THis is life eternal ( saith our Sauiour , Ioh. 17. v. 3. ) that they may know thee the only true God , and Iesus Christ whom thou hast sent . The knowledge of the only true God , and of Iesus Christ whom hee hath sent , are so inwrapt and linked together , that he which hath the later , hath the former , according to the saying of our Sauiour ; Hee that hath seene me , hath seene my Father . Ioh. 14. 9. This knowledge of Christ , and of him crucified , was all that our blessed Apostle Saint Paul esteemed or determined to know amongst the Corinthians , and all that I shall desire to know amongst you , and is , as I hope , if not the onely , yet the speciall poynt which any of you desire to bee made knowne vnto you by my Ministery , whether publike or priuate . What it is to know Christ , and the vertue of his Crosse , which be the speciall or most vsefull branches of this knowledge , and in what ranke or order the seuerall branches grow , shall by Gods assistance and your desired patience , be discussed at large hereafter , in vnfolding of that fore-cited saying of our Apostle to the Corinthians in his first Epistle , cap. 2. vers. 2. Which if God permit , shall be the maine subiect or theame of my meditations in this place .

You will giue mee leaue to make my entry or passage into a subiect so large , so ample , and so vsefull , by degrees and leysure . Now , ere wee can attaine vnto the true knowledge of Iesus Christ , whom God hath sent , and of him crucified , wee are to inquire vpon what grounds wee beleeue or know , that the man Iesus , whom the Iewes did crucifie , whom wee preach , and on whom we beleeue , was hee , whom God hath sent , or he , whom God before all Worlds had ordayned to send into the world . For albeit God in sundry ages sent many messengers vnto his Church , though such as he sent , did come in person , and discharge their function : yet when we reade of Him that was to be sent , or of him that was to come , * * [ Hee which was to bee Sent , ] or [ Hee which was to come , ] were from the beginning knowne and proper attributes of the Messias . without further addition , circumlocution , or paraphrase ; we must take these as titles , which may not be communicated vnto many , as being truely meant but of one , which is Christ the Lord . And vnder these generall or royall titles , the promised Seed or Messias was apprehended and knowne by the best of Gods seruants , as well before the Law was giuen , as whilest the Law was ready to expire and determine .

2. Thus wee reade , Exod. 4. verse 13. that Moses , after many pretences and excuses to auoyd the Embassage vnto Pharaoh for the deliuerance of Gods people , lastly concludes with this request , " O my Lord , send , I pray thee , by the hand of him whom thou wilt send ; which is so much in the interpretation of the Ancients , as if hee had said ; Lord , I know , thou hast ordayned from the beginning , to send an authentique messenger vnto the world , for the deliuerance of thy people ; one that shall speake as neuer man spake , and doe those workes which no man besides can doe . And I beseech thee to send him at this time vnto Pharaoh , to let thy people goe , for this is a worke worthy his paines . I know , some later Writers reiect this interpretation , but their exceptions against the ancient Interpreters are not concludent , and therefore not to be admitted , especially when the better sort of later Writers , with whom I accord , doe imbrace the interpretation of the Ancients . Againe , although God had sent Iohn Baptist on as great an Embassage as this of Moses , He was sent as a Messenger to prepare the wayes of the Lord ; yet hee doth not affect , but doth vtterly disclaime this title of being him , whom GOD hath sent , as knowing it to be peculiar vnto the Sauiour of the World : for so hee speakes of him , in opposition vnto himselfe , Ioh. 3. vers. 34. For hee whom GOD hath sent , speaketh the words of God : for God giueth the Spirit not by measure vnto him . For this reason , Iohn , who was sent from God as a messenger to prepare his wayes , who neuer doubted of his miraculous birth and conception , Iohn , who had heard and seene him declared by voyce and vision from heauen vnto Israel , euen after hee himselfe had proclaymed him to be the Lambe of God , which was to take away the sinnes of the World ; yet for a period or vp-shot of all that hee desired to know concerning Iesus his person ; his office , his actions in this life , compriseth all in this short Interrogatiue ; Art thou hee that should come , or doe wee looke for another ?

3. Vnto this question or demand , beeing the entire tenor of Iohns solemne Embassage , and the summe of all which hee desires to know concerning Christ , our Sauiour vouchsafes no other answere than what hath beene read vnto you ; Iesus answered , &c.

Now if wee consider that ample testimony which our Sauiour in the words following my Text , did giue of Iohn in the audience of the multitude ; to wit , that hee was a Prophet , yea , and more than a Prophet , that of all that were borne of women , there was none greater than Iohn : Charity and Christian modesty will constraine vs to presume , that this question , Art thou hee that should come , or doe wee looke for another ? beeing thus solemnely by Iohn proposed , was no idle but a serious and vsefull question ; fit not onely for him , but for posterity to be resolued in . Againe , if wee consider that this answer which I haue read vnto you , was made by our blessed Sauiour , wee stand bound vpon our allegiance to beleeue , that as the question was serious and vsefull , so the answere was pertinent , full , and satisfactory . All this is most plaine , in the generall , but if we descend vnto particulars the difficulties are two .

[ 1. ] First , from what affection or disposition of Two generall Queries . the one concerning Iohns Question , and the other concerning Christs answere . Which may be taken for the two generall parts of this ensuing Discourse . minde this question should proceed , or what it was that should occasion Iohn to make it .

[ 2. ] Secondly , in what manner and how farre our Sauiours answere , or the words which I haue read vnto you , doe fit the occasions which moued Iohn to make the question , or fully satisfie the question it selfe .

4. Concerning the first point , to wit , From what affection or disposition of mind this question should proceed , or what should mo●e Iohn to make it , there is greater variety or diuersity then opposition or contrariety of opinions amongst the Learned . a a Vid. Maldonat in hunc locum . Iustin Martir and Tertullian were not afraid to say and deliuer in writing to posterity , that Iohn himselfe did at this time truely doubt and distrust , whether he , that wrought these miracles here mentioned in my Text , were the promised Seede or no ; and that out of this doubt or distrust in himselfe , he sent this message vnto our Sauiour , Art thou he that should come , or doe we looke for another ? Tertullian in his fourth booke against Marcion , goeth further , and saith , That after our Sauiour did enter vpon his Propheticall function , and tooke vpon him to instruct the people publikely by word and miracle , the Spirit of God which was giuen to him not by measure , beginning now to dilate and shew it selfe vnto the world , did withdraw or call in that portion of the spirit of Prophecie , wherewith Iohn Baptist had formerly bin endued , ( to prepare the wayes of this his Lord ) as great flames draw flying sparkles to them , or sucke out the lesser lights or candles that are neere them . As if Iohn Baptist himselfe , when hee said , Oportet illum crescere , me autem decrescere , had vnwittingly or otherwise prophecyed , that the Spirit of Prophefie should decrease in him , as it did increase or more amply manifest it selfe in our Sauiour . Yet this interpretation , I must tell you , though auouched by two of the most ancient Fathers , whose writings are now extant , is slenderly seconded by later Writers , whether of Romish , or reformed Religion . Maldonat , a learned Iesuite , doth thus censure them , or rather the times wherein they liued ; In illa nimirum aetate , nondum satis culta theologia hujusmodi spinas aliquando proferebat : that is , that goodly garden of God , which we call Diuinity , was not in that age so well dressed , but that it did sometimes bring forth such thornes and brambles as these were . Should the best of our Writers or Preachers speake on this fashion of the Ancient Fathers , the Romish Church would take it as a sufficient testimony to condemne vs for Heretickes . Howbeit we will not condemne it , as an heresie in her Children for speaking or writing thus , but rather wish they would be constant to themselues , and vnpartiall towards vs ; to permit vs that liberty , which they take in refusing the authority of the most Ancient Fathers , especially in the interpretation of Scriptures . Others there were , and these very ancient too , which disliking Iustin Martyr's and Tertullians interpretation of this place , would qualifie it thus ; Iohn the Baptist did not question nor doubt , whether Iesus whom hee had baptized , were the Sonne of God , the promised and long expected Messias or no , but vtrum esset ad inferos descensurus , whether he were to taste of death himselfe , or whether hee would come to rescue the dead from the power of Hell and the graue . Et in hanc sententiam ( saith the same Maldonat ) maxima pars veterum concesserunt : the greatest part of the Ancient Fathers were ( by his confession ) of this opinion , concerning the interpretation of this place . But will he therefore subscribe vnto them , or rest vpon their interpretation ? No ; he hath no reason so to do , seeing the Fathers themselues did follow this interpretation , because as then , no better was found out . We haue gained thus much from this learned Iesuite for some after disputes , that latter ages may finde out some better exposition of prinpall passages of Scripture , than most of the best & ancientest Fathers knew .

5. What then is that better exposition of this place , whereunto he and most of his fellowes subscribe ? It is this : Iohn did not moue this question out of any doubt or distrust of his owne , but onely for the better instruction of his Disciples , in whom he could hardly beget any true conceit o● estimate of our Sauiours worth . So factious they were for their Master , that they disdained or enuyed , that our Sauiour should haue more followers then hee had . So it is storied , Ioh. 3. vers. 25 , 26. There arose a question between some of Iohns Disciples and the Iewes about purifying : and they came vnto Iohn and said vnto him , Rabbi , Hee that was with thee beyond Iordane , to whom thou barest witnes , behold , the same baptizeth , and all men come vnto him . Now seeing Iohn , as the Authors of this interpretation thinke , could not asswage this humour in his Disciples , ( which he earnestly labours in the fore-cited place ) but the more he debased himselfe in comparison of Christ , the more worthy they thought him of greater honour : hee therefore now sends them vnto Christ himselfe , whose instructions being graced with miracles , hee presumed would bee more effectuall in them , than all the exhortations he could bestow vpon them . The maine streame of later Interpreters , as well Protestants as Papists , runne this way . And if the question did arise from distrust or diffidence , these imperfections were in all likelihood more incident to the affectionate Schollers , than to the sanctified and prudent Master .

6. Others there be , but not so many to my remembrance , as to make a few , which would deriue the former question , Art thou he that should come , & c ? not from any doubt , much lesse from any diffidence or distrust either in Iohn , or in his disciples ; but rather from ioy of heart in Iohn , as if it were rather , vox exultantis vel iubilantis , quam dubitantis . And it cannot be denyed , but that men oft-times make patheticall expressions as well of present ioy as of dislike or discontent by way of Interrogation . Thus honest house-keepers or hearty Hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation , Are you come ? when they cannot truely doubt whether they are come or no , if they will beleeue their own senses . We see the wisest men not apt to giue swift credence vnto extraordinary good newes , lest their sorrow should proue greater , if the report should proue false . And naturally , when excessiue ioy either springeth too fast , or groweth too rancke , wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth , of which we cannot make any reall or constant doubt . So he saith in the Poet ,

7. I dare not take vpon me to determine which of these foure seuerall Interpretations is the best , but surely the second , though most followed by the Ancients , is farthest wide from the Euangelists meaning . And me thinkes it were easie to find out a fift , which might challenge as great a share or portion of probability as any of the former can doe . For my owne part , as I dare not impeach Iohn himselfe of any doubt or distrust , as Iustin Martyr and Tertullian doe ; so I cannot account it any sinne in Iohn , or any impeachment to his dignity , if at this time he sought the confirmation of his former beliefe in Christ by new documents , or some fresh supplyes of inward comfort to allay the tediousnes of a hard lingring durance , from his mouth , that was the fountaine of comfort , and had the words of eternall life .

8. BVt from what disposition soeuer the former question , Art thou he that should come , &c. did arise , whether from ioy or exultation in Iohn , or from distrust or diffidence in his Disciples , or partly from the one , and partly from the other ; ( nor are the diuers opinions concerning this point , incompatibly opposite : ) there yet remaineth a question of greater difficulty and of farre more vsefull enquiry , for right vnfolding the contents and pith of my Text. The question is this , How this answere of our Sauiour could possibly either confirme or ratifie Iohns former beliefe of Christs person , office , or actions , or adde any increase to his knowledge or comfort , or lastly giue any part of satisfaction to the distrust or diffidence of his Disciples ; seeing there is nothing more contained in this answere , than Iohn and his Disciples vndoubtedly knew before . For so it is said in the second verse of this Chapter ; When Iohn being in prison had heard the workes of Christ , he sent two of his Disciples , and said vnto him ; Art thou hee that should come , or doe wee looke for another ? Now what workes done by Christ could Iohn heare of in Prison , which were not truely miraculous , which were not the very same with those , which our Sauiour in my Text informeth Iohn to haue bin wrought by him , as restoring of the blinde to their sight , the lame to their limbes , the sicke to health , the dumbe to speech , the dead to life , & c ? And that which most increaseth the difficulty , amongst other workes of Christ , which , Iohns Disciples being present ( as it seemes by Saint Luke , Chap. 7. verse 27. ) relate vnto him , his raising vp of the widdowes sonne of Naim from death to life to the great astonishment of the spectators , was one . Now who did euer knowe a man truely dead , as this widdowes sonne was , who was not withall more than deafe , more than dumbe , more than blinde of both his eyes , more than lame of armes and legs , of feete and hands ? Wherefore , in as much as Iohn knew before , that Christ had raised him vp that was dead , and made him sit vp , and speake , and deliuered him to his Mother ; he could not be ignorant , that he had made one that was more than dumbe to speake , one that was more then halt to goe , one that was more than blind to see . What satisfaction then could this answer giue either to Iohn or to his Disciples , both of whom knowing thus much before ; especially seeing the one of them at least , as most Interpreters thinke did distrust or doubt , whether Christ ( notwithstanding all this ) were He that should come ; and both of them could not but expect some ratification or confirmation of their former beliefe from his answer ?

For cleering this difficulty or exception , we are to examine these two poynts . The generall diuision of the second Quere , proposed Parag. 3.

[ 1. ] First , what the particulars heere auouched by Christ , and solemnly testified by Iohns Disciples might naturally and litterally import to any indifferent vnderstanding Auditor .

[ 2. ] Secondly , what they might intimate or suggest vnto Iohn , as no question but this answere did giue more full satisfaction vnto Iohn , than it could doe to any other for that time , without his Paraphrase or Comment vpon it .

9. Touching the former poynt , wee say , The very The first member o● the generall diuision , what satisfaction our Sauiours answere might giue to any indifferent Auditor . particulars thus solemnely auouched and authentically testified , include in them euen vnto ordinary sence and reason , as much as could be expected in the promised Messias , or long-expected Redeemer of Israel . Thus much they manifestly include , if wee rightly make the deductions , according to the true Logicall extent of their naturall sence . For although it bee a rule most infallible , that the truth of an indefinite proposition may be salued or supported by the truth of one particular ; as if a man should bargaine with a day-laborer , promising him in these indefinite termes , to giue him so much for his worke , as other neighbours did , though some of them gaue twelue pence , some tenne pence , and others but eight pence : the Law would vpon these termes or agreements award him no more than eight pence , because it can constraine the hyrer onely to make good his couenant to the hyred , and his couenant is performed , if he make his promise true . Now , if but one or two Neighbours giue but eight pence , and he giueth as much , it is euident he giueth as much as his Neighbours do , & this is enough to salue the truth of his promise , according to Law and Logicke : although to vse the benefit of eyther to a poore mans preiudice , would ill beseeme a man of better note and fashion . In like manner , although our Sauiour had only raysed the Widdowes Son of Naim Mem. 1. from death , or at least , if he had giuen sight to one or two blind men only , or if he had cleansed but one or two Lepers , and made only one or two lame men to goe , this indefinite answere to Iohns question , The blind receiue their sight , and the lame walke , the lepers are cleansed , the deafe heare , and the dead are raysed vp , Mat. 11. v. 5. had beene so true , as no Grammarian or Logician had beene able to impeach it of falshood . But though it be certaine that an indefinite proposition is oft-times true , if one or two particulars be true , yet oft-times such indefinite speeches include a multitude of particulars , and sometimes an vniuersality or the whole number of all the particulars , which the words can litterally comprehend or signifie . As for example , if a man should bid his friend take heed how he deals ; for the world is naught , and men are cunning : no man would conceiue his meaning to be , that there were but one or two naughty or cunning men in the world : but rather that the world were in a manner full of them ; and that no Society or Corporation were free from such men . Againe , if a man should aduise his friend not to rely vpon mens words in matters of great consequences , without some reall assurance , because men are mortall ; no man would conceiue his meaning to bee , that this or that man were mortall , but that all were mortall .

10. That this indefinite speech of our Sauiour , The blinde receiue their sight , and the lame walke , &c. did ( as wee say ) de facto , include not onely some few , but a mul●itude of all or most particulars specified , is apparent from the 7. of Luke , vers. 21. At the same houre ( when Iohns Disciples came vnto him ) hee cured many of their infirmities and plagues , and of euill spirits , and vnto many men that were blinde , hee gaue sight . As this indefinite speech did de facto include a multitude , so it did de potentiâ include an vniuersality ; that is , as there were many blinde men receiued their sight , many sicke that were cured , so all of euery sort here specified , might haue beene partakers of the like benefit , if the default had not beene in themselues or in their friends . There was not a man throughout all the Tribes of Israel so blinde , but might haue had his perfect sight restored vnto him , so hee had demeaned himselfe towards Christ , as these other blinde men did . Not one man throughout all the Land so deafe , so dumbe , or lame , but that if their friends would haue brought them vnto him , and haue supplicated for them , being not able to supplicate for themselues , they might haue had their perfit hearing , their speech or limbes restored vnto them . All the Lepers might haue beene cleansed ; all possessed with Deuils , might haue beene dispossessed , and freed from their tyranny , so they would haue but humbled themselues vnder Gods hands , and sincerely acknowledged their imperfections and infirmities to haue bin the fruits of their sinne or offences against God their Creator and Redeemer : for thus to be humbled , was to become poore in spirit .

11. What is it then which Iohn , or his Disciples , or the whole Nation of the Iewes could expect of Him that was to come , their promised and long-wished-for Messias , whereof these good beginnings related , were not sure pledges and full assurances ? Most of this people , and with them Iohns Disciples , were Mem. 1. sicke of their fore-fathers disease : they desired in their hearts a King to fight their battels , a man of as goodly presence as Saul was , for personage as louely as Ionathan , a man as valiant in battaile as Iudas Maccabaeus , as victorious as Dauid , as Samson , or Gideon . But what King of Iudah or Israel did euer Ieuy an Army , without ingrateful exactions from his people ? Which of them did euer inrich himselfe or the State by forreine spoyles , without impouerishing many of his natiue subiects ? Whilest some of them might sing these or like publike songs , Saul hath slaine his 1000. and Dauid his 10000. many a poore widow in priuat laments the losse of her dearest husband with sighs and teares ; many Rachels mourne for their children , and cannot be comforted , because the Conquerour cannot restore them to life againe . Finally , the whole glory and pompe of warre , when they are at the height , and at the best , are but like a bright and furious flame , which must be continually nourished with mans bloud , as a Lampe is with Oyle , or the Fire with Wood. The best warre that euer was vndertaken , was but malum necessarium . It was well obserued by the wiser sort of Heathen , that no warre was euer iust , but when it was necessary . And , as another saith , Bellum gerimus vt pace fruamur , The only right vse and end of warre is to procure an honourable and secure peace . If such peace may be had without warre , they are but fooles and vnhappy men , vnfit members of the world , that will vndertake warre and kindle dissentions betwixt Nation and Nation . Yee haue heard perhaps of the Philosophers Dialogue with Pirrhus that great warrier , to this purpose : When this great Nimrod had swallowed as many seuerall Kingdomes or Nations in hope , as the Iewes could expect their Messias should in one age conquer ; the Philosopher asked him , What he meant to do after he had conquered the Romanes ? Then , said hee , I will conquer the Gaules and Spaniards ; and when hee had done with them , hee would bend his forces against Africa . But when you haue conquered them , and as many more as you intend to conquer , what doe you last resolue vpon ? His answer was , to liue merrily and at ease , in plenty and pleasure . Why , quoth the Philosopher , this you may doe already , without eyther hazard of your owne , or your followers liues : for none of these Nations which you intend to vanquish , are likely to indanger you , so you will not begin with them . The present Nation of the Iewes were of Pirrhus his temper , and sought after that , as it were by a round or circle , which was in a manner put into their hands , so they would but haue looked neere about them , and not haue set their proud imaginations vpon such rouing proiects as Pirrhus did . Such amongst them as were thus affected , would no● acknowledge our Sauiour to bee the Messias , or him that was to come , because he was a man of peace , a man of a meeke and humble spirit . If another should haue come ( as shortly after many false Christs did arise , ) which would haue animated them vnto warre against the Romanes , the most of them , such as loued peace especially , would quickly haue beene weary of him . What then ? was there nothing , which both sorts , the proudest and humblest , the peaceable and contentious did alike affect , and hope to see accomplished by their promised and long expected Messias ? Mem. 1. Saint Augustine tels vs of a Mimicke or Iester ( a kind of artificiall foole ) which vndertooke to tell euery man in the Towne or City where hee dwelt , what he thought or desired , when they were assembled to try his skill in the publique Markets : all hee had to say was this , [ vultis vos omnes vili emere , et caro vendere : ] All of you desire to sell deare , and buy good cheape . But as this reuerend Father obserueth , there was more Mimick wit , than solid truth in this conceit . For many come to Markets , which neyther haue minde to buy nor to sell , but to looke on . Amongst such multitudes as minde buying and selling , some good men there bee , which would desire to vse a conscience in both : but , saith the same Father , if hee had said , All of you , as well the buyer as the seller , as they that come onely to heare or see , desire to be happy ; his speech had beene vncontrollably true . For happinesse onely is that which all men naturally desire .

12. There is no petty good , but is desired by some or other ; That is the chiefe or prime good ( as the ancient Philosophers haue defined it ) which is desired by all . Did they collect this onely as men , or doth not the Scripture eyther say or suppose the same as a ground of truth ? Yet once , it is a little while , and I will shake the Heauens , and the Earth , and the Sea , and the dry Land . And I will shake all Nations , and the desire of all Nations shall come , & I will fill this House with glory , saith the Lord of Hoasts . Haggai . 2. 6 , 7. In what sence our Sauiour Christ ( for of our Sauiour Christ this place is vndoubredly meant ) should bee instiled the desite of all Nations , is a question which hath perplexed some good Preachers , and may exercise the wit of a good Interpreter . First , how could the Gentiles which were farre more than a maior part of all Nations ( here intimated ) be said at that time to desire him , in whom they did not in any sort beleeue , whom they did not at all expect ? For how should they expect him , how should they beleeue in him , of whom they had not heard ? The Iewish Nation indeed or seed of Abraham had heard of him , and did expect him , and yet as the Prophet had fore-told , so it came to passe , that when they saw him , they saw no beautie in him , that they should desire him . Esay 53. vers. 2. And was it possible , that hee should be the desire of all Nations , whom no Nation did desire ? Yes . In as much as God had consecrated him to be the onely Fountaine of that happinesse , which all men , which all Nations naturally doe desire , and which is all that any man of what Nation soeuer , Iew , Gentile , Greeke or Barbarian can desire ; he is truely instiled by the Prophet , The desire of all Nations . To say , that as many as desired happinesse , did desire our Sauiour Christ , can seeme no paradoxe , if wee consider ( what no Philosopher will deny ) that euen such as follow poysoned pleasures , seeke after happinesse and life in these by-paths , which leade to death and misery . Though most men take the high-way to death and misery , yet no man desires to dye or to be miserable , but their contraries .

13. So that our Sauiours answere , though it seemed doubtfull in the premises , is in conclusion as perfect , as if hee had directly and expresly said : Goe , tell Iohn that I am hee that was to come , and that you are not to expect another , seeing whatsoeuer you can expect or desire in any one or more , whom you may Mem. 1. imagine yet to come , That you may haue in mee alone : for true blessednesse is all that you or any man can desire , and Blessed is Hee whosoeuer shall not bee offended in mee . Matth. 11. 6. Esay 53. vers. 2. But though Iohn and his Disciples could desire no more of him that was to come , than to bee truely blessed in him : yet might they desire some further proofe than his bare assertion or authority , that they might be truly blessed in him . For this blessednesse whereof hee speaketh , was none of those things which they did heare or see , seeing it cannot be knowne by corporall sight or hearing . It is like that new name spoken of in the Reuelation , which no man can reade , but he which hath it . All this is true , yet not withstanding all this , the things which they did heare & see , were vndoubted pledges & visible assurances of this inuisible blessednesse which heere hee promiseth , and of which euery man might haue vndoubted experience in himselfe , so he would not be offended in him . For though our Sauiour with farre better reason might , yet did he neuer exact such absolute beliefe vnto his words , as the Pope or visible Church of Rome doe to theirs , to whatsoeuer they shall decree , without eyther expresse warrant or testimony of Gods Word written before , or experimentall knowledge in themselues . This will better appeare in the second poynt proposed , which was , what these words did intimate or suggest to Iohn .

The poynts now to be inquired after , are two :

[ 1. ] First , what is it to be blessed and happy in Christ , or wherein this happinesse or blessednesse which here he promiseth , doth consist .