Exposition on John 5, John 3
AN EXPOSITION VPONUPON 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 therefore 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 profeſſion 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 vsus, Rom. 14. Secondly, that eueryevery excellent thing commeth from Heauen, whether ſpirituall or temporall, Iam. 1.17. This ſheweth whether to hauehave recourſe for a ſupply of our wants, and to whom to giuegive thankes when we hauehave receiued any bleſſings. Thirdly, that God, as he beſtoweth all things on men, ſo he proportioneth them accordingly to eueryevery 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 onelyonly before ſtrangers, but alſo his friends, euen ſuch as would hauehave attributed greater matters vntounto him.
That I hauehave ſaid] viz. ſeuen times recorded by the Euangeliſts. This ſheweth vsus, that we muſt be conſtant in our integritie. Againe, in that theſe witneſſes ſo often did talke of the preheminence of Iohn aboue Chriſt, and would not after ſo many ſayings of Iohn be perſwaded, we ſee how dangerous a thing it is to hauehave 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 hauehave made him the Chriſt. This learnes vsus not to take to vsus any Honour or Calling that belongs not vntounto vsus, as titles, and the like.
But I am ſent before him] that is, I am the ſeruant of Chriſt. This teacheth vsus, that in no hand we be aſhamed of that Calling whereunto God hath called vsus, 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 vsus ſee the literall meaning.
Bride. Bridegroome.] Theſe termes are vſed for new married perſons, and in the originall not onelyonly ſo, but for thoſe that are onelyonly 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, foreign, 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 Bridegroome 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 vntounto him, now doth he reioyce, &c.
Now the application is excellent and very fit, to conuince that enuious and ambitious conceit which poſſeſſed the diſciples 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 vsus, if being ſent to woe for the Bridegroome, I ſhould ſpeake for my ſelfe, if I ſhould take the honour due to him, vponupon 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 onelyonly Bridegroome and Husband of the Church, and the Church is the Spouſe and Bride onelyonly of Chriſt. Whence it is, that ſuch titles of Head, Husband, Bridegroome, are giuen to Chriſt, onelyonly in relation to the Church; of Wife, LoueLove, Spouſe, to the Church onelyonly 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 prerogatiue to be a Bridegroome.
1. The gift and conſent of the Parents.
2. The louelove and choice of the party, that is the Bridegroome.
3. The willing conſent and liking of the Bride.
1. Ioh. 17 6, 9, 11, 23, 25. The Church, is the gift of the Father.
2. Epheſ. 5.25. Act. 20.28. Hoſ. 2.19, 20. The louelove and choice of Chriſt, Epheſ. 5.26.
3. Cant. 2.16. Epheſ. 5.24. The good liking and willing obe…ience of the Church.
This then is the prerogatiue that is due onelyonly to Chriſt.
Vſe. This commends vntounto vsus the great louelove 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 carry 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 louelove on her, as appeares, Ezek. 16.6.
2. How carefull ought we to be in pleaſing of him, and by louelove to anſwer this his louelove, to carry our ſelues reuerently, to ſubiect our ſelues vntounto his commandements, to ſeeke his honour, not to carry our ſelues rebelliouſly, preſumptuouſly, and proudly.
Againe, this is matter not onelyonly 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 brethren, worldlings, couetous, &c. it ſhewes, that the Spirit of Chriſt is not in vsus, whereby wee a…e vnited vntounto him, and one vntounto another; if it were, then would the fruits thereof be in vsus, as louelove, 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 vsus 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 derogatory to Chriſt. Hee is not ſo the Friend of Chriſt, but plaine Antichriſt, arrogating that honour to him, which is due onelyonly to Chriſt, 2. Cor. 11.2. our Husband. Iohns diſciples would faine hauehave made him Pope too, but he refuſed it.
2. The compariſon ſheweth the place, and duty of the Miniſters of Chriſt.
Doct. Miniſters of Chriſt Ieſus are friends of the Bridegroome, 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 hauehave 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 ſimple 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 receiues the knowledge of it.
Ʋſe. This ſheweth the dignity and excellency of the Miniſters Calling.
2. To teach Miniſters to be carefull in the diſcharge of their duties, ſeeing their calling is ſo weighty.
Now let vsus 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 Miniſters are not onelyonly planters, but alſo waterers, and Nurſes to bring vp, as well as fathers to beget children vntounto God; and if they continue not to the end, theſe loſe the fruit and recompence 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 Parables of the loſt ſheepe, and Prodigall childe, as a patterne for all Miniſters to be ſo minded.
4. To hauehave a ſpeciall care to maintaine the honour due to Chriſt entire vntounto 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. expreſſed: and Ezek. 3.17. 1. Ioh. 1.1. Which ſerues to condemne ignorant 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 vntounto Chriſt, that ſo Chriſt may ſpeake vntounto them, and they ſubmit themſelues to him. This ought to bee the fulnes 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 miniſteriall function: for now the people will ſtocke vntounto him, and leaue me, as alſo in that credit and preſent account which they carry of me, becauſe they ſhall now reuerence, admire, and honour Chriſt.
This then that here is ſpoken of Iohns decreaſing, is not meant as concerning the authority of Iohns Doctrine, or his faithfulneſſe in his Calling, which can neuer be diminiſhed, but as long as the World ſtands, Iohn wil be found to hauehave been moſt faithfull in his Office.
Now to ſhew that this came not by his owne negligence, or by Chriſts pride and ambition, but onelyonly 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 grieued, though they grow into diſgrace, and ſmall account amongſt men, if ſo be that thereby any glory may bee got vntounto 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 iealouſie which the godly Miniſters hauehave had, when they perceiued much people to flocke about them.
The vſe is to teach vsus, to fixe our eyes on Chriſt and God, and not to dote on mans worthineſſe, and not ſo much to hauehave their perſons in admiration, as their Callings, and eſpecially that meſſage which they bring from God.
Thirdly, that where Chriſt ſhineth, leſſer lights are obſcured: as at the comming of Chriſt, and preaching of the Goſpell, 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 vsus to be aſhamed of our ignorance in theſe dayes that the Goſpell ſhineth ſo bright vponupon vsus, 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 commeth from heauen is aboue all.
THis verſe containes a ſecond compariſon, to ſhew the excellency 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 heauen, yet not locally, as there included, for he filleth all things. In regard that he took vntounto 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 regard of his beginning and originall.
Secondly, in regard of his excellency and preheminency.
2. What man is, firſt, in reſpect of this condition and making, [he that is of the earth.] Secondly, of his diſpoſition, inward [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 Natures in Chriſt, in which reſpect though the Godhead is ſaid to deſcend, Epheſ. 4.9. yet is he neuertheleſſe God, and the ſimilitude 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 louelove 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 onelyonly 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… contrary 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 furthermore, 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 vsus how well thoſe prerogatiues agree v…to Chriſt, which the Scriptures do attribute vntounto him, that he is the Head of the Church, the Sauiour and Redeemer of mankind, our Mediator and Interceſſor, that hee will bring vsus vntounto 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 onelyonly vponupon 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 Angels: the former is manifeſt, the latter is prooued plentifully in the firſt Chapter of the Hebrewes. Some will ſay, What need this doctrine? eueryevery one that is but inſtructed in his Catechiſme 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 vsus, &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 beginning is of the earth. This doctrine is well knowne, and is prooued vntounto vsus 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 eueryevery thing is made of that whereinto it is reſolued, as ice and ſnow of water.
This inſtruction briefly miniſters vntounto eueryevery one matter of humiliation, to conſider our weakeneſſe and baſeneſſe, which ought to be vntounto vsus as the blacke feet vntounto Peacockes, to make vsus 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 vsus firſt, that man naturally 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 vntounto 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 carnall 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 onelyonly from the gift of God, being in himſelfe vtterly deuoid of all, 1. Corin. 2.14. Roman. 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 vttereth, for this is the hearts interpreter.
Vſe, Is to teach vsus 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 vntounto Chriſt, who onelyonly could expound and decl…re vntounto them all diuine knowledge of the myſteries of the Kingdome of Heauen. And ſo the Prophets of old, and now all the Miniſters hauehave 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 louelove towards vsus, who hath giuen vsus 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 vntounto vsus, without whom we ſhould otherwiſe hauehave had no more knowledge then Sauages, and wilde people hauehave, Reuel. 5.5.
Secondly, this is to admoniſh Miniſters that they be not puft vp with pride, and ſwell againſt their brethren, becauſe they hauehave more knowledge, but to remember that they are men as well as others, and ſo though they hauehave many helpes to get knowledge, yet it is Chriſt, who by his Spirit muſt illuminate their minds, to giuegive them ſound vnderſtanding in heauenly matters. And ſecondly that they ought to teach them vntounto the people as the Oracles of God: 1. Pet. 4.10.
Thirdly, this teacheth the people to regard the Miniſters, remembring 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 vrgeth it againe vntounto them. Secondly, hereby hee maketh way vntounto 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 deliuery 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 vntounto vsus, the greater is the fault if it be lightly regarded by vsus. This is proued out of the ſecond of the Hebrewes: For the Apoſtle hauing 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 eueryevery tranſgreſſion and diſobedience, receiued a iuſt recompence o… reward, then how can we eſcape, if we neglect ſo great ſalu…tion, preached to vsus by Ieſus Chriſt. And this in common equity; for if the King doe ſpeake vntounto v…, and we lightly eſteeme of i…, the fault is greater, then if a meane and baſe perſon deliuered the ſame meſſage vntounto vsus. And the husbandmen were therefore eſpecially deſtroyed, becauſe they regarded not the meſſage which the Lord ſent vntounto 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 eſcaped 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 heauen?
Anſw. Chriſt ſpeaketh vntounto vsus 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 vponupon thoſe that contemne the Goſpell.
Anſw. It is then becauſe we doe a right obſerue the iudgement of God: for is not the puniſhment of the Iewes for contemning Chriſt and his Goſpell, namely their vtter deſolation and diſperſion, farre greater then any of their Captiuities vnderunder the times of the Law. Doe we not ſee all thoſe famous Churches 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 corporall plague, then doth God ſend ſpirituall puniſhments, giuing 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 certaine 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 heauen, 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 vsus 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 reporteth; 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 vntounto the world; that wee beginne not to doubt, and ſtagger about the truth thereof, but to ſtand conſtantly 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 deliuer nothing but what is ſure and certaine; which they hauehave receiued from Chriſt, and is grounded vponupon the Word; otherwiſe 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 hauehave no ground; as of Purgatory, Limbus, Tranſubſtantiation, &c. Finally, if we will be certainely reſolued in points concerning our ſaluation, we muſt not relye vponupon the ſayings, teſtimonies, and opinions of men, but vponupon the vndoubted truth of Gods Word.
Now come we to the complaint it ſelfe. The fault hee complaineth of, was, that no man receiued his teſtimony. Though Chriſt ſpake from Heauen, though his perſon was moſt excellent, 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 perſons: ſo the Iewes were perſwaded, the Prophets, and namely, Ieremiah, were inſpired of God, Ier 42.2. yet when he had deliuered 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 Egyptians 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 vntounto 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 vponupon man, but vponupon 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 vsus rather looke vponupon the Word of God, and ſo ground our ſelues thereon, and conſider withall what a man is, if God giuegive him ouer to the diuell, to incredulity, obſtinacy, and hardneſſe of heart.
Receiued] They heard the Word preached, and the truth of it proued vntounto them oftentimes by Chriſt, yet they remained incredulous and obſtinate. Which firſt, as it ſerues to aggrauate their hardneſſe of heart and vnbeliefe. Secondly, ſo it yeelds vntounto vsus this obſeruation. That incredulity and obſtinacy againſt plaine euidence of truth, is not onelyonly 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 vntounto 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 ſtrengthened with another reaſon [For God giueth not the Spirit by meaſure vntounto 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 louelove, [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 vnbeliefe what hurt followes vponupon, 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 onelyonly grounded vponupon the Word of God, as Ioh. 17.8. That faith which relyes vponupon 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 confirmeth 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 infidelity impeach it? Indeed the truth of God doth not depend vponupon man, but vponupon the immutability of Gods will; yet Faith is ſaid to ratifie and confirme it, firſt, in regard of the manifeſtation of the truth of God to others: as among men, hee that beleeueth another, doth manifeſt to the world, that accounts him a true and truſty man. Secondly, becauſe it aſſures and aſcertaines vntounto 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 graces, Faith is the moſt neceſſary for a mans own ſelf, becauſe by it we apply the promiſes of God, and the merits of Chriſt vntounto our conſciences. Secondly, that likewiſe none is more excellent, becauſe it confirmes the pretious truth of God. Thirdly, that this is the moſt acceptable grace, becauſe it ſanctifies all other; 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 vsus; this aſſures vsus of Gods truth, that ſeales vp the truth of God, as Chriſt by his Spirit is knit and vnited to vsus, 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 vntounto 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 excellency 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 before 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 deputed, 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 vntounto 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 heauen, euen from the boſome of his Father, to take fleſh vponupon him to declare vntounto vsus 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 perſons; 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 regard 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 onelyonly 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 louelove vntounto vsus, that when we had no meanes to come to the knowledge of his will, and to life eternall, he ſent his onelyonly Sonne to bring vsus vntounto both, as in the 16. verſe of this Chapter. Secondly, this ſheweth that great reſpect that he beareth to mankind, in ſending ſo great and honourable an Embaſſadour vntounto 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 vntounto vsus that great louelove and reſpect that Chriſt Ieſus bare towards vsus, in that he diſdaind not to take vponupon 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 louelove according to the worth of it, and ſo to louelove him againe. Fourthly, this is matter of comfort vntounto vsus, that thoſe things which Chriſt performeth, are acceptable to God, becauſe God himſelfe appointed him to this worke. Fifthly and laſtly, it is exemplary for our imitation, that if we will hauehave 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 vsus, if wee find our ſelues mooued thereunto by the Spirit of God, and inabled with gifts to diſcharge 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 Meſſenger 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 Moſes was: for this is a maine end why his Office was laid vponupon him: Ioh. 6.38.
Vſe is, firſt, it is a further motiue to preſſe the point and matter in hand, that we ſhould be attentiue vntounto 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 vsus, 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 hauehave a care that they bee like vntounto Chriſt, to iuſtifie that they are ſent of God, by ſpeaking nothing but Gods Word. Which firſt is Gods commandement, Ezek. 3.10. Ezek. 33.7. Mat. vlt. vlt. Ierem. 23.21. Secondly, the example of the Saints ſhewes it; ſo did the Prophets alwaies ſpeake in the Name of the Lord. And the Apoſtle, 1. Cor. 11.23. Thirdly, this will gaine reuerence and attention vntounto their Miniſtery, 1. Theſ. 2.13. Fourthly, herein lyeth a maine difference betweene faithfull and vnfaithfull Miniſters.
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 vponupon 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 hauehave not to doe herein onelyonly 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 infirmities and weakeneſſes: but man ought to conſider not the perſon, but the office.