Sermons Upon John 1 — Anthony Wotton

Sermons Upon John 1 · Anthony Wotton

THE SIXT SERmon, vponupon the firſt Chapter of IOHN.

Verſe 6. 7. 8.

There was a man ſent from God, whoſe name was Iohn, &c.

IF there were as much vnderſtanding, and iudgement in men, to conceiue, and diſcerne matters of religion, and ſaluation, as eueryevery one of vsus would bee thought to hauehave; it were inough for vsus to hauehave the doctrine of euerlaſting life, by any meanes whatſoeuer propounded vntounto vsus. For no ſooner ſhould any point thereof bee deliuered, but wee ſhould be readie to acknowledge, and embrace it. But alas, wee are wonderfully deceiued in this conceit of our naturall capacity. Which is ſo ſlowe, and dull, in things of this nature, that we can neither find them out of our ſelues, by any diſcourſe of reaſon, nor giuegive aſlent to the truth of them, when they are reuealed, and manifeſted, by eſpeciall order from God himſelfe. For proofe of that I ſay, whither ſhould I appeale rather, then ro eueryevery mans experience, touching the former points, both in himſelfe, and in the whole nation of the Iewes? Which of vsus would euer hauehave thought of any one of thoſe myſteries, if hee had not read, or heard of them extraordinarily? Now they are diſcouered vntounto vsus, where is there any man to bee found, that, by any naturall skill, or help of learning, can diſcerne, and yeeld to them, as ture, and certaine? The reaſons of this impoſſibilitie to beleeue, ſhall be ſhewed, if it pleaſe God, hereafter: for the preſent I doe but giuegive a touch, that wee may all conſider of it, at better leaſure. The darkneſſe did not Ioh. 1. 5.comprehend the light, when it ſhone moſt brightly. Our Sauiour taught them with authoritie, not like the Scribes & Mat. 7. 29.Phariſes: Yet did they not regard his doctrine. Hee wrought many admirable miracles among them: Yet would they not acknowledge, that hee came from God. At the leaſt they ſhould hauehave reſpected the teſtimonie of Iohn, a man of ſuch account, & worth in their owne iudgement. But all was one with them; and nothing of force ſufficient, to bring them to an acknowledgement of the light. What remedy then, but to leaue them in their blindnes, and in theirs to ſee our owne, that we may be ſo much the more carefull to heed and learne, what the Euangeliſt doth teach vsus in this Goſpell.

Where hauing, in the fiue former verſes, deſcribed the Meſſiah, of whom hee writes, by his diuine nature, and his office of mediation, hee proceeds to ſecond that, hee hath deliuered, with the teſtimonie of Iohn; and there vponupon takes occaſion to inlarge ſome of the points, that before hee had propounded, and to amplifie the benifits wee receiue by our Sauiour, more fully, and plainely. In the former part, concerning the witneſſe of Iohn, firſt wee are to conſider the partie as hee is deſcribed to vsus in the three verſes, I read. Secondly, to waigh his teſtimony; which is implyed, rather then expreſt in the two later: Hee came to beare witneſſe of the light. The deſcription is partly of his perſon, verſe 6, & partly of his office, ver. 7. 8. To the knowledge of his perſon there belong theſe two thinges; his nature, and his name. By nature hee was a man; but yet not after the ordinarie courſe of mankinde, but after an extraordinary ſort, by a ſpecial work of God, who ſent him as well in reguard of his perſon, as of his office. Which office of his is firſt plainely declared, verſe 7, then ſome what amplified, verſe 7. 8. The declaration is general: He came for a witneſſe. Particular: To beare witneſſe of the light. In the deſcription of the perſon; touching his nature, I note two points; that He was a man; that He was ſent from God. In the former, wee are to examine the wordes, whether the former of the two was, imply any eſpecial matter or no, why the Euangeliſt mentions, that He was a man. Then muſt wee ſay ſomewhat of the ſenſe intended by Saint Iohn. For the later point, of his being ſent, we will in quire, who ſent him; God; the diuine nature, or ſome one of the perſons. How he was ſent: by an extraordinarie conception; by an eſpeciall appointment, either by ſome viſion, or by reuelation. Touching his name, wee are to learne, what the ſignification of it is, why the Euangeliſt doth mention it.

Other reaſons, whereby wee proue any matter in queſtion, hauehave their force, and power to argue, ſuch as it is, more or leſſe, from their owne nature; onelyonly a Teſtimonie fetcheth all the waight it hath, from the credite, or authoritie of him, that giues it. So that where as in ordinarie proofes wee regard what is ſayde, rather then who ſayth it; in this witneſſe bearing, the man is firſt reſpected, and then the matter. Our Euangeliſt therefore, being to alleage the depoſition of Iohn the Baptiſt, beginnes with a diſcription of his perſon; There was a man Where, by the manner of the Euangeliſts Cyril in Ita. lib. 1. cap. 7.ſpeech, There was, ſome think an eſpecial difference betwixt our Sauiour, and him, is noted; as if the very foreign. Erat. Fuit.word did note the eternitie of the one, and the beginning of the other. We heard of the like curious obſeruatiō before, at the firſt verſe, In the beginning was the word: But it appeared to hauehave more ſhew then ſubſtance. The diuerſitie in that place was to bee drawn from the tenſe, or time of the Verb, wheras in the originall Greek there is no ſuch varietie; and in the Latine, vponupon which many ground, no certainty for the proofe of ſuch a difference, either in the nature, or vſe of the two wordes, as I then ſhewed more at large. Heere there ſeemes to bee more aduantage; becauſe Saint Iohn vſeth another worde, and that ſuch a word, as indeede is neuer applyed but foreignto thoſe things, which hauehave ſome beginning of their being. Yet may wee not thereupon conclude that whereſoeuer wee finde the worde, there ſuch a difference is implyed, or noted. For it is verie cleare, that it may and muſt bereferred to that which followes, touching his Chryſoſt. in Io…. hom. 5.being ſent; There was a man ſent, not There was a man; but, was ſent. So hauehave wee the worde vſed in other places; Iohn was baptizing in the Wilderneſſe. Where Mar. 1 4wee may not ſeuer was, from baptizing: The ſenſe being no more, but (as it is well tranſlated in Engliſh) Iohn did baptize or baptized. And there was a & 9. 7.Cloude that ſhaddowed them. There may ſeeme to bee more reaſon in this text, to part the wordes; but the Greeke will not beare, it, which is worde for worde, There was a Cloude ſhaddowinge them; foreignthat is a Cloude ſhaddowed them. But let vsus graunt (which is not ture) that the worde ſignifies a beginning; yet not ſimply a beginning, but onelyonly of that, which is ſo ſpokē of. So that the beginning muſt belong not to his being abſolutely, but his being ſent. So ſaith our Euangeliſt afterward, The Word became fleſh: not began foreignto bee, as if before it had not beene at all, but onelyonly became fleſh.

I am not afrayd therefore of being accuſed, to hauehave omitted ſomething, which the holy Ghoſt intended to teach vsus, though I ſay nothing of that difference betwixt Chriſt, and Iohn concerning the eternall being of the one, and the others beginning to bee in time. Neither doe I ſee any neceſsitie the of expounding the worde, as ſome other men take it, to note the extraordinarie conception, and eduction of the Baptiſt; which either are not toucht by our Euangeliſt: or if they bee, are to be deliuered in that point, of his ſending. As for the word was, I hope I hauehave made it plaine, that it belongs to his being ſent, and hath no eſpeciall ſignification by it ſelfe.

The like (in my poore opinion) may truely be ſayd of the other word Man, that it is indefinitly taken for One, as wee commonly ſpeak in English: There was one ſent. Of the likelihood of this interpretation, by and by, it firſt you will giuegive mee leaue, to ſpeake a word or two of that, which is generally conceiued by it. Which is, that by Man, the nature of Iohn is ſignified. To what ende? partly that the former difference, betwixt Chriſt, and him, might bee more expreſt: partly that no man might take him for an Angell, though he be ſo called by Malachy. But neither of these (ſauing their better judgement, that are of a contrary opinion) ſeemes to bee any ſufficient reaſon of ſuch an expoſition. Firſt the difference they ayme at, is as plaine, and as great, as may be. The one was in the beginning, was with God, was Ioh. 1. 1. 2. Ver. 6. Ver. 4. 5. Ver. 8.God. The other was ſent by God, and no farther matter auoucht of him. The one had life in him, and was the light of men. The other was not the light, but came to beare witnes of the light Secondly, the auouching of him to bee a man, doth not expreſſe that difference. For our Sauiour was alſo a man, as truely, and naturally as he. The worde became fleſh. As by a man came death, ſo by a man Ver. 14. 1. Cor. 15. 20.came the reſurrection from the dead; yea hee is called the man, whom God appointed to iudge the world by. If Act. 17. 31.you ſay Chriſt is not onelyonly a man: neither doth the Euangeliſt a affirme any ſuch thing of Iohn, by that word; There was a man. Thirdly, who tooke Iohn, to be any other, then a man? The Iewes indeed (many of them) helde him for a Prophet; but none of them euer denied Ioh. 1. 21.him to bee a man. Therefore alſo the ſecond reſpect, in which hee is called a man, is not much to Mat. 21. 26.bee reſpected. The Prophet Malachy (you ſay) calls Mal. 3. 1.him an Angell. Behold I ſend mine Angell before thy face. What of that? Was it therefore to bee feared, that ſome men woulde thinke him to bee an Angell by nature? Neither doth Malachy ſo ſay; but rather ſhewes, that hee ſpeakes of his office, becauſe hee giues the ſame title to the Meſſiah, though with an additon, The Angell of the Couenant: and who but thoſe, that beleeued the Goſpell, acknowledged Iohn to bee he of whome that was written by the Prophet; Beſides, his parents and kindred were well knowne, and his birth was extraordinarily famous; yea the whole courſe of his life, his preaching, and his death, were matters commonly talkt of among the Iewes.

There was little reaſon then, why the Euangeliſt ſhould giuegive any eſpeciall notice of his nature, in eithe… of the reſpects aboue mentioned. It is more likely (as I noted before) that he vſed the worde in a generall ſenſe… as we doe, when we ſay, There was a man, or there was one. That we may the rather be perſwaded hereof, let vsus con ſider the like vſe of the worde, in other places, of the ſcripture. Man liueth not by bread only. Which we would Mat. 4 4. & 12. 20. Luke 2. 25.thus expreſſe in our tongue. A man, or one liueth not. There was a man, which had his hand dried vp. There was a man in Ieruſalem. And this manner of ſpeech is very vſuall, in the beginning of an hiſtorie, or parable. There was a man 1. Sa…. 1. 1. foreign 1 S …n 9. 1.of the two Ram …thaim Zophim. Where, in the Greeke, … be very word… that our Euangeliſt here vſeth. So of Sauls father. There was a man of Beniamin. The new Teſtament is full of the like examples: ſome of them wee heard before; a few more will ſuffice. There Ioh. 5. 5. & 2. 1.was a m… there, ſaith our Euangeliſt, ſpeaking of the poole at …etheſda. There was a man, one of the Pha…iſes; A… 5. 1. & 10. 1.A certaine man named Ananias: There was a certaine man in Caeſarea I m…ght rehearſe many more of the ſame kinde; but theſe are more then enow: and by this (I thinke) wee hauehave ſufficient warrant to conclude, that the holy Ghoſt, in this Hiſtory of Iohn, ſpeakes, as hee doth ordinarily, in other places of the like kinde; without any intent to ſignifie his nature, of whom he ſpeakes; and this is the ſimpleſt, and Plaineſt interpretation of theſe former words.

The later, Sent from God, offer theſe two things to our conſideration; who ſent: what this ſending was. What needs any queſtion of the former? may ſome man ſay. Doth not the Euangeliſt ſpeake plaine enough, and tell vsus, that God, was the ſender? Hee was ſent from God. But we learned in the beginning of this Goſpell, that the worde God, ſomtimes ſignified the diuine nature, which is but one and the ſame in all three, perſons, ſometimes ſome one of them. And we hauehave here the more reaſon to make this inquirie, becauſe one of the perſons, namely the ſecond, is he, of whome Iohn was to witnes. Not to vſe more words then neede, wee are directed by Iohn himſelfe to vnderſtand this of GOD the Father. This I prooue by this our Euangeliſt, in this preſent chapter; where he reports part of the Bapriſts teſimonie, touching our Sauiour, in this ſort; He that ſent mee to baptize with water, he ſaid vntounto me, vponupon whom thou Ioh. 1. 33.ſhalt ſee the ſpirit come downe, and tarry ſtill on him, that is hee, which baptizeth with the holy Ghoſt. Who is this, that ſent Iohn to baptize? Not the diuine nature. For he is diſtinguiſht from the Sonne, and the holy Ghoſt; who can it be then, but the Father? God the father gaue Iohn a token whereby he ſhould know the Sonne, that was the Meſſiah; the comming downe of the holy Ghoſt, and his abiding on him. S. Mathew ſets out the point, as diſtinctly. The ſecond Perſon is in the water, newly baptized, the third ſits vponupon him in the likenes of a Doue, the firſt proclaimes him from heauen. This is that my Sonne, Mat. 3. 17.that beloued one, in whome I am well pleaſed. As if hee ſhould in plaine tearmes hauehave ſaid to Iohn. This is hee, of whome I ſent thee to beare witneſs. The like diſtinction, for the Father, and the Sonne, wee hauehave in Saint Luke; where Zachary the father of Iohn, prophecying Luke 1. 76.of his ſonne, ſayeth, that hee ſhall be called the Prophet of the moſt high, namely of God the Father; as it appeares by the ſpeech of the Angell Gabriell to the virgin Mary: Hee ſhall be called the Sonne of the moſt verſe. 32.high. Then followes Iohns office, Thou ſhalt go before the face of the Lord; namely the Lord Ieſus, for whome Iohn prepared the way.

But how did God the Father ſend him? Surely hee may well bee ſaid to hauehave bin ſent, in regard both of his perſon, and of his office. His perſon (as it is wel knowne, I will but point at the particulars) was after an extraordinarie manner from GOD; as I ſaac was giuen to Gen. 18. 10.Abraham, and Sarah, by him. His father, and mother were both ſtriken image, and ſhe alſo barren; inſomuch, Luke 1. 7.that when ſhee was conceiued with childe, contrarie to her expectation, and beyond all likelihood; and naturall poſſibilitie, ſhee, hid her ſelfe fiue monethes, till ſhee might bee more ſure of that, which to Ver. 24. 36.many would ſeeme vnpoſſible, and to take away too much occaſion of ſpeech, from the common ſort. For his office, it was asſigned him by GOD; and notice alſo of that Asſig…ment giuen to his father, before the child was conceiued. Hee ſhall goe before him (ſaith the Angell) in the ſpirit and power of Elias. Neither was he only thus foreappointed for this excel…ent office; but when the time came, that hee ſhould enter vponupon it, he receiued a ſpeciall commisſion, and warrant from God, for the execution thereof, The worde Luke. 3. 1. 2.of God came to Iohn the ſonne of Zacharias, in the wilderneſſe. It is to no purpoſe, to ſpend time, in ſeeking how this worde came; whether by any inward motion of the ſpirit onelyonly, or by ſome outward viſion alſo; wee may ſafely be ignorant of ſuch matters, hath not pleaſed the holy Ghoſt to reueale in the ſcriptures: yet if wee may lawfully gheſſe, it ſeemes moſt likely, that it was without any ſuch outward ſhew; becauſe the Euangeliſt makes no mention of it, in ſetting downe the Hiſtory. This laſt ſending onelyonly, is thought by ſome to bee ſignified in this place. If they had ſaid no more but chiefly, I ſhould enſily hauehave aſſented to them: Now they ſay onelyonly, I doubt whether they hauehave any ſufficient warrant, ſo to reſtraine the holy Ghoſts words, or no; and therefore thinke it moſt conuenient, to allow them as large an extent, as they will reaſonably beare.

You looke perhaps, that I ſhould now proceede to deliuer the Enangeliſts meaning, and accordingly to adde ſuch proofe. and exhortation, as may helpe vsus forward in the embracing of the Goſpell. But I thinke it fitteſt to forbeare that, for a time, till I hauehave expounded the other part of the verſe. that I may take all together. It followeth then to ſpeake of the name, and why the Euangelſt records it. The name as it ſoundeth in our language, hath little reſemblance of the originall, whence it commeth. Which if any man thinke a fault, let him take heede that he doe not raſhly condemne the holy Ghoſt, who in the Greeke hath had ſmall care to expreſſe the Hebrew ſounds; following continually the cuſtome, howſoeuer not anſwering the originall tongue. Shall I need to bring any particulars for proofe of that I ſay? Looke ouer the new Teſtament, and whereſoeuer you finde the name of any Prophet, where the Greeke differs from the Hebrew, you hauehave an example of that, which I affirme. Begin with Moſes if you will, and ſo goe forward to Malachy: You ſhall finde, that the holy Ghoſt keepes one, and the ſame courſe, in naming of them, without reſpect of their ſignifications, or ſounds. The reaſon of this is, that the parties were wel known to the Iewes by thoſe names, according as the 72. Interpreters had tranſlated them, after the manner of the Greeke tongue. Other languages Except perhaps the Flem…ſh.by the ſame warrant, hauehave iuſtly taken the ſame liberty, and not doubted (as they needed not) to fit the He. brew, and Greeke names to the faſhion of their ſeuerall tongues: So that if any man ſhall either curiouſly affect, or ſuperſtitiouſly obſerue the nature, and ſound of thoſe names, which they hauehave in the originall, he ſhall not follow therin the direction and practiſe of the holy Ghoſt, but his owne conceit, and perſwaſion. Doe I then ſay, it is vnlawfull to note the ſounds of ſuch names, that their interpretations may be knowne? Nothing leſſe. But as the Iewes, in the old Teſtament, hauehave ſome thouſands of 8000.words, which they vſe for expounding the other in the text (whether by their own direction, or by the direction of the ſpirit of God, as ſome thinke, I will not diſpute) which yet they place in the margin of their bookes; So perhaps it were not vnfit to ſet theſe Hebrew and Greek names in the ſide, following in the ſcripture it ſelfe the ordinarie courſe, which the Lord vſeth, to frame the words, according to the nature of the tongue, in which he writes. How far then ought we al to be from condemning one another, either of ignorance, or careleſneſs, for not following the ſounds of the originall languages? But I will not preſſe this too much, till I hauehave ſome farder occaſion giuen me, in the expounding of this Goſpell.

Yet, howſoeuer I ſee no neceſſitie, nor conuenience for any ſuch ſtrictneſs in tranſlating proper names; I deny not, that it is fit, and needfull to vnderſtand their ſignifications; eſpecially in ſuch of them, as were purpoſely giuen by direction from God himſelfe, For they hauehave alwaies ſome inſtruction, ioined with them, concerning ſomwhat that is paſt; as Iſack of ſarah… laughing, Gen. 18. 12. & 17. 19.or touching ſome action, or office to bee performed, or ſome fauour that hee particularly intends. Of the later kinde is this name Iohn, whereby the Lord would hauehave his people the Iewes to know, and conſider, that hee would now viſit, and redeeme them, as Zacharie prophecied, at the circumciſing of him. The name ſignifieth as it were grace, and fauour, which God vouchſafed the people, by ſending firſt this ſecond Eliah, to prepare the way of the Lord, and then the Meſſiah himfelfe, to performe the worke of redemption. This gracious mercy of God. Iohn was appointed to preach and publiſh; extraordinarily called as to that office, ſo by that name, the end that men might looke for ſome extraordinarie matter of fauour by his miniſterie. This vſe both the Iewes then, and wee now are to make of the name; not as if it had bin appointed vponupon any humour, but as intending a help to that preparation, which was to follow.

This was one reaſon, why it ſeemed good to the holy Ghoſt, that our Euangeliſt ſhould ſet downe his name; that with the report of his being ſent from God, the nature of his meſſage might, in a generall ſort, be conceiued. Eſpecially, if we remember withall, as we cannot almoſt chuſe but doe, that the name was enioined before his conception. by order from God himſelfe. Doth the Euangeliſt tell me, that his name was Iohn? Surely though he writ not the hiſtorie at large, yet he would hauehave mee conſider, that his name was of Gods appointing & therefore of ſome extraodinarie ſignification, & vſe; that wee may enter into ſuch a conſideration of him, as they did, that dwelling neer to his father, heard how matters had paſſed at his birth, concerning this name. They laid vp thoſe things in their hearts (ſaith Saint Luke) ſaying what Luke 1. 66.manner of child ſhall this bee? If the like ſhould be done in this our time, it would fill all mens mouthes, and eares, though they found it did little, or nothing cōcerne them. And ſhall we paſſe ouer, without due regard, a thing, that doth ſo much import vsus? Will neither the ſignification of the worde, ſo ſweet, and comfortable, delight vsus? nor the manner of impoſing the name, ſo extraordinarie, and wonderfull, ſtirre vsus vp to conſider it? nor the autoritie of him, that appointed it, cauſe vsus to aduiſe better of it? Let vsus take heed, that this careleſnes be not a ſhreud ſigne, that we little eſteeme the grace it ſelfe, which the name ſhadoweth out vntounto vsus. The laſt reaſon why the name is mentioned, is the nature of the writing: which beeing an Hiſtorie, requireth that the names. at the leaſt of all principall men in it, ſhould bee recorded. This courſe our Euangeliſt heere followes, the rather, that all men may certainly know, whom hee meanes, this deſcription.

What remaines, the words being expounded, but to deliuer the meaning of the Euangeliſt? which can not well be done, till wee vnderſtand, what his purpoſe is, in that hee ſayth. Now of that, there are diuers opinions, all reaſonable, and of ſome likelihood. Wee may draw them to theſe heads; the courſe of the hiſtorie, and the amplifying of the matter, that concernes our Sauiour Chriſt. They that referre it to the courſe of the Hiſtorie, ſay no more of it, but that the Euangeliſt, hauing ſpoken of our Sauiours diuine nature in the former Chryſost. in Ioa. hom. 4. Auguſt. in Ioa. tract. 2. Theophil. in Ioa.verſes and beeing to ſpeake of his humane afterward, interlaceth this diſcourſe of Iohn, who was appointed to bee as it were his vſher, and did preach of him, before the manifeſtation of him to the world. But this ſeemes be ſom what too ſlight an occaſion of this diſcourſe; eſpecially ſeeing the Euangeliſt ſpeakes ſo much of Iohn, after the report of our Sauiours incarnation, … 1. 15. 15. &c. & 3. 27. 28. &c.both in this, and the third Chapter; and that the other three had deliuered thoſe matters at large, that concerne the birth and miniſterie of Iohn. Neither is that coniecture Maſculas ad … locum.more likely, which imagins, that therefore mention is here made of Iohn, becauſe the Meſſiah began not to bee knowne, till the time that Iohn baptized. What worde hath the Euangeliſt of Iohns baptizing? It is cleere, that hee paſſed it ouer without any touch, till hee came almoſt to the end of the third Ioh. 3. 23.Chapter. Yet if he ſpake any thing in thoſe verſes of our Sauiours beeing famous, there might bee ſome place perhaps for that couecture: But ſince hee doth not, I ſee no great likelihood to approue thereof; cheefely, when there are other opinions, of more probabilitie.

The former whereof, will hauehave this brought in, as a Aegid. Henni… … bunc locum.compariſon of the leſſe; where by the excellencie of our Sauiours perſon is ſet out, in that hee is preſerred before Iohn Baptiſt. For, ſuch, and ſo great was the opinion, which the Iewes had of Iohn that hee muſt needs be a man of extraordinarie worth, to whom Iohn ſhould Luke 1. 66.be thought inferior. Wee heard erewhile, that ſome great matters were lookt for of him, when hee was newly borne: What manner of child ſhall this bee? When Mat. 3. 5. 6.hee began to exerciſe his miniſterie, There went out to him Ieruſalem, and all Indea, and all the region round about Iordan. Neither went they out onelyonly, but ſubmitted themſelues to bee taught, and baptized by him; Ver. 7.and that not without conſosſing their ſinnes. What ſpeak I of the common ſort? Many of their great Doctors, Phariſes, Ioh. 1. 19. 20.and Sadduces, were glad to receiue baptiſme at his hands. Yea the rules of the lewes. ſem an embaſſage to him of no meane men, Prieſts and Leuites, being Phariſes, as it were being ready and in a manner offring to acknowledge him for the Meſſiah. Iudge then what reconing hee muſt bee of among the Iewes, that was of greater dignitie, and excellencie, then a man of ſuch eſtimation, as Iohn the Baptiſt. Surely I can not eaſily diſcerne, what could be written more to the commendation and honor of CHRIST, after the former points of his diuine nature, and mediatorſhip, then this compariſon, by which hee is magnified aboue Iohn And there fore wee may well allow this expoſition a place amongſt them, that are beſt to bee liked. Which Iam the willinger to doe, becauſe it agreeth alſo, with an other, that is of good likelihood. I ſhewed euen Rollochus ad hunc locum.now, that the Iewes generally, rulers and people, had no ſmall opinion of Iohn Baptiſt. This perhaps might preiudice our Sauiour CHRIST, as wee ſee it did, with the diſciples of Iohn; who came to their maiſter, and complained of CHRIST, that he had tooke Ioh. 3. 26.vponupon him to baptize, and was followed by all men. To take away this doubt, it is thought by ſome, that our Euangeliſt brings in this diſcourſe, wherein he makes Iohn inferior to Chriſt; and (as it may ſeeme) not without neede, becauſe (ordinarily) he that comes to Chryſoſt. in Ioan. hom. 4.beare witnes of any mans credit, or autority, is of greater, or as grear reputation, as himſelfe.

These might bee ſome reaſons, why our Euangeliſt makes mention of Iohn but (me thinkes) it may farder bee added, that hee doth apply this teſtimonie to the confirmation of that he had formerly deliuered, concerning our Sauiours being the light. Therefore ſaith he in particular, that Iohn came to beare witnes of the light, not onelyonly to teſtifie that our Sauiour was the Meſſaih. Not, withſtanding; I would not hauehave any man think, it is my meaning to reſtraine the teſtimony of Iohn to this particular of the light, where of hee makes no eſpeciall mention by any record of this, or the other Euangeliſts: but this I ſay, that therefore this witnes of Iohn is alledged, becauſe the Iewes hauing ſo high a conceit of Iohn, could not reaſonably chooſe, but be extraordinarily well perſwaded of him, for his power to inlighten the world, whom Iohn their famous Prophet preferred, in all his Sermons, ſo farre before himſelfe. Iohn was as the day. ſfarre, whoſe appearance giues notice of the ſunnes approach. Hee is a light, that brings the dawning of the day: but hee is not that light, which ſhines to the inlightning of the world, as the ſunne doth; who is truly, and properly called the light of the world. I had rather therefore take this place, as a teſtimonie of Chriſt by Iohn, then as a compariſon betwixt him, and Iohn. As if our Euangeliſt, ſhould hauehave ſaid; That which I hauehave auouched of him, whome wee ſet before you, to bee beleeued in, as the Meſſiah, is no more, then was affirmed by no meane man, Iohn the Baptiſt ſent from God to beare witneſſe of him, that from him onelyonly, life, and light was to bee receiued. Hee came to beare witneſſe of the light, that all men, through him might beleeue. He was not the light, but the forerunner of the light, to ſhew the comming of it.

Thus then is the Euangeliſt to be vnderſtood, that in this verſe, and the two next, he confirmes that, which he from the beginning had affirmed, that our Sauiour, of whom hee writes this Goſpell, was the Meſſiah, His autoritie was ſufficient, as being the worde of an Apoſtle: but that all excuſe might be taken away from peruerſe & vnbeleeuing mē, he addes the teſtimonie of one, whoſe memory, when Iohn penned this hiſtory, was freſh, and famous; yea of ſuch account amongſt al, that knew him, by their owne experience, or report of others, that hee muſt needes bee held to bee very vnciuill, in the opinion of ordinarie men, and impious in the iudgement of as many, as were religious, that would call the credit of his teſtimonie into queſtion: as if hee would hauehave ſpoken either raſhly of that, hee knew not, or deceitfully againſt his knowledge; Hee was ſent from GOD. Can you ſuſpect him of falſhood, whom God imploies in witneſſing the truth? Can you require more Autoritie in any man, then to hauehave him ſent from God? With what other commiſſion did euer any of the Prophets come? If he ſend them, we are bound to heare them. If he giuegive them inſtructions, they need no farder teaching.

How can this be, ſaith one, that his ſending from God ſhould autorize him to ſpeake, what he liſt, and enjoyne vsus to beleeue whatſoeuer he ſpeakes? Are not our miniſters now adaies ſent from God? Are we tyed to like obedience? what is this els, but to make men Lords of our faith; Why hauehave wee renounced Popery; if wee hauehave changed not our eſtate, but our maiſters onelyonly? Were we not better to reſt vponupon the faith of the church in generall, then to ſubiect our ſelues to eueryevery particular mans autoritie, by giuing credit to eueryevery point, hee deliuers? This complaint will eaſily bee ſatisfied, if wee rightly informe our ſelues, concerning the difference of ſending. All true Miniſters are ſent by, or from GOD; but not all alike: Some imediately, without the ordinary miniſterie of men; MOSES, and all the Prophets, and Apoſtles: Some by the iudgement, and diſcretion of men, according to warrant giuen by GOD, in the Scriptures, to that purpoſe. The former hauehave, as their calling, ſo their direction from GOD, that ſends them, in ſuch ſort, that they cannot erre, or ſtray from their commiſſion. The later, as they get the knowledge of that, they are to teach, not by reuelation of God to them, but by their prayer to God, and ſtudy in the ſcriptures: So they hauehave no further aſſurance of being preſerued from errour, then as they faithfully indeauour to perfect their knowledge by the ſame meanes, whereby they attained to the beginnings thereof. So it comes often to paſſe, by our want of zeale, and faith in prayer, by our negligence in ſtudie, and by our naturall dulneſs to conceiue, that wee miſtake the matters, whereof wee labour to informe our ſelues, and other. I ſay nothing of our corrupt affections, by which wee are ſomtimes drawne away from ſeeing that, wee ſee, and driuen to ſpeake that, wee would hauehave true, not that wee know to be true; of which paſſions, in regard of the euent, men ſo eſpecially guided by the ſpirit of God, as the Prophets, and Apoſtles were, are wholly freed.

As for our witnes Iohn Baptiſt, what could there bee extraordinarie, in any mans ſending, that was wanting in his? Doe not put me to repeat that, I deliuered before of his birth, bringing vp, and calling. OnelyOnly take, for your better ſatisfaction, the prophecies of him, and the performance of them, witneſſed in the ſcripture. A voice cryeth in the wildernes (ſaith the Prophet Eſay) Prepare yee the way of the Lord; make Iſai 40. 3.straight his pathes. Malachy ſpeakes ſomwhat more Mal. 3. 1.plaine. Behold I will ſend my meſſenger, and he ſhall prepare the way before mee. What voice; what meſſenger was this? Let S. Mathew ſhew vsus? This is hee (viz. Iohn Mat. 3. 3.Baptiſt) of whom it is ſpoken by the Prophet Iſaias, ſaying, The voice of him, that cryeth in the wildernes, &c. The like hath S. Marke, who begins his Goſpell with the teſtimonie Mark 1. 2.of Malachy, the laſt of the Prophets, and applies it to Iohn. Behold I ſend my meſſenger, &c. S. Luke alſo Luke 3. 4.beares witnes to the ſame truth: & that the ioint conſent of al the 4. may be ſeene; our Euangeliſt S. Iohn reporteth the ſame thing, from the mouth of Iohn Baptiſt himſelfe; who being asked, by the Prieſts & Leuites ſent from the Iewes, what he ſaid of himſelfe, anſwered I am Ioh. 1. 23.the voice of him, that cryeth in the wildernes, Make ſtraight the way of the Lord. If there bee any man, whome this colud of witneſſes cannot perſwade, though hee deſerue not any farder inſtruction; yet let him hearken to our Sauiour; affirming that this Iohn was that Elias, of whom Malachy propheſied, ſaying, Behold Mal. 4. 5.I will ſend you Elias the Prophet, before the comming of the great, and fearefull day of the Lord. If ye will receiue Mat. 11. 14.it (ſaith Chriſt) This is Elias which was to come. So had the Angell Gabriell prophecied of him before, to his father Zacharie. Hee ſhall goe before him (Chriſt) in the ſpirit, and power of Elias. There can poſſibly bee no doubt then, but that hee, which was in ſuch extraordinarie ſort, ſent from GOD, both could, and would teſtifie, according to the truth, hee had receiued by reuelation from him, who imploied him in ſo worthy a ſeruice.

Is it not ſtrange then, yea almoſt more then incredible, that the Iewes, for whoſe ſake principally, if not only a meſſenger of ſuch credit, and authoritie, was ſent, ſhould ſo diſtaſt the chiefe point, and the very ſubſtance of his Meſſage? I intend not to make any long diſcourſe of the matter, becauſe I ſhall hauehave more iuſt occaſion thereof at the 11. verſe: Yet I can not paſte it ouer wholly in ſilence. At his circumciſion, all that heard Luke 1. 60. Ver. 63. Ver. 64.what had happened; that his mother againſt the liking of her kinred, and freinds, would needs hauehave him named Iohn, that his father tooke writing tables, and ſet downe the ſame name, that therevpon he was reſtored to the vſe of his ſpeech, hauing bin dumbe at the leaſt 9. or 10. monethes; all I ſay that heard theſe things were ſtriken with feare, and wonder, ſaving one to another; What manner of Child ſhall this be? Now the time was come, that they might caſt off that feare, and ſatisfie themſelues, concerning that their wondring. He was growne to mans eſtate, hee betooke himſelfe to the worke of his calling; hee perſwaded, and exhorted all men to repent; he ſhewed them the Meſſiah; he ſpake plainely of him, as no prophet euer could, that no man could doubt, whom he meant. Behold the Lambe of God. Ioh. 1. 29.What could they deſire more? If the autoritie of the ſpeaker might preuaile with them; All men held Iohn Mat. 21. 26.for a Prophet. If the warrant of his Doctrine were lookt for; the people were generally of opinion, that hee had it from heauen: So that the Phariſes & Scribes, durſt not ſay the contrary, for feare of the multitude. What then? Did hee ſpeake obſcurely, and darkely, after the manner of prophecies? Hee pointed to the perſon with his finger. This is hee, of whome I ſaid, After mee commeth a man which is preferred before Ioh 1, 30.me. Hee declared his office in plaine words. Behold the Lambe of God, that taketh away the ſinnes of Ver. 29.the world. I may well take vp the complaint of the Prophet I ſay againſt this people in the like caſe: What Iſai. 5. 4.could the Lord hauehave done more for them, then he did? Iohn Baptiſt came neither eating nor drinking, but leading ſo auſtere a life, that the very Heathen were moued with reuerence toward him. Herod feared Iohn, knowing Mark 6. 20.that hee was a iuſt man, and an holy, and reuerenced him; and when he heard him, did many things, and heard him gladly: But it was a ſmall matter for the Iewes to make little accompt of Herods iudgement, concerning the Baptiſt; it was much they ſhould not beleeue a man, whom they thought to be ſent from God.

Eſpecially conſidering the end of his ſending, which Verſe 7.wee hauehave ſet downe in theſe two next verſes; The ſame came for a witnes, to beare witneſſe of the light, &c. In the former whereof wee are firſt to ſpeake of his office, both in the generall, that he came for a witnes, and in the particular, that hee was to beare witneſs of the light. Secondly, we muſt conſider the amplification of this his office, by the end; That all men through him might beleeue: and in the next verſe, by a deniall of the contrarie thereto, he was not the light; and a repetition of the office, but was ſent to beare witnes of the light. In the firſt part, there is no neede of any long expoſition of the words, they are ſo plaine: onelyonly ſomwhat muſt be ſaid of the laſt of them, a witnes. The Greeke worde doth not ſignifie a partie that is to bee witnes, but rather the teſtimonie it ſelfe, foreignwhich hee muſt giuegive. Therefore our Rhemists take aduantage to make the text as hard, and vnpleaſant, as they can. Hee came for teſtimonie, ſay they. For teſtimonie? What Engliſh ſhould a man pick out of ſuch a ſtrange kinde of ſpeech? Surely if any thing can reaſonably bee made of it, wee muſt vnderſtand Teſtimonie for teſtimoniall; as if the Euangeliſt had meant to tell vsus, that Iohns comming was for teſtimoniall. But hee had no ſuch thought. For hee came not to hauehave any teſtimony of this, or that from other men, but to giuegive teſtimonie himſelfe to other. So that neither the worde teſtimonie may bee put for teſtimoniall; nor if it might, could it ſerue to expreſſe Saint Iohns meaning. Which is nothing elſe, but that the Baptiſt came to beare, or giuegive witnes. The phraſe is ſomewhat diuers in the two clauſes: but the ſenſe is abſolutely one, and the ſame. May wee then ſo expound our Popiſh tranſlation of the Rhemiſts? This man (ſay they) came for teſtimonie; that is, to giuegive teſtimony. Indeede, that is the thing that our Euangeliſt would hauehave vsus know: but the Engliſh will not beare it; For teſtimonie, For to giuegive teſtimonie: But ſuch ſtrange, and new 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 foreign 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 giuegive 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 hauehave no way to expreſſe the Euangeliſts ſpeech and meaning in Engliſh, but to ſay, To giuegive 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 hauehave? Could not God hauehave 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 vponupon 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 hauehave done; which if they had done, it was not poſſible, but they ſhould hauehave ſeene, both the louelove 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 hauehave a little better examined, of what kinde, this teſtimony of Iohn was. That he might beare witneſſe of the light. The words hauehave 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 giuegive 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 giuegive 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; onelyonly 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 vsus 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 vsus, 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 onelyonly; 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 ſtrange in it; and which, but by reuelation from God, could not poſſibly bee knowne, or thought on, Behold (ſayth hee) a Virgin ſhal Iſay 7. 14.beare a Sonne.

Neither doth hee onelyonly prophecie of his miraculous conception; but alſo hee ſignifies the great myſtery of his perſon, conſiſting of two natures, diuine, and humane: She ſhall call his name Emanuell. Which is Mat 1. 23.by interpretation (ſayeth Saint Mathewe) God with vsus. His life and death is ſhortly, but verie liuely deſcribed, by the ſame Prophet. Hee ſhall growe up before him, as I…ay. 53. 2.a braunch, and as a roote out of a dry ground, &c. Hee was cut out of the Land of the liuing. Yea, hee addes Ver. 8.to this the maine point of Redemption, forgiueneſſe of ſinnes by his ſufferings, and death. Hee was wounded for our tranſgreſsions, he was broken for our iniquities, the chaſt…ſement of our peace was vponupon him, and with his ſtripes wee are healed. Daniell deſcribes the verie time, Dan. 9. 25.and ſettes downe an exact computation, by the direction of the Angell Gabriell, till the death of the Meſſiah; and withall preacheth forgiueneſſe of ſinnes by him. Were not theſe, witneſſes? were they not ſent from GOD to beare witneſſe of the Meſſiah? What though they were alſo imployed in other matters of renroofe, and inſtruction? So was Iohn too, as it is manifeſt by all the other 3. Euangeliſts Mat. 14 3. 4. Mat. 6. 17. 18. Luk. 3. 19.who ſhew that the occaſion of his death, was the rebuking of Heroa, for taking his brother Philips wife. But the Prophets only ſpake of ſuch an one, that was to come: they did not witneſſe, that hee was come; they did not ſhew which was he; they did nor ſay Beholde the lamb of God: This is hee, as Iohn did. Therefore is his miniſtery, in this reſpect preferr'd far before theirs, by our Sauiour Chriſts owne iudgement. Iohn was more then a Mat. 11. 9. 11.Prophet: Among them that are begotten of women aroſe there not a greater then Iohn Baptiſt.

Well let him hauehave the name of a witneſſe, aboue all the Prophets, that went before him; yet the Apoſtles, hauehave that title giuen them by Chriſt himſelfe, aſwell as hee; yee ſhall be witneſſes to me (ſaith our Sauiour) in Ieruſalem, Act. 1. 8.and in all Iudea, and in Samaria, and (wherein their commiſſion went beyond Iohns) vntounto the vttermoſt part of the earth. And Iohn himſelfe, though he were magnified aboue the former Prophets, in regard of his miniſtery: Yet is he (euen therin) made inferior to the Apoſtles. Mat. 11. 11.He that is leaſt in the kingdome of heauen, is greater then he. It is not to be denied, but that the Apoſtles were witneſſes, in a very extraordinary ſort; being choſen before, to giuegive notice of ſuch things, as ſhould befall our Sauiour, to all the world. Therefore to them did hee appeare after his reſurrection. Him (ſaith Peter) God cauſed to bee Act. 10. 40. 41.ſhowne openly Not to all the people, but to witneſſes, choſen before of God; to vsus which did eate, and drinke with him, after he was riſen from the dead. Notwithſtanding, the witneſſe of Iohn was of an other kinde, then either the Prophets, or Apoſtles. For the one foretold, that hee ſhould come into the world; the other affirmed, that he had bin in the world; Only Iohn was hee, that ſhew'd him, while hee was in the world, & who was long before prophecied of for an immediate forerunner of him, at his comming, Luk. 1. 17.and to make ready a people for him. We ſee of what kinde his teſtimony was; Iohn came, and preached in the Wilderneſſe of Iudaea: let vsus now inquire what it was, that hee witneſſed. Whereof I ſhall neede to ſay verie little, becauſe I ſpake of it in handling the former point. In one worde, the ſumme of his teſtimonie was this, firſt, that the kingdome of Mat. 3. 2,heauen was at hand; that is, as Saint Luke expreſſeth the matter, He preachedthe baptiſme of repentance, for the remiſſion Luk. 3. 3of ſinnes. Hee teſtified to all the Iewes, and to al that heard him, that there was no means, nor hope of ſaluation, but by repentance of their ſinnes, and reſting vponupon the Meſſiah, (who was now amongſt them, though they knewe him not) for pardon therof, by his death, and ſacrifice. The ſecond, and moſt proper part of his teſtimony, was the pointing out, and ſhewing of him, that was the Meſſiah; that all men might knowe, and embrace him. Behold the Lambe of God, that taketh away the ſinne of the world. This was the teſtimony of Iohn. But that, which principally concerneth the reaſon, why our Euangeliſt mentions his bearing witneſſe, is to bee fetcht out of the third Chapter of this Goſpell; where a Sermon of his is recorded: in which he commends our Sauiour to all mē, as him, who being ſent frō God to be the Meſsiah, ſpeaketh Ioh. 3. 34.the words of God; ſo that by him all other are inlightned; who are of the earth, and ſpeake of the earth; whe…eas Ver. 31. 32.he testifieth nothing but that, which hee had ſeene, and heard. Truely, therfore he is called the light, who being in the boſome of his father, reueales to men the ſecrets of his rather, touching their redemption, which no man euer knew, or can knowe, but from, and by him.

What vſe then was there of any witneſſe? If neither Iohn had any knowledge, but from him, and hee onelyonly was able to inlighten whom hee would, why did God, end the Bapti… to beare witneſſe of the light? Needes …e Sunne the day ſtarre, to ſhewe him to the world? This was a meanes likelier to make Iohn bee for Ioh. 1. 19. 20.the Meſſiah, then to credite the Meſſiah by his report… as wee ſee alſo it came to paſſe; whereof hereafter. But that no man may either conceiue amiſſe, or bee euer-much troubled with this doubt, let vsus take a ſhorte viewe of the purpoſe of GOD herein. The ende of all teaching, and preaching concerning Chriſt, is to bring men to beleefe in him. This was firſt to bee done amongſt the Iewes. For the better performing whereof, it pleaſed God to deale gratiouſly and bountifully with them, in affording many, and diuers meanes, by which they might bee moued, and perſwaded to beleeue. Among the reſt this was one, whereof the Lord thought good to make choyſe euen to ſend them a man, after ſo extraordinary a manner, who being in eſpeciall credite, and fauour with them; by his authoritie, and gratiouſneſſe, might draw them to beleefe. Coulde there anye more likely meanes bee deuiſed to perſwade them? He was look… after, as one that would prooue ſome rare man, from his very Cradle. His courſe of liſe was ſuch, as might yet procure more admiration. When hee came to the execution of his miniſterie, how powerfully did hee worke vponupon the hearts of them, that heard him? what a fame went there of him farre and neere? what heapes of all ſorts of people ſlocked to him? The couetous Luk. 3. 12. 14.Publicans, were content to heare him reprooue their greedineſſe, and extor ion. The deſperate ſouldiers trayned vp in violence, and inſolencie, ſubmitted themſelues to his inſtruction, and baptiſme. What ſhould I ſpeake of the proud Phariſes, who had bewitcht all Mat. 3 7.men with an opinion of their purity, and holineſſe, and none more then themſelues? yet were they glad to come to Iohn to be waſhed, and purified by his Baptiſme. The Sadduces, were little better thē profeſſed Atheiſts, Act. 23. 8.ſaving, There is no reſurrection, neither Angell, nor ſpirit. What neede theſe men care for ſinne, or damnation? And yet the miniſterie, life, & doctrine of Iohn the Baptiſt was ſuch, that euen theſe Miſcreants were drawne to ſeeke to him. I ſay nothing of Herod, becauſe I ſignified before, that hee reuerenced Iohn, and heard him gladly, and followed his doctrine in many things. Tell mee Mark. 6. 20.now, what you could deſire more, I had almoſt ſayd, what you canne imagine more in any man, to make him of credite, and authoritie, that hee may bee beleeued, in that, hee conſtantly affirmes, If the Lord ſhould hauehave made a man in Heauen, as hee did Adam heere on earth, and hauehave ſent him into the world, in the ſight of all men, hee could not hauehave beene of more eſtimation, then Iohn Baptiſt was. And was not this a meruailous likely meanes, to begette faith in the Iewes, that ſuch a man, ſo extraordinarily ſent, ſo admirable in his bringing vppe, ſo vnblameable in his life, ſo ſound in his doctrine, and (which is all in all to this purpoſe) of ſuch reputation for his ſinceritie, and preciſeneſſe, ſo plainely, and conſtantly proteſted, that Ieſus was the Sauiour of the worlde, and himſelfe no better then his vnworthie ſeruant? …oh. 1. 27.I am not worthy (ſayde Iohn) to vnlooſe his ſhooe latchet. Let vsus therefore acknowledge the goodneſſe of God, who voutchſafed to vſe ſuch meanes for the teaching, and perſwading of ſo vnkinde, and vnthankfull a people.

But the neceſſitie of ſending Iohn, and the kindneſſe of the LORD in ſending him, will the more appeare, if wee aduiſedly conſider both the ignoraunce of the Iewes, and the meaneneſſe of our Sauiours eſtate, while hee was in the Worlde. It is true, that the LORD had (from time to time) giuen notice, and made many promiſes of the comminge of the Meſſiah. It is as true, that the ſette time of his comminge was foretoulde, and caſt vp by Daniell, inſomuch that olde Symeon, and Luk. 2 25. 26.(in all likelihood) ſome others vnderſtood, that the time of his appearance was come; and with the good Widowe Anna, looked for it, eueryevery moment But alaſſe, Ver. 36. 37how few of theſe were to bee found? The people generally (as it is now amongſt vsus) had little knowledge of the Scriptures. They heard them read, and many times expounded, in their Synagogues, as wee …ow doe in our Churehes: but they were as farre from the true vnderſtanding of them, as wee commonly now …e Daniels weekes were as great myſteries to them, … the Reuelation of Saint Iohn is to vsus; ſo that they …ere…n table to compare his prophecie with the E…ents, that had fallen out, and to ſubduct the time, …hat was paſt, that they might ſee what the reſt was. And this I ſpeake of the better ſort of the common people. The worſt, and greateſt part had ſeldome a…y thought of theſe matters; no more then wee now ordinarily) hauehave of the laſt day of Iudgement. Be…ides, the moſt part of them that deſired his comming, …ookt for another manner of deliuerance by him, then our Sauiours eſtate in the World was likely to afford.

And this conceite had taken ſuch roote in their hearts, that our Sauiour Chriſts owne Diſciples held it faſt in them, euen till the very time of his Aſcenſion; Act. 1. 6.Lord (ſay they) wilt thou at this time, reſtore the kingdome to Iſraell? It was an outward freedome, and glorious eſtate, in this life, which the Iewes promiſed thē ſelues, by the comming of the Meſſiah. What was there in our Sauiours parentage, bringing vp, or courſe of life, that could feed this hope? His ſuppoſed Father Mat. 13. 55.a poore Carpenter, vnderunder whome hee was imployed …mſelfe in the ſame trade, and therefore is called a Carpenter. Is not this the Carpenter, Maries ſonne? And Mat. 6. 3.what was his life? hee wandred from place to place no…ie…, …ng arm…es, not muſtring ſouldiers, not perſwading any man to take vppe armes, but diſclaiming all worldly autority. Who made me a Iudge, or a diuider, ouer you? inioyning obediēce to Princes, & rulers; GiueGive vntounto Luke 12. 14. Ma…. 22. 21. & 20. 28.Caeſar, the things that are Caeſars. Yea profeſſing, that hee came to ſerue, and not to be ſerued. This being at the time of our Sauiours comming, the eſtate of the lewes, they either careleſſe of …is aſſiſtance, or ignorant of the nature thereof, his owne condition alſo being ſo meane, and contemptible, was it not gratiouſly done of God, and in reſpect of the people, neceſſarily, to ſend one of ſuch credit, and autority, to aſſure them, that Chriſt was the Meſſiah in whom they ought to truſt; and to teach them, what deliuerance they were to looke for by him? Chriſt needed no teſtimony of any man. But the Iewes ſtood in great need of Iohn, to informe them concerning him. It were not loſt labour to beſtow ſome time in the conſideration of the goodneſſe of God, in yeelding ſo much to the Iewes weakneſſe, or r…ther in ſtriuing with ſuch patience, and bounty, againſt their obſtinat wilfulneſſe. I might alſo take occaſion to ſtirre vp our ſelues to truſt in God; of whoſe kindneſſe, wee hauehave ſo plaine, and ſo great experience But I am willing to forbeare both theſe points, till I come to ſome other place, where they are more directly intended, by the purpoſe of the Euangeliſt.

In the meane while, let vsus go forward with the expounding of this Scripture; wherein (as we hauehave heard) the office of Iohn is amplified▪ in this verſe, by the ende of it, That all men through, or by him, might beleeue. Whereof that I may ſpeake the more plainely, and certainely, I will firſt examin what this ende is; To beleeue by him: Secondly I will conſider the quality of it, or who they were that ſhould beleeue. The former hath theſe two doubts, what is here meant by belieuing: to whom this Him muſt be reffer'd whether to Iohn the witneſſe, or to the light, of which he bears witnes, might beleeue through him. Now, becauſe Beleeuing is a word of ſo common & great vſe in the Scriptures, and that this is the firſt place, where it is mentioned in this Goſpell; I hold it not only requiſit, but neceſſary for me, to ſpeake of it ſomwhat more at large. To beleeue, in matter of religion, is commonly taken to ſignifie 3 things: The acknowledging of Gods being; Credere Deum, To beleeue that God is, or that there is a God: Credere Deo, To giuegive credit to that, which God ſaith: Credere in Deum, To beleeue in God. And of all theſe ſignifications, wee hauehave variety of examples in the Scripture. GiueGive 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 hauehave 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 vsus, or an aſſenting to ſom ſuch thing reuealed by ſome outward meanes, & taken vpō the credit of the teacher. Of the 1. kind is the perſuaſion, that all men naturally hauehave, 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 hauehave 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 thē. But this ſenſe of the word, I confeſſe, is hardly to bee found in the booke of God: which refers vsus, for the naturall knowledge of God to the conſideration of his workmanſhip in the creatures. …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 hauehave our being. Act. 17. 27 28. Iamblich. de myſteri…s cap. 1Yea 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 hauehave 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 hauehave 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 …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 eueryevery mans hart. But it is all one to the point, I hauehave in hand, whether there bee any ſuch opinion in vsus, or no; as long as it is granted that we may and do attaine to this beleefe, without any reſting vponupon 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 vponupon 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 vsus of the truth of that, he hath avouched, he doth beget knowledge in vsus, rather then beleefe which is alwaies grounded vponupon 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. 6belieued 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 vponupon 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 vponupon 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 giuegive 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.…ereafter in this Goſpel. With the heart (ſaith S. Paul) man beleeueth to righteouſneſſe. VVhat beleeuing is this? the Apoſtle himſelfe teacheth vsus 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 con…m'd by our Euangeliſt. As he ſp…ke theſe things many beleeued in him. Then ſaid Ieſus to th… 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 hauehave ſtood ouer-long vponupon this point: but the neceſſity of the matter, I doubt not, wil excuſeme in any reaſonable mans iudgement; eſpecially if he conſider, that I hauehave 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 vponupon ſomewhat, for ſome benefit to bee receiued. 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 hauehave very many examples in this Goſpell) is In. His Diſciples beleeued in him. Truſted foreign Ioh. 2. 11. Chap. 3. 16.to him, as to the Meſſiah. That whoſoeuer beleeues in him ſhould not periſh, but hauehave life euerlaſting. VVhoſoeuer reſteth vponupon him for ſaluation. Almoſt eueryevery Chapter affords vsus 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 vponupon, or on; It was known throughout all Ioppa, and many foreign Act. 9. 42.beleeued vponupon, or on him. That is, many reſted vponupon 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 vponupon 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 eueryevery 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 vponupon 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 giuegive him ful ſatisfaction; out of which (as it hath beene ſhewed) hee may learne, that it is nothing elſe, but to caſt himſelfe vponupon 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 hauehave 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? OnelyOnly an aſlenting to the truth of that, which they heard Iohn deliuer? If that had beene all, ſurely hee would neuer hauehave 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 vntounto the people, that they ſhould beleeue in him which ſhould come after him, that is, in Christ Ieſus. So then, whereas our Euangeliſt tells vsus, that the ende of Iohns comming was, that all men ſhoulde beleeue, hee giues vsus 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 vponupon 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, ſhallbe 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 vponupon 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. It is needleſſe to heape vp any more examples; Theſe fewe may ſerue to teach vsus, 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 hauehave 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 vsus 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 hauehave 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 hauehave 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 eueryevery 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 eueryevery 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 hauehave 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 eueryevery 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 hauehave 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 part of men liuing, when Iohn preached, coulde not by any ordinary meanes, ſo much as hauehave the leaſt inkling of any ſuch matter. The time of his miniſtery exceeded not the compaſſe of 3 yeeres; he trauailed not as the Apoſtles did afterward, from Country to Country, Luk. 3. 3.but keept himſelfe within the bounds of the lande, that God beſtowed vponupon the Iewes, and there only imployed himſelf How then ſhould al mē in the world take knowledge of his doctrine? And how ſtraungely did hee carry himſelfe, in the diſcharge of his duty, if being ſent to al men, whereſoeuer, he kept continually in the Country, where hee was borne, and bred? Secondly, the prophecies concerning Iohn, are peculiar to the Iews, and no mention in them of any other people. Comfort yee my people; Speake comfortably to Ieruſalem. Iſai. 40. 1. 2. 3A voice crieth in the wilderneſſe. There was his ordinary aboade, till the time came (ſaith Saint Luke) that hee Luk. 1. 80.ſhould ſhewe himſelfe to Iſraell. To whome dooth Malachy prophecy of his comming, but only to the Iewes, Mal. 3. 1.without any mention of the Gentiles; which yet is not omitted, where that, which is prophecied of, belongs Mal. 4. 5. 6.vntounto them? Behold I will ſend you the Prophet Eliah &c. And he ſhall turne the hearts of the Fathers to the children. Of what fathers, to what children? Is it not manifeſt, that Luk. 1. 16.this is proper to the Iewes? Many of the children of Iſraell (ſaith the Angel to Zachary)ſhall he turne to their Lord God. And hee confirmes his ſpeech by that teſtimony of Malachy. Can you ſhew mee the like warrant or any at all, concerning his conuerting of the Gentiles? I doe not ſay, that there was neuer a one of the heathen, proſelyte, or other, that had the vſe, and benefit of the Baptiſts miniſtery; but this was extraordinary, & by an eſpecial mercy of God to thoſe men, not by the generall intendement of the Lorde to all the Gentiles. Thirdly we muſt remember, that the miniſtery of Chriſt himſelfe, was confined to the land of Iury, and not ſuffered to be common to all the world. Therefore is hee called the miniſter of the circumciſiō; & his office therin Rom 15. 8.deſcrib'd; for the truth of God to confirme the promiſe to the fathers. And accordingly he profeſſed, that hee was not Mat. 15. 24.ſent, but to the loſt ſheepe of the houſe of Iſraell. Not as if the benefit of his mediation, and redemption, were not cō mon to the Iewes, and Gentiles; but for that his miniſterie, in his owne perſon, was appointed only for the Iſraelits howſoeuer ſome one of the heathen, heere and there, might lay hold on him, to ſaluation, being conuerted by his preaching. Iohn then, who was to prepare the way for the Meſſiahs perſon, had his commiſſion accordingly, not for all the worlde, but for the Iewes only.

I might add many other proofs to the ſame purpoſe, but theſe few are ſufficient; both to ſhewe their miſvnderſtanding of this place, who would build the doctrin of vniuerſall grace vponupon it, and to direct vsus, to the true meaning of the holy Ghoſt therein. For the matter it ſelfe, whether God hauehave made no difference, touching election to everlaſting life, betwixt one man, and an other, but hauehave equally ordained all men therevnto or no, I will not, nor may, vponupon this occaſion, diſpute; only it was neceſſary for me, to put you in mind that no ſuch doctrine can be gathered out of this place. The reaſon thereof is double; as well becauſe the miniſtery of Iohn, is not appointed by God for the inſtruction of eueryevery particular man in the worlde: as alſo for that it is one thinge to ſay, God affoordes all men the meanes of ſaluation (ſuppoſing that to be true, which I am out of doubt no man can proue) & another thing to affirme, that God intends the ſaluation of eueryevery …euerall man whatſoeuer. But of this enough for the preſent. It remains, that I deliuer the true meaning of theſe words; All men: which (as I hauehave prou'd) muſt bee particularly vnderſtood of the Iewes. This being granted, there ariſeth yet an other queſtion; whether vnderunder this All, eueryevery one of the Iewes be compriſed, or no. But me thinks this point ſhould be out of queſtiō; becauſe many of the Iews, were at that time ſcattered abroad in diuers Countries, ſo that they could neither come to Iohn, to receiue the word, & baptiſme by his miniſtry, nor could hauehave any ſuch knowledge of that, he taught, as that by it, they might be brought to belieue in Ieſus Chriſt for ſaluation.

Some men therefore hauehave thought it moſt fit to ty this …enerall word to all the elect, amongſt the Iews; as if the Euangeliſt had intēded to teach vsus, that the end of Iohns ſending was, that al thoſe Iews, whom God had ordained to euerlaſting life, might belieue. And ſurely if it were the purpoſe of the holy Ghoſt, to reueal vntounto vsus the ſecret counſa…l of God, concerning the ſaluation of ſome certaine men, there can be no doubt, but the elect only are ſignified. But this (giuegive me leaue to ſpeake plainl… what I think, without preiudice to any mans iudgemēt ſeems to me, not ſo agreeable to the Euāgeliſts purpoſe as to make the end of Iohns witnes-bearing, as general as reaſonably we may. For it is ſomewhat liable to exception, in the opinion of al men, that ſhal read, or heare this point, to affirme, that the Lord would hauehave ſo publike a miniſtery reſtrained to ſome few; if he had bard a men, ſaue ſome few, from beleeuing. Wherfore I had rather take it as in definitly ſpokē, without reſpect of theſe or thoſe men, that mē might beleeue; yet ſtil with reſtrain… to the Iewes. Which in the originall may more eaſily bee done, becauſe the word men being not expreſt, we may reaſonably vnderſtand in place of it the Iewes. That all might beleeue: namely that all the Iewes, to whom only he was ſent, might beleeue. And ſo may we alſo very well, and fitly tranſlate it, leauing out men.

What then? How ſhall we vnderſtand the place? Firſt we muſt expound it of none, but the Iewes; becauſe to them only Iohn was ſent. Secondly, we muſt know, that it concernes them all without exception, one & other. Thirdly, let vsus remember, that heere is no thought of Gods ſecret election, but the ende of the miniſtery of Iohn propounded. The meaning then is this, that God ſent Iohn to beare witneſſe, that Ieſus was the light, to the end that all, to whom he was ſent, might acknowledge the Meſſiah and reſt vponupon him for ſaluation. What? EueryEvery one of the Iewes? I: EueryEvery one, none excepted. As concerning the preaching of Iohn; had he any commiſſion from God, to deny any man his helpe, in teaching, and baptiſing? Had any man charge from God, not to heare, or not to be baptiſed? Did the Lord with hold any mā from beleeuing, or comming to baptiſme? Did hee put a miſlike of Iohn, and his miniſtery into any mans hart? Did he nouriſh any ſuch conceit, or incline any man to the retaining of it? It is true indeed, that Iohn was to execute his office only in Iewry, and not to ſeeke out the Iewes in the ſeuerall Countries, where they were diſperſed. But this doth not proue, that his miniſtery therfore belongd not to them. There was great reaſon why he ſhould abide in thoſe parts. There was our Sauiour to bee borne; there to bee baptiſed by him; there to be ſhowne to the people. That was the lande, in which the people, to whō Iohn was ſent, had their ordinary, and proper dwelling. And though many were d…ſperſt here, and there; yet this was the generall rendez-vous, to which all were to reſort, for the worſhip of God, & the expectatiō of the Meſſiah. If their worldly affairs, & occaſions held thēir other places that they …āe no… to heare Iohn preach, ve… was Iohns miniſtery, in reſpect of the common end therof, as free for them, as for any other of the Iews whatſoeuer, that they might hauehave beleeued.

And ſhall any of them, that hauehave periſht, through their own default, or ſhal any Proctor for them open his mouth, to blame the iuſtice, or deny the mercy of God, in prouiding for their ſaluation? What doſt thou climing vp to heauen, and prying into the hidden counſaile of God, to accuſe him, or excuſe them? Iohn was ſent to beare witneſſe, that all men might beleeue. Did he not accordingly, ſhew himſelfe to all, that would ſee him? Did he forbid, or diſcourage any man from hearing? If at any time he ſeem'd to driue men, from him, it was to driue them to Chriſt. I graunt, he was meane in his apparell, homely in his diet, ſolitary in his conuerſation, ſharpe in his reproofes. But he was faithfull, and painefull in his miniſtery. Though hee rebuked many, that came to his baptiſme; yet the refuſed none, that confeſt their ſinnes. It was not his purpoſe to with-hold baptiſme from any man; but to prepare all men, that they might bee fit receiuers of it. But what ſpend I time, in defending of Iohn? Theſe mens quarrell is not to him, but to God. Alas poore wretches! Whome do they prouoke? How will they be able to maintaine their quarrell? Nay rather: O deſperat miſcreants! O prophane blaſphemers! Was God in fault, that they beleeu'd not? Did he not promiſe them often, that the Meſſiah ſhoulde come? Did he not ſend his Angel, euen Gabriell, to foretell the preciſe time of his comming? Did hee not prouide, that Iohn ſhould preach vntounto them, That hee might Mal. 4. 6.turne the hearts of the fathers to the children, and the hearts of the children to the fathers, leaſt he ſhould come, and ſmite the earth with curſing? And, as if all this had beene a ſmall matter, did hee not take order, that his promiſes ſhould be left in writing, to the ende that all men might know them? Where was the fault now, that theſe things were not knowne, and beleeued? Many of them could not read theſe prophecies. But God had made euerie one of them capable of skill to read. If their parents neglected the meanes, or if themſelues reguarded not the knowledge, ſhall God beare the blame of their ſinne, and folly? Will you except againſt the hardneſſe of the points, as they are deliuered, in the prophecies of the olde Teſtament? Nay, rather condemne the hardneſſe of their hearts, that would not vnderſtand that, which (as for thoſe times) was plainly, and manifeſtly taught.

There was none ſo ſimple, or ignorant amongſt them, but he had heard of the Meſſiah. None almoſt ſo careleſſe, but lookt for his comming. None ſo deſperate, but hoped for ſome good by his comming. Why then did they refuſe him? Refuſe him ſaid I? Nay; why did they denie him, diſgrace him, hate him, perſecute him, murther him? Becauſe they knewe him not. Did they not know him? But they might hauehave done, if they had beleeued Moſes, and the reſt of the Prophets, that teſtified of him. But let all them goe. Admitte they Ioh. 5. 46.had giuen no tokens, by which the Meſſiah, when hee ſhould come, might be knowne. I will vrge none, but Iohn Baptiſts teſtimony; or rather I will not vrge it, but name it. Iohn is ſent to them, as it is generally knowne amongſt them, after an extraordinarie manner; his father, and mother being very olde, and ſhe all her life time time verie barren. An Angell brings his father a meſſage from God, that his wife ſhould conceiue, and appoints him to call the child Iohn. The father makes doubt of this promiſe, is threatned, and ſtricken with dumbneſſe thereupon; which (according to the Angels threatning) continues, till the child be born. The eight day after, when hee is to bee circumciſed, the mother names him Iohn: the kindred except againſt it, becauſe none of their Aunceſtors, or ſtocke hauehave beene ſo called. His fathers opinion is required. Hee makes ſignes for a payre of writing Tables, and confirmes his wiues direction, by his conſent thus written, His name is Iohn. Preſently hereupon, his mouth is opened, and his tongue looſed; and by the ſpirit of prophecy, hee breakes out into a pſalme of prayſe, and thankeſgiuing to God. Theſe things are noyſed all about thoſe parts, and there is great muttering among the people, with wonder at the child, what manner of man hee will prooue. To increaſe this admiration, the courſe of this childes life is yet more extraordinarie; hee withdrawes himſelf from the company of men, and liues in the wilderneſſe, many yeares together: at the laſt, about the thirteth yeare of his age, as it were, vponupon a ſodayne, He comes into all the Coasts about Iordan preaching the baptiſme of repentāc for the remiſſion of ſins. In a ſhort time, his fame growes ſ… great, that the Rulers of the Iewes, are halfe of opinio… that he is the Meſſiah; yea there wanted nothing, bu… his owne word, to make him beſo acknowledged. He… cleares it, and ſayes plainely, I am not the Chriſt. No many dayes after this meſſage, euen the next day while theſe thinges were freſh in memorie, hee tell them directly that Ieſus, whome alſo hee ſhewes them being now preſent with him, is the Meſſiah, after whom they inqure.

Conſider now I beſeech you, a little, the ſtrange, and wilfull blindneſſe of this people. Iohn the Baptist was a man, in that credit, and fauour with them, that hee might hauehave beene taken for the Meſſiah, if hee would hauehave taken the office vponupon him. Hee tels them, he is not the man; he aſſures them vponupon his reputation, that Ieſus is hee: to whome hee doth ſo much ſubmit…e himſelfe that hee holdes not himſelfe worthy to vntie his ſhooe. Tell mee nowe, and ſpeake boldely, ſo thou wilt ſpeake reaſonably, whoſoeuer thou art, what canſt thou ſaye againſt the Lorde in this caſe? Deuiſe a more likely meanes, if thou ca…ſt, to perſwad… them by. Doth Iohn want authoritie, to moue them? All men held Iohn for a Prophet. Lackes hee credite with them, or fauour? The Scribes, and Phariſes durſt not ſo much as denie, that his miniſterie was from God, for feare of the people. Perhappes his auſteritie in his priuate carriage, and publike preaching, made them growe into ſome miſlike of him. Nothing leſſe. They flockt after him by heapes. But they might ſuſpect, that it was a ſette match, betwixt Chriſt, and him, for the aduantage of them both. They were perſwaded of his ſinceritie, they hearde his profeſſion, that hee knew not him, to bee the Meſſiah, but by the ſigne, that God himſelfe had giuen him: They had ſeene the education of them both, in diuers places, and courſes of life. What ſhould I ſay? I am euen amazed to thinke vponupon ſo rare, and incredible, ſhall I cal it, ignorance, or obſtinacie? Let me repeat the matter in a word or two, that you may be Iudges, whether I hauehave cauſe to be aſtonied, or no. A people liuing vponupon the hope of the Meſſiah, ſeating their happineſſe in deliuerance by him, hearkning, prying. gaping after his comming (hauing him ſhewed to them, by one, whom they iuſtly admired for his parts and graces, as a man indeed ſent from God) like wey warde children, reiect that, when it is offered them, which before they cryed for. Who can giuegive mee the reaſon of this refuſall? But what ſpeake I of reaſon, in a matter ſo vnteaſonable? who can tell mee, what pretence, or colour they had for it?

Shall wee conferre with ſome of them, about the point? I would faine heare what they canne ſay for themſelues. If Iohn ſay true, why do you not beleeue him? If hee deliuer that, which is falſe, why doe yee not reproue him? Either leaue following him, if hee teach vntruths: or if yee will needes follow him, giuegive credite to that, he ſpeakes.

Is his report of Ieſus vntrue? Then why doe you wonder at him, as a Prophet ſent from heauen? Dooth hee vtter that hee knowes not? How is hee woorth the hearing? Doth he ſpeake contrarie to his knowledge? Hee is to bee hated, not hearkned to. How vnciuill are you (to ſpeake as ſparingly as I can) who ſuſpect his faithfulneſſe, whome you neuer founde in any fault? How irreligious are you that condemne him of errour, whome God ſent immediatly, for your inſtruction? Bethinke yourſelues in time, whome you refuſe, and deſpiſe. Through Iohns ſides you ſtrike at God himſelf Of him, Iohn receiued his commiſſion. From him hee had inſtruction, what to teach you. By him hee was directed in teaching.

In other points you acknowledge it, to his ſingular commendation. Why not in this too, which was the maine ende of his Embaſſage? At the leaſt bee not ſo vnthankfull, iniurious, blaſphemous, as not to acknowledge that Iohn was ſent to beare witneſſe, that yee might all beleeue.

I hauehave beene longer in this diſcourſe, then I purpoſed: yet it repents me not; becauſe I doubt not, but you all perceiue, that thoſe thinges, which I hauehave handled, touching the Iewes, may concern vsus alſo, as wel as thē. For although I perſwade my ſelfe, that theſe All (as I hauehave ſayd) are the Iewes onelyonly: yet I make no queſtion, but it was the good pleaſure of God, that wee alſo ſhould bee helped forward to beleefe, by the Euangeliſts recording this office, and teſtimony of Iohn. His bearing witneſſe did properly informe them, that heard it: but the knowledge of his extraordinary ſending, birth, education, conuerſation, preaching, and baptizing, may, and muſt confirme the faith of all vsus, that dayly heare of it. Ignorance in the nature of the Meſſias office, proud conceipt of their owne goodneſſe, & doating vponupon worldly pleaſures, and preferments, were great cauſes of their infidelitie. If wee be blinded with ſuch conceites, and drowned in ſuch gulfes, we ſhal not ſee, nor come to Chriſt for ſaluation. But wee are better inſtructed in the redemption, which is wrought by the Meſſiah, and looke not for any temporall kingdome by him. Therefore wee cannot chooſe, but diſcerne (that which the Iewes would not ſee) that Ieſus is hee, by whome the ſinne of the worlde is taken away. OnelyOnly let mee giuegive warning, that (ſeeing God affords vsus the Goſpell, that wee might beleeue) no man be ſo wicked, or deſperat, as to except againſt the mercy of God, or his owne ſaluation, vponupon pretence of I know not what conceite, erroneouſly grounded on the eternall decree of predeſtination. It is enough (for the preſent) to name it; I will ſay more of it hereafter (if it pleaſe God) vponupon euerie iuſt occaſion.

In the meane while, let vsus proceede with that, which followes. Hee was not the light, but was ſent to beare witnes Ver. 8.of the light. Where the Euangeliſt deſcribes the office of Iohn, by denying that, which is contrarie vntounto it, and repeating the ſubſtāce of it. He denies him to be the light, he tels vsus againe, that hee was ſent to beare witneſſe of the light. This later point hath beene expounded, and inlarged. If the time, which is almoſt paſt, will giuegive mee leaue, perhappes a word or two ſhall be added. In the handling of the former, I will ſpeak ſhortly to theſe two points; that Iohn is not the light: why our Euangeliſt addes this caution, in the deſcribing of his miniſtery. For I holde it altogether needleſſe, to ſhew that Iohn is hee, of whom this being the light is denyed. There is no man, but vponupon the reading of the text, diſcerns as much. Neither is it greatly needful, to inquire in what ſēſe Iohn is denied to bee the light, ſeeing our Sauiour profeſſeth of him, that Hee was a burning and ſhining Candle. Ioh. 5. 35.A Candle may bee without light; and a burning Candle may giuegive very little light, that it ſhal be very hardly perceiued, but a ſhining candle is light indeed. It may bee whelmed vnderunder a buſhell, and ſo hid, not from ſhining, but from being ſeene to ſhine; but Iohn ſpred his light round about, that as it followes in the ſame place, the Iewes (for a ſeaſon) would hauehave reioyced in it. But Cyrillus in Ioa. lib. 1. cap.this doubt is eaſily ſatisfied. Iohn was a light: But not the light. What is a Candle to the Sunne? But the difference was greater, and of another kinde. The light ſhineth of it ſelfe by nature, as the Sunne dooth. A light is like the Moone, which ſhineth indeede, but by a borrowed brightneſſe receiued from the Sunne, which is the fountaine, from whence all that light ſtreames. So was the Baptiſt a light; ſo were the Apoſtles the light of the worlde. Not ſhining of themſelues, Mat. 5. 14.but deliuering abroade, as a glaſſe doth from the Sunne by reflection, the light, which Chriſt the true light powred vponupon, and into them, for the inlightning of others.

Now, that Iohn was not the light, himſelfe continually not confeſſed onelyonly, but profeſſed. The rulers of the Iewes were ready to hauehave accepted him for the Meſſiah; and to that purpoſe, they ſent Prieſts, and Ioh. 1. 20.Leuites, which by their ſecte alſo were Phariſes, to make offer to him of that honour; but Hee (ſayeth our Euangeliſt) confeſſed and denied not, and ſayde Ver. 21.plainely, I am not the Chriſt. And when they preſt him farther, as if they would hauehave perſwaded him, that hee did but denie it for modeſtie, hee tolde them, Ver. 23. Iſay. 40. 3.He was the voyce, that Iſay prophecied of, crying in the wilderneſſe, that the way of the Lord might be made ſtraight. And as for his baptiſme, which as the Phariſes truely taught, and vrged, ſhewed him to bee ſome extraordinary man, hee wild them to conſider, that hee baptized but with water, whereas the Meſſiah ſhould baptiſe them with the holy Ghoſt, and with fire. Yea, ſo farre doth Luk. 3. 16.hee worthily, and truely abaſe himſelfe, in compariſon of Chriſt, that he aſſures them, he is not worthy to vnty his Ioh. 1. 27. Mat. 3. 11.ſhooelaetchet, or to carrie his ſhooes after him. And this hee ſpake not once onelyonly, but as oft as any iuſt occaſion was offred, appealing to his Diſciples knowledge, that they Ioh. 3. 28.could beare him witnes of his proteſtation againſt the Iewes offer, to take him for Chriſt. Therefore did he not Luk. 7, 19.only patiently beare the departure of his followers, to Mat. 11. 2.Chriſt, but alſo exhorted them to goe, and ſent them to him. Yet all this would not moue the Iewes (O men of vncircumciſed hearts, and eares!) to acknowledge the Meſſiah, though they thought ſo reuerently and highly of Iohn.

Therefore, that I may come to the ſecond point, it was neceſſary for our Euangeliſt, after the deſcriptiō of Iohn Baptiſt, and his office, to adde this prouiſo, that as great as he was, yet no man ſhould take him for the light. The Iewes (as we know) were ſtrongly cōceited of the matter: & that, which the Euangeliſt ſaith here of Iohn, may ſeeme to nouriſh and ſtrengthen that conceit. For it fals Chryſoſt. in Ioa. hom. 4.out often times, that he, whoſe witnes muſt procure credit to another man, is greater thē the party, that ſtāds in need of his teſtimony. Therfore our Sauior tels the Iewes that he regarded not the depoſition of Iohn, nor of any Ioh. 5. 34.man, as if it had beene needfull for him. But becauſe they had ſo high an opinion of Iohn, therefore he was contē ted for their ſakes, to vſe his teſtimony, that they might beleeue. Beſides, it ſerues to ſet out the worth, and excellencie of our Sauiour, to the Iewes, that Iohn, of whom they were ſo well perſwaded, for his greatneſs, and holines, was but darknes, if he were ſeuered from Chriſt, or compared with him. He was not the light.

Yet, let no man conceiue of Iohn, but as of a worthy inſtrument, to bring the Iewes to faith in Chriſt; and as of a holy, and admirable perſon: whoſe whole cariage was ſuch, that hee might hauehave beene taken for the Meſſiah himſelfe; as no ordinarie man poſſibly could bee, eſpecially of the learned, and wiſe, among the Iewes. The people waited (ſayeth Saint Luke) and all men muſed Luk. 3. 15.in their hearts, of Iohn, if hee were not the Chriſt: Inſomuch, that Prieſts and Leuites were ſent from the Rulers to Ioh. 1. 19.knowe, if he were not ſo. Our Euangeliſt therefore hauing (as it was neceſſarie for him) denied him to be the light, repeats that which he had formerly deliuered, touching his office, which was to beare witneſſe of the light. An office of no mean dignity or vſe, to be imploied by God in ſhewing of the Meſſiah, that al might beleeue. We are euerie one of vsus readie I doubt not, to cry out with open mouth againſt the in fidelitie, & obſtinacy of the Iewes, who would not bee brought to faith by ſo excellent a miniſtery. Let vsus take heede, that wee condemne not our ſelues in that, for which wee reprooue them. Iohn ſhewed them Chriſt, but in his beginning onelyonly, before he had made any proof of his diuine power, in teachin, and working miracles. We hauehave the knowledge of all thoſe wonders, and the diſtinct vnderſtanding of the nature, and courſe of his mediatorſhip. Wee hauehave beene made acquainted with his ſufferings for our ſin, his triumphant reſurrection, and glorious aſcenſion. And ſhal we neglect ſo many, and ſo worthy points? Nay rather, let vsus ſtirre vp our ſelues both to learne, and beleeue, that wee may attaine to the ende of our faith, the ſaluation of our ſoules, through our Lord and Sauiour Ieſus Chriſt: to whome with &c.

Sermons Upon John 1, Sermon 6

p. 252THE SIXT SERmon, vponupon the firſt Chapter of IOHN.

THE SIXT SERmon, vponupon the firſt Chapter of IOHN.