Six Evangelical Histories of Water Turned into Wine, Chapter 3 · Account 2

Six Evangelical Histories of Water Turned into Wine · Chapter 3 · Account 2

p. 209Iohns last Testimony of Christ.

IN it consider,

1. Occasions of the Testimony.

2. Testimony it selfe.

Occasions are,

More remote.

Nearer.

p. 210Remote. First, Christs comming into Iudaea: secondly, baptising there: and thirdly, at the same time that Iohn baptized not farre off.

For the first.

VERSE 22 After these things, came Iesus and his Disciples into the Land of Iudaea, and there tarryed with them, and baptized.

Obiect. Christ was in Iudaea before being in Ierusalem.

Ans. First, Ierusalem properly is in Beniamin: Secondly, not said, into Iudaea, but into the Countrey of Iudaea: So the chiefe Citie of a Countrey is opposed to the rest of the Countrey; as if a man should say, He went from London into Middlesex.

For the second, it is in the same Verse.

And baptized.] How he baptized, see Chapt. 4.1.

Obiect. The institution of Baptisme seemes not to be till after the Resurrection, Mat. 28.

Ans. That was for the extending of it to all nations, euen to the Gentiles.

Wheresoeuer wee become, wee must spend the time profitably, that wee may say, here and there hauehave wee beene; thus long hauehave wee stayed, and spent our time thus and thus: as here it is said of Christ, hee came into Iudaea, and baptized.

For the third, Iohns baptizing at the same time.

VERSE 23 And Iohn also baptized in Enon, besides Salim, because there was much water there: and they came, and were baptized.

Doct. 1 Iohns Baptisme in substance diffred not from p. 211Christs: for then Christs Baptisme, of another sort,I…hns Baptisme and Christs differed not in substance. power, and spirit, being erected, Iohn should hauehave ceased, and not hauehave kept them to Acornes, when they might hauehave had Wheat else-where.

In that Iohn gaue not ouer his ministry, for all Doct. 2 that Christ was risen, and that with greater successe and approbation: Men of lesser gifts must learne not to be discouraged, when those of greater parts and sufficiency come forth. Many are of this minde, aut Caesar, aut nullus, eyther chiefe or none: But yet the Moone and lesser Starres set not presently vponupon the rising of the Sunne, though obscured therewith.

This baptizing of Iohns is set forth.

1. By the circumstance of place, in Enon besides Salim, and the reason why there, because there was much water: which shewes, that then in Baptisme they vsed the rite of dousing, which was more significant, and apt for those Countryes, and persons that then were baptized: but in our colde Countries, and that in Infants Baptisme, wee are not so tyed.

2. By the successe; And they came, and were baptized.

Obiect. This was implyed before, when said that Iohn baptized.

Ans. There was noted Iohns readinesse to doe his duty; here the peoples forwardnesse, and so the successe of his ministry, that they continued to present themselues vntounto him.

There ought to be a mutuall readinesse both in Doct. 1 Minister and peop…e: Sometimes Ministers are p. 212ready and not hearers; sometimes goodly heapes of people gathered together, and no Preacher: The haruest great, and no labourers.

Doct. 2 The …xcellency of choyse instruments hinders not Gods blessing vponupon inferiour instruments: which as it is true in other professions, so especially in preaching, when sincerely performed. Though Christ open his schoole, yet Iohn wants not his auditors.

3. By the reason why hee still baptized.

VERSE 24 For Iohn was not yet cast into prison.

Whilest wee hauehave any liberty to doe good,Doctr. Doe good whilest we hauehave liberty. and are not violently detained, wee should continue doing of it: As Iohn did, till the prison abridged him. Many a Minister is kept from doing his duty, not by the prison, not by sicknesse, but by worldlinesse, lazinesse, and by no other prison, but that of an hard and vnwilling heart. How dolefull will the prison, sicknesse, and death be, when Conscience shall pinch vsus for our libertie, health, and life abused? Wee may therefore iustly vse the argument of the Epicure, Eccl. 9. Whatsoeuer thine hand findeth to doe, doe it with all speede, because there is no knowledge, wisedome, nor inuention in the graue, whither thou goest. But here is that which addeth weight vntounto it, that before wee come into the graue, wee may come into the prison, into this or that strait, that shall disable vsus almost as much as our graue: And therefore whilest wee hauehave any abilitie or opportunitie, in any kinde to glorifie God, let vsus not be negligent, but say with the Psalmist; As long as p. 213I hauehave any breath I will praise the Lord: And with that valiant Captaine, that defended the ship with his left hand when his right hand was cut off, and with his teeth when his left hand was gone; if we are disabled one way for doing good, let vsus try what wee can another. If our tongues faile vsus, vse we our pens, our hands, our gestures.

The nearer Occasions of Iohns Testimony follow. They are:

1. A Dispute betwixt Iohns Disciples, and the Iewes.

2. A Complaint put vp to Iohn, by his Disciples.

The first is set downe.

VERSE 25 Then there arose a question betweene Iohns Disciples and the Iewes, about purifying.

Where consider:

1. Who dispute and contend together: Iohns Disciples and the Iewes, that is, such as were initiated into Christs schoole by his Baptisme.

2. Whereof. Of Purification, that is, of Baptisme, as appeares in the next Verse; the question being whether Iohns Baptisme were not to be respected aboue Christs.

3. The Originall of the contention. It was foreign, from the Disciples of Iohn, instigated by a carnall affection to their Master.

No new thing then, euen among the purer professors Doct. 1 of Religion (such as were Iohns Disciples and Christs) to heare of Controuersies in matters of Religion, where especially they should agree. Thus was it among the Corinthians, 1 Cor. 3. This is p. 214the fruit of that carnality that still sticks in the best.

Doct. 2 Oftentimes in contentions the lesse able part is more daring and prouoking: As here Iohns Disciples that were the weaker side, giuegive the first onset. So Sarah sets vponupon Abraham, The Lord iudge twixt mee and thee, when her selfe was in greatest fault.

Doct. 3 The truth of Salomons Prouerbe, OnelyOnly by pride man makes contention. These men thought Iohns ministry and Baptisme disgraced by Christs; and their Masters disgrace they tooke to redound to themselues: And hence growes this quarrell. Selfe-louelove is a make-bate: Humilitie a great preseruer of peace. Humilitie seekes the lowest place, for which none will striue, and so enioyes peace.

2. The Complaint is set downe.

VERSE 26 And they came vntounto Iohn, and said vntounto him, Rabbi, he that was with thee beyond Iordan, to whom thou barest witnesse, behold, he baptizeth, and all men come to him.

These daring combatants hauing receiued the foyle, now come complaining to their Master, and goe about to incense him against Christ. They complaine, first, that hee baptized, that is, erected a ministry: secondly, which specially galled them, that all men followed him. They amplifie the fact as very haynous, first, because this man ere-whiles was but an auditour of Iohns; Hee that was with thee: secondly, because whatsoeuer credit he had, hee had got it by Iohns meanes; Hee to whom thou barest witnesse: and therefore they seeme to taxe him of vnthankefulnesse, that being thus beholding p. 215to Iohn, he should yet thus goe about to ouertop him.

See how carnally affected euen the godly sometimes are in things spirituall.Doct. The godly hauehave oft carnall affections in things spirituall. And that, 1. In their gifts.

1. In spirituall gifts. They would hauehave a Monopoly of them, and ingrosse them all to themselues: As here Iohns Disciples would hauehave the gift of the ministry to reside in Iohn alone: So would Ioshua hauehave had Prophecie rested onelyonly in his Master Moses, and therefore complained to him when Eldad and Medad prophesied, Numb. 11. So the Disciples to Christ, Master, there is one casteth out Diuels, and followes vsus not. But this spirit of Enuy is not so much in sauing graces of Faith, and Repentance, &c. as in common graces, as Prophecie, Miracles, vtterance, which procure admiration and applause in the world: Which shewes our corruption, that desire these rather then the other, which Christ perceiuing in his Disciples, willed them not to reioyce in casting out of Diuels, but in their election, Luke 10.

2. In the successe of these gifts.2. In the successe. We would hauehave all the successe our selues. Though God be glorified neuer so much, yet if it be by others, and wee hauehave no hand in it, all is not well then: As they, Iudg. 12.1. Why wentest thou forth to warre, and calledst not vsus? A signe wee preferre our owne glory before Gods, and reioyce not sincerely in the glory of God; for then wee should reioyce when others glorifie him as well as our selues: As Paul did, Phil. 1. But what a grosse corruption is this? Say these men should hauehave gone to God with this p. 216complaint, as they did to man; as indeede in a righteous complaint a man may as well goe to God as to man: had not this beene a sore accusation; Lord, such a man gathereth a people to thee? As if to the Lord of the haruest a man should complaine, Sir, such a one reapeth painefully in thy fields, and gathers in twise so much as I doe into thy Barne. Would not the answer be? Well, hee shall be twise so well rewarded as thou.

Now followes the Testimonie it selfe: Where,

1. Hee labours to quench their enuy.

2. Perswades them to the imbracing of Christ.

The former hee doth, Vers. 27.28.29.30. by diuers arguments. An argument of great humilitie, and modestie in Iohn, arising from a thorow knowledge of himselfe, not to be moued with these temptations of his Disciples thus pricking him forwards. Here is our triall, when wee can stand out in temptation.

1. Argument Iohn vses to quiet their enuious hearts is set downe.

VERSE 27 Iohn answered, and said, A man can receiue nothing, except it be giuen him from heauen.

Nothing.] Neyther any grace to doe good, opposed to, Hee baptizeth; nor successe in the vse of the grace, opposed to, And all men follow him.

From heauen.] That is, from God. A Metonymie of the subiect: as Hell is put for the Diuell, Iam. 2. The force of the Argument is this: If whatsoeuer grace any man hath for any calling, and whatsoeuer successe hee hath in the execution of that p. 217calling be measured out to him by Gods owne appointment, then it is in vaine for you to grieue, that Christ is in the Ministry as well as I, and greater in his Ministry then I: for whatsoeuer hee hath this way, God from heauen disposes it to him: who then can make it lesse? And that smaller measure which I hauehave, is likewise by the same hand disposed to mee: who then can make it more?

A notable remedy for enuy, to consider, that Doct. 1 wee picke a quarrell with God, Mat. 20.A remedy against Enuy. Is thine eye euill, because I am good? Are yee angry (saith Iohn in effect) that Christ baptizeth, and that with such successe, with such credit and esteeme? See with whom yee are angry; euen with heauen, whence the Spirit descended vponupon Christ, to fit him for this calling. Doe all men follow him? But who sends them? Can hee helpe it? Doth hee entreat them? Doth hee seeke them, as Tradesmen doe Chapmen? Are all mens hearts in Gods hands, and doth not hee incline them to affect one man more then another?

It teaches vsus not onelyonly, not to enuy, but to louelove, Doct. 2 reuerence, and to honour such as are graced with good gifts, and are blessed with singular successe in their callings, and hauehave great authoritie in the hearts of Gods people: for this comes to them from heauen. Heauen smiles on them, and shall any on earth looke awry on them? Doth God set the seales of his LoueLove vponupon them, and shall wee of our Malice?

Learne wee to bridle and represse our ambition, Doct. 3 and learne wee humilitie, and contentation with p. 218our gifts and callings,Humilitie and contentation must goe with our gifts. and with our degrees in our callings. We cannot with all our adoe wring these things from God against his will. And as of the stature of bodily height, Mat. 6. so may it be said of our credit, estimation and authoritie; Which of vsus by taking thought can adde one cubit to his stature? for the measure is set downe in heauen. Many a man as great in pride, as hee is small in desert, desiring to be in account & request as well as others, what adoe keepes he? hauing but a wooden head, and a leaden heart, yet hee will helpe it out with a brasen face, in an audacious masterlinesse, and with a golden hand, with Simon Magus, beare downe all with large proffers: As though the contrary were here true, to that which Christ sayes, That a man can receiue nothing vnlesse it be giuen him from beneath, out of the bowels of the earth, where is the veyne of gold and siluer. But alas, a dwarfe is a dwarfe, though hee stand vponupon the top of the highest mountaine; and a gyant is a gyant, though in the lowest pit. Though men by intrusion and base Arts, might climbe vp into callings they are not fit for, yet they can receiue no true greatnesse, vnlesse it be giuen th…m from heauen: Therefore the way is for a man to humble himselfe, and deny himselfe before heauen, to cry vntounto heauen, and not to barke against heauen. As long as Rahel iangled with her husband, and with her sister, in her barrennesse, shee could get nothing, till shee fell to humble and repenting prayers, Gen. 30.22. Though some of meaner parts then thy selfe, hauehave in the same calling wherein thou art, p. 219greater successe then thy selfe, yet here is that which must hush all; not onelyonly mens gifts, but the successe of their gifts is measured in the heauens. And God sees iust cause to grace with successe lesser gifts sometimes aboue the greater, perhaps because hee sees greater sinceritie in the lesse; which as it made the Widdowes mite heauier then the talents of the Pharisees, so likewise it makes the Badgers skinnes and Goates hayre of meaner Ministers, more pretious and acceptable in the Lords Temple, then the Iewels and pretious stones of more learned ones. Let it not trouble thee that thou art no greater, no more respected, thou hast and shalt hauehave the measure God hath mete out for thee. So Iohn here satisfies his Disciple repining, both that they wanted, and another had. If another hauehave, God hath measured, and hee measuring hee cannot but hauehave. If wee hauehave not, God hath not measured, and hee not measuring wee cannot hauehave. Who are wee that wee should fight against God?

Men that are graced with excellent both gifts Doct. 4 and successe in any calling, must neyther thanke themselues for their gifts, nor their gifts for their successe; not sacrifice to their owne Net, but remember this golden sentence of the Baptist; A man can receiue nothing, except it be giuen him from heauen: They must therefore thankfully and humbly acknowledge Gods blessing, and thereby both encourage themselues to a faithfull continuance in their calling, and comfort themselues against the malice and enuy of the vngodly.

p. 2202. Argument of Iohn is laid downe.

VERSE 28 Yee your selues are my witnesses, that I said, I am not the Christ, but that I am sent before him.

The Argument is drawne from his owne former doctrine. As if he had said, HaueHave I not taught before that I was not the Christ? Should I now so grosly crosse mine owne doctrine, in preferring my selfe before Christ? Should I destroy that which I hauehave built? and this Argument is confirmed by their owne testimony, Yee your selues are my witnesses. Where there is a secret retorting of that argument of theirs; To whom thou barest witnesse: As if hee had said; What will yee get by my witnesse of this man? Know yee well what it was? Was it not this, that I was not the Christ, but hee?

Doct. 1 The Word of God, though not vnderstandingly heard,The word not vnderstandingly heard, is yet enough for conuiction. as fit, yet is enough for conuiction: As here; Iohns Disciples did not so well marke and conceiue of his testimony of Christ what it was, onelyonly thus much they remembred, that hee had giuen some testimony to him: So Festus, Act. 25.19. could say of Pauls preaching, that hee spake of one IESVS once dead, but now aliue, and that was enough for his condemnation: So the ignorant blockish people at this day, when they can but say thus much of a Sermon, The Preacher talked of God and of Christ; this shall be enough for God to say, Out of thine owne mouth will I iudge thee, O thou euill seruant.

Doct. 2 Fit it is for Ministers so to remember their owne doctrine, that they may maintaine an harmonie p. 221betwixt it and their liues,Good for Ministers to remember their owne doctrine lest that (which is monstrous) their tongue be bigger then their hand, and so there be place for that reproofe, Rom. 2.21. So that if any should come to vrge them to this or that, they may say, you know I hauehave taught to the contrary, and so being witnesses of my doctrine, you would all be witnesses against my contrary practises.

Ministers should so conuerse in their doctrine, Doct. 3 that it may beare witnesse against the faults of their hearers, commonly imputable to their teachers: That this may be their comfort with the Baptist; No such thing learned they of mee; nay, I can appeale to their owne consciences, that I hauehave taught them the contrary.

3. Argument is laid downe.

VERSE 29 He that hath the Bride is the Bridegroome: but the friend of the Bridegroome, which stands and heares him, reioyces greatly, because of the Bridegroomes voyce. This my ioy therefore is fulfilled.

The Argument is this. I hauehave cause to reioyce for this you tell me, and therefore not to be sorry. The Antecedent is thus proued: The friend of the Bridegroome, that labours to worke the maides affections to him, hath cause to reioyce when his paines take successe, and hath brought the matter so farre, that now hee may stand and see the two parties talking louingly together: But Christ is the Bridegroome, who is to marry his Church as his Bride; I am onelyonly the friend of the Bridegroome, &c. Therefore is my ioy fulfilled.

p. 222In the words there are three things.

1. Christs Priuiledge.

2. The Churches Priuiledge.

3. Ministers both

Priuiledge,

and Duty thence ensuing.

1. Christs Priuiledge. Hee is the Bridegroome that hath the Bride.

Christ alone is the head and husband of the Church:Doctr. Christ alone the head and husband of his Church, And that by a double right. This is proper to Christ alone. A Bride hath but one Bridegroome, a Wife but one Husband: So one Church but one head, which is the Lord Iesus, who is the head of his Church, and the Sauiour of his body, Eph. 5.23. Col. 1.18. And. Hos. 1.11. The Chi…dren of Israel shall be gathered together, and appoint themselues one head. Christ alone hath the honour of the Bridegroome.

Christ hath the right of an espoused husband to the Church.

1. By vertue of Redemption,1. Of Redemption. as hee hath redeemed his Church. For looke as the Israelites had a right to the marriage of their redeemed captiues, Deut. 21. so Christ hauing redeemed vsus from the bitter and seuere husband the Law, Rom. 7. he hath thereby a right to espouse vsus to himselfe.

2. By vertue of a spirituall kinde of Propagation,2. Of spirituall Propagation. whereby the Church springeth out of the side of Christ dead on the Crosse, as Eue out of Adams side sleeping. Looke then as Adam had right to Eue aboue any other, though there had beene neuer so many men, because hee could say, This is flesh of my flesh, and bone of my bone, so by p. 223the same reason hath Christ a peculiar right to his Church, which is of his flesh, and of his bones, Ephes. 5.30.

Vse. This then serues to behead that man of sinne, who claymes a head-ship ouer the Church, and discouers the Church of Rome not to be the Bride, but the Whore of Babilon; because shee hath entertained another head and Bridegroome, that triple-crowned Antichrist.

2. The Priuiledge of the Church. Shee is the Bride.

See the neare vnion betweene Christ and the Church.Doct. The neare vnion betweene Christ and his Church. It is not an imaginary, but a true, reall, a marriage vnion: Hee is the Bridegroome, and she is the Bride. Here is the priuiledge and happinesse of the Church, Christ and the Church are as neare as man and wife: and how neare that is, wee may see, Gen. 2.23.24. To which answers that Eph. 5.30.31.32. And therefore as in marriage to shew the nearnesse of it, the name of the husband is giuen to the wife, Isa. 4.1. OnelyOnly let vsus be called by thy name: so here, from this neare vnion it is, that the name of Christ is giuen to the Church, 1 Cor. 12.12. Euen so is Christ, that is, the Church, the body of Christ.

Vse 1. Behold here the great honour of the Church. As it is proper to Christ to bee the Churches head, so to the Church to be Christs Bride, Isa. 54.5. Hee that made thee is thine husband, &c. Reuel. 21.9. Come, I will shew thee the Bride, the Lambes wife. Hos. 2.19.20. I will marry thee, &c. Marriage in it selfe is honourable, Heb. 13. p. 224how much more when to such an honourable person? this is a double honour. It was a great honour to Abigail to be Dauids wife, to Esther to be Ahashuerosh his Queene; but this honour to be the wife of the Sonne of God, surpasses them both. Greater louelove, greater honour then this, can no man shew at any time.

The endlesse and pure louelove of Christ in the spirituall marriage.Vse 2. It magnifies the endlesse louelove of Christ towards his Church, that hee should so louelove vsus, as to make vsus his beloued Spouse. All considered especially, for so shall wee finde Christs louelove to be pure louelove. Men marry commonly either for beauty, or person, or wealth, or parentage. Beauty often swayes mens affection, where nought else: And where beauty and person are wanting, yet wealth and riches will mend all; These are strong incentiues and attractiues of mens affections: Yet where all these are wanting, yet sometimes good manners, education, nurture, and grace are meanes to make women gracious in mens eies, and these are spokesmen to wooe for them: All these, or some of these commonly are the caement of mens affections. But behold, Christs louelove is pure louelove, we had nothing in vsus to moue him, or winne, or wooe him, neyther person, parts, portion, beauty or grace in vsus to draw his affections, Hos. 2.19. I will marry thee vntounto mee in mercy and compassion. His owne mercy was our spokesman; his compassion of our woe wooed for vsus. Not our parentage, Ezek. 16.3. not our wealth or credit, Ezek. 16.5. not our beauty. See what goodly fayre pieces we were, Ezek. 16.6. In eueryevery one argument of loathing, and cause of p. 225distaste. Hee loued not vsus because wee loued him first, for wee hated him: not for our portion, for wee were miserable, and poore, and naked, Reuel 3. Not for our beauty, for wee were blinde, Reu. 3.17. and bloudy, Ezek. 16.6. The Papists would hauehave vsus come like craking dames, that vse to vpbraid their husbands with their great portion, and would not hauehave vsus make our selues so ill-fauoured and poore as wee doe: they would finde somewhat in man that might make him gracious in Christs eyes: But this is to derogate from Christs louelove; the more merit wee plead, the more wee diminish his louelove.

But for the further opening of this doctrine,Three things considerable in this marriage. and that wee may see both Christs louelove, and our owne happinesse, the more, consider these three things.

1. How this Contract and Marriage is made vp.

2. The Dowry in this Marriage on Christs part.

3. The Duties on the Churches part, to which this honour and marriage bindes her.

For the first.1. How this contract and m…rriage is made vp. And that is, This Marriage is made by the mutuall consent of both parties, both the Bridegroome and the Bride. In eueryevery lawfull Marriage is required the consent of the parties, without which there is but a nullitie. The like consent is betweene Christ and his Church.

1.1. By Chr…sts consent, man… fested. 1 In the assumption of our nature. Christ sh…wes and giues his consent two wayes: First, by assuming our nature, that so there might be a congruitie and correspondence betweene him and his wife: So in Marriage there must be a congruitie of natures, that there may be a congruitie of affections. Therefore hath Christ taken our nature and our flesh, that hee p. 226might become our husband, according to that Heb. 2.11. For he that sanctifieth, and they which are sanctified, are of one, that is, of one nature: wherefore hee is not ashamed to call them brethren, because hee is of the same nature. So may wee say, hee is not ashamed to call vsus his Bride and beloued Spouse: nay, hee is willing to doe so, hauing testified his willingnesse by taking our nature. Secondly, Christ shewes his consent, as by taking our nature, so by giuing vsus his Spirit.2. In giuing vsus his Spirit. This is Christs louelove-token, by which hee witnesses his affection. Hence his Spirit is called a seale & an earnest penny, Eph. 1. And 1 Iohn 3.24. Hereby we know that he dwelleth in vsus by his Spirit which hee hath giuen vntounto vsus.

2. By the Churches consent in Faith.2. The Church and the faithfull testifie and giuegive their consent by the grace of Faith. This is the hand which wee giuegive to Christ, whereby wee wed and handfast our selues to him, Iohn 6. He that eateth my flesh, that is, hee that beleeueth in mee, dwelleth in mee, and I in him. Both these bonds of the Spirit, on Christs, and of Faith on our part, are laid downe together, Phil. 3.12. If that I may comprehend that, for whose sake I am comprehended. Wee comprehend Christ by our Faith, and are comprehended of him by his Spirit.

2. The Dowry, which is2. Thing. The Dowry wherewith Christ doth endowe vsus, and the ioynture whereinto hee doth estate vsus. And this is that which will serue to set forth the great honour done to vsus in this marriage. And herein doth this excell all earthly marriages, for in them the husband doth endowe the wife p. 227but with his thirds, or else if with all, yet but with all his worldly goods: But Christ endowes vsus with more, with a most rich and excellent dowry. In generall this dowry is All things, 1 Cor. 3.21.22.23. All things are yours: But how? you are Christs. For as in marriage there is both communion of bodies and goods: So here, Wee are members of his body, of his flesh and bones, Ephes. 5. And hauing communion of his body much more of his goods, Rom. 8.32. How shall he not with him giuegive vsus all things also? That Maxime of the Lawyers, Mulier fulget radijs mariti, The wife shines with her husbands beames, is most true in this marriage, we being marryed vntounto him, wee hereby shine with the beames of his iustice, holinesse, riches, graces. Whatsoeuer the husband hath, the wife hath: Their riches common, their children, bed and boord, house and home; so that as Luther sayes, there is nothing differences man and wife, but onelyonly sexe: So in this marriage with Christ, whatsoeuer is his is ours, his treasures, riches, beauty, kingdome, all, all is ours. In particular, hee doth endowe vsus with a double dowry.

1. Heauenly, inward and spirituall goods.Two-fold. 1. Heauenly and spirituall goods, they are, 1. His owne righteousnesse in our Iustification.

2. Outward and temporall goods.

1. The spirituall treasures are these.

1. His owne righteousnesse, which becomes ours by his being ours. Wee who hauehave no righteousnesse in our selues, being marryed vntounto Christ, we shine with the glorious beames of our husbands righteousnesse; wee being his, his righteousnesse is imputed to vsus, and reputed ours. The Papists cauill at vsus, when wee say, that wee are iustified p. 228by the imputation of Christs righteousnesse, and make it as strange, as if one man should be wise with another mans wisdome, &c. But what strange thing is it, that a poore woman marryed to a rich man, should be made rich? So what strange thing is it, that we mystically and matrimonially vnited vntounto Christ, should hauehave his righteousnesse become ours? 1 Cor. 1.30. Yee are in Christ, who of God is made righteousnesse. Ezek. 16.8.9. Then I washed thee, to wit, when I had marryed thee. So, Apoc. 19.7.8. His wife hath made her selfe ready, but yet her apparell is not of her owne making or prouiding, but it is giuen vntounto her, that shee should be arayed with pure fine linnen and shining. Here is a goodly marriage gift, a royall and a glorious wedding garment, a fayre marriage sui e, Hee clothes vsus with the garments of saluation, and couers vsus with the roabe of righteousnesse: Hee deckes vsus like a Bridegroome, and as a Bride tireth her selfe with iewels, Isa. 61.10. This is that cloathing of broydered gold, which makes the Kings daughter all glorious within, Psal. 45.13. The Bride on her marriage day puts off her old rags, and foule cloathes, and neuer so trimme and neate as then: So by vertue of this marriage are wee clad in these wedding roabes.

2. As by vertue of this marriage wee are endowed with the grace of Iustification: so likewise are wee also endowed with the graces of Sanctification, 2. Sanctification.1 Cor. 1.30. Iohn 1.16. of his fulnesse wee all receiue grace for grace, Ezek. 16.9.10.11.12.13. I annoynted thee with oyle, that is, the oyle and annoynting p. 229of the Spirit, of which Iohn speakes, 1 Iohn 2. and gaue thee all graces, which are set forth vnderunder the phrases of fine linnen, silke, ornaments, and bracelets, chaynes, frontlets, eare-rings, beauty. For herein Christ goes beyond all earthly Bridegroomes. Though the Bridegroome may be beautifull himselfe, yet hee cannot conuey and communicate his beauty to his Bride, but Christ after his marriage doth not onelyonly clothe vsus with glorious apparell, iustifying vsus by his righteousnesse, but also puts vponupon vsus his beauty, and makes it perfect, thorow his beauty, Ezek. 16.14. hee puts vponupon vsus ornaments, eare-rings, bracelets, &c. sanctifying & beautifying vsus, with the seuerall graces of Faith, Hope, LoueLove, Ioy, Peace, Holinesse, &c. Hence Reuel. 19.8. it is said, The fine linnen is, foreign, the righteousnes of the Saints, signifying a double garment, and a double righteousnesse giuen vntounto vsus. First, the righteousnesse of Iustification, whereby wee are iustified before God. Secondly, the righteousnesse of Sanctification, by which wee euidence our Iustification to men. The fine linnen in the words immediately before, is said to be foreign, pure and shining: First, pure, that is, the righteousnesse of Christ, whereby wee are made pure in the sight of God: Secondly, shining, that is, the righteousnesse which is infused into vsus by the worke of the Spirit, the graces of Sanctification, by which we shine as lights in the midst of a froward and a crooked generation, Phil. 2. that righteousnesse of which our Sauiour speakes, Let your light so shine before men, &c. Mat. 5.

p. 2303. A third part of this dowry is an assurance of Christs gracious acceptation of all our seruices3. Acceptation of our seruices. which wee performe to him. There is no husband except he be a bitter spirited Lamech, or a blockish Nabal, but his wife is pleasant in his eyes. So Ezekiel cals his wife, the pleasure of his eyes, Ezek. 24. Looke what the wife askes of the husband, shee is sure not to be denyed, and Ahashuerosh will not deny Esther halfe the kingdome. The kinde lookes of the wife moues the louing husband. The kinde husband loues to heare his wife speaking, except it be some such husband as Iobs was a wife, Iob 19.17. Thus is it with Christ our head and husband: wee may be sure now hee will accept vsus and all our suites. Hee is wounded with the eyes of his Spouse lifted vp in prayer. His delight is in the sonnes of men, Prou. 8. Hee calleth his Spouse Hephzibah, my delight is in her, Isay 62.4. Christ delights to heare vsus pray, Cant. 2.14. Shew mee thy sight, let me heare thy voyce: for thy voyce is sweet, and thy sight comely. Neyther delights hee onelyonly in the more excellent duties wee performe, but in the meaner also, Cant. 5.1. Hee eates the hony-combe as well as the hony, and drinkes the milke as well as the wine. Thus is the Spouse the pleasure of his eyes, of his eares, of his taste. Neyther delights hee onelyonly to heare our prayers, but also to performe them, as it glads a kinde husband at the heart, when hee can doe any thing that may pleasure his wife, Isay 62.5. As the Bridegroome is glad of the Bride, so shall thy God reioyce ouer thee. How is the Bridegroome glad? Hee is glad hee hath his Bride, hee is glad to p. 231see her, heare her, glad to gratifie her, glad of any occasion whereby he may manifest his louelove: Such is our Bridegroomes ioy ouer his Bride, therefore may we be well assured of his gracious acceptance of our persons, of our prayers, and all our holy seruices performed to him.

4. Wee hauehave hereby comfort in all our slips,4. Comfort in our slips. infirmities, deformities: Wee neede not be discouraged in regard of them, when wee consider that Christ beares an husband-like affection towards vsus. The husbands duty is to respect the wife, as the weaker vessell, 1 Pet. 3. and Col 3.19. Husbands louelove your wiues, and be not bitter vntounto them. A kinde husband breakes not forth into bitter words or lookes vponupon eueryevery weaknesse. EueryEvery husband thinkes his owne wife fairest in his eye. Such is Christs affection to his Church, Though shee be blacke, yet shee is comely in his eye. The Church sees blacknesse in her selfe, Cant. 1.4. yet Christ will see nothing but beauty, Cant. 4.7. Thou art all fayre my LoueLove, and there is no spot in thee. LoueLove couers a multitude of infirmities, a multitude of blemishes. Christ will not cast vsus off for eueryevery slip; nay, if after greater offences wee sue vntounto him, so tender-hearted is he that hee will not vtterly reiect vsus. Ier. 3.1.

5. In all accusations of conscience,5. Comfort against accusations of Conscience. when Sathan drags vsus before Gods Tribunall, and layes our sinnes to our charge, wee hauehave an vnspeakeable comfort by this Marriage. It is a Law principle, Vxori lis non intenditur: It is idle to lay the action against the wife the husband liuing. The husband stands answerable for the wife, therefore p. 232answere Sathan thus, Away Sathan, neuer stand accusing or pleading against mee; I am but the wife, goe to mine husband, he shall, nay, hee hath answered the Law for me to the full.

6. Hereby hauehave we free accesse to Christ.6. Accesse to Christ. Esther comes to Ahashuerosh without a mediator: A shame were it that the wife in the bosome should vse mediators. Such an husband were but a Nabal.

7. Heauen it selfe.7. The enstating vsus into a kingdome of incomprehensible glory, the kingdome of heauen. Cohabitation is a marriage duty, fit that those who marry together, should dwell together. Christ therefore will bring vsus to his house, to his home, to liue with himselfe in his kingdome. And therefore when hee came a wooing, hee told vsus that in his Fathers kingdome there were many mansions. Ducere vxorem, among the Latines, was taken from the custome of bringing the bride on the marriage day to the husbands house, Psal. 45.15. With ioy and gladnesse shall they be brought, they shall enter into the Kings Palace. Reuel. 21.9. Come, I will shew thee the Lambes Bride. And what hath shee for her dowry? Vers. 11. Hauing the glory of God. This is our compleate dowry, The Kingdome of heauen. Ahashuerosh promises Esther halfe the Kingdome: Christs performances outstrip his promises; hee giues vsus a whole Kingdome, yea, a Kingdome for euer: for this marriage is indissoluble, and this ioynture for euer, Hos. 2.19. I will marry thee vntounto my selfe for euer.

2. The outward and temporall goods, which p. 233are the second part of the dowry, are these.2. Temporall goods. They are, 1. A right to outward things

1. A right to all temporall and outward things, to which we hauehave no right, either diuorced from, or vnmarried to Christ. Christ is heyre of both the worlds, and we hauehave right to neither, till married to him. Till a woman be married to an husband, she hath no right to his goods, but being married, now she hath right to foode, apparell, and such like necessaries. So is it here, this marriage giues vsus a title to these things.

2. As by it we hauehave a title, so a possession,2. Possession of them. and enioyment of these outward blessings: for a kinde Husband cannot see his Wife in want, he being of ability. See Hos. 2.19.20.21.22. I will marry thee vntounto me; and then see what followes, I will heare the heauens, and they shall heare the earth, and the earth shall heare the corne, and the wine, and the oyle, &c.

3. Assurance of Christs helpe in all our afflictions.3. Helpe in afflictions. It is part of the marriage-couenant, that married parties make, not to forsake, but to relieue each other in aduersitie and sicknesse: then is the greatest neede of the comfort of an husband. No good husband then will leaue his wife comfortlesse; much lesse will Christ doe it: Hee is our husband, and he will stand by vsus, and giuegive vsus those flaggons of wine and apples. Cant. 2. His left hand is vnderunder our head, and his right hand doth embrace vsus. The Church is no widdow, but hath an husband that will vphold and defend her; she hath an head, who is also the sauiour of his body. Ephes. 5.23. Thus much for the dowry.

p. 2343. The duties of the Bride. They are. 1. Thankfulnesse.3. Point. The duties to which this marriage tyes the bride: they are these.

1. Thankefulnesse to Christ for so great honour and louelove, what shall wee render vntounto the Lord that hath done so great things for vsus. Dauid thought it an high fauour to marry Sauls daughter; seemeth it a small thing vntounto you to be the Kings sonne in law? 1 Sam. 18. And yet he deserued it. How much more is it an high fauour vntounto vsus, who hauehave deserued nothing but wrath, to be honoured with marriage louelove? we are bid, Psal. 45.10. to forget our fathers house; but in this sense, to stirre vp our thankfulnesse, remember we our fathers house and base birth. Ezek. 16.3. Thy father was an Amorite, &c.

2. Constant, and faithfull louelove,2 Constant and faithfull louelove. to cleaue vntounto him with all our hearts, and all our soules. This louelove must be in two things: First, in cleauing so to him that we forsake him not in any afflictions; but to hauehave our hearts as much enamoured vponupon him, when wee see the crowne of thornes on his head, as when we see the crowne of glory: Sickenesse, imprisonment, disgrace, makes a good wife louelove her husband more dearely. It is but a strumpets tricke to leaue her husband in his distresse when he most needes her. Secondly, in giuing our whole hearts so to Christ, as that wee admit no strange louelove to hauehave a share with him. It is whorish after the marriage couenant, for a woman to set her heart vponupon another man; such a woman would no man endure: let vsus not doe so. In baptisme wee sealed the couenant of marriage, and p. 235therfore we forswore and abiured all other strange loues, the louelove of the world, sathan, and the flesh. Now looke we to it that we be faithfull in our louelove to him, and that we wed not our affections to the world. A monstrous thing to see a woman maried to two husbands at once: and howeuer it were sometime tolerated that a man had two, or moe wiues; yet neuer finde we that any woman had two husbands at once. Since then wee are Christs wife, take we heede we play not false with him, that we goe not a whoring after the world, the flesh, and our lusts. If we set our loues vponupon the world, our affections vponupon the earth, we are adulteresses: Adultery by Gods law is death; take heede then of spirituall adultery. And this indeede doth discouer many to be guilty of spirituall adultery, that like the wanton widdowes, 1 Tim. 5. hauehave broken their first faith: that looke as naughty-packs vse to hide all their knauery vnderunder the colour of marriage; so now a dayes many vitious and couetous persons that hauehave wedded their hearts to the world yet wipe their mouthes, with the whore, and say, what hauehave I done? Though their hearts are vponupon their lusts, vponupon the world, yet they beleeue in Christ, and hope to be saued by Christ, and they are Christs: And so Christ is made a stale and a colour for their spirituall adultries. Deceiue not thy selfe thou couetous person, thou art none of Christs; thou art an adultresse, thou art naught, with the world, and prostitutest thine heart to it, and now wouldest thou couer it with Christ: So for the voluptuous person, Christ will not owne, p. 239hee renounces thee for a baggage, that hast gone a whoring after vanitie, and the pleasures of this life. Are not your fornications in his sight? Christ is not as a bundle of myrrhe, lying betweene your breasts. Cant. 1.12. but your adulteries are betweene your breasts. Hos. 2.2. Thinke vponupon this all that entertaine strange loues: Christ will discouer your lewdnesse in the sigght of your louers, and no man shall deliuer you out of his hand. Hos. 2.10.

3. Are we thus honoured to be the spouse of Christ, beginne then to thinke of an answerable cariage.3. Ansvverable carriage. A beggar matcht with a King, will off with her nasty, tattered, torne weede, and puts on royall apparrell, and Iewels, and now cloaths her selfe like a queene. 1. Cor. 11.7. The woman is the glory of the man: She like a glasse reflects the husbands vertues to his eyes, and in her he sees himselfe; for what the wife sees good in her husband, she will hauehave it her selfe. So must it be with vsus. Now Christ hath married vsus, now let vsus say to our polluted garments, get you hence, Isa. 30.22. Now labour for that cloathing wherewith Peter would hauehave wiues cloathed. 1 Pet. 3.3.4. Holinesse becomes the Saints; much more the wife of the Lord. On with that fine shining linnen, the Brides attyre. Reuel. 19. Now, forget thy fathers house. Ps. 45. Forsake now thy vaine conuersation, conforme to thine husbands fashion. All vnholy persons, their base, and beggarly apparrell, their filthy conuersation testifies to their faces that they are but strumpets, yea herein shew they themselues strumpets in their brasen faces, that though they be vile persons, p. 237yet they will out-face men that Christ is their husband.

4. Long for the marriage day,4 To long for the marriage day. and the consummation of these blessed nuptials, that wee may enioy our fill of spirituall louelove, those sweet kisses, Cant. 1.1. and heauenly imbraces, when we shall inioy immediate communion with Christ in his Fathers Kingdome. This life is but the time of espousals, the day of Iudgement is the day of solemnizing the nuptials: then shall the Bridegroome come to fetch home his Bride: Why should that day be then feared? That is our wedding day, and the wedding day is a day of ioy, Cant. 3.11. How doth the contracted Bride long for her marriage day! So let vsus cry with the Saints vnderunder the Altar, How long Lord? Let vsus cry as the Bride, Reu. 22.17. And the Spirit, and the Bride say, Come: Come Lord Iesus. Hasten our day of ioy, our marriage day. This longing affection is a Brides affection.

5. Be alwayes preparing for this marriage.5. To prepare for the marriage. Nothing runnes so much in the Brides minde once contracted, as her marriage: That is the end of all her labours. Shee is making this and that, and all is for the marriage: So let vsus now be preparing our wedding dresse, our bracelets, our iewels, our furniture: Espe…ially considering that our marriage day is now at hand, and the time growes fast on. Redeeme the time: now decke wee, and so adorne wee our selues, as that wee may be comely and gracious in our Bridegroomes eyes, that wee may be presented a chaste virgin, trimmed and beautified, without spot and without wrinckle. Blessed p. 238is that man whom the Bridegroome shall finde thus prepared.

3. The third poynt followes. Ministers Priuiledge and their duty.

Priuiledge of Ministers to be Christs Paranymphes.1. Their Priuiledge. They are the friends of the Bridegroome: And that in these respects.

1. They offer and perswade the marriage to the Church.

2. They fit and prepare the Church for Christ. 2 Cor. 11.2.

3. They labour to hold fast the Church to Christ, being iealous ouer her for Christs sake, lest she should be seduced, 2 Cor. 11.2.3.

4. If the Church breake her marriage-couenant, they labour to reduce her affections againe to Christ, Ier. 3.1.

Vse 1. To Ministers: that,

1. They thorowly know Christ themselues. What wise man will speake for a stranger hee knowes not, and commend him for a husband to a woman.

2. Knowing him, that they be able to speake of him, and to set out his worth to the full. A checke to dumbe ministers: A dumbe man is no fit spokesman in the matter of marriage.

3. That they speake wisely and to the purpose. They are foolish spokesmen that speake so idly and absurdly, that they disswade and discourage in speaking. Many Preachers by their vaine and idle pratling euen driue men away from Christ.

4. That they speake earnestly and seriously: for a spokesman in marriage is to worke vponupon the affections. p. 239And so are Ministers not onelyonly to worke vponupon the vnderstanding, but specially vponupon the affections. And therefore they must at no hand be cold.

5. That they speake faithfully. Not to speake one word for Christ, and two for themselues: not to be Christs corriuals, as many that seeke to gaine the Church to themselues, and to interest themselues in her heart. Treachery in a spokesman is hatefull.

Vse 2. To the people: that,

1. They receiue the Ministers with all respect, as a meaner woman would doe messengers comming from some great King, to treate about marriage with her. A priuiledge to be a Kings Embassadour in any businesse, but specially about his owne marriage: What a shame is this that so worthy Embassadours, sent from the great King of heauen, to treate with vsus poore beggers concerning marriage, bringing so sweet a message, so rich tokens as are the body and bloud of his owne Sonne, should not be accepted? This disgrace must needes redound to the Lord himselfe. He that despiseth the spokesman, despiseth the Bridegroome. But alas, this office of match-making is a thankelesse office, euen in this spirituall marriage, as well as in the other.

2. In hearing the Minister, that they marke and giuegive good eare, as a maide will doe, when matter of marriage is broken vntounto her, and to labour in hearing, to come to a thorow knowledge of this Christ, that is tendred as an husband to them: for p. 240this is required in marriage. Error personae makes a nullitie: Thou that art wholy ignorant of Christ, how canst thou thinke that hee is thine husband?

3. When they are wrought vponupon in the ministry, not to gaine-say. A foolish woman were shee that would say to a mighty King seeking and suing to her. One would thinke a King should hauehave an easie suite, seeking a begger for his wife. Christ seekes vsus worse then beggers, and yet what a deale of wooing, what perswasions, and intreaties must his Ministers vse, and yet this marriage will not be hearkened after? At death they will beginne to hearken to it. Indeed sometimes in the other marriages men and women will match on their deathbed: looke not to doe so here. Marriages are not made vp rashly, but there must be some time required. First, there must be a contract, and there vses to be a space of time betwixt contract and marriage. If thou be not contracted to Christ in thy life, an hundred to one if thou marry him in thy d…ath. There is but one example in all the Scripture of one at once both contracted and marryed to Christ, to wit, the theefe on the Crosse.

2. The Duty of Ministers arising from the Priuiledge followes: Which is, to reioyce, because of the voyce of the Bridegroome, namely, heard and receiued of the Bride, which is a signe of her affection towards him.

Doctr. A Ministers greatest ioy.The greatest ioy of a Minister is to see, by his meanes, people gained to Christ, 1 Thess. 2.19. 3 Iohn 4. Many reioyce when the Bride rewards them, and giues them this and that: They reioyce p. 241in t…e fat benefice, when they hauehave got this or that preferment, then is their ioy fulfilled. Many a faithfull Minister, yet poore, may say in regard of the richer and fatter, yet not faithfull, as Dauid, Psal. 4. Thou hast giuen mee more ioy of heart in the increase of thy peoples faith, then they hauehave had in the increase of their Tithes, and in the pluralitie of their Liuings.

And if it be such a ioy to see but the contract betweene Christ and some few of his people in this life, what then to see the solemnization of the marriage it selfe in the life to come?

VERSE 30 Hee must increase, but I must decrease. That is, in regard of credit and successe of Ministry.

A fourth Argument. The Argument is drawne from the necessitie both of Iohns decreasing, and Christs increasing state. It must be so, God hath so appoynted; therefore it is in vaine to repine: His increase must be by my decrease.

God sets limits to the increasings of his Ministers,Doct. God sets limits to the increasings of his Ministers. and when growne to their height, hee will oftentimes take them downe. Sometimes by raysing more glorious instruments then themselues, as Christ after Iohn, and Caluin after Luther. Sometimes by the worlds vnthankfulnesse and inconstancy, as in Iohns case also, Yee reioyced in his light for a season. Sometimes by the rage of Tyrants, as in Iohns imprisonment and death. God doth this, first, lest his Ministers should be hurt with too much glory: secondly, lest his owne glory should p. 242be hindred, as here Iohns increasings continuing, would hauehave obscured Christ: and therefore hee must decrease, that Christ may increase.

Vse. To teach vsus patience and ioy in our decreasings, when wee see Christ increasing in and by them. All must be subiected to Gods glory. As long as Iohns increasing furthered his glory, he increased: But when his greatnesse would hauehave been a stumbling blocke in Christs way, then is hee imprisoned and beheaded. And therefore Iohn is contented as well to decrease, as to increase; for his increasings and decreasings tend all to one end, to the furtherance of the Gospell. So that Christ increase, what matters it, thinkes hee, though I decrease. As that good Bishop dying, Modo me moriente floreat Ecclesia, though he died, if the Church flourished, his care was ouer. Many can like well increasing, rising, and flourishing, but to decay, and come downe as fast, this goes hard: But with Iohn we must be content as well with our crosses, our waues, our ebbs and diminutions, as our comforts and increasings, thinking the one as good for vsus as the other: knowing that God is glorified in the one as well as in the other. How should this comfort Gods Ministers in their decreasings, when forsaken, when restrayned. Their decrease is not the Gospels. Their imprisonment is not the Gospels restraint, but inlargement, Phil. 1.13.14.

VERSE 31 He that is come from on high, is aboue all: he that is of the earth, is of the earth, and speaketh of the earth: he that is come from heauen, is aboue all.

p. 243VERSE 32 And that which be hath seene and heard, that hee testifieth: but no man receiueth his testimony.

Here beginnes the second part of Iohns speech, perswading to the receiuing of Christ, by three speciall arguments.

1. Argument is in these two verses, from the excellency of Christs both person and doctrine. His person is aboue all mens, and his doctrine also; therefore is hee before any other to be receiued.

Here consider.

First, the Antecedent of the argument. Secondly, the Conclusion thereon inferred.

The Antecedent containes a dissimilitude betweene Christ, and all others, in

Person.

Doctrine.

1. In Person, in regard of the diuers originals of Christ, and others. Christ is aboue all, with the reason why. He comes from on high, that is, from the father by eternall generation; But eueryevery man is of the earth: First in his condition and estate. As the earth is the lowest and weakest element. Water and ayre, when diuided, by reason of their motion they can returne, and ioyne their diuided parts together againe, so that no scarre shall remaine; not so with the earth, because it is immoueable. Such is the weake, fraile, and miserable condition of man, 1 Cor. 15.47. Secondly, in his disposition, and inclination of minde, he is earthly, and vnapt to heauenly things. As the earth is the grosest, and the most faeculent element, the very p. 244excrement of the world, the dregs of the Chaos, and so the most heauy, voide of all motion. Of such a mettall is mans soule, dull, slow, heauy, impure, and grosse, as farre distant from heauenly things, as the earth it selfe is from heauen. The reason is set downe: Because man is of the earth. He that is of the earth; namely, in the originall of substance bodily, is of the earth; namely, in condition and estate, and in the disposition of minde.

Doct. 1 The condition of all men naturally is to be earthly minded,Men are naturally earthly. to sauour and affect the things here below, to be dull to conceiue spirituall things, and vnapt to moue vpward in heauenly motions and affections. The curse of God denounced against our bodies, Dust thou art, and to dust thou shalt returne, we willingly execute vponupon our soules. As soone as euer wee can vnderstand, we beginne to grouell, and to root in the earth, and to shew an horrible indisposition to any thing that is heauenly: yea, euen the most holy men, that are purged and refined by the Spirit, doe still retaine the dregs and the drosse of this earth; for Iohn specially speakes of himselfe and other holy Prophets, to shew what little cause his Disciples had to preferre him before Christ, because hee and all others, euen the best men that are, are yet still earthly. Paul felt the weight of this earth, when hee complained so, Rom. 7. Miserable man that I am, &c.

Vse 1. To bewaile this earthlinesse of ours, to labour to purge out this dirt, and to cry with the Church, Cant. 1. Draw mee. Earth of it selfe cannot ascend vpward: Wee had neede therefore be p. 245drawne vp in Elias his fiery chariot. How doth this earth wey vsus downeward? How makes it vsus to be weary, and out of breath, climbing vp Gods hill? Neede therefore hauehave wee to cry, Draw, Draw. Neede hauehave we of the fire of the spirit, to quicken our dulnesse, and to put some life and spirits into vsus. Leaden bullets, though naturally heauy, and descend downewards, yet when in the Gun the fire is put to them, how flye they vpwards? So with vsus, when the spirits fire heates vsus.

2. Be not then offended at the fiery tongues of Gods Ministers. Our earthen vnderstandings and affections neede them. Our earthen dulnesse and drowsinesse craues such a Ministry as should beate vponupon vsus. This earth makes vsus heauy eared in the hearing of the word: Therefore we must be often and strongly spoken to, as Ier. 22.29. to Ieconiah thrice, O earth, earth, earth, Heare the word of the Lord.

3. Rest not then vponupon our owne, or any other mans iudgement in Religion; for the best Minister is earth; As the shaddow of the earth eclipses the Moone, so the shaddowes that the earthly old Adam, and the earthly members thereof, doe cast vponupon our soules, hideth the light of the truth from them.

The cause of the earth in the soule, is the earth Doct. 2 of the body. The impure originall of our bodies,The earthy body makes the soule earthy. is the cause of the earthly impurity of our soules. This is cleare by the opposition here. As the cause why Christ is so excellent, because of his originall, from on high: So by proportion, the cause why so p. 246vile and so sinfull, is because of our originall from the earth. Where by earth, we must vnderstand the corrupt seede of our parents, compounded of the earth, and other elements: for Adam made of the earth, not yet tainted with sinne, was neither earthly minded nor mouthed. How this may be, see before, vers. 6. of this chapter.

2. Part of the dissimilitude betwixt Christ, and all others is in their speech and doctrine. All men speak of, or from out of the earth, foreign, that is, from their earthly, and corrupt nature. But Christ, he that is from heauen, is aboue all; namely, in his speech, as the next verse expounds; That which he hath seene, and heard; namely, in the heauens, that he testifies.

First, of the first part of the dissimilitude, concerning men. Here two things.

1. Concerning the corruption of mans speech.

2. The cause thereof.

1. Concerning the corruption of mans speech.

EueryEvery mans speech naturally is from the earth. Though the lips of the righteous be as fined siluer. Pro. 10.20. yet that is by grace, by nature they are filthy drosse. So Isaiah speakes of himselfe, Isa. 6. that he was a man of polluted lips: And hence that confession of Paul, 1 Cor. 13. Wee prophecie in part.

Vse 1. Not to be offended if Ministers, and that in the Pulpit, speake from the earth, and are carried away with earthly passions; for of themselues they can speake no otherwise.

2. Rest not in the words of any Minister, but to p. 247bring with vsus an heauenly eare, which will easily discerne the carnall tongue of an earthly Preacher, Iob 34.3. For the eare tryeth words, as the mouth tasteth meate.

3. Let Ministers then labour to hauehave their tongues refined, and touched with a coale from the Altar. They were not earthly, but fiery tongues, that sat vponupon the Apostles: else though they spake of heauenly things, yet it will be but in an earthly manner. Like that rediculous Actor, that crying, Oh heauen, pointed with his finger to the earth. And there will be no comparing of spirituall things with spirituall things, 1 Cor. 2.13. that is, spirituall matter with spirituall words. Neither must Ministers onelyonly labour to hauehave the earthly fore-skin of their lips circumcised, but all Christians: else no speaking the language of Canaan. Dauid felt this earth in his mouth, in his throate, stopping his breath, when he cryed Lord open my lips, Psal. 51.

3. When any good thing is spoken, not to be proud. Illuminantis est, non recipientis, si quid diuinum a Ioanne audiuimus, saies Augustine on this place. It is Christ that speakes in vsus, when wee speake graciously. 2 Cor. 13.3. and the spirit of Christ. Math. 10.20. So 1 Cor. 15. Not I, but the grace of God in me. As when he would comfort himselfe against corruption, and euill actions, Rom 7. Then not I, but sinne dwelling in me: So when he would humble himselfe, notwithstanding his graces; Then not I, but the grace of God.

2. Concerning the cause of this corruption of p. 248our speech, shewed in the connexion of the words, is of the earth, and speaketh from the earth. Our earthly minde is the cause of our earthly mouth: Out of the abundance of the heart the mouth speaketh. Matth. 12.

Doctr. The tongue bewraies the hart.A mans tongue bewrayeth his heart: A man may see what is in the heart, by what he heares in the mouth: Where a mans tongue is, there is his heart. And therefore Matth. 12. By thy words shalt thou be iustified, and by thy words shalt thou be condemned. When the plague of the serpent is vponupon men, alwaies to feede vponupon dust, their mouthes alwaies talking of trash, filthinesse, fleshlinesse, worldlinesse, and neuer of heauen, no not on the Sabbath day, out of their owne mouthes, naughty men, shall they be iudged to be of prophane hearts.

The second part of the dissimilitude followes, concerning Christ. That he being from heauen speakes that which he hath seene and heard; namely, in heauen. Seene, in regard of the euidence of truth: Heard, in regard of the order of knowledge; because the second person receiues with his Essence all things from the Father: therefore Hearing vsed to expresse it; because in hearing something passes from another to vsus. Zanchie referres seeing to the God-head, and hearing to the man-hood.

Doct.The strong assurance of our faith. Christ saw these mysteries in heauen with his owne eyes, in the naked brest of his father, before euer he vttered them on earth; what surer ground then Christs eye, and eare? Though eye hath not seene, nor eare p. 249heard of these things; namely humane, yet there is a diuine eye, and eare that hath: and though our eyes and eares may be deceiued, yet Christs cannot. Thus much of the Antecedent of this argument; Christ of all is the most excellent: Hee is aboue all.

2. The conclusion followes, which should be, therefore he and his doctrine to be receiued before all, but instead thereof is set downe a corollary insuing thereon, a blaming, and complaining of men for not receiuing him. But no man receiueth his testimony. No man, that is, very few.

Obiect. Iohns Disciples said before, All men follow him.

Answ. First, they thought too many followed him; Iohn thinkes too few. Secondly, Iohn saw that all Christs followers were not sound at the heart, and therefore did not with a true faith receiue his testimony. Among the professours of the Gospell, so few true friends are there of the Gospell. Let this make vsus search our hearts.

This also teaches vsus not to measure truth by multitude; which as Antiquity, is but a cypher in Diuinitie, and hath no value in it selfe.

VERSE 33 He that receiueth his testimony, hath sealed that God is true.

A second Argument to moue to faith in Christ, from the honour that comes to God thereby: The glory of his truth is giuen him. A man doth as it were subscribe to Gods word, and sets his seale to it.

p. 250Doct. 1 The excellency of Faith,The excellency of Faith. whereby God receiues such speciall glory. On the contrary, the vnbeleeuer doth the Lord the greatest disgrace that can be; hee giues him the lye, and that solemnely swearing and protesting. 1 Iohn 5.10. and doth in effect say; Tush there is no such thing as Christ, or at least no such vertue and efficacy in his death, as to saue all those that rely on him; and so he subscribes to the diuels lyes.

Vse 1. The Papists say it is arrogancy and presumption by a speciall Faith, to apply the promises to our selues. But here wee see it is a notable glorifying of God. So Rom. 4.20. Abraham was strengthned in the Faith, and gaue glory to God. So that not to beleeue, is horrible presumption; for then we presume to giuegive him the lye; for he that doth not in speciall apply the promise vntounto himselfe, doth not in heart and very deede beleeue the generall promise.

2. This must encourage vsus to beleeue. God is more glorified by the faith of a repenting sinner, then by the perfect obedience of a man perfectly sanctified; for 2 Cor. 12. his power, and so his glory, is perfected in mans infirmity; which makes a man deny himselfe, and by Faith wholly to cast himselfe vponupon Gods mercy. Whereas in perfection of obedience, a man doth not so much as goe out of himselfe. And as God is thus glorified in our Faith, so are we honoured, while such poore wormes as wee, are called to the sealing of Gods truth.

Doct. 2 The nature of Faith seemes to be set forth in the p. 251metaphore of sealing. The nature of Faith.In sealing there is an vnion betwixt the seale and the waxe, and the image of the seale, is imprinted into the waxe. So in Faith, there is an vnion twixt our hearts and the promise, and we conueigh all our spirits and affections into them. Faith then is an act of the vnderstanding onelyonly.

VERSE 34 For he whom God hath sent, speakes the words of God; for God hath not giuen him the spirit by measure.

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

A third argument, to beleeue in Christ, from that sufficiency which is in him to be a Sauiour, and so to giuegive full content to our hearts resting on him. His words and doctrines are most true; The very words of God himselfe. His gifts, and spirituall graces are most rich and ample. He hath not the spirit giuen him by measure: The Fathers louelove of him is most entyre, and the acceptation of his obedience is such, that he hath giuen him all things that his people can stand in neede of. Is not therefore Iesus Christ worthy to be beleeued in? Is he not eueryevery way abundantly furnished to be our Sauiour, able to instruct vsus in the truth, speaking nothing but Gods Oracles? able to sanctifie vsus with the truth, hauing such an vnmeasurable measure of the Spirit? Able to reconcile vsus to the Father being in such surpassing grace with him himselfe? Able to helpe vsus in any of our wants; yea, and in the end to possesse vsus of eternall life, hauing p. 252receiued all things from his father any way needefull for vsus.

In generall, marke how Faith apprehends Christ,How Faith apprehends Christ. namely, as he is described here to vsus, with a consideration of all these his sufficiences. And therefore the faith of the common people, who know not, nor thinke not of these things, is an idle fancy. True faith in Christ must see that in him, which may be a proppe for her to rest vponupon.

For the words more particulary, For he whom God. As they are a reason, together with that which followes, to perswade to the receiuing of Christ (the maine drift of the Baptists speach) so may they also be a reason to confirme the sentence immediately going before, thus; Christ speakes nothing but the words of God, therefore he that receiueth his testimony, acknowledgeth the truth of God.

Quest. What speciall thing is spoken here of Christ? Is any more said of him then others?

Ans. Yes, for first. A speciall sending is here meant, namely to be manifested in the flesh, and therein to performe the office of a mediatour. Others were borne to be sent; Christ was sent to be borne: Secondly, A speciall speaking of the words of God is here meant, such words as hee had seene, and heard of the Father in heauen, lying in his bosome, as before. Verse. 32.

Gods sending and speaking of his word, goe together:Sending and speaking of the word, goe together. Thereafter as a man is sent, so he speakes the word. Christ had a speciall sending, and therefore a speciall manner of speaking. This shewes that many are not sent of God, for they speake onelyonly p. 253the words of men, as corrupt, and men-pleasing prophets. Hereby also may many of our Ministers approue themselues as sent of God, because they speake the word of God with power, & authority.

For God hath not giuen.] These words (besides their generall vse in common with the rest) may seeme also to proue the former, both that Christ is sent of God, and speakes the words of God, because the spirit is giuen him, not by measure, but immeasurably: Such abundance of grace argues that God sends him, and that he speakes the words of God.

Quest. How are these words to be vnderstood of Christ?

Ans. They are true of him, as the second person; the Father hath not giuen him the spirit by measure, because he hath giuen him the whole spirit; for the same spirit that is in the Father, is in the Sonne, whence he is said to proceede from both. But it seemes that Iohn here speakes of him as Mediatour, and so also his manhood is included. God doth not giuegive his spirit, that is, his gifts and graces to him sparingly, as if he measured them; no, he neuer stands measuring, but powers them on with a full hand, abundantly.

Gods sending and gifting goe together:Gods sending and gifting goe together. Where Doct. 1 God hath not truly giuen his Spirit, there he sends not. Therefore in election of Ministers, saith Paul, Let them first be tryed, whether they be gifted, not in the hand, but in the heart, and then let them minister, 1 Tim. 3.10. and not, Let them minister, and then be tried: for as it is iniustice to punish a man, p. 254and then to try him whether hee hauehave deserued it, as in those that first hang men, and then sit vponupon them; so likewise is it grosse indiscretion to giuegive preferment before probation.

Doct. 2 Gods Word cannot be soundly spoken, without Gods Spirit:The Word cannot be soundly spoken without the Spirit. Hee speakes the words of God; Why? for God hath not giuen him his Spirit by measure. A man speaking without the Spirit is but as tinckling brasse. They therefore are the onelyonly Preachers that hauehave receiued the Spirit of Sanctification. Ministers must then labour to be possessed of this Spirit, and by hearty prayer, and serious meditation before they are to speake, to get him into their hearts: Else if this Spirit forsake vsus, and put not his Spirit into our mouthes, how poorely, drily, and fruitlesly shall wee speake?

Doct. 3 The difference betwixt Christ and vsus.The difference twixt Christ and all other Ministers. All wee receiue the grace of God by measure, Ephes. 4.7. But vntounto eueryevery one of vsus is giuen grace, according to the measure of the gift of Christ: But Christ hath a wonderfull fulnesse. Which serues to stablish and strengthen our Faith, and to comfort vsus in all our emptinesse, Col. 2.9.10. All wee can hauehave must be from him: Therefore Isa. 6.6. The coale that touched Isaies tongue, was fetcht from the Altar, that is, from Christ. And Cant. 4.12. Christ hauing called his Church a fountaine, Verse 15. shee returnes that title to him, and cals him the fountaine of the gardens, and the spring of liuing waters.

VERSE 35 The Father loueth the Sonne, &c.

These words may also be a reason of the former, why the Father giues such abundance of grace to p. 255the Sonne, euen so much as may suffice for all his members; because he loues him not onelyonly as God, but as God-man, and Mediator, and in the worke of his mediation, he smels a sweet sauour in his sacrifice. Here then is strength to thy Faith. Thou seest Gods anger against thy selfe, yet not against Christ: Him hee perfectly loues, and so accepts of that hee hath done for thee, Isa. 63.9.Is. 63.9. opened.Isa 63:9 In all their trouble, he was troubled. In all their trouble wherewith they troubled him with their sinne, he troubled them not with punishment. And why so?Heb. 12.2. interpreted.Heb 12:2 The Angell of his presence, that is, Christ, who is alwayes beheld by his Father with singular louelove, he saued them.

And hath giuen all things into his hands.] Here is a declaration of the Fathers louelove towards the Son, and acceptation of his obedience: Hee so loues it, and is so thorowly affected with it, that as a reward thereof, hee hath giuen all things vntounto him, namely, any way needfull for the elect.

Vse 1. This serues to shew the excellency and worthinesse of Christs obedience, drawing the Fathers louelove, and as a fruit of his louelove, all things fit and behoofefull for vsus, Isa. 62.11. Behold thy Sauiour commeth, and his wages is with him, that is, the saluation of his Church. So Heb. 12.2. He endured the pains of the Crosse, for the ioy that was set before him, as the fruit of his sufferings, which ioy is nothing else but the redemption of his people. And, Isa. 53.10. Therefore (because of his death) will the Lord giuegive him a portion to diuide with many.

Vse 2. This should vrge vsus to Christ. What p. 256other Mediators should wee seeke? The Father loues him, and hath giuen all things to him, as to our depositary: Whither should wee goe but to him, who is possessed of all things for vsus? Leane not vponupon thine owne, or any others merit beside Christs: for the Father out of the louelove of his obedience, hath giuen all things to him. Not some things to him onelyonly, and other things to any Saints merits; but all things to him, and therefore no good thing is to be had but from Christ, and by vertue of his merit.

Vse 3. Here is comfort, our saluation is sure, because it is in the hands of Christ: Our life is hid in Christ, Col. 3. When it was in our owne hands, wee lost it in Adam, but now it is in a sure hand. This is the difference betweene the saluation of the Law and the Gospell: that was committed to our selues, this to Christ for vsus.

VERSE 36 Hee that beleeueth in the Sonne, hath euerlasting life, but he that obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him.

A fourth Argument, to beleeue in Christ, from the benefit thereby comming to vsus, namely, eternall life. The ground whereof was laid in the end of the former Verse, that the Father had giuen all things to the Sonne, and therefore by beleeuing in him, wee shall hauehave all things, and so the most exc…llent thing of all, eternall life.

Hee that beleeueth in him.] Namely, as the beloued Sonne of the Father, accepted highly of him in his obedience, and as a recompence thereof receiuing p. 257all things, and so eternall life for his elect. Hee that thus beleeueth in Christ, hath eternall life, not onelyonly hee shall hauehave it, but already hee hath it.

1. In regard of right,We now hauehave eternall life in three regards. because it is made ouer to him, and hee is instated into it in the couenant of Grace.

2. Christ in his ascention hath taken full possession for vsus, Ephes. 2.6.

3. In regard of initiall fruition in this life: for our Sanctification in this life, is but the beginning of the perfect holinesse in the life to come; and our peace and ioy of conscience here, an entrance into that fulnesse of happinesse, and triumphing there. Therefore, Rom. 8.30. Sanctification is included vnderunder Glorification: and the ioy of beleeuers in this life, is called glorious and vnspeakable ioy, 1 Pet. 1.8. and Rom. 14.17. The Kingdome of God is said to consist in righteousnesse, peace, and ioy in the holy Ghost.

Vse 1. For triall whether thou beleeue in Christ or no: For then eternall life is begunne in thee, namely, the life of grace, which is an imperfect life of glory, as the life of glory is the perfect life of grace. Faith is well called liuely, because vniting a man to Christ the head and fountaine of life, it drawes life thence vntounto him, euen the same life that is in Christ, a spirituall, heauenly, eternall life, Gal. 2.20. I liue by the faith of the Sonne of God, yet I liue not, but Christ in mee. Many brag of Faith, and yet no life of grace appeares in them, nor actions of life. This dead faith is a false faith, Iam. 2. True p. 258Faith hath Christ, and hee that hath him hath life, 1 Iohn 5.12. Impossible a man should bee vnited to the head of life, and rem…ine wholly dead: No, hee that beleeues hath life, euen eternall life.

Vse 2. To encourage vsus to an holy and a sanctified life, for this is eternall life; and if it be not thus begunne in thee here, it will neuer be perfected in thee hereafter.

Vse 3. Comfort against the feare of finall Apostasie. It is not an eternall life which is subiect to death. Now the true beleeuer already hath eternall life, and therefore cannot wholy fall away from grace: for then this life should dye.

Vse 4. Comfort in all our troubles here, Ioh. 14.1. in regard of our right to, and possession of, yea, and in part fruition also of eternall life.

Vse 5. Comfort against the feare of death. Death may spoyle thee of thy naturall life, not thy spirituall, for that is eternall. Be not dismaied, as a man thou art mortall, as a beleeuer thou art immortall. In thy selfe thou hast death, in Christ life. Thou art weake, sickely, decayed and aged, and hast one foot in the graue: what of all this, when beleeuing in Christ, besides that, thine head is there already, thou hast also one foot in heauen.

This benefit of Faith is set forth by the contrary hurt of vnbeliefe.

Hee that obeyeth not the Sonne.] Namely, in the precept of Faith: for this is the commandement of God, that yee beleeue in the name of his Sonne Iesus Christ, 1 Ioh. 3.23. This must make vsus striue against p. 259our doubtings, for in them wee are disobedient to Christ. This obedience to the Sonne may be further extended to the obedience of our liues, and not obeying him so, is well opposed to beleeuing, to shew that Faith and Obedience alwayes goe together, Faith in Christ as a Sauiour, and Obedience to Christ as a Lord, and that they who want the latter hauehave not the former.

Shall not see life.] That is, in himselfe, though in hell hee shall see it in others to his greater griefe, as the rich man saw Lazarus, Luke 16. This is the losse, & an heauy losse, to see Abraham and Isaac, &c. in the kingdome of God, and our selues thrust out of doores.

But the wrath of God abides on him.] Here is the cause of the losse. Eternall life consists in beholding the sweet face of God, and the light of his countenance. That a man may enioy Gods fauour, his anger must first be remoued: Now Christ onelyonly remoues Gods anger from vsus. The vnbeleeuer therefore being out of Christ, hath Gods anger still abiding on him, and so is vncapable of his fauour, and so excluded from happinesse.

OnelyOnly vnbeliefe procures rest and setled abode to Gods anger. Gods anger makes it nest,Doct. and takes vp its rest onelyonly vponupon the head of vnbeliefe. Though his anger rise vp against all other sinnes, yet it may be remoued by Faith in Christ. This is comfortable to the poore sinner, when in the conscience of his many other sinnes discouraged, yet he findes his heart fastning on Christ. And this is heauy to all ciuill, morall iusticiaries, when p. 260for all their glorious vertues, they feele no faith in Christ, much more to prophane and proud sinners, when to the lesser weights of their other sinnes, they lay vponupon themselues this mil-stone of vnbeliefe, to keepe Gods anger from euer rising off them. An vnbeleeuer seales Gods anger vponupon himselfe, as the Iewes did Christs sepulchre with a great stone.

p. 261CHAP. 4.

VERSE 1 Now when the Lord knew, how the Pharisees had heard, that Iesus made and baptized moe Disciples then Iohn, &c.

THis Chapter containes two Histories.

1. Of Christs conference with the woman of Samaria, to the 42. Verse.

2. Of Christs comming into Galilee, and his miraculous healing of the Rulers Son, from the 42. to the end.