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
vnwritten traditions of the Ancients onely or whether it were grounded vpon the expresse testimony of Scripture or the written Word of God The second 2. Whether Iohn Baptists firme beliefe of Christs baptizing with the holy Ghost and his owne baptizing with water were grounded onely vpon the internall reuelations made to him in priuate by him that sent him to baptize with water or whether they were grounded likewise vpon expresse testimonies of the written Word interpreted and made knowne vnto him by the same spirit by which the Word was written To both these Questions the answere must be affirmatiue as well the ones prenotion as the others distinct beliefe were both grounded vpon the expresse testimonies of the written Word The onely search or inquiry then to be made is vpon what expresse testimony the one or other was grounded and how our beliefe may be grounded vpon the same testimonies 42. I must request you to remember that God in the Old Testament did fore-shew things to come two wayes eyther by expresse testimony or prediction or by matter of fact or reall representation One and the same future euent is oft times declared or fore-signified both wayes Now predictions merely propheticall are of two sorts Sometimes the Prophets fore-tell things to come in proper and literall termes so as euery man at the first hearing may vnderstand their meaning As the Prophet spake to Ahab 1. Kings chap. 20. vers 42. Because thou hast let goe out of thy hand a man whom I appoynted to vtter destruction therefore thy life shall goe for his life and thy people for his people Sometimes they fore-tell future euents of greater consequence as truely as certainely but by way of parable embleme or allegory Now this kind of prediction and the types or figures of the Law or reall euents haue the same proportion as Poetry and painting It was wittily said Poema est pictura loquens pictura est Poema silens Euery Poem is a kind of speaking picture and euery artificiall picture a kinde of mute and silent Poem And so likewise euery type or ceremony of the Law euery historicall euent portending mysteries Euangelicall is a tacit and silent prophesie and euery propheticall parable was a kind of speaking type or picture of the like euents The euents fore-told or represented by Gods Prophets are alwayes reall and substantiall more than morall more than naturall mysteries truely celestiall and supernaturall Howbeit the representation of such euents or mysteries is oft times merely literall or verball but conceyued in such termes as suppose a feigned metamorpâ—osis in the workes of nature to make the picture more fresh and liuely And this kinde of propheticall expression of things to come we call the emblematicall sence or literall Allegory so that although euery Poet bee not a Prophet yet euery Prophet of the Lord was a true Poet not in faigning euents which neuer were nor neuer should be but in framing pictures of future euents in themselues contingent as exact and fresh as any Painter can make of the man whom hee seeth with his eyes or whose picture hath beene drawne to his hand Now if a Painter could make exact pictures of Children which shall not bee brought forth till the next yeere following we would say he wrought by inspiratioÌ„ of his spirit in whose bookes all their members are written or that his pencill was guided by his hand who found out the birth of man 43. The Prophesies in speciall concerning the manifestation of the Messias and Iohns office or attendance are for the most part conceiued in termes not proper but parabolical or Emblematical that is consisting of literall or verball Allegories Howbeit some of these Prophesies perhaps some passages in all of them point out future euents in literall proper and historicall termes And of euents thus literally and punctually fore-shewed some came not to passe vntill the Messias was reuealed Others were historically verefied long before yet so as the euents which then hapned were by Gods institution true types or shaddowes of mysteries reuealed in the Gospell or to bee reuealed during the time of grace So that one and the same Prophesie is sometimes or in respect of some part of its totall obiect fulfilled according to the plaine literall sense sometimes or in respect of other parts of its obiect it is fulfilled according to the literall Allegory sometimes or in some respect it is fulfilled according to the mystical sense or reall Allegory Amongst other sacred passages which by the confession of the Ancient and moderne malignant Iew haue speciall reference to the dayes of their Messias his reuelation these following are more remarkable Isay cap. 35. cap. 40. of which hereafter And againe I will open riuers in high places and fountaines in the middest of the valleys I will make the wildernesse a poole of water and the drie land springs of water I wil plant in the wildernesse the Cedar the Shittah tree and the Myrtle and the Oyle tree I will set in the desart the Firre tree and the Pine and Boxe tree together That they may see and know and consider and vnderstand together that the hand of the Lord hath done this and the Holy one of Israel hath created it Isaiah 41. vers 18 19 20. Remember yee not the former things neither consider the things of old Behold I will doe a new thing now it shall spring forth shall yee not know it I will euen make a way in the wildernesse and riuers in the desart The beast of the Field shall honour mee the dragons and the owles because I giue waters in the wildernesse and riuers in the Desart to giue drinke to my people my chosen This people the seede of Abraham according to promise haue I formed for my selfe they shall shew foorth my praise But thou hast not called vpon mee O Iacob but thou hast beene weary of mee O Israel That is the seed of Abraham according to the flesh or such as gloried in their carnall prerogatiues of their birth or progeny Isaiah 43 vers 18 19 20 21 22. Goe ye forth of Babylon flee yee from the Caldeans with a voyce of singing declare ye tell this vtter it euen to the end of the earth say ye The Lord hath redeemed his seruant Iacob And they thirsted not when he led them through the desarts he caused the waters to flow out of the rocke for them he claue the Rocke also and the waters gushed out Isaiah 48. vers 20 21. For yee shall goe out with ioy and be led forth with peace the mountaines and the hills shall breake forth before you into singing and all the trees of the Field shall clap their hands Instead of the thorne shall come vp the Firre tree and instead of the bryer shall come vp the Myrtle tree and it shall be to the Lord for a name for an euerlasting signe that shall not be cut off Isaiah 55. ver
meant but of one which is Christ the Lord. And vnder these generall or royall titles the promised Seed or Messias was apprehended and knowne by the best of Gods seruants as well before the Law was giuen as whilest the Law was ready to expire and determine 2. Thus wee reade Exod. 4. verse 13. that Moses after many pretences and excuses to auoyd the Embassage vnto Pharaoh for the deliuerance of Gods people lastly concludes with this request O my Lord send I pray thee by the hand of him whom thou wilt send which is so much in the interpretation of the Ancients as if hee had said Lord I know thou hast ordayned from the beginning to send an authentique messenger vnto the world for the deliuerance of thy people one that shall speake as neuer man spake and doe those workes which no man besides can doe And I beseech thee to send him at this time vnto Pharaoh to let thy people goe for this is a worke worthy his paines I know some later Writers reiect this interpretation but their exceptions against the ancient Interpreters are not concludent and therefore not to be admitted especially when the better sort of later Writers with whom I accord doe imbrace the interpretation of the Ancients Againe although God had sent Iohn Baptist on as great an Embassage as this of Moses He was sent as a Messenger to prepare the wayes of the Lord yet hee doth not affect but doth vtterly disclaime this title of being him whom GOD hath sent as knowing it to be peculiar vnto the Sauiour of the World for so hee speakes of him in opposition vnto himselfe Ioh. 3. vers 34. For hee whom GOD hath sent speaketh the words of God for God giueth the Spirit not by measure vnto him For this reason Iohn who was sent from God as a messenger to prepare his wayes who neuer doubted of his miraculous birth and conception Iohn who had heard and seene him declared by voyce and vision from heauen vnto Israel euen after hee himselfe had proclaymed him to be the Lambe of God which was to take away the sinnes of the World yet for a period or vp-shot of all that hee desired to know concerning Iesus his person his office his actions in this life compriseth all in this short Interrogatiue Art thou hee that should come or doe wee looke for another 3. Vnto this question or demand beeing the entire tenor of Iohns solemne Embassage and the summe of all which hee desires to know concerning Christ our Sauiour vouchsafes no other answere than what hath beene read vnto you Iesus answered c. Now if wee consider that ample testimony which our Sauiour in the words following my Text did giue of Iohn in the audience of the multitude to wit that hee was a Prophet yea and more than a Prophet that of all that were borne of women there was none greater than Iohn Charity and Christian modesty will constraine vs to presume that this question Art thou hee that should come or doe wee looke for another beeing thus solemnely by Iohn proposed was no idle but a serious and vsefull question fit not onely for him but for posterity to be resolued in Againe if wee consider that this answer which I haue read vnto you was made by our blessed Sauiour wee stand bound vpon our allegiance to beleeue that as the question was serious and vsefull so the answere was pertinent full and satisfactory All this is most plaine in the generall but if we descend vnto particulars the difficulties are two 1. First from what affection or disposition of minde this question should proceed or what it was that should occasion Iohn to make it 2. Secondly in what manner and how farre our Sauiours answere or the words which I haue read vnto you doe fit the occasions which moued Iohn to make the question or fully satisfie the question it selfe 4. Concerning the first point to wit From what affection or disposition of mind this question should proceed or what should moâ—e Iohn to make it there is greater variety or diuersity then opposition or contrariety of opinions amongst the Learned Iustin Martir and Tertullian were not afraid to say and deliuer in writing to posterity that Iohn himselfe did at this time truely doubt and distrust whether he that wrought these miracles here mentioned in my Text were the promised Seede or no and that out of this doubt or distrust in himselfe he sent this message vnto our Sauiour Art thou he that should come or doe we looke for another Tertullian in his fourth booke against Marcion goeth further and saith That after our Sauiour did enter vpon his Propheticall function and tooke vpon him to instruct the people publikely by word and miracle the Spirit of God which was giuen to him not by measure beginning now to dilate and shew it selfe vnto the world did withdraw or call in that portion of the spirit of Prophecie wherewith Iohn Baptist had formerly bin endued to prepare the wayes of this his Lord as great flames draw flying sparkles to them or sucke out the lesser lights or candles that are neere them As if Iohn Baptist himselfe when hee said Oportet illum crescere me autem decrescere had vnwittingly or otherwise prophecyed that the Spirit of Prophefie should decrease in him as it did increase or more amply manifest it selfe in our Sauiour Yet this interpretation I must tell you though auouched by two of the most ancient Fathers whose writings are now extant is slenderly seconded by later Writers whether of Romish or reformed Religion Maldonat a learned Iesuite doth thus censure them or rather the times wherein they liued In illa nimirum aetate nondum satis culta theologia hujusmodi spinas aliquando proferebat that is that goodly garden of God which we call Diuinity was not in that age so well dressed but that it did sometimes bring forth such thornes and brambles as these were Should the best of our Writers or Preachers speake on this fashion of the Ancient Fathers the Romish Church would take it as a sufficient testimony to condemne vs for Heretickes Howbeit we will not condemne it as an heresie in her Children for speaking or writing thus but rather wish they would be constant to themselues and vnpartiall towards vs to permit vs that liberty which they take in refusing the authority of the most Ancient Fathers especially in the interpretation of Scriptures Others there were and these very ancient too which disliking Iustin Martyr's and Tertullians interpretation of this place would qualifie it thus Iohn the Baptist did not question nor doubt whether Iesus whom hee had baptized were the Sonne of God the promised and long expected Messias or no but vtrum esset ad inferos descensurus whether he were to taste of death himselfe or whether hee would come to rescue the dead from the power of Hell and the graue Et in hanc sententiam saith the same Maldonat
his soule Againe if one man giue another poyson the other may be said to haue poyson giuen him or to be Grāmatically passiue But it is one thing to haue poyson giuen him another to be poysoned This latter includes a real passion or bodily mutation though from better to worse from life to death He that hath a medicine giuen him is in common speech termed a Patient and is Grammatically passiue But euery one that is thus farre passiue as to haue a medicine giuen him is not instantly medicined cured or healed for this includes a reall operation or amendment of that which was amisse in the body In like manner in as much as our Sauiour preached the Gospell equally and indifferently to all all that heard him might bee alike truely and literally said to haue had the Gospell preached vnto them if wee respect onely the Grammatical sense and signification of the word But it is one thing to say that all had the Gospell preached vnto them and another thing to say all were Euangelizati For this latter was peculiar only to the poore in spirit They only tooke this stampe or impression of the Gospell which was preached to all Briefely the originall phrase doth literally and naturally import as true or reall an alteration or transmutation in the soules of such as were poore in spirit as the former miracles heere mentioned did in the bodies of the blinde the lame the deafe the Leprous or dead Now it is not said that the blind had their sight proffered or promised vnto them or that the lame were onely made to walke or the Leapers cleansed onely in hope or by way of promise But all of them were truely and actually cured of their infirmities of body and so no question were the poore in spirit as truely cured as truely healed of their infirmities of their soules They had beene as truely dead vnto the life of the spirit as those whom Christ is heere said to haue raised vp were vnto the life of the body But now they are raised vp to newnesse of life enlightened to see the truth and enabled to walke not after the flesh but after the spirit And whereas before they had beene the bond slaues of sinne wherewith their soules were more foulely stained or tainted than these Leapers bodies were with leprosie they are now freed and cleansed from the guilt and raigne of sinne and made the seruants of righteousnes Thus much is included in these last words Pauperes euangelizantur and this transmutation of their soules was or might haue bin as conspicuous or obseruable to Iohns Disciples as the changing of Sauls mind or spirit was vnto the Israelites after Samuel had anoynted him King 1. Sam. cap. 10. ver 9. This Interpretation of this place is made vnto our hands by our Sauiour himselfe the best Interpreter of his owne words for so hee saith Luke 6. ver 20. Blessed be yee poore setting his eyes on his Disciples for yours is the Kingdome of God This blessing of Interest in the Kingdom of God here bequeathed by our Sauiour vnto the poore is in effect the same with these words in my Text Pauperes euangelizantur of which their Interest in the Kingdome of God is the true reall and formall effect For the Gospell is called the Kingdome of God because it instateth such as receiue the impression of it that is the Euangelizati in the Kingdome of God or of heauen The Kingdome of God in Scriptures is twofold and hath two importances Sometimes it importeth the Kingdome of Grace which the poore in spirit attaine vnto it in this world Somtimes it importeth the Kingdome of Glory which no man shall attaine vnto but in the world to come The Kingdome of Grace there bequeathed had two parts the one ordinary to continue throughout all ages which did consist in the raigne or soueraignty of the spirit ouer the flesh the other extraordinary yet vsuall in that time and did consist in the raigne or soueraignty of such poore men as Christs Disciples were ouer Satan and his angels And this part of the Kingdome of grace or this effect of it was more conspicuous and visible vnto others and was one of those workes or miracles which Iohns Disciples might heare and see and make faith or true relation vnto their Master Now the blessednes heere promised by our Sauiour or so much of it as men are capable of in this life consisteth in the former part of the Kingdome of Grace that is in the soueraignty of the spirit ouer the flesh Both parts of this obseruation are set forth vnto vs by our Sauiour Luk. 10. vers 17 18 19. The Seuentie returned againe with ioy saying Lord euen the Diuels are subiect vnto vs through thy name And hee said vnto them I beheld Satan as lightning fall from heauen Behold I giue vnto you power to tread on Serpents and Scorpions and ouer all the power of the enemy and nothing shall by any meanes hurt you Notwithstanding in this reioyce not that the Spirits are subiect vnto you but rather reioyce because your names are written in heauen All the poore which are heere said to be Euangelizati were thereby instated in the Kingdome of Grace and made the sonnes of God as it is written Ioh. 1. ver 12. As many as receiued him to them gaue hee power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priuiledge or faculty to be the sonnes of God and heyres apparent vnto the Kingdome of Glory This is all one as to haue their names written in the Booke of life 21. But heere the Iesuite at least the Moncke or begging Fryer who takes the pouerty which he voweth to be an Euangelicall perfection containing in it a title of merit to the blessednesse heere mentioned would reply that by the poore mentioned Lu. 6. v. 20. the poore in spirit only are to be vnderstood though not expressed because the poore in spirit are expressed by Saint Matthew who relates the selfe-same story Chap. 5. which Saint Luke doth in that 6. Chap but in as much as the story or relation heere in my Text is not the same with either of the former two it will not so cleerely follow that the poore in spirit are here onely to be vnderstod Yet it is a rule in Logicke and it is a rule of reason Quaecunque conueniunt in al◠quo tertio conueniunt etiam inter se. From which rule it will cleerely follow that if as well these words of my Text as those of Saint Luke chap. 6. vers 20. be but Euangelicall expressions of one and the same Propheticall prediction in which the poore in spirit are to be vnderstood this my Text must be meant of the poore in spirit as well as those other words of Saint Luke or Saint Matthew But of the consonancy of the Euangelist and the Prophet by Gods assistance hereafter 22. You haue heard and I make no question but you doe beleeue That whatsoeuer your
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 Aduersaâ—ies would be willing to make their defence or submit themselues to any lawfull tryall The second Branch of the second Member proposed 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 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 froÌ„ Ierusalem to question Iohn Baptist had a true prenotion or beliefe in generall that 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 from Iohns emphaticall deniall that he was the Christ 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. 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 elsewhere 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 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 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
Heauen and Earth should be as visibly enthronized in Sion as Dauid had beene and that hee should begin to erect a Kingdome which was neuer to haue an end this was a wonder worthy to bee taken notice of by all the world Now that this God of Sion by whose protection Moses had led Israel out of Aegypt vnder whose conduct Iosuah brought them into the Land of Promise that hee who had anoynted Dauid King should himselfe be anoynted King ouer Sion was the true and literall meaning of the Psalmist in this and the like places of which hereafter Of this ranke is that Prophesie of Isaias chap. 40. vers 5. with which Iohn Baptist was well acquainted for hee had his Commission from it The glory of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it Such an open distinct and full sight as these words literally import supposeth an obiect truly visible and within ken of ordinary and common sight God in his glory is altogether inuisible to flesh and bloud and though he had taken visible shape vpon him in the Heauens yet so hee had still remayned inuisible to men that haue their habitation here on earth That vnto them hee might become visible and that they might see his glory together so see it as they were seene of it that hee might see them and they see Him with the eyes of flesh He tooke vp our flesh for his Tabernacle and walked and talked amongst vs in more visible and audible manner than Hee did in the Campe of Israel than He did with Moses in the Tabernacle of the Congregation This which Isaias heere speaketh from the mouth of the Lord the Lord himselfe did after vtter with his owne mouth and yet with the mouth of man to wit that hee which had seene him had seene his Father because the glory of God was manifested in Him And when the Prophet saith That the glory of the Lord should bee reuealed and that all flesh shall see it together it is in this speech included that this glory of God should bee reuealed or manifested in the flesh The best interpretation of the Prophets words that I can commend vnto you must bee from Saint Iohn chap. 1. v. 1 14. In the beginning was the Word and the Word was with God and the Word was God And the Word was made Flesh and dwelt amongst vs and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth This blessed Apostle might perhaps say of himselfe and some few others in a peculiar sort Wee saw his glory and the glory which wee saw was as the onely begotten Sonne of God for hee with Peter and Iames had seen him transfigured on the Mount But all that saw the man Christ Iesus at his Baptisme with their bodily eyes did so see the glory of God reuealed from Heauen And he was so seene of all flesh Some of all sorts though not all of euery sort did see him baptized and heard him declared from Heauen to be the Sonne of God Some then present were Pharises others Sadduces some Iewes others Gentiles some Publicanes some Priests and Leuites some Samaritanes others Galileans Not at that time onely though the Prophets words be especially meant of that time but euer after all flesh might haue seene the liuely characters of those glorious attributes of Saluation which the Prophets and Psalmist had appropriated to the God of Sion to make distinct and reall impression in the man Christ Iesus These two attributes of glory and saluation are of so neere alliance of such equiualent vse that whereas the Prophet had said All flesh should see the glory of God Saint Luke expressing his meaning saith All flesh shall see the saluation of God chap. 3. vers 6. He supposeth as the Prophet meant that the glory of GOD should bee manifested in the saluation of men This glory or saluation of God was then reuealed and became visible to flesh and bloud when God became man and tooke his generall attribute of saluation as his proper name being called Iesus Finally that saluation of God which Simeon saw with such delight at our Sauiours Circumcision all flesh did or might haue seene at his Baptisme 47. But to returne vnto the Testimony of the Psalmist With thee is the Fountaine of life which containeth the mysticall signification of the waters which miraculously issued out of the rocke The best Interpretation of both places is deliuered by Saint Iohn by way of Comment vpon our Sauiours words Iohn 7. 38 39. Hee that beleeueth on mee as the Scripture hath said out of his belly shall flow Riuers of liuing water This intersertion or parenthesis as the Scripture hath said stands like the tongue in a ballance doubtfull to whether part of the Sentence wherein it is contayned it inclineth Some Interpreters would draw it to the first part Hee that beleeueth in mee as saith the Scripture that is in such wise such sort and measure as the Scripture requireth out of his belly shall flow Riuers of liuing water Others would draw it to the later part and render it thus Hee that beleeueth in mee out of his belly shall flow Riuers of liuing water as the Scriptures hath fore-told Though both interpretations may be true though both may stand with the generall Analogy of faith yet the later in my opinion is more pertinent and more consonant to the true intention of this place But then it will be questioned What Scripture hath said that which our Sauiour here doth to wit that riuers of liuing water should flow from such as beleeued in him The very expresse words are no where else to be found in Scripture for they are as most of our Sauiours are when hee speakes of greatest mysteries parabolicall Their importance or reall sense is expressed by Saint Iohn in the same place This hee spake of the Spirit c. Now if by the riuers of liuing water our Sauiour meant as Saint Iohn telleth vs hee did this plentifull effusion of his Spirit the same Scriptures which fore-tell the plentifull effusion of the Spirit whether in termes plainely literall or emblematical fore-tell likewise the riuers of Liuing water which were to flow from true beleeuers The manner of our Sauiours expression of the Spirits effusion by riuers flowing out implyeth it should be powred out in such a plentifull measure as would be not onely sufficient to satiate the soules of them that thirsted after it but in a measure ouer-flowing to the Saluation of others And such were these admirable gifts of the Holy Ghost which after our Sauiours Ascension were bestowed vpon his Apostles and Disciples The Scriptures which particularly fore-tell this plentifull effusion of the Spirit are many these following are if not the principall yet the most apposite to our present Argument Ioel 2. vers 28 29 and 32. And it shall come to passe afterward
that I will powre out my Spirit vpon all flesh and your Sonnes and your Daughters shall prophesie your old men shall dreame dreames your young men shall see visions And also vpon your seruants and vpon the hand-maides in those dayes will I powre out my Spirit And it shall come to passe that whosoeuer shall call on the name of the Lord shall bee deliuered for in Mount Zion and in Ierusalem shall bee deliuerance as the Lord hath said and in the remnant whom the Lord shall call And againe Isaias 44. vers 3 4. I will powre water vpon him that is thirsty and Flouds vpon the dry ground I will powre my Spirit vpon thy Seed and my blessing vpon thine off-spring And they shall spring vp as among the grasse as Willowes by the Water-courses The first words of this later Prophesie were literally and historically fulfilled in the baptisme of Iohn the later part of it is as it were an Euangelicall explication of the mysticall sense of the former words And Iohn Baptist might from this place alone easily collect that although hee might powre water vpon mens bodies though hee did plunge or wash such as are compared to dry Land in the waters and by this externall Sacrament ingraft them in the stocke of Abraham yet he could not powre out the Spirit of God or bestow the blessing of increase vpon them This hee knew must be the worke of him that sent him who had bestowed some portion or measure of the Spirit or blessing here mentioned vpon him as a sure pledge or experiment of the like blessing to bee bestowed on others specially on such as had beene partakers of his Baptisme From the same place likewise Iohn might easily gather that the baptisme of water wherewith hee himselfe baptized was in order of time to goe before the baptisme of the Spirit which was mystically prefigured by it and fore-told by our Sauiour in the fore-cited place Iohn 7. vers 38. though as we said before in a figuratiue or allegoricall sense which Saint Iohn in the next words after vers 39. hath expounded vnto vs This spake hee of the Spirit which they that beleeue on him should receiue For the Holy Ghost was not yet giuen because that Iesus was not yet glorified Iohns meaning is the Spirit was not powred out in such plentifull measure as this place of Isay and that other of the Prophet Ioel did import For after our Sauiours glorification all such as were baptized with water were likewise baptized with the Holy Ghost most of them filled with the Spirit of Prophesie or gift of tongues enabled to conuey the words and waters of life vnto the soules of others All this was fore-signified by the holy Ghosts descending vpon our Sauiour at his comming out of the water For his baptisme was a prefiguration of his death and resurrection and by his resurrection he was really declared to be the Sonne of God and fulfilled the Psalmists prediction Thou art my Sonne this day haue I begotten thee Psal. 2. Which prediction was further ratified and the meaning of it determined by the voyce from heauen This is my beloued Sonne in whom I am well pleased The same truth thus often declared aswell by predictions as by matters of fact or reall euent was finally testified by the descending of the holy Ghost vpon his Apostles and Disciples So that another Branch of Saint Iohns meaning or if you will another shoote of the former branch is That the holy Ghost at the time when our Sauiour vttered those words Hee that beleeueth in me c. did not appeare as an authentique witnesse to ratifie his Doctrine His testimony concerning our Sauiour was reserued till our Sauiours glorification after which it was publique frequent and visible Iesus saith Saint Peter whom ye slew and hanged on a tree Him hath God exalted with his right hand to be a Prince and a Sauiour for to giue repentance to Israel and forgiuenes of sins Act. 5. v. 30 31 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath giuen to them that obey him This giuing of the holy Ghost in visible maner was that baptisme of Christ which was opposed to the baptisme of Iohn and that the world might know and beleeue it came immediately from Christ and not from Iohn nor from the Apostles or from the Sacrament which they administred it was giuen to some and these by condition Gentiles before they had beene partakers of Iohns baptisme or any Mosaicall rite or Sacrament Act. 10. 44 47. While Peter yet spake these words the holy Ghost fell on all them which heard the word Whence he concludeth Can any man forbid water that these should not be baptized which haue receiued the holy Ghost aswell as we Saint Peter tooke more special notice of our Sauiours words from this experiment in Cornelius and his family than hee did from the holy Ghost descending in clouē tongues vpon himselfe and his fellow Apostles which had beene baptized And as I began to speake the holy Ghost fell on them as on vs at the beginning Then remembred 1 the Word of the Lord how that hee said Iohn deed baptized with water but yee shall be baptized with the Holy Ghost Acts 11. 15 16. Saint Peters beliefe in this point was grounded vpon our Sauiours words and confirmed by this experiment Iohn Baptists beliefe of the same conclusion was grounded vpon the Prophet Isaias predictions Iohn did foretell the same truth which our Sauiour did before he was acquainted with him or knew him by face and yet Iohns knowledge or beliefe of this mysterie was confirmed by a visible signe by the descending of the holy Ghost Concerning which and the maner how Iohn came to know our Sauiour before he baptized him with the signes of the time that did accompany or ensue vpon his baptisme we are in the next place to make enquirie 48. From the former Dialogue betweene the Priests and Leuites and Iohn Baptist concerning his office and ministery of Baptisme you may obserue that Iohn was carefull to preuent two inconueniences First the false opinion which the people had conceiued of him as if he had bin the Messias himselfe and secondly to preuent all suspition of compact or collusion betweene Iesus of Nazareth whom he afterward proclaimes to be the Messias and himselfe And vnto this suspition both parties had beene more lyable if they had beene aswell acquainted before our Sauiours baptisme as afterward they were Not to speake of our Sauiours knowledge who knew all things for Iohn the Baptist hee had a true prenotion or distinct beliefe of these generals or indefinites 1. That the time wherein the Messias was to bee manifested vnto Israel was now approaching 2. That the Messias was to repaire vnto the place where hee baptized there to bee declared or manifested vnto Israel 3. That the Messias after his manifestation was to
Anoynted or him that was to be anoynted with the holy Ghost 55. The greatest offence which the Iewes tooke at our Sauiour was that hee came not forth of Bethlem the City of Dauid but from Nazareth a Towne in Galilee that his education was so meane and his parentage so poore Now this offence the Prophet Isaias so they would haue vnderstood him had fully preuented fore-telling that hee should grow vp as a Rod out of the stemme of Iesse and as a Branch out of his roote This did truely fore-picture that hee should bee of meaner parentage than Dauid himselfe had beene as being to spring out of the decayed stem or root of Iesse Againe the very word in the Originall Netser signifying a Rod did picture out vnto vs the very place wherein hee was to grow vp as a Rod vntill hee came to be declared vnto Israel by the Spirit of God descending vpon him For the Towne of Nazareth hath its very name from the word heere vsed by the Prophet Isaias Netser and is as much in English as the Towne of Rods or Grafts Now albeit Iohn did not know this Rod or Branch of Iesse before hee came vnto him to be baptized yet his very name being IESVS which is a Sauiour and the name of the place whence hee came Natzareth a Towne of Rods could not but suggest thus much to Iohn That seeing the holy Ghost or Spirit of God was to descend vpon some one that came vnto his Baptisme and to rest vpon him there was none amongst all the multitudes that came vnto him in whom this prediction or signe which God had giuen him could be so fulfilled as in this Iesus of Nazareth and thus certainely expecting that the Spirit of God would descend vpon him he refused as Saint Matthew telleth vs to baptize him saying I haue need to be baptized of thee c. Now this very signe which God gaue to Iohn how to know him was giuen before by the Prophet Isay in the place fore-cited For in that he is termed a Rod or Branch on which the Spirit of the Lord should rest it is imported that the maner of his resting should be as a Bird or Fowle doth vpō a stemme or branch So that all which God in the signe giuen to Iohn doth adde vnto the Prophesie is a distinct expression of the Bird or Fowle in whose shape or bodily likenesse the Spirit was to descend and rest vpon him and that was in the shape or bodily likenesse of a Doue So then Iohn before our Sauiours baptisme had the Testimony of the Prophet that the Spirit of the Lord would descend and rest vpon the man whom he then first knew onely by the name of Iesus of Nazareth that is of Iesus the Rod or Branch of Iesse After our Sauiours baptisme he had this testimony or assurance of the Prophet and his own Interpretation of it when our Sauiour first came vnto him fully sealed and warranted by the euidence of his bodily senses by the visible experiment of the holy Ghost descending in the likenesse of a Doue by the voyce which he heard from Heauen This is my beloued Sonne in whom I am well pleased 56. That this Prophesie of Isaias hath speciall reference to the time of our Sauiours baptisme and to the Kingdome of heauen which Iohn proclaimed and into which his baptisme by water was as the doore or entrance the very ceremonie or solemnity of mens admission vnto it doe testifie and so doe the effects and fruites of the Spirits descending and resting vpon the Rod or Branch of Iesse which fruits and effects are in the same Chapter at large described and are of two sorts The first sort concernes the Rod or Branch of Iesse himselfe and these are set foorth in the 11. Chapter of Isaias vers 3 4 5. The Spirit of the Lord saith the Prophet shall make him of quicke vnderstanding in the feare of the Lord and he shall not iudge after the sight of his eyes neither reproue after the hearing of his eares But with righteousnes shall he iudge the poore and reproue with equitie for the meeke of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked And righteousnesse shall be the girdle of his loynes and faithfulnesse the girdle of his reines All these are heroicall endowments or qualifications for gouerment of so great a Kingdome as the Prophet foretold this Rod of Iesse or Branch of Dauid was to erect And of these qualifications here mentioned the best gifts which the Lord bestowed on Dauid on Saul or Salomon or vpon other Kings of Iudah at their anoyntments or inaugurations were but shadowes or prefigurations Now the descending of the Spirit of God here fore-told by the Prophet and resting vpon our Sauiour was his anoyntment and solemne inauguration or designement to his Kingdome Not that he was instantly to enter into his Kingdome of glory or take possession of his heauenly Inheritance but for a time to expect such troubles and persecutions in the attainement of it as his father Dauid had suffered betweene the time wherein Samuel had anoynted him King in his Father Iesses house at Bethlem and the time wherein hee was publikely anoynted King after Sauls death in Hebron That our Sauiours anoyntment or designement to be King and Lord ouer Israel doth beare date from the time that he was baptized by Iohn in Iordane Saint Peter testifies Acts 10. vers 37 38. That word you know which was published throughout all Iudea and began from Galilee after the baptisme which Iohn preached how God anoynted Iesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the diuell for God was with him The voice which at his anointment was heard from heauen did plainely and openly declare him to be that sonne of Dauid of whom alone it was truely fulfilled which Dauid by his spirit of Prophefie had foretold That God should be vnto him a Father and he should be vnto him a Sonne And vpon this declaration made at his baptisme the diuell vnto whom some scattered sound of it happely came might collect that he was Dei Filius The first memorable Act his Father Dauid after Samuel had anointed him did vndertake was his conflict with Goliah and the first Act this Rod of Iesse after his anoyntment vndertaketh was his encounter with Satan in single combate The other part of the fruites or concomitances of this our Sauiours anoyntment by the holy Ghost is described at large in the 11. Chapter of Isaias vers 6 7 8 9. The Wolfe also shall dwell with the Lambe and the Leopard also shall lye downe with the Kid and the Calfe and the young Lyon and the fatling together and a little Child shall leade them And the Cow and the Beare shall feede their young ones shall lye downe
Iesus the King in their hearts his first comming had beene as dreadfull to the whole Land as the vnworthy receiuing 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 not onely Noah and his Family but the Beasts as well 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 Proselyâ—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 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 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 at this time had sanctified vnto his people in token 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 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 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
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 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 vpon the Sabbath day whose body was bowed together 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 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 obseruatioÌ„ 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 paâ—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 woe vnto the vain-glorious or men-pleasers v. 24 25 26. 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 â—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