— that it lighteth or inlightneth euerie man Yea the fault of not beleeuing was layde where it is The darkenesse comprehended it not How then could the light bee suspected Or how should hee bee taken to bee a creature but in regard of his manhood which is no error nor inconuenience Hee was auoucht before to be God and to haue made all things none excepted Now then seeing wee haue found that This being in the world is to bee vnderstood of our Sauiours conuersing with men here in the flesh it is no hard matter to know what is meant by the world from thence to gather the meaning of the Euangelist What is the world what else but the earth Therefore when the Euangelist saith He was in the world his meaning is that the Messiah of whom he hath spoken so much was conuersant here vpon earth amongst men This he deliuereth here in this general descriptioÌ„ before he come to the history it self which setteth out the course of his life and carriage at large It is needlesse to say any thing in proofe of this matter I shall haue necessarie occasion to handle it at the foureteenth verse the whole Gospel is of nothing else Yet I may not forget to note in a word how gratiously it pleased the Son of God to deale with the world He liued amongst men he kept company with men he came as himselfe speaketh eating and drinking He was Luk. 7. 34. familiar with men hee applyed himselfe to their customes and fashions in all thinges lawfull and as a worthy Scholler of so excellent a Maister sayth of himselfe Hee became all things to all men that hee might by 1. Cor. 9 19 all meanes saue some Iohn Baptist as it was fitte for him led an austere life withdrawing himselfe from the company of men abstayning from the lawfull vse of that varietie both in diet and apparayle which the Lord of his rich bountie hath afforded to men They that would in any thing vse his ministerie either for instruction or baptisme were fayne to come to him and attend vpon him Our Sauiour was ready ordinarily at euery mans call Who euer came with petition to him and went away vnsatisfied Sometimes hee deferred Ioh. 4. 49. the matter and would make as if hee hearde not yea sometimes hee seemed to aunswere somewhat roughly as to the woman of Canaan but it was Mat. 15. 21. not to deny their requests but to encrease their faith He meant not by such delayes to continue their paine or trouble but to double his mercy both vppon their bodies and vpon their soules Where hee sawe neede of helpe and want of meanes to begge it by reason of ignoraunce or some other infirmitie hee most kindly offred himselfe and his seruice Wilt thou be made whole sayth he to the man that had lyen 38 yeares Ioh. 5. 6. bed-red To conclude such was the conuersation of our Sauiour vpon earth that nothing wanted to shewe who hee was nothing hindred men commonly from comming to him but that which in all reason should haue allured them so great maiestie with so great meekenesse such power to helpe with such readinesse to bee imployed O the blindnesse of men sayth one O the pride and frowardnesse sayth another They worthily perished that made themselues vnworthie of such vndeserued kindnesse What would they haue had more then was offered them yea they could neuer haue desired so much as was afforded them And could they bee so vnkinde shall I say or vnwise and wilfull as to make light account of stay your sentence a little we are not come to that point Take heede least by reprouing of other you condemne yourselues What want you except the bodily presence of Christ that they had No one man sauing those Disciples that continually followed him heard so many of his Sermons sawe so many of his miracles knew so much of his kindnesse as wee all doe or may doe That which they might heare in a long time by peecemeale wee may read in a few howers altogether before occasions of manifold busines distract the mind and confound the memory Wee see not the blind restored to sight the lame made to goe the dead raysed to life What could wee haue seene There was seldome aâ—y outwarde meanes vsed to these purposes by which â—he eyes of men might bee fed If they heard him speak to signifie that he would haue such or such a thing done and sawe the effect ensue accordingly it was all the aduantage they had of vs that now liue and euery day may heare and read the historie of these thinges recorded If hee were then amongst men in his person hee is now amongst them in his word I wil say nothing of the difference betwixt these two meanes of bringing men to beleefe Let the euent speake It is manifest by the historie of the acts that more were conuerted to the faith in one yeare after our Sauiours death by the ministery of the word in the mouthes of the Apostles then in all the three yeares and vpwarde of his preaching and working miracles The vse of this later was but to credit the persons that their doctrine might bee receiued Wee professe that wee are resolued of the trueth of all things deliuered in the Scriptures Then certainely our Lord is amongst vs in these dayes though not in the same maÌ„ner yet in as great measure for means of knowledge and beleeuing What intertainement had hee then by them hath he now by vs The former wee must learne of the Euangelist of the later wee shall heare more anone Concer-cerning the people that liued in our Sauiour Christs time and heard and sawe what he spake and did what would any reasonable man looke for but that they should acknowledge him and honour him as the Messiah by trusting in him So they should haue done And did they so Read the record The world knewe him not Is it possible there should bee such blindnesse where there was so good light Could the light bee vnseene that shone so brightly It is woorth the doing to consider this point a little better And first let vs examine the wordes what is meant by the world what by not knowing The world in the first part of this verse
signifies the earth the place where men ordinarily liue abide so that by Christs being in the world as I sayd his conuersing and liuing vpon the earth among men was noted In the second part The worlde was made by him that I may dispatch this point at once the worde is taken in the most generall sense for all thinges created heauen and earth and whatsoeuer is contained in them This last clause affordes vs a third signification of the worde more particularly then either of the other The world knewe him not It was not required nor could bee lookt for that the frame of the heauens or the Globe of the earth that the Sunne Moone or Starres that the beasts of the fielde the foules of the ayre or the fishes of the Sea shuld take knowledge of the Messiah None but such creatures as were indued with reason could bee capable thereof The Angells it concerned not neither are they at any time called the world It remaines then that by the world men onely are signified And of them it is sayd that They knew not Christ In what respecft did they not knowe him As hee is God Almightie the Creator and preseruer of all things he was generally acknowledged through the world For there neuer was any people so rude or barbarous but they had a perswasion that there was a God and that hee was to bee worshipt But herein as the Apostle sayth They are without excuse because knowing God they Rom. 1. 21. do not glorifie him as God neither are thankefull yea as it followeth afterwards they turne the truth of God into Ver. 25. a lye and worshippe and serue the creature rather then the Creator By which it is manifest that the Euangelist doth not speake heere of our Lords being in the world by his continuall prouidence and gouernment as I noted before Neither may wee vnderstand it of the Person which by no light of nature either bred in the soule or receiued from the creatures could possibly be descryed Therefore wee must needes interpret this knowledge of acknowledging our Sauiour for the Messiah and resting vpō him accordingly for spiritual deliuerance frō sinne death and damnation It is further to bee obserued in this part of the verse that the Euangelist chaungeth his speech and whereas before hee had spoken the light to which It should aunswere now in steede of that hee sayth him The worlde knewe him not Whome did not the worlde knowe In the next verse before hee mentioned the light Therefore he should now haue sayde The worlde knewe it not The Greeke expresseth neither It nor him in the two former clauses but because in this last the Euangelist expoundes himselfe saying him and not it therefore wee supply that worde in both the other As for the reason why Saint Iohn vseth the vseth the worde him wee must remember that hee speakes of the person of the Messiah howsoeuer hee describe him by calling him the life and the light Now to the person Hee and Him agree verie fitly In the Originall The Word is of the same gender that hee is of yet might wee not so speake of it in English but that wee haue respect in our speech rather to the person then to any titles by which he is described to vs. Thus then wee are to conceiue the Euangelists meaning that to amplifie the kindnesse of our Sauiour in offering saluation to the worlde hee sets foorth the great and incredible vnkindenesse of men who would not or at the least did not acknowledge him that they might bee saued But you will say This complaint is too generall against the world seeing it is well knowne euen by record in the Gospell it self that from time to time many beleeued in him This some men discerning restraine the worlde to the wicked of the Chrysost hom 7. in Ioan. world who refused to beleeue But the accusation in the Euangelist is all one though wee so expound it The worlde sayeth hee knewe him not And I thinke wee shall hardly finde the worlde anye where in Scripture taken for the wicked but where there is some opposition exprest or signified betwixt them and the godly I pray not for the world but for them that thou hast giuen mee out of the world Ioh 17 9 Who sees not that in this sentence the world or wicked are opposed to the godly whome the Lord hath chosen out of the world And yet euen in this and the like examples we may very well by the world vnderstand men in generall The worlde cannot hate Chap 7 7. you but mee it doth hate What is that else but as if our Lord should haue sayde men cannot hate you but they hate me It is true indeede that the reason of this hatred is the wickednesse of men but this wickednesse is so generall that it may truly be affirmed of the world in such generall tearmes The fore although some few whose hearts it pleased God extraordinarily to inlighten and incline did confesse him to bee the Messiah yet generally the world did not know him as Saint Iohn not without cause complaynes For to whome may it not worthily seeme strange that a personage of such worth excellency should make himselfe knowne to men in such a wonderfull sort and yet not bee acknowledged to bee such an one as apparantly he was The fame of his doctrine spred it selfe abroade in all places in so much that it was knowne in Rome The light of his glorious miracles shone farre and neere to all the Countries that bordered vpon Iewrie or had any ordinarie traffick with the Iewes in those parts Paul and Barnabas hauing wrought a miracle vpon a poore Cripple at Listra the people lifted vp their voyces saying in the Lycaonian tongue Gods are Act. 14. 11. come downe to vs in the likenesse of men Yea this opinion rested not among the common sort but stretched to the wise and learned in so much that Iupiters Priest Ver. 13. brought Bulles with Garlands and would haue sacrificed with the people Behold I pray you what effect one miracle was able to worke in the hearts of so great a multitude The workers of it were taken for Gods and those none of the meanest They called Barnabas Iupiter Ver. 12. and Paul Mercurie Iupiter was the chiefe of the Heathen Gods and Mercurie his sonne of especiall imployment in all matters of importance Neither stayed they here but prepared their sacrifices in the best manner Bulles with Garlands and brought them to bee offered vp Compare our Lords manie and admirable miracles with this one worke of the Apostles supposing it had beene done by their owne power and vertue Looke not that I should stand to reckon vppe the particulars take a viewe of them in grosse as they are reheaised to Iohns Disciples The blind receiued sight the halt were made able to goe the lepers Mat. 11 5. were cleansed the deafe had their hearing the
I was before hee was or before him And I am before him but I am before hee was passeth my vnderstanding Yet by this our Sauiour would teach vs that in respect of his nature he is alwayes one and the same not like vs first Infants then Children afterwardes youthes in the strength of our age and life men in the decay of it old men and at last no men Thy yeeres ô my God f Psal 102. 24 saith the Prophet are from generation to generation Thou hast afore time laide the foundation of the Earth and the Heauens are the workes of thy hands They shall perish but thou shalt indure euen they all shall waxe olde as dooth a garment as a Vesture shalt thou change them and they shall bee changed But thou art the same and thy yeeres shall not fayle That this is spoken of our Sauiour Christ g Heb. 1. 10 the Apostle sheweth by proouing his God-head from that place To speake truely and properly we can not say of God either that Hee was or that hee is to come but onely that He is Therfore when Moses would needes knowe his name God answered h Exod. 3. 14 So rather then by the future I AM that I AM. Also hee sayd Thus shalt thou say to the children of Israell I AM hath sent mee to you It is hee onely that is as well because hee is of himselfe without dependance vpon anie other as also for that hee is absolutely without any change in himselfe whatsoeuer As for vs wee so are that in a manner wee are not because we neuer continue any time in the same estate without some alteration If we could as plainly see and as certainely iudge of the inward parts of a man as wee can of his outward countenance we should soone perceiue that hee is continually waxing or waning so that hardly can we thinke of any man that He is but while wee are thinking hee is not in the ende of our thought as short a moment as it is altogether the same that he was in the beginning thereof But our most glorious Sauiour IESVS CHRIST being eternall without beginning without middle without end is alwaies most perfectâ—y the same was is and is to come are in him without all kind of difference though to our weake capacitie it hath pleased him to vouchsafe so to speake of himselfe for our better instruction Come now thou that desirest to be for euer ioyne thy selfe to him of whose daies there shall neuer be end They that by faith become one with the Lord Iesus shall be sure to bee one with him in continuance look not back what thou hast not been heretofore but look forward what thou shalt be hereafter Father i Ioh. 17. 24 saith the sameour Sauiour I will that they which thou hast giuen me be with me euen where I am But where was he when he spake this In his humane nature vpon earth And there the Disciples at that time were as well as he But by his God-head he was euen then also in heauen where hee will haue all to be with him who beleeue in him k Ioh. 3. 16 that they may not perish but haue life euerlasting This testimony of the Euangelist concerning our Sauiours eternity was sufficient to stop the mouthes of those first Heretickes and to settle the faithfull in the true beliefe therof But Satan not discouraged by this fayle l Anno. 290 som 200. years after stirred vp the turbulent pestilent spirit of Arius a man of Alexandria in Egypt to call the Godhead of our Sauiour again in question It is Father The Word that became flesh shewed himselfe by his glory to be the Sonne of God Is it not the VVord of whom it followeth The onely begotten Sonne Verse 18. which is in the bosome of the Father hath manifested God Verse 3. vnto vs By the VVord all things were made By the Sonne u Heb. 1. 1. 3 sayth the Apostle He made the world And againe x Col. 1. 16 By him were al things created which are in heauen which are in earth What neede more words Our Euangelist sheweth through the whole Gospel that he speaketh of no other word then the Sonne of God These things are written y Ioh. 20. 31 sayth hee that ye might beleeue that IESVS is the CHRIST the Sonne of God Leaue we therfore these shifting blasphemies let vs labour to settle our harts in the assured belief of our Sauiour Christs diuine eternity To which purpose it shal be sufficient for vs to remeÌ„ber that which we heard ere while out of the * Psal 102. 27 Psalme Thou art the same and thy yeares shall not faile that testimony of Christ himself a Reuelat. 1. 8 I am A Ω the beginning and the ending saith the Lord which is and which was and which is to come euen the Almighty What can the sottish heatheÌ„ the stubborn Iews or the brutish Turks now say Come ye that deride and persecute the true religion of the Lord Iesus you great wisards that despise all men as barbarous in comparison of your selues Are not you they that worship stocks and stones instead of the true God Are not the Parents of your greatest and auntientest gods easily to be knowen named I am ashamed to speak it but your folly wil not suffer it self to be hidden b Tertullian in Apolog. cap. 25 Were not the sepulchers graues of your soueraign god Iupiter the rest to be seene for many years by all men when you sottishly honoured them for gods in heauen whose carcases lay rotting amongst you in the earth But our God is eternall without beginning without middle without ending He became man in time he was God before all time he died was buried But he ouercame death rose again ascended in his body visibly vp to heauen Look not my brethren that I should discourse at large of these matters I haue bin too long already and I shall haue fitter opportunitie hereafter if God wil. Let the Iewes with all their malice the Romans with all their power deuise what vntruths practise whatsoeuer cruelty they are able our God sitteth in heauen and laugheth them to scorne causing his religion to continue in despight of both and thereby assuring vs of his owne eternall being for euer and euer As for the Mahometan though hee be incredibly shamelesse in lyes blasphemies yet hee is driuen to confesse that often in his sensless Alcoran that Iesus our God was holy vertuous wonderful in miracles a great Prophet of the Lord. Would the wretch Mahomet haue yielded so much to our Sauiour if euidence of truth coÌ„tinued so powerfully had not wruÌ„g it out of him But how could he be holy or not most prophane if hee made himselfe the Sonne of God and were not we should be as voide of sense as his absurde Alcoran if wee should
vpon his words doubt of the holy Euangelists credite and doctrine that had been so many hundreds of yeares continued and confirmed by so many glorious Martyrs with their bloud and maintaitained against all the wisdom power of the world before Mahomet was euer heard of And yet what brings he but ignorance and impudency against the eternitie of our blessed Sauiour All he can say is this that if God haue a Son he must needes haue a Wifeto not vnderstanding in his wilful ignorāce that the Lord God hath no more neede of a Wife to the begetting of his Sonne then of hands to the making of this world Yea if comparison might bee made it is easier for God to beget a Sonne like himselfe which is naturall to him then to make the World which dependeth vpon his will and hath no other necessity of being Thus wee are faine to speake according to our poore vnderstanding wee knowe that God hath a Sonne how himselfe knoweth As for the Iewes we will send them to be taught of their owne country-man Iohn the Baptist whome they worthily magnifie as a man sent from God He it is d Ioh. 1. 27 sayth Iohn of our Sauiour that commeth after me which was before me whose shoo-latchet I am not worthy to vnloose But if their owne long continued and greeuous calamity with the destruction of their owne City and Temple in which they trusted be not of force to draw them frō the blasphemous errors of their wicked ancestors surely there is no possibility for any man to perswade them Therefore we will leaue them to the gracious mercie of God to be conuerted to the truth in his good time e Phil. 3. 21. By that mighty power by which he is able to subdue all things vnto himselfe and commend our selues to his fatherly blessing that we may bee strengthened in faith against all the assaults and practises of Satan and his instruments and may neuer doubt of the eternity of our most glorious Sauiour but alwayes ascribe to him with his Father and the holy Spirit one true immortal inuisible and onely wise God all glorie power obedience and thanksgiuing for euer and euer Amen THE SECOND SERmon vpon the first Chapter of IOHN Iohn 1. Verse 1. 2. 1. In the beginning was the VVord and the VVord was with God and the VVord was God 2. The same was in the beginning with God IT is generally thought and I thinke not vntruly that the blasphemous heresies of f Anno 85 Ebion and g Anno 95 Cerinthus who denyed that our Sauiour was God or had anie being before he tooke flesh of the holy Virgine his mother was one especiall occasion of writing this Gospell To root out that impious conceit and to establish the faithful in an assured beliefe of our blessed Sauiours eternall God-head our Euangelist truly and with Apostolicall authority affirmeth that the VVord was in the beginning Neither doth he content himselfe therewithall but for the further instruction of them that belieue hee addes that The VVord was with God and was God yea that The same VVord was in the beginning with GOD. The first point of our Sauiours eternitie was expounded as it pleased God to enhable mee in my former exercise I am now by his gracious assistance to goe forwarde with that which followes The VVord was with God Wherein for the words themselues first wee must enquire what is meant by God then what the Euangelist woulde teach vs when hee sayth The VVord was with God 1. h Orig. in Ioa. lib. 2. Chrysost in Ioan. hom 2 God when the word is properly taken not applied to a creature signifieth either the Diuine nature in all three persons The Father the Sonne and the holy Ghost or only the first of the three The Father Examples of the former are in euerie leafe and page of the Scripture Let vs alleage one or two out of this Gospell i Ioh 4. 24 God is a spirit Not God the Father onely but the Sonne also and the holy Ghost For this spiritualnesse is a propertie of the diuine nature not of anie one person therein else should not the other two bee spirituall The k Ioh. 16. 2. time shall come that whosoeuer killeth you vvill thinke he doth God seruice Surely no man that killeth Christians for beleeuing in CHRIST IESVS can thinke hee doth seruice to the Trinity For our Sauiour CHRIST is one of the three But the idolatrous heathen and the superstitious Iewes make accompt that they performe acceptable seruice to God namely to the diuine nature when they destroy them that acknowledge the three persons to bee one God or deny that there are more Gods then one or worshippe our Sauiour Christ as God Of the later the old Testament affords vs few examples or none the new very many and to make short wheresoeuer God and the Sonne or Iesus Christ are mētioned together there by God the Father is signified l Ioh. 3. 16 So God loued the world that he gaue his only begotten Sonne God what not the diuine nature For that hath no Son to giue else should the second person haue a Sonne and the third to because both the Sonne and the holie Ghost are the diuine nature or God no lesse then the Father But euery mans owne reason teacheth him that the Sonne is the Fathers Sonne So that by God which gaue his Sonne God the Father is vnderstood The same Father is also meant by the name of God when hee is mentioned with Christ m Rom. 1. 8 I thanke my God sayth the Apostle through IESVS CHRIST euen him whom in the next Verse before he had called God our Father Verse 7 Verse 9 and whose Sonne in the ver following he maketh Iesus Christ God is my witnessewhome I serue with my spirit in the Gospell of his Sonne Of the same kinde are all those places where there is any mention of praying to God in or thorough CHRIST For to him hath our Sauiour taught vs to pray n Luke 11. 2 VVhen yee pray saie Our Father vvhich art in heauen o Ioh. 16. 23 VVhatsoeuer yee aske the Father in my name hee will giue it you Now let vs see in whether of these two significations the word God is to bee taken in this place Surelie not in the former because then The VVord should haue beene with himselfe which is no reasonable speech For who vnderstands not that euery thing which is said to be with an other is diuerse from that with which it is sayde to bee Therefore if the VVord vverewith God the VVord was not God But the Euangelist directly auoucheth that the VVord vvas God What remaines then if by God wee will haue the Diuine nature to bee meant but that wee must confesse there are two Gods The VVord and hee vvith vvhom the VVord vvas But it is certaine in Religion and reason that there is but one God And therefore God
the worde in common speech where the patterne or a thing it selfe that is inutated or counterfetted is called the Truth The truth Vritas vincit iantationem excelleth the imitation So the Lord is named the true God This is euerlasting life to know thee the onely true God Ioh 17. 3. Some thinke that by this truth or trueness the light is signified to bee such by nature and of it selfe not by Ciril in Ioa. lib. 1. cap. 9. grace or participation And so may the Lord bee called the true beeing because he is so naturally and imparts to all things such being as they haue But of this signification I thinke there is no example to bee found in Scripâ—ure The two former agree very well to our Sauiour who is indeede the true light without any darkness of error or falshood in him Hee whom God hath sent speaketh the words of God for God giueth him not the spirit by measure Ioh. 3. 34. And of him were all the ceremonies of the lawe shadowes and figures as the Apostle hath shewed at large in the Epistle to the Hebrewes especially in the ninth and tenth Chapters But the best way to vnderstand the true sense of the worde is to compare it with other of the same kinde in the Scripture For which purpose what shall wee neede to goe any farder then this Gospell Wherein wee haue two like speeches vttered by our Sauiour of himselfe My father saith hee giueth you the true Ioh. 6. 32. bread from Heauen What true bread was this It is euident that hee speaketh it of himselfe whom a little before hee had called the meate that indureth to euerlasting Verse 27. life Heere he compares himselfe with that Manna whereof the Iewes boasted and wherewith they say Moses fed them euen with bread from Heauen To this our Sauiour answereth that Moses gaue them not bread from heauen but my father giueth you saith he the true bread from Heauen They had bread from heauen by the ministerie of Moses as they proued by the place Psal 78. 24. of the Psalme He gaue them bread from heauen How then saith our Sauiour that Moses gaue them not bread from heauen and that his father giues them the true bread Surely that bread which they had by the meanes of Moses was true bread and did truely the office of bread to feed their bodies What then Doth he meane that it was but a figure of the heauenly bread which God was to giue and now in and by him did giue them This was true indeede but not so much to purpose as our Sauiours speech was beeing rightly vnderstood Hee Ver. 27. had perswaded them before to labour for the meat that endureth to euerlasting life They would needes haue Ver. 30. Ver. 31. him shew them some signe that is worke some miracle whereby they might be occasioned to beleeue him that there was better bread then such as their fathers had eaten in the Wildernes To this our Lord answeres that Moses gaue them not bread from heauen namely no such Ver. 32. bread as could endure to life eternall That bread that could so feede them was the true bread and was giuen by his father in comparison whereof the other was not worthy the name of bread The vse of the bread is to nourisn and continue life and that bread which can not worke such an effect in him that eates it is not true bread Your fathers saith he afterward dideate Manna in the Wildernes and are dead How Ver. 49. Ver. 50. then was that true bread This is the bread that came downe from heauen that hee which eateth of it should not die Loe heere we haue the true bread which performes that in truth to the soule that the other doth but as it were offer to the body Therefore also he tells them a little after that his flesh is truely meate and his bloud truly Ver 55. drink A like place we haue in the same Gospell where he tearmes himselfe the true Vine I am the true Vine Why is Ioh. 15. 1. he the true Vine Because hee doth indeede truely and effectually nourish comfort susteine those that cleaue to him by faith whereas the best Vine in the world hath somtimes dead branches and at the last dieth it selfe Now then if any man demaund in what sense Christ is the true light in the very same say I in which hee doth affirme that he is the true bread and the true Vine The Sonne which is the fountaine of this visible light doth not so truely shine and giue light to the eyes of the body as Iesus Christ doth inlighten the vnderstanding which is the eye of the Soule Iesus Christ may Ambros de fide contra Arian cap. 3. some man say Why not rather God the Father or at least the whole Trinitie whose ioint action it is to inlighten and not the Sonnes alone These obiections are easily answered For it is more then plame that our Euangelist speakes only of the Sonne in this whole description What reason is there then to vnderstand this one verse of any other but of him alone How should this point applied either to the Father or to the Trinitie haue any due place in this discourse Is it not also apparent that the light here spoken of is the same whereof Iohn bare witness and which is said in the verses following to haue come vnto his owne and to haue giuen the priuiledge to men of becomming the sonnes of God Consider yet farder how vnfit it had bin for Saint Iohn hauing called the Worde by the name of the light in the former verses here vpon a sodaine to giue the same title to any other of the persons or the Godhead Will any man take the worde in such diuers sort if hee bee not constrained to doe so by cleere euidence of the Text But so to vnderstand it were to couer the place with darknesse not to make the sense of it cleere and euident But the action of inlightening is common to all three Persons So are all actions of any person of the three which concerne any other beside the Persons themselues To choose to iustifie to sanctifie to redeeme to instruct to inspire to comfort c. are all common workes of the Diuine nature Yet are they appropriated in the Scripture seuerally to the seuerall persons as all men know and as I must shew particularly when I come to the 33. verse In the meane while let vs goe forward with the exposition of this verse wherein we are next to consider what the doubling of the article may teach vs. The light the true light was it not enough to haue said The light For surely that implies an especiall excellencie of the light wee meane There bee perhaps many candles torches starres and moones but the sunne onely is the light They are lights but not the light If that would not serue the turne