Priesthood according to that which our Sauiour neare the time of his death said to Pilate Iohn 18.37 For this cause am I borne and for this cause came I into the world that I should beare witnes vnto the truth Now in this part of our inquitie containing many things we must proceed as it were by certaine degrees or steps in as plaine an order as God shall giue vs grace to attaine vnto And that also to the further establishing of our faith while we doe throughly behold that faithfull record which is set before vs concerning his owne most gracious manifesting of himselfe by his owne preaching and working of miraculous workes and by his familiar and daily conueâ—sation among his people from Passe-ouer to Passe-ouer and through the whole course of the yeares one after another euen from his baptisme to the time of his chiefe passion and death a few daies onely excepted by reason of his speciall tentation in the wildernes immediately after his Baptisme This Baptisme of our Sauiour and those daies of his Tentation doe ministeâ— vnâ—o vs two things necessarily to be considered before wee come to the preaching of ouâ— Sauiour Question c. What may these two things be Answer The first is the most high and honourable externall calling of our Sauiour Christ to the execution of his most high and excellent office The second thing is his most difficult and hard entrance therevnto Question It is true that you say But where are these things testified and recorded vnto vs Answer The first is set downe in the end of the 3. ch of the Euangelist Matthew verses 16 17. The second is written in the 4. ch of the same Euangelist from the beginning of the chapter to the 12. verse of the same ExplicatioÌ„ and proofe The same things are likewise recorded by the Euangelist Luke The first in the 3. ch verses 21 22. And the 2. in the 4. ch from the beginning to the 14. verse And more briefly by the Euangelist Marke chapter 1 verses 9 10 11 12 13. Rehearse now the words of the Euangelist Matthew concerning the first thing to wit the honourable externall calling of our Sauiour Christ to the execution of his most holy high office Question What are the words of the Euangelist Answer 10 Iesus saith he when he was baptized came strait out of the water And lo the heauens were opened vnto him and he that is Iohn saw the Spirit of God descending like a Doue and lighting vpon him 17 And lo a voyce came from heauen saying This is my beloued Sonne in whom I am well pleased ExplicatioÌ„ proofe The Euangelist Luke as was alledged before ch 3.21 expresseth further that our Sauiour Christ after he was baptized did pray and that then the heauens were opened the Lord thereby giueth plainely to vnderstand that his prayer was effectuall with him euen to the opening of heauen for the benefit of sinfull men And the Euangelist Iohn for a further interpretation of the words of Saint Mathew witnesseth expresly that Iohn the Baptist saw the Spirit come downe from heauen which the prayer of our Sauiour had opened Thus then our Sauiour Christ being appointed a most high office aboue all that might agree to any creature whether man or Angel answerable to the most high excellency of his Person he hath likewise a most honourable and high calling by a most high and heauenly testimonie giuen of him For to whom or of whom did God euer speake thus from heauen This is my beloued Sonne c. Neither can these words possibly agree to any creature but onely to our Sauiour Christ in such sense as God speaketh them of him as being his onely begotten and naturall Sonne and as one in whom he is well pleased not by grace and fauour onely but euen for perfect worthines Yeâ— so pleased as for his sake he was willing to be reconciled to most vnworthy sinners The l ke may be said concerning the descending of the holy Ghost in a bodily shape visibly vpon him For neuer did he nor neuer will he descend so vpon any Neither euer was or shall be any so repleat with all grace without measure as our Sauiour was whereof this discension of the holy Ghost was a visible and publike testimony and confirmation according to that of Iohn Baptist in the Gospel of Iohn the Euangelist ch 3.34 God giueth him not the Spirit by meaâ—ure Now the end why our Sauiour was thus proclaimed to be the Sonne of God and declared to be thus replenished with all heauenly grace is for that all may know that they stand bound to heare him as it was said likewise from heauen at his transfiguration Matth. 17.5 though not so publikely as it was at his baptisme But this hearing of the Sonne of God is not onely to yeelde him audience while hee speaketh but also with attention of the care to yeelde all obedience of the heart and life to his most holy and heauenly doctrine Thus much therefore concerning his externall calling IT followeth next that you doe likewise rehearse that which is recorded concerning that most difficult and hard entrance which as was said in the second place our Sauiour had vnto the execution of the offices and duties of his calling Question Where find you any record of this Answere This as was alledged is that which is written by the Euangelist Matthew in the former part of his fourth chapter from the first verse to the 12. concerning the leading of our Sauiour aside into the wildernes yea concerning his driuing thither as the Euangelist Marke writeth to wit by the mighty motion and earnest instigation of that Spirit which was immediately descended vpon him to the end he might in that solitarie and most vncomfortable place among the wilde Beasts encounter with the tentations of the Diuel who had full leaue and libertie permitted vnto him so to doe ExplicatioÌ„ proofe So indeed doth the Euangelist Marke in these points make the matter more plaine then the other Euangelists doe ch 1. verses 12.13 And this verily was a very hard and vncomfortable entrance if any thing might be hard and vncomfortable at the first on-set that he should be driuen from all societie of men to be without all foode and without commodious lodging and that among wilde sauage beasts and most of all that the most vnwelcome Diuel should haue free accesse to molest his holy minde with wicked suggeâ—tions and tentations and to haue power ouer his bodie to carry it fâ—â—m place to place to the troubling of his senses and peruerting of his mind if by any meanes he might possibly haue preuailed against him We would haue thought that our Sauiour being so solemnly proclaimed to be the Sonne of God and the great Prophet of the Church should forthwith haue gone forth to declare his mighty grace and power both in word and deede aboue Moses and all that euer were But behold the matter is
hee had taught or of the office which he executed neither that he feared any danger whatsoeuer might growe vnto him thereby He was not as a reede shaken with the winde timorous and mutable but a most valiant faithfull and constant seruant of God And such ought euery one of vs to be in the profession of the name and truth of our Sauiour Christ if euer wee should be called into question for it To this ende and purpose all the testimonies which Iohn gaue vnto our Sauiour Christ and his truth are of exceeding good vse for the confirmation of our faith And euen for the same cause let vs hold on our course to gather the rest Of the which the next that do follow are those wherein Iohn the Baptist did point out our Sauiour Christ with the finger And of these also there are two recorded Question Which was the first of them Answere It was that which followeth in the Euangelist Iohn from the 29. verse of his first chapter to the 35. of the same Question Rehearse the text Which are the Euangelists wordes Aâ—â—were 29. The next day saith the Euangelist Iohn seeth Iesus comming vnto him and hee saith Behold the Lambe of God which taketh away the sinne of the world 30. This is he of whom I saide After me commeth a man which is preferred before me for he was before me 31. And I knewe him not but because he should be declared to Israel therefore am I come Baptizing with water 32. So as the Euangelist addeth Iohn did beare record saying I saw the spirit come down from heauen like a doue and it abode vpon him 33. And I knew him not but he that sent me to Baptize with water he said vnto me vpon whom thou shalt see the spirit come downe and tarry still on him that is hee who Baptizeth with the holy Ghost 34. And I saw and bare record that this is the Sonne of God Eâ—â—â—â—â—ation and proofe In this testimonie Iohn the Baptist doth not onely giue witnesse to the most high excellencie of the Person of our Sauiour as he did before but also to the most sweet and comfortable fruites and effectes of his most holy office that is remission of sinnes and sanctification of life through the blood of Christ This is the first testimonie giuen by Iohn of our Sauiour when he was at the same time present and in the viewe of the people The second followeth which was of like sort but not so publike as the other And it followeth in the next verses after the former text to wit in the 35. and 36. verses of the first chapter of Iohn Question Which are the wordes Answer 35. The next day saith the Euangelist Iohn stood againe and two of his Disciples 36. And he beheld Iesus walking by and he said Behold the lambe of God ExplicatioÌ„ and proofe This then as we see is the second testimonie which Iohn gaue to our Sauiour in his presence The vse of which so particular and personall testimonies as we may cal them giue vs thus much to vnderstand that the very true Christ must be truly and particularly knowne and discerned from all other of euery one that shall be saued by him The which blessed effect God gaue to the present speech of Iohn to his two Disciples For as it followeth in the next verse c. The two Disciples to wit Andrewe Simon Peters brother and another not named by the Euangelist vpon that testimonie of Iohn Baptist followe our Sauiour and become his faithfull Disciples NOw after these testimonies giuen by Iohn in the presence of our Sauiour there followe other giuen in his absence according to the vsuall course of his most holy and zealous ministerie wherein he was most constant and painfull A particular example whereof the Euangelist Iohn setteth downe in the 3. chapter from the 23. verse to the end of the chapter The which testimonie as the Euangelist doth furthermore obserue was giuen by Iohn Baptist at Enon besides Salim where he baptized because there was much water And he gaue it also for the further instruction and admonition of his Disciples who were not yet perswaded by his former and often repeated testimonies So hard a thing is it to setle in the heart true faith in the true Christ Let vs therefore for our further helpe hearken to this testimonie of Iohn also Question What are his wordes specially from the 28. verse Rehearse the text Answere 28. Ye your selues saith Iohn Baptist to his owne Disciples are my witnesses that I said I am not the Christ but that I am sent before him 29. He that hath the bride is the bridegroome but the friend of the bridegroome who standeth heareth him reioiceth greatly because of the bridegroomes voice This my ioy therefore is fulfilled 30. He must increase but I must decrease He that is come from on high is aboue all c. Explication and proofe Iohn wee see is alwaies like himselfe a most excellent paterne and president to be imitated and followed of all faithfull Preachers of the Gospell in their Preaching to wit that their care ought to be altogether to make Christ knowne to the people that they may truly beleeue in him and aboue all to reioyce in him and not to rest in any vaine admiration of the great learning or zeale or any other gift or gifts of their preachers And hence also may all hearers receiue an excellent instruction howe to heare and whom they ought to heare and receiue namely those that Preach Christ and not themselues Considering that this is the scope and aiming point of all both hearing and preaching yea and of reading conferring and meditating and whatsoeuer beside I cannot speake now of this testimonie as it deserueth for that were to make many Sermons of it againe as we haue done heretofore It may suffice now that wee doe briefly call to minde and thinke more fully of the rest by our selues as God shall giue vs remembrance and a fit opportunitie to the same Onely let vs not forget that this was the last recorded testimonie which Iohn gaue of our Sauiour in the time of his libertie and that also not long before he was cast into prison as we have an inckling giuen vs in the 24. verse of this 3. chap of the Euangelist Iohn which now we speake of The last recorded testimonie is now onely behind to wit that which this excellent Minister of God gaue of our Sauiour Christ while he was vniustly imprisoned by Herod that tyrannous and fox-like Tetrarch as our Sauiour himselfe did afterward terme him Question Where is this last testimonie recorded Answere It is recorded in the 11. chapter of Saint Mathew verses 2.3 And in the 7. chap. of Saint Luke verses 19. and 20. ExplicatioÌ„ and proofe In these places both the Euangelists alledged doe indeede record that Iohn being in prisoÌ„ sent two of his Disciples to our Saâ—â—â— to know whether he
words which were tolde before by the holy Prophets and also the commandement of vs the Apostles of the Lord and Sauiour So then as the Apostle Iames teacheth chap. 1.22 all true christian hearers of the word preached and taught they must be doers of the word and not hearers onely deceiuing themselues c. Thus much concerning Teaching the first principall part of the Apostles Commission Now touching the second part which concerneth Baptizing wee are to the vnderstanding of the meaning of our Sauiour as was answered to consider first what Baptisme is secondly in what forme of words it is to be administred thirdly to what end and purpose Question First therefore what say you that Baptisme is Answer The word Baptisme from the Greeke word signifying the putting of a thing to be washed vnder the water as I haue heard you say it is here in those words of our Sauiour and in many places of the new Testament as I haue beene further taught to bee vnderstood of a holy and religious kinde of washing by putting of the face the chiefe part of mans body vnder the water Explication proofe So the Greeke word Baptizo signifieth indeede and thus it is of necessitie to be vnderstoode in this most holy speech of our Sauiour as it is euident Matth. 3.13.16 from the baptizing of our Sauiour himselfe by Iohn the Baptist wherevnto our Sauiour submitted himselfe and sanctified our Baptisme in his owne flesh For hee went into the riuer Iorden to bee baptized and so soone as he was baptized it is said that he came out of the water againe Likewise Acts 8.35 c. After that Phillip the Euangelist had from the prophecie of Isaiah preached Iesus to the Eunuch the Euangelist Luke reporteth that as Phillip and the Eunuch went on their way they came vnto a certaine water and the Eunuch said See here is water What doth let mee to be baptized c. And then verse 38. it is further saide that they went downe both of them into the water and that Phillip baptized the Eunuch So that it is plaine that the baptizing which our Sauiour Christ speaketh of is a holie and religious or sacramentall washing not of the clothes but euen of the bodies and persons of men themselues yea euen of their soules according to the spirituall signification and vse wherevnto our Sauiour hath sanctified the same The which holie vse will more manifestly appeare from the interpretation of the forme of the administration of it Wherevnto let vs now come Qu. In the next place therefore after what manner is this holy baptizing or sacramentall washing to be administred The forme and manner is this that the Minister of the Gospel doe apply the water to the partie that is baptized Answer In the name of the Father and of the Sonne and of the holy Ghost Explication and proofe This is indeed the very full and compleat forme yea and the very substance of this holy Sacrament The which the Churches of our Sauiour Christ haue in conscience of this commandement of our Sauiour constantly and dutifully obserued And though we doe not reade this forme of baptizing vsually expressed in the holy Scriptures or it may be not at all fully expressed where the administratiō of baptisme is recorded but synecdochically vnder the name of Christ alone yet from the institution of it wee are to vnderstand what the vsuall practise was and how all those briefe and synecdochicall recordes are to be vnderstood In which respect it is very worthie the obseruation that at such time as certaine Disciples of Ephesus answered the Apostle Paul that they had not so much as heard whether there be any holy Ghost he asked them Vnto what were ye then baptized Act. 19.2 3. So then the forme yea the essentiall forme as we may say of christian baptisme is in the name or into the name of one onely true God three distinct persons the Father the Sonne and the holy Ghost The meaning of this forme of christian baptisme will as was further said be the more cleare vnto vs from the consideration of the ends and vses of this holy ordinance of our Sauiour and therefore let vs speedily come vnto them Question Which may they be Answer Our Lord Iesus Christ hath ordained this Sacrament to be an outward signe and seale of his adopting of euery true beleeuer in his Sonne the same our Lord Iesus Christ to be receiued into his most gratious couenant of the remission of sinnes and of the inheritance of eternall life and glory in the kingdome of heauen And he hath ordained it also to be a profession of their and our dedicating and vowing of our selues to him to his spirituall worship and faithfull seruice alone so to continue all the daies of ou◠liues yea euen for euer and euer Explication and proofe That the baptizing which our Sauiour hath commanded is a sacramentall or outward signe and seale of his most gratious accepting of vs the profane and heathen Gentiles into his holy couenant to assure vs by his holy Spirit of his fatherly goodnesse mercy in the forgiuenesse of our sinnes c. through the death and resurrection of his onely begotten Sonne the same our Sauiour it may be euident vnto vs from that which was long before prophecied by the holy Prophets of God being compared with the accomplishment thereof For whereas the Lord God hath said as we read Hosh 1.10 In the place where it was said vnto them ye are not my people it shall be said vnto them yee are the sonnes of the liuing God And chap. 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God he hath now long since fulfilled it to vs together with the holy remnant of the Iewes according to the holy testimony of Saint Paul Rom. 9.24 25 26. And he hath confirmed it by this Sacrament of holy Baptisme to the ends aboue mentioned so that it is our dutie to acknowledge all thanks to be most due vnto our God for that as he promised by the same his holy Prophet Hos chap. 1.7 I will haue mercie vpon the house of Iuda and I will saue them by the Lord their God that is by the Lord Iesus Christ one God with the Father and the holy Ghost so he hath performed it vnto vs. And it is the same thing which he foretolde by his holy Prophet Ezekiel chap. 36.25 26 27. saying Then will I powre cleane water vpon you and ye shall be cleane yea from all your filthinesse and from all your idolls will I cleanse you A new heart also will I giue you and a new Spirit will I put within you and I will take away your stonie heart out of your bodie and I will giue you an heart of flesh and I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and doe
extraordinarie for the communicating of his graces to the people of God as Isay 48.16 The Lord God saith the prophet and his Spirit hath sent me So Acts 13.2 The holie Ghost said Seperate me Barnabas Saul for the work whervnto I haue called them And on the other side Acts 16.6 7. it is written that the holy Ghost forbade them to preach the word in Asia and that he suffered them not to goe into Bithynia Reade also 1. Pet. 1.12 The Apostles and the rest preached the Gospel by the holy Ghost And 1. Cor. 2.9 c. to the end of the chapter and 2. Epist 3.6 they are therefore called Ministers of the Spirit and not of the letter And Reuel chapters first second and third St. Iohn being in the Spirit did by the direction of the holy Ghost euen the Spirit of Iesus Christ write to the seuen Churches in Asia as is euident by that often repeated and most graue admonition Let him that hath an eare heare what the Spirit saith to the Churches And Act. 20.28 S. Paul directing his speech to the ordinary Pastors and Elders of the Churches chargeth them to take heede to themselues and to all the slocke whereof the holy Ghost had made them Ouerseers to feede the Church of God c. And yet more particularly to come to euerie of our selues As our first and naturall liuing mouing and being is from God by the holy Ghost as wee haue seene from the creation so and in more speciall manner is our new creation and our spiritual life mouing and beeing in the same For all whatsoeuer both enterance into the Church and kingdome of God here in this life and all increase of grace therein by the meanes either of word prayer and sacraments or any other holy way appointed of God euen to the full preparing and making of vs meete for the inheritance of the life and glory to come all is by the holy Ghost as wee haue the plaine testimonie of our Sauiour Christ himselfe Iohn 3. Except a man be borne of water and of the holy Ghost he can neither see nor enter into the kingdome of God For the naturall man perceiueth not the things of the Spirit of God c. 1. Cor. 2.14 According also as our Sauiour Christ said to Peter Matth 16.17 Flesh and blood hath not reuealed it vnto thee So necessary is it that the same Spirit which is a witnesse in heauen together with the Father and the Sonne should also be a witnesse on the earth with that water blood which flowed out of the side yea euen from the very heart of our Sauiour Christ 1. Iohn 5.7 8. And chap. 2. of the same Epistle it is the anointing of the holy Ghost saith saint Iohn which teacheth faithfull Christians and leadeth them into all truth as Christ had promised that he would send him to that end And chap. 4.4 Greater is he that is in you then he that is in the world Also saint Peter saith 1. Epist 1.2 We are elect according to the foreknowledge of God to the sanctification of the Spirit And verse 23. Our soules are purified in obeying the truth through the Spirit to loue brotherly without feining c. being borne a new not of mortall seede but of immortall by the word of God who liueth for euer And Colos 1.8 The loue of Christians is by the Spirit And verse 9. And Ephes 1.17 18. The knowledge of Christians is called spirituall knowledge And touching faith we reade Gal. 5.5 that through the Spirit we waite for the hope of righteousnesse through faith Yea generally the fruit of the Spirit is loue ioy and peace c as in the same chapter verses 22 23. And Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth Reade also Rom. 14 17. The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost And all this by the word of God For by it doth the Spirit giue the spiritual life 2. Cor. 3.6 and verses 17 18. Where the Spirit of the Lord is there is libertie And we are changed into the image of the Lord from glory to glory by the Spirit of the Lord. And touching Prayer it is the praier of the Spirit only that is to say that which the Spirit teacheth sāctifieth inableth vs vnto which is acceptable to God And therfore it is said of the Spirit that he helpeth our infirmities teacheth vs to pray c. Rom. 8.26 27. Whence it is also that saint Iude exhorteth christians to pray in the holy Ghost to the edifying of themselues in their most holy faith as verse 20. of his Epistle And the Apostle Paul I wil pray in the spirit and sing in the spirit 1. Cor. 14. That is I will both pray and also praise God as the holy Ghost shall teach me And Ephes 6.18 Likewise cōcerning the sacraments first Baptisme the very form of the institutiō sheweth that it is the holy Ghost who must giue that effect which it signifieth according to that which is said to note the true circumcisiō Phi. 3.3 We are saith S. Paul the circūcisiō which worship God in spirit And Christ is said in this respect to baptize with the holy Ghost though he baptized none with the outward element of water And 1. Cor chap 12 verse 13. By one spirit we are all baptized into one body Secondly concerning the Lords Supper our Sauiour Christ noting in the vse of it the nature of faith which feedeth vpon the flesh of Christ and drinketh his blood both which are presented by the bread and wine of that Sacrament hee himselfe teacheth that it is the Spirit onely which quickeneth and that otherwise the flesh and therefore much rather the signe of the flesh profiteth nothing Iohn 6. And againe 1. Cor 12.13 we haue beene all made to drinke into one spirit Thus euery way it is the holy Ghost who is from God the Father that also by the mediation of our Lord Iesus Christ the onely immediate beginner and perfiter of all grace in vs. And it is the rather to be throughly weighed of vs because as the Apostle Paul saith Flesh and blood cannot inherite the kingdome of God 1. Cor. 15.50 To him therefore both faith hope and loue inuocation and thankesgiuing feare and obedience is due as well as to the Father and the Sonne as we shall see when we come to the duties This is the true Christian faith of the Church of God of euery true member thereof touching the holy Ghost how many soeuer haue beleeued aright though the doctrine thereof hath not beene so fully clearly reuealed till the comming of Christ at the time of his most holy anointing to the taking of our nature vnto him God gaue his people of Israel his good spirit to instruct thē in former times as Neh 9.20 Isai 63.11.12 13.14 Read also Ezek ch 2. v. 2
nostras concutere acsi aliunde quà m ex Lege Euangelio petenda sit gratiae Dei certitudo whom God hath made a skilfull fisher of men in his Church hath in the 9. chapt of his little booke of Aphorismes or common places abridged them in 19. seuerall Aphorismes Eâ—ther of which bookes are in our English tongue and therefore I do the rather forbeare to set downe either the reasons or aphorismes here Neuertheles one notable saying or two of M Cal. out of some other part of his writings I will not omit First vpon â—he 38. verse of the 5. ch of Iohn in his Commentarie vpon the same God saith he hath not spoken in vaine by Moses the Prophets Neither did Moses intende any other thing then to call all directlie vnto Christ Whence saith he further it is euident that whosoeuer refuse Christ they are none of Moses disciples Beside how shall he haue the word of life abiding in him who thrusteth away him that is the life it selfe How shall hee vnderstand the doctrine of the law who as much as lieth in him destroieth the life of the law For the law without Christ is of no force to wit as touching life saluation neither is ther without him any sound comfort to be found in it Wherfore by how much any hath learned to knowe Christ more familiarly by so much hath he profited more in the word of God And againe vpon the 39. verse of the same chapter Whosoeuer aimeth not at this marke let him tyre himselfe as much as hee will all the daies of his lifâ— yet shall he neuer attaine to the knowledge of the truth Hitherto M. Caluin Worthy also to the same purpose is that saying of Iustinus Martyr †LexesteuaÌ„gelium praenuntiatum Euangelium autem lex impleta The law is the Gospel spokeÌ„ of before the Gospel is the law fulfilled after In respect of this friendly harmony concent the law of God is in the holy scriptures many times honored with the name of the gratious couenaÌ„t of God as Exo. 19.5 Deu. 4.13 v. 23. ch 5.2 ch 9. v. 9. again v. 15. Hos 8.1 Likewise the arke wherin the law eueÌ„ the tables of the morall law were kept it is vsually called the arke of the testimonie or witnes of the couenant of God which he made with his people Israel yea in respect of Christ no doubt Neuerthâ—les we denie not but the same couenant one in substance both in the time of the lawe and also of the Gospell is to be distinguished in respect of some graue and weightie circumstances not onely of time in that it is called eyther olde or newe but otherwise also For first the olde Testament was more darke through the vaile of many figures and ceremonies as it was restrained to the Israelites yea and euen the morall lawe it selfe also by reason of the dulnesse of mens vnderstanding Yea though both it and all things else were visiblie sprinckled with the bloude of the couenant as Exod. Chap. 24.7.8 Where thus wee reade Moses tooke the booke of the couenant and read it in the audience of the people who said All that the Lord hath said we will do and be obedient Then he tooke the blood and sprinkled it on the people and said Behold the blood of the couenant which the Lord hath made with you concerning all these things And Heb. 9. we reade expresly that the booke of the law was sprinckled with blood The which blood of the sacrificed beasts was as we all know an euident type of the blood-shed of our Sauiour Christ for the redemption and iustification of all the elect people of God verses 18.19 c. of the same 9 chap. But the new Testament as it is enlarged to the Gentiles according as it was formerly entred with Abraham yea or rather with Noah and the same also according to the promise of God made to Adam at the beginning of the World immediatly after his fall it is euer since the manifestation of Christ in the flesh and by the death of his Crosse made most cleare For the vaile of all figuratiue ceremonies beeing thereby remooued and abolished the couenant is now most authentically sprinckled yea sealed and confirmed for euer by the very true blood of the Messiah himselfe who is the lambe of God that taketh away the sinnes of the worlde and the Lord our righteousnes who hath fulfilled the lawe for vs c as it is further declared in the same 9. chap. to the Hebr. verses 12.13.14.15.16 and chap. 13.20 and 1. Pet. 1.1.2 and verses 18.19 Ro. 3.25 Ephes 1.17 Colos 1.14 and 1. Ioh. 1.7 and chap. 5.6 all according to the prophesie of Zech. cha 9.11 Thou shalt be saued by the blood of thy couenant and Ier. 23.6 This is the name whereby they shall call him The Lord our righteousnes In regarde of which clearenes of the newe Testament by reason of the more bright light of the Sunne of Righteousnes shining now in the Reuelation of the Gospell aboue the olde Testament in the time of the lawe the Apostle Paul saith thus 2. Cor. 3.13 Wee are not as Moses who put a vaile vpon his face that the children of Israel could not looke to the ende of that which should be abolished c. Read also Ier. 31. verses 3á 32.33.34 They shall knowe mee c. And Isay chap. 11.9 The earth shall be full of the knowledge of the Lorde as the waters that couer the Sea And cha 54 13. All thy children shall be taught of the Lorde And the same againe alledged to the same purpose by our Sauior Christ Iohn cha 6.45 Read also 1. Cor. 2.9.10 and 1. Iohn 2.27 These therefore are the former differences in the circumstance of one and the same couenant of the old and new Testament First that the olde was more restrictiue toward the Iewes the newe inlarged to all Nations both of Iewe and Gentile Secondly that the olde was more obscure and darke the new more bright and cleare Thirdlie the olde Testament and the ministration thereof was mixed with a certaine terrour and seruitude through the burthen of ceremonies and by the often killing and slaying of beastes but the newe Testament is full of libertie and freedome and is graced euery way with more spirituall glory and comfort the proofe whereof wee may reade Rom. 8.15.16.17 and Gal. 4.1.2.3.6.7.9 and verse 24. c. and cha 5.1 Reade also Matth. 11.29.2.30 and Act. 15.10 and 1. Iohn 5.3 So then for the issue of this pointe let vs well obserue that the contrarietie of the lawe or olde Testament yea euen of the morall lawe of God as it beareth the figuratiue sprinkling of the blood of Christ so pointeth vs to him after that it hath humbled vs in our selues the contrarietie I say of it and of the Gospell or newe Testament it is not in themselues and in the purpose of God as touching his elect
was in perplexitie c. yet doe I remember the time past I meditate in all thy workes yea I doe meditate in the workes of thy handes And agaâ—ne Psalm 119.27 Make mee to vnderstand the way of thy preceptes and I will mediate in thy wonderous workes And in this comfort iustly may wee reason for the certaintie of all the promises of God yet to be performed and therein to comfort our selues according to that 1. Thes 4.18 Comfort ye one and other with these wordes And according to that of the same Apostle 2. Cor 1.10 God hath deliuered vs from a great death and he doth deliuer vs in whom we trust that yet hereafter he will deliuer vs. Secondly the comfort of Gods fatherly prouidence in his vsuall and ordinarie course cannot but be the more comfortable if we consider that it is nothing inferiour but many degrees more bounteous and of longer continuance by great oddes then haue beene the particular extraordinarie actions and workes thereof though for the present neuer so wonderfull and strange as wee may perceiue by comparing the one with the other in their seuerall kindes As for examples sake It must needes be acknowledged that God hath vsed his holy Angels in most worthy and waightie seruices and that at sundrie times according as he hath recorded them and made the memoriall of them famous in his Church both for the bodily preseruation and safetie of his seruants and also for their spirituall instruction and comfort For their bodily saftie and preseruation as we read Gen 19.15 concerning the deliuerance of Lot from the destruction of Sodom And chap 32.1.2 of Iaakob from the rage of his brother Esau Of Elisha from the Host of the Aramites 2. King 6.16.17 Of Hezekiah and his people from that fierce siege of the King of Ashur chap 19.35 in the same booke Likewise Dan chap 3.28 God deliuered the three men of Israel from burning in the hote fierie fornace by the ministerie of an Angell And chap 6.22 Daniel himselfe was by an Angell of God deliuered from the mouthes of the hungry and rauenous lions An Angell also was the holy instrumeÌ„t which God of his goodnes vsed to make the poole of Bethesda healthfull to the diseased euen to any one whosoeuer should from time to time after the stirring of the water by the Angell be first put into it Iohn chap 5 2.3.4 And Act 5.19 The Angell of the Lord deliuered the Apostles out of prison And chap 12.7 An Angell deliuered Peter And chap 27.23 An Angell of God comforted Paul against the feare and danger of ship-wracke And as the Lord hath thus vsed his holy Angels for their bodily deliuerance and preseruation so hath he vsed them in extraordinarie seruices to the spirituall instruction and comfort of his people As Gal 3.19 The Lawe was ordained by Angels in the hand of a Mediator And Dan ch 9.21 c. Daniel was informed concerning the seuentie weekes of yeares that is what should be the space of time from the returne of the people of Israel out of their captiuitie til the time of the deliuerance and redemption of the whole Church of God both of Iewe and Gentile by the death of our Lord Iesus Christ He was also instructed by the same Angell in many other things chap 10 c. Likewise an Angell euen the same Angell Gabriel as it seemeth certified Zacharias of the conception and birth of Iohn Bâ—ptist the forerunner of our Sauiour Christ And the virgine Marie of Christs conceptioÌ„ birth And Ioseph of the crueltie of Herod against him from his birth c. Thus the ministerie of the holy Angels in extraordinarie course was from God exceeding gracious to his Church But their ordinarie and continuall seruice to our Sauiour Christ and his Church is yet greater then in these fewe particulars if it be apprehended by faith and duly weighed and considered according to the testimonies thereof Psal 34.7 Mat 18 10. Iohn 1.51 and Heb 1.6.14 though their seruice is not externally so apparant but in a more secret and inuisible course It may not be denied but God wrought a great and gracious worke by the windes when remembring Noah that was in the Arke hee cleared the earth from the waters Gen 8.1 But is not his prouidence as great and as gracious in his continuall bringing forth of the windes out of his treasures for the daily clearing of the aier lest it should grow contagious c. Psal 133 7. God wrought a wonderous worke as it must be confessed when hee fed the people of Israel fortie yeares together with manna from heauen Deut 8 3 4 and chap 29.5.6 and Iosh 5 12. But is the prouidence of God lesse worthy to be celebrated of vs for feeding all the world with bread out of the earth more then fortie hundreth yeares yea by the space of sixe and fiftie hundreds of yeares according to that Psal 104.14.15 It was indeed a rare miracle of God that the rauens at his appointment fed Elijah the Prophet 1. King 17.4 but the worke of Gods perpetuall prouidence is greater in that he ordereth the continuall flying and the life death of euerie foule euen to the falling of a little sparrowe Moreouer we cannot but acknowledge that it was a notable worke of God in that he caused the gourd or whatsoeuer plant it was to growe vp to his full stature in one night to shadow the Prophet Ionah from the heate of the Sun But why should wee not wonder more at the constant worke of the same our God in the continuall grouth of all plants and trees and grasse ouer the face of the whole earth For it is the most prouident and admirable hand of God which worketh all this Psal 104.14.15 c. as we haue seene before And that we may see it yet further to be so let vs consider it in some other matters The same God who once tooke the kingdome of Israel from Saul gaue it to Dauid 1. Sam 14.28 he doth from time to time order and dispose of all the kingdomes in the world According to that Psal 75.6.7 Dan 4.22 The most high beareth rule ouer the kingdome of men and giueth it to whomsoeuer hee will The deliuerance of Iob out of his affliction was exceeding gracious according to the greatnes of his affliction and accordingly doth the Apostle Iames make him an example for the common comfort of the faithfull insomuch as it is an vsuall thing with the Lord to take pittie vpon his seruants in their greatest aduersities and to deliuer them out of them in his due time Ps 107. Likewise as God deliuered Dauid out of all his aduersitie so he is neare to saue euery one that is afflicted in Spirit Psal 34.17.18 God that destroied the counsell of Ahitophel 2. Sam 17. v. 14.23 hee doth vsually breake the counsell of the heathen and bring to nought the deuises of the people Ps 33.10 And v. 11. The counsell of the
And that againe partly while our Sauiour was tempted in the wildernes and partly after his returne And then twice by pointing of our Sauiour out by the finger at such time as he was present but much more often doth he testifie of him in his absence labouring by all meanes to magnifie and aduance our Sauiour in the hearts of his people most humbly abasing himselfe in comparison of our Sauiour that by no meanes their hearts might be hindered from the imbracing and acknowledging of him to their saluation This being the course which Iohn hath tracked by his holy ministerie let vs accordingly followe him Question And first where is his more generall and preparatorie doctrine accompanied with the Baptisme of the Gospell set down vnto vs. Answer It followeth in the aboue-named third chapter of the Euangelist Luke from the 3. verse to the 19. of the same chapter There it is very notably and most at large set downe indeede In the reading whereof specially if we call to minde the interpretation of it as we haue heard it in the ordinarie course of Preaching vpon it it cannot be but we must needs perceiue a wonderful spirit to haue bin in the seruaÌ„t of God not onely touching the Doctrine but also in respect of his most zealous accommodating and applying of it to all sorts of people as might be most fit and effectuall through the blessing of God to the conuersion of all that belonged to the Lord. Whereby also wee our selues may iustly be put in remembrance how wee ought to be prepared and to prepare our selues continually to receiue Christ into our hearts yea more and more fully to entertaine him to our owne endles comfort and saluation That is to say we may hereby clearly perceiue that we must admit the terrour of the threatenings of God to chase away our security that we must repent of our sinnes denie all opinion of our owne righteousnes and rest altogether vpon the free grace and mercie of God reuealed in our Sauiour Christ to saluation through his righteousnes and redemption Finally that we must bring such fruits as we may declare the truth of our repentance and humiliation before God euery one of vs according to the duties of our seuerall callings For so doth Iohn earnestly charge all those to whom he preached publikely and euery one of them that sought any more priuate or particular direction from him as appeareth at large by the testimonie of the Euangelist Luke in the chapter before alledged The same doctrine of Iohn Baptist recorded more largely by Saint Luke is more briefly contracted by Saint Mat chap 3. from the beginning of the chap v 1.2.7.8.9.10.11.12 And yet more briefly Marke ch 1.4.7.8 Read also Iohn ch 1. verses 6.7.8 and Act 10.37 and chap 11.16 and chap 13 24 and chap 19.4 SVch is the more generall and preparatorie doctrine of Iohn before the manifestatioÌ„ of our Sauiour Christ at his Baptisme We come now to his more particular and direct testimonies And first to that which he gaue of him at his Baptisme Question Where is that recorded Answere In the 13. and 14. verses of the 3. chapter of S. Matthew in these wordes Then came Iesus from Galile to Iordan vnto Iohn to be Baptised of him But Iohn put him backe saying I haue need to be baptised of thee and commest thou to me ExplicatioÌ„ proofe This indeede is the first more particular testimony which Iohn gaue to our Sauiour wherein he acknowledgeth as we see his incomparable dignitie Let vs proceed to the rest The next of those testimonies which we find recorded were they which Iohn gaue of our Sauiour while he was tempted of the Diuel in the wildernes whether he was led away by the holy Ghost immediately after his Baptisme as the Euangelists Mat Marke and Luke doe expresly witnesse Question Now there are two of this sort Where is the first of them set downe Answer It is set downe in the first chapter of the Euangelist Iohn verse 15. after this manner Iohn to wit Iohn the Baptist barâ— witnes of him and cried saying This was he of whom I said He that commeth after me is preferred before me for hee was before me ExplicatioÌ„ proofe Here againe doth Iohn the Baptist giue a notable testimonie to the peerles excellencie of our Sauiour Christ vnto whom all flesh ought to direct not so much the eye of their head as the eye and hand of their mind and heart that happily they may see and inioy the saluation of God which is onely to bee found in him And thus no doubt was Iohn earnest al the time that our Sauiour Christ was in the wildernes euen vntill the day before his returne out of the wildernes to the place where Iohn continued his preaching and baptizing that is to say in Bethabara beyond Iorden Iohn 1. verse 18. Now as the Euangelist Iohn sheweth in the very next verse the day next before this returne of our Sauiour Iohn the Baptist gaue an other most notable and resolute testimonie of him by occasion of an inquisition that passed vpon him by certaine Priests who were of the Pharisies and that by the authoritie of a Councill held at Ierusalem to that ende Answere Where is that notable testimonie recorded Ans It followeth in the aforesaid first chapter of the Euangelist Iohn from the 19. verse to the 2â— verse of the same Quest Which are the wordes of the Euangelist Ans 19. Then saith the Euangelist this is the record of Iohn when the Iewes sent Priestes and Leuites from Ierusalem to aske him who art thou 20 And he confessed and denied not but said plainely I am not the Christ 21. And they asked him what then Art thou Elias and he said I am not Art thou the Prophet And he answered No. 22. Then saide they vnto him what art thou that we may giue an answere to them that sent vs What saiest thou of thy selfe 23. He said I am the voice of him that crieth in the wildernes Make straite the way of the Lord as saith the Prophet Esaias 24. Noâ— they that were sent as the Euangelist saith further were of the Pharisies 25. And they asked him and saide vnto him why baptizest thou then if thou be not the Christ neither Eâ—ias nor the Prophet 2â— Iohn answered them saying I baptize with water but there is one among you whom yee knowe not 27. He it is which commeth after me who is preferred before me whose shoo-laâ—chet I am not worthy to vnloose Expliâ—atioÌ„ proofe This verily is a noâ—able testimonie indeede most resolute and wise concerning himselfe for the iustifying of his owne office and calling and most dutifull and honourable concerning our Sauiour Christ This testimonie is so much the rather to be imbraced of vs because it was giuen vpon so imperious dangerous an examination So that we may perceiue hereby that Iohn was in no doubt either of the truth which
endes wherevnto the beholding of them was necessarie for those that liued then ExplicatioÌ„ proofe They are so indeed And euen for this purpose is it that God of his great mercie tendering our weakenes which is nowe as great as theirs was then hath caused them to be faithfullie set downe in the holie Gospel for a perpetuall memorial of them according to that notable testimonie of Iohn the holy Euangelist and Apostle of our Lord Iesus Christ chap 20. verses 30.31 Read also Luke chap 24.19 and Acts chapt 1. verse 1. For wheras not onely the words and doctrine of our Sauiour but also his workes were of necessarie vse to be knowne for the confirmation of Faith to the ende of the world by the manifesting of the glorie of the Sonne of God the holie Euangelistes as we see were carefull according to the commandement of God to recorde them both That thus it might come to passe that as they were blessed which saw them beleeued as our Sauiour said to all his disciples Matt. 13.16.17 so they also might be blessed that should at any time beleeue euen by the faithfull testimonie of the Euangelist though they neuer saw with their bodilie eyes as our Sauiour said more particularlie to Thomas Iohn â—0 29 in these wordes Because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued These things being so according as we haue alreadie taken a viewe of the doctrine of our Sauiour which vsuallie hee preached before he wrought his miraculous workes because his doctrine was as it were the life of them as they againe were a kinde of vnderpropping of the doctrine in regard of the weakenes of the people so let vs make some like collection of the miracles hoping that this also shal be a labour profitable vnto vs. And wheras we cannot in this our exercise stand to treat of euerie one at large let vs at the least gather together the diuers sorts and kindes of them in some familiar order fit for some help to our memorie that so our faith may therwithall be the rather succoured and holpen answerable to the vse and ende of our Sauiours working of them This therfore wee will by the grace of God doe in this order following First wee will make the beginning of our rehearsall according to that beginning which our Sauiour made of his Miracles concerning the water and those other creatures which doe belong to the same Secondlie we will gather together those Miracles which he wrought concerning the earth and the fruites therof Thirdlie those which concerne the persons of mankinde Of the first sorte were these next following First touching the water it selfe our Sauiour as wee knowe at the mariage feast in Cana of Galile alledged before turned water into wine Iohn chap 2. vers 6. c. Likewise he made the waters solide and firme fit to be walked vpon as if it had bene firme land wheresouer hee was to set his foote chapt 6. verse 19. of the same Euangelist At which time also he caused Peter to walke on the Sea And when by reason of a mightie gale of winde Peter fainting in faith began to sincke our Sauiour by his diuine power saued him from drowning And forth with also stilled the blustering wind troublesome waues of the Sea by his word and commandement And the shippe also was by and by at the land whether they went as we read in the 21. verse And likewise Matt 14. verse 24. And againe at another tune as we read Luke 8.22.23.24.25 And yet againe Matth 8.26.27 Our Sauiour rebuked both the windes and the Sea and they obeyed him Thus therfore it is euident that our Sauiour hath power by Sea as well as by land as it followeth to be considered further according to that Reuel 10.1.2.3 wher he is described to stand with one foote in the Sea with another on the earth Thus much therfore concerning the water it selfe Nowe secondlie as touching the fishes of the sea our Sauiour declared his power ouer them by causing an exceeding great draught to come into the net of Simon Peter Luke chapt 5. verse 6. And that also at such a season as hee and his companie had trauelled all the night and could get nothing The like to this our Sauiour did likewise after his Resurrection Iohn 21.6 Moreouer Matth ch 17. verse 27. he caused a fishe to come to Peters angle yea that fish among all other which had a piece of coine of twentie pence in the mouth of it to pay that polle-money which was at that time demanded Such were the Miracles which our Sauiour wrought concerning the waters and the creatures belonging vnto them Whervnto we may well ad the miraculous augmentation and increasing of those two fishes in the distribution of them wherof we read Matt ch 14. verse 17. c and likewise of those fewe little fishes chapt 15. verse 34. c to the feeding of multitudes of people But herewithall he did to the same end encrease the vertue and substance of the fiue loaues at the first time so that ther was left of the fragments twelue baskettes full that is more at the last by a great deale then was at the first And at the second time also hee so encreased the seuen loaues that after foure thousand men beside many women and little children weâ— fullie sufficed there remained seuen baskettes full ANd thus with the ende of the first sort of our Sauiours miracles concerning the waters we hauing made an entrance into the second sorte which is concerning the earth and the fruites therof let vs nowe proceede to the collection of them Among the which we may reckon that for one that our Sauiour made clay contrarie to the nature of it medicinable to the restoring of sight to a man that was borne blinde Iohn ch 9. verses 2.3.4.5.6.7 And on the contrarie Marke chapt 11. verses 12.13.14 And verses 20.21 we read that our Sauiour cursing a figge tree it lost forthwith the naturall force and life of it and so withered away and neuer after bare any fruite These and if there be anie like to them they are of this second sorte of the Miracles Wee come to the third sorte of our Sauiours Miracles which it pleased him to worke for the benefit of the Persones of mankinde The which as they were most in number so were they more gratious then the rest to declare thereby that speciall good will and pittifull compassion which our Lord and Sauiour Iesus Christ hath ouer vs aboue any other of his creatures Let vs therfore make our collection of them also with a minde to stirre vp our selues therby to be in speciall manner thankfull to our Sauiour for the same And first let vs gather together them that respect the bodies of men and secondly them that respect their soules Touching mens bodies some miracles which our Sauiour wrought were concerning their outward parts and some were
they could see so much the better both to defend themselues and to annoie their enemies But let vs send these and such like their lying legends packing to the spirit of â—yes and errors whence they came Onely that which remaineth for vs to consider of in this third place is that the holy Euangelist himselfe mentioneth to wit that so soone as the souldier had drawne his speare out of the side of our Sauiour forthwith there came out both blood and water And in this respect as it followeth in the fourth place the Euangelist Saint Iohn is very earnest in testifying and confirming the truth of this his faithfull report And that by a threefold asseueration in that he saith First Hee that sawe it hath borne record Secondly his record is true and thirdly he knoweth that hee saith true wherein he vseth a certaine gradation or increase of speech For first hee was an eye witnes and speaketh not by heare say Secondly he doth not faigne a matter or amplifie it aboue that it was but he maketh a true report Thirdly it was a truth not in appearance onely in a false perswasion by delusion of senses as when a man thinketh he seeth that which in truth hee doth not see but he is wel aduised and speaketh of his own sure and perfect knowledge yea so perfectly doth he report it that we that read it and heare it testified by him may and ought vndoubtedly to beleeue it And euen to this end it is that hee doth so earnestly affirme it as he giueth plainly to vnderstand But it may be demanded why the Euangelist should be so earnest in affirming this point we answere First because it is a most reall and actuall proofe euen to the satisfaction of the executioners themselues that our Sauiour was not in appearance and shewe but truly and perfectly dead and therefore much lesse to be doubted of vs as some heretiques haue done or to be thought that Simon the Cyrenian was miraculously crucified in his stead as that Anâ—ichristian false Prophet Mahumet saith in his blasphemous Alcoran For this is one most necessarie point of our Christian faith that our Lord Iesus Christ and no other hath verily and indeed died the death of the crosse for vs. This therefore may be one weightie reason why the Euangelist should be thus earnest in testifying the very true and certaine death of our Sauiour euen his aduersaries being experimentall iudges as afterward he vseth like earnestnes in the confirmation and testifying of his resurrection and other like necessarie articles of our faith chap 20.30.31 and chap 21. verse 24. Secondly the reason why Saint Iohn is thus earnest in the affirming and testifying that water and blood came out of the side of our Sauiour yea euen after he was dead and that for a certaine proofe of the same his death because as the holy Ghost taught and assured that this was done to declare the most sweete and comfortable fruit of his death suffered vpon the crosse which was by his perfect obedience sealed vp thereby both to make satisfaction to Gods iustice for our sins to our perfect iustification and also to procure our sanctification in some measure or part In which respect in the 5. chap of his first Ep. the same Euangelist maketh them two assured witnesses the holy Ghost also beareth witnes therunto that whosoeuer beleeueth in our Sauiour Christ shall be perfectly saued by him For our Sauiour Christ is not onely the propitiation for our sinnes but also the washing of our new birth Tit. 3 5 6 7. And so this is a matter of singular comfort vnto vs as we are further to obserue when we come to the comforts of this point Now in the fift place wee are to consider of the chiefe reason of these two extraordinarie things first why that which was intended and as we may say contended for by the Iewes did not take effect touching the breaking of the bones and secondly why such a thing to wit the piercing of the side of our Sauiour should bee done vnto him which neither the souldiers did purposâ—ly intend when they went about the breaking of the bones neither had Pilate commanded it neither came it into the mindes of the Iewes once to desire or expect it The maine or supreme reason of all was this that God in his diuine counsell and prouidence had so determined and appointed Of the which it is said that howsoeuer there be many deuises in man yet the counsel of the Lord shal stand And againe There is no wisedome nor vnderstanding nor counsell against the Lord. Prou 19.21 and 21.30 The second is like to this that the holy Scriptures of God must herein be fulfilled And that in either respect it might be coÌ„firmed by these testimonies moreouer and beside all other that this our Sauiour thus crucified was the true Messiah and Christ both promised by God and prophesied and foretold of by the holy prophets as they spake by the holy Ghost And first concerning the not breaking of the legges of our Sauiour this was done saith Saint Iohn verse 36. That the Scripture should be fulfilled Not a bone of him shall be broken But here it may be demanded where in all the holy Scriptures these words are spoken of Christ we are to consider for answer that the Euangelist writeth there not as one simply and barely alledging the words of the holy Scripture but as a holy and faithfull interpreter specially allowed and sanctified of God thereunto he sheweth vnto vs the meaning purpose of God in that he ordained by Moses that not a bone of the Paschal Lambe which was a figure of Christ should be broken For therein he prefigured euen this that he purposed to performe did indeed in due season performe at the death of Christ as the Euangelist obserueth And so that Scripture which he alledgeth is written by the Prophet Moses in the 46 verse of the 12 chap of Exodus and repeated againe in the 12. of the 9 chap of Numbers And in the same respect Paul writing of our Sauiour Christ saith that Christ our passeouer is crucified for vs. 1 Cor. 5 7. Now in preseruing of the bones of our Sauiour vnbroken it may in speciall manner be said of him according to that we read in the 34. Psal verse 19.20 Great are the troubles of the righteous but the Lord deliuereth them out of them all He keepeth all his bones not one of them is broken And herein doth the most wise and holy prouidence of God most liuely appeare in that like as he commanded his ancient people not to breake the bones of the lambe as a part of obedience to him because of the hast of their departure out of Egipt for men as we knowe when they are in hast doe not neither can they stay to pickle about bones or to breake the bones to stand pickling out of the marrowe No more then to stay the leauening of bread c.
thus But if for our saluation he that had no sinne in himselfe neither was himselfe the dâ—bter was brought into so great straits for vs vttered this voyce whereat wee may be astonished seeing heauen and earth were shaken by it must we not needes confesse if we doe not thinke of these things day and night but continue in our wickednes nâ—t liking to be rowzed out of them that we be stoute yea more hard then the rockes themselues which doe melte at the presence of God Psal 68.9 And euen to this day doe sigh and trauell together because of the sinnes of men vntill that last day doe come Rom. 8.21 22 c. Now if so be wee will not make this vse then let vs learne another thing that is to say that insomuch as notwithstanding our Sauiour was most deare to God yet hee setting himselfe in the place of vs miserable sinners was left without all comfort yea in most heauy distresse as one forsaken of God though in the secret counsell purpose of God he remained still most dearly beloued of him therefore that albeit we also may comfort our selues that we are in our Sauiour for his sake the elect and beloued of God stil that he is so constant in his loue that he will neuer reiect any of those whom hee hath once chosen howsoeur for the present we may be very heauily afflicted either for the triall of our faith or for the chasticement of our sinne yet if any of vs waxe wanton against him he knoweth neuerthelesse how to make vs wearie of our part by withdrawing all comfort from vs in such sort that we shall find that it had been a thousand fold more happy for vs neuer to haue knowne that wicked pleasure of sinne whereby we haue beene drawen from obedience to our good God and gratious father as the example of king Dauid may sufficiently informe vs from the 51. Psalme Let therefore the extremity of the sufferings cast vpon our Sauiour for our sinnes teach vs speedily and heartily to denie sinne lest wee prouoke the Lord to cast some heauy vncomfortable corrections vpon vs in this world it may be for some longtime howsoeuer it shall please him of his most free grace and mercy to saue vs in the world to come Yea I pray ye let the consideration hereof be the more mighty to preuaile with vs because otherwise as we haue beene admonished heretofore there can be no truth of christianity in vs nor any comfort of a liuely faith of a good conscience nor any chearefulnes in the care of good duty in the sight of God Without which care al whatsoeuer may seeme to be good shall be but hypocrisie and fit for nothing but to deceiue other yea and our selues too BVt that we may haste forward to that which remaineth What dutie may we learne Question from the next speech that our Sauiour spake which as we haue seene before was this I thirst Answer As our Sauiour was more desirous to procure our saluation and that to the same end and purpose the prophesie of giuing him tarte vinegre in stead of comfortable wine might be fulfilled then he was of slâ—king his owne thirst though it was no doubt at this time most sharpe and extreame so it is our dutiâ— as wee may well informe our selues from hence that we for our parts ought more earnestly to seeke after the knowledge and faith of him then after any thing else whether meate or drinke or whatsoeuer beside in the time of our greatest neede thereof ExplicatioÌ„ proofe Iâ— standeth with good reason that it should be so insomuch as our Sauiour apprâ—hended of vs by faith is not onely the most perfit foode of our soules but also for our bodies to preserue them both to euerlasting life As our Sauiour himselfe teacheth Iohn 6. verse â—7 and for the same cause exhorteth that his Disciples would be more carefull to lâ—bour after that meate which endureth to euerlasting life then after the perishing foode of this transitory life And in the 5. chapter of Matthew verse 6. hee pronounceth those blessed who doe hunger and thirst after righteousnesse and promiseth that they shall be satisfied We ought therefore in our desire and longing after our Lord Iesus Christ to be with Dauid like the hart that is most earnestly panting after him as the â—iuers of water Ps 4â— 1 And like as if we were in a barren drie la d without water vntill we haue found him accoâ—ding to that which we reade Psal 6â— 1 and 143.6 yea though wee had neuer so great suâ—ficiency of all corporall foode For hee onely is the fountaine of those liuing waters whâ—reby refreshing to eternall life is to be found Iohn 4. verses 10.13.14 and ch 7.37.38 Reade also Isai ch 12.3 and ch 5â— 1 2 3. Thus we see what duâ—y may aptly be required of vs in respect of that thirst which our Sauiour had after ouâ— saluation more then after his owne refreshing hee refusing and forgetting to drinke in his greatest thirst till all things should be fulfilled yea euen that which was foretold concerning this his last vncâ—mfortable draught Question And are we not likewise to learne some good and profitable lesson from this thâ—t our Saâ—iour receiued and drunke this vinegre that is sower drinke to the end the holy Scripture might be fulfilled rather then this thirst quenched which surely the sharpe vinegre was vnmeete to doe Answer Yes we may learne further hereby that it is our dutie to accept of those succoures which the Lord offereth vnto vs whether by his owne hand more gratiously or otherwise by such instruments as it pleaseth him to vse though they of their euill disposition deale nothing so kindely by vs as they ought to doe Explication proofe It is so indeed For we ought rather to consider the prouidence of God therein for our triall and in that respect to be patient as our Sauiour was then impatiently to exclaime against the vnkinde dealing of the wicked though in stead of reâ—ieuing vs they doe rather augment and increase our griefe But as touching our selues if it be so The Duties in respect of his death that we are in the time of the affliction of any of the seruants of God in case or estate to doe them any good we must contrary to the practise of these wicked ones yeelde both God and his children the iuyce of the sweete grape and not of that which is sowre and wilde That is to say we must yeelde the fruites of such a kinde and dutifull affection as may stand best with the good pleasure of God and as may be most comfortable to such as belong vnto him Farre ought our hearts to be from minding our haÌ„ds from doing that which should in the least respect be grieuous to the Lord as the Iewes are blamed to doe Isai chap. 5. verses 4 7 c. or that which should faile the
they sought as we may well thinke they did sometimes to poison the seruants of God whom they did deadly hate And thus the Lord would honor the ministery of the Gospel in the hand of his seruants no lesse then he did in the ministerie of Moses in giuing him a powerful remedy against the stinging of serpents for the healing of his people in the desert Finally for the gift of healing sicknesses bestowed on the Apostles we haue seene some instances and proofes before Act. 3.6.7.8 ch 5.15.16 and also ch 19.11.12 And we may see it further confirmed ch 9.32.33.34 where Peter healeth Aeneas who was sicke of the palsie had kept his bed 8. years Yea more then this he raised Dorcas froÌ„ death to life as it followeth in the same ch And ch 8.7 Phillip the Euangelist besides that he cast out Diuels out of those that were possessed he did also heale many that were takeÌ„ with Palsies other kinds of lamenes And ch 14 3. Paul and Barnabas wrought great signes and wonders at Iconium And v. 8.9.10 Paul healed a creeple at Lystra And ch 28.7.8.9 the same Apostle praying and laying his hands on the father of Publius who lay sicke of a feuer and of the bloody flixe he healed him and many other in the same Iland of sundrie diseases The same graces which were chiefly and more immediately bestowed on the Apostles they were by their ministerie and at their praier and by imposition of their â—andes bestowed likewise on many other as it pleased God to dispose and dispence the same according to the promise of our Sauiour extant in our text of the Euangelist Marke And as may furthermore be euident from that we read Act 8. verse 14.15.17 18. For at the praier of Peter and Iohn and by the laying on of their hands many of Samaria receiued the extraordinarie gifts of the holy Ghost And ch 10.44.46 at the preaching of Peter the holy Gâ—ost fell on all them that heard the word so that they spake with tongues and magnified God Read also ch 11.15.16 As I began to speake saith Peter the holy Ghost fel on them euen as vpon vs at the beginning Then I remembred the word of the Lord how he said Iohn baptized with water but ye shal be baptized with the holy Ghost And ch 19 6. Paul laid his hands on diuerse at Ephesus to the number of about twelue and the holy Ghost came on them and they spake languages and prophecied We read also that this gift of speaking languages together with sundry other abounded in the church of Corinth 1. Ep. ch 12. 13. and 14. But from that which the holy Ghost writeth we may perceiue that as was said in the beginning of this treatie that these gifts were not coÌ„mon to all but giuen to a few in comparison of the rest and therefore that it was a more particular or special effect of the apostolical ministerie then the gift of faith to saluation is For so saith the Apostle To one is giuen one gift and to another a diuerse gift c. ch 12.8 c. ver 30. Are all doers of miracles haue all the gifts of healing doe all speake with tongues c. And as they were giuen to few in comparison of the rest so also the gifts of working miracles were giuen to continue for a short season in comparison of the time since their ceasing that is no longer then the Lord sawe it meete for the confirmation of the truth of his Gospell Yea so short was the season that it well neare ceased when the Apostles deceased and they that had receiued those gifts by the imposition of their handes And therevpon doth the Apostle to the Hebrewes euen at that time when he wrot reasoÌ„ for the authoritie of the Gospel froÌ„ the signes already wrought and not so much from any present signes or any which were after that to be wrought For so he writeth chap 2. verse 3.4 How shall wee escape if wee neglect so great saluation which at the first began to be preached by the Lord afterward was confirmed vnto vs by them that heard him God bearing witnesse therevnto both with signes and wonders and with diuerse miracles and giftes of the holy Ghost according to his owne will Nay since those times God hath giuen vs warning rather to take heede lest we should be drawne away from the truth by false signes and wonders of Antichrist and of false Prophets then to looke for any further confirmation then we had already from our Sauiour Christ himselfe and his holy Apostles Mat 24.4 5 11 23 24 25 16. Iohn 5 43. 2. Thes 2 1 2 3 9 10 11. Thus much therefore concerning the more particular effects of the Apostolicall ministerie according to the promise of our Sauiour Christ in this part of his speech recorded by our Euangelist Saint Marke Now let vs returne againe to Saint Matthew and from him consider of those wordes of our Sauiour which we may well account the last branch and conclusion of this his whole speech containing a generall promise of his presence with all his faithfull ministers whether Apostles and other extraordinarie ones for that time or any in a more ordinarie course and calling according to his appointment by them euen to the end of the world For so it is of it selfe plaine that our Sauiour is to be vnderstood insomuch as the Apostles and the rest of the holy ministers of the Gospell who were in those dayes continued but a few yeares in comparison of the durance of the world since their time And therefore the promise must of necessitie be extended to all his faithfull ministers in all ages whosoeuer were since their times to succeed them euen so long as the world should last But here are two things to be diligently inquired into of vs. First who those ministers of the Gospel are which our Sauiour would haue vs to account successors to his holy Apostles so long as the world endureth Secondly what manner of presence that is which our Sauiour haâ—h promised both to the one and also to the other First therefore Question Who are to bee accounted true successors of the Apostles in the ministerie of the Gâ—spell Answer All such as after triall of their fitnesse to minister haue at any time a lawfull calling and doe faithfully and diligently preach the Gospell of Christ teaching the people of Christ â—uer whom they haue charge to obserue the Apostles doctrine euen all things whatsoeuer our Sauiour Christ commanded them and nothâ—ng elâ—e besides they are the true successors of the Apostles ExplicatioÌ„ and proofe All such indeede must needes be accounted faithfull ministers of our Sauiour Câ—rist and true successors of his holy Apostles For by such notes and chiefly by their doctrine our Sauiour would haue them tried and discerned as we may perceiue by that wee read for the description and reproofe of the contâ—ary false Apostles and teachers Mark
our Sauiour appeared thus to the Apostle Iames alone to the speciall animating and incouraging of him therâ—vnto ANd thus for want of any further record of this tenth appearance of our Sauiour we vse the more speed in comming to the eleuenth The proofe of his resurrection by his eleuenth appearance which is the last of those wherein he shewed himselfe vpon the earth for any record that we finde in the word Quest Where therefore is this last appearance recorded vnto vs Ans It seemeth to be that which the Apostle Paul telleth vs of immediately after the former in that he saith our Sauiour was seene of all the Apostles together But the Euangelist Luke doth most certainely report it vnto vs more briefly indeed in the 50. verse of the last chap of the Gospell which he wrot but more at large in the first chap of the Act of the Apostles verse 4.5.6.7.8 It is true Let vs therefore heare his wordes Question Which are they Answer Ch. 24.50 In the Gospell they are these Afterward hee â—ed them out into Bethania and lifted vp his handes and blessed them Question And what are they in the Acts of the Apostles Answer Ch 1.4 When he had gathered them together saith the holy Euangelist he commanded them not to depart from Ierusalem but to waite for the promise of the Father which saith he ye haue heard of me 5. For Iohn indeede Baptised with water but yee shall bee baptised with the holy Ghost within these fewe dayes 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restâ—re the Kingdome to Israel 7. And he said vnto them it is not for you to knowe the times or the seasons which the Father hath put in his owne power 8. But yee shall receiue power of the holy Ghost when he shall comâ— on you and yee shalâ— be witnesses vnto me both in Ierusalem and in Iudea and in Samaria and vnto the vttermost part of the earth Explication Here indeede wee haue the full narration of this last appearance wherein many things are worthily to be considered of vs. But which are they Question And in what order may we doe it Answer First we are to consiâ—er the time when Secondly the place where Thirdly the perâ—â—ns to whom our Sauiour appeared Fourthly the speeches which he vsed to his Disciples Finally that holy farewell if we may so call it or rather his diuine blessing which hee gaue to his Apostles at his departure from them into heauen Explication These points indeede are worthy to be very diligently and with all holy reuerence to be considered and weighed of vs and that also in the same order as you haue rehearsed them First therefore concerning the time of this last appearance of our Sauiour When was it Question Answer It was at the end of fourtie dayes after his resurrection and immediately before his ascension vp into heauen Explication It was so indeede as the Euangelist Luke testifieth in the first chap of the Acts verse â— immediately before the words alledged by you wherein he saith expresly that before this time our Sauiour had presented himselfe aliue after that he had suffered by many infallible tokens hee being seene of them by the space of fourtie dayes and speaking of the things which appertaine or were to be spoken of the kingdome of God In which wordes euen the continuance of our Sauiour so long a space of time vpon the earth besides his often appearances in the same it ought to auaile much to the establishing of our hearâ—s in the faith of his resurrection For as our Sauiour shewed himselfe foure or fiue times the first day that he arose so he might in the next day haue shewed himselfe sixe times more if so it had pleased him and then haue presently departed But hee would not doe so for that tender regard which hee had of our infirmitie but staied by the space of fourtie dayes that therein taking his most fit opportunities to manifest himâ—elfe he might leaue no cause of doubt or scruple about this so waightie and necessarie an Article of our Beliefe And wheras the Euangelist affirmeth further that in the space of so many dayes he spake and gaue commandement to the Apostles whom hee had chosen in matters concerning the kingdome of God it may iustly be an vndoubted ground and warrant vnto vs considering the faithfulnes of the holy Apostles that all the doctrine that they taught and the externall order for the gouernment of the Christian churches which they practised and namely the change of the Iewes Sabbath to the day of the resurrection of our Sauiour was according to his diuine direction and commandement Thus much concerning the time The place of the appearance of our Sauiour is next Question Where was it Answer Where our Sauiour began to shewe himselfe at this time it is not mentioned but that from the place where hee did at this time first appeare hee led them into Bethania and from thence to the mount of Oliues the Euangelist Luke doth plainely declare ExplicatioÌ„ proofe It is true For in the holy Gospell he telleth vs that hee led them out into Bethania And in the 12 verse of the first cha of the Acts of the holy Apostles he saith further that after the ascension of our Sauiour they returned to Ierusalem from the mount is which called the mount of Oliues it being as he noteth but a Sabbath dayes iorney from Ierusalem The Bethania which the Euangelist nameth was the towne of Lazarus and of Marie and Martha whom our Sauiour loued as we read Iohn 11 1.5 and of Simon the Leper who entertained our Sauiour in that supper wherein Marie powred the costly ointment vpon him cha 12 1 2 3. and Mat 26.6 7. To the which towne our Sauiour resorted diuers times for that loue no doubt which he did beare to these his louing and dutifull Disciples though not alwaies to feast or eate with them Mark 11 1 11 12. The mount of Oliues was the place whether our Sauiour did often resort likewise But for priuate meditation and prayer Luk 21 â—7 and chap 22 36 And it was the place wherein hee suffered one part of his most dolefull affliâ—tion as appeareth in the same chap. Neuertheles after that our Sauiour had finished all things and was now to ascend vp into heauen that mount which had beene the place of his most low abasement and humiliation it was the place from whence he ascended to his most high exaltation Whence elegantly saith a learned godly minister of our Lord Iesus Christ alluding to the name of Bethania W. Per. which according to the Hebrewe writing Beth-gnaijah or the Sirian Beth-gnaniah signifieth the place of pouertie or affliction that if we beare our afflictions as we ought to doe either in our beds of sicknesses or in the prisons of persecutions or at the stakes or gibbets of execution for
the testimonie of the truth of Christ such places though they be as Bethanies vnto vs for a time yet God will make them to be at the last places of passage vnto vs into heauen as this Bethania and the Mount of Oliues were to our Sauiour But leauing this let vs come to the third point that is to the persons vnto whom our Sauiour appeared this last time Question Who were they Anâ—weâ— They were the whole number of the eleuen his chosen Apostles Explication This is euident both in the end of the Gospell and also in the beginning of the Acts written by S. Luke and 1 Cor. 15 7. And it was to speciall purpose no doubt seeing our Sauiour at this time intended to make the same persons the speciall witnesses of his ascension whom he had already chosen to be the principall witnesses of his resurrection And also because he had yet some things to speake vnto them before he would leaue them To these speeches therefore let vs now come Quest Which were they Ans They were first a commandement Secondly a promise Thirdly a reproofe with a renewing of the former commaundement and promise Fourthly a blessing Explication These so many speeches of our Sauiour and his leading of them from one place to another as first to Bethania which was about 15. furlongs distant from Ierusalem as we read Iohn chap 11.18 and then vp to the mount of Oliues if so we may vnderstand that the ascension of our Sauiour was from the top of the mountaine this mountaine being but 7. furlongs from Ierusalem as the Sirian text is all sheweth that our Sauiour continued with his Apostles a good space of time But let vs come to the particular speeches And first concerning the commandement Question What was that Answer It was the same which our Sauiour had giuen them before namely that after his ascension they should keepe together at Ierusalem vntill he should powre on them the extraordinary gifts of the holy Ghost ExplicatioÌ„ This commandement being as you answere no other but that which our Sauiour had giuen his Apostles afore according as wee haue seene in the fift appearance it is here repeated againe because of the waightie and great importance of the commandement it selfe And also to helpe against the forgetfulnesse of the Apostles insomuch as they as well as we and all other were naturally easily forgetfull of the greatest and most waightie matters of the kingdome of God Thus much briefly touching the commandement now because wee haue considered of it more fully before We come to the promise Question What was that Answer The same likewise which our Sauiour had made vnto them before as hee himselfe putteth them in remembrance to wit that he would surely furnish them with all excellent gifts of the holy Ghost meete for the performance of their Apostleship Explication As the repetition of the commandement was to helpe against the forgetfulnesse of the Apostles so this repetition of the promise was to confirme and strengthen their faith in the assured expectation of the fulfilling of it in the time and season thereof And for their further comfort he telleth them that it should bee shortly accomplished euen within a fewe dayes that is as the euent declared within tenne dayes after this his promise renewed vnto them For the ascension of our Sauiour Christ following vppon the same day immediately after that our Sauiour had ended all his speeches to his Apostles which was vpon holy Thursday as wee call it the extraordinary gifts of the holy Ghost were bestowed vpon the Apostles the Lords day seuen nights after Yea and for their further incouragement to yeelde their obedience in waiting for the performance of this promise our Sauiour doth set forth the excellencie of the blessing which he minded to bestowe vpon them by an vnequall comparison of the outward Baptisme of Iohn with water and those inward gifts of the spirit which they should receiue the which he calleth metaphorically a baptizing with the holy ghost Not that our Sauiour minded to debase the baptisme or ministery of Iohn the Baptist the which surely was accompanied with great grace and so acknowledged and commended by our Sauiour himselfe for it was accompanied with faith and repentance in those whom he Baptised neither yet doth he vse this comparison as though his Apostles had receiued no measure of any gifts of the holy Ghost already for the contrarie hath beene heretofore declared but onely by way of amplification to illustrate the incomparable excellencie of those gifts which should be giuen to them according to the most gracious gratious promise of the Father for the conuersion of all the Nations of the world And this shall for the present suffice concerning the promise of our Sauiour The reproofe of the same our Sauiour is in the third place to be considered of vs. But before wee come to it it is necessarie that wee doe obserue the occasion of it Question What was that Answer The occasion of our Sauiours reproofe was that ouerbolde and vnseasonable and ignorant question which the Apostles not yet fulite inlightened demaunded of him in that they asked him saying Lord wilt thou at this time restore the Kingdome to Israel ExplicatioÌ„ That this question of the Apostles was the occasion that our Sauiour reprooued them the text is plaine And that it was both an ouerbould and vnseasonable and also an ignorant question the reproofe of our Sauiour is a sufficient proofe in euery respect But that wee be not ouerbolde and iniurious in censuring the Apostles aboue that is meet besides that you mentioned in your answere that the Apostles were not so perfitlie inlightened at this time as they were afterward let vs consider further that though through ignorance they did not yet rightly conceiue of the spirituall nature of the kingdom of our Sauiour Christ and how it was not of this world in such manner as hee had expreslie taught and euery way carried himselfe in such sort as they might as we would thinke easilie haue perceiued it Yet we may not imagine them to be so grosse as to thinke that our Sauiour should in this world set vp anie earthlie Kingdome wherein they should liue deliciouslie or exercize anie vniust or cruell tyrannie c. But wee are rather to conceiue that they thought that it should haue bene a Kingdome more wisely and iustlie ordered and gouerned and abounding with greater peace and riches and glorie then euer did the kingdome of Israel in king Salomons daies yea so farre exceeding king Salomons kingdome as the kingdome of Salomon did anie the basest kingdome in all the worlde And besides we are to conceiue thus much that insomuch as our Sauiour was now risen from the dead and that therein they began to apprehend more firmelyâ— the assurance of his godlie and diuine power and autoritie according to the doctrine which hee himselfe had lately deliuered vnto them it
proofe And moreouer hee assureth vs that for our Sauiours sake God wil accept of our poore vnperfect obedience so as it be in truth that we doe vnfeinedly endeuour to increase more and more therein Thirdly whereas the diuel laboureth to trouble our consciences because our very nature is polluted and defiled yea and originally guiltie of the common fâ—l of mankind in Adam and therfore that the Lord can take no pleasure in vs although not onely sins were forgiuen but also righteousnes imputed the holy Ghost testifieth to our further comfort that our uery nature also is sanctified in the holines of the nature of our Sauiour Christ Fourthlie whereas the Diuell replieth thus Howe can it be that all these things should be true and yet so many punishments or crosses and afflictions call them what we will should fall vpon vs daily we are comfortablie taught and instructed by the holie Ghost according to the scriptures that God doth not alwayes afflict his children for their sinnes nor in anie wise to take vengeance of them for the same but to teach vs more and more to denie sinne and to drawe vs the nearer to him and to make vs more fit for his heauenlie Kingdome Fiftelie whereas the Deuill laboureth to bring vs into doubt whether wee haue faith or no. For then he knoweth that if we haue no faith none of these things doe belong vnto vs. Therfore the holie Ghost giueth vs comfortable assurance of the truth of our faith by the fruites and effects thereof in that hee imboldeneth vs to call vpon God as vpon our Father in the name of our Lord Iesus Christ and in that hee worketh in vs a desire to walke in all such good duties as he hath prepared for vs to walke in And hereby also he doth most comfortably confirme vnto vs that we are in the number of the elect children of God in that hee giueth witnes to the truth of our faith though it is weake and nothing so fruitfull as it ought Finally wheras the Deuill to disproue the truth of our faith repentance and consequently of our election to saluation doth lay our daylie falles before vs in our dish as we may say and bringeth to our remembrance all the sinnes we haue committed since the time we haue receiued the faith and began to repent as we thought we did Yea and that before our repentance we committed more grieuous sinnes and continued longer in them then euer did anie of the elect the holie Ghost comforteth vs against these discouragements by renewing of our repentance dailie by powring some sweet sense of Gods loue into our hearts and by assuring vs thus humbled cast downe that the grace of God aboundeth through Christ so much the more where sin hath abounded Thus and many other wayes doth God the holie Ghost as a most faithfull against the discomfort of euerie tentation whereby either the Diuell or the world or our owne flesh would trouble dismay vs. See Luke 12.11.12 Yea and more then all this hee doth as was saide not onely sweetly refresh vs with many spirituall comforts here in this life but also hee assureth vs in the comfortable hope of eternall happines and glory in the world to come So that the whole couenant of God is most comfortably warranted vnto vs by the holy Ghost according to the vndoubted good will and pleasure both of the Father and also of the Sonne according to that we reade Isaiah 59.19.20.21 and Ier chap 31. verse 31. c compared with Heb chap 10. verses 14.15.16.17 And according to the testimonies of our Sauiour alledged from the Gospell of Iohn And according to that we reade in the 1. Epistle of Iohn chap 5. verses 6 7.8 The Comforts which euery true beleeuer may haue through his beliefe in God the holy Ghost they may be yet more fully perceiued by the manifold similitudes whereby the holy Ghost hath expressed himselfe what manner of one he is vnto vs. Question Which may those similitudes be Answer They are these Water Fire Oile The hand or finger of God A penne A seale A witnes A pawne or pledge and it may be there are some other of like sort ExplicatioÌ„ proofe That the holy Ghost the Author and inditour of all the holy Scriptures doth by these comparisons expresse what manner of one he is in his manifold workings and gracious effects in the hearts of all true beleeuers it is euident by many places of the holy Scriptures And first concerning the similitude of water Iohn 3 5. And ch 7.37.38.39 And concerning fire Mat 3.11 Reade also Mal 3.2.3 For that washing purging trying and fyning by fire are all through the operation of Gods Spirit Concerning oile reade 1. Iohn 2. verses Beliefe in God the holie Ghost 20.27 Luke 4.18 and Heb. 1.9 Concerning the hand or finger of God The Comforts Luke 11.20 and Act. 7.21 Concerning the penne and hand writing of God Heb. 10.15.16 Reuel 21.27 Concerning the seale of God 2. Cor. 1.21.22 and Ephes 4 30. Concerning the witnes of God Rom. 8.15.16 and 1 Iohn 5. alledged a little before and chap. 4.13 Concerning the pawne or pledge or earnest pennie of the holy Ghost 2. Cor. 1.22 The reason why the holy Ghost our blessed Comforter compareth himselfe to water is because hee through the ministerie of the Gospell by sprinckling our soules with the blood of our Sauiour Christ washeth away the filth of our sinnes Ephes 5 26. and 1. Cor. 6.11 and 1. Pet. 1. verse 2. Hee compareth himselfe to fire because hee burneth out and wasteth the drosse of our naturall corruption and also because he warmeth and cheareth our hearts To oile because he suppleth our soules benummed yea pitifully taken with the dead palsie and maketh them apt and fit to the kingdome of God and because hee furnisheth vs with all graces necessarie and meete for the same To the hand or finger of God because he writeth his lawes in our hearts and frameth vs to some measure of true loue and obedience vnto them To a seale and witnes because he putteth vs out of all question concerning our perfect redemption and saluation Ephes 1.13.14 And in the like respect hee compareth himselfe to an earnest-pennie or pawne and pledge which bindeth the whole bargaine among men But God is yet more faithfull All these thinges are full of exceeding great comfort to euery Christian soule that hath learned truly to beleeue in God the holy Ghost our most gratious Comforter For who duly considering and beleeuing that the holy Ghost whom our Sauiour calleth our Comforter is equall with the Father and the Sonne one very true eternall God with them and that hee is intitled the Spirit of adoption of sanctification and of all grace and of life it selfe as Rom. 8.11.2 Cor. 3.6 Gal 6.8 and that he is in respect of his operations in the faithfull expressed by so many familiar and notable comparisons