An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...

AN EXPOSITION VPON THE THIRD OF IOHN.

Ioh. 3.29, 30.

He that hath the Bride, is the Bridegroome: but the friend of the Bridegrome, which standeth and heareth him, reioyceth greatly because of the Bridegroomes voyce: This my ioy there∣fore is fulfilled.

He must increase, but I must decrease.

THese words are part of that testimony which Iohn gaue concerning Christ. It beginneth at the 27. verse.

In it wee may obserue these foure distinct points:

First, the free confession that Iohn maketh of his owne pro∣fession and gifts: vers. 27, 28. In th•••• ••bserue,

1. Whe••ce his Gifts and Callings was, viz. from Heauen. This affoords many instructions: first, that man hath nothing, nor ability, &c. of himselfe, but from aboue: which serueth to humble vs, Rom. 14. Secondly, that euery excellent thing com∣meth from Heauen, whether spirituall or temporall, Iam. 1.17.

This sheweth whether to haue recourse for a supply of our wants, and to whom to giue thankes when we haue receiued any blessings. Thirdly, that God, as he bestoweth all things on men, so he proportioneth them accordingly to euery man. This sheweth, that wee are to obserue our owne gifts and callings, and herewith to be contented.

2. What his Calling was, the declaration is partly negatiue, [I am not Christ:] Affirmatiue; [but I am sent before him.] This sheweth the integrity of Iohn, that Iohn would so abase himselfe, and acknowledge his place, not onely before stran∣gers, but also his friends, euen such as would haue attributed greater matters vnto him.

That I haue said] viz. seuen times recorded by the Euange∣lists. This sheweth vs, that we must be constant in our integri∣tie. Againe, in that these witnesses so often did talke of the pre∣heminence of Iohn aboue Christ, and would not after so many sayings of Iohn be perswaded, we see how dangerous a thing it is to haue a wrong conceit fixed in our minde: wherefore we ought to labour to preuent and redresse speedily all errors in iudgement.

I am not the Christ.] Why? because his disciples would haue made him the Christ. This learnes vs not to take to vs any Honour or Calling that belongs not vnto vs, as titles, and the like.

But I am sent before him] that is, I am the seruant of Christ. This teacheth vs, that in no hand we be ashamed of that Cal∣ling whereunto God hath called vs, howsoeuer it may seeme base in the world.

The second point is the comparison betweene himselfe and Christ, and thereby sheweth how much more excellent Christ is then himselfe, is twofold: first, in the 29. verse: secondly, in the 30. verse.

First, let vs see the literall meaning.

Bride. Bridegroome.] These termes are vsed for new marri∣ed persons, and in the originall not onely so, but for those that are onely contracted. And this rather is meant here, because the time of solemnization of the marriage betweene Christ and

the Church is not to be holden till the end of the World, in the Kingdome of Heauen.

The friend] That is, such a one as the Bridegroome deputeth in his stead to wooe the Bride, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bring her home, to prouide for the marriage, &c.

Standeth and heareth him, and reioyceth because of the Bridegroomes voyce.] Hee reioyceth for the good end of his seruice, and that the Bridegroome doth in person performe that, which he did for him.

2. The Allegory. The Bride is the Church; the Bride∣groome is Christ; the Friend of the Bridegroome is here meant particularly Iohn, who was sent to prepare the Bride for Christ: for this was the end of his Calling. Now hee hearing that Christ is come, and himselfe speaketh to his Bride, and that the people hearken vnto him, now doth he reioyce, &c.

Now the application is excellent and very fit, to conuince that enuious and ambitious conceit which possessed the disci∣ples minds, concerning the greatnesse of Iohn aboue Christ. I am not (saith Iohn) the Bridegroome, but the Friend sent to prepare, and fit the Bride for him: now how great a sinne and offence were it for vs, if being sent to woe for the Bridegroome, I should speake for my selfe, if I should take the honour due to him, vpon my selfe, and so cause the Bride to commit idolatry, and spirituall fornication with another man.

Now come we to the instructions arising from the maine scope of these verses, which is to shew the great difference that is betweene the Ministers and Christ. Wee may obserue, first, the Comparison: secondly, the Inference.

The Comparison sheweth, first, the place of Christ, and the place of the Church. The point is; Christ is the onely Bride∣groome and Husband of the Church, and the Church is the Spouse and Bride onely of Christ. Whence it is, that such titles of Head, Husband, Bridegroome, are giuen to Christ, onely in relation to the Church; of Wife, Loue, Spouse, to the Church onely in relation to Christ: 1. Cor. 11.3. Eph. 5.25. Mat. 9.15. Ephes. 5.23. and in the booke of the Canticles, Chap. 4.8. Eph. 5.23.

Three especiall reasons there are why a man hath the pre∣rogatiue to be a Bridegroome.

1. The gift and consent of the Parents.

2. The loue and choice of the party, that is the Bride∣groome.

3. The willing consent and liking of the Bride.

1. Ioh. 17 6, 9, 11, 23, 25. The Church, is the gift of the Fa∣ther.

2. Ephes. 5.25. Act. 20.28. Hos. 2.19, 20. The loue and choice of Christ, Ephes. 5.26.

3. Cant. 2.16. Ephes. 5.24. The good liking and willing o∣be••ience of the Church.

This then is the prerogatiue that is due onely to Christ.

Vse. This commends vnto vs the great loue of Christ in vouchsafing this honour to the Church, to debase himselfe so farre as to be her Bridegroome. Whereas indeed the best in the Church may say as Iohn, Mat. 3.11. I am not worthy to car∣ry his shooes; and as Abigaile said, when she should be Dauids wife. 1 Sam. 25.41.

When Hester was taken to be Ahashuerosh his wife, though she were a poore captiue, yet was there some cause why the King loued her, viz. because she pleased him, Ester 2.9. but in the Church there is no cause why Christ should cast his loue on her, as appeares, Ezek. 16.6.

2. How carefull ought we to be in pleasing of him, and by loue to answer this his loue, to carry our selues reuerently, to subiect our selues vnto his commandements, to seeke his ho∣nour, not to carry our selues rebelliously, presumptuously, and proudly.

Againe, this is matter not onely of instruction, but of triall also, whether wee are of the Church, or no. This will appeare by our carriage: for if we be proud, contemptuous of our bre∣thren, worldlings, couetous, &c. it shewes, that the Spirit of Christ is not in vs, whereby wee a••e vnited vnto him, and one vnto another; if it were, then would the fruits thereof be in vs, as loue, meekenesse, &c.

3. For Consolation: first, that so Christ will performe the

duties of marriage; what are they? That he will protect and defend, and prouide for her: for he is both able, because God; and willing, because he was not constrained to take the Church for his Spouse, Gen. 20.16. Secondly, so Christ is a companion with vs in all distresses, Act. 9. though he were in Heauen, yet by vertue of this vnion he was persecuted: so Mat. 25. penult, Heb. 2.17. Thirdly, the Law of marriage requireth, that there be a communication of all the goods of the Husband with the Wife. Now Christ is rich, and full of grace, and so is the Church, Psal. 45.13.

Though the Church start aside sometime, yet doth not God cast her away, Ier. 3.11. Ezek. 33.10, 11.

Yea, such grace is giuen the Church, that she shall neuer fall away finally, Rom. 11.29. Ioh. 10.28. Ioh. 13.1. So that this bond is indissoluble, and neuer to be broken, which is another consolation we receiue from hence, that we are the Spouse of Christ.

4. For refutation: So the title giuen to the Pope of Rome to be Head of the Church, is most dishonourable and deroga∣tory to Christ. Hee is not so the Friend of Christ, but plaine Antichrist, arrogating that honour to him, which is due onely to Christ, 2. Cor. 11.2. our Husband. Iohns disciples would faine haue made him Pope too, but he refused it.

2. The comparison sheweth the place, and duty of the Mi∣nisters of Christ.

Doct. Ministers of Christ Iesus are friends of the Bride∣groome, whom Christ vseth to call home, the bride, as Ieremy was, cap. 3.1. and Hos. chap. 2.1. Matth. 9.15. children of the Marriage-chamber.

The reason why it pleaseth Christ to haue these friends, is, first, for the honour of himselfe; ••s it is the honour of a g••••at man, not to doe all by himselfe. Secondly, for the good of th•• Church; that the Church might more familiarly receiue the Word by the Ministery of man, which would be astonished, 〈◊〉〈◊〉 she should now heare Christ speaking to her from Heauen in his Maiesty and glory. Thirdly, this is a meanes to trie the sim∣ple and pure obedience of the Church, that shee doth not so

much regard the messengers, as the message, because it is her husbands will, and so she will obey it by whomsoeuer she re∣ceiues the knowledge of it.

Ʋse. This sheweth the dignity and excellency of the Mini∣sters Calling.

2. To teach Ministers to be carefull in the discharge of their duties, seeing their calling is so weighty.

Now let vs see what duties belong to the Ministers, as they are the Friends of Christ. They are these:

1. To be Sutors to the Bride, 2. Cor. 5.20. to labour to win many wiues for Christ.

2. When people are wonne and conuerted, then to keepe them from starting backe, and following strange flesh: for Mi∣nisters are not onely planters, but also waterers, and Nurses to bring vp, as well as fathers to beget children vnto God; and if they continue not to the end, these lose the fruit and recom∣pence of all their former labours.

3. If by the temptations they fall, then to labour to reclaime them, Luk. 15. Christ sheweth his affection there by those Pa∣rables of the lost sheepe, and Prodigall childe, as a patterne for all Ministers to be so minded.

4. To haue a speciall care to maintaine the honour due to Christ entire vnto him, not to part stakes with him, or to wooe for themselues, as Iohn would not here, and the Apostles, Acts ••.12, 16.

5. To be attentiue to the Bridegroome, to heare his will, and to teach it the Church; which duty is here, vers. 29. expres∣sed: and Ezek. 3.17. 1. Ioh. 1.1. Which serues to condemne ig∣norant Ministers, and those also that hearken to the voyce of other, or deliuer their owne conceits, and such as the Papists, that talke of nothing but the voyce of the Church: Iohn saith here, heareth Him, not her, vers. 29.

6. The last is also laid downe here, namely, to reioyce where people come vnto Christ, that so Christ may speake vnto them, and they submit themselues to him. This ought to bee the ful∣nes of a Ministers ioy when he seeth this fruit and power of his ministery in winning soules to Christ: 1. Th. 2.19. Act. 11.18, 23.

Vers. 30.

He must increase, but I must decrease.

31. He that commeth from aboue, is aboue all: he that is of the earth, is earthly, and speaketh of the earth: hee that commeth from heauen is aboue all:

32. And what he hath seene and heard, that he testifieth, and no man receiueth his testimony.

IN the thirtieth verse is noted the second inference, inferred from the former comparison; as if hee had said, Now the Bridegroome himselfe is come, mine office of preparing the Bride is finished; therefore shall I decrease both in the ministe∣riall function: for now the people will stocke vnto him, and leaue me, as also in that credit and present account which they carry of me, because they shall now reuerence, admire, and ho∣nour Christ.

This then that here is spoken of Iohns decreasing, is not meant as concerning the authority of Iohns Doctrine, or his faithful∣nesse in his Calling, which can neuer be diminished, but as long as the World stands, Iohn wil be found to haue been most faith∣full in his Office.

Now to shew that this came not by his owne negligence, or by Christs pride and ambition, but onely by the will of God, he puts a must to it [I must increase, &c.]

From this humiliation of Iohn wee may learne diuers good lessons, as

First, this teacheth Ministers that they should not bee grie∣ued, though they grow into disgrace, and small account a∣mongst men, if so be that thereby any glory may bee got vnto Christ.

Secondly, that the more men are esteemed, the lesse account is made of Christ; and contrariwise, the more account is made of Christ, the lesse will man bee esteemed; as is plaine by the example of the Corinthians, 1. Cor. 3.4. and by that holy iea∣lousie which the godly Ministers haue had, when they percei∣ued much people to flocke about them.

The vse is to teach vs, to fixe our eyes on Christ and God,

and not to dote on mans worthinesse, and not so much to haue their persons in admiration, as their Callings, and especially that message which they bring from God.

Thirdly, that where Christ shineth, lesser lights are obscu∣red: as at the comming of Christ, and preaching of the Gos∣pell, the Types, Ceremonies, and darke shadowes of the Law were obscured, 2. Pet. 1.19. for he is the Day-star, and the true Sonne of righteousnesse.

1. This teacheth vs to be ashamed of our ignorance in these dayes that the Gospell shineth so bright vpon vs, and yet wee will not walke in the light thereof.

2. That is but a dotage and foolish conceit of some, who collect from hence, that Iohn was borne in that time of the yeere when the dayes decrease, and Christ when they increase, and thereupon alter their Almanacks, &c.

Vers. 31.

He that commeth from aboue, is aboue all: he that is of the earth, is earthly, and speaketh of the earth: he that com∣meth from heauen is aboue all.

THis verse containes a second comparison, to shew the ex∣cellency of Christ aboue man.

He that is come from on high•• That is, he that is come from heauen, from God. And this is spoken in regard of the vnion of his two Natures: in regard of his diuine Nature, he is in hea∣uen, yet not locally, as there included, for he filleth all things. In regard that he took vnto him the humane Nature, he is said to come from Heauen.

Is aboue a••l•• Angels and men.

He that is of the earth] That is, a meere man.

Is of the earth] That is, he sauoureth of the earth, speaketh of earth and carnall things. According to his condition, so is his disposition, his condition earthly, his disposition carnall, as the like, That which is borne of the flesh, is flesh, Ioh. 3.6.

In this comparison is shewed, first, what Christ is, first, in re∣gard of his beginning and originall.

Secondly, in regard of his excellency and preheminency.

2. What man is, first, in respect of this condition and ma∣king, [he that is of the earth.] Secondly, of his disposition, in∣ward [is of the earth,] and outward [speaketh of the earth.]

First, generall instruction that is drawne from the scope of the comparison, is, That Man and Christ are as farre different, opposite and contrary as may be, as much as betweene heauen and earth: 1. Cor. 15.47. Ioh. 8.23.

This Iohn acknowledged, Matth. 3.11. Ioh. 1.27. and the Centurion, Matth. 8.8. and Peter, Luk. 5.8.

The ground of this difference, is the vnion of the two Na∣tures in Christ, in which respect though the Godhead is said to descend, Ephes. 4.9. yet is he neuerthelesse God, and the simili∣tude of the Humane nature doth not make him so like man, as the vnion of the Godhead doth make him vnlike.

First, this sets forth the great loue of Christ to man, who in himselfe did make a vnion betweene two so different Natures for our good, and thereby reconciled heauen and earth.

Secondly, against the Papists, who derogate from Christs honour, in making many Saints not onely equall, but superior to Christ, and ioyne their merits and intercession with Christ, giuing the Pope more authority then Christ; yea, making eue••y poore Masse-priest aboue Christ, because they are to sacrifice Christ in the Masse, now the sacrificer is aboue the sacrifice.

The parts of this comparison are, first, the originall of Christ, He came from heauen; this is to be vnderstood of the person of Christ, that he had his beginning frō heauen, though according to his humane nature he came from earth, bei••g borne of man. Which obserue against some ancient heretikes, who h••ld, that Christ brought his body with him from heauen: which i•• con∣trary to the History of his Natiuity & incarnation, set down by the Euangelists, as also Ioh. 1.14. Gal. 4 4. 1. Tim. 3.16. and fur∣thermore, it is against a maine end of the Incarnation of Christ, which is to sanctifie and make holy our nature, our birth, our conception. Therefore though the humane nature be of m••n, yet notwithstanding Iesus Christ, God and man considered in his person, is from aboue, of an heauenly off-spring.

The vse is, first to teach vs how well those prerogatiues a∣gree v••to Christ, which the Scriptures do attribute vnto him, that he is the Head of the Church, the Sauiour and Redeemer of mankind, our Mediator and Intercessor, that hee will bring vs vnto eternall life, euen because he is from Heauen: and so none either can claime any of these prerogatiues.

Vse 2. That so wee ought not esteeme of Christ vilely and b••r••ly as the Iewes did, by looking onely vpon his poore and meane estate, but we must remember, that he is from heauen.

The second part is of Christs excellency.

Aboue all] Doct. Christ is more excell••nt then Man or An∣gels: the former is manifest, the latter is prooued plentifully in the first Chapter of the Hebrewes. Some will say, What need this doctrine? euery one that is but instructed in his Cate∣chisme can tell this. True, many know, but acknowledge it not aright by their practice: for if we did, then would we not car∣••y our selues so proudly as many doe, but we would see our basen••sse and vilenesse, in respect of the dignity and excellency of Christ, and so learne to be humbled. Briefly, the vse is to teach what high esteeme wee ought to carry of Christ, how greatly to honour and reuerence him. Other vses also may bee drawne from hence: for if Christ be aboue all, then is hee able to protect and defend his Church, and to prouide all good things for vs, &c.

The third part is concerning man, what hee is first, in his condition.

He that is of the earth.] Doct. Man in regard of his begin∣ning is of the earth. This doctrine is well knowne, and is proo∣ued vnto vs by these Scriptures, Gen. 2.7. Gen. 18.27. Iob 33.6. Man also when hee dies, returnes to dust, now it is a sure rule, that euery thing is made of that whereinto it is resolued, as ice and snow of water.

This instruction briefly ministers vnto euery one matter of humiliation, to consider our weakenesse and basenesse, which ought to be vnto vs as the blacke feet vnto Peacockes, to make vs plucke downe our stately feathers, and high minds.

Secondly, in his disposition; first inward.

Is of the earth.] That is, he is wholly earthly minded, and carnally affected. This teacheth vn••o vs first, that man natu∣rally sauoureth of nothing but earthly things, in all the parts both of soule and body. Take an instance in his vnderstanding, and wee shall see it naturally carried vnto carnall and sensuall constructions. Hence the Iewes did expound the Prophecies of earthly things, dreaming of an earthly Kingdome of Christ, as also the Disciples did. Hence the Capernaites dreamed of a car∣nall eating of Christs flesh, Ioh. 6.52. Hence it was, that when Christ spake of doing his Fathers will, which he accounted his meate and drinke, the Disciples interpreted it of earthly food, Ioh. 4.33. So when Christ spake to the Woman of Samaria of the water of life, she vnderstood it of the water of Iacobs Well, Ioh. 4.11. So was Nicodemus his vnderstanding altogether carnall in the matter of Regeneration, though he were a great Docto••.

Secondly, this teacheth, whatsoeuer knowledge and other spirituall grace a man hath, hee hath it onely from the gift of God, being in himselfe vtterly deuoid of all, 1. Corin. 2.14. Ro∣man. 8.5.

Secondly, in the outward disposition, which is his speech, and it may also be referred to his actions and carriage.

He speaketh of the earth,] First, frō the connexion of these two together, the outward with the inward disposition, we learne, that according to a mans inward disposition and affection, so is his speech, vsually, though sometimes hypocrites may make a faire colour of words, to hide the priuy corruption of their hearts, but vsually it is so. See for proofe, Matth. 12.34, 35. Matth. 7.18, 20. for as the heart suggesteth, so the tongue vtte∣reth, for this is the hearts interpreter.

Vse, Is to teach vs to iudge both of our selues and others, by our owne and their speeches; which if we find to sauour of earthly things, that our talke is nothing but of the World, and worldly wealth, we may iustly suspect our s••lues, that our hearts be carnall and vnregenerate. This shewes the vanity of that excuse of many, who will say, Why, whatsoeuer I say, yet I thinke no ill, I meane well, Matth. 12.37.

A second Doctrine, that man of himselfe cannot declare and deliuer any heauenly Mysteries pertaining to saluation. This point Iohn principally intended, thereby to driue the people from him vnto Christ, who onely could expound and decl••re vnto them all diuine knowledge of the mysteries of the King∣dome of Heauen. And so the Prophets of old, and now all the Ministers haue not in themselues the light of knowledge, but are illightened and inspired by Christ, in whom all the treasures of wisedome are hid, Ioh. 1.8. Colos. 2.3.

First, this is a notable euidence of Gods loue towards vs, who hath giuen vs Christ Iesus, the Lyon of the Tribe of Iuda, to open the booke of the mysteries of the King of Heauen, and to reueale them vnto vs, without whom we should otherwise haue had no more knowledge then Sauages, and wilde people haue, Reuel. 5.5.

Secondly, this is to admonish Ministers that they be not puft vp with pride, and swell against their brethren, because they haue more knowledge, but to remember that they are men as well as others, and so though they haue many helpes to get knowledge, yet it is Christ, who by his Spirit must illuminate their minds, to giue them sound vnderstanding in heauenly mat∣ters. And secondly that they ought to teach them vnto the people as the Oracles of God: 1. Pet. 4.10.

Thirdly, this teacheth the people to regard the Ministers, re∣membring that they deliuer the Word of God, and not man, 1. Thes. 2.13.

The last clause of this 31. verse is repeated againe, but not in vaine: for the matter was of great weight, and the preiudicate opinion of the Iewes was hard to be remoued; and so hee vr∣geth it againe vnto them. Secondly, hereby hee maketh way vnto his complaint for their vnbeliefe, that though hee came from heauen, yet they receiued not his testimony.

Vers. 31.32.

He that commeth from aboue, is aboue all: hee that is of the earth, is earthly, and speaketh of the earth: hee that commeth from heauen is aboue all.

32 And what he hath seene and heard, that he testifieth, and ••o man receiueth his testimony.

WHich words containe the complaint of Iohn for the incredulity and vnbeliefe of the Iewes. In it are two parts; first, the ground and reason of his complaint; secondly, the complaint it selfe. The reasons or arguments whereby he vrges the greatnesse of their incredulity are two; first, drawne from the excellency of Christ, [Hee that is come from heauen is aboue all.] These words, first, in that they are twice repeated, and that for the weightinesse of the matter therein contained, teach Ministers that they ought not to thinke the bare deliue∣ry of a truth, and that but once sufficient, but duely to consider the weight of the matter, and so to vrge and presse it againe and againe, that hereby as it were by many strokes, they may beat the truth thereof into the hearts of the hearers: Gal. 1.9.

Secondly, they serue to aggrauate the incredulity of the Iewes. For who spake? Was it not Christ from heauen, who is ouer all? then the greater is their vnbeliefe that would not receiue his testimony. The Doctrine hence arising is,

The greater the person is that deliuereth a truth vnto vs, the greater is the fault if it be lightly regarded by vs. This is pro∣ued out of the second of the Hebrewes: For the Apostle ha∣uing prooued in the first Chapter, that Christ is more excellent then the Angels, Chap. 2. vers. 2, 3. thereupon inferres, that if the Word spoken by Angels was stedfast, and euery transgres∣sion and disobedience, receiued a iust recompence o•• re∣ward, then how can we escape, if we neglect so great salu••tion, preached to vs by Iesus Christ. And this in common equity; for if the King doe speake vnto v••, and we lightly esteeme of i••, the fault is greater, then if a meane and base person deliuered the same message vnto vs. And the husbandmen were there∣fore especially destroyed, because they regarded not the mes∣sage

which the Lord sent vnto them by his only Sonne: Mat. 21.37.38.

For this contempt of the message, shewes a light esteeme of the Person that deliuers it.

The vse is that which the Apostles make, Heb. 12.25. see that yee despise not him that speaketh from aboue. Where he addeth a reason drawne from a comparison betweene Moses and Christ, that if they escaped not which despised him that spake from earth, (1) Moses; much more shall not we escape that despise him that speaketh from heauen (1) Christ. That the former es∣caped not, appeareth by the example of Mirian, Numb. 12. of Nadab and Abihu, Leu. 10. of the man that gathered sticke, Numb. 14. of Corah and his companie, of the Israelites that would needs fight with the Canaanites against Moses expresse commandement, yea and of all the Israelites, who perished in the wildernesse for this cause. Now if these did not escape, how can we?

But how shall we heare Christ speake, who is now in hea∣uen?

Answ. Christ speaketh vnto vs by his ministers, to whom he hath first deliuered this message; Heb. 2.3, 4. and therefore Christ saith; he that heareth you heareth me.

Yea, but we see no such iudgements come vpon those that contemne the Gospell.

Answ. It is then because we doe a right obserue the iudge∣ment of God: for is not the punishment of the Iewes for con∣temning Christ and his Gospell, namely their vtter desolation and dispersion, farre greater then any of their Captiuities vnder the times of the Law. Doe we not see all those famous Chur∣ches of Greece for their light esteeme of the Gospell, vtterly destroyed, & now in slauery to the Turk, and is not Rome now a seruant of Antichrist; a greater plague then to be made the slaue of the Turke; 2. Thess. 2.9, 10, 11. And if there be no cor∣porall plague, then doth God send spirituall punishments, gi∣uing men vp to hardnes of heart, and reseruing them to eternall condemnation: 2. Thes. 1.7, 8, 9. Act. 28.26, 27. which plague of hardnes of heart is so much the more fearfull and grieuous by

much lesse sensible it is.

The second argument is drawne from the infallible and cer∣taine truth of the Gospell that Christ hath deliuered, vers. 32. [what he hath heard and seene.] which words, first, shew the certaine truth of his doctrine for hearing and seeing are senses of learning, and such proofes are most sure. Secondly, it settes forth his manner of deliuering: for he spake it not by relation and inspiration, as the Prophets: but he saw, and heard it in hea∣uen, in the bosome of his Father, at the Counsell-table, as it were of the Trinity.

The Doctrine hence arising is, That the Gospell deliuered by Christ, is a most sure and certaine truth. See Ioh. 1.1.3.2. Pet. 1.16. Luk. 1.2. and therefore Saint Iam. cap. 1.18. fitly calleth it, the Word of Truth, both in regard of the Author, and of the manner of deliuery, and also of the effect it worketh in the heart of the receiuers.

Vse. 1. This serues to aggrauate the incredulity both of the Iews, & also of vs who notwithstanding these cleare euidences, cannot yet be perswaded of the truth thereof. We will beleeue a man that sayth, hee both heard and saw the thing he repor∣teth; yet the Gospell first preached by Christ, in whom there is nothing, but it makes him worthy to beleeued, after confirmed by the Apostles, who were eye-witnesses, and eare-witnesses of all that was done, cannot wee be drawne to beleeue: Ioh. 7.48.

2. This serues to strengthen our faith in the doctrine of the Gospell deliuered vnto the world; that wee beginne not to doubt, and stagger about the truth thereof, but to stand con∣stantly for the defence and vpholding of the same, and euen, if need bee, to seale vp the truth of it with our owne blood.

3. Christs faithfulnes in deliuering that only which he saw and heard; ought to teach ministers to take heed, that they de∣liuer nothing but what is sure and certaine; which they haue receiued from Christ, and is grounded vpon the Word; other∣wise they are liable to the Apostles reprehension: 1. Timo. 1.7.

4. This confutes our aduersaries, who deliuer many points

of doctrine, as necessary to saluation, which they neuer saw nor heare, whereof they haue no ground; as of Purgatory, Limbus, Transubstantiation, &c. Finally, if we will be certainely resol∣ued in points concerning our saluation, we must not relye vpon the sayings, testimonies, and opinions of men, but vpon the vn∣doubted truth of Gods Word.

Now come we to the complaint it selfe. The fault hee com∣plaineth of, was, that no man receiued his testimony. Though Christ spake from Heauen, though his person was most excel∣lent, and the truth of his doctrine most certaine, yet no man did beleeue it, that is, very few, and in comparison of those other that beleeued not as nothing.

From which inference wee may obserue this instruction, that no euidence will satisfie incredulous and obstinate per∣sons: so the Iewes were perswaded, the Prophets, and namely, Ieremiah, were inspired of God, Ier 42.2. yet when he had de∣liuered his message from God to them, they would not beleeue him, but gaue him the lie, and said, that Baruch did prouoke him against the people: Ier. 43.2, 3. So Pharaoh, and the E∣gyptians would not be perswaded, euen for their owne good. The Iewes, Act. 4.16. could not deny the truth of those things the Apostles had done, yet would they not beleeue. So the Pharises against their owne conscience said vnto Christ, that he cast out diuels by the Prince; and though they knew he did it by his Diuinity, yet would they not be perswaded; Mat. 12.24. Thus infidelity closeth vp the eyes of a mans reason, so that, be the proofes and euidences neuer so plaine, yet he cannot be perswaded in his heart.

Vse. Not to thinke any thing the worse of the truth, though men beleeue it not: for few there are that will beleeue, Esay 53.1. Rom. 10.16. but the truth of the Gospell depends not vp∣on man, but vpon God, Rom. 3.4. Wherefore wee ought not, as many doe, to stagger and doubt of the truth, because Papists and others after so much writing and disputing, and so plaine euidence on our sides, will not yet beleeue, but still write, and euen die in defence of their errors. For what if an Heretike bee burnt at a stake, shall we thinke euer the better of his heresie, or on

the worse of Gods truth? God forbid. Let vs rather looke vp∣on the Word of God, and so ground our selues thereon, and consider withall what a man is, if God giue him ouer to the diuell, to incredulity, obstinacy, and hardnesse of heart.

Receiued] They heard the Word preached, and the truth of it proued vnto them oftentimes by Christ, yet they remai∣ned incredulous and obstinate. Which first, as it serues to ag∣grauate their hardnesse of heart and vnbeliefe. Secondly, so it yeelds vnto vs this obseruation. That incredulity and obsti∣nacy against plaine euidence of truth, is not onely proper to the profane and infidels, but to many of them also that vse to heare the Word preached, to frequent Sermons, &c. as the Iewes did, Ezek. 33.31, 32.

Vers. 33.

He that hath receiued his testimony, hath set to his seale, that God is true.

34. For he whom God hath sent, speaketh the words of God: For God giueth not the Spirit by measure vnto him.

35. The Father loueth the Sonne, and hath giuen all things into his hand.

36. He that beleeueth on the Sonne, hath euerlasting life: and he that beleeueth not the Sonne, shall not see life, but the wrath of God abideth on him.

THese verses containe a declaration of Faith, which is se•• downe, first, by the nature and obiect of it, [He that hath receiued his testimony.] Secondly, by the excellency of which is laid downe by the effect, [hath set to his seale that God is true.] Which is confirmed by a reason in the next words, [For he whom God hath sent speaketh the Words of God:] and this streng∣thened with another reason [For God giueth not the Spirit by measure vnto him.] The 35. verse layes downe, first, the ground of this latter reason, why God giues him the Spirit without measure, [The Father loueth the Sonne.] Secondly, a fruite of this loue, [and hath giuen all things into his hand.] Thirdly, Faith is declared by the benefit that comes by it, namely, life euerlasting, which is further amplified by the contrary of vnbe∣liefe

what hurt followes vpon, viz. the wrath of God: vers. 36.

He that receiueth his testimony] Here Faith is described by the nature and obiect of it, which is the testimony of Christ, that is, the Gospell, whereof Christ is the Author. The point of doctrine hence arising is, that true faith is onely grounded vpon the Word of God, as Ioh. 17.8. That faith which relyes vpon mans word and authority, brings no honour to God, nor comfort to our owne consciences.

Hath set to his seale that God is true.] Here is the excellency of faith shewed by the effect. That faith ratifieth and confir∣meth the truth of God; as Abrahams faith is said to glorifie God, Rom. 4.20. whereas vnbeliefe makes God a lier, 1. Ioh. 5.10. But how can faith seale vp the truth of God, or infideli∣ty impeach it? Indeed the truth of God doth not depend vp∣on man, but vpon the immutability of Gods will; yet Faith is said to ratifie and confirme it, first, in regard of the manifestati∣on of the truth of God to others: as among men, hee that be∣leeueth another, doth manifest to the world, that accounts him a true and trusty man. Secondly, because it assures and ascer∣taines vnto our owne hearts and consciences the truth of God. Thirdly, in regard of Gods acceptation.

Infidelity doth impeach the truth of God; not that indeed an vnbeleeuing man can make God a lyer, but because he doth his vttermost endeauour as much as in him lyeth, to make him a lyer, by denying and doubting of his truth.

This affoords many instructions: first, that of all other gra∣ces, Faith is the most necessary for a mans own self, because by it we apply the promises of God, and the merits of Christ vnto our consciences. Secondly, that likewise none is more excel∣lent, because it confirmes the pretious truth of God. Thirdly, that this is the most acceptable grace, because it sanctifies all o∣ther; without it, it is impossible to please God. Fourthly, this shewes the great respect that God hath to man, that hee doth accept a testimony from him. Fifthly, againe, that faith doth on our part to God, that which the Spirit doth on Gods part to vs; this assures vs of Gods truth, that seales vp the truth of God, as Christ by his Spirit is knit and vnited to vs, wee by faith to him.

Vers. 34.

For he whom God hath sent, speaketh the words of God: for God giueth not the Spirit by measure vnto him.

FOr he whom God hath sent, speaketh the words of God.] Here is laid downe a reason, of that which was spoken of the ex∣cellency of faith in sealing vp the truth of God, drawne frō the office of Christ. The reason stands thus: He that receiueth his testimony whom God hath sent, and who speaketh the words of God, hee sealeth that God is true: but hee that receiueth Christs testimony, receiueth his testimony, that is, sent from God, and that speaketh the words of God. Therefore he that receiueth the testimony of Christ sealeth that God is true. Or more briefly thus: Christs testimony are the words of God; therefore he that receiueth Christs testimony, sealeth that God is true. This 34. verse then containeth two parts:

First, the Office of Christ, with the condition, or effect of it.

Secondly, the gifts of Christ, and the quantity of them:

The Office is set downe in these words [He whom God hath sent.] Which phrase of sending, is generally applyed to all the Messengers and Ministers of God from time to time, both be∣fore and after Christ, 2. Chron. 24.19. Ioh. 1.6. Ioh. 13.20. And it notes three things: First, the kind and quality of their Office, that they are Ministers and Messengers. Secondly, the warrant of their calling; God sends them. Thirdly, that they are de∣puted, and set apart to that calling. But particularly, it is here vnderstood of Christ, and in the generall, it setteth forth thus much, That Christ tooke not vnto him this Calling and Office of himselfe, but God did appoint him, as the Apostle prooues, Heb. 5.4, 5, 6.

More particularly it sheweth, that Christ was sent from hea∣uen, euen from the bosome of his Father, to take flesh vpon him to declare vnto vs the secret counsell of God, and to work our redemption, as Gal. 4.4. Ioh. 10.36.

But it will bee obiected, that in this respect Christ is very God, and then how can he be sent.

Answ. Yes, very well, if we consider the distinction of per∣sons; for there is no inconuenience to say, that one person may send another, as Christ is also said to send the holy Ghost. Yea but then one person shall be inferiour to another? We answer, First, that there may bee a sending among equals. Secondly, more particularly and properly we say, that Christ, first, in re∣gard of the humane nature which hee tooke into the vnity of person with the D••ity. Secondly, in regard of the Office of his mediatorship, is inferior to the Father: Ioh. 14.28. Phil. 2.7.

Doct. Christ was deputed of God to be his Messenger, and his Minister; a phrase much vsed in Scripture; as Esay 61.1. prooued to bee spoken of Christ by Luk. 4.18. Zach. 2.9, 11. 1. Ioh. 4.10. and Malac. 3.1. Christ is expressely called, the Messenger of the Couenant; and Rom. 15.8. a Minister.

For first, none but Christ was fit to doe this, who onely knew all the secret councels of God; Ioh. 1.18.

Secondly, none was able to performe the worke, but he that was both God and man.

For vse of this point; first, this manifesteth Gods loue vnto vs, that when we had no meanes to come to the knowledge of his will, and to life eternall, he sent his onely Sonne to bring vs vnto both, as in the 16. verse of this Chapter. Secondly, this sheweth that great respect that he beareth to mankind, in sen∣ding so great and honourable an Embassadour vnto him. As among men, what greater honour then for a King to send his sonne in embassage to a poore man. Thirdly, it setteth forth vnto vs that great loue and respect that Christ Iesus bare to∣wards vs, in that he disdaind not to take vpon him this office to be made a Messenger of God for our good, which we are well to note, that hereby we may learne to prize Gods loue accor∣ding to the worth of it, and so to loue him againe. Fourthly, this is matter of comfort vnto vs, that those things which Christ performeth, are acceptable to God, because God himselfe ap∣pointed him to this worke. Fifthly and lastly, it is exemplary for our imitation, that if we will haue comfort in the things we take in hand, we must looke, first, that the calling be warranted of God. Secondly, that our selues be deputed, and set apart to

that Calling, 1. Cor. 7.17. That the Calling is appointed of God, we shall know if it be warranted in the Word; and that the Calling is ordained for vs, if wee find our selues mooued thereunto by the Spirit of God, and inabled with gifts to dis∣charge it. This makes against Masse-Priests, and vnsufficient Ministers, Ier. 23.21.

He speaketh the words of God,] Which is the effect of his Office. The Doctrine is, That Christ being appointed a Mes∣senger of his Father, was carefull to declare the Minde, Will, and Word of his Father; as himselfe witnesseth, Ioh. 7.16. Ioh. 14.24. Ioh. 17.6, 8. and Heb. 3.2. Christ is faithfull, as Mo∣ses was: for this is a maine end why his Office was laid vpon him: Ioh. 6.38.

Vse is, first, it is a further motiue to presse the point and mat∣ter in hand, that we should be attentiue vnto the Word, because Christ brought it from heauen. So that if either the Author of it, namely, God; or the messenger, that is, Christ can mooue vs, it serues to enforce that exhortation which the Apostle hath, Heb. 2.1. that we doe not let ship this Word.

Secondly, it teacheth Ministers to haue a care that they bee like vnto Christ, to iustifie that they are sent of God, by spea∣king nothing but Gods Word. Which first is Gods comman∣dement, Ezek. 3.10. Ezek. 33.7. Mat. vlt. vlt. Ierem. 23.21. Se∣condly, the example of the Saints shewes it; so did the Pro∣phets alwaies speake in the Name of the Lord. And the Apo∣stle, 1. Cor. 11.23. Thirdly, this will gaine reuerence and atten∣tion vnto their Ministery, 1. Thes. 2.13. Fourthly, herein lyeth a maine difference betweene faithfull and vnfaithfull Mini∣sters.

Now from the force of this reason ariseth this Doctrine, that to receiue their testimony that are sent of God, and that speake the words of God, is to seale the truth of God. Which as it is vnderstood here of Christ, so is it true of all other Ministers vp∣on that ground: Luk. 10.16. Ioh. 13.20. See Exod. 14. vlt. 2. Chron. 20.20. Act. 13.48. The reason hereof is drawne from their Office, because they are sent of God, and are Embassadors of Christ standing in his stead: 2. Cor. 5.20.

Vse. This ought to breed reuerence in mens hearts to the Ministery, because they haue not to doe herein onely with men, but with God, who is honoured when the Ministery is honoured, despised, and contemned, when it is reiected: 1. Sam. 8.7. Ezek. 20.8.

Secondly, it serues to vphold Ministers against the despite of those, who contemne their Ministery, because of their infirmi∣ties and weakenesses: but man ought to consider not the per∣son, but the office.