CHRISTS ANSVVER VNTO IOHNS QVESTION: OR, An Introduction to the knowledge of Iesus Christ, and him crucified.

Deliuered in certaine Sermons in the famous Towne of New-castle vpon Tine.

By THOMAS IACKSON, Dr. of Diuini­tie, Vicar of Saint Nicolas Church there, and Fellow of Corpus Christi Col­ledge in Oxford.

IOHN 5. 39.
Search the Scriptures: for in them yee thinke yee haue eter­nall life, and they are they which testifie of mee.

LONDON: Printed by G. P. for Iohn Clarke, and are to be sold at his Shop vnder Saint Peters Church in Corne-hill, 1625.

TO THE RIGHT REVEREND FATHER in God, Richard, by Diuine pro­uidence, Lord Bishop of Durham, my very honourable good LORD, and Diocesan.

Right Reuerend and Honourable,

BEing here detayned, vpon occasi­ons made knowne in part vnto your Lordship, I thought my selfe bound in duety and conscience to render an account, as well of my time spent in this my absence, as whilest I was present at my charge. Though this I cannot for this time per­forme, saue onely in part. These papers which I now consecrate to your Honours protection containe onely the first-fruits of my Labours in that worthy and famous Congregation, which it pleased your Lordship about a yeere [Page] agoe, (for which I euer rest yours bounden) to commit vnto my trust. Yet these being all that I took with me to peruse in my absence, which I well hoped should haue beene much shor­ter, these are all that I could at this time present your Lordship withal, humbly beseeching they may bee accepted as an vndoubted pledge of my duty and obseruance to your Lordship, and of my vnfaigned desire and resolution to set forward that worthy and religious Congrega­tion (from which I haue receiued much true comfort and many kindnesses) in the wayes of truth, as well by my pen in my absence, as by my voyce whilest I am present. So, com­mending this Introduction to your Lorshippes patronage, and your Lordship to the gracious patronage and protection of the Lord Iesus, I humbly take my leaue.

From my Study in Corpus Christi Colledge in Oxon. Decemb. 20. 1624.
Your Lordships, in all duety and seruice, THOM. IACKSON.

A briefe view of the principall parts of the Discourse following.

I. The meaning or purport of Iohns Question, [Art thou He that should come, or doe we looke for another? Math. 11. ver. 3.] Pag. 2, 3, & 4.

II. What did moue Iohn to make this Question. Pa. 5, 6, 7, & 8.

  • III. What satisfa­ction the answere heere made by our Sa­uiour, might giue
    • 1. To ordina­ry or indif­ferent Au­ditors: Wherein are discus­sed, Pag. 10. to the 19.
      • 1. Wherein true blessednesse (which our Saui­our here promiseth to all) doth consist. Pag. 20. Parag. 14. to Pag. 30. Parag. 19.
      • 2. How the miracles heard and seene by Iohn [...]. Disciples, doe prooue that IESVS, who wrought them, was the Author and Donor of all these good things or degrees of good­nesse, wherein true blessednesse, in the opi­nion and iudgement aswell of Heathen Phi­losophers as of Christians, doth consist. pag. 30. parag. 19. to pag. 40. parag. 22.
    • [Page] 2. Vnto Iohn: Wherein are discus­sed.
      • 1. The manner how the faith of the Patri­arches, & of the Prophets themselues, was grounded vpō diuine predictions, & ratified by the euents answering vnto them: That euen the Patriarchs and Prophets them­selues, might erre in their apprehensions or applications of Gods Word reuealed vnto thē, vntill their apprehensions were recti­fied by new Reuelations, or their applica­tions corrected by the exhibition of the e­uent or effect fore-told. pag. 43. parag. 24. to pag. 66. parag. 34.
      • 2. The particular places of Scriptures, from whence the Pharises had their prenotions concerning Baptisme; and on which Johns faith or beliefe concerning our Sauiours person or office, or his owne ministery, was grounded: with the signes of the time that did expound them. pag. 75. para. 37. to pag. 145. parag. 66.
      • 3. What correspondencie the two places of Scripture, to which our Sauiour in this an­swer referreth Iohn, haue with the former places wherein Johns faith was grounded, and with the signes of the time, or miracu­lous euents here related pag. 145. parag. 65. to pag. 178. parag. 81.

III. How the generall Conclusion, Blessed is he who soeuer shall not be offended in mee, is inferred from the premisses. What it is to bee offended in Christ. Which be the speciall rootes of this offence: and how they may he auoyded. Pag. 178. parag. 81 to the end.

CHRISTS ANSWER vnto IOHNS QVESTION: OR, An Introduction to the knowledge of Iesus Christ, and him crucified.

MATHEVV. 11. VER. 4, 5, 6. ‘ Goe, and shew Iohn againe those things, which ye doe heare and see. The blinde receiue their sight, and the lame walke, the Lepers are cleansed, and the deafe heare, the dead are raysed vp, and the poore haue the Gospell prea­ched vnto them. And blessed is hee, whosoeuer shall not be offended in mee.’

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

You will giue mee leaue to make my entry or pas­sage into a subiect so large, so ample, and so vsefull, by degrees and leysure. Now, ere wee can attaine vnto the true knowledge of Iesus Christ, whom God hath sent, and of him crucified, wee are to inquire vpon what grounds wee beleeue or know, that the man Ie­sus, whom the Iewes did crucifie, whom wee preach, and on whom we beleeue, was hee, whom God hath sent, or he, whom God before all Worlds had orday­ned to send into the world. For albeit God in sundry ages sent many messengers vnto his Church, though such as he sent, did come in person, and discharge their function: yet when we reade of Him that was to be sent, or of him that was to come, [Hee which was to bee Sent,] or [Hee which was to come,] were from the begin­ning knowne and pro­per attri­butes of the Mes­sias. without further addition, circumlocution, or paraphrase; we must take these as titles, which may not be communicated vnto [Page 3] many, as being truely meant but of one, which is Christ the Lord. And vnder these generall or royall titles, the promised Seed or Messias was apprehended and knowne by the best of Gods seruants, as well be­fore the Law was giuen, as whilest the Law was ready to expire and determine.

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

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

Now if wee consider that ample testimony which our Sauiour in the words following my Text, did giue of Iohn in the audience of the multitude; to wit, that hee was a Prophet, yea, and more than a Prophet, that of all that were borne of women, there was none greater than Iohn: Charity and Christian modesty will con­straine vs to presume, that this question, Art thou hee that should come, or doe wee looke for another? beeing thus solemnely by Iohn proposed, was no idle but a serious and vsefull question; fit not onely for him, but for posterity to be resolued in. Againe, if wee consider that this answer which I haue read vnto you, was made by our blessed Sauiour, wee stand bound vpon our allegiance to beleeue, that as the question [Page 5] was serious and vsefull, so the answere was pertinent, full, and satisfactory. All this is most plaine, in the generall, but if we descend vnto particulars the diffi­culties are two.

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

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

4. Concerning the first point, to wit, From what affection or disposition of mind this question should proceed, or what should mo [...]e Iohn to make it, there is greater va­riety or diuersity then opposition or contrariety of o­pinions amongst the Learned. Vid. Maldonat in hunc lo­cum. Iustin Martir and Ter­tullian were not afraid to say and deliuer in writing to posterity, that Iohn himselfe did at this time truely doubt and distrust, whether he, that wrought these miracles here mentioned in my Text, were the pro­mised Seede or no; and that out of this doubt or dis­trust in himselfe, he sent this message vnto our Saui­our, Art thou he that should come, or doe we looke for an­other? Tertullian in his fourth booke against Marcion, goeth further, and saith, That after our Sauiour did enter vpon his Propheticall function, and tooke vpon him to instruct the people publikely by word and mi­racle, the Spirit of God which was giuen to him not by measure, beginning now to dilate and shew it selfe vnto the world, did withdraw or call in that portion of the spirit of Prophecie, wherewith Iohn Baptist had [Page 6] formerly bin endued, (to prepare the wayes of this his Lord) as great flames draw flying sparkles to them, or sucke out the lesser lights or candles that are neere them. As if Iohn Baptist himselfe, when hee said, O­portet illum crescere, me autem decrescere, had vnwitting­ly or otherwise prophecyed, that the Spirit of Pro­phefie should decrease in him, as it did increase or more amply manifest it selfe in our Sauiour. Yet this interpretation, I must tell you, though auouched by two of the most ancient Fathers, whose writings are now extant, is slenderly seconded by later Writers, whether of Romish, or reformed Religion. Maldo­nat, a learned Iesuite, doth thus censure them, or rather the times wherein they liued; In illa nimirum aetate, nondum satis culta theologia hujusmodi spinas aliquando proferebat: that is, that goodly garden of God, which we call Diuinity, was not in that age so well dressed, but that it did sometimes bring forth such thornes and bram­bles as these were. Should the best of our Writers or Preachers speake on this fashion of the Ancient Fa­thers, the Romish Church would take it as a sufficient testimony to condemne vs for Heretickes. Howbeit we will not condemne it, as an heresie in her Children for speaking or writing thus, but rather wish they would be constant to themselues, and vnpartiall to­wards vs; to permit vs that liberty, which they take in refusing the authority of the most Ancient Fathers, especially in the interpretation of Scriptures. Others there were, and these very ancient too, which disli­king Iustin Martyr's and Tertullians interpretation of this place, would qualifie it thus; Iohn the Baptist did not question nor doubt, whether Iesus whom hee [Page 7] had baptized, were the Sonne of God, the promised and long expected Messias or no, but vtrum esset ad inferos descensurus, whether he were to taste of death him­selfe, or whether hee would come to rescue the dead from the power of Hell and the graue. Et in hanc sententiam (saith the same Maldonat) maxima pars veterum con­cesserunt: the greatest part of the Ancient Fathers were (by his confession) of this opinion, concerning the inter­pretation of this place. But will he therefore subscribe vnto them, or rest vpon their interpretation? No; he hath no reason so to do, seeing the Fathers themselues did follow this interpretation, because as then, no bet­ter was found out. We haue gained thus much from this learned Iesuite for some after disputes, that latter ages may finde out some better exposition of prin­pall passages of Scripture, than most of the best & an­cientest Fathers knew.

5. What then is that better exposition of this place, whereunto he and most of his fellowes sub­scribe? It is this: Iohn did not moue this question out of any doubt or distrust of his owne, but onely for the better instruction of his Disciples, in whom he could hardly beget any true conceit o [...] estimate of our Saui­ours worth. So factious they were for their Master, that they disdained or enuyed, that our Sauiour should haue more followers then hee had. So it is storied, Ioh. 3. vers. 25, 26. There arose a question between some of Iohns Disciples and the Iewes about purifying: and they came vnto Iohn and said vnto him, Rabbi, Hee that was with thee beyond Iordane, to whom thou barest witnes, be­hold, the same baptizeth, and all men come vnto him. Now seeing Iohn, as the Authors of this interpretati­on [Page 8] thinke, could not asswage this humour in his Dis­ciples, (which he earnestly labours in the fore-cited place) but the more he debased himselfe in compari­son of Christ, the more worthy they thought him of greater honour: hee therefore now sends them vnto Christ himselfe, whose instructions being graced with miracles, hee presumed would bee more effectuall in them, than all the exhortations he could bestow vp­on them. The maine streame of later Interpreters, as well Protestants as Papists, runne this way. And if the question did arise from distrust or diffidence, these imperfections were in all likelihood more incident to the affectionate Schollers, than to the sanctified and prudent Master.

6. Others there be, but not so many to my remem­brance, as to make a few, which would deriue the former question, Art thou he that should come, &c? not from any doubt, much lesse from any diffidence or distrust either in Iohn, or in his disciples; but rather from ioy of heart in Iohn, as if it were rather, vox ex­ultantis vel iubilantis, quam dubitantis. And it cannot be denyed, but that men oft-times make patheticall expressions as well of present ioy as of dislike or dis­content by way of Interrogation. Thus honest house­keepers or hearty Hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation, Are you come? when they cannot truely doubt whether they are come or no, if they will beleeue their own senses. We see the wisest men not apt to giue swift credence vnto extraordinary good newes, lest their sorrow should proue greater, if the report should proue false. And naturally, when [Page 9] excessiue ioy either springeth too fast, or groweth too rancke, wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth, of which we cannot make any reall or constant doubt. So he saith in the Poet,

H [...]rret adhuc animus, manifesta (que) gaudia differt,
Mens stupet & tanto cunctatur credere vot [...].

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

PART II. Christs Answere. How it is satisfactory to the Question.

8. BVt from what disposition soeuer the former question, Art thou he that should come, &c. did arise, whether from ioy or exultation in Iohn, or from distrust or diffidēce in his Disciples, or partly from the one, and partly from the other; (nor are the diuers opinions concerning this point, incompatibly opposite:) there yet remaineth a question of greater difficulty and of farre more vsefull enquiry, for right vnfolding the contents and pith of my Text. The que­stion is this, How this answere of our Sauiour could possi­bly either confirme or ratifie Iohns former beliefe of Christs person, office, or actions, or adde any increase to his know­ledge or comfort, or lastly giue any part of satisfaction to the distrust or diffidence of his Disciples; seeing there is nothing more contained in this answere, than Iohn and his Disciples vndoubtedly knew before. For so it is said in the second verse of this Chapter; When Iohn being in prison had heard the workes of Christ, he sent two of his Disciples, and said vnto him; Art thou hee that should come, or doe wee looke for another? Now what workes done by Christ could Iohn heare of in Prison, which were not truely miraculous, which were not the very same with those, which our Sauiour [Page 11] in my Text informeth Iohn to haue bin wrought by him, as restoring of the blinde to their sight, the lame to their limbes, the sicke to health, the dumbe to speech, the dead to life, &c? And that which most increaseth the difficulty, amongst other workes of Christ, which, Iohns Disciples being present (as it seemes by Saint Luke, Chap. 7. verse 27.) relate vnto him, his raising vp of the widdowes sonne of Naim from death to life to the great astonishment of the spectators, was one. Now who did euer knowe a man truely dead, as this widdowes sonne was, who was not withall more than deafe, more than dumbe, more than blinde of both his eyes, more than lame of armes and legs, of feete and hands? Wherefore, in as much as Iohn knew before, that Christ had raised him vp that was dead, and made him sit vp, and speake, and deliuered him to his Mother; he could not be ignorant, that he had made one that was more than dumbe to speake, one that was more then halt to goe, one that was more than blind to see. What satisfaction then could this answer giue either to Iohn or to his Disciples, both of whom knowing thus much before; especially seeing the one of them at least, as most Interpreters thinke did dis­trust or doubt, whether Christ (notwithstanding all this) were He that should come; and both of them could not but expect some ratification or confirmati­on of their former beliefe from his answer?

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

[1.] First, what the particulars heere auouched by Christ, and solemnly testified by Iohns Disciples might naturally and litterally import to any indiffe­rent [Page 12] vnderstanding Auditor.

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

9. Touching the former poynt, wee say, The very The first member o [...] the ge­nerall di­uision, what satis­faction our Saui­ours an­swere might giue to any indif­ferent Au­ditor. particulars thus solemnely auouched and authentical­ly testified, include in them euen vnto ordinary sence and reason, as much as could be expected in the pro­mised Messias, or long-expected Redeemer of Israel. Thus much they manifestly include, if wee rightly make the deductions, according to the true Logicall extent of their naturall sence. For although it bee a rule most infallible, that the truth of an indefinite pro­position may be salued or supported by the truth of one particular; as if a man should bargaine with a day-laborer, promising him in these indefinite termes, to giue him so much for his worke, as other neighbours did, though some of them gaue twelue pence, some tenne pence, and others but eight pence: the Law would vpon these termes or agreements award him no more than eight pence, because it can constraine the hyrer onely to make good his couenant to the hy­red, and his couenant is performed, if he make his pro­mise true. Now, if but one or two Neighbours giue but eight pence, and he giueth as much, it is euident he giueth as much as his Neighbours do, & this is enough to salue the truth of his promise, according to Law and Logicke: although to vse the benefit of eyther to a poore mans preiudice, would ill beseeme a man of better note and fashion. In like manner, although our [Page 13] Sauiour had only raysed the Widdowes Son of Naim Mem. 1. frō death, or at least, if he had giuen sight to one or two blind men only, or if he had cleansed but one or two Lepers, and made only one or two lame men to goe, this indefinite answere to Iohns question, The blind re­ceiue their sight, and the lame walke, the lepers are cleansed, the deafe heare, and the dead are raysed vp, Mat. 11. v. 5. had beene so true, as no Grammarian or Logician had beene able to impeach it of falshood. But though it be certaine that an indefinite proposition is oft-times true, if one or two particulars be true, yet oft-times such indefinite speeches include a multitude of parti­culars, and sometimes an vniuersality or the whole number of all the particulars, which the words can lit­terally comprehend or signifie. As for example, if a man should bid his friend take heed how he deals; for the world is naught, and men are cunning: no man would cōceiue his meaning to be, that there were but one or two naughty or cunning men in the world: but rather that the world were in a manner full of them; and that no Society or Corporation were free from such men. Againe, if a man should aduise his friend not to rely vpon mens words in matters of great con­sequences, without some reall assurance, because men are mortall; no man would conceiue his meaning to bee, that this or that man were mortall, but that all were mortall.

10. That this indefinite speech of our Sauiour, The blinde receiue their sight, and the lame walke, &c. did (as wee say) de facto, include not onely some few, but a mul [...]itude of all or most particulars specified, is apparent from the 7. of Luke, vers. 21. At the same [Page 14] houre (when Iohns Disciples came vnto him) hee cured many of their infirmities and plagues, and of euill spirits, and vnto many men that were blinde, hee gaue sight. As this indefinite speech did de facto include a multitude, so it did de potentiâ include an vniuersality; that is, as there were many blinde men receiued their sight, ma­ny sicke that were cured, so all of euery sort here spe­cified, might haue beene partakers of the like benefit, if the default had not beene in themselues or in their friends. There was not a man throughout all the Tribes of Israel so blinde, but might haue had his per­fect sight restored vnto him, so hee had demeaned himselfe towards Christ, as these other blinde men did. Not one man throughout all the Land so deafe, so dumbe, or lame, but that if their friends would haue brought them vnto him, and haue supplicated for them, being not able to supplicate for themselues, they might haue had their perfit hearing, their speech or limbes restored vnto them. All the Lepers might haue beene cleansed; all possessed with Deuils, might haue beene dispossessed, and freed from their tyranny, so they would haue but humbled themselues vnder Gods hands, and sincerely acknowledged their imper­fections and infirmities to haue bin the fruits of their sinne or offences against God their Creator and Re­deemer: for thus to be humbled, was to become poore in spirit.

11. What is it then which Iohn, or his Disciples, or the whole Nation of the Iewes could expect of Him that was to come, their promised and long-wish­ed-for Messias, whereof these good beginnings rela­ted, were not sure pledges and full assurances? Most [Page 15] of this people, and with them Iohns Disciples, were Mem. 1. sicke of their fore-fathers disease: they desired in their hearts a King to fight their battels, a man of as good­ly presence as Saul was, for personage as louely as Io­nathan, a man as valiant in battaile as Iudas Macca­baeus, as victorious as Dauid, as Samson, or Gideon. But what King of Iudah or Israel did euer Ieuy an Army, without ingrateful exactions from his people? Which of them did euer inrich himselfe or the State by for­reine spoyles, without impouerishing many of his na­tiue subiects? Whilest some of them might sing these or like publike songs, Saul hath slaine his 1000. and Da­uid his 10000. many a poore widow in priuat laments the losse of her dearest husband with sighs and teares; many Rachels mourne for their children, and cannot be comforted, because the Conquerour cannot restore them to life againe. Finally, the whole glory and pompe of warre, when they are at the height, and at the best, are but like a bright and furious flame, which must be continually nourished with mans bloud, as a Lampe is with Oyle, or the Fire with Wood. The best warre that euer was vndertaken, was but malum necessarium. It was well obserued by the wiser sort of Heathen, that no warre was euer iust, but when it was necessary. And, as another saith, Bellum gerimus vt pace fruamur, The only right vse and end of warre is to procure an honourable and secure peace. If such peace may be had without warre, they are but fooles and vnhappy men, vnfit members of the world, that will vndertake warre and kindle dissentions be­twixt Nation and Nation. Yee haue heard perhaps of the Philosophers Dialogue with Pirrhus that great [Page 16] warrier, to this purpose: When this great Nimrod had swallowed as many seuerall Kingdomes or Nations in hope, as the Iewes could expect their Messias should in one age conquer; the Philosopher asked him, What he meant to do after he had conquered the Romanes? Then, said hee, I will conquer the Gaules and Spani­ards; and when hee had done with them, hee would bend his forces against Africa. But when you haue conquered them, and as many more as you intend to conquer, what doe you last resolue vpon? His an­swer was, to liue merrily and at ease, in plenty and pleasure. Why, quoth the Philosopher, this you may doe already, without eyther hazard of your owne, or your followers liues: for none of these Nations which you intend to vanquish, are likely to indanger you, so you will not begin with them. The present Nation of the Iewes were of Pirrhus his temper, and sought after that, as it were by a round or circle, which was in a manner put into their hands, so they would but haue looked neere about them, and not haue set their proud imaginations vpon such rouing proiects as Pirrhus did. Such amongst them as were thus affected, would no [...] acknowledge our Sauiour to bee the Messias, or him that was to come, because he was a man of peace, a man of a meeke and humble spirit. If another should haue come (as shortly after many false Christs did a­rise,) which would haue animated them vnto warre a­gainst the Romanes, the most of them, such as loued peace especially, would quickly haue beene weary of him. What then? was there nothing, which both sorts, the proudest and humblest, the peaceable and contentious did alike affect, and hope to see accompli­shed [Page 17] by their promised and long expected Messias? Mem. 1. Saint Augustine tels vs of a Mimicke or Iester (a kind of artificiall foole) which vndertooke to tell euery man in the Towne or City where hee dwelt, what he thought or desired, when they were assembled to try his skill in the publique Markets: all hee had to say was this, [vultis vos omnes vili emere, et caro vendere:] All of you desire to sell deare, and buy good cheape. But as this reuerend Father obserueth, there was more Mimick wit, than solid truth in this conceit. For ma­ny come to Markets, which neyther haue minde to buy nor to sell, but to looke on. Amongst such multi­tudes as minde buying and selling, some good men there bee, which would desire to vse a conscience in both: but, saith the same Father, if hee had said, All of you, as well the buyer as the seller, as they that come onely to heare or see, desire to be happy; his speech had beene vncontrollably true. For happinesse onely is that which all men naturally desire.

12. There is no petty good, but is desired by some or other; That is the chiefe or prime good (as the an­cient Philosophers haue defined it) which is desired by all. Did they collect this onely as men, or doth not the Scripture eyther say or suppose the same as a ground of truth? Yet once, it is a little while, and I will shake the Heauens, and the Earth, and the Sea, and the dry Land. And I will shake all Nations, and the desire of all Nations shall come, & I will fill this House with glo­ry, saith the Lord of Hoasts. Haggai. 2. 6, 7. In what sence our Sauiour Christ (for of our Sauiour Christ this place is vndoubredly meant) should bee instiled the desite of all Nations, is a question which hath per­plexed [Page 18] some good Preachers, and may exercise the wit of a good Interpreter. First, how could the Gen­tiles which were farre more than a maior part of all Nations (here intimated) be said at that time to desire him, in whom they did not in any sort beleeue, whom they did not at all expect? For how should they ex­pect him, how should they beleeue in him, of whom they had not heard? The Iewish Nation indeed or seed of Abraham had heard of him, and did expect him, and yet as the Prophet had fore-told, so it came to passe, that when they saw him, they saw no beautie in him, that they should desire him. Esay 53. vers. 2. And was it possible, that hee should be the desire of all Nations, whom no Nation did desire? Yes. In as much as God had consecrated him to be the onely Fountaine of that happinesse, which all men, which all Nations naturally doe desire, and which is all that any man of what Na­tion soeuer, Iew, Gentile, Greeke or Barbarian can de­sire; he is truely instiled by the Prophet, The desire of all Nations. To say, that as many as desired happinesse, did desire our Sauiour Christ, can seeme no paradoxe, if wee consider (what no Philosopher will deny) that euen such as follow poysoned pleasures, seeke after happinesse and life in these by-paths, which leade to death and misery. Though most men take the high­way to death and misery, yet no man desires to dye or to be miserable, but their contraries.

13. So that our Sauiours answere, though it see­med doubtfull in the premises, is in conclusion as per­fect, as if hee had directly and expresly said: Goe, tell Iohn that I am hee that was to come, and that you are not to expect another, seeing whatsoeuer you can ex­pect [Page 19] or desire in any one or more, whom you may Mem. 1. imagine yet to come, That you may haue in mee a­lone: for true blessednesse is all that you or any man can desire, and Blessed is Hee whosoeuer shall not bee offended in mee. Matth. 11. 6. Esay 53. vers. 2. But though Iohn and his Disciples could desire no more of him that was to come, than to bee truely blessed in him: yet might they desire some further proofe than his bare assertion or authority, that they might be tru­ly blessed in him. For this blessednesse whereof hee speaketh, was none of those things which they did heare or see, seeing it cannot be knowne by corporall sight or hearing. It is like that new name spoken of in the Reuelation, which no man can reade, but he which hath it. All this is true, yet not withstanding all this, the things which they did heare & see, were vndoub­ted pledges & visible assurances of this inuisible bles­sednesse which heere hee promiseth, and of which e­uery man might haue vndoubted experience in him­selfe, so he would not be offended in him. For though our Sauiour with farre better reason might, yet did he neuer exact such absolute beliefe vnto his words, as the Pope or visible Church of Rome doe to theirs, to whatsoeuer they shall decree, without eyther expresse warrant or testimony of Gods Word written before, or experimentall knowledge in themselues. This will better appeare in the second poynt proposed, which was, what these words did intimate or suggest to Iohn.

The poynts now to be inquired after, are two:

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

[Page 20] [2.] Secondly, how these particulars here menti­oned, the blinde receiue their sight, the lame walke, &c. doe induce or inferre this vniuersall conclusion, Bles­sed is hee whosoeuer is not offended in mee.

14. The former will draw the later after it: and in Wherein the bles­sednesse here pro­mised doth consist. discussion of the former, I must craue pardon to ac­quaint you with the opinions of such of the Heathen as sought to bee wiser than the rest (that is, of their Philosophers) concerning happinesse or felicity. Not that I rely vpon their saying or authorities; but see­ing the probleme proposed is generall, to wit, [what satisfaction this answere could giue to any vnpartiall Auditor, whether Iew or Gentile:] I must giue such satisfaction as is fittest to such perhaps as are too­much addicted vnto the Philosophy of the Heathen. Besides, it will be a good meanes for vs to finde out the right and safe way, if wee shall obserue where o­thers haue gone wrong, or plunged themselues.

To the former. The very name or common noti­on of blessednesse, happinesse, or felicity, doth import as much as [Summum bonum] the chiefe or supreme good, or Crowne of goodnesse; That, (as we said be­fore) which all men naturally doe desire, and which is all, that any man can desire, That which is onely able to satiate al the desires or appetites of the humane soule. It is agreed vpon as well by the wisest of the Heathens, as of Christians, that [bonum] & [appetibile] are termes conuertible; that is, They mutually fit the one the other, as the measure and the thing measured; whatsoeuer is good, is desirable; and whatsoeuer is de­sireable; is good to the party which desires it, at least as for the present he stands affected: and that onely is [Page 21] truely good which ought to be desired. For the recti­fying Mem. 1. of our desires, the Heathens went thus farre a­right, [That the desires of sense, or the inferiour part of the soule, were to be guided and directed by rea­son:] We Christians know, that euen reason it selfe must be regulated by the Word of God, or rule of faith; otherwise it will outray farther in its desires, then sence, without the check or controule of reason, could doe. The things which we may desire, are of three sorts:

1
Profitable,
2
Pleasant, or
3
Honest.

All these three branches of Goodnesse, or rather these seuerall sorts of good things are required vnto true happines; yet so, as true happines or the chiefe good consists properly in the fruit of the third branch or stemme, to wit, of Bonum Honestum, in its full growth or maturitie. This chiefe or prime good is not onely desired for it selfe and for no other end, but it is the end for which all things else, whether they be inferiour branches of Bonum Honestum, Vertue or honesty, or whether they are pleasant or profitable, are desired. Euery branch of Bonum Honestum, of Vertue or honesty, though it be to be desired for the chiefe and prime good, yet is it to be desired in it selfe, and for it selfe; so to be desired for it selfe, that we must bee content to loppe off all the other branches of pleasure and profit, rather than hinder the growth of this. God­lines, saith the Apostle, is great gaine, and it hath bin an old Prouerbe amongst you, It is a good sport to bee honest. The issue of that sport, delight, or gaine, where­by [Page 22] our growth in godlinesse or honesty may be preiu­diced, is losse and griefe. Things pleasant are to bee desired in themselues, and for themselues; yet so farre onely, and at such seasons, as their desire may not hin­der the pursuite of things good and honest. Our de­sire of these latter, must giue bounds or limits to the desire of the former. Things pleasant may be desired in greater measure, than for themselues they can bee desired, in case they bring aduantage to the course of honesty, of piety or vertue. Things meerely profitable, are not desireable at all for themselues or in them­selues, but onely so farre as they are conducent to the purchase of delights lawfull and honest, or of honesty it selfe. For which reason, profit, as the more iudicious Schoole-men determine, is no true and proper branch of goodnes, nor are things meerely profitable, truely and inherently good, but good onely by extrinsecall denominatiō or by accident. Of this ranke is Physick, which no man desires for it selfe, or in such manner or measure as he desires wholsome foode; it is in its nature distastfull to sense, yet to be desired as a means for procuring health, which all men desire for it selfe, because it is truely good and pleasant, and yet withall to be desired, as a meanes profitable for the exercise of piety, and performance of vertuous actions: of this ranke likewise is that which most men, vpon a com­mon errour, most of all desire, to wit, gold or coyne, or other externals, before we haue occasion to vse them. These are not good in themselues, saue onely with re­ference to the procuring of things pleasant or ho­nest. In Countries wherein gold is not by custome referred to this vse, men esteeme it no more than Ae­sops [Page 23] Cocke did the Pearle. Thus wee haue read of a Mem. 1. dumbe dialogue betweene a poore Indian and a wan­dring Spaniard, that in his hunger offered gold for a Pullet, which the Indian attempting to chaw with his teeth, restored it againe, with this intimation; That hee could eate his Pullet, but hee could not eate the gold: Othervse of this metall he knew none, and be­ing not vsefull, it was not good to him, though of more worth to one of vs, than all the quicke goods which the poore Indian had.

15. But more per [...]inent to our present purpose is that diuision of goodnes or good things which the Philosophers haue made vnto our hands in this very argument whereof we treat. For vnto felicity or true happines, they require a threefold ranke or order of good things. The first was (as they call them) [Bona fortunae,] the goods of fortune, which we call means and maintenance, as monies, lands, goods, possessions, re­uenews, or whatsoeuer other externals. The second, [bona corporis] as health, strength, agility, beauty or come­lines of body. The third was [bona animi,] the endow­ments of the soule or mind, which they comprehended vnder the names of vertue morall and intellectuall: of whose seuerall parts some did answere in proportion vnto health or welfare of the body, as Iustice, Sobrie­ty, Temperance, in which the health of the soule did euen in their iudgement more specially consist, as the strength or agility of the soule did consist in valour, wit, or resolution. As for Arts and sciences, these they accounted as the attire, or externall comelinesse of the soule. Their chiefest errours in these disquisi­tions were, that they thought (at least some of the wi­sest [Page 24] of them) that this felicity or happines might bee compleat in this life. Howbeit some of them did thinke, that no man was to be accounted or adiudged happy before his death. Not that these men, for ought we can gather, did hope for any extraordinary happi­nesse after death; but that such happines or prosperi­ty as man is capable of in this life, and such as they obserued some men to enjoy, was so brickle and vn­certaine, as no man could safely passe his sentence of them whether they were happy or no, vntill they had finished their course of life. But the greatest errour in this argument (wherewith the greatest Philosopher himselfe was ouertaken) was, that this happinesse might be attained vnto by good education, or by the wit and industry of man: for he denyeth it to be the free gift of God. But we Christians beleeue & know, that if all good things be the gift of God, then the chiefe or supreme good must bee the extraordinary and speciall gift of God. And yet withall wee must consider, that God who giueth all good things freely, neuer casteth such precious pearles as this vnto swine Although it cannot be purchased by mans industrie, yet God giueth it only to the industrious, only to such as seeke after it with the best faculties and indeuours of their soules, content to forgoe all things else, for the purchase of it. But of this hereafter.

16. Yet heerein Aristotle and other Heathen Phi­losophers were more orthodoxall, than some rigid Stoicall Christians, in that they thoght no man could be truely happy without health of body, or whilest he continued in want & penury, much lesse whilest he continued in such paines and torments as: Regulus or [Page 25] other like vertues or good patriots did endure rather Mem. 1. then they would wrong their conscience or vndoe their Countrie. He that shall accuse these Heathens as carnally minded in this, considereth not, that in thus accusing them, he condemneth the generation of the iust. Our Apostle Saint Paul had greater peace of conscience, than Regulus or any other Roman could haue. That part of happines which consisteth in the health and welfare or other endowments of the soule, was as compleat and perfect in him during this life, as any man, whilest cloathed with mortality, can expect: yet saith he of himselfe, and others, euen of all that were alike minded as he was; If in this life onely wee haue hope in Christ, wee are of all men most miserable; 1. Cor. 15. vers. 19. What occasions soeuer other good Christians of these times had to ioyne with him in this complaint; his owne occasions, to speake, to thinke and write, as heere he doth, are else-where by him specified at large, and are most iust. Are they Mi­nisters of Christ? I speake as a foole, I am more: in labours more abundant, in stripes aboue measure, in prisons more frequent, in deaths oft: of the Iewes fiue times receiued 1 forty stripes saue one; Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwracke: a night and a day haue I bin in the deepe, In iournying often, In perils of waters, In perils of robbers, in perils by my owne Country­men, in perils by heathen, in perils in the City, in perils in the Wildernesse, in perils in the Sea, in perils among false brethren: In wearines and painefulnes, in watch­ings often, in hunger and thirst, in fastings often, in cold and nakednes. Besides those things which are without, that which commeth vpon mee dayly, the care of all the [Page 26] Churches; who is weake, and I am not weake? who is of­fended, and I burne not? 2. Cor. Cap. 11. vers. 23. to the 30.

17. These grieuances of bodie and perplexities of minde were of themselues rather branches or degrees of misery than of felicity; things in their own nature not to be desired but auoyded, as being in that ranke of euils which we call [malū poenae,] such as all punish­ments or chastisements, whether iustly or iniustly in­flicted, are. For whatsoeuer is contrary to that which is truely good, must needs be so farre truely euill, as it is contrary vnto that, which is in its nature good. Now all [malū poenae] that is, all punishments, chastisements, or bodily grieuances, are directly contrary to the se­cond branch of goodnesse fore-mentioned, which the Schooles call [Bonum Iucundum,] the good­nesse of lawfull pleasure, of harmelesse delight, of blamelesse ease or contentment, all which are degrees or branches of felicity. But though these grieuances before mentioned by our Apostle, were in themselues truely euill, yet was it good for him, as it is for all men else, to suffer them for the Gospels sake, or for the confirmation of others faith. Both parts of this true doctrine or assertion are auouched by the same Apostle, Heb. 12. vers. 11. No chastening for the pre­sent seemeth to be ioyous but grieuous; neuerthelesse after­wards it yeeldeth the peaceable fruites of righteousnes vn­to them which are exercised thereby. So that no chaste­ning or bodily grieuance, which befalleth vs for Christ's or the Gospel's sake, is so true or great an e­uill in one sense, as it is good in another, to wit, in the first ranke of goodnes before mentioned, that is pro­fitable [Page 27] or vsefull. All persecutions, whether in body, Mem. 1. goods, or name, haue the same reference or propor­tion vnto the soule, or to its welfare, health and hap­pines, that bitter and vnpleasant Phisicke hath vnto the body. Now there is no man, but will be willing to lay downe his bodily life as a wearisome burthen, rather than to liue continually vnder the Physician's or Chirurgian's hands without any ease or intermissi­on: And yet euen the bitterest and most vnpleasant Physicke, such as in it selfe is to be loathed, is good, and by all wise men to be desired, so long as there is certaine hope, that it may be a meanes to ease their bodies-of lingring paine or torture, or procure the re­stauration or long continuance of former and wonted health. In like manner, our Apostle Saint Paul would haue wished neuer to haue professed the Christian Re­ligion, rather than to haue liued eternally in such per­secutions, as he sometimes suffered, because they were in themselues euill, and distastefull vnto the humane nature: notwithstanding he reioyceth and glorieth in them, as they haue reference to that exceeding waight of glory and crowne of righteousnes, for the attaining whereof they were, though not causes, yet as meanes ordained by God, vsefull, and for those times necessary. And therefore our Sauiour saith, Blessed are they which are persecuted for righteousnes sake, for theirs is the Kingdome of heauen. And againe, Bles­sed are ye when men shall reuile you and persecute you for my sake. Matth. 5. 10. 11. Reioyce and be glad, for great is your reward in heauen; for so persecuted they the Prophets, which were before you. vers. 12. So then such as suffer persecution for righteousnes sake, are blessed, [Page 28] [spe, non re,] whilest they suffered persecution; That is, they are not in the actuall possession of that bles­sednes, which they hope for, nor can they expect, (as our Apostle in the fore-cited 15. Chapter to the Co­rinthians, 19. vers. teacheth vs) that their hopes of blessednes in Christ, shall bee accomplished in this life, because neither the endowments of the minde, nor of the body, whose perfection and accomplish­ment are necessary to true and perfect happinesse, can be perfected and accomplished, vntill this corruptible haue put on incorruption, and these our mortall bo­dies become impassible and immortall. As for those externall comforts or supplyes, which are necessary to that small portion of happinesse, which we haue in this life, as meate, drinke, apparell, and the like, wee shall haue no need nor vse of them in the life to come. In that life wee shall bee so fully happy within our selues, and in the fruition of God, as wee shall neede nothing without vs, nothing besides Gods presence, and the fruition of our selues. The want or penurie of any thing vsefull in this life, is a degree or part of misery: but not to neede them, not to want them, is a portion of true felicity. And for this reason happe­ly it is, that amongst all the good workes and mira­cles which our Sauiour did, wee neuer reade, that he made any needy beggers exceeding rich in worldly riches, because riches are neither vsefull nor necessary to that happinesse, wherevnto all his miracles doe leade and draw vs: but as he did neither make, nor promise to make his followers rich, so hee would not suffer any of them, whilest hee liued heere on earth, to continue in want or penurie. These euils or degrees [Page 29] of misery in this life, he often preuented by miracles, Mem. 1. when they were ready to befall them.

18. Here we are by the way to consider, that whilst our Sauiour was bodily present with his Disciples and followers, none of them were in want or need, but he instantly relieued them. If any fell sicke, he presently cured them: if they were in danger by Sea, they could no sooner cry out, Master, wee perish, but he as soone checked the winde with the breath of his mouth, and turned the storme into a calme: he did not suffer them so much as to weepe or mourne, but rather ministred continual matter of ioy and comfort vnto them: Nay, as wee reade Mark. 2. vers. 18. It was a solaecisme for them to fast, whilest he was with them. When Iohns Disciples, or the Pharises came vnto him, and demanded of him, Why doe the Disciples of Iohn and of the Pharises fast, but thy Disciples fast not? Iesus said vnto them, Can the Children of the Bridegroome fast, whilest the Bridegroome is with them? As long as they haue the Bridegroome with them, they cannot fast: but the dayes will come, when the Bridegroome shall be taken away from them, and then shall they fast in those dayes. Thus you see a great difference betwixt the estate of his Disci­ples, whilest he was with them, and whilest hee was taken from them: the one was an estate of ioy and contentment, without bodily grieuance or molestati­on; the other had his ioy and internall comfort mixt with sorrow of bodily discontentments. What was then the reason of this difference? Surely it was our Sauiours will and pleasure in affording these content­ments, which did accompany his bodily presence here on earth, to exhibit a perfit Map or Modell of that ful­nesse [Page 30] of all ioy and contentment, which wee shall be made partakers of by his bodily presence with vs in heauen. So then, for conclusion of the first poynt, and for more commodious passage vnto the second, our Sauiour by the miracles here mentioned, and the like, did openly and euidently declare himselfe to be the Author, Lord, and free doner of all these three rankes or sorts of good things, which the Heathen by light of nature saw to be requisite or necessary for the attaine­ment of true felicity, or in the fruition whereof in full and perfit measure, true and perfit happinesse did con­sist.

19. First, for these externals, which the Heathens How the particular miracles here men­tioned, in­ferre this vniuersall conclusi­on, Blessed is he, who­soeuer shall not be of­ [...]ended in mee. call [Bona fortunae] (as meat, drinke, apparell, or means necessary for maintenance of life) without which wee can rather receiue no contentment, than be throughly contented with them; albeit our Sauiour gaue them in lesse measure than worldly mindes desire them, yet his bounty in bestowing of them, did herein farre ex­ceed the magnificence of greatest Princes, in that hee herewith pleasured his Disciples without any grie­uance vnto others. This was a foundation of publike happines, which no Monarch or State-founder could euer lay, in that, no man did euer fare a whit the worse because his followers or fauourers, (how many soeuer they were) did fare the better. For thus our Sauiour plentifully fedde multitudes of people in the Wilder­nesse, without occasioning any dearth or scarcity of bread or victuals vnto such as remained in the townes or villages. The reliques or offalls of the Feasts that hee made, were alwayes greater than the prouision it selfe. Once wee reade of his feeding fiue thousand [Page 31] men with seuen Barly-loaues, and two Fishes, and the Mem. 1. fragments or broken meate was seuen Baskets full, Marke 8. vers. 20. Another time of his feeding fiue thousand men with fiue loaues, when there remained twelue baskets full of fragments. Nor did this his bounty extend onely in cases of necessity or for pre­uenting want or penury, but vnto matter of delight or decency. For as hee fed thousands of people in the Wildernesse, where no food was to be had for them without miracle; so, to grace the marriage feast at Ca­na in Galilie, hee turned water into wine, not of the worst sort, but of the pleasantest and cheerefullest taste. Thus when tribute or pole-money was vniustly exacted of him, hee did not demand a beneuolence from those men on whom hee had wrought those mighty cures, or whom hee had otherwise benefited extraordinarily; Hee supplyeth himselfe and Peter with this necessary from a Fish, which had no more vse or need of money whereof the Romane Caesar had want, than the poore Indian had of the Spaniards gold. So that albeit he sent his pole-money to Rome with others, yet was there not one penny lesse in Iury than there was before.

20. But to come to the second sort or ranke of good things, which the Heathens by light of nature saw necessary vnto felicity, as [bona corporis;] what greater bodily happinesse could befall the blinde or lame, than for the one to be restored vnto his perfit fight, the other to the right vse of limbes? What could the deafe more desire than to be able to heare, or the Lepers than to be cleansed from their leprosie? What so great a bodily blessing, if any at all besides [Page 32] could be bestowed vpon the dead, as to be restored to life againe? Yet those and many like blessings our Sauiour bestowed vpon all that were not offended in him, by his meere word, thereby shewing himselfe to be the Lord and disposer of all the blessings or parts of happinesse which concerne the body. And Iohns Disciples might heare and see the parties here menti­oned, made thus farre truely happy by him. Happy they were in respect of all other men, happier by much than those men which still continued blinde or lame, or leprous, or deafe, or in that estate of death, from which our Sauiour raysed these dead here men­tioned. Againe, happier they were than such men as neuer had beene blinde, or lame, or leprous, or deafe, or neuer had tasted of bodily death. For albeit the blessings of life, of health, of strength, of soundnesse of limmes, were in themselues (if wee measure them by themselues) the selfe-same in both: yet these men­tioned in my Text, knew much better how to value or prize these bodily blessings aright, or how to vse them to their right end by their former long want or absence, than others could doe by their continuall presence or fruition of them. Againe, happy they were in respect of themselues, or their former estate, much happier in that they were now able to walke, whereas before they had beene lame; much happier, in that whereas now they see, they had sometimes bin blinde; that whereas now they are cleansed, they had sometimes bin Lepers; in that such of them as now liue, had beene sometimes dead. For, although the habit be in it selfe much better than the priuati­on, as sight is much better than blindnesse, health [Page 33] much better than sicknesse, soundnesse of limbes much Mem. 1. better than lamenesse, life much better than death; vet sometimes the sufferance of want or priuation of things in their nature good and pleasant, may be more profitable or vsefull for attayning some greater good, than the present possession or fruition of good things. Now it was not the habit or present fruition of life and health, not the right vse of limbes and bodily sences, but the former want or priuation of them, which was as the root or stock wherein the third part of that happinesse which consists in the health or wel­fare of the soule was ingrafted. If some of these men had alwayes inioyed their perfit sight, it is more than twenty to one but that their owne right eyes had of­fended them; and better it were they should haue beene plucked out, than haue offended them: but best of all, that they had none to offend them, or draw them from Christ the Fountaine of happinesse, vnto other vanities. If others of them had beene alwayes sound of body and limbes, their owne right hands or feet would haue bin as a stumbling-blocke to them in the way of life, and haue hindered them from com­ming to Christ. If others of them had not bin smit­ten with leprosie or other like grieuous diseases, they had not sought to Christ as to their Physician: and not finding him so happy a Physician as they found him for the body, they would not so earnestly haue sought vnto him, as the only Physician of their soules; although he be vsually found of none but such as seek him. Finally, vnlesse the Lord had humbled all of them with some one or other bodily grieuance, or with want and pouerty, they had not become so [Page 34] humble in minde, or poore in spirit, as now they are; and not being such, they had not beene capable of the greatest miracle or best blessing heere bestowed, that is, they had not beene [...], for so it is re­markeably said in the Text, [...], the dead are raysed, [...], & the poore (as our later Eng­lish translatiō readeth it) haue the Gospel preached vnto them: much better I must confesse than some of the ancient Fathers, which expound the originall [...], (being, as the Latines say, a Verbe cōmon, or, as the Grecians say [verbum medium,] that is, some­times actiue, sometimes passiue) according to its actiue signification in this place; and render it thus, the poore preach the Gospel. But as Maldonate well ob­serueth, for the poore to preach the Gospel, was neuer any matter of wonder, and therefore no part of our Sauiours message vnto Iohn, as being no poynt wor­thy so great a Master as our Sauiour was, solemnely to teach; or so great a Scholler as Iohn was, solemne­ly to learne. And howsoeuer the word in the Origi­nall be rendred by Interpreters, the thing signified by it, is the greatest miracle in this Catalogue. That the Gospell should be preached vnto the poore, as Maldo­nate would haue it, was [valdè mirum] a great and re­all wonder. And why so great or reall a wonder? Because, saith he, to haue the Gospell preached vnto them, was as much as to haue a promise to be made Kings, as he rightly proues from diuers places of this Gospell by Saint Matthew. [Quid autem admirabilius quàm pauperem Regem fieri?] What more admirable or wonderfull, than for poore men and beggers to be made Kings? He further addeth, that although the Gospell [Page 35] were equally and indifferently preached to all, yet it Mem. 1. pleased our Sauiour onely to mention the poore, both because that was most strange and vnusuall according to the custome of the world, that the poore should haue the promise to bee made Kings; and withall, that hee might shew himselfe to be the Messias or the Anoynted of the Lord, who, as the Prophet Esay had fore-told, should preach the Gospell to the poore. Thus farre Maldonate. But vnder correction, the ori­ginall phrase [...] imports a great deale more than eyther Maldonate expresseth in Latine, when he saith, [Euangelium praedicatur pauperibus,] or than is expressed in our latter English, the poore haue the Gospell preached vnto them. Our former English cometh somewhat neerer the Originall, when it saith, the poore receiue the Gospell. But the vulgar Latine, though it misse it many, yet in this particular best ex­presseth the meaning of the Euangelist, if the Romish Priests and Iesuites, which hold it to be Authentique, did vnderstand the meaning of it, or improue it to the best sence; for so it renders the Originall verbatim [Pauperes Euangelizantur.] For right vnfolding the contents of this speech, or taking the full value of the Originall, we are to obserue that Verbes passiue, whe­ther in the Hebrew, Greeke, Latine, or English, may include or import a two-fold passion; the one meere­ly Grammaticall or intentionall; the other reall, ey­ther naturall or supernaturall. One and the same Verbe may sometimes include the former onely, sometimes the latter, according to the diuersity of the matter or subiect whereunto it is applyed. To giue instance in that speech of Melchizedeck, Genes. 14. 19. Blessed [Page 36] be Abraham of the most high GOD, possessor of heauen and earth. And blessed be the most High God which hath deliuered thine enemies into thine hand. Now, though the word in the Originall be the same, though it be for signification as truely passiue, when it is said, Blessed be the most High God, and when it is said, Bles­sed be Abraham of the most High God: yet wee must alwayes note this difference in the thing it selfe, that whensoeuer God is blessed by man, as here he was by Melchizedeck, mans blessing can produce no reall passion or alteration in God: it can adde no degree of blisse or happinesse to him. But whensoeuer man is blessed by GOD, his blessing alwayes addeth some increase of blessednesse eyther in his goods, in his bo­dy, or in his soule. Againe, if one man giue another poyson, the other may be said to haue poyson giuen him, or to be Grāmatically passiue. But it is one thing to haue poyson giuen him, & another to be poysoned. This latter includes a real passion or bodily mutation, though from better to worse, from life to death. He that hath a medicine giuen him, is in common speech termed a Patient, and is Grammatically passiue. But euery one that is thus farre passiue as to haue a medi­cine giuen him, is not instantly medicined, cured, or healed; for this includes a reall operation or amend­ment of that which was amisse in the body. In like manner, in as much as our Sauiour preached the Gos­pell equally and indifferently to all, all that heard him, might bee alike truely and literally said to haue had the Gospell preached vnto them, if wee respect onely the Grammatical sense and signification of the word. But it is one thing to say that all had the Gos­pell [Page 37] preached vnto them; and another thing to say, all Mem. 1. were Euangelizati. For this latter was peculiar only to the poore in spirit: They only tooke this stampe or im­pression of the Gospell, which was preached to all. Briefely, the originall phrase doth literally and natu­rally import as true or reall an alteration or transmuta­tion in the soules of such as were poore in spirit, as the former miracles heere mentioned, did in the bodies of the blinde, the lame, the deafe, the Leprous, or dead. Now it is not said that the blind had their sight proffered or promised vnto them, or that the lame were onely made to walke, or the Leapers cleansed onely in hope, or by way of promise. But all of them were truely and actually cured of their infirmities of body; and so no question were the poore in spirit as truely cured, as truely healed of their infirmities of their soules. They had beene as truely dead vnto the life of the spirit, as those whom Christ is heere said to haue raised vp, were vnto the life of the body. But now they are raised vp to newnesse of life, enlightened to see the truth, and enabled to walke not after the flesh, but after the spirit. And whereas before they had beene the bond slaues of sinne, wherewith their soules were more foulely stained or tainted than these Leapers bodies were with leprosie, they are now freed and cleansed from the guilt and raigne of sinne, and made the seruants of righteousnes. Thus much is in­cluded in these last words, [Pauperes euangelizantur;] and this transmutation of their soules was, or might haue bin, as conspicuous or obseruable to Iohns Dis­ciples, as the changing of Sauls mind or spirit was vn­to the Israelites, after Samuel had anoynted him King. [Page 38] 1. Sam. cap. 10. ver. 9. This Interpretation of this place is made vnto our hands by our Sauiour himselfe, the best Interpreter of his owne words: for so hee saith, Luke 6. ver. 20. Blessed be yee poore, (setting his eyes on his Disciples) for yours is the Kingdome of God. This blessing of Interest in the Kingdom of God here bequeathed by our Sauiour vnto the poore, is in effect the same with these words in my Text, [Pauperes e­uangelizantur;] of which, their Interest in the King­dome of God is the true reall and formall effect. For the Gospell is called the Kingdome of God, because it instateth such as receiue the impression of it, that is, the Euangelizati, in the Kingdome of God or of hea­uen. The Kingdome of God in Scriptures is twofold, and hath two importances. Sometimes it importeth the Kingdome of Grace, which the poore in spirit at­taine vnto it in this world: Somtimes it importeth the Kingdome of Glory, which no man shall attaine vnto but in the world to come. The Kingdome of Grace there bequeathed had two parts; the one ordinary, to continue throughout all ages, which did consist in the raigne or soueraignty of the spirit ouer the flesh: the other extraordinary, yet vsuall in that time, and did consist in the raigne or soueraignty of such poore men, as Christs Disciples were, ouer Satan and his an­gels. And this part of the Kingdome of grace, or this effect of it, was more conspicuous and visible vnto o­thers, and was one of those workes or miracles which Iohns Disciples might heare and see, and make faith or true relation vnto their Master. Now the blessednes heere promised by our Sauiour, or so much of it as men are capable of in this life, consisteth in the former [Page 39] part of the Kingdome of Grace, that is, in the soue­raignty Mem. 1. of the spirit ouer the flesh. Both parts of this obseruation are set forth vnto vs by our Sauiour, Luk. 10. vers. 17, 18, 19. The Seuentie returned againe with ioy, saying, Lord, euen the Diuels are subiect vnto vs through thy name. And hee said vnto them, I beheld Sa­tan as lightning fall from heauen. Behold, I giue vnto you power to tread on Serpents and Scorpions, and ouer all the power of the enemy; and nothing shall by any meanes hurt you. Notwithstanding in this reioyce not, that the Spirits are subiect vnto you; but rather reioyce because your names are written in heauen. All the poore which are heere said to be Euangelizati, were thereby insta­ted in the Kingdome of Grace, and made the sonnes of God, as it is written, Ioh. 1. ver. 12. As many as receiued him, to them gaue hee power [ [...], a priui­ledge or faculty] to be the sonnes of God, and heyres ap­parent vnto the Kingdome of Glory. This is all one, as to haue their names written in the Booke of life.

21. But heere the Iesuite, at least the Moncke or begging Fryer (who takes the pouerty which he vow­eth, to be an Euangelicall perfection, containing in it a title of merit to the blessednesse heere mentioned;) would reply, that by the poore mentioned, Lu. 6. v. 20. the poore in spirit only are to be vnderstood, though not expressed, because the poore in spirit are expressed by Saint Matthew, who relates the selfe-same story, Chap. 5. which Saint Luke doth in that 6. Chap: but in as much as the story or relation heere in my Text, is not the same with either of the former two, it will not so cleerely follow, that the poore in spirit are here onely to be vnderstod. Yet it is a rule in Logicke, and [Page 40] it is a rule of reason, [Quaecun (que) conueniunt in al [...] quo tertio, conueniunt etiam inter se.] From which rule it will cleerely follow, that if as well these words of my Text, as those of Saint Luke, chap. 6. vers. 20. be but Euangelicall expressions of one and the same Prophe­ticall prediction, in which the poore in spirit are to be vnderstood, this my Text must be meant of the poore in spirit, as well as those other words of Saint Luke or Saint Matthew. But of the consonancy of the Euangelist and the Prophet, by Gods assistance here­after.

22. You haue heard, and I make no question but you doe beleeue, That whatsoeuer your hearts can desire, euen the fulnes of that true happines, which is all that you or any man can desire, is only to be sought in Christ, in whom it may be found by all. For con­firming your particular Interest in him, and in the blessednes which heere he promiseth: the right recei­uing of this blessed Sacrament is of all other meanes most effectuall. For your better preparation to the due receiuing of it, it will bee auaileable to consider the doctrine which my Text affoords; that although Christ be a fountaine of happines infinite, and inex­haustible; although his death (whose memory we ce­lebrate, whose vertue in this Sacrament we seeke) be, as it were the opening of this fountaine; yet are the streames of blisse and happines which issue from him by his death, deriuable onely vnto such as are not of­fended in him. Though the Gospell, as our Apostle speaketh, Rom. 1. ver. 16. be the power of God vnto sal­uation, yet, as my Text saith, the poore in spirit only take the impression of it. Euen power it selfe, and [Page 41] goodnesse infinite, sufficient in it selfe to saue all, Mem. 2. though in number infinite; is effectuall only in such as are of an humble and contrite heart. Of their humilia­tion or contrition, or their poorenes in spirit, which is heere mentioned in my Text, that might be truely said, which our Sauiour doth of Thomas the Apostle his faith: Thomas, thou beleeuest because thou hast seene, happy are they which haue not seene and yet beleeue. The most of these men were therefore poore and humble in spirit, because the Lord had humbled, broken, or chastised them, some with bodily blindnes, others with lamenes, some with deafenes, others with lepro­sie, or like grieuous sicknes, some with death. How­euer, becōming once truely humble and poore in spi­rit, though by these and like meanes, all of them were truely happy in Christ: but much happier and more blessed shall they be, whom the Lord hauing not so grieuously chastised in body, yet doe become as hum­ble and poore in spirit, as they were. The best con­sideration I can commend vnto you, for working this humiliation and contrition of spirit, is this, that as the Ceremonies of the Law were but shaddowes of these things which are now fulfilled in Christ; so all the bodily calamities, which Christ heere cured in so ma­ny seuerall bodies, were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule; although by nature wee doe not feele them. Some of them were dead in body, and all of vs, as our Apostle saith, are by nature dead in trespasses. Now if we doe as truely and heartily bewayle this deadnes of our soules, as the poore Widdow of Naim did the bodily death of her onely sonne; then, as our [Page 42] Apostle saith in the same place, Wee are quickned in Christ, and he will deliuer our soules vnto vs safe and sound, as he did him vnto his mother. Some of those were blind in body; all of vs were darke in mind, e­uen from the wombe: and if we supplicate vnto him with like earnestnes to enlighten our minds, as these poore men did to receiue their bodily sight, wee shall bee as happy in this cure, as they were in the other. Some of them were halt and lame, and not able to go; and we, after we haue seene and knowne the wayes of God, are more vnable to walke in them, than they were to runne a race. Some of them were Leapers in body; so are we all by nature Leapers in soules. But whatsoeuer lamenes, infirmitie or disease hath befalne our soules by Adams transgression or by our owne corruption, he is both able and willing to worke more miraculous cures vpon our soules, than hee did vpon these pooremens bodies, so we intreat him as earnest­ly and heartily as they did.

23. None of you, I hope, conceiueth Christs bo­dily presence to be either necessary or expedient for curing or healing your soules. No mans faith in Scrip­ture is more commended than the Centurions, which did not desire our Sauiours bodily presence, when he offered it, for the healing of his seruant. His answere was, Lord, I am not worthy, that thou shouldst come vn­der my roofe, but speake the word onely, and my seruant shall be healed. Matth. 8. 8. If this acknowledgement were a document of liuely faith, and Christian mode­sty in this Centurion; what can it be but arrogancy and vnbeliefe in the Romanist, to thinke himselfe wor­thy, not only of Christs bodily presence vnder the [Page 43] roofe of his house, but vnder the roofe of his mouth, Mem. 2. yea in his stomach? But farre bee all such vncleane and carnall thoughts from any heere present. Let vs stedfastly belieue, that Christs Word is now as po­werfull in heauen, as it was on earth; yet haue wee not onely his Word, but the visible pledges of his bo­dy and blood for the healing of our soules. What­euer other defect there may be in our preparation for receiuing these pledges of his passion, let vs be sure, that our intention to humble our selues, and amend our liues, be sincere and without hypocrisie.

The second Member of the generall diuision, pro­posed in the former Discourse, Parag. 8. What satisfaction this Answere of our Sauiour did giue to Iohn.

§ 24. VErbum sapienti sat est. A man of vnderstanding and experience, in part acquainted with any bu­sinesse on foot, perceiueth more by a word or Hint, than another of lesse vnderstanding or experi­ence, altogether vnacquainted with the same busines, would doe by instructions giuen in Folio. Now Iohn, we know, was a man of extraordinary vnderstanding and experience in matters spirituall, specially such as concerned Christ, to whom hee was the immediate fore-runner, vnto which office he was qualified or set [Page 44] apart from the wombe, yea, sanctified vnto it euen in the wombe, as you may reade, Luke 1. verse 41. As this qualification made him more docile or capable of good instructions than other children were, so his fa­ther Zacharias was better able to instruct him in the knowledge of Christ, of whose Kingdome and Office he had prophesied, than any other Priest or sonne of Aaron could. For Zacharias was, for ought that wee can gather, the onely Prophet then in Israel, at least the spirit of Prophesie, which for a long time had bin as a fountaine dryed vp, did first breake forth in him. After that Iohn himselfe came to maturitie of age and vnderstanding, he was directed by speciall commissi­on from his God, to vsher Christ into the world, to induct him into his Propheticall function, to declare him to be the Redeemer of Israel, to proclaime him to be the high Priest of our soules, that was to make the full atonement for the sinnes of the whole world. Now vnto Iohn, thus well qualified and instructed in matters concerning Christ, and in particular acquain­ted with the carriage of all businesses concerning Christs baptisme or other actions vntill his imprison­ment; this Answere of our Sauiour Christ, (especially being framed out of that Prophets words which had penned Iohns Cōmission, for being Christs messenger or preparing his wayes, more then 600. yeeres before either of them was borne) would suggest or imply a great deale more, then it could do vnto any other man not so well qualified or instructed as Iohn was, and not so well acquainted with the particular passages of Scripture whereon Iohns faith was grounded, nor with the signes of the time, by which his faith in the Messias was confirmed.

[Page 45] Now for your better edification in this poynt, giue Mem. 2. Branch 1. mee leaue to breake this portion of the Bread of life which I haue in hand, into three parts:

The first, The generall meanes by which euery Three branches of this second member. mans faith or beliefe in Christ is wrought or groun­ded, or by which it is or may be confirmed.

The second shall be the vnfolding of those parti­cular places of Scripture on which Iohns beliefe was grounded, as also the signes of the time by which his faith before his imprisonment, (or before the framing of this question) was ratified and confirmed.

The third, What correspondency, concord or con­sonancy the particulars heere mentioned, and those places of Scripture whereunto our Sauiour in this an­swer referres Iohn, or the signes of this very time wherein this answere was made, haue vnto the other parts of Scripture, or signes of the time by which Iohns former faith had beene established and confir­med. Of these three in their order by Gods assist­ance.

25. Concerning the first poynt, we all beleeueand know that Gods Word is the only rule on which our faith must be grounded, by which wee must be buil­ded vp as the house by line or leuell. The first Branch. Concer­ning the manner how our beliefe in Gods Word, or in Christ is groun­ded to the 36. parag.

In this generall we and the Church of Rome agree: The first breach or poynt of difference betwixt vs and them is, Whether this Word of God by which the Temple of God must be raysed, be partly written and partly vnwritten? Wee say, that the whole rule or Canon of Faith is written or contayned fully in the Bookes of the Old and New Testament. They grant these Bookes to contayne part of the rule, but [Page 46] the other part, which in effect they make the princi­pall, is (as they say) contayned in vnwritten traditi­ons, of whose truth or true meaning the visible Church for the time being, is the sole Iudge. This indeed is the roofe or couering of their Edifice, which (as elsewhere we haue shewed, and by Gods assistance shall more fully shew hereafter) doth vtterly raze or ouerthrow the foundation it selfe, whereon they would seeme to put it, to wit, the written Word of God, and the truthes concerning Christ contayned in it. But our purpose is not at this time to shew you, in what manner they ouerthrow the foundation of Faith or Word of God, but rather the manner how our faith is grounded on it.

26. Now though it be true which we lately said, that faith must bee grounded onely on the written Word; this saying notwithstanding must be restray­ned vnto the time since. GODS Word vnto his Church or people by his appoyntment was commit­ted vnto writing. Wherefore you must remember or take notice, that there was a time wherein no part of Gods Word was written: for Moses was the first that committed Gods Words to writing, the first that made a Register or Record of what God had spoken vnto the Patriarkes. Now, the beliefe of the Patri­arkes was grounded on Gods Word though then vn­written, after the same manner as ours is on the writ­ten Word. For (as you will easily conceiue) it is not the writing of Gods Word which makes it to be the ground or rule of faith. Yet heere happely you will demand, To what other end then was it written? To this we answer, That the writing of it by such speciall [Page 47] Registers as God had appoynted for that purpose, Mem. 2. Branch 1. and the strange preseruation of the Records written by them, is to vs an infallible argument that what they haue written, is the Words of God, not the words of men. And this, to know that the words which wee beleeue or giue credence vnto in matters concerning our happinesse or saluation, are the words not of any mortall man, but of the immortall God, is the first ground of faith.

27. Vnto the right grounding of our faith in this The pre­diction not of any but of some spe­ciall e­uents, ar­gues the Authors of the Predicti­on to haue bin inspired by God. first po [...]nt, two things were euer required: The first, prediction or fore-telling things to come: The se­cond was, the euent or experiment answering to the prediction. Yet is it not the prediction of any euent that shall fall out, though for a long time after, that can argue the prediction it selfe to haue beene Gods words, or the fore-teller of such euents to bee a Pro­phet. For the Astronomers can fore-tell you the E­clipses of the Sunne or Moone for many yeeres be­fore they fall out or happen; yet no man takes their skill as an argument that they are true Prophets, or that they are enlightned by the Spirit of God, by which the Scriptures were written, or the mysteries contayned in them were fore-told. But if an Astro­nomer could as distinctly fore-tell what kinde of wea­ther euery moneth or euery day for two or three yeeres following should bring with it, as hee can fore-tell what day or houre the Sunne or Moone shall be eclipsed, or in what degree or measure eyther of their bodies should be obscured or hid from our sight; you would conceiue of him as a man more than ordinary, and that he could not know this by ordinary skill or [Page 48] art, no not by the blacke art it selfe, or by dealing with the Deuill. He that could certainely fore-tell all the particular changes of weather, or the alteration of States and Kingdomes, or the seuerall Eclipses or il­luminations of Gods true visible Church heere on earth for the next Generations that are to come; might iustly challenge the reputation of a Prophet or Messenger sent from God, at the hands of all such as had heard or read his predictions before the truth of them was sealed by their manifest vndoubted euents. What then is the reason why the certaine and known prediction of some euents, whose truth afterwards becometh visible and manifest vnto the world (as the Eclipses of the Sunne and Moone, or the coniunction of Planets, which shall fall out some forty yeeres hence or more) should not as infallibly argue the as­sistance of the diuine Spirit, or reuelations immediate­ly made from God, as the fore-telling of all change of weather, or matters of greater consequences doe, as matters of States or Kingdomes, or Gods visible Church? The reason is, because God by his euer­lasting Decree hath appoynted the Sunne and Moone their constant and certaine course, and priuiledged them from all impossibility of impediment or distur­bance in their seuerall courses, which eyther man or infernall spirits can attempt against them: whereas by the same euerlasting Decree, Hee hath ordayned such variety or inconstancy in the ayre or other infe­riour Elements, as no wit of Man or Deuill can com­prehend all the possible changes of weather, which may happen within some few yeeres following. For though Satan and his angels be enstyled Prince of the [Page 49] Ayre by Gods Saints, yet doth not this title any way Mem. 2. Branch 1. import that they haue absolute independent power or Monarchicall Soueraignety ouer the ayre, but one­ly that He who is supreme Lord of Heauen & Earth, of all the World, and of all in it, oft times permitteth those infernall spirits, for the iniquity or sins of men, to exercise such power in the ayre, as hee neuer per­mitteth them to vse or exercise in the higher Region, whence they are vtterly banished or excluded. So that albeit they oft times know much, and more than man by meanes naturall can doe, concerning the alte­ration or change of weather; yet can they know no more concerning these or like effects, than God per­mitteth them to know, or suffereth them in his iust iudgements to effect or worke. Againe, for the ma­naging of ciuill affaires, of gouernement of States or Kingdomes, GOD, by his euerlasting Decree, hath left vnto men such variety of choyce, such a contin­gency in their consultations, such a freedome of will in contriuing or proiecting their seuerall ends, as it is impossible for any man liuing in this Age, though he should consult with Witches or familiar spirits, to prognosticate or fore-tell what the successe or finall issue of what hee himselfe at this present proiects or plots, Vide Acts 1. 6, 7. shall bee an hundred or two hundred yeeres hence. From this faculty or rather facility in fore-telling things of this nature, which for diuers Gene­rations after shall certainely come to passe, the Lord himselfe doth pleade, and proue his Title of infinite wisdome, that He is the onely wise immortall God, that besides him there is none that can doe or say as He doth. Produce your cause, saith the LORD, [Page 50] (vnto the Heathen gods and their worshippers:) Bring forth your strong reasons, saith the King of Iacob. Let them bring them forth, and shew vs what shall happen: Let them shew the former things what they bee, that wee may consider them, and know the latter end of them, or declare vs things for to come. Shew the things that are to come hereafter, that wee may know that yee are gods: yea, doe good, or doe euill, that wee may bee dismayed: and behold it together. Behold, you are of nothing, and your worke of nought: an abomination is hee that choo­seth you. Isay 41. vers. 21, 22, 23, 24. And againe, chap. 47. vers. 5, 6, 7, 8, 9. Sit thou in silence, and get thee into darknesse, O Daughter of the Chaldeans: for thou shalt no more be called the Lady of Kingdomes: I was wroth with my people, I haue polluted my Inheri­tance, and giuen them into thine hand: thou diddest shew them no mercy; vpon the ancient hast thou very heauily layde the yoke. And thou saidst, I shall bee a Ladie for euer: so that thou diddest not lay these things to thine heart, neyther diddest remember the latter end of it. Therefore heare now this, thou that art giuen to plea­sures, that dwellest carelesly, that sayest in thine heart: I am, and none else besides mee, I shall not sit as a Wid­dow, neyther shall know the losse of Children, and wid­dowhood; they shall come vpon thee in their perfection, for the multitude of thy sorceries, and for the great abun­dance of thine enchantments. This speech (you must consider) is directed in particular to the Chaldeans, who were the most curious Inquisitors after things to come; the cunningest Southsayers, (as they tooke and professed themselues) in the world. And for this reason it is, that the LORD sendeth that peremptory [Page 51] challenge vnto them, v. 12, 13, 14, 15. Stand now with Mem. 2. Branch 1. thine Inchantments, and with the multitude of thy Sor­ceries, wherein thou hast laboured from thy youth, if so bee thou shalt be able to profit, if so bee thou mayest pre­uaile. Thou art wearied in the multitude of thy Coun­sels: Let now the Astrologers, the Starre-gazers, the monethly Prognosticators stand vp, and saue thee from these things that shall come vpon thee. Behold, they shall be as stubble: the fire shall burne them, they shall not deliuer themselues from the power of the flame: there shall not be a coale to warme at, nor fire to sit before it. Thus shall they be vnto thee with whom thou hast la­boured, euen thy Merchants from thy youth, they shall wander euery one to his quarter: None shall saue thee.

28. Let mee giue you two instances or examples of things fore-told by God, (by his Prophet Isay) con­cerning the strange alteration of States or King­domes, both which predictions were exactly and re­markeably fulfilled and accomplished; the one about an hundred, the other about one hundred and seuen­tie yeeres after, the Prophet from the mouth of the LORD had fore-told them. The former is related in the second Booke of Kings, chap. 20. and in the 39. of Isay, vers. 6, 7, 8. The summe of both those Sto­ries is this: After Hezekiah had shewed his House and all his Treasure vnto the King of Babylons Em­bassadour, which came to congratulate his late reco­uery from that dangerous sicknesse, of which the Pro­phet Isayas had by Gods appoyntment cured him, ha­uing first secured him not onely of his instant recoue­ry, but of the continuance of his former health, and [Page 52] prolonging of his dayes by a signe from Heauen: the same Prophet came vnto him, and telleth him that this his kindnesse or courtesie to the Embassadours in shewing them his Treasury, was [factum malè omina­tum,] and did abode a future misery to his posterity. Heare the Word of the LORD, saith Isaiah to Hezeki­ah, Behold the dayes to come, that all that is in thine House, and that which thy Fathers haue layed vp in store vntill this day, shall be carryed to Babylon: nothing shall be left, saith the Lord. And of thy sonnes that shall issue from thee, which thou shalt beget, shall they take away, and they shall bee Eunuches in the Palace of the King of Babylon.

Now, if wee consider the strength of Iudah and of Aegypt in those times, and the small power which the Babylonian had in respect of his Neighbour the mightie King of Assyria, who then layde clayme to Iudah; the accomplishment of this Prediction or Pro­phesie was in all politique esteeme or humane conie­cture more improbable and more incredible, than if a man in this Age should take vpon him to fore-tell that the Duke of Saxony, or some other Prince of Germany, should conquer the Low-Countries, France and Spaine, and leade all the Royall Race of both those Kingdomes Captiues vnto Dresden, or to some other Princely Court of Germanie within these hundred yeeres next following. He that should fore-tell thus much at this present, would be recoūted a true Prophet or Messenger from God in the ages following, by such as liued to see the euent or prediction fulfilled or verified. Now there was not one part or circumstance of the former Pro­phesie, [Page 53] but was notoriously and remarkeably accom­plished Mem. 2 Branch 1. in Iehoiakim, Zedekiah, and their Children, both of them being sons to good King Iosiah, both of them being confederates with the King of Aegypt, whose ioyned strength could not resist the greatnesse whereto the Kingdome of Babylon within three or foure discents was growne: For Nabuchadnezzar had made himselfe Lord of Iewry, of Aegypt, and the Em­pire of Assyria, The same Prophet (which is more remarkeable and more admirable) about the same time foretels the sudden desolation of the Babylonian Empire, before it was growne to halfe its height or greatnes, and names the Party which was to accom­plish the worke of the Lord, more than an hundred yeeres before he was borne. Isai. 45. vers. 6, 7.

29. The accomplishment of this Prophesie by Cy­rus, the Lord would haue aswell the Gentile as the Iew to take speciall notice of, as an impregnable ar­gument, or irrefragable testimony of his power, in raysing vp Cyrus to take vengeance on the Babylonians in the height of thier pride, for the wrongs which they had done to Iudah his Sanctuary: an impregnable argument likewise of his exceeding mercy and louing kindnesse towards his people, whom Cyrus, after hee had conquered Babylon, did set at liberty, and gaue them Licence to re-edifie the City and the Temple. Thus saith the Lord to his anoynted, to Cyrus, whose right hand I haue holden, to subdue Nations before him: and I will loose the loynes of Kings to open before him the two­leaued Gates, and the Gates shall not be shut. &c. to vers.

17. The manner of Cyrus his suddaine surprizing Ba­bylon in that night, wherein they celebrated the Feast [Page 54] of their Idol Bell, is recorded at large by two heathen Writers, Herodotus and Xenophon, as long after this Prophesie was fulfilled, as the prediction was before it. Their Relations of it are so plaine and constant vnto the predictions of Isay and Ieremie, and specially to the Relation which the Prophet Daniel hath made (who was in Babylon when Cyrus tooke it) that the in­crediblest Gentiles of that age were inexcusable. Now the reason why the Lord seekes to win credit to his Prophet in these his strange predictions of alterations in States and Kingdomes, was that neither Iew nor Gentile should haue any pretence to distrust the same Prophets more admirable predictions concerning the Messias which was to come; in which predictions this Pophet aboue others, is so plaine and so plenti­full, that he was enstiled by the Ancient Fathers, the Euangelicall Prophet.

30. Of the li­terall and mysticall sense of Prophe­sies. Heere I must request you to obserue, what I must often inculcate or repeate vnto you heereafter, That the Spirit of God did from the beginning, vse a peculiar kind of fore-shewing all euents which pro­perly concerned the promised Messias, either in his birth, conception, baptisme, or principall actions in his death and passion, or in his resurrection and ascen­sion. The alterations of States or Kingdomes were for the most part fore-signified, or declared before­hand, onely by meere words, by meere Prophesie or prediction. But such things or euents as concern'd our Sauiour Christ, were fore-signified as well by deede and fact, as by word; as well by reall representations, as by meere Prophesie or predictions. From this two­fold fore-signification of things to come, which con­cerne [Page 55] the Messias, the Ancients haue rightly obser­ued Mem. 2. Branch 1. two senses of Scripture, the literall and the mysti­call. The literall sense is that, which the words vp­on their first vttering or writing (whether in termes proper or borrowed) directly and immediately im­port, without interposition of reall euent, or represen­tation of the mystery foretold, by matter of fact. So that the branches of the literall sense, taken according to its full latitude, (as it is oposed to the mysticall or meerely typicall sense) may be as many as there bee tropes or figures of speech, whether Rhetoricall or Poeticall, besides the proper plaine Grammaticall or Historicall expression of things to come. The mysti­call sense or meaning is that, which is portended by some deede or fact, as by some Legall type instituted by Moses, or by some reall euent which the sacred Historians or other faithfull Writers according to their predictions relate. For Heathen Historians oft­times make historicall Relations of the euents which the Prophets fore-told. And the euents so related & foretold, become reall Prophesies of other like euents to come, as Isayes predictions concerning Cyrus, and Zacharias predictions concerning Alexanders victo­ries (being both accomplished diuers hundred yeeres before Christ was incarnate) did mystically fore-shad­dow such euents as the Euangelists haue historically related concerning Christ and the successe of his Gos­pell. Whether the allegoricall sense bee a branch of the literall, or of the mysticall; or whether sometimes of the one, and sometimes of the other, and some­times of both, (according as the nature of the Allego­rie is) or whether sure Arguments for confirming our [Page 56] faith may be drawne aswell from the allegoricall, as from the plaine literall and mysticall sense, are points else-where discussed. It shall suffice heere to admo­nish you, that our beliefe (especially as it concernes the mysticall sense of Scriptures) must be alwayes grounded on the intention and meaning of the holy Ghost, or of God speaking in Scriptures, not on the Prophets present apprehensions of what he speakes, vnto whom perhaps part of the holy Ghosts intention was reuealed: the rest being wrapt vp and hidden, vn­till the euent or signes of time which it concerned, did more fully vnfold it. The mysticall and literall sense oft-times concurre; sometimes so, as the same words may be vniuocally verefied of the type, and of the my­stery portended by it. As for example, in the 12. of Exodus, vers. 26. not a bone of it shall be broken: This was literally meant of the Paschall Lambe, which these words immediately and directly point at; for this was the Law of the Paschall Lambe, that not a bone of it shall be broken. And all Lawes are to be con­ceiued and interpreted according to the plaine literall and Grāmaticall sense of the words. But inasmuch as the Paschall Lambe it selfe was a reall type or shadow of the Lambe of God, which was to take away the sins of the world by his bloody death vpon the Crosse, the selfesame words which were literally and histori­cally verefied of the Paschall Lambe, were as truely and more exactly fulfilled of Christ, according to their mysticall (and yet vniuocall) sense. And the fulfilling of this mystery was the cause (as I doubt not but you all know) why our Sauiours bones were not broken vpon the Crosse, when the bones of the other [Page 57] two which were crucified with him, were broken. Mem. 2. Branch. 1. GOD in his wisedome had preuented all occasion of breaking his bones by hastening his death, before the other dyed which were crucified with him. Some­times the same words may be verefied of the type and of the body, not according to their vniuocall sense or importance, but aequiuocally, or analogically; properly verefied of the body, & catachrestically of the type. As for instance, these words; I will be to him a father, and he shall bee to me a sonne, are truely meant both of Salomon and of Christ, but not secundùm vniuocam ra­tionem. The title of the Sonne of God, as it is com­municated vnto Salomon with Christ, differs as much as [homo, and homo pictus,] as a man, and a painted man. Some euents there are concerning our Sauiour or his actions, which were not at all foretold by expresse word of Prophesie, but only foreshaddowed by deed or fact, or by some reall type or representation; at the least they are not literally foretold in the same places in which they are really fore-shaddowed. Thus was his death vpon the Crosse really represented by lif­ting vp the brazen Serpent in the wildernesse, yet not litterally foretold by Moses; so was his imprisonment or abode in the graue really foreshaddowed by Ionas imprisoned in the Whales belly, but Ionas did not ex­pres thus much by word or Prophesie. But of these & the like types we shall haue occasiō to speak hereafter. Of all the testimonies or fore-significations of Christ, or him crucified, those testimonies wherein is a concur­rence of fore-significations aswell by fact as by word, are the most pregnant, and most concludent against the Iewes; and therefore the furest grounds of our be­liefe [Page 58] in Christ. Of the particular manner how Argu­ments for confirming our faith are to be drawne from this kind of testimony especially, God willing, here­after. Whether, of these or other Testimonies concer­ning Christ (but of these especially) the beliefe or knowledge of the faithfull hath been or may be either confused and indefinite, or explicit and distinct.

31. The first prediction which God reuealed vnto man, was concerning the forbidden fruite; In that day thou eatest thereof, thou shalt dye. This prediction our first Parents did not beleeue, vntill wofull experi­ence had sealed the truth of it vnto their and our irre­couerable losse, for any thing that they knew or could doe. But the truth of the Diuine prediction in threat­ning euill, being fully experienced & ratified by their losse, was by Gods Prouidence, wisedome, and mer­cy, an especiall inducement vnto them for establish­ing their faith vnto his prediction concerning the wo­mans seede, which was to bruise the Serpents head. I will put The word en­mity here vsed, is not a terme ae­quiuocall: & yet the thing sig­nified by it, is not v­niuocally the same, as it re­spects the naturall serpent & the natu­rall man, and the womans seed and the old Serpent; but the same by A­nalogie only or propor­tion. enmity betweene thee and the Woman, and be­tweene thy seede and her seede: it shall bruise thy head, and thou shalt bruise his heele. Gen. 3. ver. 15. In this prediction, there is a concurrence of the literall and mysticall sense. A true enmity between the seed of the naturall Serpent, and the naturall seed of the woman: Howbeit this enmity is but a type o [...] Embleme of that supernatural enmity which the spirituall Serpent bea­reth vnto the seede of the woman [...].

This was the originall and fountaine of all ensuing Prophesies or predictions concerning Christ, and yet euen this prediction it selfe, as most other Prophesies, was in respect of the particular manner or circumstan­stances, [Page 59] which were to accompany the fulfilling of it, Mem. 2. Branch 1. a kind of riddle, vntill the euent or other declarations of Prophesies vpon it, and facts answerable vnto them did vnfold it. Our mother Eua (no doubt) did in the generall beeleue, that as by man death came into the world, so the deliuerance from death should come by man, which was to be borne of a woman; but whe­ther she did in particular beleeue, that this man or seed of the woman, which was to deliuer her and her Hus­band from the curse of death, should bee borne of a Virgin, or of a woman without the consort of man, is more then the Analogie of faith or Christian Charity binds vs to beleeue of her. Their opinion is very probable, who thinke, shee mistooke Cain her first borne, to be the promised seed, and that out of this too ioyfull apprehension, she vttered these words, I haue gotten or possessed a man of the Lord. So the most Gen. 4. v. [...] translations read it: but as the authors of this opinion which I now recite, translate, I haue possessed a man, e­uen the Lord; to wit, the Lord, which shee expected should redeeme them. I know this Interpretation is reiected by Caluiu and Mercer, two most iudicious In­terpreters of the true literall meaning of Scripture, the latter especially, a most exquisit Hebrician. But to counteruaile their authority, the same Interpretation is well approued by Diuersae buic lectioni occasionem dedit vocula [...] quae ae­quiuoca est ad omnia praememo­rata signifi cata. Et quia quis (que) suo abundat sensu, abundado ego quo (que) et meo, simplicissimè accipiendo dictiunculam [...], vt si [...] nota articuli simul­at (que) demonstrationis, ip [...]ssimam rei substantiam, cui iungitur, denotans, boc sensu; Possedi siu [...] acqui­siui virum, n [...]mpe ipsum Adonai, q. d. acquisiui illum ipsum virum, qui est Adonai, [...]d est, Deus siue Dominus, quem sc [...]licet pollicitus est mihi Dominus, cum dixit, Semen tuu con [...]eret caput Serpentis. Quia enim Eua credidit promissioni de semine mulieris, sine dubio existimauit hunc illud esse semen, per quod caput Serpentis conculcandum. Paul. Fag. in 4. cap. Genes. Paulus Fagius, who, for ought I can perceiue, was amongst Christiā Writers, the first [Page 60] Author of it; for whose authority and excellent skill in the Hebrew tongue and Iewish antiquities, as I will not peremptorily auouch it, so I dare not reiect it. The Authors of this opinion concerning our Mother Euahs mistaking her first borne sonne for the promi­sed seed, haue attributed the like errour, though not altogether so grosse, vnto Lamech the Father of Noah. Lamech had as true a prenotion or stedfast beliefe in this generall as Euah had, that mankind should bee comforted concerning their labours, that they should bee freed from the curse which the first man had brought vpon the earth, vpon himselfe, and his po­sterity, and that this freedome or comfort should bee brought vnto them by man, by one that was borne of a woman. And yet out of his ouer-reioycing at the birth of the first sonne which God had sent him, hee did (as these Authors thinke) mis-apply his generall prenotion or beliefe concerning the promised seed, to his new and first borne sonne. Lamech (saith Moses, Gen. 5. v. 28.) liued 182. yeeres: and begate a sonne. And he called his name Noah, saying, This same shall comfort vs concerning our worke, and toyle of our hands, because of the ground, which the Lord had cursed. But to waue this question: [Whether Lamech did imagine this his sonne to be him that was to come, or whether besides him he looked for another,] it is questionlesse, that he vttered this speech by the spirit of Prophesie, and as the speech it selfe was verified or fulfilled of Noah, according to its plaine Grammaticall literall sense, so it was exactly fulfilled or accomplished in Christ, ac­cording to the full importance of its mysticall sense, that is, Christ and his office was as truely and really [Page 61] foreshadowed by Noah himself, or by his office, quali­fication, Mem. 2. Branch 1. or actions, as Noahs office or qualifications were literally fore-told or prophesied of in this speech of Lamech: Noah after the Floud offered a Sacrifice vnto the Lord, and the Lord smelled a sweet sauour, or a sauour of rest, and vpon this Sacrifice engaged himselfe by promise, not to curse the ground againe for mans sake. Genes. 8. vers. 21. Here you see Lamechs Prophesie literally verified in Noah: howbeit the Sacrifice of Noah was but a smokie shaddow of that reall and sub­stantiall Sacrifice which was offered by the Sonne of GOD vnto his Father Walke in loue, as Christ also hath loued vs, and hath gi­uen him­selfe for vs, an of­fering and a sacrifice to GOD for a sweet smelling sauour, Ephes. 5. ver 2.. The comfort which Noah afforded vnto the World concerning the worke and toyle of their hands, or the ground which the Lord had cursed, was but a slight surface or liuelesse picture of that glorious blessing of life, which Christ, hauing freed vs from Adams curse, hath by his death be­queathed vnto vs. I heard a voyce from hence, saying vnto mee, Blessed are the dead which dye in the LORD, from henceforth yea saith the Spirit, that they may rest from their labours, and their workes doe follow them. Re­uel. 14. 13. Againe, Noah was a Preacher of righte­ousnesse, Christ was more, &c. Noah built an Arke, into which whosoeuer entered not, did perish, into which likewise, whosoeuer did enter, were saued from the Deluge; so did Christ build one holy Ca­tholique and Apostolique Church, without which none can be saued; in which whosoeuer is found, shall be vndoubtedly saued from those euerlasting flames wherewith the World shall be destroyed.

32. So then our beliefe that Christ the Son of Mary was the promised Seed which was to come, and that [Page 62] he was in part prefigured by Noah, may be rightly grounded on the diuine prediction or Prophesie vtte­red by Lamech; it cannot be safely grounded on La­mechs apprehension or application of this prediction. Herein perhaps he might erre, and so might the best of Gods Prophets erre in the particular determinati­on of time, wherein their Prophesies were to be ful­filled, or in their applications of them to the persons in whom they might coniecture they should bee ful­filled. Nor is error in particulars of this nature (so long as men stedfastly beleeue the generall) altoge­ther so dangerous as some men thinke it, vnlesse it be accompanied with wilfulnesse or obstinacy: for that is it which turnes errors into Heresies. Abraham himselfe, after his beliefe in Gods promises concerning the promised Seed, was imputed vnto him for righte­ousnesse; did commit a greater errour in misapplicati­on of that very promise, whose beliefe was imputed vnto him for righteousnesse, then Euah or Lamech did in misapplying Gods promise concerning the Wo­mans Seed vnto their First-borne; if happely they did so misapply it. For Abraham by Sarahs perswa­sion, thought Gods promise or prediction concerning his Seed, should be fulfilled in the seed or off-spring of Hagar, Sarahs hand-maid; and continued in this perswasion, vntill the Lord rectified it, and set his be­liefe aright by expresse promise of Isaacs strange and miraculous birth. And the euent answering to this promise or prediction, was a reall fore-signification or prefiguration of the more strange and more miracu­lous birth of our Sauiour. So likewise was the strange birth and conception of Samson, of Samuel, and of [Page 63] Iohn Baptist: for God in his wisdome did dispence Mem. 2. Branch 1 these miraculous blessings of fruitfulnesse vpon Wo­man, by naturall disposition of body or of age alto­gether barren, that they might serue as inducements for establishing the beliefe of posterity, concerning the most miraculous conception of the womans Seed [...], which had beene promised from the be­ginning. And albeit an Angell from Heauen might in reason, (at least with better reason than any mor­tall man can pretend) exact beliefe vnto his so­lemne message or predictions, without further proofe or experiment; yet the Angel Gabriel himselfe, the great Embassadour of the blessed Annunciation, would haue the blessed Virgin to ground her beliefe, not on­ly vpon his sole prediction, but withall vpon the fresh and reall experiment of her Cousin Elizabeths strange conception of a sonne in her old age. For after the deliuery of his message, and his reioynder to her mo­dest reply, How shall this be, seeing I know not man? He finally concludes the Dialogue on his part, Behold, thy Cousin Elizabeth, shee hath also conceyued a sonne in her old age, and this is the sixt moneth with her, who was cal­led barren; for with God nothing shall be impossible. Luke 1. 36, 37. Nor did the blessed Virgin refuse to make tryall of the signe which hee had giuen her: for immediately after the Angels departure from her, shee repayred vnto her Cousin Elizabeth, (as the Text saith) in haste, where shee found the Angels prediction fully ratified by the euent or fact. For, vpon the first salu­tation of Elizabeth, the Childe (whose conception the Angell told her of) did spring for ioy in Eliza­beths wombe; and for a pledge or token that shee had [Page 64] conceyued by power and vertue of the Holy Ghost, her Cousin Elizabeth, vpon her salutation, was filled with the Holy Ghost in her heart, and out of the a­bundance of her heart thus filled, her mouth did speake and vtter that propheticall salutation which the Angell had vsed vnto her, with a loud voyce; Blessed art thou amongst Women, and blessed is the fruit of thy wombe, vers. 42. And by this spirit of prophe­sie, Elizabeth did then know that that blessed Virgin had conceyued by the Holy Ghost, and that then the Childe conceyued by her, should bee her Lord and Redeemer: the blessed Virgin againe, vpon fresh ex­periments of these facts fully answerable to the An­gels prediction, was filled with the Holy Ghost, and the spirit of prophesie, by which shee vttered that ex­cellent saying, My soule doth magnifie the Lord, &c.

Now the very Embassage of the Angell Gabricl was really fore-shaddowed or prefigured by the sen­ding of Esaiah the Prophet vnto Ahas the King of Iudah, whereof we reade Esay the 7. vers. 3. The te­nor of the Angels message vnto the blessed Virgin was literally and expresly fore-told by the Prophet vnto Ahas, vers. 14. Behold, a Virgin shall conceyue and beare a Sonne, and shall call his name Emanuel. Howbeit euen in this Prophesie or testimony of our Sauiours birth and conception, there was an [...], that is, a full concurrence of Prophesie and Type, an expresse prediction or fore-telling of what should afterwards come to passe, and a reall ouershaddowing or representation of what afterwards did come to passe by matter of present fact or deed; that is, this [Page 65] Prophesie was truly verified in the Prophets time, ac­cording Mem. 2. Branch. 1. to its literall or historicall sence; and yet a­gaine exactly and exquisitely fulfilled, according to the literall and mysticall sence, in our Sauiours birth and conception. The signes of both times, concer­ning the estate of Iudah, were in proportion the same. But the particular and full explication of this Pro­phesie will come more fitly to bee discussed here­after.

33. For conclusion of the first generall poynt pro­posed, I would request you to note, that of such fore­significations concerning our Sauiour Christs con­ception, his birth, his baptisme, his death, his passion, as consist in matter of fact or type, some are direct, others are indirect, and signifie by contraries. As for example; The first Woman was made of Adam by Gods immediate hand, not begotten by man, and being thus made, shee was an inuerted type or shad­dow, that the second Adam, who was to bruise the Serpents head, was to be made of a Woman by the immediate hand of GOD, not begotten by man. Thus much was expresly fore-told by the Prophet Ie­remie, chap. 31. v. 22. Behold, I create a new thing in the Land, the female shall compasse or enclose a man, or the female shall enclose Geuer. But of this poynt you may be satisfied, if it please you, elsewhere more at large. I onely instance in this particular for this time, to giue you notice that some things may bee really fore­shaddowed, as well by contraries or inuersion of the circumstances, as by direct types or sutable represen­tations. Whether it bee this way or that way fore­shaddowed, the case is all one, as it was with that [Page 66] picture-maker, who being requested to paint a man and an horse ouerthrowne in battaile, painted an horse in a full careere with a man on his backe; and being challenged for not making such a picture, as he was re­quested to doe, hee willed the party to turne the vp­side of the Table downewards, and hee had as faire and exact a picture of an horse & a man ouerthrowne, as hee could make him. Of this kinde of types was the brazen Serpent; it could not be any direct type of CHRIST, albeit the lifting vp of a brazen Ser­pent, was a reall type or representation of our Sa­uiours future exaltation vpon the Crosse. And so was Hezekiahs demolishing of the brazen Serpent, a reall prophesie or representation of our Sauiours brui­sing the old Serpents head, or rather of his vtter de­struction of his Kingdome, which shall be accompli­shed at the last day. But the full explication of this type, we must deferre vntill wee come to vnfold the mysteries of Iesus Christ, and him crucified. Let this suffice at this time for the first generall poynt, to wit, how our faith in Iesus Christ is to bee grounded or confirmed: wherein hath beene shewed, first, That all beliefe must be grounded on the Word of GOD. Secondly, That wee beleeue these Bookes of the Old and New Testament to be the Word of GOD, be­cause they containe as well such predictions or Pro­phesies, as reall prefigurations or types of Christ and The Scrip­ture is the onely in­fallible Rule, by which the [...]ue Church can bee c [...]sce [...]ned. his Kingdome, as none but the onely wise immortall God could fore-shaddow.

34. The vse of this Doctrine hitherto deliuered, is the same which shall be the end of all my medita­tions vpon this portion of Scripture. The poynts [Page 67] which I specially aymed at in the choyce of it, were Mem. 2. Branch 1. these: first, to breed or beget a full perswasion in you, that these Bookes of the Old and New Testament are sufficient in themselues to make you wise vnto sal­uation; that the truth of mysteries contayned in them, may bee sufficiently manifested by their owne light, without the infallible proposall or authoritie of any visible Church on earth to giue them lustre, or make them visible. Their light is of it selfe sufficient to enable you to discerne all truthes expedient for your saluation; and amongst other truthes, to dis­cerne which of all the visible Churches vpon earth is the true Church of God. And this they sufficient­ly teach, without any such notes or properties as the Romish Church would obtrude vpon you. If in the Writings of our owne friends, I meane, the Pastors or Teachers of reformed Churches, you light vpon some notes of the true Church, as preaching of the Word, and administration the of Sacraments, you must conceiue their meaning to be no more but this, That Verbi prae­dicatio & Sacramen­torum ad­ministratio non tam sunt notae quibus dis­tingui potest Orthodox a Ecclesia ab baeretica, quàm for­malis ratio se [...] differ en­tia constitu­tiua Ecclesiae visibil [...]s. these two conspicuous and visible notes are essentially and necessarily required to the constitution of a visible Church. They are not, they cannot be any infallible notes for discerning which visible Church is true, which false, which hereticall, which orthodoxall: no more than to haue publique meetings, or a forme of gouerne­ment established by Law or Charter, can bee a true note for discerning which is the best or ancientest Corporation in this Kingdome. Now, to haue pub­lique meetings, or a forme of gouernement establish­ed by Law or Charter, can bee no note or difference for distinguishing one. Corporation from another, be­cause [Page 68] without these, no assembly of men, how great soeuer, can bee truely termed a Corporation. And that wherein all agree, can be no note whereby to dif­ference or distinguish one from another, or to deter­mine which is the best, which is the worst. Where­fore if the question were, Which is the best or anci­entest Corporation in this Kingdome? This questi­on could not otherwise be resolued, than by inspectiō of their seuerall Lawes or Charters. Or, in case their Charters were the same, that Corporation would be the best, which did rightliest vse, practice, or enioy the benefits or priuiledges of the same, or like Charter, or which did liue as well in publique as in priuate, in best conformity to their Lawes. Now, euery visible Church is a Society or Corporation Ecclesiastique: And no assembly or multitude of men, how great so­euer, albeit they priuately professe the same faith, can truely be said to make one visible Society or Corpo­ration Ecclesiastique, vnlesse they haue their publique meetings to heare the Word of GOD preached or read vnto them, vnlesse at such meetings they ioyne together in publique prayer and administration of the Sacraments. Whence if the question be, Of all such Assemblies, Corporations, or Societies Ecclesiastick, as ioyne together in hearing the Word preached, in cōmon Prayers, in administration of the Sacraments, that is, Of all visible Churches which is the true Church of God: There can bee no other possible satisfactory answer than this, That is the true Church of God or orthodoxall visible Church, whose Do­ctrine, Prayers, and manner of administring Sacra­ments, is most conformable and agreeable to the [Page 69] fundamentall Charter, which Charter is contained in Mem. 2. Branch 1. the Bookes of the Old and new Testament. So that all other points, all markes and notes, how many so­euer our Aduersaries make, must be examined and try­ed by this Rule. Amongst other markes of the Church, they make the gift of miracles to be one.

35. Concerning miracles I haue not much to say, beeing loth to put my sickle into another mans har­uest, from whom I hope you shall reape full satisfacti­on. Onely this caueat I would commend vnto you, which heeretofore I haue published, That although it be granted, that the Diuell by his owne power can worke no true miracle, that is, nothing that shall bee aboue the force or power of nature, or contrary to it; or it beeing granted likewise, that God doth neuer lend the vse of his omnipotent power vnto Satan his angels or ministers, to work any true miracle thereby to try the faith of Christians: yet all this being gran­ted in generall, if we descend vnto particular wonders, we must haue as great skill in the force and power of nature, how farre it may extend, as Satan hath; Wee must bee as cunning in discouering his slightes, iug­lings, or delusions, as he is in iugling or deluding, be­fore we can be secure, that hee cannot put one of the two iuggling trickes vpon vs. As first, that he cannot make vs beleeue those wonders which we see effected to exceed the force or power of naturall causes, when as in truth & in deed they doe not: or that hee cannot make vs beleeue, that such wonders or miracles, as in­deed exceed the force of nature, to bee wrought by him or his Instruments; when as they are wrought by God himselfe, for some other speciall end or pur­pose, [Page 70] or for some other vse then he or his Instruments could referre them vnto. The hailestones mentioned Ioshuah 10. vers. 11. were, aswell for their magnitude, as for the manner of their falling vpon the fiue Kings of the Amorites, truely miraculous, and sure ratifica­tions of Ioshuah's and his followers beliefe: Yet whe­ther Satan, permitted by God [applicare actiua passi­uis,] to make choyce of his owne Agents or Instruments, bee not able so farre to improue the strength of natu­rall causes, or so combine them, that they should pro­duce as great hailestones as those were, is more than a­ny sober Philosopher will take vpon him to define. Howeuer, the production of the like or greater tem­pest then this was, is not enough to perswade this or that point of controuersed doctrine. For suppose some poore Amoritish Widdow, pittifully oppressed by one or more of these fiue Tyrants, had out of the bit­ternesse of her soule, about this time, presented her complaints to Nemesis at Rhamnus, a place wherein the power of this reuengefull Lady was, in the conceit of the heathen, vsually manifested, in as remarkeable and peculiar sort, as the vertue of our Lady (in the opinion of the Romish Catholikes) is at Hall or L [...] ­retto, in respect of other places. Imagine againe, those hailestones had falne vpon the fiue Kings vpon the poore Widdowes returne into Canaan from Rhamnus, how easily might the supplyant haue bin perswaded by Satan, that this great miracle had bin effected for her sake, and by the power of the imaginary Goddesse Nemesis, whom she serued? It was not then this mira­culous storme, but the consonancy of its miraculous effect, vnto Gods promise or prediction made to Io­shuah; [Page 71] (to wit, the manifest execution of that GODS Mem. 2. Branch. 1 sentence whom Ioshuah worshipped, (maugre all the Gods, whose ayde these Kings of the Amorites had supplicated against Israel) which was to confirme the faith of the Israelites vnto Gods promises. For the Lord had said vnto Ioshuah, (when the Gibeonites sup­plicated his assistance against the Kings of the Amo­rites that dwelt in the mountaines) Feare them not: for I haue deliuered them into thine hand; there shall not a man of them stand before thee. Ioshuah, vpon this re­quest of the Gibeonites, warranted by God, came vnto them suddenly, and went vp to Gilgal all night. And as the Lord had promised, so it came to passe: for the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way, that goeth vp to Bethoron, and smote them vnto A­zekah, and vnto Makkedah. And it came to passe, as they fled from before Israel, and were in the going downe to Bethoron, that the Lord cast downe great stones from heauen vpon them vnto Azekah, and they dyed: they were moe, which dyed with haile-stones, than they whom the children of Israel slew with the sword. Iosh. 10. v. 8, 9, 10, & 11.

36. For conclusion, the greatest wonderment or miracle, that in this age can be wrought, must be try­ed by this onely touch-stone of faith, Gods written Word, whether it proceed from God and his messen­gers, or from Satan and his Instruments. Now seeing the Scriptures or Rule of faith, hath manifested vnto vs, wherein the Kingdome of Christ and the King­dome of Satan or Antichrist doe consist, the point, wheron euery miracle or wonderment must be exami­ned [Page 72] is this, Whether it tend to the establishment of the Kingdome of God or of Christ in our soules, or to the erection or propogation of the Kingdome of Anti­christ through this world.

Suppose some man or woman amongst vs were re­ally possest of a whole legion of Diuels, & that some Turkish, Iewish, Muscouitish, Greeke, or Romish Priest should take vpon him by exorcisme to make all the Diuels goe out of the Parties body possessed, one after another, in as visible and conspicuous manner, as hee could driue bees out of their hiue through a quill or pen, and cause euery one of them to tell you his name, or what place he holds in Hell; yet the true vse of such miracle or wonderment could be no other, than to resolue you, that there may be a reall possession of some bodies in this age, and a reall dispossession of these Diuels, which had taken possession of it. But if the party which had thus really dispossest them, should vpon this wonderment exhort or require you to be­leeue, that that visible Church whereof he is a Priest or member, is the onely true Church of God, whose proposals or doctrines you are absolutely bound to beleeue, without further examination or tryall of them by the written Word of God, the rule of faith; this were a true & infallible argument, that the won­der was wrought by the power and slight of Satan, not by the vertue and power of God, or of Christs true messengers. For if wee duely consider, what ad­uantage or possession Satan might by this means gaine ouer our soules; if any Diuell in hell would bee so proud, so obstinate, or wilfull, as to refufe to obey a­ny Priest, Iew, or Turke, that would adiure him to de­part [Page 73] vpon these conditions out of any mans body Mem. 2. Branch 1. which he did possesse: reason & common sense might instruct vs, that Beelzebub the Prince of Diuels, & his assistants would vse all the power they could, to vexe or tormēt such a wilfull Diuell, as an Apostata, a Rebell or Traitor, that would not aduance their kingdome when he might. Wherefore, if any Priest or other, shall at any time tempt you to admit of the infallibility of the Romish Church, or to beleeue in all poynts as that Church beleeueth, only vpon fame or sight of such a wonder wrought by one of her children; yee stand bound in conscience, and vpon the allegiance which you owe to Christ, to craue respite vntill you can in­forme your consciences, whether the acknowledge­ment of such absolute infallibility, as the moderne Priests and Iesuites ascribe vnto the moderne Romish Church, or the submission of your beliefe vnto all her doctrines, (especially to this) be not a flat Apostasie from Christ vnto Satan, and a true acknowledgment of his Soueraigntie made vnto the Church of Rome, as to his proxie or deputy for this purpose. Againe, if any Priest should worke such a wonder as hath beene mentioned, by such exorcisme as they vse, as by ap­plying the consecrated Hoast, (as they call it,) their crucifixes or holy-water vnto the partie affected, or by examining the Diuels by oath vpon the Sacramēt; you are bound in conscience likewise to craue respit to be resolued, whether these or the like solemnities or ceremonies as they haue vsed of late in this Land, bee not magicall sacrifices, true and proper feats of witcherie and sorcerie. These are points wherein no exorcist, no Romish Priest or Iesuite this day liuing [Page 74] in this Land, can giue any ingenious vnderstanding man any tolerable satisfaction. The former poynt, concerning the infallibility of the Romish Church, is else-where handled at large, and I shall be willing to acknowledge my selfe a thankfull debtor vnto any Priest or Iesuite, or other wel-willer of the present Romish Church, that shall giue mee occasion or ground of reason to thinke better of their Religion in this point, then hitherto I haue thought, or can per­swade my selfe to thinke. And better then flat Apo­stafie from Christ I neuer thought it, since I was able to reade the Trent Councell, Bellarmine, Valentian, or other defendants of the Popes absolute and plena­rie power. My soule shall blesse him, whether Prote­stant or Papist, that shall conuince my vnderstanding, there can be any more pestiferous foundation laid for the erection of Antichrists Kingdome, then the Iesu­ites and Canonists haue laid, by making the present Pope the virtuall Church; or the visible Church of Rome, the sole Catholike Church, vnto which God in his Word hath promised the infallible assistance of his Spirit. As for the latter point, that their exor­cismes are but inchantments or feates of sorcery, it hath beene laid vnto their charge by some of good place, and greater worth in the Church of England, who are able enough to proue their Allegations, so their Ad­uersa [...]ies would be willing to make their defence, or submit themselues to any lawfull tryall.

The second Branch of the second Member, propo­sed Mem. 2. Branch 2. in the former Treatise, Parag. 24. Contai­ning an explication of the particular Prophe­sies, on which Iohn Baptists faith was groun­ded, as also of the signes of the time, by which it was confirmed, before he sent his message vnto our Sauiour.

§37. AMongst other things before deli­uered, this was one which I must request you to call to mind, That there may be a true prenotion or stedfast beliefe of some promise or prediction concerning Christ, and yet the parties which doe no wayes distrust the indefinite truth or Of the prenotiōs which Iohn or the Pharises had cōcer­ning the time or maner of Christs comming or mani­festation: and of the Interroga­tories pro­pounded to Iohn by the Priests and Iesu­ites. fulfilling of such predictions or prefigurations, might oft-times erre in the application of them to some par­tie, or in some other circumstance, vntill the euent it selfe did teach them rightly how to apply. Euery errour presupposeth some branch of Ignorance; but Ignorance doth not alwayes include errour. Whence it will follow, that if the best of Gods Saints might erre in partculars concerning themselues as Abraham did, there is no question but they and others might be ignorant of many particulars which became mani­fest to posterity. Thus the Pharises or the Priests & Leuites, which were sent frō Ierusalem to question Iohn Baptist, had a true prenotion or beliefe in generall, that [Page 76] God in latter ages would raise vp an extraordinary Prophet like vnto Moses. But whether this extra­ordinary Prophet should be the Christ or Messias him­selfe, or rather his fore-runner, his attendant or com­panion, they were ignorant. They had againe a true prenotion or beliefe in generall, that God would send a solemne Messenger to prepare the wayes of the Lord or the Messias whom they did seeke: but whe­ther this Messenger should be Elias the Prophet, the same indiuiduall person which was taken vp in a fiery Chariot into heauen, or some other in power and ef­ficacie of spirit, in zeale to Gods true worship and Re­ligion like vnto him, they were ignorant. And to haue beene meerely ignorant had beene no fault, or at least no dangerous fault: but this their ignorance declined to errour and stiffe presumption, that this Messenger foretold Malachy 3. vers. 1. should be Eliah the Tish­bite himselfe. They had a true prenotion or beliefe in generall, that the Messias his comming into the world, or manifestation to it, should be solemnized with some extraordinary Rite or Ceremony to bee performed by water; as by washing or baptizing: but whether this solemnity of baptizing or washing should bee per­formed by the Messias himselfe, or by Elias, whom they lookt should be his messenger, or by the Prophet like to Moses, (who as they expected, should bee a person distinct from Christ;) In all these points they were ignorant, at least doubtfull. Howbeit their pre­notion of this indefinite or generall truth did most in­cline vnto the first point, to wit, that this solemnity of baptizing should be performed by the Christ or Mes­sias himselfe. Thus much may probably bee gathered [Page 77] from Iohns emphaticall deniall that he was the Christ Mem. 2. Branch. 2. or Messias. This is the record of Iohn, when the Iewes sent Priests and Leuites from Ierusalem to aske him, Who art thou? And he confessed and denyed not: but confessed, I am not the Christ. Ioh. 1. v. 19, 20. Thus much he confes­sed voluntarily, as may be gathered from Saint Luke: And as the people were in expectation, and all men mu­sed in their hearts of Iohn, whether hee were the Christ or not: Iohn answered, saying vnto them all, I indeede baptize you with water, but one mightier than I commeth, the latchet of whose Shooes I am not worthy to vnloose, hee shall baptize you with the holy Ghost, and with fire. Luke 3. vers. 15, 16. This voluntary acknowledge­ment of his, was in effect to deny that hee was the Christ: but what hee here intimates by way of deny­all, or preuention of the people that doubted whether hee were the Christ or no, he plainely expresseth, be­ing solemnely and formally asked the same Question by the Priests and Leuites, which the people tacitly made; I am not the Christ. Ioh. 1. 20. Now, his answer to this first interrogatory, being so full and plaine; they frame a second, What then? Art thou Elias? And hee saith, I am not. And not satisfied with this an­swer, they presse him with a third, Art thou the Prophet? And he answered, No. And he had good reason to answer negatiuely to this third Interrogato­ry, because hee had answered negatiuely to the first: for that Prophet which Moses fore-told the Lord would rayse vp like vnto himselfe, was to bee the Christ, the promised Messias, and no other.

38. Of the exact proportion and similitude be­twixt Moses and Christ, you may reade In the 3. Booke vpon the Creede. §. 3. cap. 11. parag. 7. elsewhere, [Page 78] or heare more at large hereafter, as occasion shall require. His answer to the second Interrogatory be­ing negatiue, might well administer matter of new quarrell or dispute vnto the captious of those times, and some occasion of scruple vnto the curious a­mongst vs: for hee seemes to deny that, which our Sauiour in this very Matt. 11. 9, 10. Chapter auoucheth of him; But what went yee out for to see? A Prophet? Yea, I say vnto you, and more than a Prophet. For this is hee of whom it is written, Behold, I send my Messenger before thy face, which shall prepare thy way before thee. And againe, vers. 13, 14. For all the Prophets, and the Law prophesied vntill Iohn. And if yee will receiue it, this is Mal. 4. 5. Elias which was for to come. And againe, Marke 9. vers. 11, 12, 13. When the Apostles asked him, say­ing, Why say the Scribes that Elias must first come; (to wit, before the consummation of the hopes of Is­rael, or their redemption by the Messias) He answe­red, and told them, Elias verily commeth first, and resto­reth all things, and how it is written of the Sonne of man, that hee must suffer many things, and bee set at nought. But, I say vnto you, that Elias indeed is come, and they haue done vnto him what soeuer they listed, as it is written of him. This hee spake of Iohn Baptist, after hee was beheaded. And what reason had Iohn to deny he was Elias, when he was asked this Question, seeing our Sa­uiour, after his denyall, hath twice affirmed it? [Non male respondit, malè enim prior ille rogauit.] The fore-man or speaker of the Priests and Leuites, did propound this Question amisse, and in such a sence, as Iohn could not answer affirmatiuely to it. For the meaning of the Interrogatory was, Whether he were [Page 79] that very Elias the Thisbite, which was taken vp into Mem. 2 Branch 2. Heauen in the fiery Charriot; and Iohn knew him­selfe not to be this Elias, nor did our Sauiour euer af­firme that he was this Elias.

39. But some men happely will reply, That albeit they were mistaken in this particular, to which Iohn did well to giue a negatiue answer; yet Iohn, hauing so faire an occasion to rectifie the error of the Priests and Leuites, might haue done better, if hee had more fully expressed himselfe, and answered with a distin­ction, that he was not Elias the Thisbite, but yet that Elias which the Prophet Malachy had fore-told the Lord would send, chap. 4. For Iohn could not, in all probability, be ignorant of the Prophet Malachy his meaning, seeing the Angell Gabriel had expresly ex­pounded it to his Father Zachrias, Luke 1. vers. 17. Hee shall goe before him in the spirit and power of Elias, to turne the hearts of the Fathers vnto the children, and the disobedient to the wisdome of the iust, to make readie a people prepared for the LORD. But this perhaps was more than Iohn had occasion to call to minde. He might be ignorant, without offence, whether Elias himselfe was not to come after him. For euen the best of Gods Saints and Prophets (as was obserued before,) knew no more of Gods will concerning things to come, than it was his will and pleasure to impart vnto them. Each of them knew his Cue, the the signes of the time when hee was to begin, and when to end; each had the part, which God had ap­poynted him to vtter or act, perfectly by heart; Each knew the tenor of his owne Commission: but none, or few of them, did so well vnderstand anothers Com­mission, [Page 80] vntill they had seene it sped, or the meaning of it vnfolded by the euent. Now, although the words of Malachy were literally meant of Iohn Bap­tist, yet were they a kinde of Riddle, vntill our Saui­our did vnfold them. And it seemeth by the phrase which our Sauiour vseth, Matthew 11. vers. 14. that their true meaning was a mystery, which he himselfe or Iohn onely knew, and was to bee reuealed onely to such as were already true Disciples. For the word receiue is [...], a terme of art amongst the Hebrewes, and imports some such mystery as the Iewes imagine to be contayned in their Cabalisticall art. The like force hath the same word in that of the Apostle, 1. Timoth. 1. 15. This is a faithfull saying, and worthy 1 Tim. 1. 15. of all reception or Cabalisme. Not that he approues that Art, at least, as since that time it hath beene vsed, but rather, that this was a mystery of greater worth and consequence, than all the mysteries which the Cabalists can imagine to be in their Art contayned. The manner of importance or the Apostles speech, is much-what like to that answer of his in the Ho­mer. Iliad. μ. Poet, who when they sought to terrifie him from fight, by the ill-aboding or sinister flying of Birds, made an­swere;

[...],

It was the best Augurium or south-saying, for a man to fight for his Countrey.

40. Finally, although Malachy did prophesie of Iohn Baptists comming before Christ in the power and spirit of Elias; yet Iohn Baptist did not receiue his in­structions from this Prophet, nor had hee his Com­mission for being Christs fore-runner, or his warrant [Page 81] for baptizing from Malachy, but from the Prophet Mem. 2. Branch 2. Isay. And therefore when the Priests and Leuites prest him further, saying, Who art thou, that wee may giue an answere to them that sent vs? What sayest thou of thy selfe? He said, I am the voyce of one crying in the Wildernesse, Make straight the way of the Lord, as said the Prophet Esaias. This was the peremptory answer which he meant to stand vnto. This, and other pas­sages of the same Prophet being ioyned with the in­ternall testimony of the Spirit, which did interpret their true meaning vnto him, was his warrant for do­ing what he did; for baptizing, or for preparing the way of the Lord which was to come. But whether the Lord would send Elias or some other greater messenger than himselfe, was more than he durst take vpon him to resolue the Priests and Leuites in, (speci­ally seeing they were of the sect of the Pharises:) and more perhaps than hee in his religious modesty or so­briety did question or inquire after. But when the same Priests and Leuites did by way of demand or Interrogation seeme to vpbraid him with arrogancy, in taking more vpon him than was befitting him, vn­lesse he were eyther the Christ, or Elias, or the Pro­phet like to Moses; to some of which so great a worke as the administration of baptisme did solely belong: hee modestly answeres [distinguende;] I baptize with water, but there standeth one among you, whom yee know not: He it is, who comming after mee, is preferred before mee, whose Shooes latchet I am not worthy to vnloose. Ioh. 1. 26, 27. In which words the Euangelist Saint Iohn doth intimate as much as is expressed by the Euan­gelist Saint Matthew, to wit, That Christ should bap­tize [Page 82] them after another manner than Iohn did, that is, with the holy Ghost, and with fire. chap. 3. 11. I will not trouble you, but rather request you not to trou­ble your selues with that needlesse Question (and for the most part as ill stated by such as haue most med­led with it, as it is needlesse) how Iohns baptisme did differ from Christs baptisme, or Whether they were two baptismes altogether distinct.

41. Thus much you may euidently conceiue out of what hath beene now deliuered. First, that the Priests and Leuites (at least the Sect of the Pharises, of which Sect, the Priests and Leuites which questio­ned Iohn concerning his Baptisme, were) did not erre in their prenotion or beliefe in generall, that the Mes­sias his comming or manifestation to the world, should be solemnized by Baptisme, nor did they fayle in their coniecture, that the Christ or Messias himselfe was to baptize: but with what baptisme hee was to baptize, they were ignorant. Secondly, you may per­ceiue that Iohn Baptist had not onely a prenotion, but a distinct beliefe or knowledge in particular; that as he himselfe did baptize with water, so the Christ or Messias, whose fore-runner hee was, should baptize with the holy Ghost and with fire. The onely vsefull or pertinent questions which remaine to be resolued or discussed, are but two. The first,

[1.] Whether the Priests and Leuites, or the Pha­rises had their prenotions or beliefe in generall, [that the Messias his first manifestation to the world, should be solemnized by baptizme] from vnwritten traditi­ons of the Ancients onely, or whether it were groun­ded vpon the expresse testimony of Scripture, or [Page 83] the written Word of God. The second, Mem. 2. Branch 2.

[2.] Whether Iohn Baptists firme beliefe of Christs baptizing with the holy Ghost, and his owne baptizing with water, were grounded onely vpon the internall reuelations made to him in priuate, by him that sent him to baptize with water; or whether they were grounded likewise vpon expresse testimonies of the written Word, interpreted and made knowne vnto him by the same spirit by which the Word was writ­ten.

To both these Questions the answere must be affir­matiue; as well the ones prenotion, as the others di­stinct beliefe, were both grounded vpon the expresse testimonies of the written Word. The onely search or inquiry then to be made, is vpon what expresse te­stimony the one or other was grounded, and how our beliefe may be grounded vpon the same testimo­nies.

42. I must request you to remember, that God in the Old Testament did fore-shew things to come two wayes: eyther by expresse testimony or prediction, or by matter of fact or reall representation. One and the same future euent is oft times declared or fore-sig­nified both wayes. Now predictions merely prophe­ticall are of two sorts. Sometimes the Prophets fore-tell Two sorts or bran­ches of the literall sence. things to come in proper and literall termes, so as euery man at the first hearing may vnderstand their meaning. As the Prophet spake to Ahab, 1. Kings chap. 20. vers. 42. Because thou hast let goe out of thy hand a man, whom I appoynted to vtter destruction, there­fore thy life shall goe for his life, and thy people for his people. Sometimes they fore-tell future euents of [Page 84] greater consequence, as truely & as certainely, but by way of parable, embleme, or allegory. Now, this kind of prediction, and the types or figures of the Law, or reall euents, haue the same proportion as Poetry and painting. It was wittily said, [Poema est pictura lo­quens, & pictura est Poema silens,] Euery Poem is a kind of speaking picture, and euery artificiall picture a kinde of mute and silent Poem. And so likewise euery type or ceremony of the Law, Hence saith our Sauiour, Mat. [...]. v. 13. That the Law as well as the Prophets prophesi­ed vntill Iohn. euery historicall euent por­tending mysteries Euangelicall, is a tacit and silent prophesie; and euery propheticall parable was a kind of speaking type or picture of the like euents. The euents fore-told or represented by Gods Prophets, are alwayes reall and substantiall, more than morall, more than naturall; mysteries truely celestiall and su­pernaturall. Howbeit, the representation of such e­uents or mysteries, is oft times merely literall or ver­ball, but conceyued in such termes as suppose a feigned metamorp [...]osis in the workes of nature, to make the picture more fresh and liuely. And this kinde of pro­pheticall expression of things to come, we call the em­blematicall sence or literall Allegory: so that al­though euery Poet bee not a Prophet, yet euery Pro­phet of the Lord was a true Poet; not in faigning e­uents which neuer were, nor neuer should be, but in framing pictures of future euents in themselues con­tingent, as exact and fresh, as any Painter can make of the man whom hee seeth with his eyes, or whose pic­ture hath beene drawne to his hand. Now, if a Pain­ter could make exact pictures of Children which shall not bee brought forth till the next yeere following; we would say he wrought by inspiratiō of his spirit, in [Page 85] whose bookes all their members are written, or that Mem. 2 Branch 2. his pencill was guided by his hand, who found out the birth of man.

43. The Prophesies in speciall concerning the ma­nifestation Most of J­saiabs Pro­phesies cōcerning Iohns bap­tisme or our Saui­ours ma­nifestatiō were em­blemati­call. of the Messias, and Iohns office or atten­dance, are for the most part conceiued in termes not proper, but parabolical or Emblematical, that is, con­sisting of literall or verball Allegories. Howbeit some of these Prophesies, perhaps some passages in all of them, point out future euents in literall proper and historicall termes. And of euents thus literally and punctually fore-shewed, some came not to passe vntill the Messias was reuealed: Others were histo­rically verefied long before; yet so, as the euents which then hapned, were by Gods institution true types or shaddowes of mysteries reuealed in the Gos­pell, or to bee reuealed during the time of grace. So that one and the same Prophesie, is sometimes or in respect of some part of its totall obiect, fulfilled ac­cording to the plaine literall sense: sometimes, or in respect of other parts of its obiect, it is fulfilled ac­cording to the literall Allegory: sometimes, or in some respect, it is fulfilled according to the mystical sense or reall Allegory. Amongst other sacred pas­sages, which, by the confession of the Ancient and moderne malignant Iew, haue speciall reference to the dayes of their Messias his reuelation, these follo­wing are more remarkable, Isay, cap. 35. & cap. 40. of which hereafter. And againe; I will open riuers in high places, and fountaines in the middest of the valleys: I will make the wildernesse a poole of water, and the drie land springs of water. I wil plant in the wildernesse the [Page 86] Cedar, the Shittah tree, and the Myrtle, and the Oyle tree: I will set in the desart the Firre tree, and the Pine and Boxe tree together: That they may see, and know, and consider, and vnderstand together, that the hand of the Lord hath done this, and the Holy one of Israel hath created it. Isaiah 41. vers. 18, 19, 20. Remember yee not the former things, neither consider the things of old. Behold, I will doe a new thing: now it shall spring forth, shall yee not know it? I will euen make a way in the wil­dernesse, and riuers in the desart. The beast of the Field shall honour mee, the dragons and the owles, because I giue waters in the wildernesse, and riuers in the Desart, to giue drinke to my people, my chosen. This people (the seede of Abraham according to promise) haue I for­med for my selfe, they shall shew foorth my praise. But thou hast not called vpon mee, O Iacob: but thou hast beene weary of mee, O Israel. That is, the seed of A­braham according to the flesh, or such as gloried in their carnall prerogatiues of their birth or progeny. Isaiah 43, vers. 18, 19, 20, 21, 22. Goe ye forth of Ba­bylon: flee yee from the Caldeans with a voyce of singing: declare ye, tell this, vtter it euen to the end of the earth: say ye; The Lord hath redeemed his seruant Iacob. The Pro­phet em­phatically implyes that the miracle which God had wrought for his people in the wil­dernesse after their deliuerāce out of Ae­gypt, should be reiterated or eminēt­ly accom­plished vpon their returne from Chal­dea. Hee foresaw, as Iere­mie did, that this second de­liuerance should be more glorious then the former. Vide Ier. 23. vers. 27. And they thirsted not when he led them through the desarts; he caused the waters to flow out of the rocke for them: he claue the Rocke also, and the waters gushed out. Isaiah 48. vers. 20, 21. For yee shall goe out with ioy, and be led forth with peace: the mountaines and the hills shall breake forth before you into singing, and all the trees of the Field shall clap their hands. Instead of the thorne shall come vp the Firre tree, and instead of the bryer [Page 87] shall come vp the Myrtle tree, and it shall be to the Lord Mem. 2. Branch. 2. for a name, for an euerlasting signe that shall not be cut off. Isaiah 55. ver. 12, 13.

44. From these & the like particulars in this Pro­phet, we may obserue this generall; That in all or most places, wherein the manifestation of the Messi­as, or propagation of his Kingdome is mentioned, there is still foretold some strange miracle or wonder to be wrought in the desart, and in particular the bursting out of waters. The question is, in what sense these and like places haue beene fulfilled, or whether the predictions were plainely literall, or rather by way of Parable or Allegory. Whatsoeuer may bee said or thought of some of these predictions, certaine it is, that others of them were neuer verefied or ful­filled according to the literall, plaine or natural sense of the words, either before or about our Sauiours manifestation in the wildernesse. That is as much as to say, The mysteries heere truely foretold vpon Iohns baptisme, were not fore-shaddowed or prefi­gured by matter of deed or fact, or by any such reall representation as these words properly imply; or by any naturall or visible alteration of the soyle or trees in the wildernesse. Onely the manner of the Prophesie or prediction is Emblematicall or Allegoricall, that is, the mysteries heere fore-told, were such in respect of mens soules, bodies, or affe­ctions, as these alterations in the soile or trees of the wildernesse (if they had literally falne out) might haue beene true shaddowes or pictures of them. To begin with that place whence Iohns Commission tooke his beginning. Isaiah 40. vers. 3, 4. The voyce [Page 88] of him that cryeth in the wildernesse, Prepare yee the way of the Lord, make straight in the desart a high way for our God. Euery Valley shall bee exalted, and euery Mountaine and Hill shall be made low: and the crooked shall be made streight, and the rough places plaine. We are not hence to beleeue, as some later Iewes foolish­ly dreame, that all the Hils in the wildernesse or place where the Messias was to be māifested, were to be leuelled with the Valleys or lower ground; or that all the high-waies for men to come vnto him, should be made as plaine & smooth as a bowling-Alley or Garden walke. The intent or purport of the Prophet was, that this Cryer in the wildernesse was so to pre­pare the hearts, the affections, and dispositions of mens minds, that they should not bee offended in Christ or the Messias, when he should be reuealed; that they should remoue all stumbling blockes of pride, arrogancy, couetousnesse, peruersnesse, hy­pocrisie, or the like, which did hinder them from comming vnto him with all their soules and all their hearts. So when it is said, The Lord would turne the thorne into the Firre tree, or the bryer into the Myrtle tree in the wildernesse; we must not imagine such a reall or corporeall transmutation vpon our Sauiours approach. For if this Metamorphosis had bin made, Iohn should not haue been a Cryer in the wildernesse, but in the garden. What then doe the words ac­cording to the Prophets naturall meaning and inten­tion import? As true, as reall, and strange an altera­tion in mens soules and affections, which thus hark­ned to the Cryers voice, as the supposed change of the thorne into the Firre tree, or the bryer into the [Page 89] Myrtle tree, or the change of the wildernesse it selfe Mem. 2. Branch 2. into a garden (if that had beene really and miracu­lously wrought) could haue fore-pictured or fore-shaddowed. The Metap [...] or A [...]gory is no other then that of the same Prophet, Isaiah, 5. vers. 7. The Vineyard of the Lord of Hosts is the house of Israel, and the men of Iudah his pleasant Plant: and hee looked for The Pro­phet in the fist verse had allegori­cally pi­ctured op­pression by the wilde grape, and righteousnes by the vsefull fruite of the true vine. Iudgement but behold oppression, for righteousnesse but be­held a cry. Tha [...] this is the intent and meaning of I­saiahs poeticall manner of prediction or figuratiue kinde of speech on the fore-cited places, may bee ga­thered from Iohn Baptist himselfe, whose Interpretati­on of them in this place is li [...]erall, though his speech be metaphoricall and suteable to the former Allego­rie. For the tenour of his proclamation or crying in the wildernesse was, Repent, for the Kingdome of God is at hand. Now Repentance, according to the strict and proper sense of the originall, imports a mutation of the mind. And Iohn, in the very next words ex­presseth, wherein this change of mind whereto he ex­horts them doth consist; Bring foorth fruites worthy repentance. Math. 3. vers. 8. This he spake vnto the Pharises and Sadduces, when they came vnto his bap­tisme, whom he termeth a generation of vipers, more barren vnto all good workes or fruits of the Spirit, then the thornes in the wildernesse, or the Brambles in the desart; and yet as proud that they were Abra­hams sonnes, as the bramble in the parable of Iotham (Iudges 9. vers. 15.) which sought to bee anoynted King ouer the trees of the Forrest. All of them ex­pected to bee heires of the Kingdome of Heauen, which they rightly beleeued should bee established in [Page 90] the dayes of the Messias or Christ. Howbeit they thought the chiefe glory of this Kingdome should consist in their tyrannizing or domineering ouer the Gentiles, like Lords and Kings. For quelling this humour, and working that change of mind wherein true repentance consists, Iohn admonisheth them, Thinke not to say within your selues, We haue Abraham for our Father: (This proud conceit was as a Moun­taine which was to be remoued, ere they could come to Christ:) For I say vnto you, that God is able out of these stones to raise vp children vnto Abraham. Matth. 3. This last clause in its literall and proper sense, im­ports a more miraculous change, than the turning of the bramble into the Myrtle, or the thorne into the Firre tree, than the exalting of valleyes into moun­taines. And yet rather then Gods promise should not haue beene accomplished, this speech of Iohn must haue been fulfilled in its strict and proper sense. How­euer; literally fulfilled it was, in the adoption of Pub­licans and sinners, (of whom it was meant by Iohn) to be Abrahams seede and heires of promise. But the Bap­tist continueth his former Allegory or parabolicall speech, according to the Prophet Esaiah's intent and meaning; Now also the Axe is laid to the roote of the trees: therefore euery tree which bringeth not forth good fruit, is hewne downe, and cast into the fire. vers. 10. None are excepted, no not the Of-spring of Abraham; for vnlesse vpon the baptisme of water which Iohn administred, they become fruitfull like the Vine or Oliue, they must be accounted amongst the thornes and brambles, and be sentenced vnto the fire.

45. But what shall we say of the waters bursting [Page 91] forth in the Wildernesse, so often mentioned by the Mem. 2. Branch 2. Prophet Isaias? Were these predictions as meerely figuratiue as the former, and not at all fulfilled accor­ding to the literal, plaine, historicall sense? It is pro­bable that they were thus fulfilled, and that God had shewne some wonders in the wildernesse, in causing springs of water to burst forth in dry and barren pla­ces, The lite­rall Alle­gorie or Emblema­ticall im­portance of waters bursting out in the wilder­nesse, so often [...]ē ­tioned by the Pro­phets. betweene Isaias and Iohn Baptists dayes: perhaps before the 107. Psalme was penned, which for the plaine literall sense accords with the Prophet Isaias words; He turneth the wildernesse into a standing water: and dry ground into water springs. And there hee ma­keth the hungry to dwell; that he may prepare a City for habitation. Psalm. 107. vers. 35, 36. Yet because this is but probable or coniecturall, wee will make it no ground of our intended inference. Supposing then that these predictions were as meerely figuratiue or metaphoricall as the former, they might not withstan­ding truely and prophetically prefigure, or by way of Embleme fore-shaddow, aswell the internall comfort of the Spirit wherewith Christ baptizeth vs, as the externall baptisme of water which Iohn administred. The water, you know, hath two naturall properties, from which many metaphors (vsuall in sacred Wri­ters) are borrowed; by which the true intent and meaning of the Prophet Isaias figuratiue or emblema­ticall expressions of the waters in the wildernesse is to be valued. The first naturall property of water, (specially in hotter countries, where thirst is more vehement, and waters more pleasant) is, to re­fresh or comfort the wearie soule: The second, to bee the Nurse or Mother of fruitfulnesse, aswell in the [Page 92] trees or grasse of the Field, as in plants, hearbes, or flowres of the garden. According to this latter pro­perty, the Prophets prediction of springs bursting out in the wildernesse, was a true Poeticall Embleme or shaddow of Iohns baptizing with water, who was to be by his office, as the Gardiner, to water and che­rish those fruitfull trees and plants of righteousnesse, with which God had promised to adorne the wilder­nesse. For euen the Publicans and sinners, Aliens by nature from the Common-wealth of Israel, beeing made partakers of the baptisme of Iohn, were ingraf­ted into Abrahams stocke, made fruitfull branches of that Vine which GOD had planted in Iewrie, and heyres of that heauenly Kingdome which Iohn did preach: whilest Abrahams seede according to the flesh were dis-inherited. All the people that heard him, and the Publicans iustified God, being baptized with the baptisme of Iohn. But the Pharises and Lawyers re­iected the counsell of God against themselues, beeing not baptized of him. Luk. 7. ver. 29, 30. vide Matth. 8. ver. 11, 12. According to the first naturall property of water, which is, to refresh the weary, or such as are ready to faint for thirst, the same predictions of springs or waters bursting forth in the wildernesse, did prefigure the internall comfort of the spirit, where­with Christ alone baptizeth vs. For though Iohn did plant and water those plants of righteousnesse, yet was it Christ alone that gaue the increase. And this inter­nall baptisme was really fore-shaddowed, not onely by figuratiue or Propheticall manner of speech, but by historicall and reall matter of fact. And so likewise was the externall baptisme by water literally foretold [Page 93] by the Prophet Isaias, that it should be a type or signe Mem. 2. Branch 2. of Christs baptisme with the Spirit. This internal bap­tisme, (to omit other instances) was really fore-shad­dowed by the waters which issued out of the rocke in the Wildernesse, when the people murmured against Moses & Aaron, as if they had brought thē forth out of Aegypt to haue killed them with thirst in the desart. Now this wee take as granted, that euery miracle which God wrought in the Old Testament, was a true shaddow or picture of some great mystery to bee fulfilled in the New Testament, or after the manife­station of Christ. In this the Iewes agree with vs; onely they expect, that the miracles which their Mes­sias should worke, should be more glorious to the eye of sense, than those which Moses wrought. But wee say they are not onely greater, but of another kinde: otherwise they shold not be true miraculous mysteries but meer miracles. Now that the waters issuing out of the rock, were a type or shaddow of this mystical bap­tisme of the Spirit, wee haue the testimonies of the Prophet Esay, Chap. 48. verse 28. before cited. and of the Apostle. 1. Cor. 10. vers. 1, 2, 3, 4. Bre­thren, I would not that you should be ignorant, how that all our Fathers were vnder the cloud, and all passed thorow the Sea, and were all baptized vnto Moses in the cloud and in the Sea; and did all eate the same spiri­tuall meate; and did all drinke the same spirituall drinke: For they dranke of that spirituall rocke that fol­lowed them: and that Rocke was Christ. How was it Christ? not literally, not identically. Christ, accor­ding to the God-head, was not so present in, or so v­nited to the rocke, as he is now to our flesh; yet was [Page 94] it Christ, the second person in Trinity, the Sonne of God, which made the water (wherewith the Israe­lites, his people, were comforted and refreshed in the extremity of their bodily thirst) to issue out of the rocke when Moses smote it. The mystery porten­ded or fore-shaddowed by this miracle herein con­sists; That the same Sonne of God (who was truely God) which gaue them plenty of water out of the rock, should afterwards become the Rocke of our sal­uation; the Fountaine of life vnto the thirsty and wea­ry soule. This internall baptisme, which was thus re­ally fore-shaddowed by the waters in the rocke, was literally fore-told. Psalm. 36. vers. 8, 9. They shall bee abundantly satisfied with the fatnesse of thy house: and thou shalt make them drinke of the Riuers of thy plea­sures. For with thee is the Fountaine of life: in thy light shall wee see light.

46. Amongst other senses, in which the Scrip­tures of the Old Testament are said to bee fulfilled in A peculiar sense in which Prophe­sies, the Psalmes especially, are more frequent­ly fulfilled, than ob­serued to be fulfilled by most Interpre­ters. the New, one, and that an especiall one (as is else­where obserued) is, when such speeches as are by the Prophets (most of all by the Psalmist) indefinitely vt­tered of God, but cannot be attributed to the Diuine nature otherwise then [...], (that is, by man­ner of speech borrowed from the customes or fashi­ons of men) doe imprint their strict and proper cha­racter vpon God made man, and fit his actions as the Seale doth the print in Waxe. The Diuine nature is life it selfe, an Ocean of liuing waters, which we can­not approch; but the Diuine nature in Christ, is as a Fountaine or Well of life, from which euery thirstie soule may draw the water of life without stint, with­out [Page 95] any danger of drowning himselfe, or drawing it Mem. 2. Branch. 2. dry. For it is more calme and placid than any Foun­taine or Spring, though more inexhaustible than the Sea. According to this sense is that other place of the Psalmist fulfilled in Christ, that is, in God made man; The Lord shall reigne for euer, euen thy God, O Sion, vn­to all Generations. Psal. 146. v. 10. That the God of Si­on, as God, should reigne for euer, was no new thing, no matter of wonder, or worth notice-taking to any Inhabitant of Ierusalem or man of Iudah. All of them, (from the least vnto the greatest) knew well that Hee which had made the World, had no begin­ning, no end of dayes or soueraignety. But that this God of Sion, who was Lord likewise of Heauen and Earth, should be as visibly enthronized in Sion as Da­uid had beene; and that hee should begin to erect a Kingdome which was neuer to haue an end; this was a wonder worthy to bee taken notice of by all the world. Now, that this God of Sion, by whose pro­tection Moses had led Israel out of Aegypt, vnder whose conduct Iosuah brought them into the Land of Promise, that hee who had anoynted Dauid King, should himselfe be anoynted King ouer Sion, was the true and literall meaning of the Psalmist in this and the like places; of which hereafter. Of this ranke is that Prophesie of Isaias, chap. 40. vers. 5. with which Iohn Baptist was well acquainted; for hee had his Com­mission from it: The glory of the Lord shall be reuealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Such an open, distinct, and full sight, as these words literally import, supposeth an ob­iect truly visible and within ken of ordinary and com­mon [Page 96] sight. God in his glory is altogether inuisible to flesh and bloud, and though he had taken visible shape vpon him in the Heauens, yet so hee had still remay­ned inuisible to men that haue their habitation here on earth. That vnto them hee might become visible, and that they might see his glory together; so see it, as they were seene of it; that hee might see them, and they see Him with the eyes of flesh: He tooke vp our flesh for his Tabernacle, and walked and talked amongst vs in more visible and audible manner than Hee did in the Campe of Israel, than He did with Moses in the Tabernacle of the Congregation. This which Isaias heere speaketh from the mouth of the Lord, the Lord himselfe did after vtter with his owne mouth, and yet with the mouth of man, to wit, that hee which had seene him, had seene his Father, because the glory of God was manifested in Him. And when the Prophet saith, That the glory of the Lord should bee reuealed, and that all flesh shall see it together, it is in this speech included, that this glory of God should bee reuealed or manifested in the flesh. The best in­terpretation of the Prophets words that I can com­mend vnto you, must bee from Saint Iohn. chap. 1. v. 1, 14. In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was made Flesh, and dwelt amongst vs (and wee beheld his glory, the glory as of the onely begotten of the Father) full of grace and truth. This blessed Apostle might perhaps say of himselfe and some few others in a pe­culiar sort, Wee saw his glory, and the glory which wee saw, was as the onely begotten Sonne of God: for hee with Peter and Iames had seen him transfigured on the [Page 99] Mount. But all that saw the man Christ Iesus at his Mem. 2. Branch 2 Baptisme with their bodily eyes, did so see the glory of God reuealed from Heauen. And he was so seene of all flesh. Some of all sorts, though not all of euery sort, did see him baptized, and heard him declared from Heauen to be the Sonne of God. Some then present were Pharises, others Sadduces, some Iewes, others Gentiles, some Publicanes, some Priests and Leuites, some Samaritanes, others Galileans. Not at that time onely (though the Prophets words be espe­cially meant of that time) but euer after, all flesh might haue seene the liuely characters of those glorious attri­butes of Saluation, which the Prophets and Psalmist had appropriated to the God of Sion, to make distinct and reall impression in the man Christ Iesus. These two attributes of glory and saluation, are of so neere alliance, of such equiualent vse, that whereas the Pro­phet had said, All flesh should see the glory of God; Saint Luke expressing his meaning, saith, All flesh shall see the saluation of God. chap. 3. vers. 6. He suppo­seth, as the Prophet meant, that the glory of GOD should bee manifested in the saluation of men. This glory or saluation of God was then reuealed, and be­came visible to flesh and bloud, when God became man, and tooke his generall attribute of saluation, as his proper name, being called Iesus. Finally, that sal­uation of God which Simeon saw with such delight at our Sauiours Circumcision, all flesh did or might haue seene at his Baptisme.

47. But to returne vnto the Testimony of the Psal­mist, With thee is the Fountaine of life, which contai­neth the mysticall signification of the waters, which [Page 98] miraculously issued out of the rocke. The best Inter­pretation of both places is deliuered by Saint Iohn, by way of Comment vpon our Sauiours words, Iohn 7. 38, 39. Hee that beleeueth on mee (as the Scripture hath said) out of his belly shall flow Riuers of liuing wa­ter. This intersertion or parenthesis [as the Scripture hath said] stands like the tongue in a ballance, doubt­full to whether part of the Sentence wherein it is contayned, it inclineth. Some Interpreters would draw it to the first part; Hee that beleeueth in mee, as saith the Scripture, that is, in such wise, such sort and measure as the Scripture requireth, out of his belly shall flow Riuers of liuing water. Others would draw it to the later part, and render it thus; Hee that beleeueth in mee, out of his belly shall flow Riuers of liuing water, as the Scriptures hath fore-told. Though both interpre­tations may be true, though both may stand with the generall Analogy of faith; yet the later (in my opi­nion) is more pertinent, and more consonant to the true intention of this place. But then it will be que­stioned, What Scripture hath said that, which our Sa­uiour here doth, to wit, that riuers of liuing water should flow from such as beleeued in him? The very expresse words are no where else to be found in Scrip­ture: for they are, (as most of our Sauiours are, when hee speakes of greatest mysteries) parabolicall. Their importance, or reall sense, is expressed by Saint Iohn in the same place; This hee spake of the Spirit, &c. Now, if by the riuers of liuing water, our Sauiour meant (as Saint Iohn telleth vs hee did) this plentifull effusion of his Spirit; the same Scriptures which fore-tell the plentifull effusion of the Spirit, whether in [Page 99] termes plainely literall or emblematical, fore-tell like­wise Mem. 2. Branch. 2. the riuers of Liuing water which were to flow from true beleeuers. The manner of our Sauiours ex­pression of the Spirits effusion by riuers flowing out, implyeth, it should be powred out in such a plentifull measure, as would be not onely sufficient to satiate the soules of them that thirsted after it, but in a measure ouer-flowing to the Saluation of others. And such were these admirable gifts of the Holy Ghost, which after our Sauiours Ascension were bestowed vpon his Apostles and Disciples. The Scriptures, which par­ticularly fore-tell this plentifull effusion of the Spirit, are many: these following are, if not the principall, yet the most apposite to our present Argument, Ioel 2. vers. 28, 29, and 32. And it shall come to passe after­ward, that I will powre out my Spirit vpon all flesh, and your Sonnes and your Daughters shall prophesie, your old men shall dreame dreames, your young men shall see visions. And also vpon your seruants, and vpon the hand-maides in those dayes will I powre out my Spirit. And it shall come to passe, that whosoeuer shall call on the name of the Lord, shall bee deliuered: for in Mount Zion, and in Ierusalem shall bee deliuerance, as the Lord hath said, and in the remnant, whom the Lord shall call. And againe, Isaias 44. vers. 3, 4. I will powre water vp­on him that is thirsty, and Flouds vpon the The dry ground in this place, [supponit pro homine] (as some Logicians speake) and is to be vnder­stood of men so af­fected, as Dauid was, when he vttered that Song in the Wildernes of Iuda, My soule thirsteth for thee, my flesh long­eth for thee, in a dry and thirsty Land, where no water is. Psa. 63. v. 1. Compare this Testi­mony with the for­mer Testi­mony, Psalm. 36. parag. 45. dry ground: I will powre my Spirit vpon thy Seed, and my blessing vp­on thine off-spring: And they shall spring vp as among the grasse, as Willowes by the Water-courses. The first words of this later Prophesie were literally and histo­rically fulfilled in the baptisme of Iohn; the later part of it, is, as it were an Euangelicall explication of the [Page 100] mysticall sense of the former words. And Iohn Baptist might from this place alone easily collect, that al­though hee might powre water vpon mens bodies, though hee did plunge or wash such as are compared to dry Land, in the waters, and by this externall Sa­crament, ingraft them in the stocke of Abraham: yet he could not powre out the Spirit of God, or be­stow the blessing of increase vpon them. This hee knew must be the worke of him that sent him, who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him, as a sure pledge or experiment of the like blessing to bee bestowed on others; specially on such as had beene partakers of his Baptisme. From the same place likewise Iohn might easily gather, that the baptisme of water where­with hee himselfe baptized, was in order of time to goe before the baptisme of the Spirit, which was my­stically prefigured by it, and fore-told by our Sauiour in the fore-cited place, Iohn 7. vers. 38. though (as we said before) in a figuratiue or allegoricall sense, which Saint Iohn in the next words after, vers. 39. hath ex­pounded vnto vs: This spake hee of the Spirit, which they that beleeue on him, should receiue: For the Holy Ghost was not yet giuen, because that Iesus was not yet glorified. Iohns meaning is, the Spirit was not powred out in such plentifull measure, as this place of Isay and that other of the Prophet Ioel did import. For, after our Sauiours glorification, all such as were baptized with water, were likewise baptized with the Holy Ghost: most of them filled with the Spirit of Prophe­sie, or gift of tongues, enabled to conuey the words and waters of life vnto the soules of others. All this [Page 101] was fore-signified by the holy Ghosts descending vp­on Mem. 2. Branch 2. our Sauiour at his comming out of the water. For his baptisme was a prefiguration of his death and re­surrection: and by his resurrection he was really de­clared to be the Sonne of God, and fulfilled the Psal­mists prediction; Thou art my Sonne, this day haue I begotten thee. Psal. 2. Which prediction was further ratified, and the meaning of it determined by the voyce from heauen; This is my beloued Sonne in whom I am well pleased. The same truth thus often declared as­well by predictions as by matters of fact or reall e­uent, was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples. So that another Branch of Saint Iohns meaning, or if you will, another shoote of the former branch, is, That the holy Ghost, at the time when our Sauiour vttered those words, Hee that beleeueth in me, &c. did not appeare as an authentique witnesse to ratifie his Doctrine. His testimony concerning our Sauiour was reserued till our Sauiours glorification, after which it was publique, frequent and visible. Iesus, (saith Saint Peter) whom ye slew and hanged on a tree: Him hath God exalted with his right hand to be a Prince and a Sauiour, for to giue re­pentance to Israel, and forgiuenes of sins. Act. 5. v. 30, 31, 32. And we are his witnesses of these things, and so is also the holy Ghost, whom God hath giuen to them that o­bey him. This giuing of the holy Ghost in visible ma­ner, was that baptisme of Christ which was opposed to the baptisme of Iohn, and that the world might know and beleeue it came immediately from Christ, and not from Iohn, nor from the Apostles, or from the Sacrament which they administred; it was giuen [Page 102] to some, and these by condition Gentiles, before they had beene partakers of Iohns baptisme, or any Mosai­call rite or Sacrament. Act. 10. 44, 47. While Peter yet spake these words, the holy Ghost fell on all them which heard the word. Whence he concludeth; Can any man forbid water, that these should not be baptized, which haue receiued the holy Ghost, aswell as we? Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family, than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles, which had beene baptized: And as I began to speake, the holy Ghost fell on them, as on vs at the beginning. Then re­membred 1 the Word of the Lord, how that hee said, Iohn deed baptized with water, but yee shall be baptized with the Holy Ghost. Acts 11. 15, 16. Saint Peters beliefe in this point, was grounded vpon our Sauiours words, and confirmed by this experiment: Iohn Baptists be­liefe of the same conclusion, was grounded vpon the Prophet Isaias predictions. Iohn did foretell the same Matth. 3. vers. 11. truth which our Sauiour did, before he was acquain­ted with him or knew him by face: and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe, by the descending of the holy Ghost. Concerning which, and the maner how Iohn came to know our Sauiour before he baptized him, with the signes of the time that did accompany or ensue vpon his baptisme, we are in the next place to make enquirie.

48. From the: former Dialogue betweene the Priests and Leuites and Iohn Baptist, concerning his office and ministery of Baptisme, you may obserue, [Page 103] that Iohn was carefull to preuent two inconueniences: Mem. 2. Branch 2. First, the false opinion which the people had concei­ued of him, as if he had bin the Messias himselfe; and secondly, to preuent all suspition of compact or collu­sion betweene Iesus of Nazareth (whom he afterward proclaimes to be the Messias) and himselfe. And vn­to this suspition both parties had beene more lyable, if they had beene aswell acquainted before our Saui­ours baptisme, as afterward they were. Not to speake of our Sauiours knowledge, who knew all things; for Iohn the Baptist, hee had a true prenotion or distinct beliefe of these generals or indefinites. 1. That the time wherein the Messias was to bee manifested vnto Israel, was now approaching. 2. That the Messias was to repaire vnto the place where hee baptized, there to bee declared or manifested vnto Israel. 3. That the Messias after his manifestation, was to baptize others with the holy Ghost. These generals he beleeued and knew from the predictions of the Prophet Isay, ex­pounded to him by the internall reuelation of the Spirit, and the signes of the time immediately prece­ding. But of these particulars following, he was ig­norant vntill the euent, and the signes immediately following did vnfold them. 1. The day and houre wherein the Messias was first to be manifested; when he first begun to baptize, he distinctly knew not. 2. The day and houre of the Messias comming vnto him being knowne, yet he knew not how to distinguish the Messias from other men by face or sight. 3. After he had knowne & seene him face to face, yet he knew not whether he should baptize him with others or no: but rather presupposed it as a matter vnfitting, that [Page 104] the messenger, whose Commission onely was to bap­tize with water, should baptize his Lord and Master, whom he knew to be sent of purpose to baptize others with the holy Ghost. This last point is euident from Saint Matthew, chap. 3. vers. 13, 14, 15. When Iesus came from Galilee to Iordane vnto Iohn, to be baptized of him; Iohn forbade him, saying, I haue neede to be bapti­zed of thee, and comest thou to me? And Iesus answering, said vnto him, Suffer it to be so now: for thus it becom­meth vs to fulfill all righteousnes. Then he suffered him.

49. That Iohn Baptist before this time did not know our Sauiour by face, is euident from Saint Iohn, chap. 1. vers. 29, 30, 31, 32. The next day, (not the next day after our Sauiours baptisme, but the next day af­ter the Priests and Leuites had questioned Iohn, or the next day after our Sauiours returne from the wil­dernesse) Iohn seeing Iesus comming vnto him, saith, Be­h [...]ld the Lambe of God, which taketh away the sinne of the world. This is he of whom I said, After me commeth a man, which is preferred before me: for he was before me. And I knew him not: but that he should be made ma­nifest to Israel, therefore am I come baptizing with water. And Iohn bare record, saying, I saw the Spirit descending from heauen like a Doue, and it abode vpon him. And further to preuent all suspition of compact or collusi­on betwixt them, or rather to stirre vp the people to admire with him the sweet d [...]sposition of the Diuine prouidence in all this businesse; He repeateth againe what he said before; And I knew him not: but he that sent me to baptize with water, the same said vnto me, Vp­on whom thou shalt see the Spirit descending and remai­ning on him, the same is hee, which baptizeth with the [Page 105] holy Ghost. And I saw and beare record, that this is the Mem. 2. Branch 2. Sonne of God. But whilest I am a twisting these two Euangelicall narrations together, you haue perhaps already espied or may hereafter espie a knot or riuell, where with your beliefe one time or another may bee entangled; specially, if the Iew, Atheist, or Libertine should draw it faster, or a weake Interpreter of Scrip­tures haue the handling of it. That you may the bet­ter know, whensoeuer occasion shall be offered, how to loose or vntwist the knot, giue mee leaue first to cast it. For as the great Philosopher telleth vs; No man knoweth rightly how to assoile or resolue a que­stion, vnlesse he first know how to frame it. The right making of any obiection (as the same Philosopher tels vs) is more then halfe the solution of it. The doubt or knot which ariseth out of the two narrations of the A seeming contradi­ction be­twixt S. Matthew & S. Iohn fully clce­red. Euangelists, Saint Matthew and Saint Iohn, is framed thus: First, it is euident out of them both, as also out of the other two Euangelists, that the Holy Ghost did not descend vpon our Sauiour vntill Iohn had bapti­zed him. It is euident againe out of Saint Iohns words fore-cited, cap. 1. ver. 33. That the descending of the Holy Ghost vpon our Sauiour, and his resting vpon him, was giuen by God himselfe vnto Iohn Baptist for a signe, whereby to know or distinguish the Messias or him that was to baptize with the holy Ghost, from all other men. Now if Iohn knew him by face from all other men, before the Spirit did descend and rest vp­on him, what needed this signe? And if he knew him not by face before the descending of the holy Ghost, what construction can we make of Saint Matthews words before recited, chap. 3. ver. 13, 14. where he [Page 106] saith, That when Iesus came to be baptized of him, Iohn replyed, I haue need to be baptized of thee, and commest thou to me? For to whom could the Baptist himselfe in good earnest say, I haue need to be baptized of thee, saue onely vnto him whom hee knew could baptize him with the holy Ghost and with fire? And if Iohn Baptist knew Iesus of Nazareth at his first comming to him, to be the man, which was to baptize with the holy Ghost, before he had seene the holy Ghost de­scending vpon him (as out of Saint Matthew it plain­ly appeareth, that he did so know him) How is it true which Saint Iohn saith in the person of Iohn the Bap­tist, I knew him not? that is, in ordinary construction, as if he had said, I had not knowne him, but by the descending and resting of the holy Ghost vpon him.

50. The seeming contradiction betwixt these two Euangelists, hath occasioned some of the Ancients to conceite, that the Holy Ghost did twice descend vpon our Sauiour: once before his baptisme; (of which descension, Iohn onely or some few more were spe­ctators, and by this signe in priuate Iohn did know him, before hee came in publike to bee baptized of him,) and againe immediately after his baptisme. But a man cannot more strengthen or confirme a weake, crasie or vnsound obiection, than by giuing it a lame, vnsolid or vnsatisfactory answere. The one part of this distinction consisting meerely in imagina­tion, would serue as a foile, to giue some tincture or colour of truth vnto the obiected Contradiction, which if it be well examined and better looked into, consists onely in appearance. Iansenius seekes to salue this obiected contradiction in this manner: Quanqu [...]a se [...]ndum proba [...]tho­ [...]m Chryso­stom [...] s [...]n [...]e­tiā, vt prius dictū est, Io­annes a [...]te columbae de­s [...]n [...]ū inte­ [...]iori spi [...]tus reuelatione Christis ve­meni [...]m ad baptisum s [...]ū cogno­uerit, id ta­mē non pug­nat cum prae­senti loco. Nā non dic [...]t hic Ioannes sibi ignotū fuisse donec Co [...] ­bae ind [...]t [...]o il­lum agn [...]e­rit, sed tan­tum [...]. cap. 16. [...]ol. 38. The [Page 107] Baptist in the words fore-cited, saith no, that hee Mem. 2. Branch 2. did not know our Sauiour before the Holy Ghost did point him out by descending vpon him, but that he had receiued a reuelation from God concerning the holy Ghosts descen­ding vpon him. The solution is borrowed in part from Saint Chrysostome, perhaps sufficient enough to blanke a forward disputant, that would vndertake to prooue a plaine contradiction betweene the Baptists Words, as they are related by Saint Matthew, chap. 3. and by Saint Iohn. But many speeches which cannot le­gally be conuinced of falshood, are often apparently delusory or impertinent, and imply some morall in­conuenience, albeit they cannot easily be drawne to a Logicall impossibility or irreconcileable repugnan­cie. If we take the Baptists words as Saint Iohn rela­teth them, chap. 1. ver. 33. And I knew him not, &c. according to the ordinary standerd of Ciuill Dialect in matters of serious conference or commerce, they import thus much at least, That all the knowledge which Iohn Baptist had of our Sauiour before he bap­tized him, was suggested from consideration of the signe which God had giuen him, not from any new internall reuelation of the Spirit, altogether di­stinct from that reuelation by which the signe was gi­uen, vers. 33. But he that sent me to baptize with water, the same said vnto me, Vpon whom thou shalt see the Spi­rit descending and remaining on him, the same is he which baptiseth with the holy Ghost. And I saw and bare record that this is the Sonne of God. His record had not been authentique, vnlesse hee had seene the Spirit descend vpon him. And his coniecturall knowledge of him, as of the Sonne of God, before the Spirit did descend [Page 108] vpon him, had beene altogether groundlesse, without some iust presumption that this was the man vpon whom the Spirit was to descend.

51. Maldonat hauing framed the like answer in effect as Iansenius doth, seekes to illustrate it thus by exam­ple: Albeit Iohn Baptist did no more know our Sauiour by face from other men, than Samuel did the sonnes of Iesse, one of which he was appointed to anoynt King in Sauls stead ouer Israel; yet when our Sauiour came to bee bapti­zed, he might know him to be the Messias, by some such Diuine instinct or reuelation, as Samuel knew Dauid, whose face he had neuer seene before, to be the man whom God had appointed him to anoynt King ouer Israel. But of this (otherwise iudicious) Commenta­tor in his expositions of Prophesies, or of the manner how Scriptures are said to be fulfilled, that may bee truely said, which the French Mathematician did of Cardanus his writings; [ Monath. in Arist. Mechan. Ingeniose semper, rarò per­fectè,] His Expositions in this kind are alwayes acute and witty, seldome exact or fully satisfactory. And the very instance which he bringeth for illustratiō of this point is very vnfitting, very vnlike. For it is euident out of the Historie mentioned, 1. Sam. cap. 16. ver. 3. That although Samuel knew none of Iesse's sonnes by face, yet he had distinct reuelations from God, some negatiue and expresse, Looke not on his countenance, nor on the height of his stature, because I haue refused him. vers. 7. Others againe, as expressely assertory. For when Dauid was brought before him, The Lord said, Arise, anoynt him: for this is hee. vers. 12. Samuel had no visible signe giuen from God, whereby to know the man, whom he was to anoynt, from his brethren; [Page 109] but was meerely to rely vpon such reuelations or in­structions Mem. 2. Branch 2. as God had promised to giue vnto him in the very act or businesse. Call Iesse to the Sacrifice, and I will shew thee what then shalt doe, and thou shalt anoynt vnto mee him, whom I name vnto thee. 1. Sam. 16. 3. But God, as you heard before, had giuen to Iohn Bap­tist an expresse visible signe, whereby to distinguish the Messias, or him that was to baptize with the Holy Ghost, from all other men. God did not promise him any such new reuelations or instructions, whereby to know him before his Baptisme, or in the act of bapti­zing, as he expresly promised to Samuel. Nor doth the Euangelist eyther mention or intimate any such reuelations, as the History saith were giuen to Samuel, to haue beene giuen or made vnto Iohn Baptist, before the Holy Ghost did descend vpon our Sauiour. So that, such reuelations or instructions as Maldonat sup­poseth, were on Samuels part altogether necessary, be­cause hee had no visible signe giuen him: but in this businesse of Iohn Baptist altogether superfluous. The exhibition or production of the visible signe which God had promised him, was the onely new reuelation which he was to rely vpon.

52. I will not trouble you with the variety of o­pinions or expositions of seuerall Commentators, from none of which I haue receyued any full satisfaction my selfe. All of them haue omitted one poynt, which in euery controuersie ought in the first place to be enquired after. And it is this; Whether there be not a Meane betweene the opposite or controuerted opini­ons? The opposite opinions in this argument are two: The one, That the holy Ghost did descend vpon our [Page 110] Sauiour in Iohns presence, before he was baptized by Iohn: The other, That Iohn did know our Sauiour be­fore his baptisme, by some speciall immediate reuela­tion of the Spirit. Now, it is not necessary that Iohn should know him by eyther of these two waies. There is an apparant meane or middle way betwixt them, by which Iohn might come to such knowledge as he had of our Sauiour, before the Holy Ghost did in the sight of the people descend vpon him. And this meane, wee may suppose to bee the opening or vnfolding of some Propheticall passage, whose meaning (before) Iohn had neyther occasion in particular to obserue, nor opportunity to discerne. Howbeit, this know­ledge of Scriptures may be called a reuelation, but or­dinary and mediate, such as the Ministers of the Gos­pell may at this day haue by the helpe of Commen­taries, by collation of Scripture with Scripture, or of historicall euents with Prophesies precedent: the signes of the time being in all ages the best Commen­tators, and as it were substitutes to the spirit of Pro­phesie or Reuelation. Now, although the Euangelist neyther mention any speciall reuelation made vnto Iohn, after God had giuen him a signe, whereby to know our Sauiour, nor intimate any probable ground for such coniectures: yet they (Saint Marke especi­ally) relate such circumstances of our Sauiours com­ming to Iohn, as might well occasion him to call to minde, a peculiar passage concerning Christs Bap­tisme mentioned by the Prophet Isay, which other­wise perhaps had not beene thought of, or whose meaning, although hee had thought of it, Iohn could not for the present haue vnderstood, without such [Page 111] Comments or Expositions as the manner of our Sa­uiours Mem. 2. Branch. 2. comming to Baptisme did make vpon it. Now, the testimonies of the Scripture long before written, especially the Propheticall testimonies or predictions of things to come, are no way superfluous, eyther where new reuelations (though made by God to fol­lowing Prophets viua voce) or visible signes are gi­uen or promised, but rather subordinate and concur­rent: that is, (to speake more plainely) as well all new reuelations made by the Spirit (whether viua voce, or otherwise,) as all visible signes or wonders, which God doth promise or worke, are to be examined and authorised by his Word already written, specially by the predictions of the Prophets. And all new re­uelations, or visible signes or wonders, which haue beene, are, or shall be, if they proceed from God or the spirit of Truth, are alwayes true Commentaries or expositions of some part or other of the written Word, and pledges withall of some greater Mystery to come; afterwards to bee fulfilled for their good, to whom such reuelations or signes are giuen and made.

53. The historicall relation of Saint Marke, Of the meanes or signes by which Iohn came to know our Sauiour in part be­fore the Holy-Ghost did descend vpon him. whose circumstances might leade Iohn, and now may leade vs vnto the right meaning of the Prophet Isaias Testimony concerning the descending of the Holy Ghost, is in the 1. of Marke, v. 9. And it came to passe in those dayes (to wit, in those dayes wherein all the Land of Iudea, and they of Ierusalem went out, and were all baptized of Iohn in Iordan, confessing their sinnes) that Iesus came from Nazareth of Galilee, and was baptized of Iohn in Iordane. Now, yee are to [Page 112] conceiue, that as no Bishop or inferiour Minister a­mongst vs, doth or may at any time administer Bap­tisme, saue onely to such as hee knoweth to be borne of Christian Parents, whose names and place of dwel­ling hee knoweth: so, neyther did Iohn, the first Mi­nister of Baptisme, admit any to the Baptisme of wa­ter, saue onely such as did professe their names, their condition of life, or place of dwelling. And (our Sa­uiour onely excepted) all that were baptized of him, did confesse their sinnes. All this is euident from the Euangelists, especially from the Euangelist Saint Luke, chap. 3. For Iohn bestowed a distinct Sermon or ex­hortation vpon euery distinct sort or profession of men that came to bee baptized of him. Vnto the Pharises and Sadduces which came to his Baptisme a­mongst other multitudes of people, hee said; O gene­ration of Vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruites worthy of Repentance, and begin not to say within your selues, Wee haue Abraham to our Father. For, I say vnto you, that GOD is able of these stones to rayse vp Children vnto Abraham. And now also the Axe is layde to the roote of the Trees. Euery Tree therefore which bringeth not forth good fruit, is hewne downe and cast into the fire. Luke 3. vers. 7, 8, 9. The people hearing their Tea­chers or Masters thus sharpely checked by Iohn, asked him, saying, What shall wee do then? Hee answereth, and saith vnto them; Hee that hath two coates, let him im­part to him that hath none, and hee that hath meate, let him doe likewise. And as it followeth in the same E­uangelist, Then came also Publicans to be baptized, and being taught, as it seemes, by the example of the peo­ple [Page 113] of Iudea, which had beene baptized before them, Mem. 2. Branch 2. They sayd vnto him, Master, What shall wee doe? And hee sayd vnto them, Exact no more than that which is appoynted you. And after they had beene baptized, the Souldiers likewise demanded of him, saying, And what shall wee doe? And hee said vnto them, Doe vio­lence to no man, neyther accuse any falsly, and bee content with your wages. vers. 10, 11, 12, 13, 14. Now, after all these were baptized, (yet all these being still pre­sent with Iohn, that all flesh, as the Prophet fore-told, might see the glory, or, as Saint Luke saith, the Saluati­on of God;) our Sauiour came to be baptized of Iohn. And inasmuch as Iohn before this time did neyther know him by face, or by name; there is no questi­on, but he would require both his name, his professi­on, and place of dwelling, before he would admit him vnto Baptisme, vnlesse our Sauiour happely did in both preuent him. Howeuer, after Iohn had once heard his name, and the name of the place, (Towne or Citie) from whence hee came; hee might easily prognosticate or diuine, without any speciall extra­ordinary reuelation, that amongst al the multitudes of men, which resorted vnto his Baptisme, this was the man, on whom the holy Ghost was to descend, accor­ding to Gods promise, and the prediction of the Pro­phet Isaias. And vpon this prenotion or presumpti­on, Iohn might in modesty say vnto Him, as you heard before; I had need to be baptized of thee, and commest thou to be baptized of mee?

54. But I know, you expect to know the place of the Prophet Isaias, wherein the descending of the ho­ly Ghost vpon our Sauiour, is fore-told; and how the [Page 114] name of Iesus, and of the Towne or City whence he came, might call this place vnto Iohns minde, or ex­pound the distinct meaning of it, before vnknowne vnto him. The place is, Isay 11. vers. 1, 2. And there shall come forth a Rod out of the stemme of lesse, and a Branch shall grow out of his rootes. And the Spirit of the Lord shall rest vpon him, the spirit of wisdome and vnderstanding, &c. This prediction or Propheticall testimony is of the same ranke or kinde, that all or most of this Prophets predictions which concerne the mystery of Iohns baptizing our Sauiour, were before obserued to be; that is, a prediction not giuen in lite­rall, plaine, Grammaticall termes, but in termes al­legoricall or emblematicall: such as was Iothams prediction of Abimelechs and the men of Sechems ruine, by the Parable of the Trees of the Forrest: or such as Isayes fore-picturing the destruction of Iudah and Ierusalem, by the Parable of the Vineyard, which was to be layed waste by its Lord and Owner; be­cause in stead of Grapes, it brought forth wild grapes. The Prophet Isay, in the later end of the tenth Chap­ter, and in the words immediately preceding to the late-cited Testimony had said, Behold, The Lord, the Lord of Hoasts shall lop the bough with terrour: and the high-ones of stature shall be hewne downe, and the haugh­tie shall bee humbled. And hee shall cut downe the thic­kets of the Forrest with Iron, and Lebanon shall fall by a mightie one. vers. 33, 34▪ By the fall of Lebanon, a Forrest famous amongst the Nations for tall & good­ly Cedars, hee fore-pictures the extirpation of Da­uids Royall Race by Salomon and his Successours, or the pulling downe the mighty from their seates: By [Page 115] cutting downe the thickets of the Forrest with Iron, Mem. 2. Branch. 2. hee fore-shaddowes the destruction of this people by the enemies sword, and the low estate whereto the House of Iudah and of Dauid should bee brought, before the comming of Shiloh, or of him whom they so long expected. In the later part of the Prophesie, (which is the beginning of the eleuenth Chapter) the Prophet fully expounds himselfe, That the intent or purpose of the Prophesie, was to instruct the people, that when the Off-spring of Dauid, and hope of Iudah should seeme in a manner vtterly cut off, (as it was to all mens thinking in the dayes of Herod the Great,) yet then there should spring a Rod out of the stemme of Iesse, and a Branch out of his roote, which should rayse the House of Dauid (now ruined) vnto grea­ter height than euer it had. By this Rod or Branch, the Prophet vnderstands a man; for hee termes him the Rod or Branch of Iesse, (who was Dauids Father:) But a man, that should be better able to rule and feede the people of Israel than Dauid himselfe, the chiefe stemme of Iesse, or Salomon his sonne, or any other King of Iudah had beene. The extraordinary gifts or qualifications, which the Prophet fore-telleth that the Spirit of the Lord, which was to rest vpon him, would bestow vpon this Rod of Iesse, are such as can appertaine to none, saue onely to the Messias him­selfe, that is, to the Lords Anoynted, or him that was to be anoynted with the holy Ghost.

55. The greatest offence which the Iewes tooke at our Sauiour, was that hee came not forth of Beth­lem the City of Dauid, but from Nazareth, a Towne in Galilee; that his education was so meane, and his [Page 116] parentage so poore. Now, this offence, the Prophet Isaias (so they would haue vnderstood him) had ful­ly preuented, fore-telling that hee should grow vp as a Rod out of the stemme of Iesse, and as a Branch out of his roote. This did truely fore-picture, that hee should bee of meaner parentage than Dauid himselfe had beene, as being to spring out of the decayed stem or root of Iesse. Againe, the very word in the Ori­ginall, [Netser] signifying a Rod, did picture out vnto vs, the very place wherein hee was to grow vp as a Rod, vntill hee came to be declared vnto Israel by the Spirit of God descending vpon him. For the Towne of Nazareth hath its very name from the word heere vsed by the Prophet Isaias, [Netser] and is as much in English, as the Towne of Rods or Grafts. Now, al­beit Iohn did not know this Rod or Branch of Iesse, before hee came vnto him to be baptized, yet his ve­ry name, being IESVS, which is a Sauiour, and the name of the place whence hee came, Natzareth [a Towne of Rods,] could not but suggest thus much to Iohn; That seeing the holy Ghost, or Spirit of God was to descend vpon some one that came vnto his Baptisme, and to rest vpon him; there was none a­mongst all the multitudes, that came vnto him, in whom this prediction or signe which God had giuen him, could be so fulfilled, as in this Iesus of Nazareth: and thus certainely expecting, that the Spirit of God would descend vpon him, he refused, as Saint Mat­thew telleth vs, to baptize him, saying; I haue need to be baptized of thee, &c. Now, this very signe which God gaue to Iohn how to know him, was giuen before by the Prophet Isay, in the place fore-cited. For, in [Page 117] that he is termed a Rod or Branch, on which the Spirit of the Lord should rest, it is imported, that the maner Mem. 2 Branch. 2. of his resting should be as a Bird or Fowle doth vpō a stemme or branch. So that all which God in the signe giuen to Iohn doth adde vnto the Prophesie, is a di­stinct expression of the Bird or Fowle, in whose shape or bodily likenesse the Spirit was to descend and rest vpon him; and that was in the shape or bodily like­nesse of a Doue. So then Iohn before our Sauiours baptisme, had the Testimony of the Prophet, that the Spirit of the Lord would descend and rest vpon the man whom he then first knew onely by the name of Iesus of Nazareth, that is, of Iesus the Rod or Branch of Iesse. After our Sauiours baptisme, he had this te­stimony or assurance of the Prophet, and his own In­terpretation of it (when our Sauiour first came vnto him) fully sealed and warranted by the euidence of his bodily senses, by the visible experiment of the ho­ly Ghost, descending in the likenesse of a Doue, by the voyce which he heard from Heauen, This is my beloued Sonne, in whom I am well pleased.

56. That this Prophesie of Isaias hath speciall refe­rence to the time of our Sauiours baptisme, and to the Kingdome of heauen, which Iohn proclaimed, and into which his baptisme by water was as the doore or entrance; the very ceremonie or solemnity of mens admission vnto it doe testifie: and so doe the effects and fruites of the Spirits descending and resting vpon the Rod or Branch of Iesse, which fruits and effects are in the same Chapter at large described, and are of two sorts. The first sort concernes the Rod or Branch of Iesse himselfe, and these are set foorth in the 11. Chap­ter [Page 118] of Isaias, vers. 3, 4, 5. The Spirit of the Lord (saith the Prophet) shall make him of quicke vnderstanding in the feare of the Lord, and he shall not iudge after the sight of his eyes, neither reproue after the hearing of his eares. But with righteousnes shall he iudge the poore, and reproue with equitie, for the meeke of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousnesse shall be the girdle of his loynes, and faithfulnesse the gir­dle of his reines. All these are heroicall endowments or qualifications for gouerment of so great a Kingdome, as the Prophet foretold this Rod of Iesse or Branch of Dauid was to erect. And of these qualifications here mentioned, the best gifts which the Lord bestowed on Dauid, on Saul, or Salomon, or vpon other Kings of Iudah at their anoyntments or inaugurations, were but shadowes or prefigurations. Now, the descen­ding of the Spirit of God here fore-told by the Pro­phet, and resting vpon our Sauiour, was his anoynt­ment and solemne inauguration or designement to his Kingdome. Not that he was instantly to enter in­to his Kingdome of glory, or take possession of his heauenly Inheritance, but for a time to expect such troubles and persecutions in the attainement of it, as his father Dauid had suffered betweene the time wherein Samuel had anoynted him King in his Fa­ther Iesses house at Bethlem, and the time wherein hee was publikely anoynted King, after Sauls death, in He­bron. That our Sauiours anoyntment or designement to be King and Lord ouer Israel, doth beare date from the time that he was baptized by Iohn in Iordane, Saint Peter testifies, Acts 10. vers. 37, 38. That word you [Page 119] know, which was published throughout all Iudea, and be­gan Mem. 2. Branch 2. from Galilee, after the baptisme which Iohn preach­ed: how God anoynted Iesus of Nazareth with the holy Ghost and with power, who went about doing good and healing all that were oppressed of the diuell; for God was with him. The voice which at his anointment was heard from heauen, did plainely and openly declare him to be that sonne of Dauid, of whom alone it was truely fulfilled, which Dauid by his spirit of Prophe­fie had foretold, That God should be vnto him a Father, and he should be vnto him a Sonne. And vpon this de­claration made at his baptisme, the diuell, vnto whom some scattered sound of it happely came, might col­lect that he was [Dei Filius.] The first memorable Act his Father Dauid (after Samuel had anointed him) did vndertake, was his conflict with Goliah: and the first Act this Rod of Iesse, after his anoyntment vnder­taketh, was his encounter with Satan in single com­bate. The other part of the fruites or concomitances of this our Sauiours anoyntment by the holy Ghost, is described at large in the 11. Chapter of Isaias, vers. 6, 7, 8, 9. The Wolfe also shall dwell with the Lambe, and the Leopard also shall lye downe with the Kid: and the Calfe and the young Lyon, and the fatling together, and a little Child shall leade them. And the Cow and the Beare shall feede, their young ones shall lye downe toge­ther: and the Lion shall eate straw like the Oxe. And the sucking Child shall play on the hole of the Aspe, and the weaned Child shal put his hand on the Cockatrice den. They shall not hurt nor destroy in all my holy Mountaine: for the earth shall be full of the knowledge of the Lord, as the waters couer the Sea. The exact fulfilling of this [Page 120] Prophesie in its literall sense, that is, according to the strict propriety of natiue or vnborrowed signification of words, [credat Iudaeus,] let it bee expected by the vnbeleeuing Iew, whose too much credulity to the letter hath brought forth an absolute infidelity con­cerning the mysteries of his saluation. But whilest he expects such a league and amity betwixt the crea­tures heere mentioned, as the words literally import, he plainely declares himselfe to be more cruell, more rancorous & vntamed, than the most rauenous beast, or most venemous creature heere mentioned. For, neither the sweet inuitation of our Sauiour, nor all the good deeds which he wrought amongst this people whilest he liued on earth, nor the punishing hand of God, which hath bin alwayes heauy vpon them since his death, hath to this day wrought such a placable or reconcileable disposition toward vs Gentiles, or toward their owne brethren which trust in Christ, as they expect in the dayes of their Messias, should be wrought in the Wolfe towards the Lambe, or in the Aspe or Cockatrice towards the Child or sucking Infant. We may take this amongst others, as a sure Argument of our Interest in the Womans Seede, in that this generation of Vipers or Serpents (as Iohn Baptist termes them) haue exercised the venemous en­mitie of Serpents against all that haue professed the name of Christ since his death. But the greater their enmity is vnto the profession of Christianity, or the longer it hath continued, the more strange and admi­rable will that reconciliation or agreement seeme, which the Euangelist records to haue falne out at the time of our Sauiours baptisme or anoyntment; not [Page 121] only betweene the Iew and the Gentile, but between Mem. 2. Branch 2. the Pharisee and Publicane, betweene the Sadduce and the Roman Soldier, all of them communicating together in the solemnity or Sacrament of baptisme. For many of euery sort here mentioned, were bapti­zed [...] in Iordane, confessing their sinnes. This sudden and vnexpected obedience of all sorts vnto the Summons of Iohns calling to repentance, and the strange alteration which followed vpon the sacrament of baptisme and the repentance which Iohn preached, aswell in the Iew as in the Gentile; is the mystery of the new Testament, which the Prophet fore-pictures in the Parable of the Wolfe agreeing with the Lamb, of the Leopards reconciliation with the Kid, and of the Lions neere familaritie with the Oxe or Asse.

The Publicanes which before the preaching of bap­tisme and repentance by Iohn, were as rauenous as the euening Wolues, became as innocent as the Lambe. The soldiers likewise which had bin formerly as fierce and cruell as the Lyon, became as tame and gentle as the Oxe or Cow, and submitted their necks vnto the yoke of the Gospell. Such of the Pha [...]ises likewise, as before their baptisme had beene as venemous as the Aspe or Cockatrice, did by the worthy receiuing of this baptisme, and the grace which God did giue them, become as mild and gentle, as the sucking In­fant The para­lell circū ­stances or signes of the time in the dayes of Noah, and of Iohn Baptist. or weaned Child.

57. This I take to bee the true interpretation and natiue meaning, though not of these words which he vseth, yet of the Prophet himselfe, and that which the holy Ghost did purposely intend to expresse in the fore-cited place. But may not the prediction, though [Page 122] meerely, or for the most part (as was obserued) parabo­lical, haue some speciall reference to the daies of Noah, wherein the like reconciliation of hostile & antipathi­zing natures, was literally and historically verefied and experienced? Yes doubtlesse, the signes of that old world, and the signes of the time wherein our Sa­uiour was baptized, doe as exactly resemble the one the other, as the shape or image of the face in the glasse doth the picture that produceth it, or the pi­cture doth the liue body which it represents. And be­sides the power of God, which is able to effect all things without secondary causes or meanes subordi­nate, we cannot imagine any other cause or reason that should moue the Iew and Gentile, the Pharise & Pub­lican to cōmunicate together in Iohns baptisme, beside that which moued the beasts of euery kind herementi­oned by the Prophet, and others beside them, to hold better consort in Noahs Arke, or at their entrance into it, than they had done whilest they enioyed their naturall liberty in the Fields and open ayre. The true reason of both these strange reconciliations & cōpo­sals of these inbred fohoods, was that, which the great Philosopher tels vs will vnite the deadliest enemies, [ [...]]. i. The sudden approch or ioynt apprehen­sion of dread or danger alike common, and alike imminent to both. Now the strange and vncouth dread of this v­niuersall deluge, could not choose but compell all the Land creatures to keepe the peace of nature before they entred Noahs Arke; to forbeare the exercise of wonted hostility, whilest they were in it; and to en­tertaine a generall truce whilest the deluge lasted. But what feare or dread of danger alike imminent to all, [Page 123] could the Pharisee and Publican, the Sadduces and Mem. 2. Branch. 2. the Heathen Soldiers ioyntly apprehend, that might mooue them to like peace or consort during the time of Iohns baptisme, or before hee was to baptize our Sauiour? The Prophet Malachy, to my apprehensi­on, in the conclusion of his Prophesie, intimateth some great plague or curse ready to fall either vpon the whole world, or at least vpon the Land of Iewry; vnlesse it were preuented by such meanes as the floud might haue beene, or as the destruction of Niniueh in the dayes of Ionas was preuented; that is, by humili­ation and true repentance. And this humiliation of the people, or turning to the Lord by true repentance, was to be wrought, as Malachy speaketh, by the Pro­phet Eliah, that is, as you heard before, by Iohn the Baptist. The Prophets words are these; Behold, I will send you Eliah the Prophet, before the comming of the great and dreadfull day of the Lord. And he shall turne the heart of the Fathers vnto the children, and the heart of the children vnto the Fathers, lest I come and smite the earth with a curse. Malac. 4. vers. 5, 6. The best in­terpretation of this place is made by the Angell Ga­briel, Luk. 1. vers. 16, 17. And many of the children of Israel shall he turne to the Lord their God. And hee shall goe before him in the Spirit and power of Elias, to turne the hearts of the Fathers to the children, and the disobedient to the wisedome of the Iust, to make ready a people prepared to the Lord. Vnlesse some competent multitude had beene thus prepared to entertaine the Kingdome of grace, or the Gospell, or Christ Iesus the King in their hearts, his first comming had beene as dreadfull to the whole Land, as the vnworthy re­ceiuing [Page 124] of his body and blood was to the Corinthi­ans, 1. Cor. 11. God in his wisedome (as some of the Fathers very well obserue) had so ordained, that the same Element by which the old world (besides Noahs Family) were destroyed, should bee consecrated as an especiall meanes for preseruation of the new world. The baptisme of water which Iohn administred, was as a renouation or ratification of the promise which God had made to Noah: a visible signe, that GOD had freed the earth or Land of Iewry from that curse which Malachy speaks of, and was withall a visible pledge or sacrament of a new blessing. Whatsoeuer the curse or anger was, which hanged at this time o­uer the peoples head, the Doue which descended vp­on our Sauiour at his baptisme, did bring to this gene­ration a more expresse release from it, and a more so­ueraigne pardon for all their sinnes, than Noahs Doue did bring of Noahs and his families deliuerance from the curse of waters, or from the danger of the Floud, when she came with an Oliue branch in her mouth. Now, inasmuch as Iohns baptisme by water, was as the [medius terminus,] or as the way and passage be­tweene Noahs Arke, and that holy Catholike Church, which our Sauiour Christ was now to erect, whereof Noahs Arke, as you heard before, was the expre type; it is no maruell if that which was literally fulfilled or verefied in the dayes of Noah, were fulfilled according to its emblematicall importance or mysticall sense, in the dayes of Iohn or at his baptisme. The congru­ity betweene Noahs Arke, and the holy Catholike Church, or new Ierusalem which was now to de­scend from heauen, doth herein partly consist. First, [Page 125] not onely Noah and his Family, but the Beasts as well Mem. 2 Branch 2. cleane as vncleane which entred into the Arke, were all preserued from bodily destruction: So, not onely the Off-spring of Abraham, (which was pre-figured by Noahs Family) nor such Prosely [...]es onely of the Gentiles, as were made visible members of the Iewish Church, which answered in proportion to the cleane Beasts in Noahs Arke:) but euen the worst sort of the Gentiles, such as had most oppugned the Children of Abraham in their Religion, so they will be admitted into the Holy Catholique Church or mysticall body of Christ, shall be as vndoubtedly preferued both in body and soule from the curse of Hell-fire, as the vncleane Beasts which entred into Noahs Arke were from the curse of waters.

58. That the admission of the Heathens, which What was mystically prefigured by the clean and vncleane beasts in Noahs Ark. had been no Proselytes of the Iewish Church before, into the Catholique Church now erected by Christ, was prefigured by the vncleane beasts, is more than probable vnto vs from the Vision which Saint Peter saw, Acts 10. vers. 10, 11, 12, 13, 14, 15, 16. Peter, after his prayer, became very hungry, and would haue eaten: but while they made readie, he fell into a trance, and saw Heauen opened, and a certaine vessell descending vnto him, as it had beene a great sheete knit at the foure corners, and let downe to the earth: wherein were all manner of foure-footed beasts of the earth, and wilde beasts, and creeping things, and Fowles of the Ayre. And there came a voyce to him, Rise, Peter, kill, and eate. But Peter said, Not so, Lord, for I haue neuer eaten any thing that is common or vncleane. And the voyce spake vnto him againe the second time, What GOD [Page 126] hath cleansed, that call not thou common. This was done thrice: and the vessell was receyued vp againe into Hea­uen. The opening of Heauen, and the letting downe of the vessell, wherein were all manner of beasts, as well vncleane as cleane, did signifie that the King­dome of Heauen, or gates of the new Ierusalem, were now set open to all beleeuers, and the way to true be­liefe manifested to all, of what Nation soeuer they were: the one as open, and the other as manifest to the Italians or Romanes, which neuer had beene Pro­selytes; as to the seed of Abraham, or the Proselytes which they had made. That matters of fact, or em­blematicall representations by vision or apparences, are as truely doctrinall, as words vttered and vnder­stood according to the literall sense; wee neede no further proofe, than Saint Peters application of this vision, vers. 28. And hee said vnto them, (vnto Cor­nelius, and his Italian friends and attendants) Ye know how that it is an vnlawfull thing for a man that is a Iew, to keepe company or come vnto one of another Nation: but God hath shewed mee (not in expresse words, but by vision or representation emblematicall) that I should not call any man common or vncleane. Nor did Peter in expresse termes or conceit, deem any man vnclean. Onely hee had said, whether in expresse words or in thought onely, I haue neuer eaten any thing that is vncleane. Yet, when answere was made, What God had cleansed, that call not thou common; hee knew by the circumstances of the time, and by the tenor of Cornelius his message vnto him, that God in this an­swer did not meane beasts or things edible, but men represented by vncleane beasts, whose vse the Lord [Page 127] at this time had sanctified vnto his people, in token Mem. 2. Branch 2. that men or Nations before vncleane, were now ca­pable of sanctification. The mystery included in this vision, was fulfilled in the baptisme with the Holy Ghost, and was prefigured by the admission as well of Publicans & Roman Souldiers, as of Pharises, Iewes, or Proselytes, vnto the Baptisme of Iohn. Now, S. Pe­ters owne interpretation of this vision, will warrant our former Interpretation of the Prophet Isay, cap. 11. vers. 6. as also, of most other places in this Prophet, which, as you heard before, were to bee vnder­stood, not according to the literall, plaine, and Grammaticall signification of the words, but accor­ding One and the same portion of Isaias Pro­phesie, which had been only emblema­tically or paraboli­cally ful­filled in such as came to Iohns Bap­tisme, was historical­ly and li­terally ful­filled in our Saui­our Christ, after his Baptisme, and in his Apostles after his glorifica­tion. to their poeticall or emblematicall importance. Howbeit, when we affirme that the aforesaid Prophe­sie, Isay 11. vers. 6. was specially fulfilled, according to its poeticall, parabolicall, or emblematicall sense, we no way deny, that it might in part be verified or ex­emplified, according to the plaine, literall, or histori­call signification of the words. Certainely it was so verified in our Sauiour, whilest hee remained, after his Baptisme, in the Wildernesse. And immediately (af­ter his Baptisme) the Spirit driueth him into the Wil­dernesse. And hee was there in the Wildernesse fortie dayes tempted of Satan, and was with the wilde beasts, and the Angels ministred vnto him. Mark. 1. ver. 12, 13. Wee doe not reade, that any wilde beast or noy­some creature (of which the Wildernesse had plenty) did eyther annoy our Sauiour, or attempt any vio­lence against him whilest hee was with them: Wee doe not reade, that Satan did euer tempt Him to en­counter with a Lyon or a Beare, as his Father Dauid [Page 128] had done, or to tread on Serpents or Scorpions, to see whether they would sting him or no; because he saw by experience, that this Iesus of Nazareth had power ouer all these, and whatsoeuer other creature else that was at Satans command. Hee had seene that of the Psalmist, Psalm. 91. vers. 13. fulfilled in him: Thou shalt tread vpon the Lyon and Adder, the young Lyon and the Dragon thou shalt trample vnder feete: yet he hoped, our Sauiours confidence in the authoritie and power, which hee exercised ouer wilde beasts and ve­nemous creatures in the Wildernesse, might animate him to try another conclusion, which he thought had as faire and plausible premises in the Scriptures to in­ferre it: Then the Deuill taketh him vp into the Holy Citie, and setteth him on a Pinacle of the Temple; and saith vnto him, If thou be the Sonne of God, cast thy selfe downe: for it is written, Hee shall giue his Angels charge concerning thee, and in their hands they shall be are thee vp, lest at any time thou dash thy foot against a stone Matth. 4. vers 5, 6.. Where was it written that the Angell should take charge of him, lest he should dash his foot against a stone? In the very same place (and in the words immediately going before) wherin it was said that he should tread vpon the Lyon and the Adder, &c. The Lyon, the Adder, and other noysome creatures would euer and anon bee in his way, whilest his way was in the Wildernesse: and to tread on them was no temp­ting of God. The Angels of God in this case were to protect him: but to cast himselfe head-long from the Pinacles of the Temple, was no part of his way. The Prophet had fore-told no such miraculous protection of him or his followers. For him to haue tryed this [Page 129] conclusion, had beene a tempting of God. This, and Mem. 2. Branch 2. the like, were feates better beseeming Simon Magus, or others of Satans Schollers. For this reason, our Sa­uiour after his resurrection, bequeatheth no such power or authority vnto his Disciples: vnto whom notwithstanding he communicated the former pow­er of treading vpon Serpents, of conuersing with wild beasts or venemous creatures in such manner, as the fore-cited place, Isay the 11. vers. 6 &c. according to the plaine, literall, and natiue signification of the words, importeth. I beheld Satan (saith our Sauiour) as lightning fall from heauen. Behold, I giue vnto you power to tread on Serpents and Scorpions, and ouer all the power of the enemy: and nothing shall by any meanes hurt you. Luke 10. vers. 18, 19. This Commission beeing first drawne about the time that this answere was re­turned vnto Iohn by our Sauiour, was more fully rati­fied vpon our Sauiours resurrection, and (as I take it) before that time not put in execution by his Apostles or Disciples. Thus much the literall meaning of Saint Markes words, chap. 16. v. 16, 17, 18. to my vnder­standing doth import He that beleeueth, and is baptized, shall be saued, but hee that beleeueth not, shall be damned. And these signes shall follow them that beleeue, In my name shall they cast out Deuils, they shall speake with new tongues, they shall take vp Serpents; and if they drinke any deadly thing, it shall not hurt them: they shall lay hands on the sicke, and they shall recouer. He saith not, that they should leape downe from the Pi­nacles of the Temple, or from the tops of high Tow­ers, and not hurt themselues.

59. Againe, I would not deny but that the fore­mentioned [Page 130] Prophesie, Isay 40. 14. which was exactly fulfilled according to the literall Allegory or emble­maticall sense, might bee in part fulfilled according to the plaine, literall, and proper sense; Not at the time of Iohns Baptisme, but some yeeres before, yet after Iohn was of age and experience to obserue the signes of the time, and their prognosticks. Amongst other symptomes of that terrible Earth-quake which ouerthrew twelue famous Cities in Asia, about the sixth or seuenth yeere of Tiberius, Tacit. lib. 2. Annal. Tacitus relateth this for one, [sedisse immensos montes, visa in ardu [...] quae plana fuerint.] The Grammaticall sense of his words, so farre as they reach, is so exactly paralell to the plaine literall sense of Isaias Prophesie, that I cannot English them better, than by borrowing the English translation of the Prophet: The Logicall ex­tent of whose words, is farre more ample than the o­thers historicall relation. Some valleyes, according to Tacitus, were exalted, and some mighty Hills were brought low. The Prophet saith, Euery Valley shall bee exalted, and euery Mountaine and Hill shall be brought low. According to this Logicall extent or vniuersali­tie, this Prophesie neither hath been, nor can bee ful­filled in its plaine, literall, and historicall sense. How­beit, this and the like visible wonders wrought by the hand of God, though answerable but in part to the plaine literall meaning of this Prophet, were true and exact emblemes of that which the Prophet principal­ly meant, and which the mouth of the Lord since hath spoken, Whosoeuer exalteth himselfe, shall bee brought low, and euery one that humbleth him selfe, shall be exalted. Luke 14. vers. 11. The exact accomplish­ment [Page 131] of this sentence, according to the vtmost extent Mem. 2. Branch 2. of its vniuersality, is not to bee expected till the last Day. Howbeit, there was a true Crisis of it exhibited at the Baptisme of Iohn, which was (as Saint Luke Luke 3. 1. telleth vs) in the fifteenth yeere of Tiberius. From that time the Publicans and Sinners were aduanced, and the Children of Abraham, which gloried in their birth-right, debased. Poore Fishermen became Heads of the Tribes of Israel, greater men in the House of God, than Moses and Aaron had beene, whilest Moses successors, the chiefe Priests and Doctors of the Law, were infatuated, and became like salt without taste or sauour. Of this miraculous change, the fore­mentioned prodigies were (as wee said before) the types or emblemes. As Mineralists vsually find some homogeneall earth or metall neerer That is, the sur­face of the earth. the Day, as they vse to speake, which directs them vnto the metall or treasure which they seeke: so, before the exact accomplishment of diuers Prophesies, God vsu­ally giues his people a glimpse or hint by the signes of the time, by some reall euent or matter of fact, an­swerable in some measure to the plaine literall sense of the Prophet, but true emblemes or more immediate prognosticks withall, of greater mysteries approching. That Earth-quake which happened in Iewry, whilest Augustus Caesar and Anthony tryed their fortunes in that great and famous Sea-fight at Actium, was in part an accomplishment of the Prophet Haggai his li­terall meaning. chap. 2. vers. 6, 7. Yet once, it is a little while, and I will shake the Heauens, and the Earth and the Sea, and the dry Land. And I will shake all Nati­ons, &c. This shaking of the Nations, and of the [Page 132] Earth at that time, was a sure prognosticke of that mystery which the Prophet in the Verses following fore-telleth, to wit, that the glory of the latter Temple should be greater than the glory of the former, and that the desire of all Nations, who was the glory of both Temples, the Prince of that peace which God had promised to giue in Ierusalem, was shortly to come. For about some twelue yeeres after, Herod e­rects the Temple a-new, and made it euen for exter­nall pompe and ornament, more beautifull and glori­ous than Salomons Temple had beene; that the King of glory and Prince of peace, for whose entertaine­ment (though vnwitting to Herod) it was erected, might come vnto it, and fill it with glory. And with­in eighteene yeeres after Herod began this worke, Hee was presented in it, and acknowledged by Simeon to be the light of the Gentiles (one desired of all the Nations) and the glory of his people Israel.

60. The best Commentary vpon the late-cited pas­sage of the Prophet Haggai, is a passage parallel vnto it in the Prophet Malachy: I will shake all Nations, saith Haggai, chap. 2. vers. 7. and the desire of all Na­tions shall come. Who or what this desire of all Nati­ons should be, is not so expresly auouched by this Prophet, but that some good Christians of later yeeres haue questioned, whether this place were lite­rally meant of Christs comming to the second Tem­ple, or whether the glory with which Haggai fore-telleth, the House of God should be filled, were the glory of the Sonne of God incarnate. To preuent this captious Criticisme, or to satisfie the cauill which car­nall mindes might pretend for it; the Prophet Mala­chy [Page 133] determines the quality of the Person, and the place Mem. 2. Branch 2. vnto which he was to come. Behold, I will send my messenger, and he shall prepare the way before mee; and the Lord, whom yee seeke, shall suddenly come to his Tem­ple; euen the messenger of the Couenant, whom ye delight in: behold, he shall come, saith the Lord of Hosts. Mal. 3. 1. But though his comming were to bee sudden, was it therefore to haue no certaine prognosticke? or was it sudden only vnto such as neglected the presages of peace, or other signes of the time foretold by the Pro­phet Haggai, v. 7. I will shake all Nations, &c. And in this place will I giue peace, saith the Lord of Hosts vers. 9? There is no motion in this inferiour world, but tends to rest, and the more vehement the motion is, so it be not vnnaturall and destructiue, the more pleasant is the rest which terminates it. This experiment in the course of nature, is the ground of the Propheticall Embleme. That vnusual shaking of Sea and Land, that extraordinary commotion of all Nations, mustred to that terrible sea-fight betweene Augustus Caesar and Anthony, and to the rest of the Roman Ciuill warres a little before, was but a prognosticke preamble to that happy and vnspeakeable peace which the Prophet fore-told the Lord would giue in his Temple at Ieru­salē. This was that peace of God which passeth humā vnderstanding, which was to be diffused throughout the Nations, when the Son of righteousnes did arise, whose beames are cloathed with Saluation, as the Sun-beames are with light. Some glimpse or flashes of this glorious peace, which was to issue out of Ieru­salem, (the vision and fountaine of peace) Rome had by reflex, as the moone at the full hath its light from [Page 134] the Sun. But as no man within that hemisphere where­in the Moone shines in her full strength, looketh after the Sunne that giues the light: so few or none, much delighted with the glory and splendour of Rome, be­ing then at full, did much looke after the Sunne of Righteousnesse, whose approach (though in an oppo­site Hemisphere) the generall peace proclaimed at Rome by the shutting of Ianus his Temple, did as cer­tainely prognosticate, as the day-starre doth the Sunnes arising. Of this vniuersall peace, that gene­rall taxe mentioned by Saint Luke, chap. 2. ver. 1. was one speciall consequent. Now, this taxe was first decreed by Augustus in Spaine, within three or foure yeeres after the battel of Actium. Ob eam E­dicti pro­nuntiationē nonnulli Po­pul [...] in Gal­lia & Ger­m [...]nia rebel­lauerunt, [...] E­d [...]c [...]o [...]ssi sunt ad illos doman [...]ies à Cae are I [...] & [...]; qui [...], Romano (que) in p [...]rio subegissent, anno quadrag [...]simo s [...]cundo sui imperij, quo anno [...] est, a Praside Syriae C [...]ino caetero (que) orbe Edictum Tarraconae decretum executioni [...], cu [...]s computationem Hispa [...]ia omnis, non á generali executione per vniuersum facta, [...] facti ret [...]nuit. Episcopus Geraldensis Paralipon. Hispan. lib. 10. And for this reason it is, that the Church of Spaine did anciently begin their computation of yeeres, not from our Sauiours birth, as wee doe, but from the date of Augustus his Decree for the vniuersall taxe first enacted in Spaine, though not put in execution till our Sauiours birth, a­bout some 26. yeeres after. So that of his birth, as well the earth-quake in Iudaea, as the generall wars and the vniuersall peace which ensued, were infallible pre­sages vnto all such as duely compared the Signes of the time with the Prophets prediction. Thus much of those particular Prophesies on which Iohns faith, before he receiued this answere from our Sauiour, was grounded. Vnto which a little is to be added, concerning the peculiar signes of the time, which did accompany our Sauiours baptisme.

[Page 135] 61. It was a perpetuall Law vnto the Israelites, that Mem. 2 Branch. 2. Of the signes of the time which did accompa­ny our Sa­uiours baptisme. as euery seuenth day was a day of rest vnto them­selues, so euery seuenth yeere should be a yeere of rest vnto the ground. It was not in that yeere to bee til­led. Now, at the end of euery seuenth yeere of Sab­baths or rest, that is, after 49. yeeres ended, they were to haue the yeere of Iubile. The yeere wherein Iohn began to baptize and performe his ministery, was the seuenth Sabbaticall yeere, a yeere most obseruable by the Law; but this Law concerning the yeeres of Sabbaths or of rest, as the moderne Iewes themselues confesse, was but slenderly or not at all obserued by their forefathers after their returne from Babylon. And for this sinne, amongst others, they haue had for a long time no Land of their owne wherein to obserue it. The time of the yeere wherein Iohn begun to en­ter vpon his office or ministery, as some Functius Reusne­rns. Chronolo­gers rightly gather, was in the beginning of Septem­ber. In the beginning of which Moneth, as you may reade, Leuitic. 23. they were to obserue the feasts of Trumpets, by which Ceremony the other solemne feasts in the same moneth, as the feast of the Atone­ment, and the feast of Tabernacles were proclaimed. Whether the Iewes after their returne from Captiui­ty, did obserue this solemnity, or neglect it, as they had done the yeeres of Sabbaths, I well know not, and much it skilleth not. It sufficeth vs to obserue, that the mystery fore-signified by the ceremony or solemnity which the Law commanded, was duely obserued and fulfilled by Iohn: for he in the beginning of this mo­neth, began to lift vp his voice like a Trumpet in the wildernesse, as the Herauld or Ambassadour of that [Page 136] God whom in all their solemne Feasts, especially in these of the seuenth moneth, Vide Isai, 58. 1, 2. Mal. 3. v. 1. the Iewes did seeke, and whom they now might both haue seene and felt; vnlesse they had beene worse than blind, vnlesse they had winckt with their eyes, and wilfully bereft them­selues of their senses. Now, to awake them out of this slumber, the same God whom they sought, being depriued of this his Herauld or Cryer by Herods cru­elty, proclaimed himselfe, as you may reade in the fore-cited place, Ioh. 7. 37. to be that God or Foun­taine of Life, whereto Iohn by his baptisme did direct them: In the last day, that great day of the Feast, (to wit, the Feast of Tabernacles, in which feast Iohns baptisme was most famous) Iesus stood and cryed, saying, If any man thirst, let him come vnto me and drinke. Our bles­sed Sauiour in this Proclamation, acteth but that very part, which he had penned for himselfe: Hee had dictated it to the Prophet Isaiah as hee was the Wisedome and Sonne of GOD; by whose spirit the whole body of Scriptures was written, to whom all the Prophets and Euangelists were but Scribes or A­manuenses. He now vttereth and acteth it with the voice and gesture of man. But what date doth the penning and writing of it beare? God himselfe had thus inuited them, Isay 55. vers. 1, 2. Ho euery one that thirsteth, come yee to the waters, and hee that hath no money: come ye, buy and eate, yea come, buy wine and milke without money, and without price. Wherefore doe yee spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently v [...]to me, and eate yee that which is good, and let your soule delight it selfe in fatnesse. Incline your eare, and come [Page 137] vnto mee: heare, and your soule shall liue, and I will make Mem. 2. Branch 2. an euerlasting Couenant with you, euen the sure mercies of Dauid. But this Proclamation of our Sauiour fell out after Iohns death, and was the last solemne inuitation which he made vnto the Iewes at Ierusalem; of which by Gods assistance, hereafter. Another speciall signe of the time, by which Iohns faith was confirmed, is from the Circumstance of the time and place, where­in our Sauiour was baptized by him.

62. I am not ignorant, that there hath beene an an­cient tradition, At what time of the yeere, or on what day our Sauiour was bapti­zed. especially in the Westerne Church, that our Sauiour was baptized vpon the sixth of Ianu­ary, which wee call the Epiphany or the twelfth day. And the Church of England, not willing to dissent from the Romish Church, saue onely in matters of great consequence, or in points wherein that Church hath no shew of antiquity, retaineth in part the Li­turgy or Seruice which that Church had appointed for that day. So you may find the second Lesson v­sually read in our Churches vpon that day, to bee the third Chapter of Saint Lukes Gospell, wherein the History of our Sauiours baptisme is most expresly mē ­tioned; and at the end of the History concerning our Sauiours baptisme, the second Lesson appointed by our Church for that day, doth end. But in a part of the Liturgie to this day vsed in the Romish Church, to wit, in the Antheme appointed for that very day, it is in expresse termes auouched; [Hodie à Ioanne in Iordane Christus baptizari voluit;] This day our Saui­our pleased to be baptized of Iohn in Iordane. Notwith­standing all this, Iansenius that reuerend Bishop of Gant, a most learned and ingenuous Interpreter of the [Page 138] soure Euangelists, albeit hee dyed a member of the then visible Romish Church wherein hee liued, did not thinke himselfe bound to beleeue either the pra­ctice or tradition of that Church, because in his iudge­ment it was not warantable by Scripture, specially if they tooke the words before cited in the strict and li­terall sense. For beeing so taken, it contradicts the words of Saint Luke, chap. 3. ver. 23. And Iesus him­selfe (when he was baptized of Iohn) began to be about thirty yeeres of age: Or (as he reades) was almost thir­tie yeeres of age, when he began to enter vpon his function: which beares date from the day of his baptisme. Now if he had bin baptized vpon the sixt of Ianuary, or the Epiphany, he must needs haue beene either 13. dayes aboue 30. yeeres old, or but 13. dayes aboue 29. Some Romanists, acknowledging our Sauiour to haue bin baptized before hee was 30. yeeres of age com­pleat, account his age from his conception, in respect whereof, hee was almost thirty, when hee was but some few dayes aboue 29. yeeres old, if wee account his age from his Natiuity. Others would haue him baptized in the 31. yeere of his age, accounting his Naclan­tus in me­dulla Scripturae. age from his Natiuity. For, suppose hee had beene baptized vpon the sixth of Ianuary, after thirty yeers compleat, he might as truely be said to haue been then about thirtie yeeres, as if he had beene baptized some few dayes or weekes before he was thirtie. But the Greeke [...], when it signifies about this or that time, doth vsually signifie rather short then ouer. And for this reason Iansenius, although he poynt the Origi­nall, as the followers of this last opinion doe, yet li­keth much better of Epiphanius his opinion, who was [Page 139] an ancient Writer, and a professed Collector of anci­ent Mem. 2. Branch. 2. traditions or opinions; and hee referreth the day of our Sauiours baptisme vnto the seuenth of Nouem­ber. So doth learned Chemnitius refer it to the feast of the Encenia or purification of the Temple. But some other Chronologers of reformed Churches, with more probability, referre the day of his baptisme vn­to the tenth of September, which was the feast of the Atonement. Vpon this day the Angell appeared vn­to Zacharias, whilest hee was burning Incense in the holy place, and foretold the birth and conception of Iohn Baptist.

63. The consonancy of many types and signes of the time with this opinion, is very great and very pleasant. But if I should relate them all, you would happely say, they are but coniecturall, because not grounded vpon testimony of Scripture. Many of them I must confesse, are neither expressely foretold by a­ny Prophet, nor really fore-shaddowed or prefigured, for ought I knowe, by any reall euent or matter of fact, or by any solemnity commanded by the Law The Cere­nony con­cerning the scape-Goat and other so­lemnities vsed in the Feast of the At­onement, mystically fulfilled in our Saui­our vpon the day of his bap­tisme. of Moses. Yet one euent there is which followed immediately vpon our Sauiours baptisme, so expresse­ly related by three Euangelists, that it doth necessari­ly argue some prefiguration or fore-shadowing in the Law or bookes of Moses: for so euery remarkeable euent or action which concernes our Sauiour Christ was fore-shaddowed. The euent wherof now I speake, was his leading into the Wildernes by the Spirit to be tempted by the Diuell. So saith Saint Marke ex­pressely (what the others intimate.) And immediately the Spirit driueth him into the Wildernesse. Marke 1. 12. [Page 140] Now the end of his going or being led thither (though few Interpreters haue obserued it) was, to fulfill the mystery fore-signified by the Scape-goate, which vp­on the day of Atonement, as we reade, Leuit. 16. 21. was to be led by the hand of a fit man into the Wildernesse, after Aaron or his Successour the high-Priest had layde his hands vpon his head, and confessed ouer him all the Iniquities of Israel, and all the transgressions, and all their sinnes, putting them (as the Text saith,) vpon the head of the Goate. Now, as it is euident out of Scripture, that our Sauiour Christ was crucified at the time, that the Paschall Lambe was killed; to the end the World might take notice, that hee was the Lambe of GOD, whose sacrifice the Paschall Lambe did prefigure; so by a certaine Analogie of faith, wee may rightly ga­ther that our Sauiour was led into the Wildernesse by the Spirit, vpon the same day, that the scape-Goat was by the prescript of Moses Law to be led thither; to the end that Iohn, and such as were present, might be­leeue and acknowledge, that the mystery fore-shad­dowed by the legall ceremony of the scape-Goate, was fulfilled in this Iesus of Nazareth, whom they had seene and known baptized of Iohn. Wherefore, in as much as it is euident out of Scripture, that the scape Goate was to bee led into the Wildernesse vpon the Feast-day of the Atonement, and inasmuch as our Saui­our was led into the Wildernesse, immediately after he was baptized; the conclusion will directly follow, that our Sauiour was baptized vpon the Feast of the Atonement, which was the tenth of September. So that Iohn, by this account, was a quarter of a yeere a­boue thirty, and declining towards the wane, and our [Page 141] Sauiour growing vp into his full age, beeing a quarter Mem. 2. Branch. 2. vnder thirty, when hee was baptized of Iohn. The end of our Sauiours going into the Wildernesse, was (as you heard before) to bee tempted of the Diuell; and amongst other meanes, to be tempted especially by fasting. This temptation doubtlesse did not be­fall him for his owne sake, but that hee might fully expiate the sinnes commited by the Israelites in the Wildernesse, from whose curse their posterity was not acquitted, vntill hee which was prefigured by the Scape-Goate, had really and bodily vndergone the burthen of it, as the Scape-Goate in shaddow or cere­mony onely had done. One speciall end of his go­ing vpon this day into the Wildernesse, was, to carry thither the sinnes of all that came vnto Iohns baptisme. For, as many as were baptized by Iohn, confessed their sinnes. And if Iohn did not, no question but He, who was to accomplish as well that which was fore-shad­dowed by Aaron, as by the Scape-Goate, did put all the sinnes, which had beene confessed to Iohn, or to God in Iohns presence, vpon himselfe, as Aaron did put all the iniquities of the Children of Israel, and all their transgressions (beeing first confessed) vpon the head of the Goate, before hee sent him into the Wil­dernesse. Leuit. 16. vers. 21. Where wee are by the way to note, that this people did alwayes with their owne sinnes solemnely confesse the sinnes of their fore-fathers. The especiall sinnes which the Israelites had committed in the Wildernesse, were their temp­ting of God, saying, Is the Lord amongst vs or no? and their rebellious murmuring against God, and his ser­uant Moses, in their grieuance of hunger and thirst, or [Page 142] in their intemperate longings after their Aegyptian dyet. For this sinne they were stung with fiery Ser­pents; the reliques or Off-springs of their first Pa­rents curse, whom the old Serpent had feduced and made subiect to annoyance by the venemous Crea­tures. And this sinne was remarkably and fully expi­ated by our Sauiours fasting forty dayes and forty nights in the Wildernesse, and by his vanquishing the Tempter himselfe the olde Serpent in this temptation (as we say) at his owne weapon. For at this time hee escaped the malice of the Deuill; the powers of dark­nesse had no power ouer him. And this was prefigu­red by the Scape-Goate, which beeing led into the Wildernesse, was to be let goe by the man that led him.

64. Probable it is, that Iohn Baptist from his ob­seruance, how exactly our Sauiour had fulfilled the type of the Scape-Goate, did (vpon his returne from the Wildernesse) pre-collect or prognosticate, that hee should as exactly fulfill the type or mystery of the Paschall Lambe, and hence proclaimes him to be that Lambe of God which was to take away the sinnes of the World, more than three yeeres before our Saui­ours Apostles or Disciples did know the meaning of this mystery, or the congruitie betweene the shaddow and the body. It is remarkeably said by our Apostle, That our Sauiour is the body whereof legall ceremonies were the shaddowes. But you must vnderstand a body so heterogeneall and compleat, that no one or few le­gall ceremonies could perfectly fore-shaddow it. But as the Ceremonies were many and almost infinite; so euery one did fore-shaddow some part or piece of [Page 143] this compleat body; no remarkeable part of it, that Mem. 2. Branch 2. is, no speciall euent or action which concerned our Sauiour Christ, but was fore-shaddowed by some or other legall ceremony. As his leading into the Wil­dernesse vpon the day of the Atonement, was fore­shaddowed by the Ceremony of the Scape-Goate; so his Baptisme vpon the same day, was as expresly fore-shaddowed or prefigured, as any euent concer­ning him, eyther was or could be, by the Legall Ce­remony, which Aaron, or his Successour the High-Priest, were to obserue vpon the same day, to wit, vp­on the Feast of the Atonement: And Aaron shall come into the Tabernacle of the Congregation, and shall put off the Linnen garments which hee put on, when hee went into the holy place, and shall leaue them there. And hee shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt Offring, and the burnt Offring of the people, and make an Atonement for himselfe, and for the people. Leuit. 16. ver. 23, 24. Aaron was to wash his body in the holy place, as standing in neede of Legall sanctification from it: So vnable was hee to sanctifie himselfe or it. Our Sauiours body was washed in Iordan, and by his bodily presence sanctified both the water and the place, yea Heauen it selfe, or that heauenly Mansion, whereof the Aaronical holy place was but a shaddow, was now purified by our Sauiours Baptisme, as it was afterwards to be cleansed and sanctified by his bloud. Betweene the circumstance of the time when, and the circumstance of the place wherein our Sauiour was baptized, the confort is sweet.

65. Our Sauiour was baptized by Iohn at Betha­bera [Page 144] beyond Iordane, as is euident from Saint Iohn the Euangelist, Chap. 1. vers. 28. This was the place (as the name imports) where the Israelites vnder the conduct of Ioshua or Iesus the sonne of Nun, first en­tred into the Land of Canaan, the Land of their pro­mised rest. And in token that this was the Land which God had promised vnto Abraham, and that this was the time and place wherein God did tender perfor­mance of his promise vnto Abraham and his seede, so farre as it concerned the blessing or Inheritance tem­porall; the Riuer of Iordane in that very season wher­in it was accustomed to ouer-flow his bancks, did di­uide it selfe, and retract the streame, to giue the seede of Abraham as safe and dry a passage into the Land of Canaan, as the Red sea had giuen them ou [...] of Aegypt. The reason why Iesus the Sonne of God would bee baptized at this place, rather then at any other, and the reason why the heauens did open ouer him being in this place baptized, was to shew, that Hee was the Iesus which was to conduct them into their rest in­deed, into that Land, wherof the Land of Canaan was but the Mappe; that he was the man in whom Gods promise vnto Abraham performed in part by Iesus the sonne of Nun, was to be finally accomplished. The opening of the heauens, and the emission of that voice from Gods presence, This is my beloued Sonne, in whom I am well pleased, was a full and satisfactory answere vnto all the prayers which the high-Prists did annual­ly make, when they went into the most holy place. But in what sort Iesus the sonne of Nun, or that other Iesus the sonne of Iosedech did fore-shaddow the Son of God, will come into more particular consideration [Page 145] in a fitter place. Thus far of the Prophesies on which Mem. 2. Branch 3. Iohn Baptists beliefe or warrant for baptizing was grounded, and of the signes of the time expounding the meaning of these Prophesies vnto him, or his at­tentiue Auditors before his imprisonment.

The third Branch of the second Member. The con­sonancy betweene those Scriptures whereunto our Sauiour in this answer referreth Iohn, and the former Prophesies on which Iohns faith was grounded, with the congruity of time and other circumstances or occurrences, which vnfold their meaning.

IIsdem alimur ex quibus constituimur: As euery thing's first breeding or begin­ning §. 66. hath beene, such commonly is the manner of its nourishment or fee­ding. Bodies or creatures meerely ve­getable, as Trees, Plants, Herbes, Corne, Grasse, and the like, seeke after no other nu­triment than the iuyce or moysture of the fatned earth, with which kinde of nutriment Creatures in­dued with sense cannot thriue or prosper. The mea­nest food that can giue satisfaction to the meanest of them, is vegetable, as Grasse, Corne, Herbes, or other fruits of the Fields or Trees. Some kinde of creatures indued with sense there be, which must bee nourished with others of the same, but of inferiour kinde. As [Page 146] the Lyon will not feed on straw with the Oxe or Asse, but feedeth on these and other like Creatures consist­ing of flesh and bloud, as these doe on vegetables. So that there bee almost as many seuerall sorts of nu­triment or feeding, as there bee seuerall or distinct kindes of creatures nourished and fed. And not so onely, but euen creatures of the same kinde haue their variety of nutriment. Though all receiue their nutri­ment from the fatnesse of the earth, yet is not euery vegetable alike content with euery soyle.

Hîc segetes, illic veniunt foelicius vuae.

Some soyles yeeld plentifull nutriment to Vines or Plants, but are not so kinde Nurses vnto Corne or Herbes. Some kinde of mould is good for Corne, not altogether so good for Grasse. And in the same mould wherein Rie or Oates grow vp and prosper, Wheate or Barly thriue not so well. Now, albeit God allow­ed greater variety of food or nourishment to man­kinde, than to all other kindes of Creatures besides; (for most creatures vegetable, or such as feed on ve­getables, are giuen by expresse Charter vnto man for food:) yet wee see by experience, that some men ei­ther by peculiar constitution of body, or by long ac­customing themselues vnto some special kind of food, are more delighted & like better with that, than with any other. And albeit a man by ill dyet, whereunto hee hath beene long accustomed, shall contract any disease or distemperature; yet a skilfull Physician will be as careful to giue some contentment vnto custome, as to correct the present distemper. The vse or end of all nutriment, in what body soeuer, is to continue life and health, and to augment strength. And our seue­rall [Page 147] refections should bee as so many seuerall inuitati­ons Mem. 2. Branch. 3. or entertainements of the soule or spirit of life, that it would be pleased to reside where now it doth, vntill God prouide it of a better residence. Now, as euery vegetable or sensitiue body liueth by its soule, so the reasonable soule of man liueth by faith. The first originall or seed of faith, is the Word of God. The onely nutriment of faith, or of the soule which seekes to liue by faith, is experiment or obseruation of euents, whether in our selues or without vs, answe­rable to the Word of God, from which faith had its first seeds or beginning. Againe, as euery man is most bound to obserue those rules of Scripture, which most concerne himselfe or his profession: so those experi­ences or tastes of Gods blessings which sute best with his peculiar kinde of life, yeeld best nutriment vnto faith once begotten. Euery mans growth in faith is then most firme and solid, when it proceedeth from a perfect growth in those Scriptures from which it took first roote, and from whose experienced truth it was formerly nourished and increased.

67. Seeing then Iohns faith in Iesus of Nazareth, as in the Messias then reuealed, did spring from Gods Word vttered by Isaias the Prophet, as from its first root, and had been nourished by sensible experiments and manifest signes of the time, answerable to the Pro­phet Isaias predictions concerning Iohns office: for this reason it is, that our Sauiour, who best knew what answere would be most fitting and most satis­factory to Iohns demand, returneth him no other an­swere than you often haue heard read vnto you; The blinde receiue their sight, the halt goe, &c. The summe [Page 148] of the answer is a brief rehearsall of the various mira­cles which our Sauiour had lately wrought and con­tinued to worke, when Iohns Disciples came vnto him. Now, all the miracles here recited, are but so many sensible experiments of those predictions, wher­in Iohns faith concerning the discharge of his office was first grounded; experiments of the very selfe­same kinde, by which his former faith had been nou­rished and confirmed. Such experiments they are as could not but strengthen his faith, although it had beene weakned by doubt or distrust: experiments in themselues able to reuiue his faith, although it had bin more than halfe stifeled by despaire.

68. The speciall places of the Prophet Isay, by which Iohn was directed in the execution of his office of preaching Repentance or baptizing, and whereon his faith or beliefe of the Messias which was to come was grounded, haue beene alledged and expounded to you before. They were for the most part such as did fore-tell strange wonders to bee wrought in the desart, as the bursting out of waters in dry places, tur­ning of Valleyes into Mountaines, planting of the Wil­dernesse with pleasant Trees. All which predictions were onely or especially to be fulfilled in their allego­ricall or parabolicall sense, that is, in the strange alte­rations of mens affections and dispositions, which did follow vpon Iohns Baptisme, yet not wrought by Iohn, but by him that came after him, which was to baptize with the Holy Ghost and with fire. Iohn, before his imprisonment, had seene good fruits of his Baptisme and preaching of Repentance, hee had seene the holy Ghost likewise descend in miraculous manner vpon [Page 149] our Sauiour, whereby he knew him to be the Anoyn­ted Mem. 2. Branch. 3. of the Lord, and that righteous Branch of Dauid, which was to accomplish whatsoeuer the Prophet I­say, or Iohn out of him, had foretold. But as for mira­cles, Iohn himselfe wrought none before his imprison­ment, nor had he seen or heard our Sauiour work any. As indeed hee did worke no miracles, besides the tur­ning of water into wine at the marriage feast at Cana in Galilee, which (as Saint Iohn the Euangelist [...]el­leth vs) was the beginning of miracles, or as a proofe or assay of his ability to worke miracles when his houre was come; which was not, till Iohn was im­prisoned. But immediately after Herod had impriso­ned Iohn, our Sauiour left Iudea and went into Galilee; where, by Gods appointment, the Kingdome of hea­uen, whose approach Iohn at his baptisme had fore-told, was to bee proclaimed and established. The matter of fact, to wit, his going into Galilee vpon Iohns imprisonment, is expressely related by Saint Iohn, cap. 4. vers. 1, 2, 3. When therefore the Lord knew how the Pharises had heard, that Iesus made and baptized moe Disciples than Iohn, (though Iesus himselfe baptized not, but his Disciples) he left Iudaea, and departed againe into Galilee: not so much for feare of the Iewes, as to ac­complish that, for which he was sent into the world. The end of his going into Galilee at this time, after Iohn had performed his office of baptizing, and was now to decrease, is more expressely noted by Saint Matthew, chap. 4. vers. 11, 12, 13, 14, 15, 16. Then the Diuell leaueth him, a [...]d behold, Angels came and ministred vnto him. Now when Iesus had heard, that Iohn was cast into prison, hee departed into Galilee. And [Page 150] leauing Nazareth, hee came and dwelt in Capernaum, which is vpon the Sea-coast, in the borders of Zabulon and Napthaly: That it might be fulfilled, which was spoken by Isaias the Prophet, saying, The Land of Zabulon, and the Land of Napthaly, by the way of the Sea beyond Ior­dane, Galilee of the Gentiles: The people which sate in darknesse, saw great light, and to them which sate in the Region and shaddow of death, light is sprung vp. In par­ticular to shew you the whole manner how this Pro­phesie was fulfilled by our Sauiours going out of Iu­daea into Galilee, by his leauing Nazareth, and repai­ring to Capernaum, would require a longer discourse than is fitting for the Pulpit. Some touch of it, per­haps I shall giue you in the conclusion of our Saui­ours answere to Iohn, as it concernes the first place of Isay, whereto he referreth him. That which I would now haue you to obserue out of the Euangelist Saint Matthew, is this: First, that this Prophesie was fulfil­led in our Sauiours promulgation of the Gospell in those places. Secondly, albeit our Sauiour was an­oynted King of Iudah, and inaugurated to the King­dome of heauen at his baptisme; yet hee did not take actuall possession of his Kingdome, or giue Lawes vn­to his subiects, he did not fully exercise his Regall au­thority ouer Satan and the vncleane spirits his an­gels, nor establish the Kingdome of Grace by signes or wonders, vntill the time of Iohns imprisonment. Thus much is euident from the words of Saint Mat­thew, Chap. 4. vers. 17. From that time (to wit, from Iohns imprisonment) Iesus began to preach, & to say, Re­pent, for the Kingdome of Heauen is at hand. From the same time he did choose his twelue Apostles, and [Page 151] gaue Authority to them and to the seuentie Dis­ciples Mem. 2. Branch 3. to preach the Kingdome, to heale all manner of diseases, and to deliuer the people from the tyran­ny of Satan. From the same time our Sauiour began to make that excellent Sermon vpon the Mount, whereof you may reade, Matth. 5, & 6. which is the fundamentall Charter, by which the Kingdome of Heauen heere on earth is established. Now, albeit Iohn did worke no miracles himselfe, nor had seene our Sauiur worke any before his imprisonment; yet hee had ingaged his credit and reputation with the people, (who tooke him for no lesse than a Prophet,) that Iesus of Nazareth, whom he baptized in Iordane, should worke such miracles as Isaias the Prophet had foretold the Rod or Branch of Iesse should worke; and accomplish all, which the said Prophet had foretold should ensue vpon the voice crying in the wildernesse. That Iohn had thus far ingaged himselfe for winning reputation to his Lord and Master, is euident from the fruites or effects of this his ingagement, manifested in the people. Iohn 10. v. 39, 40, 41, 42. After our Sa­uiour had escaped out of the hands of the Iewes, hee went away againe beyond Iordane, into the place where Iohn at first baptized, and there hee abode. And many resorted vnto him, and said; Iohn did no miracle, but all things that Iohn spake of this man, were true. And many be­leeued on him there. Now, albeit Iohn, after hee had seene the holy Ghost descend vpon our Sauiour, did neuer doubt whether he was the promised Messias or no: yet what greater comfort or satisfaction could Iohn receiue being now imprisoned, than to haue an acquittance from his former Ingagement for our Sa­uiour, [Page 152] sealed by such visible and sensible euents as are heere related, and solemnly acknowledged and deli­uered by him for whom Iohn stood ingaged, who had fully discharged whatsoeuer Iohn had promised on his behalfe? That this answer of our Sauiour did really discharge Iohn of his former ingagement, and fully acquit him from all suspition of collusion or compact with Iesus of Nazareth, whom he baptized, and pro­claimed to be the Messias; might easily haue appea­red to the most malicious Iewe then liuing, that would but haue compared the miracles heere related, with the predictions of the Prophet Isay, laying both of them to heart, and weighing them with the circum­stances of the seuerall times. The testimonies are two. The first prediction of the Prophet Isay, whereto our Sauiour in this answere referreth Iohn, and all such as should seeke satisfaction from him, is, Isay 35. but e­specially, vers. 3, 4, 5, 6, 7. Strengthen yee the weake hands, and confirme the feeble knees. Say to them that are of a fearefull heart, Bee strong, feare not: behold, your God will come with ve [...]igeance, euen God with a recom­pence, he will come and saue you. Then the eyes of the blind shall be opened, and the eares of the deafe shall bee vnstopped. Then shall the lame man leape as an Hart, and the tongue of the dumbe shall sing: for in the Wilder­nesse shall waters breake out, and streames in the desart. And the parched ground shall become a poole, and the thirstie Land springs of water: in the habitation of dra­gons, where each lay, shall bee grasse, with reedes and rushes.

69. The Testimonies before cited out of Isay, al­beit they were abundantly sufficient to beget faith in [Page 153] Iohn himselfe, and others that did vnpartially consi­der Mem. 2. Branch 3. and compare them with the signes of the time and other circumstances, of which you haue heard: yet were they not so apt or effectuall to conuince the froward and partiall hearers, as this last cited Testi­mony was, and is. Against the former places, and the expositions which Iohn made of them to himselfe and to his Disciples, pride & malice or fretting iealou­sie might haue made these or the like exceptions, plau­sible enough to discontented minds, or to men posses­sed with a preiudicate opiniō either of Iohn, or of Iesus of Nazareth, whom Iohn proclaimed for the Messias. Thus might such men as I now spake of, haue obie­cted. ‘It is true which Iohn alledgeth for his Com­mission out of Isay, That there shall a voice be heard crying in the wildernesse, to prepare the wayes of the Messias whom wee expect; that the Lord will worke strange wonders in the desart, vpon the Mes­sias his declaration vnto Israel. But, who shall as­sure vs, that this Iohn is to be the Cryer or Herald, which Isay fore-told should vsher the Messias into his Kingdome; or that this Iesus whom he proclai­meth, should bee the Branch of Iesse, the Sonne of Dauid, and that Christ or Anoynted of the LORD, whom wee expect? The Prophet doth not so plainely describe the voyce of one crying in the wildernesse, either by name, by parentage, or by dwel­ling; but that it is possible for some other man to come after Iohn, which may haue better right to that Office, which hee takes vpon him, than, for ought that yet appeares, he hath. It is no miracle for a man of better note than Iohn is, to pretend or coun­terfet [Page 154] such reuelations or expositions of the Pro­phets, as hee maketh shew of: for as yet hee hath giuen vs no reall proofe of his extraordinary cal­ling, by any euident miracle or vndo [...]bred wonder; & without some apparent miracle, his testimony of himselfe or of Iesus of Nazareth is not concludent.’ Nor do we in thus saying, any way question the truth of Isaiahs predictions; but onely whether this man which takes vpon him to be a Cryer in the wildernes, be the very man whom Isay meant in the Prophesie alledged by Iohn, or no. What if many of such as re­paired to this Iohn in the wildernes, haue, vpō his bap­tisme & the doctrine of repentance which he taught, become new men, nothing like to the men they had beene? What if some of them, beeing before more barren than the Bramble, haue since his baptisme she­wed themselues more fruitfull then the Fig-tree or the Oliue? What if others, of men more rauenous then Wolues, haue become as moderate in their de­sires, and as harmlesse in their actions as the silly Lambe? What if others, heeretofore as fierce and cruell as the Leopard and the Lyon, are now become (to most mens seeming) as tame and gentle as the Oxe, the Asse, or other like domesticke creature? What if th [...]rs, heeretofore noted to bee as venemous as the Aspe or Cochatrice, haue now gotten an opinion in [...] (since they were disciplined by Iohn) for [...] and placable, as the sucking Infant or the new wearned child? Yet who knows whether this se [...]ing Sanctity or change of minde may not bee counterferted or pretended only? or whether these men may not within short space returne againe vnto [Page 155] their former temper, and appeare in their in-bred na­tiue Mem. 2. Branch 3. likenesse?

70. These and the like exceptions might malice, pride, enuious icalousie, or preiud [...]ca [...]e opinions haue made, with some colour of probability, vnto men of­fended with Iohn Baptists person; specially, if they had made them immediately after hee began to baptize. And it would haue beene an hard taske for Iohn to haue refused the obiections, or conuinced the Obie­ctors, out of the testimonies of the Prophet Isay be­fore cited. But now that pride and malice it selfe might see the blinde restored vnto their perfect sight, the Lame vnto their right vse of limbes; now, that men (happely) heretofore offended with Iohn Baptists person or our Sauiours, might perfectly know, such as they had formerly knowne to be altogether truely dea [...]e, to be as well able to heare as to bee heard: in that they might heare such as wer [...] perfectly dumbe, to speake distinctly; in that they might see lare nastie and [...]othsome Leapers become as cleane and comely of body as themselues: nor pride, nor malice it selfe (so they would suffer themselues to be throughly in­formed these matters of fact) could mo [...]e any que­stion whether these and the like were the very men or [...]o, whom Isay the Prophet meant in the Prophe [...] last cited Chap. 35. And being once truely informed in matters of fact, to wit, [that these miracles were truely wrought, and wrought by that Iesus of Naza­reth, whom Iohn proclaimed to be the Messias,] they could not question whether the same God, which had sent Isaias the Prophet to foretell these strange won­ders, had not also seat this Iesus of Nazareth to ac­complish [Page 156] that in deed and truth, which Isaias had fore-told, and which was in part fore-shaddowed in the dayes of Ezechtah and the Prophet Isay. For, albeit the malicious Pharises or other Iewes, whom God had giuen ouer to a reprobate sense, might haue ca­lumniated our Sauiour, as if he had wrought these mi­racles heere mentioned, by the power of Satan, as they said sometimes that he did cast out Diuels by the po­wer of Beelzebub Prince of Diuels; yet could not ca­lumnie, nor malice it selfe, entertaine a suspicious thought, that the Prophet Isay should foretell the wor­king of these miracles by the sprit of Iyes or of Satan. For Isaias plainely affirmeth, that their GOD should bring this saluation which hee promiseth. Of which saluation the miracles wrought in my Text, are the vndoubted pledges, or rather the first beginnings. So it is said, Isa. 35. 5. Then the eyes of the blind shall bee opened. This word [Then] presupposeth a time when those miracles should be wrought: and this time was, when God should come to saue his people. God did often saue his people: But it is one thing for God to saue his people, and another, that God should come to saue his peo­ple. It is one thing that God should come to saue his people, another, that God the Auenger, that God the Recompencer or Rewarder, [their God in speciall,] should come to saue them. Yet are all these branches emphatically contained in the literall sense or Gram­maticall construction of the former words: Behold, your God will come with vengeance, euen God with a Re­compence, he will come and saue you. Isay 35. vers. 4. This argueth a speciall manner, and an extraordinary mea­sure of Saluation. In briefe, the summe or extract of [Page 157] the whole Chapter is this. The miraculous alterati­ons Mem. 2. Branch 3. in the Wildernesse, as of waters breaking out, &c. mentioned in the beginning of this Chapter, (else­where so often inculcated by the Prophet, and fulfil­led vpon Iohns Baptisme,) were sure prognosticks or presages of Gods comming to saue his people: and the particular miracles fore-told, vers. 4. & now wrought by our Sauiour, were infallible signes or demonstra­tions from the effect, that the Lord, whose wayes the Cryer in the Wildernesse was sent to prepare (that very God of whom Isaias heere speakes) was come in person to saue his people. And it is probable, that Iohns Question, Art thou hee that should come, &c? had peculiar reference vnto this place; at least, our Sa­uiours referring Him to this place, would giue him full satisfaction that hee was to expect no other to come.

71. Besides the euident fulfilling of this Prophe­sie, beyond the vtmost extent of its plaine Grammati­call sense; the signes and circumstances of the time would much auaile Iohn, or others then better ac­quainted with the Histories or customes of the Iew­ish Nations, than now wee are. Concerning the cir­cumstances of the times wherein Isaias vttered this Prophesie, thus much in generall is vndoubtedly true. The Reuelation or Prophesie was first concey­ued or vttred by Isaias, at that very time, wherein Sen­nacherib King of Assyria had layde the Land of Iu­dah waste, and put Ierusalem vnto that great distresse, whereof you may reade 36. Chapter of this Prophe­sie, as also in the eighteenth and nineteenth of the se­cond Booke of Kings: Which desolation and di­stresse, [Page 158] as also the deliuerance from it, the same Pro­phet Isaias had fore-told, as you may read Isa. 8, 9, and 10. Chap [...]ers, and the latter part of the seuenth chap­ter. The History of Sennacheribs attempt against Ie­rusalem, with his mighty ouer-throw, and of Ezechi­as sicknesse and recouery, ar [...] inserted at large between the 35. and 40. Chapters of this Prophet, not through negligence of the Collectors or Compilers of these sacred Volumes, but by the speciall direction of the holy Spirit, to the end, that the Reader might com­pare the historicall euents with the Propheticall pre­dictions, and their Euangelical accomplishments with the historicall euents or portendments. That these Prophesies of Isaias in particular, although literally Of the signe gi­uen to Hezekias for his de­liuerance from the Assyrian; and what the signes or circum­stances of those times did fore-shad­dow. and historically verified in the dayes of Hezekiah, did in the opinion of the ancient Iewes portend or pre­figure some greater mysteries to be accomplished in latter ages, wee need no further Testimony than that of the Sonne of Sirach. chap. 48. vers. 21, 22, 23, 24, 25. Hee smote the Hoast of the Assyrians, and his Angell destroyed them. For Ezechias had done the thing that pleased the LORD, and was strong in the wayes of Dauid his Father, as Isay the Prophet, who was great and faithfull in his vision, had commanded him. in his time the Sunne went backward, and hee lengthned the Kings life. Hee saw by an excellent spirit, what should come to passe at last, and hee comforted them that mourned in Sion. He shewed what should come to passe for euer, and secret things or euer they came.

71. That blasphemous message, which Sennacherib sent to Hezekiah by Rabshakeh his Generall, hapned in the beginning of the seuenth Sabbaticall yeere: and [Page 159] Hezekiah and his peoples delmerance (by Sennache­ribs Mem. 2. Branch. 3. ouer-throw) was accomplished in the yeere fol­lowing, which was the yeere of Iubile. Thus much [...]he lirerall sense and meaning of the Signe which the Propher Isay gaue to Hezekiah, doth (to my apprehen­sion) directly import. Isay 37. vers. 30. This shall bee a signe vnto thee, Ye shall eate this yeere such as groweth of it selse; (this was the expresse Law of the Sabbati­call or seuenth yeere, as you may reade, Leuit. 25. vers. 3, 4, 5, 6) and the second yeere that which springeth of the same. This is the expresse Law of the yeere of Iabile, which did alwayes immediately follow the se­uenth Sabbaticall yeere, as you may reade, Leuit. 25. vers. 11, 12. A Iubile shall that fiftieth yeere be vnto you: yee shall not sow, neyther reap: that which groweth of it selfe in it, nor gather the Grapes in it of thy Vine­yard. For it is the Iubile, it shall bee holy vnto you: yee shall eate the increase thereof out of the field. How well or ill, this people at other times did practise this pre­cept, whilest they liued vnder Kings which were of the Race of Dauid, I now inquire not. The Lord at this time had inforced them to make a vertue of ne­cessitie, and to rely mecrely vpon his extraordinary blessing vpon their Fields and Vineyards (specially such as were within their walled Cities) without their owne labour or husbandry, eyther in sowing, plan­ting or reaping; in all which, although they had bin disposed to breake the Law of the Iubile, yet the ene­my had preuented them. Howbeit, at the end of two yeeres, the Lord had promised deliuerance from the present siege and feare of their potent enemy, as it fol­loweth in the Prophet, And in the third yeere sow yee [Page 160] and reape, and plant Vineyards, and eate the fruit there­of. This signe Vide le­remy 34. vers. 13, 14, 15. was a signe of a Couenant betweene God and them: a pledge or earnest, that if they per­formed the precept of the Law concerning the Iubi­le and Sabbaticall yere: he would performe the thing signified by the ceremony of the I [...]bile, that is, ioy­full deliuerance from the oppressor. This extraordi­nary blessing of God vpon their Plants and Vine­yards, during the time of the siege, was a signe or pledge of Gods extraordinary blessings vpon the be­sieged, as well Prince as people, after the siege was broken vp, and the mighty army of the Assyrians de­stroyed and scattered. For so it followeth in the Pro­phet. vers. 31, 32. And the remnant that is escaped of the House of Iudah, shall againe take roote downeward, and beare fruit vpward. For out of Ierusalem shall goe forth a remnant, and they that escape out of Mount Si­on: the zeale of the Lord of Hoasts shall doe this.

73. What question soeuer some curious Chrono­loger may moue concerning the computation of time, as whether this deliuerance did precisely fall out in the yeere of Iubile by the Law appoynted, or in some yere substituted in lieu of the Iubile before neglected: sure I am, that whatsoeuer this yeere of their deli­uerance did want of the legall forme, was abundant­ly supplyed in the reality or substance of the yeere of Iubile. No seruant throughout all the Land of Iew­ry did euer reioyce more at the approch of any yeere of Iubile, than all the Free-men and Masters in Ieru­salem, than all the Princes and Nobles of Iudah, than the King himselfe did reioyce at their deliuerance from the yoke of the Assyrian, whose ouerthrow the [Page 161] Prophet compareth vnto the ouerthrow of Pharaoh, Mem. 2. Branch. 3. Vide Isay 11. vers. 16, 17. Isay 10. vers. 26, 27. And the Lord of Hoasts shall stirre vp a scourge for him, according to the slaughter of Midian at the Rocke of Oreb, and as his rod was vpon the Sea, so shall hee lift it vp after the manner of Egypt. And it shall come to passe in that day, that his burthen shall bee taken away from off thy shoulder, and his yoke from thy necke, and the yoke shall bee destroyed, because of the anoynting. Of this strange deliuerance from Sen­nacherib, the strange birth of the Emanuel mentioned, Isay 7. 14. and of the Childe likewise mentioned, Isay 8. 1. (whether that were the same or some other) were pledges or signes vnto this people. So was the deliuerance of Hezekiah and his people, a type or shad­dow of a greater deliuerance from a greater enemy in the dayes of the Messias, and all the ioy which was conceiued vpon the destruction of Sennacheribs Ar­my, was but a picture of that ioy which this people was to expect vpon the anoyntment of their Messias, as may appeare from the ninth of Isay, vers. 3, 4, 5, 6. Thou hast multiplyed the Nation, and not increased the ioy, (or as the latter English hath it, To him thou hast increased the ioy, or perhaps it may be rendred, Hast thou not increased the ioy?) they ioy before thee, accor­ding to the ioy in haruest, and as men reioyce when they diuide the spoyle. For thou hast broken the yoke of his burden, and the staffe of his shoulder, the rodde of his op­pressor, as in the day of Midian. For euery battell of the Warriour is with confused noyse, and garments rolled in bloud; but this shall be with burning and fuell of fire. For vnto vs a Childe is borne, vnto vs a Son is giuen, &c.

74. Nothing more vsuall with Gods Prophets, [Page 162] than to prefixe denunciations of woe and misery to Prophesies of comfort: and to make the experienced accomplishment of woes fore-told, the infallible a­uouchers of insuing ioyes. To omit other instances or exemplifications of this obseruation, else-where handled, the connexion of the fortieth Chapter of Isay (whence Iohns Commission for baptizing with water was deriued) with that dolefull prediction, Isay the thirty ninth, vers. 7. is remarkeable. So is the con­nexion of the ninth Chapter of the same Prophet with the eighth, especially if wee set the full poynt in the Hebrew where Saint Ieremy found it, and where Arias Montanus in the great Bible hath placed it. For so the first words of the ninth Chap­ter, according to our present English, should bee the latter end of the eighth Chapter, and should be ren­dred thus: There shall be no flight, no hope of escape from the straights or anguish that besets him. And ac­cording to this reading, the former Prophesie of woe and misery should heere end. After which the Pro­phesie of ioy and comfort doth immediately ensue in the beginning of the ninth Chapter, to this or like effect: The Land of Zabulon, and the Land of Nepthaly were the first of all the Tribes of Israel, that were found light (and swept away by the Oppressor) but in latter dayes the way of the Sea beyond Iordane, Galile of the Nations shall bee glorious. The people that walked in darkenesse, haue seene a great light: they that dwell in the Land of the shaddow of death, vpon them hath the light shined. I am the bolder to commend this sense to the iudicious and learned, because it sets the Propheticall prediction, and the Euangelicall Narration, Matth. 4. [Page 163] vers. 15. in an euen and paralell course. Whereas the Mem. 2. Branch 3. ordinary reading and poynting of the beginning of that ninth Chapter of Isay, is so perplexed, that many good Interpreters by following it, haue made the E­uangelist (for ought that I can see) to fall foule vpon the Prophet, and the historicall euent, (if this predicti­on were historically verified in Hezekias dayes) to crosse the Euangelicall mystery related by St. Mat­thew. Vnto both these inconueniences, but especial­ly vnto this latter, another ouer-sight or non-obser­uance, (not so much in poynt of Grammar, as of Hi­story or Geography) haue giuen great occasion. For it is commonly receyued, though without all ground, yea contrary to the ground of sacred History, that Sennacheribs army was destroyed by the Angel, neere vnto Ierusalem. But could wee as cleerely gather where Sennacheribs army was destroyed, as wee can cleerely proue that it was not destroyed about Ieru­salem: the fulfilling of this Prophesie would bee as perspicuous for the manner or circumstance, as it is remarkeable for substance. But the search of the place where Sennacheribs army was destroyed, wee leaue to the Schooles. For the Prophesie it selfe [The Land of Zabulon, and the Land of Nepthaly, &c.] whe­ther it were not at all verified by any reall euent, vn­till it was accomplished by our Sauiours transmigrati­on from Iudea into Galile, or whether it were ratifi­ed by some historicall euent in Hezekias his dayes, as by the manner of Sennacheribs ouerthrow, certainely the Prophets speciall intent and purpose was to giue posterity notice, that as the Land of Zabulon, of Nep­thaly, the way of the Sea, &c. were first captiuated by [Page 164] the Assyrian, so they should be the first spectators of that great victory, which the Angel of God, the great Angell of the Couenant, was to haue ouer those pow­ers of darkenesse, which the Assyrian tyranny did but fore-shaddow. And this was the reason why our Sa­uiour vpon Iohns imprisonment, leauing Iudea, went into Galilee, because his Soueraigntie ouer Satan was to be manifested, and the Kingdome of Heauen first proclaimed and established there. And thus much of the former testimony, Isay 35. whereto our Sauiour in this Answer referreth Iohn, and of the signes and cir­cumstances of the time, wherein the Prophesie was first conceyued, or of the times immediately ensu­ing.

75. The second testimony whereto this Answere referreth Iohn, and which doth well illustrate & ratifie our obseruations vpon the former, is Isay 61. vers. 1. The Spirit of the Lord God is vpon mee, because the Lord hath anoynted me, to preach good tidings vnto the meeke. I must here giue you notice, that whereas our English reades, To preach glad tydings vnto the meeke or poore, the phrase in the Originall is the selfe-same with this heere in my Text. Onely the Verbe in the Originall is the Actiue, because the Prophet fore-tels the Office of CHRIST: but in the Euangelist, who sheweth the effects or fruits of Christs Office, it must needes be as you will easily conceiue, a passiue. Wherefore I must dissent as well from our English as from our La­tine Translations, in the translation of the Hebrew in the Prophet, as I did before in the translation of the Greeke heere in the Euangelist. The vulgar Latine hauing rightly translated the Greeke heere in my [Page 165] Text, [pauperes euangelizantur,] doth vary from it Mem. 2. Branch 3. selfe and from the truth in the interpretation of the Prophet. For so hee renders it, as our English doth, [Misit me euangelizare pauperibus,] He sent me to preach vnto the poore: whereas if this translation had beene constant to it selfe, it should haue beene, [misit me e­uangelizare, or euangelizatum pauperes,] hee hath [...]ent mee to Euangelize the poore in spirit. And to Euangelize them, is as much as to imprint the Gospell or Kingdome of Grace in their hearts. And this interpretation of the Prophet may be neces­sarily inferred from the circumstances of the Prophe­ticall Text it selfe, by the same Arguments which be­fore were vsed for interpreting the Euangelists. To preach the Gospell vnto the poore, is onely to make them a promise of the Kingdome of Grace; which cannot be the true or full meaning of the Prophet in this place: for this first clause, [misit me euangeliza­tum pauperes,] is the generall roote wherein all the Clauses following are contained, as branches. Now this Anoynted of the Lord here spoken of, did not on­ly promise to binde vp the broken-hearted, but did bind them vp. He did not onely promise liberty to the Captiues, or the opening of the prisons to such as were shut vp; but did set both at liberty. As we say, Christs bene dicere is bene facere: so Christs Procla­mation of liberty to the Captiues in this place, was their actuall freedome or manumission. The ene­mies yoke was to dissolue and breake, vpon this an­oyntments powring out, as the waxe melteth before the fire. So much the Propheticall phrase in the O­riginall, chap. 10. vers. 27. doth import. In like maner, [Page 166] when it is said, that hee did [euangelizare pauperes,] euangelize the poore; it is not onely meant, that hee did preach the Gospell or glad tidings vnto them, but made them actuall partakers of that Spirit of ioy and gladnesse, wherewith God, euen his God had anoynted him aboue his fellowes. This often-mentioned Euange­lization of the poore, and meeke in spirit, is as much as that which followeth, vers. 3. To giue beauty for A­shes, and the oyle of ioy for mourning. Now, if you call to mind what was before deliuered, That our Saui­our was anoynted to his Propheticall and Kingly Of­fice at his baptisme, by the holy Ghost descending vpon him in the shape of a Doue; and that Iohn, vpon the first hearing of the Cities name where hee dwelt, did know him to be that Rod or Branch of Iesse, on whom the Prophet Isay, chap. 11. ver. 1, 2. had fore-told, the Spirit of the Lord should rest: Our Saui­ours answere to Iohn is as full and satisfactory, as the heart of Iohn, or any man liuing could desire; so ap­posite and fitting, as nothing but the wisedome of God could deuise. ‘The summe of his answer is in ef­fect this; Goe shew Iohn againe that the Spirit of the Lord, the Spirit of wisedome and vnderstanding, the Spirit of might and counsell, which Isay fore-told should rest vpon the Rod and Branch of Iesse, and which Iohn saw descend, and abide vpon mee in the shape or likenesse of a Doue at my baptisme, is not departed from me, it is vpon me still. The oyntment wherwith the Spirit anoynted me, was not giuen me for mine owne vse; nor is it spent or consumed, al­though it powerfully diffuseth it selfe to all about me, that are not offended with mee. By it the poore [Page 167] are made rich, euen as rich as Kings, instated in the Mem. 2. Branch 3. Kingdome of grace and of the Gospell, and anoyn­ted heyres vnto the Kingdome of Glory. By it e­uery broken and contrite heart is healed: such as were shut vp, are set at liberty; such as were bound, are loosed; by it the yoke of the oppressor is dissol­ued.’ Now, the end of all this change or alteration is, as the Prophet Isay concludeth, That they might bee called trees of righteousnesse, the planting of the Lord, that he might be glorified. Isaiab 61. vers. 3. The Rod, the Branch of Iesse, the Righteous Branch of Dauid; were the knowne glorious titles of the Messiah or Sonne of Dauid: and it was his glory, whilest hee li­ued on earth, to make others like himselfe, trees or plants of righteousnesse. The Prophets continuation of this Allegory in comparing men to trees, euen in those places wherein the glory of Christs Kingdome is most plainely, though must elegantly foreshaddow­ed, argueth the sum of all the wonders which he fore-told should be wrought in the wildernesse, and which hee hath represented in such variety of Poeticall pi­ctures to bee this; That the dry and barren places of Iudea wherein Iohn baptized & preached repentance, as also the vast and barren places about the borders of Zabulon and Napthaly, which heeretofore had scarce yeelded any foode or nutriment for [...]ame beasts or cattell, much lesse any fit habitation or resort for men, should in the dayes of the Messiah, become the most fertill and fruitfull Nursery of such plants and grafts, as God had prepared for the celestiall Paradise. These trees of righteousnesse whereof the Prophet speakes, were first planted in the wildernesse wherein our Sa­uiour [Page 166] [...] [Page 167] [...] [Page 168] preached the Gospell of the Kingdome, and wrought miracles. They were instated in the King­dome of Heauen, (as Feoffees in trust for the foun­ding of some new Society or Corporation,) and made supporters or pillers of that Church militant, which hereafter shall become Triumphant.

76. That which sealeth this admirable consonan­cy betweene the Propheticall predictions and these Euangelicall euents or experiments, is the circum­stance or signes of the time wherein these miracles mentioned in my Text were wrought, and wherein this message was sent vnto Iohn. This is intimated, when it is said, Isa. 61. 2. He was sent to preach liberty to the Cap­tiues, and to proclaime the acceptable yeere of the Lord. These are expresse Characters of the yeere of Iubile: and the yeere of Iubile is by interpretation, as much as the yeere of ioy or reioycing; declared by the sound of Trumpets. Now, Iohn (as you heard before) began to lift vp his voyce like a Trumpet in the wildernesse in the begining of September, which was euery yeere to the Iewes the feast of trumpets. Now, this seast of Trumpets, wherein Iohn began to cry in the wil­dernesse, was the later end of the seuenth Sabbaticall yeere. Our Sauiour, as you heard before was bap­tized vpon the Feast of the Atonement, which was the beginning of the yeere of Iubile, wherein the Iubile was to be proclaimed with Trumpet. He was at the time of his baptisme, as you heard before out of S. Luke, about thirty yeeres of age: and an exquisite Reusne­rus Na­clantus. Chronologer hath well calculated, that the day wherein he was baptized, was the beginning of the thirtieth yeere of Iubile, after this peoples entrance [Page 169] into the Land of promise. So that euery yeere of our Mem. 2. Branch 3. Sauiours priuate life before he was declared vnto Is­rael, was equiualent to the accomplishment of a Iubi­le, which is for fiftie yeeres; and the people might expect of him now comming to thirty yeeres of age, whatsoeuer had bin fore-shaddowed in all the yeeres of Iubile or Ioy, for fifteene hundred yeeres from this peoples entrance into the Land of promise. Now in this thirtieth yeere of the Legall Iubile, our Saui­our began to preach the Gospell, that is, the ioyfull tidings of the Kingdome, and the liberty of the Sons of God: and in truth and substance to accomplish that, which was prefigured by the Legall Iubile. All the priuiledges or matters of reioycing which the Le­gall Iubile did afford, are set downe at large, Leuiti [...]. 25. vers. 9, 10. On the tenth day of the seuenth moneth, in the day of Atonement, shall yee make the Trumpet sound throughout all your Land. And ye shall hallow the fiftieth yeere, and proclaime liberty throughout all the Land vnto all the inhabitants thereof. It shall be a Iubi­le vnto you, and yee shall returne euery man to his possessi­on, and yee shall returne euery man to his Family. And vers. 39, 40, 41. If thy brother that dwelleth by thee, be waxen poore, and be sold vnto thee, thou shalt not com­pell him to serue as a bond seruant, but as an hired seruant, and as a soiourner he shall be with thee, and shall serue thee to the yeere of Iubile. And then shall he depart from thee, both he and his children with him, and shall returne vnto his owne Family, and vnto the possession of his Fa­thers shall hee returne.

77. If you desire to knowe the Euangelicall myste­ries prefigured by these Legall priuiledges of the Iu­bile [Page 170] or fiftieth yeere; and the manner how all these prefigurations were fulfilled by our Sauiour, at the time when he sent this answere vnto Iohn: you must consider, that no seruant throughout the Land of Iew­rie, whether an hyred seruant of the seed of Abraham, or a bond-man of the Nations, was euer in so great a bondage or hard seruitude vnto his master, as all the sonnes of Abraham, yea of Adam, were vnto Sa­tan. This acceptable yeere of the Lord, in number the thirtieth Legall Iubile, being first proclaimed by Iohn, afterwards by a voice from heauen at our Saui­ours baptisme, and lastly by our Sauiour himselfe af­ter Iohns imprisonment, was the time appointed by God for the manumission or setting free of his people, and all mankinde from the bondage and seruitude to Satan. Nor did our Sauiour onely proclaime this ac­ceptable yeere of the Lord, but did by deed and fact declare himselfe to be that Lord which had giuen the Law of Iubile vnto the Iewes, and was now come in person to put the true intent and full meaning of it in execution, which was to set free all such as did hear­ken vnto his voice, and sought to be eased from their slauerie and thraldome. Of this present freedome or manumission, euen these bodily miraculous Cures heere mentioned in my Text, were vndoubted effects, and so many ocular or sensible demonstrations. All these defects or imperfections of body, as blindnesse, lamenesse, deafenesse, dumbnesse, crookednesse, and the like, were as the bonds and chaines of Satan. Thus much is euidently proued by our Sauiours Argument against the Ruler of the Synagogue, which was displea­sed because our Sauiour had healed a poore woman [Page 171] vpon the Sabbath day, whose body was bowed toge­ther. Mem. 2. Branch 3. Thou hypocrite, (saith our Sauiour) doth not each one of you on the Sabbath day loose his Oxe or his Asse from the stall, and leade him away to watering? Luk. 13. vers. 15. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo these eighteene yeeres, be loosed from this bond on the Sabbath day? vers. 16. Saint Peters words are more generall; for he saith, He healed all that were oppressed of the diuell, Act. 10. v. 38. But the speciall document and the fullest assurance of this present freedome or manumission by our Saui­our, was the often-mentioned Euangelization of the poore in spirit, that is, their participation of that Oyle of gladnesse, wherewith he was anoynted aboue his Fellowes or adherents. This includeth as well [termi­num ad quem,] as [terminum à quo;] that is, it inclu­deth not onely a manumission or deliuerance from the seruitude of Satan, but withall an accomplishment or fulfilling of that, which was prefigured in the second priuiledge of the Legall Iubile: and this priuiledge was, that euery man might returne vnto his possession, or to the inheritance of his Fathers, although he had formerly pawned or mortgaged it. Now, Paradise, you know, was the possession which all of vs lost in our first Parents, & from entering into it we were all excluded, so long as wee continued the seruants of sinne and Satan. And vnto this possession did the Womans Seed or second Adam, the Anoynted of the Lord, whereof the Prophet Isay speakes, Chap. 61. actually restore the poore in spirit, that liued and conuersed with him. This restauration or returning to the possession or inheritance of their first parents, [Page 172] was first proclaimed, and the possession it selfe in part first giuen or bequeathed to his Disciples, a little be­fore Iohn sent vnto our Sauiour this message, whereto my Text containes the answere. The Proclamation was our Sauiours Sermon vpon the Mount.

78. It is a point worth your obseruatiō, that our Sa­uiour beginneth that Sermon, (which as wee said be­fore, was the fundamentall Charter of the Kingdome of God, or Euangelicall Law) from the beginning of the fore-cited 61. Chapter of Isay. The Spirit of the Lord is vpon mee, saith the Prophet, therefore hee hath anoynted mee to euangelize the poore, or meeke in spirit. He opened his mouth, saith the Euangelist, Matth. 5. vers. 3. that is, after long silence and expectation, hee began to proclaime the acceptable yeere, Blessed are the poore in Spirit, for theirs is the Kingdome of Heauen. Thus our Sauiour expressed the meaning of this Phrase in my Text, [pa [...]peres euangelizantur:] for the poore in spirit are therefore blessed, because instated in the Kingdome of Heauen, and instated they were in the Kingdome of Heauen, by beeing euan­gelized. Another part of his Embassage or effect of his anoyntment, was to comfort all that mourne, to giue to them that mourne in Sion, beauty for Ashes, and the oyle of ioy for sorrow. Esay 61. The second Branch of his Embassage or Proclamation was, Blessed are they that mourne, for they shall be comforted. Matth. 5. vers. 4. Saint Luke, Chap. 6. addeth, (which is not expres­sed in Saint Matthew) that at the same time, he pronoun­ced a woe vnto the rich, a woe vnto the full, a woe vnto such as laughed, (to wit, in an vnseasonable time, when God had called to fasting and mourning) and a [Page 173] woe vnto the vain-glorious or men-pleasers. v. 24, 25, 26. Mem. 2. Branch. 3. As well the woes as the blessings here solemnely pro­nounced, were expresly fore-told by the Prophet Isay, chap. 61. vers. 2. So it is said, That the Lord had sent him to proclaime the acceptable yeere of the LORD, and the day of vengeance of our God. This powerfull de­nunciation of woe and blessing was that Fanne, wher­of Iohn Baptist speaketh, Matt. 3. vers. 12. His Fanne is in his hand, and hee will thorowly purge his floore, and gather his Wheate into his Garner: but will burne vp the chaffe with vnquenchable fire. Both our Sauiours Sermon, and Iohn Baptists description of his Fanne, as also that of Malachy 3. vers. 2, 3, 4. are but exegeti­call expressions of that fundamentall Prophesie, Isay 35. vers. 4. wherein it is implyed, that when GOD should come to saue his people, hee should come as well [Deus vltor] as [Deus remunerator] as well God the Reuenger, as God the Rewarder. But did our Saui­our giue any document of this his power at the vtte­ring of this Sermon? It came to passe, saith the Euange­list, when Iesus had ended these sayings (of woe and bles­sing, of vengeance and recompence) the people were a­stonished at his doctrine. For hee taught them as one ha­uing authoritie, and not as the Scribes. Matth. 7. vers. [...]8, 29. Thus when our Sauiour expounded the for [...] Prophesie, Isay 61. vers. 1. in the Synagogue at Naza­reth, All bare him witnesse, and wondred at the gracious words, which proceeded out of his mouth.

79. The precise time of the yere or moneth where­in our Sauiour made this Sermon, or returned this an­swer here in my Text vnto Iohn, or whether it were returned before hee preached the acceptable yeere of [Page 174] the LORD in Nazareth, cannot so easily be gathered from the circumstances of the Euangelist: but as all Interpreters (I thinke) agree, this Answer was giuen within the compasse of that yeere wherein our Saui­our was baptized. Now, this was the last Legall Iu­bile which this people were to enioy, and the first be­ginning of the Euangelicall Iubile, which was to con­tinue here on earth vntill the Worlds end, to bee ful­ly accomplished in the World to come. So that this great mystery of our eternall Rest and Ioy in heauen, had first a shaddow in the Law, to wit, the Legall Iu­bile. Secondly, a Picture in the Prophet Isay, or in the History of Hezekias, and his miraculous deliuery from the Assynians. Thirdly, a liue body in the Gos­pell or dayes of the Messias, euery-way answerable to the picture drawne by the Prophet. The first con­ception of this liue body, or Euangelicall Iubile, was from the day of our Sauiours Baptisme: and the birth of it, from the deliuery of our Sauiours Sermon vpon the Mount. Fourthly, the accomplishment, ful growth or perfection of this liue body, is to be expected one­ly in the life to come, where our Ioy, our Rest and Peace, shall be for measure boundlesse, and for terme endlesse. Now, according to these seuerall degrees of shaddow, of picture, of life, and growth, one and the same Scripture, euen according to its natiue and literall sense, may be often verified and fulfilled. All the former Prophesies likewise concerning the plan­ting of the Wildernesse with pleasant Trees, though actually fulfilled, according to the importance of the parabolicall or Emblematicall sense in that yeere of Iubile, which Iesus of Nazareth did proclaime, shall [Page 175] not bee finally accomplished, vntill the beginning of Mem. 2. Branch 3. that Iubile which shall ha [...]e no end. Thus much is specified, Isay 60. vers. 20, 21, 22. Thy S [...]ne shall no more goe downe, neyther shall thy Moone with-draw it selfe: for the Lord shall bee thine euerlasting light, and the dayes of thy mourning shall be ended; Thy people shall bee all righteous: they shall inherit the Land for [...]e­uer, the Branch of my planting, the works of my hands, Netser. that I may bee glorified. A little one shall become a thousand, and a small one a strong Nation: I the Lord will hasten it in his time. This last verse, though part­ly fulfilled in the conuersion of whole Nations by our Sauiours Apostles and Disciples, made Citizens of the new Ierusalem descending from Heauen at our Sauiours Baptisme, shall not be accomplished, vn­till these Trees of Righteousnesse be transplanted in­to the Heauen of Heauens, and set there by the Tree of Life. Then shall the least sprig that hath been true­ly ingraffed into the stock of Iacob, the meanest [...]ne of Abraham by faith, become more fruitfull in him­selfe, than Abraham was in his posterity, and a grea­ter King and Lord of more than Dauid or Salomon in their prime. Thus much is included in that saying of our Sauiour, Marke 10. vers. 29, 30. There is no man that hath left house, or Brethren or Sisters, or Father or Mother, or Wife or Children, or Lands for my sake and the Gospels, but hee shall receiue an hundred fold now in this time, houses, and brethren and sisters, and mothers and children, and lands, with persecutions, and in the world to come eternall life. If the least of them that for­sake all for Christs sake, grow in this life into an hun­dred, how great or strong a Nation euery small one [Page 176] that is not in this life offended in him, shall, after this life ended, become, is vnexpressable. But we beleeue our Sauiour, that the least and smallest of such as for­sake all for him and the Gospell, shall haue life eter­nall. And wee beleeue Gods Word, that life eternall is more than tenne thousand liues temporall, though a thousand liues of a mans own, be much more worth than a million of other mens liues, whereof we might hope to be Lords and Disposers.

80. That other Prophesie likewise before menti­oned, Isay 35. vers. 4. though literally verified at Gods first comming into the World to be made man, and then punctually fulfilled, when IESVS of Nazareth, GOD and MAN, came to Iohns Baptisme, is to be fi­nally accomplished, when the same Iesus shall come to iudge the quicke and the dead. Then shall hee ma­nifest himselfe to be God the Auenger, and God the Re­compencer, by pronouncing that Sentence from which there shall be no appeale; Come yee blessed of my Fa­ther, possesse the Kingdome prepared for you from the foundation of the world. Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill and his Angels. The former part of this Sentence shall proceed from him, as hee is God the Rewarder of all such as diligent­ly seeke him: The latter part of this Sentence, Goe yee cursed, &c. proceedeth from him as hee is God the Auenger. In that accomplishment of dayes, (which shall vtterly abolish all night) and not before, shal that other part of the same Prophesie, Isay 35. vers. 5, 6. bee likewise finally accomplished: Then the eyes of the blinde shall be opened, and the eares of the deafe shall bee vnstopped, &c. The eyes of many blinde were opened [Page 177] at the time when this Answer was giuen, yet not the Mem. 2. Branch. 3. eyes of all the blinde men then liuing, which were not offended in Him, but onely the eyes of all the blinde throughout Iudea and neighbour-Regions, that came vnto him without offence. At his second comming, the eyes of all, that after perpetuall darkenesse haue beene finally shut vp by death, shall bee opened to see the glory of God; so opened to see it, without offence, as they shall neuer be shut againe, neuer bee depriued of this beautifull vision. In that day shall all the halt and lame, that haue not bin offended in him, e [...]n such as neuer enioyed the vse of limbes from their cōming out of the wombe, vnto their going vnto their gra [...]e, become more strong & agile than the Hart, and m [...]re swift and nimble than the Roe. Then shall the eares and tongues of all that haue beene borne deafe and dumbe, be so vnstopped and vnloosed, as vpon the first opening they shall bee enabled to hold consort with the Quire of Angels, to descant vpon those hid­den mysteries and Prophetique Songs, about whose literall sense or plaine Grammaticall meaning, there hath beene much discord amongst greatest Criticks, and amongst Schoole-men continuall iarres.

This is all which I haue at this time to say concer­ning the three particular Branches proposed in the be­ginning of the second generall Obseruation, which was thus: What satisfactiō this answer of our Sauior [The blinde receiue their sight, &c.] could giue to Iohn or his Disciples, or to any that doubted whether Iesus of Naza­reth was He that was to come. Somewhat more is to be said concerning the Conclusion; Blessed is he, whoso­euer shall not be offended in mee.

MATTH. 11. VERS. 6. ‘Blessed is hee, whosoeuer shall not be offended in mee.’

THe vniuersality of the blessednesse here promised, may partly bee gathered by this Induction, as you heard before: The blinde are happy, the lame are hap­py, the Lepers are happy, the deafe and dead are happy: therefore all are, or at least, there is none but might be happy, so they would not be offended in mee. But the same conclusion, Blessed is hee, whosoeuer shall not be offended in mee, is more im­mediately contained in the last clause of the fift verse, [Pauperes euangelizantur,] and may bee inferred by way of Syllogisme, thus: Euery one that is euangeli­zed, is blessed: but euery one that is not offended in mee, is euangelized: Ergo, Euery one that is not offended in mee, is blessed. To be euangelized, that is, to haue the power and vertue of the Gospel imprinted vpon their soules, is the highest degree of happinesse, that in this life can be expected. [Beatum esse inest Euangelizato per se [...]] All are so farre happy in this life, as they are Euangelizati, and no further: so that of the maior proposition there is no question. The minor, [Euery one, that is not offended in Christ, is Euangeli­zatus] is thus inferred: To be poore in spirit, and not to bee offended in Christ, are termes, as Logicians speake, [Page 179] reciprocall: whosoeuer is poore in spirit, is not apt to The Con­clusion. be offended in Christ; and whosoeuer is not apt to bee offended in Christ, is poore in spirit. And againe, none that are truely poore in spirit, are apt to take offence at Christ; and, none that are apt to take offence at Christ, are poore in spirit. So that, if the poore in spirit bee euangelized, then all that are not offended in Christ, are euangelized, and all are so farre euangelized, as they are not offended in him. Rom. 1. vers. 16. For [Euangelium Christi, est potentia Dei ad salutē,] The Gospel of Christ is the power of God vnto Saluation, vnto all such as bee­ing inuited, doe come to Christ, without putting stum­bling-blocks or matter of offence before their owne feete. Whether, to bee poore in spirit, or not to be offen­ded in Christ, is first in order of time or nature, were not so profitable to dispute. It sufficeth vs to know, that Christ was sent to anoint the poore in spirit with the oyle of gladnesse, [ex officio] and that none are poore in spirit, but such as are not offended in him. Whence, the poynts to be inquired after, are but two. The first, What it is to be offended in Christ. The second, Which be the speciall offences that are to be auoyded.

82. [Whosoeuer is not offended.] The word in the What it is to be of­fended in Christ. originall signifieth a stumbling-blocke, or some hard body against which another may so strike or dash, as it may hurt it selfe, or be hindred in its motion or pro­gresse. The Latine [offendo,] whence our English is deriued (according to its prime and naturall significa­tion) imports as much as the Greeke doth. For, it is a compound of the old Verbe [fendo,] now almost out of vse amongst the Latines, which signifieth as [Page 180] much, as to touch or smite: whence the Latine [de­fendere] is as much as to warde or beare off. This vse of the word [defend,] is common in our English. So we call him a Master of Defence, that can teach o­thers to warde off blowes or strokes, or other annoy­ances, that by darting or hurling may be intended a­gainst them. And amongst Mariners, to send off, is as much as to preuent or hinder one ship from gra­ting and falling foule vpon another. And if we would follow the Latines as strictly in the proper vse of the word [offendere,] as wee doe in the vse of the single Verbe [fendo] or of its compound, [defendo,] wee should say, one ship offends another, when one ship falleth foule vpon another: For so a Latinist would expresse the English [Nauis in nauim offendit:] for, offendere, is as much as impingere, to hit or dash a­gainst. In this propriety, the Latine [offendere] is v­sed, Psalm. 91. 12. They shall beare thee vp in their hands, lest thou dash thy foot against a stone. [Ne offen­das in lapidem, &c.] Now, because to offend or dash against hard bodies, is displeasant and grieuous vnto sense; Euery thing is hence said to offend vs, that is displeasant and grieuous vnto vs, or that hindereth vs in the prosecution of our will, delights, or pleasures. Hence they are said in this secondary sense to bee of­fended in Christ, that were displeased with his actions, person, or doctrine. The issue or consequence of this mutuall offence taken by men at CHRIST, or by GOD at men, which contemne and spurne at his ad­monitions, is excellently expressed by the Prophet Esay, chap. 8. vers. 13, 14, 15. Sanctifie the LORD of Hoasts himselfe, and let him bee your feare, and let him be [Page 181] your dread. And he shall be for a Sanctuary to those that sanctifie his name, and dread his power; but for a stone of stumbling, & for a rocke of offences to both the houses of Is­rael, for a gin and for a snare to the inhabitants of Ierusa­lem. And many among them shall stamble and fall, and be broken, and be snared, and be taken; namely, as many of both the houses of Israel, as did not sanctifie his name, or dread his power. When he saith, hee shall bee for a stone of stumbling, this imports the issue and consequence, not the end why this stone was layed in Sion. For if the reuolting Iewes themselues, did not therefore stumble, that they might fall. Rom. 11. 11. The end or reason why this stone was laid in Sion, was not that they might either stumble or fall; but many of them haue stumbled and falne, many of them haue bin broken and insnared; but they are broken and insnared, because they stumbled and tooke of­fence, where none was giuen: and all this the Pro­phet did foretell to preuent a scandal or offence, which the weake in faith, or the Heathen, which had not heard of Christ, would haue taken, vnlesse the lamen­table euent of the Iewes, which spurned and kicked at this stone, had bin distinctly foretold, and as it were painted out by the Prophet. The meaning is, as if he had said; I see you will kicke or spurne at this preci­ous stone or foundation, which God hath promised to lay in Sion: and seeing you will not be fore-warned, take your pastime: yet know withall, that this your sporting with, or spurning of this stone, which your master-builders will reiect, as beeing too base and vn­sightly in their eyes; will prooue but as the spurning of some wanton creature at the spring, or ginne, which [Page 182] they easily may remoue, but beeing remoued, it will The Con­clusion. bring the snare or trappe vpon them, which they shall not be able to remoue or escape. Our Sauiour Christ in his humiliation was as the spring or ginne, at which the Iewes spurned: but is since growne into the cor­ner stone, and shall become as the trappe, and fall to crush and bruise all such, as spurned at or contemned him in the dayes of his humility, or at this day make a scorne at such humility as he taught. The Prophets speeches in this and like places, wherein hee foretel­leth what shall after happen in such a manner, as hee may seeme to inuite them vnto that which afterward they bring vpon themselues, is but like that in the Poet;

Rode caper vitem; sed dum tu stabis adaras, In tua quod spargi cornua possit, erit.

But the best Comment that is or can bee made vpon the Prophets words, is made by our Sauiour, Matth. 21. vers. 42, 43, 44. Did you neuer reade in the Scrip­tures, the stone which the builders reiected, the same is be­come the head of the corner? This is the Lords doing, and it is maruellous in our eyes. Therefore say I vnto you, the Kingdome of God shall be taken from you, and giuen to a Nation bringing forth the fruite thereof. And whosoeuer shall fall vpon this stone, shall be broken: but on whomso­euer it shall fall, it will grinde him to powder. These chiefe Priests and Pharises, to whom our Sauiour pro­poundeth this question, were the master-builders in Hierusalem; but were so farre from sanctifying the Lord of Hosts, and so farre from making him their feare, their dread, and Sanctuary, as the Prophet ad­uised them; that they kicke and spurne at him in the [Page 183] dayes of his humiliation, as vnfit to haue any place in The Con­clusion. their visible Temple. But shortly after hee vttered this Parable, he grew into so high and great a place in the true Temple of God, that he hath groun'd the materiall Temple, and the whole Citie of Hierufalem it selfe to dust and powder by falling vpon them: al­though hee did no otherwise fall vpon them, than by suffering his Fathers wrath and displeasure (which he had still kept off) to fall vpon them that did spurne or were thus deeply offended at him. The seuerall fates or finall issues of euery ones wayes, that haue heard of Christ or bin baptized in him, is fore-pictured in the state or issue of these Iewes, to whom hee was first re­uealed.

83. Euery one is so much more happy, as hee is lesse apt to bee offended in him; they most vnhappy, that are most offended in him. To bee offended in Christ all they are said, and here intended, which be­ing inuited to come vnto him, or being on their way, are, vpon whatsoeuer occasions or temptations, led another way; or so stumble and fall in the way vn­dertaken by them, that they haue no heart to goe for­ward: but either directly retire, or stay at the place where they stumbled or fell. Whatsoeuer hindreth any man from comming to Christ, or from imbracing the Gospell, is an offence, not giuen, but taken. Though all bee offended in him that haue beene in­uited Three ori­ginalls of dislike or offence ta­ken a­gainst Christ by the lewes. and come not to him; yet the Iewes are more properly said to be offended in him, than the heathen, which had not sought after him. The offences which the Iewes tooke, were for the most part, either against his Countrey, or against his parentage, or against his [Page 184] doctrine. This last offence, in respect of these dayes, is the most dangerous, and that wherein we moderne Christians may trespasse so much more hainously, than the Iewes did; as they did more grieuously of­fend than the Heathens, in beeing so deeply offended at their Messias, of whom they had heard, and after whom they had sought.

84. The most, and euen the best sort of the Iewes, were apt to take offence at our Sauiours supposed Countrey. Thus when Philip came and told Natha­niel, Iohn 1. v. 45, 46. We haue found him of whom Moses in the Law, and the Prophets did write, Iesus of Nazareth, the Sonne of Ioseph: Nathaniel said vnto him, Can any good thing come out of Nazareth? Nathaniel in speaking this, spake as for the present hee thought. This speech (it seemes) was Vox populi, in those dayes. But our Sa­uiour had a more charitable opinion of Nathaniel, than Nathaniel had of his Countrey or place of dwelling. For not withstanding this his hard conceit of Naza­reth, our Sauiour commendeth him for a true Israelite, and one, in whom there was no guile. The common offence was quickly remooued out of so harmlesse & humble a heart. Vpon a little conference with our Sauiour, he acknowledgeth him for that stone elect and precious, which God had promised to lay in Sion. Rabbi, saith hee, thou art the Sonne of God, the King of Israel. Nathaniel, though in part offended with the place of our Sauiours present habitation, was yet true­ly happy, in that he was not so farre offended with it, as to refuse at Philips inuitation to come and see whe­ther any good thing could come out of it or no. His preiudicate opinion of Nazareth was lesse than Naa­man's [Page 185] was of Iordane: his successe in hearkening to The Con­clusion. Philip and repayring to Iesus of Nazareth, much hap­pier than Naaman's was in hearkening to the Prophet Elisha, and his washing in Iordane. So vsefull is that rule, which since hath bin commended vnto vs by our Apostle Saint Paul; Try all things, and retaine that which is best. But what is best we cannot know with­out tryall or comparison of particulars.

85. The same preiudice which Nathanael had of Nazareth, the people, mentioned Ioh. 7. vers. 40. had of Galile, the Countrey or Prouince, whereof Naza­reth was a poore City or Towne: But their preiudice was much more deepely rooted, than Nathanaels was; their offence at our Sauiour, and the preiudice they had of Galile, was greater, and they by it more vnhap­py. After our Sauiour had made that Proclamation in the Feast of Tabernacles, whereof you heard be­fore; If any man thirst, let him come vnto me and drink. He that beleeues in me, (as the Scripture hath said) out of his belly shall flow Riuers of liuing water. Ioh. 7. 37. Many of the people when they heard this saying, said, Of a truth this is the Prophet: others said, This is the Christ: but some said, Shall Christ come out of Galile? hath not the Scripture said, that Christ commeth of the seede of Dauid, and out of the Towne of Bethleem, where Dauid was? So there was a diuision among the people because of him, and some of them would haue taken him. Thus you see how apt preiudicate opinion is to picke quarrels with the truth, and to pretend insoluble contradictions be­tweene Scripture and Scripture, or betweene it and the Prophets opinions or Interpretations of it: be­twixt which there is an admirable and apparent con­sonancy, [Page 186] to such as will with patience and vnpartially The Con­clusion. conferre them. It is most true which this people al­leadged, that the Christ and Messias was to come out of Bethleem, the Citie of Dauid, but might hee not therefore come out of Galile? out of Nazareth? [Distinguant tempora, & concordant Scripturae:] one Prophet foretels that the Ruler of Gods people should goe out of Bethleem, a place of plenty, a fruitfull soile, and by interpretation, the house of bread. This was meant of his birth and first comming into the world; and that Iesus of Nazareth (which now came out of Galile) did first come into the world out of Bethleem, the Citie of Dauid, this people had too good proofe, so they would haue but looked backe to the time of their owne births or infancie, or haue examined the records or history of thirtie yeeres fore-passed. For what was it that moued Herod to slay all the Infants about Bethleem, but that hee hoped among them to haue slaine the expected Sonne of Dauid, the hope of Israel? Another Prophet fore-telleth as distinctly & plainly, that this same Son of Dauid shuld grow vp, as a tender plant out of a dry ground, and that many should be offended in him (as this people now was) for no o­ther reason, than that he was not so beautifull or glo­rious, as they expected their Messias should bee. Isay 53. v. 3. The same Prophet else-where specifieth the Townes name, wherein this Branch of Dauid was to grow, as you heard before out of the eleuenth of Isay.

86. But these Scriptures were aenigmaticall or ob­scure; and how should the people know their mea­ning, without the interpretation of the present visible Church, that is, of the high-Priests, the Scribes, and [Page 187] Pharises? This was the plea of the visible Church in The Con­clusion. those dayes, and this peoples reliance vpon their visi­ble Church or chiefe Rulers of Ierusalem (after such a manner in part, as the Romanists now doe vpon the Church of Rome, that is, vpon the Pope and his Car­dinals) was the beginning or roote of the Iewes Apo­stasie from Christ. That which the Romanist would perswade vs to bee the Rocke of our saluation, and rule of our faith in Christ, was to those Iewes the only rocke of offence; the line of desolation, as the Pro­phets call it, to Hierusalem. That very obiection which the people in the seuenth of Iohn did make, was taught them by the Scribes and Pharises, the then visible or representatiue Church. The preiudice which these great Rabbies had of Galile, & the offence which they tooke at our Sauiour, was so deeply rooted in their hearts, that they tooke it as a proofe sufficient to con­demne him for a false and counterfet Prophet, because hee auouched himselfe to bee a true Prophet, being, as they imagined, a Galilaean. For when Nicodemus had seuerely taxed their partiality, and vnwarrantable proceeding against him; Doth our Law iudge any man before it heare him, & know what he doth? They answe­red, and said vnto him, Art thou also of Galile? Search and looke: for out of Galile ariseth no Prophet. Ioh. 7. v. 51, 52. The truth, and because the truth, the true Church of God, was visible and conspicuous in Nico­demus, or at least in such as the high-priest, the Scribes and Pharises, the then visible Church, did excommu­nicate and persecute as seducers, or men seduced by our Sauiour. The Scribes and Pharises were the visi­ble Church in the selfe-same sense, as the Romanists [Page 188] now take it; yet limbes of Antichrist, true types and The Con­clusion. shaddowes of these sonnes of Belial, with whom wee haue to deale, who after many warnings and euident conuictions of blasphemous intemperancy, are not yet ashamed to bring those arguments for the establishing the Authority of their present Church, which, if they had any truth in them, would iustifie the Scribes and Pharises, in condemning our Sauiour for a false Pro­phet, a seducer, or blasphemer; yea, would prooue Iudas to bee a better Martyr than any their Church can bragge of, for betraying him.

87. Certainely, the men of Nazareth were not of­fended with our Sauiour, either for his Countrey in generall or particular, and yet most vnhappy men, in that they were vpon other occasions deeply offended with him, when hee came in loue to visit them, and proffered the glorious light of the Gospell vnto them. He came to Nazareth where he had bin brought vp, and as his custome was, hee went into the Synagogue on the Sabbath day, and stood vp for to reade. And there was deli­uered vnto him the Booke of the Prophet Isaias; and when he had opened the booke, he found the place where it was writtē, The Spirit of the Lord is vpon me, because he hath anoynted mee to preach the Gospell to the poore, he hath sent mee to heale the broken-hearted, to preach deliuerance to the captiues, and recouering of sight to the blinde, to set at liberty them that are bruised, to preach the acepta­ble yeere of the Lord. Luke 4. vers. 16, 17, 18, 19. Ne­uer did any Preacher in the World choose a fitter Text, or better suting with time and place, than this, which by diuine prouidence offered it selfe vnto our Sauiour at the first opening of the Booke; and the ap­plication [Page 189] was as pithy, as the Text was plaine and The con­clusion. pregnant: And hee began to say vnto them, This day is this Scripture fulfilled in your eares. Luke 4. 21. A­gainst this Doctrine or exposition, no exception was taken at the first, but on the contrary, (as the Euange­list saith) All bare him witnesse, and wondred at the gracious words which proceeded out of his mouth. ver. 22. What was it then that did finally offend them? No­thing besides their own squeamish, nice, and woman­nish fansie. They were taken with a spice of the selfe-same disease, whereof our Romish-Catholique Dames are sicke euen vnto death; to whom any stinking weed or lothsome drugge, raked out of the sinke or puddle of tradition, so it bee brought by a Quack-saluer or Mountebanke from beyond the Seas, relisheth much better than the sweetest flowers that grow eyther in the Propheticall or Euangelicall Her­bary; better than the bread and water of Life it selfe, dayly proffered vnto them by the natiue and allowed Physicians of their soules; Men as able to instruct their forreine instructers in any good learning, especi­ally in the glad tidings of the Gospell, as they are to instruct the rude and ignorant, in matters of treason and villany. Out of this inchanted humour, or be­witched fansie, the Inhabitants of Nazareth, after they had heard our Sauiour for a while with admira­ration, began to say, Is not this Iosephs Sonne? Or, as Saint Matthew relateth it, Whence hath this man this wisdome, and these mighty workes? Is not this the Carpenters sonne? Is not his Mother called Mary? and his Brethren Iames, and Ioses, and Simon, and Iudas? and his Sisters, are not they all with vs? Whence then [Page 190] hath this man all these things? and they were offended in him. The Con­clusion. Matthew 13. vers. 54, 55, 56, 57. This of­fence they bewray in words, but Saint Luke intima­teth another Originall of their offence, deeplier roo­ted in their hearts, and which vpon no prouocation, but rather vpon our Sauiours intended preuention, did draw them vnto most desperate practices. The o­riginall of this offence, was our Sauiours refusall to worke such miracles amongst them, as they expected, albeit for this refusall hee brought them a ruled case, which should haue taught them patience and humili­ty; but as they were affected, it filled their hearts with rage and cruelty. Luk. 4. vers. 23, 24, 25, 26. 27. And hee said vnto them, Yee will surely say vnto mee this Prouerbe, Physician, heale thy selfe: Whatsoeuer wee haue heard done in Caperna­um, doe also heere in thy Countrey. But I tell you of a truth, many Widdowes were in Israel in the dayes of Eli­as, when the Heauen was shut vp three yeeres and sixe mo­neths; when great famine was thorow-out all the Land: but vnto none of them was Elias sent, saue vnto Sarep­ta, a Citie of Sidon, vnto a woman that was a Widdow. And many Lepers were in Israel, in the time of Elizeus the Prophet; and none of them was cleansed, sauing Naa­man the Syrian. The implication was, that euen the honestly-minded or well-disposed Heathen were nee­rer to the Kingdome of God, than the stubborne and selfe-willed Iew, that boasted in being Abrahams seed, and the expected Messias Country-man. Their apprehension of this his meaning, and application of his words vnto themselues, did worke a generall dis­taste of his person and doctrine. All they in the Syna­gogue, when they heard these things, were filled with [Page 191] wrath, and rose vp, and thrust him out of the Citie, and The Con­clusion. ledde him vnto the brow of the Hill, (whereon their Ci­tie was built) that they might cast him downe head­long.

88. They are principally offended with him, be­cause hee would not doe such miracles as they ex­pected: and hee is therefore vnwilling to doe any miracles amongst them, because they were already of­fended in him. It is a remarkable censure which Saint Marke giueth of this their vntoward disposition: He could doe no mighty worke there, saue that hee layde his hands vpon a few sicke folke, and healed them. Marke 6. vers. 5, 6. Certainely those sicke folkes were not offended in him, otherwise hee had not healed them. Hee did not many miracles there, saith Saint Matthew, chap. 13. vers. 58. The reason giuen by St. Matthew, why hee did not, and by Saint Marke, why hee could not doe many mighty workes there, was one and the same, auouched in the same termes by both these E­uangelists, and it was his Auditors vnbeliefe, or that deepe offence which they had causelesly taken at him. But happely yee will say, The greater their vnbeliefe was, the more need they had of his mighty workes to make them beleeue: and what worke can we imagine so mighty, that Christ, who was truely God, could not really effect, so hee were willing? And willing, it seemeth hee was, to haue made his Countrey-men, and Neighbours of Nazareth, true beleeuers: hee read his Commission and Charter of foundation, for establishing the Kingdome of Heauen heere on earth, in their audience. And it is a truth vnquestionable, that CHRIST as now, so then was truely GOD, [Page 192] and continued the same, blessed for euer: and vnto The con­clusion. God nothing is, nothing can be vnpossible. All this is most true in respect of his power; but yee must againe consider, that many things which are very pos­sible, and very easie in respect of his power, are alto­gether vnpossible to bee done, because they imply a contradiction or contrariety to the eternall Rule or Law of his Goodnesse, Iustice, or Maiesty. Now, it is an expresse branch of his eternall law or equity, not to cast Pearles before Swine, not to saue such men by miracles or mighty hand, as contemne and spurne at the ordinary meanes of Saluation, or despise the ri­ches of his bountie. The portion of Scripture be­fore mentioned (so they had suffered him to haue gon forward with the exposition of it, or would haue at­tended to him with that respect and reuerence which was due vnto the Words of GOD,) was more effectu­all to beget faith in their hearts, than all the miracles that could haue beene wrought; for faith commeth by hearing, not by sight; and seeing this churlish peo­ple had swinish eares, and brutish appetites, our Saui­our as man, could not (without manifest violation of his Fathers eternall Law, and of his own eternall Law, as hee was God) feede their eyes or other senses with such miraculous spectacles, as were ordained to con­uert men. Euery vnruly or exorbitant desire is a rocke of offence; euery affection, how naturall or how ciuill soeuer, vnrectified, vnmastered, or vnsubdued, is as a crooked, rugged path, which must be made plaine and straight e're we come to Christ. This rectifying, this smoothing or leueling of our desires and affections, is that way of the Lord which Iohn was sent to prepare To this purpose the Apo­stle, Hebr. 12. inter­prets the Prophet Isay, chap. 40. vers. 3. by him­selfe, chap. 35. ver. 3.. [Page 193] Desire of knowledge in Arts or Sciences of wisdome, The Con­clusion. or experience in affaires ciuill and politique, is a desire in it selfe commendable: yet, if the desire of the one, or the other be immoderate, it is as a hill or moun­taine that must be brought low, ere the way of the Lord (whether from him to vs, or from vs to him) can become passable. The desire of a signe for con­firmation of faith, is not vnlawfull. Abraham desi­red one, and had it; and so did Hezekiah: and both herein commended. Ahaz had a signe offered, but would not take it, and is by the Prophet sharpely re­proued. Yet the immoderate or vnseasonable desire of a signe, is a dangerous roote of offence. Both parts of this obseruation are from Saint Paul, 1. Corinth. 1. vers. 22, 23. The Iewes require a signe, and the Greekes seeke after wisdome, but wee preach Christ crucified, vnto the Iewes a stumbling-blocke, and vnto the Greekes foo­lishnesse; but vnto them which are called, both Iewes and Greekes, Christ the power of God, and the wisdome of God. vers. 24. Whom doth hee meane by such as are called? All that are in any sort, or howsoeuer cal­led? No, but such as are not meerely Grammaticall, but reall passiues; or, as others speake, such as are ef­fectually called. In what termes soeuer wee expresse our selues, wee meane the same persons, and the same thing that our Sauiour here doth, that is, all they, and The more speciall offences, which this age is as ap [...] to take a­gainst Christ as the Iewes were. onely such, as are not offended in him: for they all, and they onely obey their calling.

89. The more speciall rootes of more dangerous offences, or more grieuous stumbling-blockes in the way to Christ, are Couetousnesse, Vaine-glory, Ambiti­on, Iealousie of reputation, or feare of disgrace. All these [Page 194] things (saith the Euangelist) heard the Pharises which The Con­clusion. were couetous, and they mocked him. Luke 16. 14. How can you beleeue, (saith our Sauiour) which receiue honour one of another, and seeke not the honour that commeth from God onely? Iohn 5. 44. vid. vers. 39, 40. Among the chiefe Rulers (saith the same Euangelist) many be­leeued on him, but because of the Pharises, they did not confesse him, lest they should bee put out of the Synagogue: for they loued the prayse of men, more than the prayse of God. Iohn 12. vers. 42, 43. These rootes of offence are alike common to the Iewes, and vnto vs: Wee must take heed, that wee examine not our selues, by comparing our affections towards Christs person or office, with the affections of these Iewes towards his office or person. This were the readiest way to cast vs into a Pharisaicall slumber or dreame of our owne righteousness. The onely meanes for vs to know, whether we be more or lesse offended in Christ, than the fore-mentioned Iewes or Pharises were, is to compare our liues, conuersations, and practice, with our Sauiours doctrinall precepts, especially with those fundamentall ones, solemnely vttered by him in the Sermon vpon the Mount. Matth. 5. Amongst which, this is a principall and peremptory one; I say vnto you, that except your righteousnesse shall exceede the righ­teousnesse of the Scribes and Pharises, yee shall in no case enter into the Kingdome of Heauen. vers. 20. Now, from entring into the Kingdome of heauen, which is the Kingdome of happinesse, nothing can barre vs, vn­lesse wee be offended in Christ, who is the way and doore vnto it. Is there any amongst vs, that seeketh as earnestly after the prayse of men, or after any honour [Page 195] that commeth not from GOD alone, as the Iewes The Con­clusion. mentioned, Ioh. 12. & Ioh. 5? Is there any amongst vs as couetous, as the Pharises were, mentioned Luke 16? If any such there be eyther in this, or any other Chri­stian Congregation, be they many or few, all and eue­ry of them are as farre from the Kingdome of Hea­uen, altogether as much offended in Christ, as the fore-mentioned Rulers, Iewes, and Pharises were. Is there any amongst vs of disposition towards his Bro­ther or Neighbour, or towards any professing the name of Christ, as implacable or irreconcileable as the Scribes and Pharises were towards Publicans and sinners? Let such a man, if any such there be, know and remember, that whilest hee continueth in this mood, he is as much offended in Christ as they were: and if hee so continue, our Sauiour Christ will bee as much offended at him in the last Day, as at those that crucified him. Is any man as carefull for the things of this life as these Iewes were? Hee is as farre from the Kingdome of Heauen, and the happinesse here promi­sed, as the Iewes; yea, as the Heathen were. It is our Sauiours inference, not mine; Take no thought, say­ing, What shall wee eate? or, What shall wee drinke? or, Wherewith shall wee bee cloathed? (For after all these things doe the Gentiles seeke) For your heauenly Father knoweth that yee haue need of all these things. Matth. 6. 31, 32. His Precept for our direction followeth; But seeke yee first the Kingdome of God, and his righteous­nesse, and all these things shall bee added vnto you. Take therefore no thought for the morrow, for the morrow shall take thought for the things of it selfe. vers. 33, 34. This is the perpetuall Law of the Euangelical Iubile, whose [Page 196] obseruance was prefigured in the legall obseruation of The Con­clusion. the seuenth yeere of rest, or the yeere of Iubile: In both which yeeres, as you heard before, the Iewes were forbidden to sow or reape, commanded to rely vpon Gods extraordinary blessing in the sixth yeere, and to rest contented with such things, as should grow of their owne accord in the seuenth yeere of rest or yeere of Iubile. Not to sow at all, or not to reape in these two yeeres, was a temporary Law, meerely le­gall or ceremoniall. The morall Law hereby prefi­gured, and perpetually to bee obserued by vs Christi­ans, is, That wee buy so, as if wee possessed not, that in sowing or reaping, or in whatsoeuer other businesse concerning this life, wee vse the world, as if wee vsed it not: That our prime and chiefe care bee in seeking the Kingdome of God, or matters of the life to come: That euery present day, wee take more payne and care in imploring Gods blessings vpon our present and future labours, than in contriuing meanes, or dis­posing of labours, in worldly coniecture, most auaile­able for procuring our ends, or that good which wee seeke. This practice and method our Sauiour had in­ioyned vs in that prayer which hee hath taught vs. First, wee pray that Gods name may bee sanctified; and that his Kingdome may come; that his will may be done in earth as in heauen: and in the next place, that he would giue vs bread this day, for to morrow, and the dayes following; that is, as the Apostle saith, to cast all our care on him, who careth for vs all. But what auayles it vs to know by how many wayes and meanes wee may bee offended in Christ, vnlesse wee know withall by what meanes possible these or the [Page 197] like offences may be auoydable? It is true, and there­fore The Con­clusion. our Sauiour teacheth a compendious way or meanes for auoyding offences. As first in this very Chapter, Matth. 11. vers. 29. Learne of mee, for I am meeke, and lowly in heart: and yee shall finde rest vnto your soules. To the same end or purpose are all those places of Scripture addressed, which exhort vs to hu­mility, to deny our selues, to take vp our Crosse and follow Christ. Of these and other good rules to this purpose, you may reade at large, Luke 14.

90. But others happely will say, What auayleth it to propose these good rules vnto vs, vnlesse it bee in our power to practise them? Wee beleeue it as a dic­tate, or maxime of faith, that God giues grace vnto the humble, or vnto such as for sake all, and deny themselues; but what is this to vs, vnlesse wee may likewise be as­sured, that God will eyther giue vs grace, or some free-will, or naturall power to deny or humble our selues? Here indeed were the true and fruitfull issue of all these intricate controuersies, which in later yeres haue much troubled the peace of the Church, as well the Romish, as the Reformed. The controuersies I meane of Election and Reprobation, betweene the Lutherans and the Caluinists, betweene the Armini­ans and the Gomarists: as also, the controuersie con­cerning concurrence of Grace and Free-will, prosecu­ted with eager and bitter contention for these many yeeres, betweene the Iesuites and the Dominican Fri­ers. But of this radicall controuersie, about Free-will, a poynt necessary to be knowne, and yet inwrapped with as many vnnecessary intricate disputes, and on all parts as ill [...]stated and handled (for the most part) [Page 198] as any other question whatsoeuer; I shall haue fitter The Con­clusion. occasion to speake at large, when I come to handle that argument concerning our seruitude to sin, which must be the entrance vnto our knowledge concerning Iesus Christ and him crucified: vnto both which, these discussions vpon this Text haue beene premised.

91. At this time I will onely acquaint you with that, which I haue elsewhere deliuered, as the true meane betweene the contrary opinions of the Luthe­rans and the Caluinists, betweene the Iesuites & Do­minicans, betwixt the Stoickes and the Pelagians, in the poynt of free-will, or power of man to worke or not to worke his owne saluation. The meane is, that albeit man hath no freedome of will or ability to doe that, which is good, or to dispose his heart for the bet­ter receiuing of Grace: yet hee hath a true possibility or freedome of will to doe, or not to doe something required by God; which thing being done by man, God will dispose his heart, and make it fit for his grace. The same thing not being done or neglected, the neglecters heart shall euery day than other bee more indisposed, and more incapable of grace than heretofore. For illustration of this poynt, I haue in­stanced in two particulars, to wit, in Naaman the Sy­rian, and the Widdow of Sarepta, both Heathens and vnregenerate. Naaman had no power or Free-will to cleanse himselfe of his Leprosie, eyther in whole or in part; yet a true freedome of will to wash or not to wash in Iordan. Now, if he had sinally departed in such a sullen fit, as he begun to take at the Prophets aduice, and not at all haue washed himself in Iordan, he might haue returned home a fouler Leper than hee came. [Page 199] So then the cure was altogether Gods worke, Naa­man The Con­clusion. had no finger in it; but to wash in Iordane was in part Naamans owne worke, and an exercise of that free-will, which God vpon Adams fall, doth take from no man. In like maner, it was in the poore widdowes choyce, to giue or not to giue Elias a cake of her small store of oyle and meale: but if she had refused to do as the Prophet aduised her, God had not multiplyed the oyle and meale in her cruse extraordinarily. So then in working this miracle God had no partner, it was meerely his doing: but in bestowing these almes vpō the Prophet, the poore widdow in part did worke. This was an act or exercise of her free-will and louing kindnes, no fruit of sanctifying grace. In like maner, to humble or cast downe our selues before God, that we may be partakers of sanctifying grace, is in part our worke, and strictly requited at euery mans hand, that hopes to be partaker of this grace: but the lifting of vs vp, or our conuersion to God, is meerely, solely and totally Gods worke. In this worke wee are as meerely passiue, as Naaman was in the cure of his le­prosie, or the poore widdowes oyle and meale in the miracle which God wrought in it: but so meerely passiue we are not in the former worke in humbling or casting our selues downe. Humble your selues therefore vnder the mighty hand of God, that hee may exalt you in due time. 1 Pet. cap. 5. v. 6. For if it were as impossi­ble for vs to cast our selues downe without Gods spe­ciall grace, as it is to lift our selues vp without it; the Apostles Precept, Iam. 4. 10. had beene to no better purpose, than if a man should say to a lame childe, falne into a deepe ditch, Come hither, my childe, and [Page 200] I will helpe thee vp. This were rather to mocke a The Con­clusion. child in his misery, than to promise him any helpe or comfort. I hope there be none heere present, men or women, but thinke it very possible for them, so farre at least to cast themselues downe before God, as to re­ceiue the pledges of Christs body and blood, as our Church commandeth, meekely kneeling vpon their knees.

92. But some, perhaps, though I hope not many, That kneeling at the sa­cred Cō ­munion, is a gesture most de­cent, and most con­sonant to the analo­gie of faith. are of opinion, that in this case they are not bound to doe what they can doe, but rather tyed not to kneele, though the Church command kneeling; because they haue no expresse warrant or rule of Scripture so to do: howeuer, they and all that professe themselues to be Christs seruants, haue an expresse command to re­ceiue the pledges of his body and blood: and if any be so scrupulous, as not to receiue them in any other manner then is expresly commanded or warranted by the Scripture; the parties thus affected (for ought I see or know) must not receiue them at all, and so they shall euidently transgresse the expresse generall rule of Scripture, which commands all to receiue them. For in all cases of this nature, that is, in all cases wherein the thing it selfe or action is expressely commanded to be done, and the maner or circumstances of doing it not so expressely commanded; the authority of Su­periours must rule our affections or opinions, for the maner or circumstance of doing what is commanded. Whosoeuer in this case heareth not his lawfull Pastor or Gouernour, heareth not Christ: Whosoeuer in this case despiseth the Canons and Constitutions of the Church wherein he liueth, despiseth Christ: Who­soeuer [Page 201] in this case wilfully offendeth against the Ca­nons The Con­clusion. of the Church, is offended in Christ, and puts a stumbling-blocke in his owne way; yea, hee barres himselfe out of the Kingdome of Grace, expressely promised heere in my Text, to all that are not offen­ded in Christ, and in more speciall sort really exhibi­ted to all that worthily receiue this blessed Sacrament of his body and blood. But happely it will be farther replyed, that albeit our Sauiour did not expressely for­bid vs to receiue the Sacrament kneeling, yet he hath taught vs by his example to receiue it after another maner and gesture; and it is more conuenient to fol­low his example, than the ordinance of the Church. To this I answere, that our Sauiour did not at all re­ceiue the Sacrament, because he had no sinnes to bee remitted by it. His Apostles had, and did receiue it; but whether standing, sitting, or kneeling, it is not ex­pressed. All that can be gathered out of the Euange­list, is this, that as they were eating, our Sauiour tooke bread and blessed it, and brake it, and gaue it to his Disci­ples: so he did the cup likewise. But whether they re­ceiued the bread or the cup still sitting, after the same maner as they did at their meate, is not expressed, nor can hence be gathered: for so a man may truely say, that whilest we are at Seruice and prayers, we receiue the Cōmunion; yet it will not follow, that because all or most of vs sit in time of Seruice, wee therefore sit at the receiuing of the Communion. But bee it gran­ted, that the Apostles ate the bread, and dranke the wine, after the selfe same manner that they ate the Passeouer, yet it would be very hard to expresse the particular manner of their eating the Passeouer. I am [Page 202] perswaded, that there is neuer a Ioyner in this King­dome, The Con­clusion. that could make vs seates and Tables of the same fashion, that the Tables and seates were of, at which our Sauiour and his Apostles did eate the Passe­ouer: or in case we had such seates or Tables made to our hands, for ought I can imagine, wee must haue some famous Antiquary or Master of Ceremonies, to instruct vs how to sit or lye, or to dispose of our bo­dies at them.

93. This onely is certaine, that our Sauiour him­selfe did eate the Passeouer after the ordinary and ac­customed manner of those times, and according to the Rites & Ceremonies of the then visible Church. For which Rites and Ceremonies, in all particulars, the then visible Church had no expresse Rule or pat­terne, which they were perpetually bound to obserue, either giuen by Moses or the Prophets; they had ad­ded many circumstances, which are not expressed in Moses. Now, if our Lord and Master, who had po­wer to institute new Rites and Ceremonies, did not­withstanding conforme himselfe to those Rites and Ceremonies of the visible Church of the Iewes: shall wee not heerein truely follow the true example of Christ, if we doe the like? On the contrary, shall we not shew our selues to be none of his Disciples, if wee vse or affect that liberty or singularity, which hee nei­ther did nor would vse, although there were no au­thority in the earth to command him to conformity? Lastly, it may be obiected, that many in the Primitiue Church, who knew the Apostles practice better than the visible Church now doth, did not receiue the Sa­crament of Christs body and blood, after the same [Page 203] manner as now we doe. I am not ignorant of a scru­ple, The Con­clusion. which many of the busie-brained Masters labour to instill into their Auditors heads; though in other cases they can slight Antiquity at their pleasure, yet in this case they haue been curiously Criticall, to obserue out of the Fathers of the Greeke Church, that they recei­ued the Sacrament [ [...], not [...],] that is, bowing indeed, but not bowing their knees. All this we grant; for the Greeke Church at this day receiue the Sacrament standing on their feet, yet bowing their bodies, not their knees. What is the reason? To make a legge, (as we say) or to bow the knee, is a ceremo­ny euen in expressions of ciuill courtesie, ridiculous a­mongst them. Howbeit they expresse their seuerall re­spect to their friends & to their betters of what ranke soeuer, as distinctly and curiously by seuerall manners of bowing their heads and bodies, as wee can doe by making legges, bowing the knee, or kneeling vpon our knees. And herein they are highly to be commended, for reseruing a distinct kind of bending their bodies, in expressing their submission towards God or Christ in their Liturgie or receiuing the Sacrament. So then, [distingue loca, & concordant consuetudines.] Though the Greekes receiue the Communion standing, and bowing their bodies, whereas we receiue it with ben­ded knees, without bowing of our bodies: yet heere­in we fully agree, that both we and they receiue it in the most decent and submisse manner, for gesture or deportment of our bodies, that we otherwise know or vse. They receiue it standing, and bowing the vp­per part of their bodies, because that is the best and most significant signe of subiection or submissiue obe­dience, [Page 204] that is in vse amongst them: wee receiue it The Con­clusion. kneeling, because this is the best and most significant signe of submissiue obedience, that is in vse or practice in these Westerne parts of Europe. Did not some a­mongst vs poyson their naturall and ciuill affections, with presumptuous conceits of extraordinary sancti­ty, nature it selfe (to whom our Apostle in like case a [...]pealeth) would thorowly informe vs all, that wee stand bound to receiue so great a blessing, as in this Sacrament wee expect at the hands of our gracious. God, after the best and most submissiue maner of out­ward gesture and deportment, that we know, or can frame our bodies vnto.

94. But if a man should aske, Whether the rite or custome obserued in the Greeke Church, or in our Church, be in it selfe the more decent or significant, or better befitting the vse or end of this Sacrament? I dare confidently affirme, that the ceremony or ge­sture obserued and commanded by our Church, doth much better befit the vse and end of the Sacrament, than the rite or ceremony obserued by the Greeke Church doth; better than any other rite or manner can doe, though otherwise as decent and sitting, or more decent and fitting, in all other parts of Gods seruice. And my reason which I commend vnto your vnpartiall consideration, is this; that this Sacrament was not instituted in remembrance of the first institu­tion of it, or to represent the Apostles maner of recei­uing of it, but in remembrance of our Sauiours death and passion. Whence I would request such as vrge our Sauiours example for a patterne of their behaui­our or deportment at the Sacrament, to looke vpon [Page 205] our Sauiours bodily gesture or deportment in the heat The Con­clusion. and extremity of his passion, wherein hee presented himselfe before his Father, in his agony and bloudy sweat in the Garden. Being in this agony, as St. Luke saith, he presented these supplications vnto his Father; Father, if thou be willing, remooue this cup from mee, ne­uerthelesse, not my will, but thy will be done. But after what manner or gesture of body did his perplexed soule vtter these earnest supplications, [ [...],] kneeling, or fixing his knees vpon the ground.

95. If I should haue spent the whole time alotted, onely in exhorting or preparing you to the fit & wor­thy receiuing of this Sacrament, I could not haue said more, or more to the purpose, than the contemplation of our Sauiour in this agony doth at first view present vnto all of vs, that will lay it to heart. And it is in a word this, that you would make his prayer, commuta­tis commutandis, a patterne for your prayers; his ge­sture in presenting his prayers to his Father, a patterne of your gesture or deportment, whilest you celebrate the memory of his passion, specially whilest you make application of the benefit of his passion to your selues, by receiuing the visible pledges of his body & bloud; which I hope you doe not meane to receiue, without feruent prayer that God will passe ouer your sinnes, and not enter into iudgement with you. You need not, you may not interpose that condition in your prayer, which our Sauiour did in his, Father, if it be pos­sible, let this cuppasse from mee. So great was his good-nesse towards vs, his louing kindnesse so tender, that he purchased vnto vs better certainty, and better assu­rance that our prayers may be heard, than he had that [Page 206] his owne prayers should bee heard in this particular. The Con­clusion. Therfore it was not possible that this cup should passe from him, that it might be possible for it to passe from all, and euery one of vs. Pray we then, but let vs pray with bended knees, euery man for himselfe, and euery man for his fellow-Communicant: ‘Heauenly FA­THER, seeing thou art willing so to haue it, let thy cup of thy wrath and displeasure passe from vs, and let thy cup of thy blessing be euer amongst vs: O cause not any of vs to drink of that bitter cup, which thy onely Sonne, our onely Sauiour, hath swallowed for vs. Expose vs not (good FATHER) to those bloudy and grieuous conflicts with the powers of Hell and darkenesse, which thy Sonne sustayned for vs. Oh lay no more vpon vs, than thou shalt giue vs strength and patience, through him, and for him, [...] vndergoe and vanquish. Make vs to triumph as Conquerours in this victory ouer Hell and Satan, ouer all the power of the enemy.’ Thus praying whilest wee celebrate the memory of his agony and bloudy sweat with knees bended, as his in that agony were on the ground, and with hearts lifted vp to hea­uen, where he now sits at the right hand of God; My life for yours, my soule for your soules, if herein yee offend eyther God the Father, or Christ his Sonne, the holy Spirit, or your owne consciences. To re­ceiue this blessed Sacrament without some mentall prayer, were to receiue it vnworthily. To pray whilest you receiue it, & not to pray kneeling on your knees, as your custome is at other prayers, and as the Church your Mother, vpon this particular occasion of pray­ing in speciall inioyneth you, were to be offended in [Page 207] Christ, more offended in him for the Church your The Con­clusion. Mothers sake, than the Iewes were for Galile or Na­zareth his Country sake. Nor are you onely offen­ded in him, by refusing to bow your knees when you come vnto him; but you giue iust offence to the com­mon Aduersary, to whom Saint Paul aduiseth you, to giue no offence, much lesse to giue any aduantage a­gainst the truth: for so you offend the pillar of truth, the Church of God. Now, God of his infinite mer­cy remoue all needlesse scruples out of the phansies of the weake, and all reall obstacles of offence out of the hearts of such as haue power to command their knees in this seruice.

FINIS.

[Page] Faults escaped in some Copies, thus to be corrected. PAg. 7. Lin. 1 [...]. for prinpall reade principall. Pag. 25. lin. 1. vertues read ver­tuo [...]. Pag. 73. l. 8. at any tempt you read at any time tempt you. Pag. 74. li. 3. & 4. Church, elsewhere read Church is elsewhere. Pag. 75. in Marg. Iesuites read Le­uit [...]. Pag. 80. li. [...]. the manner of importance or the Apostles speech read the man­ner or importance of the Apostles speech. Pag. 107. l. 1. saith no, read saith not.

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