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 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 by the Prophet Isaias that it should be a type or signe 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 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 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 any danger of drowning himselfe or drawing it 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
answer For cleering this difficulty or exception we are to examine these two poynts 1. First what the particulars heere auouched by Christ and solemnly testified by Iohns Disciples might naturally and litterally import to any indifferent 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 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 Sauiour had only raysed the Widdowes Son of Naim froÌ„ 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 coÌ„ceiue 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 mulâ—itude of all or most particulars specified is apparent from the 7. of Luke vers 21. At the same 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 of this people and with them Iohns Disciples were 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 warrier to this purpose
hearts can desire euen the fulnes of that true happines which is all that you or any man can desire is only to be sought in Christ in whom it may be found by all For confirming your particular Interest in him and in the blessednes which heere he promiseth the right receiuing of this blessed Sacrament is of all other meanes most effectuall For your better preparation to the due receiuing of it it will bee auaileable to consider the doctrine which my Text affoords that although Christ be a fountaine of happines infinite and inexhaustible although his death whose memory we celebrate whose vertue in this Sacrament we seeke be as it were the opening of this fountaine yet are the streames of blisse and happines which issue from him by his death deriuable onely vnto such as are not offended in him Though the Gospell as our Apostle speaketh Rom. 1. ver 16. be the power of God vnto saluation yet as my Text saith the poore in spirit only take the impression of it Euen power it selfe and goodnesse infinite sufficient in it selfe to saue all though in number infinite is effectuall only in such as are of an humble and contrite heart Of their humiliation or contrition or their poorenes in spirit which is heere mentioned in my Text that might be truely said which our Sauiour doth of Thomas the Apostle his faith Thomas thou beleeuest because thou hast seene happy are they which haue not seene and yet beleeue The most of these men were therefore poore and humble in spirit because the Lord had humbled broken or chastised them some with bodily blindnes others with lamenes some with deafenes others with leprosie or like grieuous sicknes some with death Howeuer becōming once truely humble and poore in spirit though by these and like meanes all of them were truely happy in Christ but much happier and more blessed shall they be whom the Lord hauing not so grieuously chastised in body yet doe become as humble and poore in spirit as they were The best consideration I can commend vnto you for working this humiliation and contrition of spirit is this that as the Ceremonies of the Law were but shaddowes of these things which are now fulfilled in Christ so all the bodily calamities which Christ heere cured in so many seuerall bodies were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule although by nature wee doe not feele them Some of them were dead in body and all of vs as our Apostle saith are by nature dead in trespasses Now if we doe as truely and heartily bewayle this deadnes of our soules as the poore Widdow of Naim did the bodily death of her onely sonne then as our Apostle saith in the same place Wee are quickned in Christ and he will deliuer our soules vnto vs safe and sound as he did him vnto his mother Some of those were blind in body all of vs were darke in mind euen from the wombe and if we supplicate vnto him with like earnestnes to enlighten our minds as these poore men did to receiue their bodily sight wee shall bee as happy in this cure as they were in the other Some of them were halt and lame and not able to go and we after we haue seene and knowne the wayes of God are more vnable to walke in them than they were to runne a race Some of them were Leapers in body so are we all by nature Leapers in soules But whatsoeuer lamenes infirmitie or disease hath befalne our soules by Adams transgression or by our owne corruption he is both able and willing to worke more miraculous cures vpon our soules than hee did vpon these pooremens bodies so we intreat him as earnestly and heartily as they did 23. None of you I hope conceiueth Christs bodily presence to be either necessary or expedient for curing or healing your soules No mans faith in Scripture is more commended than the Centurions which did not desire our Sauiours bodily presence when he offered it for the healing of his seruant His answere was Lord I am not worthy that thou shouldst come vnder my roofe but speake the word onely and my seruant shall be healed Matth. 8. 8. If this acknowledgement were a document of liuely faith and Christian modesty in this Centurion what can it be but arrogancy and vnbeliefe in the Romanist to thinke himselfe worthy not only of Christs bodily presence vnder the roofe of his house but vnder the roofe of his mouth yea in his stomach But farre bee all such vncleane and carnall thoughts from any heere present Let vs stedfastly belieue that Christs Word is now as powerfull in heauen as it was on earth yet haue wee not onely his Word but the visible pledges of his body and blood for the healing of our soules Whateuer other defect there may be in our preparation for receiuing these pledges of his passion let vs be sure that our intention to humble our selues and amend our liues be sincere and without hypocrisie The second Member of the generall diuision proposed in the former Discourse Parag. 8. What satisfaction this Answere of our Sauiour did giue to Iohn § 24. VErbum sapienti sat est A man of vnderstanding and experience in part acquainted with any businesse on foot perceiueth more by a word or Hint than another of lesse vnderstanding or experience altogether vnacquainted with the same busines would doe by instructions giuen in Folio Now Iohn we know was a man of extraordinary vnderstanding and experience in matters spirituall specially such as concerned Christ to whom hee was the immediate fore-runner vnto which office he was qualified or set apart from the wombe yea sanctified vnto it euen in the wombe as you may reade Luke 1. verse 41. As this qualification made him more docile or capable of good instructions than other children were so his father Zacharias was better able to instruct him in the knowledge of Christ of whose Kingdome and Office he had prophesied than any other Priest or sonne of Aaron could For Zacharias was for ought that wee can gather the onely Prophet then in Israel at least the spirit of Prophesie which for a long time had bin as a fountaine dryed vp did first breake forth in him After that Iohn himselfe came to maturitie of age and vnderstanding he was directed by speciall commission from his God to vsher Christ into the world to induct him into his Propheticall function to declare him to be the Redeemer of Israel to proclaime him to be the high Priest of our soules that was to make the full atonement for the sinnes of the whole world Now vnto Iohn thus well qualified and instructed in matters concerning Christ and in particular acquainted with the carriage of all businesses concerning Christs baptisme or other actions vntill his imprisonment this Answere of our Sauiour Christ especially being framed out of that Prophets words which had penned Iohns Cōmission for being
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 that very Elias the Thisbite which was taken vp into 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 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 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 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 for baptizing from Malachy but from the Prophet 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 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
baptize others with the holy Ghost These generals he beleeued and knew from the predictions of the Prophet Isay expounded to him by the internall reuelation of the Spirit and the signes of the time immediately preceding But of these particulars following he was ignorant vntill the euent and the signes immediately following did vnfold them 1. The day and houre wherein the Messias was first to be manifested when he first begun to baptize he distinctly knew not 2. The day and houre of the Messias comming vnto him being knowne yet he knew not how to distinguish the Messias from other men by face or sight 3. After he had knowne seene him face to face yet he knew not whether he should baptize him with others or no but rather presupposed it as a matter vnfitting that the messenger whose Commission onely was to baptize with water should baptize his Lord and Master whom he knew to be sent of purpose to baptize others with the holy Ghost This last point is euident from Saint Matthew chap. 3. vers 13 14 15. When Iesus came from Galilee to Iordane vnto Iohn to be baptized of him Iohn forbade him saying I haue neede to be baptized of thee and comest thou to me And Iesus answering said vnto him Suffer it to be so now for thus it becommeth vs to fulfill all righteousnes Then he suffered him 49. That Iohn Baptist before this time did not know our Sauiour by face is euident from Saint Iohn chap. 1. vers 29 30 31 32. The next day not the next day after our Sauiours baptisme but the next day after the Priests and Leuites had questioned Iohn or the next day after our Sauiours returne from the wildernesse Iohn seeing Iesus comming vnto him saith Behâ—ld the Lambe of God which taketh away the sinne of the world This is he of whom I said After me commeth a man which is preferred before me for he was before me And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water And Iohn bare record saying I saw the Spirit descending from heauen like a Doue and it abode vpon him And further to preuent all suspition of compact or collusion betwixt them or rather to stirre vp the people to admire with him the sweet dâ—sposition of the Diuine prouidence in all this businesse He repeateth againe what he said before And I knew him not but he that sent me to baptize with water the same said vnto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is hee which baptizeth with the holy Ghost And I saw and beare record that this is the Sonne of God But whilest I am a twisting these two Euangelicall narrations together you haue perhaps already espied or may hereafter espie a knot or riuell where with your beliefe one time or another may bee entangled specially if the Iew Atheist or Libertine should draw it faster or a weake Interpreter of Scriptures haue the handling of it That you may the better know whensoeuer occasion shall be offered how to loose or vntwist the knot giue mee leaue first to cast it For as the great Philosopher telleth vs No man knoweth rightly how to assoile or resolue a question vnlesse he first know how to frame it The right making of any obiection as the same Philosopher tels vs is more then halfe the solution of it The doubt or knot which ariseth out of the two narrations of the Euangelists Saint Matthew and Saint Iohn is framed thus First it is euident out of them both as also out of the other two Euangelists that the Holy Ghost did not descend vpon our Sauiour vntill Iohn had baptized him It is euident againe out of Saint Iohns words fore-cited cap. 1. ver 33. That the descending of the Holy Ghost vpon our Sauiour and his resting vpon him was giuen by God himselfe vnto Iohn Baptist for a signe whereby to know or distinguish the Messias or him that was to baptize with the holy Ghost from all other men Now if Iohn knew him by face from all other men before the Spirit did descend and rest vpon him what needed this signe And if he knew him not by face before the descending of the holy Ghost what construction can we make of Saint Matthews words before recited chap. 3. ver 13 14. where he saith That when Iesus came to be baptized of him Iohn replyed I haue need to be baptized of thee and commest thou to me For to whom could the Baptist himselfe in good earnest say I haue need to be baptized of thee saue onely vnto him whom hee knew could baptize him with the holy Ghost and with fire And if Iohn Baptist knew Iesus of Nazareth at his first comming to him to be the man which was to baptize with the holy Ghost before he had seene the holy Ghost descending vpon him as out of Saint Matthew it plainly appeareth that he did so know him How is it true which Saint Iohn saith in the person of Iohn the Baptist I knew him not that is in ordinary construction as if he had said I had not knowne him but by the descending and resting of the holy Ghost vpon him 50. The seeming contradiction betwixt these two Euangelists hath occasioned some of the Ancients to conceite that the Holy Ghost did twice descend vpon our Sauiour once before his baptisme of which descension Iohn onely or some few more were spectators and by this signe in priuate Iohn did know him before hee came in publike to bee baptized of him and againe immediately after his baptisme But a man cannot more strengthen or confirme a weake crasie or vnsound obiection than by giuing it a lame vnsolid or vnsatisfactory answere The one part of this distinction consisting meerely in imagination would serue as a foile to giue some tincture or colour of truth vnto the obiected Contradiction which if it be well examined and better looked into consists onely in appearance Iansenius seekes to salue this obiected contradiction in this manner The Baptist in the words fore-cited saith no that hee did not know our Sauiour before the Holy Ghost did point him out by descending vpon him but that he had receiued a reuelation from God concerning the holy Ghosts descending vpon him The solution is borrowed in part from Saint Chrysostome perhaps sufficient enough to blanke a forward disputant that would vndertake to prooue a plaine contradiction betweene the Baptists Words as they are related by Saint Matthew chap. 3. and by Saint Iohn But many speeches which cannot legally be conuinced of falshood are often apparently delusory or impertinent and imply some morall inconuenience albeit they cannot easily be drawne to a Logicall impossibility or irreconcileable repugnancie If we take the Baptists words as Saint Iohn relateth them chap. 1. ver 33. And I knew him not c. according to the ordinary standerd of Ciuill Dialect in matters
of serious conference or commerce they import thus much at least That all the knowledge which Iohn Baptist had of our Sauiour before he baptized him was suggested from consideration of the signe which God had giuen him not from any new internall reuelation of the Spirit altogether distinct from that reuelation by which the signe was giuen vers 33. But he that sent me to baptize with water the same said vnto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptiseth with the holy Ghost And I saw and bare record that this is the Sonne of God His record had not been authentique vnlesse hee had seene the Spirit descend vpon him And his coniecturall knowledge of him as of the Sonne of God before the Spirit did descend vpon him had beene altogether groundlesse without some iust presumption that this was the man vpon whom the Spirit was to descend 51. Maldonat hauing framed the like answer in effect as Iansenius doth seekes to illustrate it thus by example Albeit Iohn Baptist did no more know our Sauiour by face from other men than Samuel did the sonnes of Iesse one of which he was appointed to anoynt King in Sauls stead ouer Israel yet when our Sauiour came to bee baptized he might know him to be the Messias by some such Diuine instinct or reuelation as Samuel knew Dauid whose face he had neuer seene before to be the man whom God had appointed him to anoynt King ouer Israel But of this otherwise iudicious Commentator in his expositions of Prophesies or of the manner how Scriptures are said to be fulfilled that may bee truely said which the French Mathematician did of Cardanus his writings Ingeniose semper rarò perfectè His Expositions in this kind are alwayes acute and witty seldome exact or fully satisfactory And the very instance which he bringeth for illustratiō of this point is very vnfitting very vnlike For it is euident out of the Historie mentioned 1. Sam. cap. 16. ver 3. That although Samuel knew none of Iesse's sonnes by face yet he had distinct reuelations from God some negatiue and expresse Looke not on his countenance nor on the height of his stature because I haue refused him vers 7. Others againe as expressely assertory For when Dauid was brought before him The Lord said Arise anoynt him for this is hee vers 12. Samuel had no visible signe giuen from God whereby to know the man whom he was to anoynt from his brethren but was meerely to rely vpon such reuelations or instructions as God had promised to giue vnto him in the very act or businesse Call Iesse to the Sacrifice and I will shew thee what then shalt doe and thou shalt anoynt vnto mee him whom I name vnto thee 1. Sam. 16. 3. But God as you heard before had giuen to Iohn Baptist an expresse visible signe whereby to distinguish the Messias or him that was to baptize with the Holy Ghost from all other men God did not promise him any such new reuelations or instructions whereby to know him before his Baptisme or in the act of baptizing as he expresly promised to Samuel Nor doth the Euangelist eyther mention or intimate any such reuelations as the History saith were giuen to Samuel to haue beene giuen or made vnto Iohn Baptist before the Holy Ghost did descend vpon our Sauiour So that such reuelations or instructions as Maldonat supposeth were on Samuels part altogether necessary because hee had no visible signe giuen him but in this businesse of Iohn Baptist altogether superfluous The exhibition or production of the visible signe which God had promised him was the onely new reuelation which he was to rely vpon 52. I will not trouble you with the variety of opinions or expositions of seuerall Commentators from none of which I haue receyued any full satisfaction my selfe All of them haue omitted one poynt which in euery controuersie ought in the first place to be enquired after And it is this Whether there be not a Meane betweene the opposite or controuerted opinions The opposite opinions in this argument are two The one That the holy Ghost did descend vpon our Sauiour in Iohns presence before he was baptized by Iohn The other That Iohn did know our Sauiour before his baptisme by some speciall immediate reuelation of the Spirit Now it is not necessary that Iohn should know him by eyther of these two waies There is an apparant meane or middle way betwixt them by which Iohn might come to such knowledge as he had of our Sauiour before the Holy Ghost did in the sight of the people descend vpon him And this meane wee may suppose to bee the opening or vnfolding of some Propheticall passage whose meaning before Iohn had neyther occasion in particular to obserue nor opportunity to discerne Howbeit this knowledge of Scriptures may be called a reuelation but ordinary and mediate such as the Ministers of the Gospell may at this day haue by the helpe of Commentaries by collation of Scripture with Scripture or of historicall euents with Prophesies precedent the signes of the time being in all ages the best Commentators and as it were substitutes to the spirit of Prophesie or Reuelation Now although the Euangelist neyther mention any speciall reuelation made vnto Iohn after God had giuen him a signe whereby to know our Sauiour nor intimate any probable ground for such coniectures yet they Saint Marke especially relate such circumstances of our Sauiours comming to Iohn as might well occasion him to call to minde a peculiar passage concerning Christs Baptisme mentioned by the Prophet Isay which otherwise perhaps had not beene thought of or whose meaning although hee had thought of it Iohn could not for the present haue vnderstood without such Comments or Expositions as the manner of our Sauiours comming to Baptisme did make vpon it Now the testimonies of the Scripture long before written especially the Propheticall testimonies or predictions of things to come are no way superfluous eyther where new reuelations though made by God to following Prophets viua voce or visible signes are giuen or promised but rather subordinate and concurrent that is to speake more plainely as well all new reuelations made by the Spirit whether viua voce or otherwise as all visible signes or wonders which God doth promise or worke are to be examined and authorised by his Word already written specially by the predictions of the Prophets And all new reuelations or visible signes or wonders which haue beene are or shall be if they proceed from God or the spirit of Truth are alwayes true Commentaries or expositions of some part or other of the written Word and pledges withall of some greater Mystery to come afterwards to bee fulfilled for their good to whom such reuelations or signes are giuen and made 53. The historicall relation of Saint Marke whose circumstances might leade Iohn and now may leade vs vnto
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 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 only betweene the Iew and the Gentile but between 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 Phaâ—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 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 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 coÌ„municate 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 coÌ„posals 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 could the Pharisee and Publican the Sadduces and 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