or metonymically vnderstanding by the world men of the world Mundus non capit idest non intelâ—git the world cannot comprehend that is apprehend the bookes that should be written A very lanke conceit for the world in this sense cannot vnderstand so much as one line of the Gospell according to that of Paul The naturall man perceiueth not the things of the spirit of God Other take these words as spoken hyperbolically for the spirit of God accommodating it selfe to the rudenesse of men vseth elsewhere this kind of figure Deut. 1.28 The Cities of the Canaanites are said to haue been walled vp to heauen Exod. 3.17 The land of the same Canaanites is tearmed a soyle flowing with milke and honie Psal. 107. The men who goe downe into the sea in ships and occupie their businesse in great waters are so tossed in the deepe by the stormie winds and waues as that Dauid saith in the 26 vers They mount vp to the heauen and are carried downe againe to the depths And so S. Iohn in auowing the world could not containe c. doth intimate that if all the things which Iesus did should bee written euery one the number of the bookes in folio would be without number As high walles and huge waues are said to reach heauen euen so these bookes hyperbolically to be greater then all the world Other construe this verse literally Iesus is that eternall word in the beginning by whom all things were made Iohn 1.3 and by whose mighty word all things are sustained Heb. 1.3 working from the foundation of the world hitherto Iohn 5.17 So that if euery thing which Iesus did as God both afore the world and in the world should be registred all this huge vniuerse though it be Gods faire library could not containe the bookes that should be written And thus as you see the conclusion of this Gospell is answerable to the beginning both intimating Christs incomprehensible diuinitie Hee made the whole world at the first and hee gouernes all things in the world euer lithens and therefore most impossible that all his words and works and wonders should bee recorded in bookes albeit euery plant were a pen euery drop of water inke euery foot of land paper and euery liuing creature a ready writer The Disciplethen who wrote these things as Horace said of Homer hath so fitly disposed of his whole storie The Epistle APOCAL. 14.1 I looked and loe a Lambe stood on the mount Sion c. THis text is nothing else but a description of Christ a Lambe sitting on mount Sion The Church in quantitie an hundreth fortie and foure thousand qualitative for Faith in that her coÌ„fession is Open hauing his name and his fathers name written in their foreheads a voice like the sound of many waters and great thunder Harmonicall singing a new song of diuerse parts and yet all agreeing as the voice of harpers harping with their harps Good workes in that her children are not defiled with women and in their mouthes is no guile for they follow the Lambe whithersoeuer he goeth and the reason of all is because they were redeemed from the earth and from men that they might be the first fruits vnto God and to the Lambe A Lambe stood on the mount Sion Christ the Sonne of God is the Lambe of God euen the Lambe here mentioned as it is apparant by his correlatiue father For so the text hauing his name and his fathers a Lambe in figure and a Lambe in fact In figure for Christ Iesus is our Pascall Lambe 1. Cor. 5.7 slaine from the beginning of the world Apocal. 13.8 prefigured in the sacrifices of the Law so well as now presented in the Sacraments of the Gospell As one pithily Prius profuit quà m fuit A Lambe indeed so meeke as a Lambe Like a Lambe dâ—â—â—be before his shearer A Lambe for that hee feedeth all his with his flesh and clotheth all his with his white robe of righteousnesse whereby wee stand as it is in our text without spot before the throne of God And this Lambe sits not idle nor lieth asleepe but standeth alwaies in a readinesse to protect his followers He that keepeth Israel shall neither slumber nor sleepe Psalm 121.4 Hee standeth not as the beast in fickle sand or sea but on mount Sion which cannot be remoued Psal. 125 1. In the middest of his inheritance the Church against which hell gates shall not preuaile For Sion is a type of Christs Kingdome called often in holy Scripture Ierusalem aboue prepared in the top of the mountaines and exalted aboue the hils He stands on a mount higher then either earth or sea from whence the two beasts his opposites arise So that he is willing to defend his followers as standing and able for that he stands on a mount and left any should doubt of this our Apostle saith I looked and loe Two words of attention assuring vs hereby that the woman persecuted in the wildernesse that is the Church afflicted in the world shall at the last haue the victorie though all the red Dragons on earth and al the blacke deuils in hel furiously rage together against the Lord and against his anointed And here giue mee leaue to remember an obseruable note touching the writings of S. Iohn how that in his Gospell he teacheth especially faith in his Epistles especially loue in his Apocalyps especially hope This booke being as reuerend Bellinger censure h Euangeliâ—â—ssineâ—ss liber of all holy Scripture the fullest of consolation And with him an hundred fortie and foure thousand This affoords comfort that the Lambe stands not alone but hath on his side many from East and West as well Gentiles as Iewes hauing his fathers name written in their foreheads It is thought by some that this number is mysticall insinuating the perfection of Gods elect because both the duodenarie number and millinarie are numbers of perfection It is a certaine number because the Lord knoweth who are his 2. Tim 2.19 as hauing their names written in his booke yet a definite for an infinite as almost all haue noted in that the number of such as are with the Lambe is a multitude which no man is able to number Apocalyps 7.9 it is in it selfe a very great number but in comparison of the company fauouring lies and following Antichrist it is a little flocke a few people which are redeemed from the earth selected out of those innumerable troops of small and great rich and poore bond and free whose names are not written in the booke of life of the Lambe Apoc. 13.8 16. Hauing his name and his fathers name written in their foreheads The vulgar Latine Aretas Ardens and other reade as the translation of Hen. 8 and our Communion booke His name and his fathers name the which is more significant then
Christs sake whose bloud cleanseth vs from all sinne 2. Why because God is faithfull and iust so forgiue vs our sinnes 3. What a plenarie not a partiall absolution a pardon for all vnrighteousnesse 4. When in this present life while wee walke in the light Our selues must acknowledge for our selues and not another we must indeed confesse one to another but not one for another wee must also confesse sinnes and not vertues as the proud Pharisie Luk. 18. I fast twice in their 〈◊〉 I pay tithes of all that eâ—â—r I possesse and our owne sinnes not our neighbours offences as the same Pharisie who did accuse the Publican and in comparison of his faults excuse himselfe This confession is to be made to God as being the searcher of our hearts vnderstanding all our secret sinne so well yea better then our selues O Lord who can tell how ofâ— he offendeth O cleanse me from my secret faules and to God as being very willing and mostable to purge vs from all vnrighteousnesse It is true that we must acknowledge our faults one to another as hauing trespassed one another and in some cases it is expedient also that wee resort to deuour learned discreet pastors for the releefe of our distressed conscience yet by Bellamines leaue this our text is not a pregnant Scripture for popish auricular confession vsed in the Church of Rome For the Ministers of the word may both openly pronounce absolution vnto true penitents and in secret also when occasion is offered iustly Though annuall and auricular confession of euery singular and single sin were thrust out of the Church as it was for twelue hundred yeeres after Christ See Gospell 3. Sund. after Epiphanie Wee must acknowledge that is say with our mouth and acknowledge in our heart that wee haue sinned in Adam and doe sinne for the present and may sinne hereafter as long as we liue For faith Augustine Iderat peccatum insanabilius quo me peccatorem esse non arbitrabar it is our dutie to feele sinne to feare sinne to flie sinne so farre as wee can in one word soundly and seriously to repent vs of all vnrighteousnesse Non fit satis quod doleamus sed ex side doleamus non semper doluisse doleamus de dolore gaudeamus Wee must hartily griue for our offences and grieue for that we grieue no more and ioy for that we grieue so much After such a confession a penitent ought to seeke for an absolution of God as being faithfull and iust to forgiue vs our sinnes Happily some will obiect God if wee consider him as iust is more ready to punish then to pardon for the wages of sinne is death and the Church hath taught vs euery day to pray with the Psalmist enter not into iudgement with thy seruants O Lord for no flesh is righteous in thy sight For answere to this obiection I find the word iust expounded diuersly Somesay God is iust as being able to iustifie sinners Other thinke that God is called iust in forgiuing our sinne because Christ hath paid a iust and sufficient price for the sinnes of the whole world Other construe iust here to bee nothing else but a comely thing or a propertie besitting the goodnesse of God according to that of Anselme Iustum est oÌ„ Deus vt parcas malis And so some read God is faithfull and facile ready to forgiue But I follow their Glosse who thinke that faithfull and iust in this place signifie the same God is faithfull in his promise iust in his word to forgiue Now God saith in his word though their sins were as crimson they shall be made white as snow though they be red like scarlet they shall be as wooll I am not come to call the righteous but the sinners to repentance Wherefore come to me all yee that labour and are laden and I will ease you yea that which is more then his word if any thing can be greater his oath is As I liue saith the Lord God I desire not the death of the wicked but that the wicked turne from his way and liue Now God euer dealeth with his seruants according to his word and hauing bound his word with an oath it is due debt and then it is iustice to pay debts he is faithfull and therefore can no more deny his promise then himselfe who saith at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart I will put all his wickednesse out of my remembrance Wherefore let vs boldly come to the throne of grace let vs agree with our aduersary quickly while wee are in the way while wee walke in the light while it is called to day for after this life there is no purgatorie for sinne in another And let vs aske not onely some parcell of a pardon but an absolute absolution and a plenarie discharge from all vnrighteousnesse Larga Dei piet as veniam non dimidiabit aut 〈◊〉 ant totum se lachrymante dabit The Gospell IOHN 21.19 Iesus said vnto Peter Follow thou me c. THis Scripture containeth a Correction of Peters curiositie What is that to thee Follow thou mee The disciples error touching the death of Iohn yet Iesus said not vnto him he shall not die c. Commendation of Iohn in respect of his Grace with Christ the Disciple whom Iesus loued which also learned on his breast at supper c. Place in the Church as being an Apostle that testified of these things an Euangelist who wrote these things Conclusion of the Gospell intimating that so much is written as is necessarie to saluation and other things omitted and those many for that if they should bee written euery one the world could not containe the bookes that should bee written Our blessed Sauiour in the words immediately going afore shewed Peter in what vocation hee should liue Feed my sheepe as also by what death he should die When thou shalt be old thou shalt stretch forth thine hands and another shall gend thee and leade theâ— whither thou wouldest not And when hee had spoken thus alluding to both especially to the latter he said vnto Peter follow me that is be thou such a Pastor in feeding my sheepe and such a Pastor in suffering for my sheepe as I haue giuen example Christ said vnto Peter in the 13. chapter of this Gospell at the 36. verse Whither I goe thou caust not follow me now but thou shalt follow me afterwards Vnto whom Peter answered Lord why can I not follow thee now I will lay downe my life for thy sake Iesus replied wilt thou lay downe thy life for mysake Verily vâ—rily I say vnto thee the Cocke shall out crowâ—â— thou haue deared me thrice Now Iesus remembring this conflict and conference with his Disciple said vnto him in the words a little before our tex
the shooes of Christ and Mary thought herselfe blessed in annoynting the feet of Christ and Thomas only desired to touch the side of Christ oâ—r Apostle Iohn is said here to haue leaned on his breast at supper as being best acquainted with the secrets of his Sauiour For when Peter and all other his fellowes were silent onely he dâ—rst aske Lord which is he that betrayeth thee When the Eagle broodes as Plutarch reports the chicke that comes of the egge lying nearest her heart is best beloued of her and so S. Iohn leaning on that breast in which are hâ—d all the treasures of wiâ—edome and knowledge is the beloued Disciple so much honoured that Christ his Sauiour which had not in the world whereon to reâ—t his head did notwithstanding dwell in his heart by faith and leane saith Ambrose in his bosome Siâ—â—â— in quo Christ 〈◊〉 equi seiâ— erat tripl◠〈◊〉 in Eâ—anâ—â—lista leanne sides iâ— paire 〈◊〉 in Maria matre virginitas It is said Ephes. 4 11 that Christ ascending vp on high gaue some to â—â—e Apostlâ—s and some Prophets and â—ome Euangelâ—â—â— and some Pastors and Doctors according to his will distributing to euery man a seuerall gift Peter was an Apostle but not an Euangelist Marke an Euangelist but not an Apostle Matthew both an Euangelist and Apostle yet not a Prophet Augustine a Doctor but not a Martyr Lâ—urence a Martyr but not a Doctor But behold the beloued Disciple was all these In his Epistles an Apostle in his Apocalyps a Prophet in his Gospell an Euangelist in his faith a Confessor in his preaching a Doctor in his chasliâ—ie a Virgin in his readinesse to suffer for the truth a very Martyr yea the protomartyr suffering for Christ vnder the crosse when hee saw Christ suffer on the crosse aâ—â—ns quippe plus 〈◊〉 amato quam in seipâ—â— patitur all which are so many reasons why wee should praise God in this holy Saint but especially because the same Diâ—ciple is hee that testifieth of these things and wrote these things I say for that hee penned this heauenly Gospell that wee might beleeue that 〈◊〉 Christ is the sonne of God and that in beleeuing wee might haue life through his name For as Aristotle said it timotheus had not been we had not had so much sweet musicke but it 〈◊〉 timotheus his master had not been we had not had timotheus Euen so beloued if S. Iohn had not beene wee might haue wanted happily such an Euangelicall harmonie but if Iesus the master of Iohn had not beene gratious vnto the Church it should not haue had such a Iohn It is an argument of S. Iohns humilitie that hee tearmeth himselfe not a master in Israel or a Doctor but a Disciple and that fiue times in this one Gospell as cap. 13.23 cap. 19.26 cap. 20.2 cap. 21.7 20. yet it winnes honour to his historie for that the beloued Disciple penned it euen hee who leaned on his masters bosome restifiâ—th of these thnâ—gs Among all his honourable titles hee mentioneth in the first place that hee was beloued of Iesus acknowledging it onely to be the fountaine from which all other his grace originally were deriued For hee was not beloued of Iesus for that hee leaned on his breast or for that hee durst aske himany question or for that he was the penman of this historie but on the contrarie he therefore leaned on his masters bosome and was acquainted with his secrets and testifieth of these thingâ— for that he was the Disciple whom Iesus loued It is Christs grace by which alone we are whatsoeuer we are 1. Cor. 15.20 There are also many other things which Iesus did Euery thing that Iesus did is not recorded in the Gospels historie but only so much as is necessarie for vs to know namely that wee might beleeue that Iesus Christ is the sonne of God and that in beleeuing wee might haue life through his name for so S. Iohn expounds himselfe chap. 20. at the last verse The Scripture then is written principally for this end that wee might vnderstand the mysterie of our saluation consisting in two points especially First in beleeuing that Iesus is the Christ that is the Messia promised vnto the Fatherâ— euer since the world began Secondly that this Messias albeit hee were the seed of Dauid is not a meere Terence Iesus but the sonne of God and so being both God and man he is our onely Mediator through whose name we must be saued The Gospell hath abundantly both affirmed and confirmed these points and therefore we need not any further reuelations of the spirit in the businesse of our saluation Men talke much of the Philosophers stone that it turneth copper into gold of Cornu-copia that it had all things necessarie for food in it of Panaces the hearbe that it was good for all diseases of Catholicon the drug that it is instead of all purges of Vulcans armour that it was an armour of proofe against all thrusts and blowes c. Well that which they did attribute vainly to these things for bodily good we may with ful measure ascribe iustly to the Scripture for spirituall It is not an armour onely but an whole armorie of weapons as well offensiue as defensiue whereby we may saue our selues and put the enemie to flight It is not an hearbe but a tree or rather a complete paradise of trees of life which bring forth fruit euery moneth and the fruit thereof is for meat and the leaues for medicine In a word it is a panarie of wholesome food against fenowed traditions a physitians shop of preseruatiues against poisoned heresies a pandect of profitable lawes against rebellious spirits a treasurie of most costly iewels against beggerly rudiments Euery thing indeed that Iesus did is not set downe yet so much is written as is sufficient for our learning so much as may serue for a lanterne to our feet and a light vnto our paths able to teach improue correct instruct in righteousnesse that the man of God may be perfect thorowly furnished vnto all good workes 2. Tim. 3.16 I will end this obseruation in the words of Augustine Tanta facta sunt quantatunâ— furs debâ—erunt tanta scripta sunt quanta nune legi debuerunt His salubriter praâ—â— corriguntur parua nutriuntur magna obâ—â—ct intur in â—â—niâ— Nay saith hee the Scriptures are so fit and full Vâ—â—â—eis quotidie proficerem sicas solas abincunte pueâ—â—tia â—â— que ad dâ—repitam sâ—necturem maximo otio summo studiâ— mâ—â—â—reingeniâ— coâ—arer ad discere The whiâ—h if they should be written euery one I suppose that the world could not containe the bookes that should bee written I finde three diuers constructions of this one verse The first is metaphoricall the second hyperbolicall and the third literall Augustine Theophylact Beda Rupert metaphorically
when princes are fidlers the people turne dancers The third person is of whom and that is Iesus in the former treatise we haue spoken of all that Iesus began to doe and teach c. Of all how then is it true which is deliuered by Saint Iohn in the conclusion of his Gospell there are many other things which Iesus did the which if they should be written euery one I suppose thâ— world could not containe the bookes that should be written Againe Saint Luke himselfe after hee had reported the birth of Christ and the purtenances thereof addes no more of him vntill he was twelue yeare olde disputing with the Doctors in the temple and then he relates not of any thing what he did for the space of eighteene yeare from twelue yeare to thirtie By which it doth appeare that all which Iesus did and taught neither is nor can bee written Answere is made by Chrysostome and other that Saint Luke said not I haue written all but of all unsinuating that he wrote all that Iesus did and taught as necessary to the worke of our redemption He did not iâ— his former treatise mention euery thing Iesus did and said but only so much or the chiefe heads of so much as was expedient to be said and done for the full accomplishment of our saluation all is to be referred ad genera singulorum and not ad singula generum Here then is a pregnant text against the Papists holding that beside the word written there be certaine traditions vnwritten which ought to be beleeued as necessarie to saluation See Gospell 1. Sun in Lent It is not said of all that Iesus did but of all that Iesus began to do and teach by which our Euangelist intimates that his Gospel is a story not of such acts as Christ did in the beginning as God but of that only which he did after hee was in the sulnes of time made man and dwelt among vs and became our Iesus And this history Saint Luke diuides into the doings and doctrines of Christ and by doings he doth vnderstand not his morals only but his miracles also yea whatsoeuer Iesus either did or suffered for vs men and our saluation recording his death as well as his life his passions as well as his actions and indeed they must goe together because Christs righteousnes consists in both in doing and in suffering for in suffering he obeyed and in obeying he suffered and the very shedding of his blood to which our redemption is ascribed more particularly must not only be considered as it is passiue that is a suffering but also as it is actiue that is an obedience in which hee shewed his eâ—â—eeding loue both to God and vs in fulfilling the law for vs. In this sense then all the sufferings of Christ are comprehended vnder the word doing his resurrection also from the dead and whatsoeuer else he wrought for our sake Thâ—s was Christs honour that hee was a Prophet mighty indeed and in word before God and all the people First he began to doe then to teach saying to his followers I hâ—ue giuen an example to you learne of me Euery Doctor in like sort must adorne the soundnes of his leaâ—ning with holines of life The present inscription of this booke doth admonish vs of action that a good Apostles dutie consiâ—â—s in doiâ—g as much as in teaching I will here confesse ingeniously with Ardens In hoc mea mei similiâ—m confunditur prisumptio qui multa vobis praedico quae tamen non facio Sed vtinam fratres perâ—eâ—ras orationes ipsa confusio generet in me pudnem pudor correctionem correctio emendationem vt quod prius non feci post quam praedicanerim facerâ— incipâ—am In the text following two points are chiefly considerable namely Christs holy conuersation with his Apostles after his resurrection for the space of 40. dayes verse 3.4.5.6.7.8 glorious ascenâ—ion ensuing that his conuersation verse 9.10.11 I haue spoken of the former often elsewhere the latter is only proper to this our present feast in which obserue three circumstances especially The place of Christs ascension time of Christs ascension manner of Christs ascension The place from whence Christ ascended as we may collect out of this Chapter at the 12. verse was the meâ—nt of Oliues neere Bethanie containing a Sabbath dayes to â—oâ—râ—ry from Ierusalem Hee did ascend from a mount an open high eminent place that he might as sure the certaine truth of his ascension If hee should haue withdrawne himselfe in secret happily the disciples would haue doubted of his ascension as they did a while of his resurrection but now beholding him openly publiquely mounting from a mount they could not but affirme it themselues and confirme it vnto other 2. Christ ascended from a mount rather then from a valley from an high place rather then from a low for that it was one step vnto his iournies ende hereby teaching vs not to looke for extraordinarie miracles so long as ordinarie meanes will serue he went so farre to heauen as he could on earth then being on a mount and so not able by naturall helpe to goe higher a cloud receiued him out of their sight 3. It may be Christ ascended from a mount for that he desired to stay so long and to spend so many houres as he conueniently could in instructing his followers before he departed Hereby demonstrating his exceeding great loue to the disciples in particular as also to the whole Church in generall as you shall heare â—urther in the discussing of the circumstances of time when Christ ascended The mount from whence hee did ascend was the mount of Oliues and it was the same place from whence he went to be crucified One place serued to be a passage both to his crosse and to his crowne signifying hereby that the way to heauen is by the gates of hell as Paul and Barnabas preach Acts 14.22 thorough many tribulations we must enter into the kingdome of God A wicked man in prosperity walketh as in the day the Sunne is before but the shadow behind him a good man on the contrary walketh as in the night his shadow goes before but great light and ioy commeth afterward Diues and Lazarus exemplifie this in the 16. of Saint Luke Diues in his life was furnished with rich apparell and filled euery day with delicate fare there was his Sunne-shine but he died and was buried and was exceedingly tormented in hell there was his shadow nay that which is called in the Scriptures vtter darknes Lazarus on the contrary was an obscure base creature full of sorrowes in his soule and sores in his body there was his shadow but when he died hee was conueyed by glorious Angels into the bosome of blessed Abraham there was his light and glory It is an hard and almost impossible thing saith Hierome that any
world their Dioces Euntes in mundum oniner sum praedicate c. Hee being the true Samaritane powred into their wounds oyle and wine first vinum tribulationis and then â—leum consolationis he chasteneth all such as he loueth and he scourgeth euery sonne that he receiueth In Christs commission or grant to his Apostles obserue two things especially 1. Their warrant goe and preach for how shall they preach except they be sent hee that runneth of his owne accord without a calling is a false Prophet Ier. 23.21 See Gospell 1. Sund. after Easter and 8. after Trinitie 2. Theâ—â— worke in respect of their Dioces where they must preach in the whole world to eâ—ery creature Doctrine what they must preach and that is said expresly to be the Gospell Concerning their Dioces it is not the meaning of our blessed Sauiour that his Apostles should preach vnto liuelesse stones or senselesse plants or witlesse beasts but he doth vnderstand by all creatures onely men as being an abridgement of all the creatures Stones haue a being but not a life plants haue both a being and a life but not sense beasts haue being life sense but they want vnderstanding Angels haue being life sense vnderstanding Now man as being a little world and as it were the compendious Index of Gods great booke in folio participates a being with stones life with plants sense with beasts vnderstanding with Angels and therefore fitly called euery creature as hauing the chiefe perfections of euery creature Or man may bee called all creatures as being that excellent câ—eature for whom all other creatures were made Psalm 8.6 Thou makeâ—t him to haue dominion ouer the workes of thine hands and thou hast put all things in subiection vnder his feet Or preach the Gospell vnto all creatures vnderstanding onely such as are capable to receiue the Gospell So Christ elsewhere said all things that I haue heard of my father haue I made knowne vnto you that is all things which are necessary for your saluation and are fit for you to know And Ioh. 12.17 If I were lifâ— vp from the earth I will draw all men vnto mee that is all which are to be drawne So Paul Loue suffereth all things beleeueth all thiâ—gs hopeth all things that is all which are to be suffered and beleeued and hoped Or preach the Gospell vnto all creatures that is all nations for so Saint Marke may be well expounded by S. Matthew who relating this commission saith Euntes ergo docete omnes gentes goe and teach all Nations Hereby repealing a former edict Matth. 10.5 Goe not into the way of the Gentiles and into the Cities of the Samaritans enter ye not That commission is determined now therfore goe into all the world and preach the Gospell vnto all creatures to men of all countries and conditions whatsoeuer This vnlimited extraordinarie commission is expired and hath his end for now the successors of the Apostles as Bishops and Pastors haue their peculiar prouinces and proper Paâ—ishes assigned for their cure yet so â—hat they may preach the Gospell of Christ in other places also where need requireth albeit the same be not particularly committed vnto them And therefore the Church of England enioyneth euery learned Pâ—stor sometime to preach in Chapels and Chuâ—câ—es râ—ioyning neare to his benefice Aâ— for their wâ—â—ke they must employ their time 〈◊〉 in secular actions of the world nor yet in idle speculaâ—ions of the S. hoole but apply themselues vnto preâ—â—hing goe ye into the world and preach And they 〈◊〉 not their owne wisedome but the Gospel it 〈◊〉 man speake let him deliuer oracles of God consenting to the wholesome words of our Lord Iesus Christ and to the doctrine which is according to godlines And for as much as the the Law the Psalmes and the Prophets are nothing else but as it were a preface to the booke of the generation of Iesus Christ I say for as much as Christ is the supplement of the Prophets and end of the Law they must especially preach vnto the world the glad tidings of saluation making this sentence the period of all their Sermons vnto vs a child is borne vnto vs a son is giuen or that of Christ himselfe So God loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life To the preaching of the Gospell administration of the Sacraments is adioyned and enioyned also Matth. 29.19 Go teach all Nations baptizing them in the name of the Father and the Sonne and the holy Ghost The which our Euangelist implieth here when hee saith hee that beleeueth and is baptized shall be saued but he that beleeueth not shall bee damned Concerning Baptismes necessity see Gospell on Trinity Sunday And these tokens shall follow them that beleeue These words are to bee digested with a little salt to bee construed with a great deale of caution otherwise the simple soule will obiect how shall I know that I beleeue seeing I worke no miracles If wee take them as many learned and ancient Diuines haue done mystically then euery true beleeuer in Christs name casteth out of his heart diuels that is euils for euery foule sinne is a foule fiend to man and then his soule being sound his mouth ex abund intia cordis out of the hearts abundance speakes with new tongues His communication heretofore was im â—ious toward God and vncharitable toward his neighbour his throte an open sepulchre his tongue d e ceiuing his lips flattering his mouth full of cursing and bitternesse But now hauing put on the new man he speakes in a new language words of truth and sobernes Acts 16.25 Words of meekenesse and courtesie Titus 3.2 Words agreeable to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlines 1. Tim. 6.3 After this compunction in his heart and confession of his mouth if any venemous temptation be suggested he shall haue power to driâ—e away serpents and if he drinke any deadly thing it shall not hurts him although he taste of it a little yet he shall not in any case swallow it downe to his vtter destruction And lastly he shall impose his hands vpon the sicke and they shall recouer that is he shall out of his loue beare the infirmities of his weake brethren and hide a multitude of their sinnes his exhortation and doctrine the Lord worâ—ing with them as it is in the last words of our text shall heale the sicke yea raise the very dead in sinne to newnes of life If we take Christs promise these signes shall follow them that beleeue literally then it must of necessity bee construed with a few limitations and exceptions As first in respect of the time miracles are not necessarie for a Church already planted but only for a Church in planting So Paul