that they may rest from their labours and their workes doe follow them Reuel 14. 13. Againe Noah was a Preacher of righteousnesse Christ was more c. Noah built an Arke into which whosoeuer entered not did perish into which likewise whosoeuer did enter were saued from the Deluge so did Christ build one holy Catholique and Apostolique Church without which none can be saued in which whosoeuer is found shall be vndoubtedly saued from those euerlasting flames wherewith the World shall be destroyed 32. So then our beliefe that Christ the Son of Mary was the promised Seed which was to come and that he was in part prefigured by Noah may be rightly grounded on the diuine prediction or Prophesie vttered by Lamech it cannot be safely grounded on Lamechs apprehension or application of this prediction Herein perhaps he might erre and so might the best of Gods Prophets erre in the particular determination of time wherein their Prophesies were to be fulfilled or in their applications of them to the persons in whom they might coniecture they should bee fulfilled Nor is error in particulars of this nature so long as men stedfastly beleeue the generall altogether so dangerous as some men thinke it vnlesse it be accompanied with wilfulnesse or obstinacy for that is it which turnes errors into Heresies Abraham himselfe after his beliefe in Gods promises concerning the promised Seed was imputed vnto him for righteousnesse did commit a greater errour in misapplication of that very promise whose beliefe was imputed vnto him for righteousnesse then Euah or Lamech did in misapplying Gods promise concerning the Womans Seed vnto their First-borne if happely they did so misapply it For Abraham by Sarahs perswasion thought Gods promise or prediction concerning his Seed should be fulfilled in the seed or off-spring of Hagar Sarahs hand-maid and continued in this perswasion vntill the Lord rectified it and set his beliefe aright by expresse promise of Isaacs strange and miraculous birth And the euent answering to this promise or prediction was a reall fore-signification or prefiguration of the more strange and more miraculous birth of our Sauiour So likewise was the strange birth and conception of Samson of Samuel and of Iohn Baptist for God in his wisdome did dispence these miraculous blessings of fruitfulnesse vpon Woman by naturall disposition of body or of age altogether barren that they might serue as inducements for establishing the beliefe of posterity concerning the most miraculous conception of the womans Seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had beene promised from the beginning And albeit an Angell from Heauen might in reason at least with better reason than any mortall man can pretend exact beliefe vnto his solemne message or predictions without further proofe or experiment yet the Angel Gabriel himselfe the great Embassadour of the blessed Annunciation would haue the blessed Virgin to ground her beliefe not only vpon his sole prediction but withall vpon the fresh and reall experiment of her Cousin Elizabeths strange conception of a sonne in her old age For after the deliuery of his message and his reioynder to her modest reply How shall this be seeing I know not man He finally concludes the Dialogue on his part Behold thy Cousin Elizabeth shee hath also conceyued a sonne in her old age and this is the sixt moneth with her who was called barren for with God nothing shall be impossible Luke 1. 36 37. Nor did the blessed Virgin refuse to make tryall of the signe which hee had giuen her for immediately after the Angels departure from her shee repayred vnto her Cousin Elizabeth as the Text saith in haste where shee found the Angels prediction fully ratified by the euent or fact For vpon the first salutation of Elizabeth the Childe whose conception the Angell told her of did spring for ioy in Elizabeths wombe and for a pledge or token that shee had conceyued by power and vertue of the Holy Ghost her Cousin Elizabeth vpon her salutation was filled with the Holy Ghost in her heart and out of the abundance of her heart thus filled her mouth did speake and vtter that propheticall salutation which the Angell had vsed vnto her with a loud voyce Blessed art thou amongst Women and blessed is the fruit of thy wombe vers 42. And by this spirit of prophesie Elizabeth did then know that that blessed Virgin had conceyued by the Holy Ghost and that then the Childe conceyued by her should bee her Lord and Redeemer the blessed Virgin againe vpon fresh experiments of these facts fully answerable to the Angels prediction was filled with the Holy Ghost and the spirit of prophesie by which shee vttered that excellent saying My soule doth magnifie the Lord c. Now the very Embassage of the Angell Gabricl was really fore-shaddowed or prefigured by the sending of Esaiah the Prophet vnto Ahas the King of Iudah whereof we reade Esay the 7. vers 3. The tenor of the Angels message vnto the blessed Virgin was literally and expresly fore-told by the Prophet vnto Ahas vers 14. Behold a Virgin shall conceyue and beare a Sonne and shall call his name Emanuel Howbeit euen in this Prophesie or testimony of our Sauiours birth and conception there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a full concurrence of Prophesie and Type an expresse prediction or fore-telling of what should afterwards come to passe and a reall ouershaddowing or representation of what afterwards did come to passe by matter of present fact or deed that is this Prophesie was truly verified in the Prophets time according to its literall or historicall sence and yet againe exactly and exquisitely fulfilled according to the literall and mysticall sence in our Sauiours birth and conception The signes of both times concerning the estate of Iudah were in proportion the same But the particular and full explication of this Prophesie will come more fitly to bee discussed hereafter 33. For conclusion of the first generall poynt proposed I would request you to note that of such fore-significations concerning our Sauiour Christs conception his birth his baptisme his death his passion as consist in matter of fact or type some are direct others are indirect and signifie by contraries As for example The first Woman was made of Adam by Gods immediate hand not begotten by man and being thus made shee was an inuerted type or shaddow that the second Adam who was to bruise the Serpents head was to be made of a Woman by the immediate hand of GOD not begotten by man Thus much was expresly fore-told by the Prophet Ieremie chap. 31. v. 22. Behold I create a new thing in the Land the female shall compasse or enclose a man or the female shall enclose Geuer But of this poynt you may be satisfied if it please you elsewhere more at large I onely instance in this particular for this time to giue you notice that some things may bee really fore-shaddowed as well by contraries or inuersion of the
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
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
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
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 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 moâ—e Iohn to make it there is greater variety or diuersity then opposition or contrariety of opinions amongst the Learned 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
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
hearts can desire euen the fulnes of that true happines which is all that you or any man can desire is only to be sought in Christ in whom it may be found by all For confirming your particular Interest in him and in the blessednes which heere he promiseth the right receiuing of this blessed Sacrament is of all other meanes most effectuall For your better preparation to the due receiuing of it it will bee auaileable to consider the doctrine which my Text affoords that although Christ be a fountaine of happines infinite and inexhaustible although his death whose memory we celebrate whose vertue in this Sacrament we seeke be as it were the opening of this fountaine yet are the streames of blisse and happines which issue from him by his death deriuable onely vnto such as are not offended in him Though the Gospell as our Apostle speaketh Rom. 1. ver 16. be the power of God vnto saluation yet as my Text saith the poore in spirit only take the impression of it Euen power it selfe and goodnesse infinite sufficient in it selfe to saue all though in number infinite is effectuall only in such as are of an humble and contrite heart Of their humiliation or contrition or their poorenes in spirit which is heere mentioned in my Text that might be truely said which our Sauiour doth of Thomas the Apostle his faith Thomas thou beleeuest because thou hast seene happy are they which haue not seene and yet beleeue The most of these men were therefore poore and humble in spirit because the Lord had humbled broken or chastised them some with bodily blindnes others with lamenes some with deafenes others with leprosie or like grieuous sicknes some with death Howeuer becōming once truely humble and poore in spirit though by these and like meanes all of them were truely happy in Christ but much happier and more blessed shall they be whom the Lord hauing not so grieuously chastised in body yet doe become as humble and poore in spirit as they were The best consideration I can commend vnto you for working this humiliation and contrition of spirit is this that as the Ceremonies of the Law were but shaddowes of these things which are now fulfilled in Christ so all the bodily calamities which Christ heere cured in so many seuerall bodies were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule although by nature wee doe not feele them Some of them were dead in body and all of vs as our Apostle saith are by nature dead in trespasses Now if we doe as truely and heartily bewayle this deadnes of our soules as the poore Widdow of Naim did the bodily death of her onely sonne then as our Apostle saith in the same place Wee are quickned in Christ and he will deliuer our soules vnto vs safe and sound as he did him vnto his mother Some of those were blind in body all of vs were darke in mind euen from the wombe and if we supplicate vnto him with like earnestnes to enlighten our minds as these poore men did to receiue their bodily sight wee shall bee as happy in this cure as they were in the other Some of them were halt and lame and not able to go and we after we haue seene and knowne the wayes of God are more vnable to walke in them than they were to runne a race Some of them were Leapers in body so are we all by nature Leapers in soules But whatsoeuer lamenes infirmitie or disease hath befalne our soules by Adams transgression or by our owne corruption he is both able and willing to worke more miraculous cures vpon our soules than hee did vpon these pooremens bodies so we intreat him as earnestly and heartily as they did 23. None of you I hope conceiueth Christs bodily presence to be either necessary or expedient for curing or healing your soules No mans faith in Scripture is more commended than the Centurions which did not desire our Sauiours bodily presence when he offered it for the healing of his seruant His answere was Lord I am not worthy that thou shouldst come vnder my roofe but speake the word onely and my seruant shall be healed Matth. 8. 8. If this acknowledgement were a document of liuely faith and Christian modesty in this Centurion what can it be but arrogancy and vnbeliefe in the Romanist to thinke himselfe worthy not only of Christs bodily presence vnder the roofe of his house but vnder the roofe of his mouth yea in his stomach But farre bee all such vncleane and carnall thoughts from any heere present Let vs stedfastly belieue that Christs Word is now as powerfull in heauen as it was on earth yet haue wee not onely his Word but the visible pledges of his body and blood for the healing of our soules Whateuer other defect there may be in our preparation for receiuing these pledges of his passion let vs be sure that our intention to humble our selues and amend our liues be sincere and without hypocrisie The second Member of the generall diuision proposed in the former Discourse Parag. 8. What satisfaction this Answere of our Sauiour did giue to Iohn § 24. VErbum sapienti sat est A man of vnderstanding and experience in part acquainted with any businesse on foot perceiueth more by a word or Hint than another of lesse vnderstanding or experience altogether vnacquainted with the same busines would doe by instructions giuen in Folio Now Iohn we know was a man of extraordinary vnderstanding and experience in matters spirituall specially such as concerned Christ to whom hee was the immediate fore-runner vnto which office he was qualified or set apart from the wombe yea sanctified vnto it euen in the wombe as you may reade Luke 1. verse 41. As this qualification made him more docile or capable of good instructions than other children were so his father Zacharias was better able to instruct him in the knowledge of Christ of whose Kingdome and Office he had prophesied than any other Priest or sonne of Aaron could For Zacharias was for ought that wee can gather the onely Prophet then in Israel at least the spirit of Prophesie which for a long time had bin as a fountaine dryed vp did first breake forth in him After that Iohn himselfe came to maturitie of age and vnderstanding he was directed by speciall commission from his God to vsher Christ into the world to induct him into his Propheticall function to declare him to be the Redeemer of Israel to proclaime him to be the high Priest of our soules that was to make the full atonement for the sinnes of the whole world Now vnto Iohn thus well qualified and instructed in matters concerning Christ and in particular acquainted with the carriage of all businesses concerning Christs baptisme or other actions vntill his imprisonment this Answere of our Sauiour Christ especially being framed out of that Prophets words which had penned Iohns Cōmission for being
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
Heauen and Earth should be as visibly enthronized in Sion as Dauid had beene and that hee should begin to erect a Kingdome which was neuer to haue an end this was a wonder worthy to bee taken notice of by all the world Now that this God of Sion by whose protection Moses had led Israel out of Aegypt vnder whose conduct Iosuah brought them into the Land of Promise that hee who had anoynted Dauid King should himselfe be anoynted King ouer Sion was the true and literall meaning of the Psalmist in this and the like places of which hereafter Of this ranke is that Prophesie of Isaias chap. 40. vers 5. with which Iohn Baptist was well acquainted for hee had his Commission from it The glory of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it Such an open distinct and full sight as these words literally import supposeth an obiect truly visible and within ken of ordinary and common sight God in his glory is altogether inuisible to flesh and bloud and though he had taken visible shape vpon him in the Heauens yet so hee had still remayned inuisible to men that haue their habitation here on earth That vnto them hee might become visible and that they might see his glory together so see it as they were seene of it that hee might see them and they see Him with the eyes of flesh He tooke vp our flesh for his Tabernacle and walked and talked amongst vs in more visible and audible manner than Hee did in the Campe of Israel than He did with Moses in the Tabernacle of the Congregation This which Isaias heere speaketh from the mouth of the Lord the Lord himselfe did after vtter with his owne mouth and yet with the mouth of man to wit that hee which had seene him had seene his Father because the glory of God was manifested in Him And when the Prophet saith That the glory of the Lord should bee reuealed and that all flesh shall see it together it is in this speech included that this glory of God should bee reuealed or manifested in the flesh The best interpretation of the Prophets words that I can commend vnto you must bee from Saint Iohn chap. 1. v. 1 14. In the beginning was the Word and the Word was with God and the Word was God And the Word was made Flesh and dwelt amongst vs and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth This blessed Apostle might perhaps say of himselfe and some few others in a peculiar sort Wee saw his glory and the glory which wee saw was as the onely begotten Sonne of God for hee with Peter and Iames had seen him transfigured on the Mount But all that saw the man Christ Iesus at his Baptisme with their bodily eyes did so see the glory of God reuealed from Heauen And he was so seene of all flesh Some of all sorts though not all of euery sort did see him baptized and heard him declared from Heauen to be the Sonne of God Some then present were Pharises others Sadduces some Iewes others Gentiles some Publicanes some Priests and Leuites some Samaritanes others Galileans Not at that time onely though the Prophets words be especially meant of that time but euer after all flesh might haue seene the liuely characters of those glorious attributes of Saluation which the Prophets and Psalmist had appropriated to the God of Sion to make distinct and reall impression in the man Christ Iesus These two attributes of glory and saluation are of so neere alliance of such equiualent vse that whereas the Prophet had said All flesh should see the glory of God Saint Luke expressing his meaning saith All flesh shall see the saluation of God chap. 3. vers 6. He supposeth as the Prophet meant that the glory of GOD should bee manifested in the saluation of men This glory or saluation of God was then reuealed and became visible to flesh and bloud when God became man and tooke his generall attribute of saluation as his proper name being called Iesus Finally that saluation of God which Simeon saw with such delight at our Sauiours Circumcision all flesh did or might haue seene at his Baptisme 47. But to returne vnto the Testimony of the Psalmist With thee is the Fountaine of life which containeth the mysticall signification of the waters which miraculously issued out of the rocke The best Interpretation of both places is deliuered by Saint Iohn by way of Comment vpon our Sauiours words Iohn 7. 38 39. Hee that beleeueth on mee as the Scripture hath said out of his belly shall flow Riuers of liuing water This intersertion or parenthesis as the Scripture hath said stands like the tongue in a ballance doubtfull to whether part of the Sentence wherein it is contayned it inclineth Some Interpreters would draw it to the first part Hee that beleeueth in mee as saith the Scripture that is in such wise such sort and measure as the Scripture requireth out of his belly shall flow Riuers of liuing water Others would draw it to the later part and render it thus Hee that beleeueth in mee out of his belly shall flow Riuers of liuing water as the Scriptures hath fore-told Though both interpretations may be true though both may stand with the generall Analogy of faith yet the later in my opinion is more pertinent and more consonant to the true intention of this place But then it will be questioned What Scripture hath said that which our Sauiour here doth to wit that riuers of liuing water should flow from such as beleeued in him The very expresse words are no where else to be found in Scripture for they are as most of our Sauiours are when hee speakes of greatest mysteries parabolicall Their importance or reall sense is expressed by Saint Iohn in the same place This hee spake of the Spirit c. Now if by the riuers of liuing water our Sauiour meant as Saint Iohn telleth vs hee did this plentifull effusion of his Spirit the same Scriptures which fore-tell the plentifull effusion of the Spirit whether in termes plainely literall or emblematical fore-tell likewise the riuers of Liuing water which were to flow from true beleeuers The manner of our Sauiours expression of the Spirits effusion by riuers flowing out implyeth it should be powred out in such a plentifull measure as would be not onely sufficient to satiate the soules of them that thirsted after it but in a measure ouer-flowing to the Saluation of others And such were these admirable gifts of the Holy Ghost which after our Sauiours Ascension were bestowed vpon his Apostles and Disciples The Scriptures which particularly fore-tell this plentifull effusion of the Spirit are many these following are if not the principall yet the most apposite to our present Argument Ioel 2. vers 28 29 and 32. And it shall come to passe afterward
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
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
Christs bene dicere is bene facere so Christs Proclamation of liberty to the Captiues in this place was their actuall freedome or manumission The enemies yoke was to dissolue and breake vpon this anoyntments powring out as the waxe melteth before the fire So much the Propheticall phrase in the Originall chap. 10. vers 27. doth import In like maner when it is said that hee did euangelizare pauperes euangelize the poore it is not onely meant that hee did preach the Gospell or glad tidings vnto them but made them actuall partakers of that Spirit of ioy and gladnesse wherewith God euen his God had anoynted him aboue his fellowes This often-mentioned Euangelization of the poore and meeke in spirit is as much as that which followeth vers 3. To giue beauty for Ashes and the oyle of ioy for mourning Now if you call to mind what was before deliuered That our Sauiour was anoynted to his Propheticall and Kingly Office at his baptisme by the holy Ghost descending vpon him in the shape of a Doue and that Iohn vpon the first hearing of the Cities name where hee dwelt did know him to be that Rod or Branch of Iesse on whom the Prophet Isay chap. 11. ver 1 2. had fore-told the Spirit of the Lord should rest Our Sauiours answere to Iohn is as full and satisfactory as the heart of Iohn or any man liuing could desire so apposite and fitting as nothing but the wisedome of God could deuise The summe of his answer is in effect this Goe shew Iohn againe that the Spirit of the Lord the Spirit of wisedome and vnderstanding the Spirit of might and counsell which Isay fore-told should rest vpon the Rod and Branch of Iesse and which Iohn saw descend and abide vpon mee in the shape or likenesse of a Doue at my baptisme is not departed from me it is vpon me still The oyntment wherwith the Spirit anoynted me was not giuen me for mine owne vse nor is it spent or consumed although it powerfully diffuseth it selfe to all about me that are not offended with mee By it the poore are made rich euen as rich as Kings instated in the Kingdome of grace and of the Gospell and anoynted heyres vnto the Kingdome of Glory By it euery broken and contrite heart is healed such as were shut vp are set at liberty such as were bound are loosed by it the yoke of the oppressor is dissolued Now the end of all this change or alteration is as the Prophet Isay concludeth That they might bee called trees of righteousnesse the planting of the Lord that he might be glorified Isaiab 61. vers 3. The Rod the Branch of Iesse the Righteous Branch of Dauid were the knowne glorious titles of the Messiah or Sonne of Dauid and it was his glory whilest hee liued on earth to make others like himselfe trees or plants of righteousnesse The Prophets continuation of this Allegory in comparing men to trees euen in those places wherein the glory of Christs Kingdome is most plainely though must elegantly foreshaddowed argueth the sum of all the wonders which he fore-told should be wrought in the wildernesse and which hee hath represented in such variety of Poeticall pictures to bee this That the dry and barren places of Iudea wherein Iohn baptized preached repentance as also the vast and barren places about the borders of Zabulon and Napthaly which heeretofore had scarce yeelded any foode or nutriment for â—ame beasts or cattell much lesse any fit habitation or resort for men should in the dayes of the Messiah become the most fertill and fruitfull Nursery of such plants and grafts as God had prepared for the celestiall Paradise These trees of righteousnesse whereof the Prophet speakes were first planted in the wildernesse wherein our Sauiour preached the Gospell of the Kingdome and wrought miracles They were instated in the Kingdome of Heauen as Feoffees in trust for the founding of some new Society or Corporation and made supporters or pillers of that Church militant which hereafter shall become Triumphant 76. That which sealeth this admirable consonancy betweene the Propheticall predictions and these Euangelicall euents or experiments is the circumstance or signes of the time wherein these miracles mentioned in my Text were wrought and wherein this message was sent vnto Iohn This is intimated when it is said He was sent to preach liberty to the Captiues and to proclaime the acceptable yeere of the Lord. These are expresse Characters of the yeere of Iubile and the yeere of Iubile is by interpretation as much as the yeere of ioy or reioycing declared by the sound of Trumpets Now Iohn as you heard before began to lift vp his voyce like a Trumpet in the wildernesse in the begining of September which was euery yeere to the Iewes the feast of trumpets Now this seast of Trumpets wherein Iohn began to cry in the wildernesse was the later end of the seuenth Sabbaticall yeere Our Sauiour as you heard before was baptized vpon the Feast of the Atonement which was the beginning of the yeere of Iubile wherein the Iubile was to be proclaimed with Trumpet He was at the time of his baptisme as you heard before out of S. Luke about thirty yeeres of age and an exquisite Chronologer hath well calculated that the day wherein he was baptized was the beginning of the thirtieth yeere of Iubile after this peoples entrance into the Land of promise So that euery yeere of our Sauiours priuate life before he was declared vnto Israel was equiualent to the accomplishment of a Iubile which is for fiftie yeeres and the people might expect of him now comming to thirty yeeres of age whatsoeuer had bin fore-shaddowed in all the yeeres of Iubile or Ioy for fifteene hundred yeeres from this peoples entrance into the Land of promise Now in this thirtieth yeere of the Legall Iubile our Sauiour began to preach the Gospell that is the ioyfull tidings of the Kingdome and the liberty of the Sons of God and in truth and substance to accomplish that which was prefigured by the Legall Iubile All the priuiledges or matters of reioycing which the Legall Iubile did afford are set downe at large Leuitiâ— 25. vers 9 10. On the tenth day of the seuenth moneth in the day of Atonement shall yee make the Trumpet sound throughout all your Land And ye shall hallow the fiftieth yeere and proclaime liberty throughout all the Land vnto all the inhabitants thereof It shall be a Iubile vnto you and yee shall returne euery man to his possession and yee shall returne euery man to his Family And vers 39 40 41. If thy brother that dwelleth by thee be waxen poore and be sold vnto thee thou shalt not compell him to serue as a bond seruant but as an hired seruant and as a soiourner he shall be with thee and shall serue thee to the yeere of Iubile And then shall he depart from thee both he and his children
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