God-Man, Exposition · Verses 6,7
Verſ. 6. There was a man ſent from God, whoſe name was John.
Verſ. 7. The ſame came for a Witneſſe, to bear witneſſe of that Light, that all men through him might believe.
The Evangeliſt beginneth to confirm, what before he had aſſerted, namely, That the light of man was originally in Chriſt, and derived from him, the true Light: And this he doth by the teſtimony of John the Baptiſt, whom he deſcribeth here,
1. From his Nature, There was a man.
2. From his Calling, ſent from God.
3. From his Name, whoſe name was John.
4. From his Office, The ſame came for a witneſs, to bear witneſs of that Light, that all through him might believe.
In all likelyhood, ſome of theſe are hid in this very tearm The Jews conceit of the Fore-runner of the Meſſias.of Man. There was an opinion amongſt the Jews, that there ſhould come ſome Angel to be the Fore-runner of the Meſſias, which was grounded upon that place in Malachi, Mal. 3. 4. Behold, I ſend my Meſſenger, and he ſhall prepare thy way before thee. The ſame word ſignifieth both Meſſenger and Angel. Therefore they looked for an Angel to come, before the Meſſias came. When John Baptiſt came, Men that underſtood what Circumciſion was, and ſaw him circumciſed; men that conſidered the auſterity, and ſtrangeneſſe of his courſe of life, began to imagine, there was ſomething in him more then man: They knew not what to make of him, as ye may ſee by their queſtions, Joh. 1. 21, 22. When they had heard him ſay, I am not the Chriſt, they asked him, What then? Art thou Elias? He anſwered, No. Art thou that Prophet? He ſaid, No. Who art thou, that we may give an anſwer to them that ſent us? What ſaiſt thou of thy ſelf? He telleth them what he was. There was a man ſent from God whoſe name was John.
Let us not paſſe it without ſome Obſervation, namely, That God hath ordained the miniſtry of men to be uſed amongſt Obſerv. God teacheth men by men,men. An Obſervation of ſome uſe, and worthy of our conſideration. It is the great Ordinance of God, that men ſhould teach men, that men ſhould bear witneſſe to Chriſt. And this God hath done, partly in reſpect to his own Glory, and partly in reſpect to our Neceſſity.
Firſt, Partly in reſpect to his own Glory, which ye have the Apoſtle clearly telling you, 2 Cor. 4. 7. God ſhineth in our hearts, to give the knowledge of the glory of God in the face of Jeſus Chriſt. But we have this treaſure in earthen veſſells, that the excellency of the power might be of God, and not of us. If God ſhould teach men by Angels Language, not by AngelsCreatures more noble than themſelves, the Meſſengers would go near to ſhame them they are ſent to. But God hath put treaſures purpoſely into earthen veſſells, that the excellency of the power might be of God, and not of us. Poor earthen veſſells, craſie men! a feavour commeth, and breaketh the earthen veſſell in pieces. Such is the beſt of men, earthen veſſells. Yet, how much treaſure doth God put into ſome of them, whom he intends to make inſtruments for his glory? Why? That the excellency of the power may be of God. It is God's carriage to make uſe of weak veſſells, that 1. In reſpect to his own Glory.the praiſe may be for himſelf. As men that have a Jewell, they put it into a box of Cryſtall, that it may be ſeen through the Caſe, that the radiancy of the Jewell may appear through the tranſparency of the Glaſſe. So, God putteth his Word into earthen veſſells, that the excellency of the power may appear through the meanneſſe of them: He therefore purpoſely maketh choice of ſuch Inſtruments. If the Devill be to chuſe an inſtrument to work by, he will commonly chuſe one of the ſubtleſt, ſome cunning-pated man, ſome Machiavel, to be his inſtrument; if he chuſe another creature, it ſhall be a Serpent. But, when God chuſeth, when God hath a mind to confute Balaam, What creature doth he chuſe? An Aſſe, the ſillieſt of all the creatures, becauſe he would have his power to appear, in the ſimplicity and ſillineſſe of the inſtrument. That is one reaſon, He doth it in reſpect to his own Glory.
Secondly, In reſpect to our Neceſſities. The truth is, we 2. In reſpect to our Neceſſities.were not able to bear the Miniſtry of Angells, much leſſe to hear God himſelf ſpeaking to us from heaven. It was the uſuall preface of the Angels, when they appeared to men, Fear not, Fear not; becauſe their very appearing was alwaies formidable to them that had Viſions. Ye know the ſtory of Manoah's wife, and Zachary, and the Virgin Mary her ſelf; they could not bear the preſence of God without horrour. Therefore the Iſraelites ſaid to Moſes, Speak thou to us and we will hear, but let not God ſpeak to us, leſt we die. Therefore he is gratiouſly pleaſed to make choice of men, to ſpeak to us by them, that are fleſh and blood like our ſelves. Let us learn, not to deſpiſe this Ordinance of God, to content our ſelves with it; not to talk of voices from heaven, when God hath ordained the voices of men, like our ſelves, to be the inſtruments of our converſion. There is a voice indeed, but what voice? the voice of the Teacher, Iſa. 30. 20, 21. Yet ſhall not thy Teachers be removed into a corner any more, but thine eyes ſhall ſee thy Teachers, and thine ears ſhall hear the word behind thee, ſaying, This is the way, walk in it: Namely, the Word from the mouth of the Teacher. It is true indeed, there is a motion made, Luk. 16. of ſending of ſome from the dead to teach the living; but the motion was made in hell, it was the motion of the Rich man in hell, to deſire of Lazarus, that he would beg of Abraham, to ſend ſome body from the dead. God hath put this treaſure in earthen veſſells, that the excellency of the power might be of him, and not of us.
There was a Man ſent from God.
His Calling next offereth it ſelf. That is a main thing, a 2ly.thing that the men of God have been carefull to make good; they firſt-ſhew'd their Commiſſion, before they began their buſineſſe, for the moſt part: Iſaiah telleth you of a Coal from the Altar, wherewith his lips were touched. And Jeremiah telleth you, how God touched him with his hand. And Paul telleth you, in every beginning of his Epiſtles, Paul an Apoſtle of Jeſus Chriſt, by the will of God. And ſo St. Luke the Evangeliſt telleth you, John was a man ſent from God. Then take this Obſervation, Such as have a Obſerv. lawfull Calling to the Miniſtry, are ſent from God. How Thoſe that are lawfully Called, are ſent from God.can they preach except they be ſent. Ye know the Gradation, Rom. 10. How can they call upon him on whom they have not believed? and how can they believe if they have not heard? and how ſhall they hear without a Preacher? and how can they preach except they be ſent? The Miniſters are Chriſt's Ambaſſadors, We are Ambaſſadors of God, and beſeech you, as ſent from God. Let men ſo account of us, ſaith the Apoſtle, as the ſtewards of God, diſpencers of the myſteries of God, 1 Cor. 4. 1. Shall any man thruſt himſelf into a Nobleman's houſe, to be his Steward, that hath not a calling to it? Let no man take this honour upon him, but he that is called of God.
Three things concurr to a lawful Calling.
1. Ability.
2. Inclination.
3. Separation.
Firſt, Ability. It is not every man's work to be a Witneſſe 1. Ability, concurrent to a lawfull Calling. Un-gifted, Un-ſent.of Chriſt, in ſuch a way as John the Baptiſt was, in a way of Office. He that is Un-gifted, I dare be bold to ſay, he is Un-ſent. 2 Tim. 2. 2. The things that thou haſt heard of me amongſt many witneſſes, the ſame commit thou to faithfull men, who ſhall be able to teach others alſo. Ability fitteth men. It is not enough for a man to be godly, but he muſt be able to teach others. Not that there is the ſame meaſure of ability required of all: God proportioneth mens gifts and parts, to the places he calleth them to. Ye ſhall have a Skiff do as well in a River, as a larger Veſſell, perhaps better. God giveth ability, ſutable to the places he calleth men to, when they are ſent of God.
Secondly, There muſt be Inclination to that, above all 2. Inclination.other works, that muſt go to make a true Calling. 1 Pet. 5. 2. Feed the flock of God which dependeth upon you, taking the over ſight thereof not of conſtraint, but willingly. There muſt be a willingneſſe as well as skill; not for filthy lucre, but out of love to Chriſt, whoſe ſheep the Miniſter is ſent to feed. Peter, loveſt thou me? Feed my lambs. Loveſt thou me? Feed my ſheep. God is my record, ſaith Paul, how much I long after you all in the bowells of Jeſus Chriſt. And, My hearts deſire is, that Iſrael might be ſaved.
Thirdly, To all this, there muſt go a Separation. Act. 3. Separation.13. 2. As they miniſtred to the Lord, and faſted, the holy Ghoſt ſaid, Separate me Barnabas and Saul, for the work whereto I have called them. Here is a Calling, but it is with a Separation, which is ſometimes made immediately by God himſelf, ſo Paul was called from heaven by God in Chriſt; and ſometimes mediately by the miniſtry of men, ſo Titus was called by Paul, and others by Titus, For this cauſe left I thee in Crete, to ordain Elderse in every City, as I had appointed thee Tit. 1. 5. Now, that the Man in the Text, John, was ſent of God, it appeareth in all theſe three reſpects: he had Ability, and Willingneſſe, and Separation to the work. His Ability and Willingneſſe, both appear in that expreſſion, which Chriſt himſelf giveth of him, Joh. 5. 35. He was a burning and a ſhining light. Shining, in regard of his ability; burning, in regard of his zeal and deſire to do good to the ſouls of men. And for his Separation, he had an immediate Call by God himſelf, in an extraordinary way, Luk. 3. 2. Annas and Caiphas being the high Prieſts, the word of God came to John the ſon of Zachariah in the wilderneſſe. As it was wont to do to the Prophets of old, who were extraordinarily called to that ſervice. Thus ye ſee, why a Man, and in what reſpect, he was ſent of God.
I come now to inſiſt upon the Duties, that concern People from hence.
Firſt, Seek God, in caſe you want Miniſters; for they 1. Seek God, in the want of Miniſters.muſt be of his ſending. The Stars, they are in Chriſt's right hand, and therefore they ſet in one place, and riſe in another, even as he diſpoſeth and appointeth them. This leſſon Chriſt teacheth you, Matth. 9. ult. Pray the Lord of the harveſt, that he would ſend forth Labourers into his harveſt.
Secondly, Bleſſe God in caſe you have them, for they 2. Bleſſe God, for having them.are tokens ſent from Heaven. Hezekiah thought himſelf exceedingly honoured, that the King of Babylon ſhould ſend him Ambaſſadors: What an honour is it then for people, to have a Miniſter ſent from God? It is an act of high expreſſion, The Lord God of their fathers ſent to them by his Meſſengers, riſing up betimes, and ſending, becauſe he had compaſſion upon his people.
Laſtly, Entertain them as men ſent from God. Trample not the gifts of God under your feet. The Galathians had 3. Entertain them, as men ſenr from God.learned this, and accordingly Paul ſaith of them, Gal. 4. 14. My temptation which was in my fleſh ye deſpiſed not, but received me as an Angel of God, even as Chriſt Jeſus. Remember, they are Meſlengers, and let them have their errand; give them audience, and then give them diſpatch. The errand God ſends them about, is, to ſtirr men up to repent and believe. No more of that point.
There was a man ſent from God, whoſe name was John.
He is here named, to add ſome honour to his teſtimony, becauſe he had this name impoſed upon him by the Angel, before he was born; which is an honour done to few in Scripture, Luk. 1. 13. The Angel ſaid to him, Fear not, Zachariah, thy prayer is heard, and thy wife ſhall bear a ſon, and thou ſhalt call his name John. It is the rather added, becauſe of the ſenſe of the name, which is from Jochen, which commeth of Chen, which ſignifieth Grace, The grace of God, which the name importeth. And it well became that perſon: both becauſe he was given to his parents as a favour from God, for Elizabeth was barren, they were both old, and had no children; God giveth them John, as an act of grace and favour to them. And becauſe he was to be a Preacher of the grace of God in Chriſt; therefore he carrieth grace in his name, becauſe he came to point at the Lamb of God, that came to take away the ſins of the world. Becauſe he was endowed with grace from the womb, yea, and in the womb, therefore might well have the name of the grace of God given him then, before he was born. Or, becauſe he himſelf received a great deal of grace and favour from God, even in that which he was ſent about, to be the Fore-runner of Chriſt. The voice of one crying in the wilderneſſe. Here is the Voice, the Fore-runner of the Word. John was the Morning-ſtar, which was the fore-runner of the Day. As the break of day is the fore-runner of the riſing-Sun; ſo was he of the Sun of Righteouſneſſe. As it is in Trees, the bloſſom is the fore-runner of the fruit; and by the ſweetneſſeiof the bloſſom, the expectation of man is raiſed to look for deliciouſneſſe in the fruit. So were mens expectations raiſed, to look for ſomething in John more than in others, becauſe of his grace and favour with God. I I go on.
The ſame came to bear witneſs of the Light, that all men through him might believe.
Here ye have his Office deſcribed to you directly, from the proper Act of it, and the End of it.
The proper Act, He came to bear witneſſe of the Light.
There are two ſpeciall waies of bearing witneſſe to Chriſt, the one by Teaching, the other by Suffering.
Firſt, By Teaching Chriſt. And thus all the Apoſtles were his Witneſſes, Act. 26. 16. Ariſe and ſtand upon thy feet, for I have appeared to thee for this purpoſe, to make thee a miniſter and a witneſſe; even a Witneſſe and Miniſter to teach Chriſt.
Secondly, there is another Witneſs-bearing, that is, by Suffering for Chriſt, ſealing his witneſs with his blood; and thoſe are properly called Martyrs, foreign is the Greek word, that ſignifieth Witneſſe. This name is given to Antipas under that notion, Rev. 2. 13. I know thy works, and where thou dwelleſt, even where Satan's feat is; and thou holdeſt faſt my name, even in thoſe daies wherein Antipas was foreign, my faithfull martyr and witneſſe. Now John the Baptiſt bore witneſſe to the truth, in both theſe waies, in Teaching Chriſt, and in Witneſſing too, in Suffering for him, he was beheaded; and ſo there was ſomething of Martyrdome in his death. The Obſervation from hence is this, That men ſent from God, as John was, will bear witneſſe to the Light, as John did. God and Chriſt never left themſelves without witneſſe, God hath not left himſelf foreign, (ſaith Paul to the men of Lyſtra, Act. 14. 17.) without witneſſe, in that he giveth rain and fruitfull ſeaſons. As he hath witneſſes in his works all the world over. So, Chriſt hath not left himſelf without a witneſſe in his Word, ever ſince there was a written Word in all ages. The Fathers before the Flood, the Patriarks after the Flood, the Prophets after them, under the Law; the Apoſtles under the Goſpell; they all bare witneſs to the Light. Noah, he received the doctrine of the Goſpell from the Fathers before the Flood, and tranſmitted it to the Patriarks after him; and him ye will find called by the name of a Preacher of righteouſneſs, 2 Pet. 2. 5. He ſpared not the old world, but ſaved Noah the eighth perſon, a Preacher of righteouſneſſe. The very righteouſneſſe of Faith, which we preach in theſe daies, Noah preached in thoſe, ſent forth by the Meſſiah to come, and righteouſneſſe to be by him. And after him, commeth Moſes the Law-giver. And whom does he bear witneſſe unto? Surely, to Chriſt, as it is clearly ſaid in John; He bore witneſs to me, ſaith Chriſt, Joh. 5. 46. There is one that accuſeth you, even Moſes, in Gen. 3. 15. Deut. 18. 15.whom ye truſt. For had you believed Moſes, you would have believed me, for he wrote of me. After him, came the Prophets, and witneſſed of Chriſt. After them, the Apoſtles, Act. 1. 8. Ye ſhall be witneſſes to me, both in Jeruſalem, and in all Judea, and in Samaria, and unto the uttermoſt parts of the earth. So they all witneſſed to the light, though not all with the ſame clearneſſe, As, a Light carried in the midſt of a company of men, they that go before the light ſee ſomething of it, but not ſo much as they that come after. The Fathers, Patriarks, and Prophets, they went before the Light, and ſo ſaw things leſs clearly; the Apoſtles, they came after it, and ſo are able to ſpeak more diſtinctly of his Paſſion and Reſurrection, and the things that concerned him. So as, to this day, it is the work of God, that Miniſters ſhould bear witneſs to the Light; therefore they are called Witneſſes, Revel. 1. that is the name given to them, that publiſh the truth of the Goſpel, againſt the incroachments of Antichriſt. They are called two Witneſſes, two Olivetrees, two Candleſticks. But two Witneſſes, to import, that Few witneſſes to the truth, in the daies of Antichriſt.thoſe that bear witneſſe to the light in the daies of Antichriſt are but few, if ye compare them with them that went the wrong way. And yet, two Witneſſes, that is, a ſufficient number in all ages, to hold forth the truth, becauſe two witneſſes would ſerve to give teſtimony under the Law, In the mouth of two or three witneſſes ſhall the truth of every thing be eſtabliſhed. Though but two, yet two in the worſt times. And thus, Two Olive-trees, becauſe God, by them, conveyeth the oyle of grace into the hearts of his people. And two Candleſticks, becauſe they hold forth the light of the truth.
Now, this may ſerve as a touch-ſtone, to diſcern between The true Miniſters of the Goſpell.true and falſe Churches, and true and falſe Miniſters. They that are ſent of God, they bear witneſs to the light, they ſet up Chriſt in their Miniſtry; they are content themſelves to ſtand in the croud, and to lift up Chriſt upon their ſhoulders; content, not to be ſeen themſelves, ſo Chriſt be exalted. They lift him up, as the Serpent of old was lifted up upon the Pole, in the Wilderneſs. Men, in this reſpect, are like Trees, that receive their influence from Heaven, and raiſe up their tops towards heaven in a way of acknowledgment, whence they had their grouth. Men ſent from God, and having received all from Chriſt, return all to Chriſt in their diſpenſations.
But now, look into falſe Churches, for inſtance, that of The falſe ones of Rome.Rome: Popery is, in effect, nothing elſe, but an under-hand cloſe witneſſe-bearing againſt Chriſt. Antichriſt oppoſeth Chriſt in all his Offices; under ſhew of witneſſing for him, he doth indeed witneſſe againſt him, both as King, and Prieſt, and Prophet.
As King, becauſe the Pope maketh himſelf the Head of the Church, which is proper onelyonly to Chriſt. One that ſat 1: Rome againſt Chriſt as King.in that Chair, was not afraid to call himſelf, Sponſum Eccleſiae, the Husband of the Church.
As Prieſt. In that Office to which belongeth Satisfaction 2. As Prieſt.and Interceſſion, ſee how they go againſt Chriſt, who offered himſelf once for all; their Prieſt muſt offer him up daily in the Maſs, and unbloody Sacrifice. So in his Interceſſion, they bear witneſs againſt him too, becauſe they joyne other witneſſes with him (as they acknowledge them) Saints.
As Prophet. In that Office, they add Traditions to the 3. As Prophet.Word; and the Council of Trent ſaith, they are to be received, eâdem devotione, with the ſame devotion, that Scripture is to be received with. This touch is but by the way, to fill your hearts more and more with deteſtation, againſt that way of Popery. If it be a dangerous thing for a man to bear falſe witneſſe againſt his Neighbour, What is it then to bear falſe witneſs againſt his God?
Now the End why he was ſent, is, That all men through The End why John was ſent.him might believe.
There is no more in the Originall, but, foreign, That all might believe; but [men] is put in into the Tranſlation. How ſhould all men be ſaved by John's Miniſtry, if it did not extend it ſelf to all men? His Miniſtry was confined to the Land of Judea, he preached onelyonly to the Jews. Therefore Men not being in the Text, certainly the univerſall tearm is to admit of ſome reſtraint. I ſhall interpret it unto you, in that of Matth. 21. 26. which is ſomething parallel, where the debate was concerning the Baptiſm of John, Whether from heaven, or of men. If we ſhall ſay, From heaven, he will ſay to us, ſay they, Why did ye not then believe him? But if we ſhall ſay, Of men, we fear the people; for all hold John as a Prophet. What, All the world? No, there were millions, and millions of millions, that never heard of John. But, All that were acquainted with his Miniſtry, they all held him as a Prophet. That all through him might believe, that is, All his hearers. All believe, and, through him: not, in him, as the Object of their faith; but, through him, as the Inſtrument of their faith. That all. The meaning is, That all his hearers, through him, might believe in Chriſt. Through him, but In the other. You have it clearly expreſſed, Act. 19. 4. John verily baptized with the baptiſm of repentance, ſaying to the people, That they ſhould believe on him which ſhould come after him; that is, on Jeſus Chriſt. Here is through whom, and on whom; through John the Baptiſt, and on Jeſus Chriſt. John Baptiſt's Office was, to make a way for Chriſt. As the cuſtom is amongſt great Princes, when they are to go to any place, they ſend before them their Harbingers to prepare the way, to tell the people who it is, that cometh to them, and what is expected at their hands, Gen. 45. Joſeph, when he was advanced, and went in the ſtreets, a man went before him, crying, bow the knee, And ſo Heſter 6. There was a man went before Mordecay; and proclaimed before him, What ſhall be done to the man, whom the King delighteth to honour? So it was done to Chriſt by John, And ſo ſhall it be done to him, whom God delighteth to honour, To the Mediator, whom God delighteth to ſeal. He came, thus preaching Chriſt, that all hearers might believe through him in their Stations: which affords us this obſervation, That the end of good Miniſters witneſſe-bearing to the light, is, that all the hearers through them might believe in Chriſt.
That was the end of the Prophets-Miniſtry in the place afore cited, Acts 10. 43. To him give all the Prophets witneſſe, that, through his Name, whoſoever believeth in Him, ſhould receive remiſſion of ſins. That was the end of the Apoſtles both Preaching, and Writing, Joh. 20. ult. Theſe things are Written that ye might believe, that Jeſus is the Chriſt, the Son of God, and that ye might have life through his Name, That is the end of our Miniſtry to this day.
Me-thinks, Our work is ſomething like that of Abraham's Rebecca by Abrahams ſervant wooed for Iſaac.ſervant, when he was ſent to get a Wife for his Maſter's ſon. He goeth on his errand, and telleth them of the family he came to, and where he found Rebecca, that his Maſter was a great potent Prince, that he had an onelyonly ſon Iſaac, whom he made heir of all his Eſtate, and that he was ſent on purpoſe to perſwade Rebecca to come over, and be eſpouſed to this ſon. Such is our work: we are ſent to woo ſouls for Souls by the Miniſters of Chriſt, wooed to Chriſt.Chriſt. We tell you, What God is, and how glorious in himſelf, and all his attributes; and that he hath an only Son, the Son of his Love, the Lord Jeſus Chriſt, who is the heir of all things, The Father hath committed all judgment to the Son; And our errand is, to beſeech you, to go over, and leave your own father's houſe, and forſake all your luſts, and worldly Correſpondencies, and be married to this Jeſus. This is the end of our Miniſtry, to perſwade men to believe in Chriſt; becauſe we know, there is no other Name under Heaven, by which we can be ſaved, Acts 4. 12. Neither is there ſalvation in any other, No, there is no other Name given under Heaven, by which men muſt be ſaved.
We might tell you, as they do in the Church of Rome, Popery, a foppery.of Pardons, Indulgences, and Pilgrimages; but this is, but to ſtill Children with rattles. We might tell you of your own works, of praying, and reading, and giving of Alms: but this is, but to ſend you to Hop…er, and Arpad, the Rivers of Damaſcus; for there is no ſalvation to be had, but by Him. Therefore the end of our Miniſtry is, that all might believe in him; becauſe, As there is no other Name but his, by which we muſt be ſaved; So no other way to lay hold upon him, but by believing. The juſt they live by faith. The Righteouſneſſe of God is revealed from faith, to faith. Ye know how it was with the Woman in the Goſpell, that came to Chriſt in the crowd, and got healing from him. No queſtion, in ſuch a crowd, many touched Chriſt, (for He was in the midſt of the throng) as well as that Woman. But none received healing, but that woman, becauſe ſhe believed, that if ſhe could but touch him, ſhe ſhould be healed. So it is here, There is a crowd of Profeſſors, that ſeem to come to, and follow after, Chriſt; but none receive healing, but thoſe that believe indeed; and to them cometh a healing vertue. Well then, if this be the end of all Miniſters witneſſe-bearing; that through them their hearers might believe in Chriſt.
Firſt, learn from hence, to look at theſe Miniſters, as Miniſters to be accompted publick bleſſings.publick bleſſings: here is one, John the Baptiſt, A man ſent from God, that all through him might believe. All that were within the compaſſe, and reach of his Miniſtry, if they were not wanting to themſelves, might be the better for him. That all through him might believe.
It is no ſmall matter, this, whatſoever people may make of it, the Apoſtle happily ſetteth a high price upon it. All are yours, who? in the firſt place, whether Paul, or Apollos, or Cephas. He reckoneth up the Miniſter as a great part of their goods there. Epheſ. 4. 11, 12. ſpeaking of the Aſcenſion of Jeſus Chriſt, and ſetting Him forth as a great Prince, he telleth you, what gifts He gave. Princes are wont in the dayes of their Coronation, to give largely to their Subjects, Chriſt was Aſcended, and Crowned with Glory, He led Captivity Captive, and was in his Triumph, He aſcended up on high, and gave gifts to men, what gifts? He gave ſome Apoſtles, ſome Prophets, and ſome Evangeliſts, theſe were gifts indeed. They were men of infallible ſpirits; But, he gave Paſtors, and Teachers, and Miniſters, for the edifying of the Body of Chriſt.
Secondly, ſeeing this is the end of their witneſſe-bearing; learn to give heed to their Teſtimony, becauſe they are Their Teſtimony to be received.ſent by God, on purpoſe, that you through them might believe. They are Inſtruments, as of your faith, ſo of your happineſſe. Faith cometh by hearing, and hearing by the Word of God, Rom. 10. 14. The Philoſophers, make hearing the ſenſe of Diſcipline. The Apoſtles make it, the ſenſe of faith. Faith cometh by Hearing. Thoſe that cry out of too much preaching, are as if they were afraid of too much faith. Faith cometh by hearing, and hearing, by the Word of God. It is the great ordinance that God hath appointed, to beget faith in the hearts of men. Unbelief came by hearing, by Eve's harkening to the Serpent. So God will have faith come by hearing, that we might beat the Devil at his owne weapon. Eve heard the ſerpent, and was drawn aſide from God. We by hearing of the Miniſtry of the Goſpell, are brought home to God. As Calvin ſaith, ſweetly, That, we who were deceived by the ſubtilty of the ſerpent, might be ſaved by the fooliſhneſſe of God; (ſo the Scripture calleth the preaching of the Goſpel) 1 Cor. 1. 21. It pleaſed God, by the fooliſhneſſe of preaching, to ſave them that believe. This is not an arbitrary buſineſſe, that ye may take or leave, without danger, or loſſe to them that teach you rightly. It muſt coſt you dear. For out of the witneſſes mouths cometh fire, to devour their Enemies, Revel. 11. 5. If any man would hurt them, fire proceedeth out of their mouths, and devoureth them. Theſe Sermons which are ſo ſleighted at preſent, may be as fire in your conſciences another day.
It was the manner under the Law, for the Witneſſes, before a Malefactor was ſtoned, to lay their hands upon his head; they were the firſt men that ſtoned him, Levit. 34. 34. Bring forth him that is to be ſtoned without the camp, and let all that heard him lay their hands upon his head, and then let all the congregation ſtone him. This the Witneſſes did, to make it appear, that they tranſlated all the guilt from off themſelves, and laid it where it ought, upon the head of the Malefactor. So may Miniſters do, that come to be Witneſſes to the Light; they may ſay as Paul did, I have declared to you the whole counſell of God, I am free from the blood of all men. They that have faithfully preached Chriſt in any place, may ſafely ſay, We have delivered our own ſouls, and done what in us lyeth to deliver yours, if you would believe. We come to bear witneſs to the truth, that all men, through us, might believe. So I have done with his Office, as it is directly laid down.
Secondly, It is laid down in oppoſition to a falſe conceit, The Jews falſly conceit John the Meſſias.that the Jews had of John, as if he had been the Meſſias. To meet with this, He was not that light, ſaith the Evangeliſt here. This conceit of theirs ye ſhall find, Luk. 3. 15. As the people were in expectation, and all men muſed in their hearts of John, whether he were the Chriſt or no. Now to meet with this, and to clear it, ſaith the Evangeliſt here, He was not that light. He was a light indeed, but not that light. He was, as Chriſt himſelf ſaith, a burning and a ſhining light; he ſaid ſo of John the Baptiſt, Joh. 5. 35. He was a burning and a ſhining light, and ye were willing, for a ſeaſon, to rejoyce in his light. There may be a Candle that is not lighted; a Candle may be lighted, and burn, and yet give but a ſmall light: But here, John was a burning light, and a ſhining light too. Therefore the greater wonder, perhaps, why it is ſaid here, He was not that light. But the wonder will be over, if ye conſider, that The vaſt difference between CHRIST and John.though theſe two are eminent lights; yet, to be that light was a farther buſineſs. John was the light enlightned, but Chriſt was the light enlightning: In him was light, and the light was the life of men. John had light by participation, Chriſt had light, and was light originally. John ſhined for a while, then his light was put under a candleſtick, when he was beheaded; but Chriſt ſhineth for ever, he hath ſhined in darkneſſe, and will ſhine to the end of the world. John was a light, Inſtrumentalitèr; Chriſt a light, Efficientèr: John, Inſtrumentally conveyed light into others by Chriſt; but Chriſt, the light Efficientèr. Who of himſelf, and by himſelf, by his owne power, conveyeth light by way of infuſion into the hearts of his ſervants. Therefore, to put the difference, it is purpoſely ſaid, He was not that light. We may note from hence, That God cannot endure to have that aſcribed Note.to any man, which is proper to Chriſt. Therefore I will here ſhew, Where the holy Ghoſt ſetteth himſelf to advance John the Baptiſt, yet he would not have him raiſed too high; he would not ſet him in the Throne: He doth purpoſely prevent all imaginations, of his deſerving what is Chriſt's due. He was not that Light.
Look through Scripture and Hiſtory in all ages: Ye ſhall find how ill God taketh it at the hands of men, whenſoever they come to uſurp any thing out of the hands of Chriſt. As in old time, where there roſe up a Seducer, an Impoſtor, that gave himſelf out to be that Star, which Balaam prophecied of, which was a prophecy of Chriſt; Now Numb. 24. 17.this fellow called himſelf, Ben-chomar, The ſon of a Star; this man profeſſed himſelfe to be Chriſt: but he was ſlain with thunder and lightning from heaven. And then the Jews called him, Ben coſmar, which ſignifieth, The ſon of a Lie. Ye have it ſaid, It is the voyce of God. It is proper onelyonly to God. Never man ſpake like this man, as they ſaid true of Chriſt. But if Herod will take this to himſelf, when the people cry out, The voice of God, and not of man, Herod ſhall pay for it, it coſt him his life, Act. 12. He was eaten up with worms. If ye look into the beginning of that chapter, Herod had, before this, impriſoned Peter, and ſlain James with the ſword. God putteth up this, but if he will come to uſurp what is proper to Chriſt, God will put it up no longer, then the worms devour him. Herod might ſafelier take-away the liberty of one, and the life of another, than the glory due to the Son of God. This is to be conſidered by them, that take too much upon them; and by them, that aſcribe too much to men. Some take too much upon them, even ſo much, as Chriſt himſelf can take no more. It is ſaid of the man of ſin, that he ſitteth in the temple of of God, as God; and ſome of the Popes ſat down ſo, as Pope 2 Theſſ. 2. 4.Martin the fourth. When the people of Cicily had given ſome offence to the See of Rome, and in an humble manner ſent their Ambaſſadors to make their peace, it is frequently known in Hiſtory, that thoſe Ambaſſadors deprecated in theſe very words, Thou Lamb of God, that takeſt away the The Pope uſurpeth the title of Chriſt.ſins of the world, have mercy upon us. Was not this a wicked, curſed, blaſphemous thing, for the man of ſin to have this ſpoken to him? All power, ſaith another Pope, is given to me in heaven and in earth. It is wonderfull patience, that The Pope a Blaſpheme….God ſhould ſuffer the man of ſin ſo long, now he hath uſurped what belongeth to Chriſt.
On the other ſide, ſome there are that aſcribe too much to men, even that which is Chriſt's due, and ought to be reſerved for him; as, when people, in trouble of conſcience, go to this or that godly Miniſter, or Friend, and do expect they ſhall have peace ſpoken to them from ſuch a mouth. Here is a great deal of diſhonour done to Chriſt. That man, whatſoever he be, is not that light; therefore they that go with this expectation, aſcribe too much to man. God, many times, ſendeth men away without comfort, becauſe they come in expectation of more than is in man: They come (as Mr. Greenham was wont to ſay) not as to Miniſters, (who have nothing but what is derived) but as to Magicians, as if men could conjure for comfort. Who is it that hath the keys of David, that ſhutteth, and no man openeth; and openeth and no man ſhutteth? This is Chriſt's prerogative. If he open the conſcience, all the devills in hell cannot ſhut it; and if he ſhut the conſcience, all the Angells in heaven cannot open it. As for Miniſters, they are Inſtruments through whom ye believe, yet they are but Inſtruments; therefore are ready to ſay to all men, upon ſuch occaſion, even as Peter and John ſaid to them, when they had healed the lame man, Act. 3. 12, 13. Ye men of Iſrael, why marvell ye at this, or why look ye ſo earneſtly on us, as though by our own power and holineſſe we had made this man to walk? The God of Abraham, and of Iſaac, and of Jacob, the God of our fathers, hath glorified his Son Jeſus; it is He that hath done it. Look not on us, but look to Chriſt. We are not that Light. I conclude this, with that of the Apoſtle, purpoſely, 1 Cor. 3. 5, 6, 7. Who then is Paul, or Apollos, or Cephas? but miniſters, by whom ye believe, even as the Lord giveth to every man. I have done with the declaration of John the Baptiſt's Office, ſave onelyonly for what followeth in the end of the Verſe, which is nothing elſe but a repetition of what went before; namely, He was ſent to bear witneſſe of that Light.