his soule Againe if one man giue another poyson the other may be said to haue poyson giuen him or to be Grāmatically passiue But it is one thing to haue poyson giuen him another to be poysoned This latter includes a real passion or bodily mutation though from better to worse from life to death He that hath a medicine giuen him is in common speech termed a Patient and is Grammatically passiue But euery one that is thus farre passiue as to haue a medicine giuen him is not instantly medicined cured or healed for this includes a reall operation or amendment of that which was amisse in the body In like manner in as much as our Sauiour preached the Gospell equally and indifferently to all all that heard him might bee alike truely and literally said to haue had the Gospell preached vnto them if wee respect onely the Grammatical sense and signification of the word But it is one thing to say that all had the Gospell preached vnto them and another thing to say all were Euangelizati For this latter was peculiar only to the poore in spirit They only tooke this stampe or impression of the Gospell which was preached to all Briefely the originall phrase doth literally and naturally import as true or reall an alteration or transmutation in the soules of such as were poore in spirit as the former miracles heere mentioned did in the bodies of the blinde the lame the deafe the Leprous or dead Now it is not said that the blind had their sight proffered or promised vnto them or that the lame were onely made to walke or the Leapers cleansed onely in hope or by way of promise But all of them were truely and actually cured of their infirmities of body and so no question were the poore in spirit as truely cured as truely healed of their infirmities of their soules They had beene as truely dead vnto the life of the spirit as those whom Christ is heere said to haue raised vp were vnto the life of the body But now they are raised vp to newnesse of life enlightened to see the truth and enabled to walke not after the flesh but after the spirit And whereas before they had beene the bond slaues of sinne wherewith their soules were more foulely stained or tainted than these Leapers bodies were with leprosie they are now freed and cleansed from the guilt and raigne of sinne and made the seruants of righteousnes Thus much is included in these last words Pauperes euangelizantur and this transmutation of their soules was or might haue bin as conspicuous or obseruable to Iohns Disciples as the changing of Sauls mind or spirit was vnto the Israelites after Samuel had anoynted him King 1. Sam. cap. 10. ver 9. This Interpretation of this place is made vnto our hands by our Sauiour himselfe the best Interpreter of his owne words for so hee saith Luke 6. ver 20. Blessed be yee poore setting his eyes on his Disciples for yours is the Kingdome of God This blessing of Interest in the Kingdom of God here bequeathed by our Sauiour vnto the poore is in effect the same with these words in my Text Pauperes euangelizantur of which their Interest in the Kingdome of God is the true reall and formall effect For the Gospell is called the Kingdome of God because it instateth such as receiue the impression of it that is the Euangelizati in the Kingdome of God or of heauen The Kingdome of God in Scriptures is twofold and hath two importances Sometimes it importeth the Kingdome of Grace which the poore in spirit attaine vnto it in this world Somtimes it importeth the Kingdome of Glory which no man shall attaine vnto but in the world to come The Kingdome of Grace there bequeathed had two parts the one ordinary to continue throughout all ages which did consist in the raigne or soueraignty of the spirit ouer the flesh the other extraordinary yet vsuall in that time and did consist in the raigne or soueraignty of such poore men as Christs Disciples were ouer Satan and his angels And this part of the Kingdome of grace or this effect of it was more conspicuous and visible vnto others and was one of those workes or miracles which Iohns Disciples might heare and see and make faith or true relation vnto their Master Now the blessednes heere promised by our Sauiour or so much of it as men are capable of in this life consisteth in the former part of the Kingdome of Grace that is in the soueraignty of the spirit ouer the flesh Both parts of this obseruation are set forth vnto vs by our Sauiour Luk. 10. vers 17 18 19. The Seuentie returned againe with ioy saying Lord euen the Diuels are subiect vnto vs through thy name And hee said vnto them I beheld Satan as lightning fall from heauen Behold I giue vnto you power to tread on Serpents and Scorpions and ouer all the power of the enemy and nothing shall by any meanes hurt you Notwithstanding in this reioyce not that the Spirits are subiect vnto you but rather reioyce because your names are written in heauen All the poore which are heere said to be Euangelizati were thereby instated in the Kingdome of Grace and made the sonnes of God as it is written Ioh. 1. ver 12. As many as receiued him to them gaue hee power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priuiledge or faculty to be the sonnes of God and heyres apparent vnto the Kingdome of Glory This is all one as to haue their names written in the Booke of life 21. But heere the Iesuite at least the Moncke or begging Fryer who takes the pouerty which he voweth to be an Euangelicall perfection containing in it a title of merit to the blessednesse heere mentioned would reply that by the poore mentioned Lu. 6. v. 20. the poore in spirit only are to be vnderstood though not expressed because the poore in spirit are expressed by Saint Matthew who relates the selfe-same story Chap. 5. which Saint Luke doth in that 6. Chap but in as much as the story or relation heere in my Text is not the same with either of the former two it will not so cleerely follow that the poore in spirit are here onely to be vnderstod Yet it is a rule in Logicke and it is a rule of reason Quaecunque conueniunt in al◠quo tertio conueniunt etiam inter se. From which rule it will cleerely follow that if as well these words of my Text as those of Saint Luke chap. 6. vers 20. be but Euangelicall expressions of one and the same Propheticall prediction in which the poore in spirit are to be vnderstood this my Text must be meant of the poore in spirit as well as those other words of Saint Luke or Saint Matthew But of the consonancy of the Euangelist and the Prophet by Gods assistance hereafter 22. You haue heard and I make no question but you doe beleeue That whatsoeuer your
that I will powre out my Spirit vpon all flesh and your Sonnes and your Daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also vpon your seruants and vpon the hand-maides in those dayes will I powre out my Spirit And it shall come to passe that whosoeuer shall call on the name of the Lord shall bee deliuered for in Mount Zion and in Ierusalem shall bee deliuerance as the Lord hath said and in the remnant whom the Lord shall call And againe Isaias 44. vers 3 4. I will powre water vpon him that is thirsty and Flouds vpon the dry ground I will powre my Spirit vpon thy Seed and my blessing vpon thine off-spring And they shall spring vp as among the grasse as Willowes by the Water-courses The first words of this later Prophesie were literally and historically fulfilled in the baptisme of Iohn the later part of it is as it were an Euangelicall explication of the mysticall sense of the former words And Iohn Baptist might from this place alone easily collect that although hee might powre water vpon mens bodies though hee did plunge or wash such as are compared to dry Land in the waters and by this externall Sacrament ingraft them in the stocke of Abraham yet he could not powre out the Spirit of God or bestow the blessing of increase vpon them This hee knew must be the worke of him that sent him who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him as a sure pledge or experiment of the like blessing to bee bestowed on others specially on such as had beene partakers of his Baptisme From the same place likewise Iohn might easily gather that the baptisme of water wherewith hee himselfe baptized was in order of time to goe before the baptisme of the Spirit which was mystically prefigured by it and fore-told by our Sauiour in the fore-cited place Iohn 7. vers 38. though as we said before in a figuratiue or allegoricall sense which Saint Iohn in the next words after vers 39. hath expounded vnto vs This spake hee of the Spirit which they that beleeue on him should receiue For the Holy Ghost was not yet giuen because that Iesus was not yet glorified Iohns meaning is the Spirit was not powred out in such plentifull measure as this place of Isay and that other of the Prophet Ioel did import For after our Sauiours glorification all such as were baptized with water were likewise baptized with the Holy Ghost most of them filled with the Spirit of Prophesie or gift of tongues enabled to conuey the words and waters of life vnto the soules of others All this was fore-signified by the holy Ghosts descending vpon our Sauiour at his comming out of the water For his baptisme was a prefiguration of his death and resurrection and by his resurrection he was really declared to be the Sonne of God and fulfilled the Psalmists prediction Thou art my Sonne this day haue I begotten thee Psal. 2. Which prediction was further ratified and the meaning of it determined by the voyce from heauen This is my beloued Sonne in whom I am well pleased The same truth thus often declared aswell by predictions as by matters of fact or reall euent was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples So that another Branch of Saint Iohns meaning or if you will another shoote of the former branch is That the holy Ghost at the time when our Sauiour vttered those words Hee that beleeueth in me c. did not appeare as an authentique witnesse to ratifie his Doctrine His testimony concerning our Sauiour was reserued till our Sauiours glorification after which it was publique frequent and visible Iesus saith Saint Peter whom ye slew and hanged on a tree Him hath God exalted with his right hand to be a Prince and a Sauiour for to giue repentance to Israel and forgiuenes of sins Act. 5. v. 30 31 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath giuen to them that obey him This giuing of the holy Ghost in visible maner was that baptisme of Christ which was opposed to the baptisme of Iohn and that the world might know and beleeue it came immediately from Christ and not from Iohn nor from the Apostles or from the Sacrament which they administred it was giuen to some and these by condition Gentiles before they had beene partakers of Iohns baptisme or any Mosaicall rite or Sacrament Act. 10. 44 47. While Peter yet spake these words the holy Ghost fell on all them which heard the word Whence he concludeth Can any man forbid water that these should not be baptized which haue receiued the holy Ghost aswell as we Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles which had beene baptized And as I began to speake the holy Ghost fell on them as on vs at the beginning Then remembred 1 the Word of the Lord how that hee said Iohn deed baptized with water but yee shall be baptized with the Holy Ghost Acts 11. 15 16. Saint Peters beliefe in this point was grounded vpon our Sauiours words and confirmed by this experiment Iohn Baptists beliefe of the same conclusion was grounded vpon the Prophet Isaias predictions Iohn did foretell the same truth which our Sauiour did before he was acquainted with him or knew him by face and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe by the descending of the holy Ghost Concerning which and the maner how Iohn came to know our Sauiour before he baptized him with the signes of the time that did accompany or ensue vpon his baptisme we are in the next place to make enquirie 48. From the former Dialogue betweene the Priests and Leuites and Iohn Baptist concerning his office and ministery of Baptisme you may obserue that Iohn was carefull to preuent two inconueniences First the false opinion which the people had conceiued of him as if he had bin the Messias himselfe and secondly to preuent all suspition of compact or collusion betweene Iesus of Nazareth whom he afterward proclaimes to be the Messias and himselfe And vnto this suspition both parties had beene more lyable if they had beene aswell acquainted before our Sauiours baptisme as afterward they were Not to speake of our Sauiours knowledge who knew all things for Iohn the Baptist hee had a true prenotion or distinct beliefe of these generals or indefinites 1. That the time wherein the Messias was to bee manifested vnto Israel was now approaching 2. That the Messias was to repaire vnto the place where hee baptized there to bee declared or manifested vnto Israel 3. That the Messias after his manifestation was to
the sonne of Nun was to be finally accomplished The opening of the heauens and the emission of that voice from Gods presence This is my beloued Sonne in whom I am well pleased was a full and satisfactory answere vnto all the prayers which the high-Prists did annually make when they went into the most holy place But in what sort Iesus the sonne of Nun or that other Iesus the sonne of Iosedech did fore-shaddow the Son of God will come into more particular consideration in a fitter place Thus far of the Prophesies on which Iohn Baptists beliefe or warrant for baptizing was grounded and of the signes of the time expounding the meaning of these Prophesies vnto him or his attentiue Auditors before his imprisonment The third Branch of the second Member The consonancy betweene those Scriptures whereunto our Sauiour in this answer referreth Iohn and the former Prophesies on which Iohns faith was grounded with the congruity of time and other circumstances or occurrences which vnfold their meaning IIsdem alimur ex quibus constituimur As euery thing 's first breeding or beginning hath beene such commonly is the manner of its nourishment or feeding Bodies or creatures meerely vegetable as Trees Plants Herbes Corne Grasse and the like seeke after no other nutriment than the iuyce or moysture of the fatned earth with which kinde of nutriment Creatures indued with sense cannot thriue or prosper The meanest food that can giue satisfaction to the meanest of them is vegetable as Grasse Corne Herbes or other fruits of the Fields or Trees Some kinde of creatures indued with sense there be which must bee nourished with others of the same but of inferiour kinde As the Lyon will not feed on straw with the Oxe or Asse but feedeth on these and other like Creatures consisting of flesh and bloud as these doe on vegetables So that there bee almost as many seuerall sorts of nutriment or feeding as there bee seuerall or distinct kindes of creatures nourished and fed And not so onely but euen creatures of the same kinde haue their variety of nutriment Though all receiue their nutriment from the fatnesse of the earth yet is not euery vegetable alike content with euery soyle Hîc segetes illic veniunt foelicius vuae Some soyles yeeld plentifull nutriment to Vines or Plants but are not so kinde Nurses vnto Corne or Herbes Some kinde of mould is good for Corne not altogether so good for Grasse And in the same mould wherein Rie or Oates grow vp and prosper Wheate or Barly thriue not so well Now albeit God allowed greater variety of food or nourishment to mankinde than to all other kindes of Creatures besides for most creatures vegetable or such as feed on vegetables are giuen by expresse Charter vnto man for food yet wee see by experience that some men either by peculiar constitution of body or by long accustoming themselues vnto some special kind of food are more delighted like better with that than with any other And albeit a man by ill dyet whereunto hee hath beene long accustomed shall contract any disease or distemperature yet a skilfull Physician will be as careful to giue some contentment vnto custome as to correct the present distemper The vse or end of all nutriment in what body soeuer is to continue life and health and to augment strength And our seuerall refections should bee as so many seuerall inuitations or entertainements of the soule or spirit of life that it would be pleased to reside where now it doth vntill God prouide it of a better residence Now as euery vegetable or sensitiue body liueth by its soule so the reasonable soule of man liueth by faith The first originall or seed of faith is the Word of God The onely nutriment of faith or of the soule which seekes to liue by faith is experiment or obseruation of euents whether in our selues or without vs answerable to the Word of God from which faith had its first seeds or beginning Againe as euery man is most bound to obserue those rules of Scripture which most concerne himselfe or his profession so those experiences or tastes of Gods blessings which sute best with his peculiar kinde of life yeeld best nutriment vnto faith once begotten Euery mans growth in faith is then most firme and solid when it proceedeth from a perfect growth in those Scriptures from which it took first roote and from whose experienced truth it was formerly nourished and increased 67. Seeing then Iohns faith in Iesus of Nazareth as in the Messias then reuealed did spring from Gods Word vttered by Isaias the Prophet as from its first root and had been nourished by sensible experiments and manifest signes of the time answerable to the Prophet Isaias predictions concerning Iohns office for this reason it is that our Sauiour who best knew what answere would be most fitting and most satisfactory to Iohns demand returneth him no other answere than you often haue heard read vnto you The blinde receiue their sight the halt goe c. The summe of the answer is a brief rehearsall of the various miracles which our Sauiour had lately wrought and continued to worke when Iohns Disciples came vnto him Now all the miracles here recited are but so many sensible experiments of those predictions wherin Iohns faith concerning the discharge of his office was first grounded experiments of the very selfe-same kinde by which his former faith had been nourished and confirmed Such experiments they are as could not but strengthen his faith although it had beene weakned by doubt or distrust experiments in themselues able to reuiue his faith although it had bin more than halfe stifeled by despaire 68. The speciall places of the Prophet Isay by which Iohn was directed in the execution of his office of preaching Repentance or baptizing and whereon his faith or beliefe of the Messias which was to come was grounded haue beene alledged and expounded to you before They were for the most part such as did fore-tell strange wonders to bee wrought in the desart as the bursting out of waters in dry places turning of Valleyes into Mountaines planting of the Wildernesse with pleasant Trees All which predictions were onely or especially to be fulfilled in their allegoricall or parabolicall sense that is in the strange alterations of mens affections and dispositions which did follow vpon Iohns Baptisme yet not wrought by Iohn but by him that came after him which was to baptize with the Holy Ghost and with fire Iohn before his imprisonment had seene good fruits of his Baptisme and preaching of Repentance hee had seene the holy Ghost likewise descend in miraculous manner vpon our Sauiour whereby he knew him to be the Anoynted of the Lord and that righteous Branch of Dauid which was to accomplish whatsoeuer the Prophet Isay or Iohn out of him had foretold But as for miracles Iohn himselfe wrought none before his imprisonment nor had he seen or heard our Sauiour
vnwritten traditions of the Ancients onely or whether it were grounded vpon the expresse testimony of Scripture or the written Word of God The second 2. Whether Iohn Baptists firme beliefe of Christs baptizing with the holy Ghost and his owne baptizing with water were grounded onely vpon the internall reuelations made to him in priuate by him that sent him to baptize with water or whether they were grounded likewise vpon expresse testimonies of the written Word interpreted and made knowne vnto him by the same spirit by which the Word was written To both these Questions the answere must be affirmatiue as well the ones prenotion as the others distinct beliefe were both grounded vpon the expresse testimonies of the written Word The onely search or inquiry then to be made is vpon what expresse testimony the one or other was grounded and how our beliefe may be grounded vpon the same testimonies 42. I must request you to remember that God in the Old Testament did fore-shew things to come two wayes eyther by expresse testimony or prediction or by matter of fact or reall representation One and the same future euent is oft times declared or fore-signified both wayes Now predictions merely propheticall are of two sorts Sometimes the Prophets fore-tell things to come in proper and literall termes so as euery man at the first hearing may vnderstand their meaning As the Prophet spake to Ahab 1. Kings chap. 20. vers 42. Because thou hast let goe out of thy hand a man whom I appoynted to vtter destruction therefore thy life shall goe for his life and thy people for his people Sometimes they fore-tell future euents of greater consequence as truely as certainely but by way of parable embleme or allegory Now this kind of prediction and the types or figures of the Law or reall euents haue the same proportion as Poetry and painting It was wittily said Poema est pictura loquens pictura est Poema silens Euery Poem is a kind of speaking picture and euery artificiall picture a kinde of mute and silent Poem And so likewise euery type or ceremony of the Law euery historicall euent portending mysteries Euangelicall is a tacit and silent prophesie and euery propheticall parable was a kind of speaking type or picture of the like euents The euents fore-told or represented by Gods Prophets are alwayes reall and substantiall more than morall more than naturall mysteries truely celestiall and supernaturall Howbeit the representation of such euents or mysteries is oft times merely literall or verball but conceyued in such termes as suppose a feigned metamorpâ—osis in the workes of nature to make the picture more fresh and liuely And this kinde of propheticall expression of things to come we call the emblematicall sence or literall Allegory so that although euery Poet bee not a Prophet yet euery Prophet of the Lord was a true Poet not in faigning euents which neuer were nor neuer should be but in framing pictures of future euents in themselues contingent as exact and fresh as any Painter can make of the man whom hee seeth with his eyes or whose picture hath beene drawne to his hand Now if a Painter could make exact pictures of Children which shall not bee brought forth till the next yeere following we would say he wrought by inspiratioÌ„ of his spirit in whose bookes all their members are written or that his pencill was guided by his hand who found out the birth of man 43. The Prophesies in speciall concerning the manifestation of the Messias and Iohns office or attendance are for the most part conceiued in termes not proper but parabolical or Emblematical that is consisting of literall or verball Allegories Howbeit some of these Prophesies perhaps some passages in all of them point out future euents in literall proper and historicall termes And of euents thus literally and punctually fore-shewed some came not to passe vntill the Messias was reuealed Others were historically verefied long before yet so as the euents which then hapned were by Gods institution true types or shaddowes of mysteries reuealed in the Gospell or to bee reuealed during the time of grace So that one and the same Prophesie is sometimes or in respect of some part of its totall obiect fulfilled according to the plaine literall sense sometimes or in respect of other parts of its obiect it is fulfilled according to the literall Allegory sometimes or in some respect it is fulfilled according to the mystical sense or reall Allegory Amongst other sacred passages which by the confession of the Ancient and moderne malignant Iew haue speciall reference to the dayes of their Messias his reuelation these following are more remarkable Isay cap. 35. cap. 40. of which hereafter And againe I will open riuers in high places and fountaines in the middest of the valleys I will make the wildernesse a poole of water and the drie land springs of water I wil plant in the wildernesse the Cedar the Shittah tree and the Myrtle and the Oyle tree I will set in the desart the Firre tree and the Pine and Boxe tree together That they may see and know and consider and vnderstand together that the hand of the Lord hath done this and the Holy one of Israel hath created it Isaiah 41. vers 18 19 20. Remember yee not the former things neither consider the things of old Behold I will doe a new thing now it shall spring forth shall yee not know it I will euen make a way in the wildernesse and riuers in the desart The beast of the Field shall honour mee the dragons and the owles because I giue waters in the wildernesse and riuers in the Desart to giue drinke to my people my chosen This people the seede of Abraham according to promise haue I formed for my selfe they shall shew foorth my praise But thou hast not called vpon mee O Iacob but thou hast beene weary of mee O Israel That is the seed of Abraham according to the flesh or such as gloried in their carnall prerogatiues of their birth or progeny Isaiah 43 vers 18 19 20 21 22. Goe ye forth of Babylon flee yee from the Caldeans with a voyce of singing declare ye tell this vtter it euen to the end of the earth say ye The Lord hath redeemed his seruant Iacob And they thirsted not when he led them through the desarts he caused the waters to flow out of the rocke for them he claue the Rocke also and the waters gushed out Isaiah 48. vers 20 21. For yee shall goe out with ioy and be led forth with peace the mountaines and the hills shall breake forth before you into singing and all the trees of the Field shall clap their hands Instead of the thorne shall come vp the Firre tree and instead of the bryer shall come vp the Myrtle tree and it shall be to the Lord for a name for an euerlasting signe that shall not be cut off Isaiah 55. ver
baptize others with the holy Ghost These generals he beleeued and knew from the predictions of the Prophet Isay expounded to him by the internall reuelation of the Spirit and the signes of the time immediately preceding But of these particulars following he was ignorant vntill the euent and the signes immediately following did vnfold them 1. The day and houre wherein the Messias was first to be manifested when he first begun to baptize he distinctly knew not 2. The day and houre of the Messias comming vnto him being knowne yet he knew not how to distinguish the Messias from other men by face or sight 3. After he had knowne seene him face to face yet he knew not whether he should baptize him with others or no but rather presupposed it as a matter vnfitting that the messenger whose Commission onely was to baptize with water should baptize his Lord and Master whom he knew to be sent of purpose to baptize others with the holy Ghost This last point is euident from Saint Matthew chap. 3. vers 13 14 15. When Iesus came from Galilee to Iordane vnto Iohn to be baptized of him Iohn forbade him saying I haue neede to be baptized of thee and comest thou to me And Iesus answering said vnto him Suffer it to be so now for thus it becommeth vs to fulfill all righteousnes Then he suffered him 49. That Iohn Baptist before this time did not know our Sauiour by face is euident from Saint Iohn chap. 1. vers 29 30 31 32. The next day not the next day after our Sauiours baptisme but the next day after the Priests and Leuites had questioned Iohn or the next day after our Sauiours returne from the wildernesse Iohn seeing Iesus comming vnto him saith Behâ—ld the Lambe of God which taketh away the sinne of the world This is he of whom I said After me commeth a man which is preferred before me for he was before me And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water And Iohn bare record saying I saw the Spirit descending from heauen like a Doue and it abode vpon him And further to preuent all suspition of compact or collusion betwixt them or rather to stirre vp the people to admire with him the sweet dâ—sposition of the Diuine prouidence in all this businesse He repeateth againe what he said before And I knew him not but he that sent me to baptize with water the same said vnto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is hee which baptizeth with the holy Ghost And I saw and beare record that this is the Sonne of God But whilest I am a twisting these two Euangelicall narrations together you haue perhaps already espied or may hereafter espie a knot or riuell where with your beliefe one time or another may bee entangled specially if the Iew Atheist or Libertine should draw it faster or a weake Interpreter of Scriptures haue the handling of it That you may the better know whensoeuer occasion shall be offered how to loose or vntwist the knot giue mee leaue first to cast it For as the great Philosopher telleth vs No man knoweth rightly how to assoile or resolue a question vnlesse he first know how to frame it The right making of any obiection as the same Philosopher tels vs is more then halfe the solution of it The doubt or knot which ariseth out of the two narrations of the Euangelists Saint Matthew and Saint Iohn is framed thus First it is euident out of them both as also out of the other two Euangelists that the Holy Ghost did not descend vpon our Sauiour vntill Iohn had baptized him It is euident againe out of Saint Iohns words fore-cited cap. 1. ver 33. That the descending of the Holy Ghost vpon our Sauiour and his resting vpon him was giuen by God himselfe vnto Iohn Baptist for a signe whereby to know or distinguish the Messias or him that was to baptize with the holy Ghost from all other men Now if Iohn knew him by face from all other men before the Spirit did descend and rest vpon him what needed this signe And if he knew him not by face before the descending of the holy Ghost what construction can we make of Saint Matthews words before recited chap. 3. ver 13 14. where he saith That when Iesus came to be baptized of him Iohn replyed I haue need to be baptized of thee and commest thou to me For to whom could the Baptist himselfe in good earnest say I haue need to be baptized of thee saue onely vnto him whom hee knew could baptize him with the holy Ghost and with fire And if Iohn Baptist knew Iesus of Nazareth at his first comming to him to be the man which was to baptize with the holy Ghost before he had seene the holy Ghost descending vpon him as out of Saint Matthew it plainly appeareth that he did so know him How is it true which Saint Iohn saith in the person of Iohn the Baptist I knew him not that is in ordinary construction as if he had said I had not knowne him but by the descending and resting of the holy Ghost vpon him 50. The seeming contradiction betwixt these two Euangelists hath occasioned some of the Ancients to conceite that the Holy Ghost did twice descend vpon our Sauiour once before his baptisme of which descension Iohn onely or some few more were spectators and by this signe in priuate Iohn did know him before hee came in publike to bee baptized of him and againe immediately after his baptisme But a man cannot more strengthen or confirme a weake crasie or vnsound obiection than by giuing it a lame vnsolid or vnsatisfactory answere The one part of this distinction consisting meerely in imagination would serue as a foile to giue some tincture or colour of truth vnto the obiected Contradiction which if it be well examined and better looked into consists onely in appearance Iansenius seekes to salue this obiected contradiction in this manner The Baptist in the words fore-cited saith no that hee did not know our Sauiour before the Holy Ghost did point him out by descending vpon him but that he had receiued a reuelation from God concerning the holy Ghosts descending vpon him The solution is borrowed in part from Saint Chrysostome perhaps sufficient enough to blanke a forward disputant that would vndertake to prooue a plaine contradiction betweene the Baptists Words as they are related by Saint Matthew chap. 3. and by Saint Iohn But many speeches which cannot legally be conuinced of falshood are often apparently delusory or impertinent and imply some morall inconuenience albeit they cannot easily be drawne to a Logicall impossibility or irreconcileable repugnancie If we take the Baptists words as Saint Iohn relateth them chap. 1. ver 33. And I knew him not c. according to the ordinary standerd of Ciuill Dialect in matters
of serious conference or commerce they import thus much at least That all the knowledge which Iohn Baptist had of our Sauiour before he baptized him was suggested from consideration of the signe which God had giuen him not from any new internall reuelation of the Spirit altogether distinct from that reuelation by which the signe was giuen vers 33. But he that sent me to baptize with water the same said vnto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptiseth with the holy Ghost And I saw and bare record that this is the Sonne of God His record had not been authentique vnlesse hee had seene the Spirit descend vpon him And his coniecturall knowledge of him as of the Sonne of God before the Spirit did descend vpon him had beene altogether groundlesse without some iust presumption that this was the man vpon whom the Spirit was to descend 51. Maldonat hauing framed the like answer in effect as Iansenius doth seekes to illustrate it thus by example Albeit Iohn Baptist did no more know our Sauiour by face from other men than Samuel did the sonnes of Iesse one of which he was appointed to anoynt King in Sauls stead ouer Israel yet when our Sauiour came to bee baptized he might know him to be the Messias by some such Diuine instinct or reuelation as Samuel knew Dauid whose face he had neuer seene before to be the man whom God had appointed him to anoynt King ouer Israel But of this otherwise iudicious Commentator in his expositions of Prophesies or of the manner how Scriptures are said to be fulfilled that may bee truely said which the French Mathematician did of Cardanus his writings Ingeniose semper rarò perfectè His Expositions in this kind are alwayes acute and witty seldome exact or fully satisfactory And the very instance which he bringeth for illustratiō of this point is very vnfitting very vnlike For it is euident out of the Historie mentioned 1. Sam. cap. 16. ver 3. That although Samuel knew none of Iesse's sonnes by face yet he had distinct reuelations from God some negatiue and expresse Looke not on his countenance nor on the height of his stature because I haue refused him vers 7. Others againe as expressely assertory For when Dauid was brought before him The Lord said Arise anoynt him for this is hee vers 12. Samuel had no visible signe giuen from God whereby to know the man whom he was to anoynt from his brethren but was meerely to rely vpon such reuelations or instructions as God had promised to giue vnto him in the very act or businesse Call Iesse to the Sacrifice and I will shew thee what then shalt doe and thou shalt anoynt vnto mee him whom I name vnto thee 1. Sam. 16. 3. But God as you heard before had giuen to Iohn Baptist an expresse visible signe whereby to distinguish the Messias or him that was to baptize with the Holy Ghost from all other men God did not promise him any such new reuelations or instructions whereby to know him before his Baptisme or in the act of baptizing as he expresly promised to Samuel Nor doth the Euangelist eyther mention or intimate any such reuelations as the History saith were giuen to Samuel to haue beene giuen or made vnto Iohn Baptist before the Holy Ghost did descend vpon our Sauiour So that such reuelations or instructions as Maldonat supposeth were on Samuels part altogether necessary because hee had no visible signe giuen him but in this businesse of Iohn Baptist altogether superfluous The exhibition or production of the visible signe which God had promised him was the onely new reuelation which he was to rely vpon 52. I will not trouble you with the variety of opinions or expositions of seuerall Commentators from none of which I haue receyued any full satisfaction my selfe All of them haue omitted one poynt which in euery controuersie ought in the first place to be enquired after And it is this Whether there be not a Meane betweene the opposite or controuerted opinions The opposite opinions in this argument are two The one That the holy Ghost did descend vpon our Sauiour in Iohns presence before he was baptized by Iohn The other That Iohn did know our Sauiour before his baptisme by some speciall immediate reuelation of the Spirit Now it is not necessary that Iohn should know him by eyther of these two waies There is an apparant meane or middle way betwixt them by which Iohn might come to such knowledge as he had of our Sauiour before the Holy Ghost did in the sight of the people descend vpon him And this meane wee may suppose to bee the opening or vnfolding of some Propheticall passage whose meaning before Iohn had neyther occasion in particular to obserue nor opportunity to discerne Howbeit this knowledge of Scriptures may be called a reuelation but ordinary and mediate such as the Ministers of the Gospell may at this day haue by the helpe of Commentaries by collation of Scripture with Scripture or of historicall euents with Prophesies precedent the signes of the time being in all ages the best Commentators and as it were substitutes to the spirit of Prophesie or Reuelation Now although the Euangelist neyther mention any speciall reuelation made vnto Iohn after God had giuen him a signe whereby to know our Sauiour nor intimate any probable ground for such coniectures yet they Saint Marke especially relate such circumstances of our Sauiours comming to Iohn as might well occasion him to call to minde a peculiar passage concerning Christs Baptisme mentioned by the Prophet Isay which otherwise perhaps had not beene thought of or whose meaning although hee had thought of it Iohn could not for the present haue vnderstood without such Comments or Expositions as the manner of our Sauiours comming to Baptisme did make vpon it Now the testimonies of the Scripture long before written especially the Propheticall testimonies or predictions of things to come are no way superfluous eyther where new reuelations though made by God to following Prophets viua voce or visible signes are giuen or promised but rather subordinate and concurrent that is to speake more plainely as well all new reuelations made by the Spirit whether viua voce or otherwise as all visible signes or wonders which God doth promise or worke are to be examined and authorised by his Word already written specially by the predictions of the Prophets And all new reuelations or visible signes or wonders which haue beene are or shall be if they proceed from God or the spirit of Truth are alwayes true Commentaries or expositions of some part or other of the written Word and pledges withall of some greater Mystery to come afterwards to bee fulfilled for their good to whom such reuelations or signes are giuen and made 53. The historicall relation of Saint Marke whose circumstances might leade Iohn and now may leade vs vnto
Anoynted or him that was to be anoynted with the holy Ghost 55. The greatest offence which the Iewes tooke at our Sauiour was that hee came not forth of Bethlem the City of Dauid but from Nazareth a Towne in Galilee that his education was so meane and his parentage so poore Now this offence the Prophet Isaias so they would haue vnderstood him had fully preuented fore-telling that hee should grow vp as a Rod out of the stemme of Iesse and as a Branch out of his roote This did truely fore-picture that hee should bee of meaner parentage than Dauid himselfe had beene as being to spring out of the decayed stem or root of Iesse Againe the very word in the Originall Netser signifying a Rod did picture out vnto vs the very place wherein hee was to grow vp as a Rod vntill hee came to be declared vnto Israel by the Spirit of God descending vpon him For the Towne of Nazareth hath its very name from the word heere vsed by the Prophet Isaias Netser and is as much in English as the Towne of Rods or Grafts Now albeit Iohn did not know this Rod or Branch of Iesse before hee came vnto him to be baptized yet his very name being IESVS which is a Sauiour and the name of the place whence hee came Natzareth a Towne of Rods could not but suggest thus much to Iohn That seeing the holy Ghost or Spirit of God was to descend vpon some one that came vnto his Baptisme and to rest vpon him there was none amongst all the multitudes that came vnto him in whom this prediction or signe which God had giuen him could be so fulfilled as in this Iesus of Nazareth and thus certainely expecting that the Spirit of God would descend vpon him he refused as Saint Matthew telleth vs to baptize him saying I haue need to be baptized of thee c. Now this very signe which God gaue to Iohn how to know him was giuen before by the Prophet Isay in the place fore-cited For in that he is termed a Rod or Branch on which the Spirit of the Lord should rest it is imported that the maner of his resting should be as a Bird or Fowle doth vpō a stemme or branch So that all which God in the signe giuen to Iohn doth adde vnto the Prophesie is a distinct expression of the Bird or Fowle in whose shape or bodily likenesse the Spirit was to descend and rest vpon him and that was in the shape or bodily likenesse of a Doue So then Iohn before our Sauiours baptisme had the Testimony of the Prophet that the Spirit of the Lord would descend and rest vpon the man whom he then first knew onely by the name of Iesus of Nazareth that is of Iesus the Rod or Branch of Iesse After our Sauiours baptisme he had this testimony or assurance of the Prophet and his own Interpretation of it when our Sauiour first came vnto him fully sealed and warranted by the euidence of his bodily senses by the visible experiment of the holy Ghost descending in the likenesse of a Doue by the voyce which he heard from Heauen This is my beloued Sonne in whom I am well pleased 56. That this Prophesie of Isaias hath speciall reference to the time of our Sauiours baptisme and to the Kingdome of heauen which Iohn proclaimed and into which his baptisme by water was as the doore or entrance the very ceremonie or solemnity of mens admission vnto it doe testifie and so doe the effects and fruites of the Spirits descending and resting vpon the Rod or Branch of Iesse which fruits and effects are in the same Chapter at large described and are of two sorts The first sort concernes the Rod or Branch of Iesse himselfe and these are set foorth in the 11. Chapter of Isaias vers 3 4 5. The Spirit of the Lord saith the Prophet shall make him of quicke vnderstanding in the feare of the Lord and he shall not iudge after the sight of his eyes neither reproue after the hearing of his eares But with righteousnes shall he iudge the poore and reproue with equitie for the meeke of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked And righteousnesse shall be the girdle of his loynes and faithfulnesse the girdle of his reines All these are heroicall endowments or qualifications for gouerment of so great a Kingdome as the Prophet foretold this Rod of Iesse or Branch of Dauid was to erect And of these qualifications here mentioned the best gifts which the Lord bestowed on Dauid on Saul or Salomon or vpon other Kings of Iudah at their anoyntments or inaugurations were but shadowes or prefigurations Now the descending of the Spirit of God here fore-told by the Prophet and resting vpon our Sauiour was his anoyntment and solemne inauguration or designement to his Kingdome Not that he was instantly to enter into his Kingdome of glory or take possession of his heauenly Inheritance but for a time to expect such troubles and persecutions in the attainement of it as his father Dauid had suffered betweene the time wherein Samuel had anoynted him King in his Father Iesses house at Bethlem and the time wherein hee was publikely anoynted King after Sauls death in Hebron That our Sauiours anoyntment or designement to be King and Lord ouer Israel doth beare date from the time that he was baptized by Iohn in Iordane Saint Peter testifies Acts 10. vers 37 38. That word you know which was published throughout all Iudea and began from Galilee after the baptisme which Iohn preached how God anoynted Iesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the diuell for God was with him The voice which at his anointment was heard from heauen did plainely and openly declare him to be that sonne of Dauid of whom alone it was truely fulfilled which Dauid by his spirit of Prophefie had foretold That God should be vnto him a Father and he should be vnto him a Sonne And vpon this declaration made at his baptisme the diuell vnto whom some scattered sound of it happely came might collect that he was Dei Filius The first memorable Act his Father Dauid after Samuel had anointed him did vndertake was his conflict with Goliah and the first Act this Rod of Iesse after his anoyntment vndertaketh was his encounter with Satan in single combate The other part of the fruites or concomitances of this our Sauiours anoyntment by the holy Ghost is described at large in the 11. Chapter of Isaias vers 6 7 8 9. The Wolfe also shall dwell with the Lambe and the Leopard also shall lye downe with the Kid and the Calfe and the young Lyon and the fatling together and a little Child shall leade them And the Cow and the Beare shall feede their young ones shall lye downe
work any As indeed hee did worke no miracles besides the turning of water into wine at the marriage feast at Cana in Galilee which as Saint Iohn the Euangelist â—elleth vs was the beginning of miracles or as a proofe or assay of his ability to worke miracles when his houre was come which was not till Iohn was imprisoned But immediately after Herod had imprisoned Iohn our Sauiour left Iudea and went into Galilee where by Gods appointment the Kingdome of heauen whose approach Iohn at his baptisme had fore-told was to bee proclaimed and established The matter of fact to wit his going into Galilee vpon Iohns imprisonment is expressely related by Saint Iohn cap. 4. vers 1 2 3. When therefore the Lord knew how the Pharises had heard that Iesus made and baptized moe Disciples than Iohn though Iesus himselfe baptized not but his Disciples he left Iudaea and departed againe into Galilee not so much for feare of the Iewes as to accomplish that for which he was sent into the world The end of his going into Galilee at this time after Iohn had performed his office of baptizing and was now to decrease is more expressely noted by Saint Matthew chap. 4. vers 11 12 13 14 15 16. Then the Diuell leaueth him aâ—d behold Angels came and ministred vnto him Now when Iesus had heard that Iohn was cast into prison hee departed into Galilee And leauing Nazareth hee came and dwelt in Capernaum which is vpon the Sea-coast in the borders of Zabulon and Napthaly That it might be fulfilled which was spoken by Isaias the Prophet saying The Land of Zabulon and the Land of Napthaly by the way of the Sea beyond Iordane Galilee of the Gentiles The people which sate in darknesse saw great light and to them which sate in the Region and shaddow of death light is sprung vp In particular to shew you the whole manner how this Prophesie was fulfilled by our Sauiours going out of Iudaea into Galilee by his leauing Nazareth and repairing to Capernaum would require a longer discourse than is fitting for the Pulpit Some touch of it perhaps I shall giue you in the conclusion of our Sauiours answere to Iohn as it concernes the first place of Isay whereto he referreth him That which I would now haue you to obserue out of the Euangelist Saint Matthew is this First that this Prophesie was fulfilled in our Sauiours promulgation of the Gospell in those places Secondly albeit our Sauiour was anoynted King of Iudah and inaugurated to the Kingdome of heauen at his baptisme yet hee did not take actuall possession of his Kingdome or giue Lawes vnto his subiects he did not fully exercise his Regall authority ouer Satan and the vncleane spirits his angels nor establish the Kingdome of Grace by signes or wonders vntill the time of Iohns imprisonment Thus much is euident from the words of Saint Matthew Chap. 4. vers 17. From that time to wit from Iohns imprisonment Iesus began to preach to say Repent for the Kingdome of Heauen is at hand From the same time he did choose his twelue Apostles and gaue Authority to them and to the seuentie Disciples to preach the Kingdome to heale all manner of diseases and to deliuer the people from the tyranny of Satan From the same time our Sauiour began to make that excellent Sermon vpon the Mount whereof you may reade Matth. 5 6. which is the fundamentall Charter by which the Kingdome of Heauen heere on earth is established Now albeit Iohn did worke no miracles himselfe nor had seene our Sauiur worke any before his imprisonment yet hee had ingaged his credit and reputation with the people who tooke him for no lesse than a Prophet that Iesus of Nazareth whom he baptized in Iordane should worke such miracles as Isaias the Prophet had foretold the Rod or Branch of Iesse should worke and accomplish all which the said Prophet had foretold should ensue vpon the voice crying in the wildernesse That Iohn had thus far ingaged himselfe for winning reputation to his Lord and Master is euident from the fruites or effects of this his ingagement manifested in the people Iohn 10. v. 39 40 41 42. After our Sauiour had escaped out of the hands of the Iewes hee went away againe beyond Iordane into the place where Iohn at first baptized and there hee abode And many resorted vnto him and said Iohn did no miracle but all things that Iohn spake of this man were true And many beleeued on him there Now albeit Iohn after hee had seene the holy Ghost descend vpon our Sauiour did neuer doubt whether he was the promised Messias or no yet what greater comfort or satisfaction could Iohn receiue being now imprisoned than to haue an acquittance from his former Ingagement for our Sauiour sealed by such visible and sensible euents as are heere related and solemnly acknowledged and deliuered by him for whom Iohn stood ingaged who had fully discharged whatsoeuer Iohn had promised on his behalfe That this answer of our Sauiour did really discharge Iohn of his former ingagement and fully acquit him from all suspition of collusion or compact with Iesus of Nazareth whom he baptized and proclaimed to be the Messias might easily haue appeared to the most malicious Iewe then liuing that would but haue compared the miracles heere related with the predictions of the Prophet Isay laying both of them to heart and weighing them with the circumstances of the seuerall times The testimonies are two The first prediction of the Prophet Isay whereto our Sauiour in this answere referreth Iohn and all such as should seeke satisfaction from him is Isay 35. but especially vers 3 4 5 6 7. Strengthen yee the weake hands and confirme the feeble knees Say to them that are of a fearefull heart Bee strong feare not behold your God will come with veâ—igeance euen God with a recompence he will come and saue you Then the eyes of the blind shall be opened and the eares of the deafe shall bee vnstopped Then shall the lame man leape as an Hart and the tongue of the dumbe shall sing for in the Wildernesse shall waters breake out and streames in the desart And the parched ground shall become a poole and the thirstie Land springs of water in the habitation of dragons where each lay shall bee grasse with reedes and rushes 69. The Testimonies before cited out of Isay albeit they were abundantly sufficient to beget faith in Iohn himselfe and others that did vnpartially consider and compare them with the signes of the time and other circumstances of which you haue heard yet were they not so apt or effectuall to conuince the froward and partiall hearers as this last cited Testimony was and is Against the former places and the expositions which Iohn made of them to himselfe and to his Disciples pride malice or fretting iealousie might haue made these or the like exceptions plausible enough to discontented minds or
of the blessednesse here promised may partly bee gathered by this Induction as you heard before The blinde are happy the lame are happy the Lepers are happy the deafe and dead are happy therefore all are or at least there is none but might be happy so they would not be offended in mee But the same conclusion Blessed is hee whosoeuer shall not be offended in mee is more immediately contained in the last clause of the fift verse Pauperes euangelizantur and may bee inferred by way of Syllogisme thus Euery one that is euangelized is blessed but euery one that is not offended in mee is euangelized Ergo Euery one that is not offended in mee is blessed To be euangelized that is to haue the power and vertue of the Gospel imprinted vpon their soules is the highest degree of happinesse that in this life can be expected Beatum esse inest Euangelizato per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All are so farre happy in this life as they are Euangelizati and no further so that of the maior proposition there is no question The minor Euery one that is not offended in Christ is Euangelizatus is thus inferred To be poore in spirit and not to bee offended in Christ are termes as Logicians speake reciprocall whosoeuer is poore in spirit is not apt to be offended in Christ and whosoeuer is not apt to bee offended in Christ is poore in spirit And againe none that are truely poore in spirit are apt to take offence at Christ and none that are apt to take offence at Christ are poore in spirit So that if the poore in spirit bee euangelized then all that are not offended in Christ are euangelized and all are so farre euangelized as they are not offended in him For Euangelium Christi est potentia Dei ad salutē The Gospel of Christ is the power of God vnto Saluation vnto all such as beeing inuited doe come to Christ without putting stumbling-blocks or matter of offence before their owne feete Whether to bee poore in spirit or not to be offended in Christ is first in order of time or nature were not so profitable to dispute It sufficeth vs to know that Christ was sent to anoint the poore in spirit with the oyle of gladnesse ex officio and that none are poore in spirit but such as are not offended in him Whence the poynts to be inquired after are but two The first What it is to be offended in Christ. The second Which be the speciall offences that are to be auoyded 82. Whosoeuer is not offended The word in the originall signifieth a stumbling-blocke or some hard body against which another may so strike or dash as it may hurt it selfe or be hindred in its motion or progresse The Latine offendo whence our English is deriued according to its prime and naturall signification imports as much as the Greeke doth For it is a compound of the old Verbe fendo now almost out of vse amongst the Latines which signifieth as much as to touch or smite whence the Latine defendere is as much as to warde or beare off This vse of the word defend is common in our English So we call him a Master of Defence that can teach others to warde off blowes or strokes or other annoyances that by darting or hurling may be intended against them And amongst Mariners to send off is as much as to preuent or hinder one ship from grating and falling foule vpon another And if we would follow the Latines as strictly in the proper vse of the word offendere as wee doe in the vse of the single Verbe fendo or of its compound defendo wee should say one ship offends another when one ship falleth foule vpon another For so a Latinist would expresse the English Nauis in nauim offendit for offendere is as much as impingere to hit or dash against In this propriety the Latine offendere is vsed Psalm 91. 12. They shall beare thee vp in their hands lest thou dash thy foot against a stone Ne offendas in lapidem c. Now because to offend or dash against hard bodies is displeasant and grieuous vnto sense Euery thing is hence said to offend vs that is displeasant and grieuous vnto vs or that hindereth vs in the prosecution of our will delights or pleasures Hence they are said in this secondary sense to bee offended in Christ that were displeased with his actions person or doctrine The issue or consequence of this mutuall offence taken by men at CHRIST or by GOD at men which contemne and spurne at his admonitions is excellently expressed by the Prophet Esay chap. 8. vers 13 14 15. Sanctifie the LORD of Hoasts himselfe and let him bee your feare and let him be your dread And he shall be for a Sanctuary to those that sanctifie his name and dread his power but for a stone of stumbling for a rocke of offences to both the houses of Israel for a gin and for a snare to the inhabitants of Ierusalem And many among them shall stamble and fall and be broken and be snared and be taken namely as many of both the houses of Israel as did not sanctifie his name or dread his power When he saith hee shall bee for a stone of stumbling this imports the issue and consequence not the end why this stone was layed in Sion For if the reuolting Iewes themselues did not therefore stumble that they might fall Rom. 11. 11. The end or reason why this stone was laid in Sion was not that they might either stumble or fall but many of them haue stumbled and falne many of them haue bin broken and insnared but they are broken and insnared because they stumbled and tooke offence where none was giuen and all this the Prophet did foretell to preuent a scandal or offence which the weake in faith or the Heathen which had not heard of Christ would haue taken vnlesse the lamentable euent of the Iewes which spurned and kicked at this stone had bin distinctly foretold and as it were painted out by the Prophet The meaning is as if he had said I see you will kicke or spurne at this precious stone or foundation which God hath promised to lay in Sion and seeing you will not be fore-warned take your pastime yet know withall that this your sporting with or spurning of this stone which your master-builders will reiect as beeing too base and vnsightly in their eyes will prooue but as the spurning of some wanton creature at the spring or ginne which they easily may remoue but beeing remoued it will bring the snare or trappe vpon them which they shall not be able to remoue or escape Our Sauiour Christ in his humiliation was as the spring or ginne at which the Iewes spurned but is since growne into the corner stone and shall become as the trappe and fall to crush and bruise all such as spurned at or contemned him in the