Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford.
The knowledge of the only true God, and of Iesus Christ whom hee hath sent, are so inwrapt and linked together, that he which hath the later, hath the former, according to the saying of our Sauiour;
The knowledge of the only true God, and of Iesus christ whom he hath sent, Are so enwrapped and linked together, that he which hath the later, hath the former, according to the saying of our Saviour;
and in what ranke or order the seuerall branches grow, shall by Gods assistance and your desired patience, be discussed at large hereafter, in vnfolding of that fore-cited saying of our Apostle to the Corinthians in his first Epistle, cap. 2. vers. 2. Which if God permit, shall be the maine subiect or theame of my meditations in this place.
and in what rank or order the several branches grow, shall by God's assistance and your desired patience, be discussed At large hereafter, in unfolding of that forecited saying of our Apostle to the Corinthians in his First Epistle, cap. 2. vers. 2. Which if God permit, shall be the main Subject or theme of my meditations in this place.
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Now, ere wee can attaine vnto the true knowledge of Iesus Christ, whom God hath sent, and of him crucified, wee are to inquire vpon what grounds wee beleeue or know, that the man Iesus, whom the Iewes did crucifie, whom wee preach,
Now, ere we can attain unto the true knowledge of Iesus christ, whom God hath sent, and of him Crucified, we Are to inquire upon what grounds we believe or know, that the man Iesus, whom the Iewes did crucify, whom we preach,
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;
2. Thus we read, Exod 4. verse 13. that Moses, After many pretences and excuses to avoid the Embassy unto Pharaoh for the deliverance of God's people, lastly concludes with this request, " O my Lord, send, I pray thee, by the hand of him whom thou wilt send;
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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.
and Therefore not to be admitted, especially when the better sort of later Writers, with whom I accord, do embrace the Interpretation of the Ancients.
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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:
yet he does not affect, but does utterly disclaim this title of being him, whom GOD hath sent, as knowing it to be peculiar unto the Saviour of the World:
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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,
For this reason, John, who was sent from God as a Messenger to prepare his ways, who never doubted of his miraculous birth and conception, John, who had herd and seen him declared by voice and vision from heaven unto Israel,
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.
3. Unto this question or demand, being the entire tenor of Iohns solemn Embassy, and the sum of all which he Desires to know Concerning christ, our Saviour vouchsafes no other answer than what hath been read unto you; Iesus answered, etc.
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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,
Again, if we Consider that this answer which I have read unto you, was made by our blessed Saviour, we stand bound upon our allegiance to believe, that as the question was serious and useful,
[ 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,
[ 2. ] Secondly, in what manner and how Far our Saviour's answer, or the words which I have read unto you, do fit the occasions which moved John to make the question,
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,
Justin Martyr's and Tertullian were not afraid to say and deliver in writing to posterity, that John himself did At this time truly doubt and distrust,
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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,
and Says, That After our Saviour did enter upon his Prophetical function, and took upon him to instruct the people publicly by word and miracle, the Spirit of God which was given to him not by measure, beginning now to dilate and show it self unto the world, did withdraw or call in that portion of the Spirit of Prophecy, wherewith John Baptist had formerly been endued, (to prepare the ways of this his Lord) as great flames draw flying sparkles to them,
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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 if John Baptist himself, when he said, Oportet Ilum crescere, me autem decrescere, had unwittingly or otherwise prophesied, that the Spirit of Prophesy should decrease in him,
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,
Yet this Interpretation, I must tell you, though avouched by two of the most ancient Father's, whose writings Are now extant, is slenderly seconded by later Writers,
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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.
Should the best of our Writers or Preachers speak on this fashion of the Ancient Father's, the Romish Church would take it as a sufficient testimony to condemn us for Heretics.
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.
but Utum esset ad inferos descensurus, whither he were to taste of death himself, or whither he would come to rescue the dead from the power of Hell and the graven.
But will he therefore subscribe vnto them, or rest vpon their interpretation? No; he hath no reason so to do, seeing the Fathers themselues did follow this interpretation,
But will he Therefore subscribe unto them, or rest upon their Interpretation? No; he hath no reason so to do, seeing the Father's themselves did follow this Interpretation,
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We haue gained thus much from this learned Iesuite for some after disputes, that latter ages may finde out some better exposition of prinpall passages of Scripture,
We have gained thus much from this learned Iesuite for Some After disputes, that latter ages may find out Some better exposition of prinpall passages of Scripture,
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Now seeing Iohn, as the Authors of this interpretation thinke, could not asswage this humour in his Disciples, (which he earnestly labours in the fore-cited place) but the more he debased himselfe in comparison of Christ, the more worthy they thought him of greater honour:
Now seeing John, as the Authors of this Interpretation think, could not assuage this humour in his Disciples, (which he earnestly labours in the forecited place) but the more he debased himself in comparison of christ, the more worthy they Thought him of greater honour:
And it cannot be denyed, but that men oft-times make patheticall expressions as well of present ioy as of dislike or discontent by way of Interrogation.
And it cannot be denied, but that men ofttimes make pathetical expressions as well of present joy as of dislike or discontent by Way of Interrogation.
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Thus honest housekeepers or hearty Hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation, Are you come? when they cannot truely doubt whether they are come or no,
Thus honest housekeepers or hearty Hosts will sometime welcome their grateful and long expected guests with this or the like salutation, are you come? when they cannot truly doubt whither they Are come or no,
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And naturally, when excessiue ioy either springeth too fast, or groweth too rancke, wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth, of which we cannot make any reall or constant doubt.
And naturally, when excessive joy either springs too fast, or grows too rank, we seek to allay or snip it by a fictitious or imaginary distrust of those truths whence it grows, of which we cannot make any real or constant doubt.
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or partly from the one, and partly from the other; (nor are the diuers opinions concerning this point, incompatibly opposite:) there yet remaineth a question of greater difficulty and of farre more vsefull enquiry,
or partly from the one, and partly from the other; (nor Are the diverse opinions Concerning this point, incompatibly opposite:) there yet remains a question of greater difficulty and of Far more useful enquiry,
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for right vnfolding the contents and pith of my Text. The question is this, How this answere of our Sauiour could possibly either confirme or ratifie Iohns former beliefe of Christs person, office,
for right unfolding the contents and pith of my Text. The question is this, How this answer of our Saviour could possibly either confirm or ratify Iohns former belief of Christ person, office,
Art thou hee that should come, or doe wee looke for another? Now what workes done by Christ could Iohn heare of in Prison, which were not truely miraculous, which were not the very same with those, which our Sauiour in my Text informeth Iohn to haue bin wrought by him,
Art thou he that should come, or do we look for Another? Now what works done by christ could John hear of in Prison, which were not truly miraculous, which were not the very same with those, which our Saviour in my Text Informeth John to have been wrought by him,
& c? And that which most increaseth the difficulty, amongst other workes of Christ, which, Iohns Disciples being present (as it seemes by Saint Luke, Chap. 7. verse 27.) relate vnto him, his raising vp of the widdowes sonne of Naim from death to life to the great astonishment of the spectators, was one.
& c? And that which most increases the difficulty, among other works of christ, which, Iohns Disciples being present (as it seems by Saint Lycia, Chap. 7. verse 27.) relate unto him, his raising up of the widow's son of Nain from death to life to the great astonishment of the spectators, was one.
Now who did euer knowe a man truely dead, as this widdowes sonne was, who was not withall more than deafe, more than dumbe, more than blinde of both his eyes, more than lame of armes and legs, of feete and hands? Wherefore, in as much as Iohn knew before, that Christ had raised him vp that was dead,
Now who did ever know a man truly dead, as this widow's son was, who was not withal more than deaf, more than dumb, more than blind of both his eyes, more than lame of arms and legs, of feet and hands? Wherefore, in as much as John knew before, that christ had raised him up that was dead,
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he could not be ignorant, that he had made one that was more than dumbe to speake, one that was more then halt to goe, one that was more than blind to see.
he could not be ignorant, that he had made one that was more than dumb to speak, one that was more then halt to go, one that was more than blind to see.
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whether Christ (notwithstanding all this) were He that should come; and both of them could not but expect some ratification or confirmation of their former beliefe from his answer?
whither christ (notwithstanding all this) were He that should come; and both of them could not but expect Some ratification or confirmation of their former belief from his answer?
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[ 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.
[ 1. ] First, what the particulars Here avouched by christ, and solemnly testified by Iohns Disciples might naturally and literally import to any indifferent understanding Auditor.
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[ 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.
[ 2. ] Secondly, what they might intimate or suggest unto John, as no question but this answer did give more full satisfaction unto John, than it could do to any other for that time, without his paraphrase or Comment upon it.
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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,
9. Touching the former point, we say, The very particulars thus solemnly avouched and authentically testified, include in them even unto ordinary sense and reason,
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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,
the Law would upon these terms or agreements award him no more than eight pence, Because it can constrain the hyrer only to make good his Covenant to the hired,
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,
or if he had cleansed but one or two Lepers, and made only one or two lame men to go, this indefinite answer to Iohns question, The blind receive their sighed,
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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.
yet ofttimes such indefinite Speeches include a multitude of particulars, and sometime an universality or the Whole number of all the particulars, which the words can literally comprehend or signify.
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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;
Again, if a man should advise his friend not to rely upon men's words in matters of great consequences, without Some real assurance, Because men Are Mortal;
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,
10. That this indefinite speech of our Saviour, The blind receive their sighed, and the lame walk, etc. did (as we say) de facto, include not only Some few,
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but a mul•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,
but a mul•itude of all or most particulars specified, is apparent from the 7. of Lycia, vers. 21. At the same hour (when Iohns Disciples Come unto him) he cured many of their infirmities and plagues,
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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.
and have supplicated for them, being not able to supplicate for themselves, they might have had their perfect hearing, their speech or limbs restored unto them.
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and sincerely acknowledged their imperfections and infirmities to haue bin the fruits of their sinne or offences against God their Creator and Redeemer:
and sincerely acknowledged their imperfections and infirmities to have been the fruits of their sin or offences against God their Creator and Redeemer:
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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,
11. What is it then which John, 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,
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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;
for personage as lovely as Ionathan, a man as valiant in battle as Iudas Maccabaeus, as victorious as David, as samson, or gideon. But what King of Iudah or Israel did ever Ieuy an Army, without ingrateful exactions from his people? Which of them did ever enrich himself or the State by foreign spoils, without impoverishing many of his native Subjects? Whilst Some of them might sing these or like public songs, Saul hath slain his 1000. and David his 10000. many a poor widow in private laments the loss of her dearest husband with sighs and tears;
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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,
Finally, the Whole glory and pomp of war, when they Are At the height, and At the best, Are but like a bright and furious flame, which must be continually nourished with men blood,
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.
The best war that ever was undertaken, was but malum Necessary. It was well observed by the Wiser sort of Heathen, that no war was ever just, but when it was necessary.
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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.
If such peace may be had without war, they Are but Fools and unhappy men, unfit members of the world, that will undertake war and kindle dissensions betwixt nation and nation.
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But when you haue conquered them, and as many more as you intend to conquer, what doe you last resolue vpon? His answer was, to liue merrily and at ease, in plenty and pleasure.
But when you have conquered them, and as many more as you intend to conquer, what do you last resolve upon? His answer was, to live merrily and At ease, in plenty and pleasure.
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If another should haue come (as shortly after many false Christs did arise,) which would haue animated them vnto warre against the Romanes, the most of them, such as loued peace especially, would quickly haue beene weary of him.
If Another should have come (as shortly After many false Christ did arise,) which would have animated them unto war against the Romans, the most of them, such as loved peace especially, would quickly have been weary of him.
and hope to see accomplished by their promised and long expected Messias? Saint Augustine tels vs of a Mimicke or Iester (a kind of artificiall foole) which vndertooke to tell euery man in the Towne or City where hee dwelt, what he thought or desired,
and hope to see accomplished by their promised and long expected Messias? Saint Augustine tells us of a Mimic or Jester (a kind of artificial fool) which undertook to tell every man in the Town or city where he dwelled, what he Thought or desired,
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2. 6, 7. In what sence our Sauiour Christ (for of our Sauiour Christ this place is vndoubredly meant) should bee instiled the desite of all Nations, is a question which hath perplexed some good Preachers,
2. 6, 7. In what sense our Saviour christ (for of our Saviour christ this place is vndoubredly meant) should be instilled the desite of all nations, is a question which hath perplexed Some good Preachers,
First, how could the Gentiles which were farre more than a maior part of all Nations (here intimated) be said at that time to desire him, in whom they did not in any sort beleeue, whom they did not at all expect? For how should they expect him,
First, how could the Gentiles which were Far more than a mayor part of all nations (Here intimated) be said At that time to desire him, in whom they did not in any sort believe, whom they did not At all expect? For how should they expect him,
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and did expect him, and yet as the Prophet had fore-told, so it came to passe, that when they saw him, they saw no beautie in him, that they should desire him.
and did expect him, and yet as the Prophet had foretold, so it Come to pass, that when they saw him, they saw no beauty in him, that they should desire him.
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if wee consider (what no Philosopher will deny) that euen such as follow poysoned pleasures, seeke after happinesse and life in these by-paths, which leade to death and misery.
if we Consider (what no Philosopher will deny) that even such as follow poisoned pleasures, seek After happiness and life in these bypaths, which lead to death and misery.
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Goe, tell Iohn that I am hee that was to come, and that you are not to expect another, seeing whatsoeuer you can expect or desire in any one or more, whom you may imagine yet to come, That you may haue in mee alone:
Go, tell John that I am he that was to come, and that you Are not to expect Another, seeing whatsoever you can expect or desire in any one or more, whom you may imagine yet to come, That you may have in me alone:
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For this blessednesse whereof hee speaketh, was none of those things which they did heare or see, seeing it cannot be knowne by corporall sight or hearing.
For this blessedness whereof he speaks, was none of those things which they did hear or see, seeing it cannot be known by corporal sighed or hearing.
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All this is true, yet not withstanding all this, the things which they did heare & see, were vndoubted pledges & visible assurances of this inuisible blessednesse which heere hee promiseth,
All this is true, yet not withstanding all this, the things which they did hear & see, were undoubted pledges & visible assurances of this invisible blessedness which Here he promises,
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as the Pope or visible Church of Rome doe to theirs, to whatsoeuer they shall decree, without eyther expresse warrant or testimony of Gods Word written before, or experimentall knowledge in themselues.
as the Pope or visible Church of Rome do to theirs, to whatsoever they shall Decree, without either express warrant or testimony of God's Word written before, or experimental knowledge in themselves.
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[ 2. ] Secondly, how these particulars here mentioned, the blinde receiue their sight, the lame walke, &c. doe induce or inferre this vniuersall conclusion, Blessed is hee whosoeuer is not offended in mee.
[ 2. ] Secondly, how these particulars Here mentioned, the blind receive their sighed, the lame walk, etc. do induce or infer this universal conclusion, Blessed is he whosoever is not offended in me.
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and in discussion of the former, I must craue pardon to acquaint you with the opinions of such of the Heathen as sought to bee wiser than the rest (that is, of their Philosophers) concerning happinesse or felicity. Not that I rely vpon their saying or authorities;
and in discussion of the former, I must crave pardon to acquaint you with the opinions of such of the Heathen as sought to be Wiser than the rest (that is, of their Philosophers) Concerning happiness or felicity. Not that I rely upon their saying or authorities;
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The very name or common notion of blessednesse, happinesse, or felicity, doth import as much as [ Summum bonum ] the chiefe or supreme good, or Crowne of goodnesse;
The very name or Common notion of blessedness, happiness, or felicity, does import as much as [ Summum bonum ] the chief or supreme good, or Crown of Goodness;
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That, (as we said before) which all men naturally doe desire, and which is all, that any man can desire, That which is onely able to satiate al the desires or appetites of the humane soule.
That, (as we said before) which all men naturally do desire, and which is all, that any man can desire, That which is only able to satiate all the Desires or appetites of the humane soul.
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yet so, as true happines or the chiefe good consists properly in the fruit of the third branch or stemme, to wit, of Bonum Honestum, in its full growth or maturitie.
yet so, as true happiness or the chief good consists properly in the fruit of the third branch or stem, to wit, of Bonum Honesty, in its full growth or maturity.
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but it is the end for which all things else, whether they be inferiour branches of Bonum Honestum, Vertue or honesty, or whether they are pleasant or profitable, are desired.
but it is the end for which all things Else, whither they be inferior branches of Bonum Honesty, Virtue or honesty, or whither they Are pleasant or profitable, Are desired.
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so to be desired for it selfe, that we must bee content to loppe off all the other branches of pleasure and profit, rather than hinder the growth of this.
so to be desired for it self, that we must be content to lop off all the other branches of pleasure and profit, rather than hinder the growth of this.
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Things pleasant may be desired in greater measure, than for themselues they can bee desired, in case they bring aduantage to the course of honesty, of piety or vertue. Things meerely profitable, are not desireable at all for themselues or in themselues,
Things pleasant may be desired in greater measure, than for themselves they can be desired, in case they bring advantage to the course of honesty, of piety or virtue. Things merely profitable, Are not desirable At all for themselves or in themselves,
because it is truely good and pleasant, and yet withall to be desired, as a meanes profitable for the exercise of piety, and performance of vertuous actions:
Because it is truly good and pleasant, and yet withal to be desired, as a means profitable for the exercise of piety, and performance of virtuous actions:
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Thus wee haue read of a dumbe dialogue betweene a poore Indian and a wandring Spaniard, that in his hunger offered gold for a Pullet, which the Indian attempting to chaw with his teeth, restored it againe, with this intimation;
Thus we have read of a dumb dialogue between a poor Indian and a wandering Spaniard, that in his hunger offered gold for a Pullet, which the Indian attempting to chaw with his teeth, restored it again, with this intimation;
15. But more per•inent to our present purpose is that diuision of goodnes or good things which the Philosophers haue made vnto our hands in this very argument whereof we treat.
15. But more per•inent to our present purpose is that division of Goodness or good things which the Philosophers have made unto our hands in this very argument whereof we Treat.
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as monies, lands, goods, possessions, reuenews, or whatsoeuer other externals. The second, [ bona corporis ] as health, strength, agility, beauty or comelines of body.
as moneys, Lands, goods, possessions, revenues, or whatsoever other externals. The second, [ Bona corporis ] as health, strength, agility, beauty or comeliness of body.
Their chiefest errours in these disquisitions were, that they thought (at least some of the wisest of them) that this felicity or happines might bee compleat in this life.
Their chiefest errors in these disquisitions were, that they Thought (At least Some of the Wisest of them) that this felicity or happiness might be complete in this life.
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But the greatest errour in this argument (wherewith the greatest Philosopher himselfe was ouertaken) was, that this happinesse might be attained vnto by good education,
But the greatest error in this argument (wherewith the greatest Philosopher himself was overtaken) was, that this happiness might be attained unto by good education,
And yet withall wee must consider, that God who giueth all good things freely, neuer casteth such precious pearles as this vnto swine Although it cannot be purchased by mans industrie,
And yet withal we must Consider, that God who gives all good things freely, never Cast such precious Pearls as this unto Swine Although it cannot be purchased by men industry,
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yet God giueth it only to the industrious, only to such as seeke after it with the best faculties and indeuours of their soules, content to forgoe all things else, for the purchase of it. But of this hereafter.
yet God gives it only to the Industria, only to such as seek After it with the best faculties and endeavours of their Souls, content to forgo all things Else, for the purchase of it. But of this hereafter.
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16. Yet heerein Aristotle and other Heathen Philosophers were more orthodoxall, than some rigid Stoicall Christians, in that they thoght no man could be truely happy without health of body,
16. Yet herein Aristotle and other Heathen Philosophers were more orthodoxal, than Some rigid Stoical Christians, in that they Thought no man could be truly happy without health of body,
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That part of happines which consisteth in the health and welfare or other endowments of the soule, was as compleat and perfect in him during this life,
That part of happiness which Consisteth in the health and welfare or other endowments of the soul, was as complete and perfect in him during this life,
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Are they Ministers of Christ? I speake as a foole, I am more: in labours more abundant, in stripes aboue measure, in prisons more frequent, in deaths oft:
are they Ministers of christ? I speak as a fool, I am more: in labours more abundant, in stripes above measure, in prisons more frequent, in death's oft:
a night and a day haue I bin in the deepe, In iournying often, In perils of waters, In perils of robbers, in perils by my owne Countrymen, in perils by heathen, in perils in the City, in perils in the Wildernesse, in perils in the Sea, in perils among false brethren:
a night and a day have I been in the deep, In journeying often, In perils of waters, In perils of robbers, in perils by my own Countrymen, in perils by heathen, in perils in the city, in perils in the Wilderness, in perils in the Sea, in perils among false brothers:
and I am not weake? who is offended, and I burne not? 2. Cor. Cap. 11. vers. 23. to the 30. 17. These grieuances of bodie and perplexities of minde were of themselues rather branches or degrees of misery than of felicity;
and I am not weak? who is offended, and I burn not? 2. Cor. Cap. 11. vers. 23. to the 30. 17. These grievances of body and perplexities of mind were of themselves rather branches or Degrees of misery than of felicity;
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things in their own nature not to be desired but auoyded, as being in that ranke of euils which we call [ malū poenae, ] such as all punishments or chastisements,
things in their own nature not to be desired but avoided, as being in that rank of evils which we call [ malū Poenae, ] such as all punishments or chastisements,
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For whatsoeuer is contrary to that which is truely good, must needs be so farre truely euill, as it is contrary vnto that, which is in its nature good. Now all [ malū poenae ] that is, all punishments, chastisements,
For whatsoever is contrary to that which is truly good, must needs be so Far truly evil, as it is contrary unto that, which is in its nature good. Now all [ malū Poenae ] that is, all punishments, chastisements,
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or bodily grieuances, are directly contrary to the second branch of goodnesse fore-mentioned, which the Schooles call [ Bonum Iucundum, ] the goodnesse of lawfull pleasure, of harmelesse delight, of blamelesse ease or contentment, all which are degrees or branches of felicity.
or bodily grievances, Are directly contrary to the second branch of Goodness forementioned, which the Schools call [ Bonum Iucundum, ] the Goodness of lawful pleasure, of harmless delight, of blameless ease or contentment, all which Are Degrees or branches of felicity.
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Both parts of this true doctrine or assertion are auouched by the same Apostle, Heb. 12. vers. 11. No chastening for the present seemeth to be ioyous but grieuous;
Both parts of this true Doctrine or assertion Are avouched by the same Apostle, Hebrew 12. vers. 11. No chastening for the present seems to be joyous but grievous;
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Now there is no man, but will be willing to lay downe his bodily life as a wearisome burthen, rather than to liue continually vnder the Physician's or Chirurgian's hands without any ease or intermission:
Now there is no man, but will be willing to lay down his bodily life as a wearisome burden, rather than to live continually under the Physician's or Chirurgeon's hands without any ease or intermission:
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In like manner, our Apostle Saint Paul would haue wished neuer to haue professed the Christian Religion, rather than to haue liued eternally in such persecutions,
In like manner, our Apostle Saint Paul would have wished never to have professed the Christian Religion, rather than to have lived eternally in such persecutions,
because neither the endowments of the minde, nor of the body, whose perfection and accomplishment are necessary to true and perfect happinesse, can be perfected and accomplished,
Because neither the endowments of the mind, nor of the body, whose perfection and accomplishment Are necessary to true and perfect happiness, can be perfected and accomplished,
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And for this reason happely it is, that amongst all the good workes and miracles which our Sauiour did, wee neuer reade, that he made any needy beggers exceeding rich in worldly riches,
And for this reason happily it is, that among all the good works and Miracles which our Saviour did, we never read, that he made any needy beggars exceeding rich in worldly riches,
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18. Here we are by the way to consider, that whilst our Sauiour was bodily present with his Disciples and followers, none of them were in want or need, but he instantly relieued them.
18. Here we Are by the Way to Consider, that while our Saviour was bodily present with his Disciples and followers, none of them were in want or need, but he instantly relieved them.
What was then the reason of this difference? Surely it was our Sauiours will and pleasure in affording these contentments, which did accompany his bodily presence here on earth, to exhibit a perfit Map or Modell of that fulnesse of all ioy and contentment, which wee shall be made partakers of by his bodily presence with vs in heauen.
What was then the reason of this difference? Surely it was our Saviour's will and pleasure in affording these contentment's, which did accompany his bodily presence Here on earth, to exhibit a perfect Map or Model of that fullness of all joy and contentment, which we shall be made partakers of by his bodily presence with us in heaven.
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and the like, did openly and euidently declare himselfe to be the Author, Lord, and free doner of all these three rankes or sorts of good things, which the Heathen by light of nature saw to be requisite or necessary for the attainement of true felicity,
and the like, did openly and evidently declare himself to be the Author, Lord, and free doner of all these three ranks or sorts of good things, which the Heathen by Light of nature saw to be requisite or necessary for the attainment of true felicity,
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albeit our Sauiour gaue them in lesse measure than worldly mindes desire them, yet his bounty in bestowing of them, did herein farre exceed the magnificence of greatest Princes, in that hee herewith pleasured his Disciples without any grieuance vnto others.
albeit our Saviour gave them in less measure than worldly minds desire them, yet his bounty in bestowing of them, did herein Far exceed the magnificence of greatest Princes, in that he herewith pleasured his Disciples without any grievance unto Others.
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This was a foundation of publike happines, which no Monarch or State-founder could euer lay, in that, no man did euer fare a whit the worse because his followers or fauourers, (how many soeuer they were) did fare the better.
This was a Foundation of public happiness, which no Monarch or State-founder could ever lay, in that, no man did ever fare a whit the Worse Because his followers or favourers, (how many soever they were) did fare the better.
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For thus our Sauiour plentifully fedde multitudes of people in the Wildernesse, without occasioning any dearth or scarcity of bread or victuals vnto such as remained in the townes or villages.
For thus our Saviour plentifully fed Multitudes of people in the Wilderness, without occasioning any dearth or scarcity of bred or victuals unto such as remained in the Towns or villages.
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Thus when tribute or pole-money was vniustly exacted of him, hee did not demand a beneuolence from those men on whom hee had wrought those mighty cures,
Thus when tribute or Pole-money was unjustly exacted of him, he did not demand a benevolence from those men on whom he had wrought those mighty cures,
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than for the one to be restored vnto his perfit fight, the other to the right vse of limbes? What could the deafe more desire than to be able to heare,
than for the one to be restored unto his perfect fight, the other to the right use of limbs? What could the deaf more desire than to be able to hear,
if any at all besides could be bestowed vpon the dead, as to be restored to life againe? Yet those and many like blessings our Sauiour bestowed vpon all that were not offended in him, by his meere word, thereby shewing himselfe to be the Lord and disposer of all the blessings or parts of happinesse which concerne the body.
if any At all beside could be bestowed upon the dead, as to be restored to life again? Yet those and many like blessings our Saviour bestowed upon all that were not offended in him, by his mere word, thereby showing himself to be the Lord and disposer of all the blessings or parts of happiness which concern the body.
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For albeit the blessings of life, of health, of strength, of soundnesse of limmes, were in themselues (if wee measure them by themselues) the selfe-same in both:
For albeit the blessings of life, of health, of strength, of soundness of limbs, were in themselves (if we measure them by themselves) the selfsame in both:
For, although the habit be in it selfe much better than the priuation, as sight is much better than blindnesse, health much better than sicknesse, soundnesse of limbes much better than lamenesse, life much better than death;
For, although the habit be in it self much better than the privation, as sighed is much better than blindness, health much better than sickness, soundness of limbs much better than lameness, life much better than death;
vet sometimes the sufferance of want or priuation of things in their nature good and pleasant, may be more profitable or vsefull for attayning some greater good,
vet sometime the sufferance of want or privation of things in their nature good and pleasant, may be more profitable or useful for attaining Some greater good,
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but the former want or priuation of them, which was as the root or stock wherein the third part of that happinesse which consists in the health or welfare of the soule was ingrafted.
but the former want or privation of them, which was as the root or stock wherein the third part of that happiness which consists in the health or welfare of the soul was ingrafted.
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If others of them had beene alwayes sound of body and limbes, their owne right hands or feet would haue bin as a stumbling-blocke to them in the way of life,
If Others of them had been always found of body and limbs, their own right hands or feet would have been as a stumbling-block to them in the Way of life,
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for so it is remarkeably said in the Text, NONLATINALPHABET, the dead are raysed, NONLATINALPHABET, & the poore (as our later English translatiō readeth it) haue the Gospel preached vnto them:
for so it is remarkably said in the Text,, the dead Are raised,, & the poor (as our later English Translation readeth it) have the Gospel preached unto them:
as the Latines say, a Verbe cōmon, or, as the Grecians say [ verbum medium, ] that is, sometimes actiue, sometimes passiue) according to its actiue signification in this place;
as the Latins say, a Verb Common, or, as the Greeks say [ verbum medium, ] that is, sometime active, sometime passive) according to its active signification in this place;
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as he rightly proues from diuers places of this Gospell by Saint Matthew. [ Quid autem admirabilius quàm pauperem Regem fieri? ] What more admirable or wonderfull,
as he rightly Proves from diverse places of this Gospel by Saint Matthew. [ Quid autem admirabilius quàm pauperem Regem fieri? ] What more admirable or wonderful,
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yet it pleased our Sauiour onely to mention the poore, both because that was most strange and vnusuall according to the custome of the world, that the poore should haue the promise to bee made Kings;
yet it pleased our Saviour only to mention the poor, both Because that was most strange and unusual according to the custom of the world, that the poor should have the promise to be made Kings;
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Thus farre Maldonate. But vnder correction, the originall phrase NONLATINALPHABET imports a great deale more than eyther Maldonate expresseth in Latine,
Thus Far Maldonate. But under correction, the original phrase imports a great deal more than either Maldonate Expresses in Latin,
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or taking the full value of the Originall, we are to obserue that Verbes passiue, whether in the Hebrew, Greeke, Latine, or English, may include or import a two-fold passion;
or taking the full valve of the Original, we Are to observe that Verbs passive, whither in the Hebrew, Greek, Latin, or English, may include or import a twofold passion;
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the other reall, eyther naturall or supernaturall. One and the same Verbe may sometimes include the former onely, sometimes the latter, according to the diuersity of the matter or subiect whereunto it is applyed.
the other real, either natural or supernatural. One and the same Verb may sometime include the former only, sometime the latter, according to the diversity of the matter or Subject whereunto it is applied.
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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,
In like manner, in as much as our Saviour preached the Gospel equally and indifferently to all, all that herd him, might be alike truly and literally said to have had the Gospel preached unto them,
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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.
and Another thing to say, all were Evangelized. For this latter was peculiar only to the poor in Spirit: They only took this stamp or impression of the Gospel, which was preached to all.
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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,
Briefly, the original phrase does literally and naturally import as true or real an alteration or transmutation in the Souls of such as were poor in Spirit,
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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 whereas before they had been the bound slaves of sin, wherewith their Souls were more foully stained or tainted than these Leapers bodies were with leprosy, they Are now freed and cleansed from the guilt and Reign of sin,
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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.
This blessing of Interest in the Kingdom of God Here bequeathed by our Saviour unto the poor, is in Effect the same with these words in my Text, [ Paupers euangelizantur; ] of which, their Interest in the Kingdom of God is the true real and formal Effect.
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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.
For the Gospel is called the Kingdom of God, Because it instateth such as receive the impression of it, that is, the Evangelized, in the Kingdom of God or of heaven.
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.
Now the blessedness Here promised by our Saviour, or so much of it as men Are capable of in this life, Consisteth in the former part of the Kingdom of Grace, that is, in the sovereignty of the Spirit over the Flesh.
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and made the sonnes of God, as it is written, Ioh. 1. ver. 12. As many as receiued him, to them gaue hee power [ NONLATINALPHABET, a priuiledge or faculty ] to be the sonnes of God, and heyres apparent vnto the Kingdome of Glory.
and made the Sons of God, as it is written, John 1. ver. 12. As many as received him, to them gave he power [, a privilege or faculty ] to be the Sons of God, and Heirs apparent unto the Kingdom of Glory.
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,
21. But Here the Iesuite, At least the Monk or begging Fryer (who Takes the poverty which he Voweth, to be an Evangelical perfection, containing in it a title of merit to the blessedness Here mentioned;) would reply, that by the poor mentioned, Lu. 6. v. 20. the poor in Spirit only Are to be understood,
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:
though not expressed, Because the poor in Spirit Are expressed by Saint Matthew, who relates the selfsame story, Chap. 5. which Saint Lycia does in that 6. Chap:
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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.
but in as much as the story or Relation Here in my Text, is not the same with either of the former two, it will not so clearly follow, that the poor in Spirit Are Here only to be understood.
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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 those of Saint Lycia, chap. 6. vers. 20. be but Evangelical expressions of one and the same Prophetical prediction, in which the poor in Spirit Are to be understood, this my Text must be meant of the poor in Spirit,
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 confirming your particular Interest in him, and in the blessedness which Here he promises: the right receiving of this blessed Sacrament is of all other means most effectual.
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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:
Of their humiliation or contrition, or their poorness in Spirit, which is Here mentioned in my Text, that might be truly said, which our Saviour does of Thomas the Apostle his faith:
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;
The best consideration I can commend unto you, for working this humiliation and contrition of Spirit, is this, that as the Ceremonies of the Law were but shadows of these things which Are now fulfilled in christ;
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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;
so all the bodily calamities, which christ Here cured in so many several bodies, were but as so many sensible types or shadows of more grievous maladies in every men soul;
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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,
and if we supplicate unto him with like earnestness to enlighten our minds, as these poor men did to receive their bodily sighed, we shall be as happy in this cure,
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,
But whatsoever lameness, infirmity or disease hath befallen our Souls by Adams Transgression or by our own corruption, he is both able and willing to work more miraculous cures upon our Souls,
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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,
what can it be but arrogance and unbelief in the Romanist, to think himself worthy, not only of Christ bodily presence under the roof of his house,
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,
Whatever other defect there may be in our preparation for receiving these pledges of his passion, let us be sure, that our intention to humble our selves,
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.
The second Member of the general division, proposed in the former Discourse, Parag 8. What satisfaction this Answer of our Saviour did give to John.
§ 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,
§ 24. VErbum sapienti sat est. A man of understanding and experience, in part acquainted with any business on foot, perceives more by a word or Hint,
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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,
than Another of less understanding or experience, altogether unacquainted with the same business, would do by instructions given in Folio. Now John, we know, was a man of extraordinary understanding and experience in matters spiritual, specially such as concerned christ, to whom he was the immediate forerunner,
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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.
For Zacharias was, for ought that we can gather, the only Prophet then in Israel, At least the Spirit of Prophesy, which for a long time had been as a fountain dried up, did First break forth in him.
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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.
After that John himself Come to maturity of age and understanding, he was directed by special commission from his God, to usher christ into the world, to induct him into his Prophetical function, to declare him to be the Redeemer of Israel, to proclaim him to be the high Priest of our Souls, that was to make the full atonement for the Sins 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;
Now unto John, thus well qualified and instructed in matters Concerning christ, and in particular acquainted with the carriage of all businesses Concerning Christ Baptism or other actions until his imprisonment;
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The third, What correspondency, concord or consonancy the particulars heere mentioned, and those places of Scripture whereunto our Sauiour in this answer referres Iohn, or the signes of this very time wherein this answere was made, haue vnto the other parts of Scripture,
The third, What correspondency, concord or consonancy the particulars Here mentioned, and those places of Scripture whereunto our Saviour in this answer refers John, or the Signs of this very time wherein this answer was made, have unto the other parts of Scripture,
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25. Concerning the first poynt, we all beleeueand know that Gods Word is the only rule on which our faith must be grounded, by which wee must be builded vp as the house by line or leuell.
25. Concerning the First point, we all beleeueand know that God's Word is the only Rule on which our faith must be grounded, by which we must be built up as the house by line or level.
The first breach or poynt of difference betwixt vs and them is, Whether this Word of God by which the Temple of God must be raysed, be partly written and partly vnwritten? Wee say, that the whole rule or Canon of Faith is written or contayned fully in the Bookes of the Old and New Testament.
The First breach or point of difference betwixt us and them is, Whither this Word of God by which the Temple of God must be raised, be partly written and partly unwritten? we say, that the Whole Rule or Canon of Faith is written or contained Fully in the Books of the Old and New Testament.
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They grant these Bookes to contayne part of the rule, but the other part, which in effect they make the principall, is (as they say) contayned in vnwritten traditions, of whose truth or true meaning the visible Church for the time being, is the sole Iudge.
They grant these Books to contain part of the Rule, but the other part, which in Effect they make the principal, is (as they say) contained in unwritten traditions, of whose truth or true meaning the visible Church for the time being, is the sole Judge.
and by Gods assistance shall more fully shew hereafter) doth vtterly raze or ouerthrow the foundation it selfe, whereon they would seeme to put it, to wit, the written Word of God, and the truthes concerning Christ contayned in it.
and by God's assistance shall more Fully show hereafter) does utterly raze or overthrow the Foundation it self, whereon they would seem to put it, to wit, the written Word of God, and the truths Concerning christ contained in it.
this saying notwithstanding must be restrayned vnto the time since. GODS Word vnto his Church or people by his appoyntment was committed vnto writing.
this saying notwithstanding must be restrained unto the time since. GOD'S Word unto his Church or people by his appointment was committed unto writing.
Yet heere happely you will demand, To what other end then was it written? To this we answer, That the writing of it by such speciall Registers as God had appoynted for that purpose, and the strange preseruation of the Records written by them, is to vs an infallible argument that what they haue written, is the Words of God, not the words of men.
Yet Here happily you will demand, To what other end then was it written? To this we answer, That the writing of it by such special Registers as God had appointed for that purpose, and the strange preservation of the Records written by them, is to us an infallible argument that what they have written, is the Words of God, not the words of men.
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And this, to know that the words which wee beleeue or giue credence vnto in matters concerning our happinesse or saluation, are the words not of any mortall man,
And this, to know that the words which we believe or give credence unto in matters Concerning our happiness or salvation, Are the words not of any Mortal man,
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Yet is it not the prediction of any euent that shall fall out, though for a long time after, that can argue the prediction it selfe to haue beene Gods words,
Yet is it not the prediction of any event that shall fallen out, though for a long time After, that can argue the prediction it self to have been God's words,
yet no man takes their skill as an argument that they are true Prophets, or that they are enlightned by the Spirit of God, by which the Scriptures were written,
yet no man Takes their skill as an argument that they Are true prophets, or that they Are enlightened by the Spirit of God, by which the Scriptures were written,
But if an Astronomer could as distinctly fore-tell what kinde of weather euery moneth or euery day for two or three yeeres following should bring with it,
But if an Astronomer could as distinctly foretell what kind of weather every Monn or every day for two or three Years following should bring with it,
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might iustly challenge the reputation of a Prophet or Messenger sent from God, at the hands of all such as had heard or read his predictions before the truth of them was sealed by their manifest vndoubted euents.
might justly challenge the reputation of a Prophet or Messenger sent from God, At the hands of all such as had herd or read his predictions before the truth of them was sealed by their manifest undoubted events.
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What then is the reason why the certaine and known prediction of some euents, whose truth afterwards becometh visible and manifest vnto the world (as the Eclipses of the Sunne and Moone,
What then is the reason why the certain and known prediction of Some events, whose truth afterwards Becometh visible and manifest unto the world (as the Eclipses of the Sun and Moon,
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or the coniunction of Planets, which shall fall out some forty yeeres hence or more) should not as infallibly argue the assistance of the diuine Spirit,
or the conjunction of Planets, which shall fallen out Some forty Years hence or more) should not as infallibly argue the assistance of the divine Spirit,
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as matters of States or Kingdomes, or Gods visible Church? The reason is, because God by his euerlasting Decree hath appoynted the Sunne and Moone their constant and certaine course,
as matters of States or Kingdoms, or God's visible Church? The reason is, Because God by his everlasting decree hath appointed the Sun and Moon their constant and certain course,
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and priuiledged them from all impossibility of impediment or disturbance in their seuerall courses, which eyther man or infernall spirits can attempt against them:
and privileged them from all impossibility of impediment or disturbance in their several courses, which either man or infernal spirits can attempt against them:
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Againe, for the managing of ciuill affaires, of gouernement of States or Kingdomes, GOD, by his euerlasting Decree, hath left vnto men such variety of choyce, such a contingency in their consultations, such a freedome of will in contriuing or proiecting their seuerall ends,
Again, for the managing of civil affairs, of government of States or Kingdoms, GOD, by his everlasting decree, hath left unto men such variety of choice, such a contingency in their Consultations, such a freedom of will in contriving or projecting their several ends,
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as it is impossible for any man liuing in this Age, though he should consult with Witches or familiar spirits, to prognosticate or fore-tell what the successe or finall issue of what hee himselfe at this present proiects or plots, shall bee an hundred or two hundred yeeres hence.
as it is impossible for any man living in this Age, though he should consult with Witches or familiar spirits, to prognosticate or foretell what the success or final issue of what he himself At this present projects or plots, shall be an hundred or two hundred Years hence.
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From this faculty or rather facility in fore-telling things of this nature, which for diuers Generations after shall certainely come to passe, the Lord himselfe doth pleade,
From this faculty or rather facility in foretelling things of this nature, which for diverse Generations After shall Certainly come to pass, the Lord himself does plead,
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Isay 41. vers. 21, 22, 23, 24. And againe, chap. 47. vers. 5, 6, 7, 8, 9. Sit thou in silence, and get thee into darknesse, O Daughter of the Chaldeans:
Saiah 41. vers. 21, 22, 23, 24. And again, chap. 47. vers. 5, 6, 7, 8, 9. Fit thou in silence, and get thee into darkness, Oh Daughter of the Chaldeans:
And for this reason it is, that the LORD sendeth that peremptory challenge vnto them, v. 12, 13, 14, 15. Stand now with thine Inchantments, and with the multitude of thy Sorceries, wherein thou hast laboured from thy youth,
And for this reason it is, that the LORD sends that peremptory challenge unto them, v. 12, 13, 14, 15. Stand now with thine Enchantments, and with the multitude of thy Sorceries, wherein thou hast laboured from thy youth,
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Thus shall they be vnto thee with whom thou hast laboured, euen thy Merchants from thy youth, they shall wander euery one to his quarter: None shall saue thee.
Thus shall they be unto thee with whom thou hast laboured, even thy Merchant's from thy youth, they shall wander every one to his quarter: None shall save thee.
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28. Let mee giue you two instances or examples of things fore-told by God, (by his Prophet Isay) concerning the strange alteration of States or Kingdomes, both which predictions were exactly and remarkeably fulfilled and accomplished;
28. Let me give you two instances or Examples of things foretold by God, (by his Prophet Saiah) Concerning the strange alteration of States or Kingdoms, both which predictions were exactly and remarkably fulfilled and accomplished;
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After Hezekiah had shewed his House and all his Treasure vnto the King of Babylons Embassadour, which came to congratulate his late recouery from that dangerous sicknesse, of which the Prophet Isayas had by Gods appoyntment cured him, hauing first secured him not onely of his instant recouery,
After Hezekiah had showed his House and all his Treasure unto the King of Babylons Ambassador, which Come to congratulate his late recovery from that dangerous sickness, of which the Prophet Isaiah had by God's appointment cured him, having First secured him not only of his instant recovery,
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the same Prophet came vnto him, and telleth him that this his kindnesse or courtesie to the Embassadours in shewing them his Treasury, was [ factum malè ominatum, ] and did abode a future misery to his posterity.
the same Prophet Come unto him, and Telleth him that this his kindness or courtesy to the ambassadors in showing them his Treasury, was [ factum malè ominatum, ] and did Abided a future misery to his posterity.
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Now, if wee consider the strength of Iudah and of Aegypt in those times, and the small power which the Babylonian had in respect of his Neighbour the mightie King of Assyria, who then layde clayme to Iudah;
Now, if we Consider the strength of Iudah and of Egypt in those times, and the small power which the Babylonian had in respect of his Neighbour the mighty King of Assyria, who then laid claim to Iudah;
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or some other Prince of Germany, should conquer the Low-Countries, France and Spaine, and leade all the Royall Race of both those Kingdomes Captiues vnto Dresden,
or Some other Prince of Germany, should conquer the Low countries, France and Spain, and lead all the Royal Raze of both those Kingdoms Captives unto Dresden,
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He that should fore-tell thus much at this present, would be recoūted a true Prophet or Messenger from God in the ages following, by such as liued to see the euent or prediction fulfilled or verified.
He that should foretell thus much At this present, would be recounted a true Prophet or Messenger from God in the ages following, by such as lived to see the event or prediction fulfilled or verified.
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Now there was not one part or circumstance of the former Prophesie, but was notoriously and remarkeably accomplished in Iehoiakim, Zedekiah, and their Children, both of them being sons to good King Iosiah, both of them being confederates with the King of Aegypt, whose ioyned strength could not resist the greatnesse whereto the Kingdome of Babylon within three or foure discents was growne:
Now there was not one part or circumstance of the former Prophesy, but was notoriously and remarkably accomplished in Jehoiakim, Zedekiah, and their Children, both of them being Sons to good King Josiah, both of them being confederates with the King of Egypt, whose joined strength could not resist the greatness whereto the Kingdom of Babylon within three or foure descents was grown:
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For Nabuchadnezzar had made himselfe Lord of Iewry, of Aegypt, and the Empire of Assyria, The same Prophet (which is more remarkeable and more admirable) about the same time foretels the sudden desolation of the Babylonian Empire,
For Nebuchadnezzar had made himself Lord of Iewry, of Egypt, and the Empire of Assyria, The same Prophet (which is more remarkable and more admirable) about the same time foretells the sudden desolation of the Babylonian Empire,
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before it was growne to halfe its height or greatnes, and names the Party which was to accomplish the worke of the Lord, more than an hundred yeeres before he was borne. Isai. 45. vers. 6, 7.
before it was grown to half its height or greatness, and names the Party which was to accomplish the work of the Lord, more than an hundred Years before he was born. Isaiah 45. vers. 6, 7.
as an impregnable argument, or irrefragable testimony of his power, in raysing vp Cyrus to take vengeance on the Babylonians in the height of thier pride,
as an impregnable argument, or irrefragable testimony of his power, in raising up Cyrus to take vengeance on the Babylonians in the height of their pride,
an impregnable argument likewise of his exceeding mercy and louing kindnesse towards his people, whom Cyrus, after hee had conquered Babylon, did set at liberty,
an impregnable argument likewise of his exceeding mercy and loving kindness towards his people, whom Cyrus, After he had conquered Babylon, did Set At liberty,
17. The manner of Cyrus his suddaine surprizing Babylon in that night, wherein they celebrated the Feast of their Idol Bell, is recorded at large by two heathen Writers, Herodotus and Xenophon, as long after this Prophesie was fulfilled,
17. The manner of Cyrus his sudden surprising Babylon in that night, wherein they celebrated the Feast of their Idol Bell, is recorded At large by two heathen Writers, Herodotus and Xenophon, as long After this Prophesy was fulfilled,
Their Relations of it are so plaine and constant vnto the predictions of Isay and Ieremie, and specially to the Relation which the Prophet Daniel hath made (who was in Babylon when Cyrus tooke it) that the incrediblest Gentiles of that age were inexcusable.
Their Relations of it Are so plain and constant unto the predictions of Saiah and Ieremie, and specially to the Relation which the Prophet daniel hath made (who was in Babylon when Cyrus took it) that the incrediblest Gentiles of that age were inexcusable.
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Now the reason why the Lord seekes to win credit to his Prophet in these his strange predictions of alterations in States and Kingdomes, was that neither Iew nor Gentile should haue any pretence to distrust the same Prophets more admirable predictions concerning the Messias which was to come;
Now the reason why the Lord seeks to win credit to his Prophet in these his strange predictions of alterations in States and Kingdoms, was that neither Iew nor Gentile should have any pretence to distrust the same prophets more admirable predictions Concerning the Messias which was to come;
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30. Heere I must request you to obserue, what I must often inculcate or repeate vnto you heereafter, That the Spirit of God did from the beginning, vse a peculiar kind of fore-shewing all euents which properly concerned the promised Messias, either in his birth, conception, baptisme,
30. Here I must request you to observe, what I must often inculcate or repeat unto you hereafter, That the Spirit of God did from the beginning, use a peculiar kind of foreshowing all events which properly concerned the promised Messias, either in his birth, conception, Baptism,
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The alterations of States or Kingdomes were for the most part fore-signified, or declared beforehand, onely by meere words, by meere Prophesie or prediction.
The alterations of States or Kingdoms were for the most part foresignified, or declared beforehand, only by mere words, by mere Prophesy or prediction.
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From this twofold fore-signification of things to come, which concerne the Messias, the Ancients haue rightly obserued two senses of Scripture, the literall and the mysticall. The literall sense is that, which the words vpon their first vttering or writing (whether in termes proper or borrowed) directly and immediately import, without interposition of reall euent,
From this twofold fore-signification of things to come, which concern the Messias, the Ancients have rightly observed two Senses of Scripture, the literal and the mystical. The literal sense is that, which the words upon their First uttering or writing (whither in terms proper or borrowed) directly and immediately import, without interposition of real event,
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So that the branches of the literall sense, taken according to its full latitude, (as it is oposed to the mysticall or meerely typicall sense) may be as many as there bee tropes or figures of speech,
So that the branches of the literal sense, taken according to its full latitude, (as it is opposed to the mystical or merely typical sense) may be as many as there be tropes or figures of speech,
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as by some Legall type instituted by Moses, or by some reall euent which the sacred Historians or other faithfull Writers according to their predictions relate.
as by Some Legal type instituted by Moses, or by Some real event which the sacred Historians or other faithful Writers according to their predictions relate.
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as Isayes predictions concerning Cyrus, and Zacharias predictions concerning Alexanders victories (being both accomplished diuers hundred yeeres before Christ was incarnate) did mystically fore-shaddow such euents as the Euangelists haue historically related concerning Christ and the successe of his Gospell.
as Isayes predictions Concerning Cyrus, and Zacharias predictions Concerning Alexanders victories (being both accomplished diverse hundred Years before christ was incarnate) did mystically foreshadow such events as the Evangelists have historically related Concerning christ and the success of his Gospel.
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or whether sometimes of the one, and sometimes of the other, and sometimes of both, (according as the nature of the Allegorie is) or whether sure Arguments for confirming our faith may be drawne aswell from the allegoricall,
or whither sometime of the one, and sometime of the other, and sometime of both, (according as the nature of the Allegory is) or whither sure Arguments for confirming our faith may be drawn aswell from the allegorical,
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It shall suffice heere to admonish you, that our beliefe (especially as it concernes the mysticall sense of Scriptures) must be alwayes grounded on the intention and meaning of the holy Ghost,
It shall suffice Here to admonish you, that our belief (especially as it concerns the mystical sense of Scriptures) must be always grounded on the intention and meaning of the holy Ghost,
But inasmuch as the Paschall Lambe it selfe was a reall type or shadow of the Lambe of God, which was to take away the sins of the world by his bloody death vpon the Crosse, the selfesame words which were literally and historically verefied of the Paschall Lambe, were as truely and more exactly fulfilled of Christ, according to their mysticall (and yet vniuocall) sense.
But inasmuch as the Paschal Lamb it self was a real type or shadow of the Lamb of God, which was to take away the Sins of the world by his bloody death upon the Cross, the selfsame words which were literally and historically verified of the Paschal Lamb, were as truly and more exactly fulfilled of christ, according to their mystical (and yet univocal) sense.
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Sometimes the same words may be verefied of the type and of the body, not according to their vniuocall sense or importance, but aequiuocally, or analogically;
Sometime the same words may be verified of the type and of the body, not according to their univocal sense or importance, but aequiuocally, or analogically;
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I will be to him a father, and he shall bee to me a sonne, are truely meant both of Salomon and of Christ, but not secundùm vniuocam rationem. The title of the Sonne of God,
I will be to him a father, and he shall be to me a son, Are truly meant both of Solomon and of christ, but not secundùm vniuocam rationem. The title of the Son of God,
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Of all the testimonies or fore-significations of Christ, or him crucified, those testimonies wherein is a concurrence of fore-significations aswell by fact as by word, are the most pregnant,
Of all the testimonies or foresignifications of christ, or him Crucified, those testimonies wherein is a concurrence of foresignifications aswell by fact as by word, Are the most pregnant,
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Whether, of these or other Testimonies concerning Christ (but of these especially) the beliefe or knowledge of the faithfull hath been or may be either confused and indefinite, or explicit and distinct.
Whither, of these or other Testimonies Concerning christ (but of these especially) the belief or knowledge of the faithful hath been or may be either confused and indefinite, or explicit and distinct.
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and mercy, an especiall inducement vnto them for establishing their faith vnto his prediction concerning the womans seede, which was to bruise the Serpents head.
and mercy, an especial inducement unto them for establishing their faith unto his prediction Concerning the woman's seed, which was to bruise the Serpents head.
Howbeit this enmity is but a type o• Embleme of that supernatural enmity which the spirituall Serpent beareth vnto the seede of the woman NONLATINALPHABET.
Howbeit this enmity is but a type o• Emblem of that supernatural enmity which the spiritual Serpent bears unto the seed of the woman.
as most other Prophesies, was in respect of the particular manner or circumstanstances, which were to accompany the fulfilling of it, a kind of riddle,
as most other prophecies, was in respect of the particular manner or circumstanstances, which were to accompany the fulfilling of it, a kind of riddle,
but whether she did in particular beleeue, that this man or seed of the woman, which was to deliuer her and her Husband from the curse of death, should bee borne of a Virgin,
but whither she did in particular believe, that this man or seed of the woman, which was to deliver her and her Husband from the curse of death, should be born of a Virgae,
I know this Interpretation is reiected by Caluiu and Mercer, two most iudicious Interpreters of the true literall meaning of Scripture, the latter especially, a most exquisit Hebrician.
I know this Interpretation is rejected by Calviu and Mercer, two most judicious Interpreters of the true literal meaning of Scripture, the latter especially, a most exquisite Hebrician.
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But to counteruaile their authority, the same Interpretation is well approued by Paulus Fagius, who, for ought I can perceiue, was amongst Christiā Writers, the first Author of it;
But to countervail their Authority, the same Interpretation is well approved by Paulus Fagius, who, for ought I can perceive, was among Christian Writers, the First Author of it;
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though not altogether so grosse, vnto Lamech the Father of Noah. Lamech had as true a prenotion or stedfast beliefe in this generall as Euah had, that mankind should bee comforted concerning their labours, that they should bee freed from the curse which the first man had brought vpon the earth, vpon himselfe,
though not altogether so gross, unto Lamech the Father of Noah. Lamech had as true a prenotion or steadfast belief in this general as Eve had, that mankind should be comforted Concerning their labours, that they should be freed from the curse which the First man had brought upon the earth, upon himself,
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And yet out of his ouer-reioycing at the birth of the first sonne which God had sent him, hee did (as these Authors thinke) mis-apply his generall prenotion or beliefe concerning the promised seed, to his new and first borne sonne.
And yet out of his over-rejoicing At the birth of the First son which God had sent him, he did (as these Authors think) misapply his general prenotion or belief Concerning the promised seed, to his new and First born son.
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And he called his name Noah, saying, This same shall comfort vs concerning our worke, and toyle of our hands, because of the ground, which the Lord had cursed. But to waue this question:
And he called his name Noah, saying, This same shall Comfort us Concerning our work, and toil of our hands, Because of the ground, which the Lord had cursed. But to wave this question:
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so it was exactly fulfilled or accomplished in Christ, according to the full importance of its mysticall sense, that is, Christ and his office was as truely and really foreshadowed by Noah himself,
so it was exactly fulfilled or accomplished in christ, according to the full importance of its mystical sense, that is, christ and his office was as truly and really foreshadowed by Noah himself,
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or by his office, qualification, or actions, as Noahs office or qualifications were literally fore-told or prophesied of in this speech of Lamech: Noah after the Floud offered a Sacrifice vnto the Lord,
or by his office, qualification, or actions, as Noahs office or qualifications were literally foretold or prophesied of in this speech of Lamech: Noah After the Flood offered a Sacrifice unto the Lord,
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and the Lord smelled a sweet sauour, or a sauour of rest, and vpon this Sacrifice engaged himselfe by promise, not to curse the ground againe for mans sake. Genes.
and the Lord smelled a sweet savour, or a savour of rest, and upon this Sacrifice engaged himself by promise, not to curse the ground again for men sake. Genesis.
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8. vers. 21. Here you see Lamechs Prophesie literally verified in Noah: howbeit the Sacrifice of Noah was but a smokie shaddow of that reall and substantiall Sacrifice which was offered by the Sonne of GOD vnto his Father .
8. vers. 21. Here you see Lamechs Prophesy literally verified in Noah: howbeit the Sacrifice of Noah was but a smoky shadow of that real and substantial Sacrifice which was offered by the Son of GOD unto his Father.
or the ground which the Lord had cursed, was but a slight surface or liuelesse picture of that glorious blessing of life, which Christ, hauing freed vs from Adams curse, hath by his death bequeathed vnto vs. I heard a voyce from hence, saying vnto mee, Blessed are the dead which dye in the LORD, from henceforth yea saith the Spirit, that they may rest from their labours,
or the ground which the Lord had cursed, was but a slight surface or Lifeless picture of that glorious blessing of life, which christ, having freed us from Adams curse, hath by his death bequeathed unto us I herd a voice from hence, saying unto me, Blessed Are the dead which die in the LORD, from henceforth yea Says the Spirit, that they may rest from their labours,
14. 13. Againe, Noah was a Preacher of righteousnesse, Christ was more, &c. Noah built an Arke, into which whosoeuer entered not, did perish, into which likewise, whosoeuer did enter, were saued from the Deluge;
14. 13. Again, Noah was a Preacher of righteousness, christ was more, etc. Noah built an Ark, into which whosoever entered not, did perish, into which likewise, whosoever did enter, were saved from the Deluge;
and that he was in part prefigured by Noah, may be rightly grounded on the diuine prediction or Prophesie vttered by Lamech; it cannot be safely grounded on Lamechs apprehension or application of this prediction.
and that he was in part prefigured by Noah, may be rightly grounded on the divine prediction or Prophesy uttered by Lamech; it cannot be safely grounded on Lamechs apprehension or application of this prediction.
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Herein perhaps he might erre, and so might the best of Gods Prophets erre in the particular determination of time, wherein their Prophesies were to be fulfilled,
Herein perhaps he might err, and so might the best of God's prophets err in the particular determination of time, wherein their prophecies were to be fulfilled,
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For Abraham by Sarahs perswasion, thought Gods promise or prediction concerning his Seed, should be fulfilled in the seed or off-spring of Hagar, Sarahs hand-maid;
For Abraham by Sarahs persuasion, Thought God's promise or prediction Concerning his Seed, should be fulfilled in the seed or offspring of Hagar, Sarahs handmaid;
And the euent answering to this promise or prediction, was a reall fore-signification or prefiguration of the more strange and more miraculous birth of our Sauiour.
And the event answering to this promise or prediction, was a real fore-signification or prefiguration of the more strange and more miraculous birth of our Saviour.
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So likewise was the strange birth and conception of Samson, of Samuel, and of Iohn Baptist: for God in his wisdome did dispence these miraculous blessings of fruitfulnesse vpon Woman, by naturall disposition of body or of age altogether barren, that they might serue as inducements for establishing the beliefe of posterity, concerning the most miraculous conception of the womans Seed NONLATINALPHABET, which had beene promised from the beginning.
So likewise was the strange birth and conception of samson, of Samuel, and of John Baptist: for God in his Wisdom did dispense these miraculous blessings of fruitfulness upon Woman, by natural disposition of body or of age altogether barren, that they might serve as inducements for establishing the belief of posterity, Concerning the most miraculous conception of the woman's Seed, which had been promised from the beginning.
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And albeit an Angell from Heauen might in reason, (at least with better reason than any mortall man can pretend) exact beliefe vnto his solemne message or predictions, without further proofe or experiment;
And albeit an Angel from Heaven might in reason, (At least with better reason than any Mortal man can pretend) exact belief unto his solemn message or predictions, without further proof or experiment;
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yet the Angel Gabriel himselfe, the great Embassadour of the blessed Annunciation, would haue the blessed Virgin to ground her beliefe, not only vpon his sole prediction,
yet the Angel Gabriel himself, the great Ambassador of the blessed Annunciation, would have the blessed Virgae to ground her belief, not only upon his sole prediction,
For after the deliuery of his message, and his reioynder to her modest reply, How shall this be, seeing I know not man? He finally concludes the Dialogue on his part, Behold, thy Cousin Elizabeth, shee hath also conceyued a sonne in her old age,
For After the delivery of his message, and his rejoinder to her modest reply, How shall this be, seeing I know not man? He finally concludes the Dialogue on his part, Behold, thy cousin Elizabeth, she hath also conceived a son in her old age,
for immediately after the Angels departure from her, shee repayred vnto her Cousin Elizabeth, (as the Text saith) in haste, where shee found the Angels prediction fully ratified by the euent or fact.
for immediately After the Angels departure from her, she repaired unto her cousin Elizabeth, (as the Text Says) in haste, where she found the Angels prediction Fully ratified by the event or fact.
and for a pledge or token that shee had conceyued by power and vertue of the Holy Ghost, her Cousin Elizabeth, vpon her salutation, was filled with the Holy Ghost in her heart,
and for a pledge or token that she had conceived by power and virtue of the Holy Ghost, her cousin Elizabeth, upon her salutation, was filled with the Holy Ghost in her heart,
and out of the abundance of her heart thus filled, her mouth did speake and vtter that propheticall salutation which the Angell had vsed vnto her, with a loud voyce;
and out of the abundance of her heart thus filled, her Mouth did speak and utter that prophetical salutation which the Angel had used unto her, with a loud voice;
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Now the very Embassage of the Angell Gabricl was really fore-shaddowed or prefigured by the sending of Esaiah the Prophet vnto Ahas the King of Iudah, whereof we reade Esay the 7. vers. 3. The tenor of the Angels message vnto the blessed Virgin was literally and expresly fore-told by the Prophet vnto Ahas, vers. 14. Behold, a Virgin shall conceyue and beare a Sonne,
Now the very Embassy of the Angel Gabricl was really foreshadowed or prefigured by the sending of Isaiah the Prophet unto Ahas the King of Iudah, whereof we read Isaiah the 7. vers. 3. The tenor of the Angels message unto the blessed Virgae was literally and expressly foretold by the Prophet unto Ahas, vers. 14. Behold, a Virgae shall conceive and bear a Son,
Howbeit euen in this Prophesie or testimony of our Sauiours birth and conception, there was an NONLATINALPHABET, that is, a full concurrence of Prophesie and Type,
Howbeit even in this Prophesy or testimony of our Saviour's birth and conception, there was an, that is, a full concurrence of Prophesy and Type,
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an expresse prediction or fore-telling of what should afterwards come to passe, and a reall ouershaddowing or representation of what afterwards did come to passe by matter of present fact or deed;
an express prediction or foretelling of what should afterwards come to pass, and a real ouershaddowing or representation of what afterwards did come to pass by matter of present fact or deed;
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33. For conclusion of the first generall poynt proposed, I would request you to note, that of such foresignifications concerning our Sauiour Christs conception, his birth, his baptisme, his death, his passion,
33. For conclusion of the First general point proposed, I would request you to note, that of such foresignifications Concerning our Saviour Christ conception, his birth, his Baptism, his death, his passion,
and being thus made, shee was an inuerted type or shaddow, that the second Adam, who was to bruise the Serpents head, was to be made of a Woman by the immediate hand of GOD, not begotten by man.
and being thus made, she was an inverted type or shadow, that the second Adam, who was to bruise the Serpents head, was to be made of a Woman by the immediate hand of GOD, not begotten by man.
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Thus much was expresly fore-told by the Prophet Ieremie, chap. 31. v. 22. Behold, I create a new thing in the Land, the female shall compasse or enclose a man,
Thus much was expressly foretold by the Prophet Ieremie, chap. 31. v. 22. Behold, I create a new thing in the Land, the female shall compass or enclose a man,
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Whether it bee this way or that way foreshaddowed, the case is all one, as it was with that picture-maker, who being requested to paint a man and an horse ouerthrowne in battaile, painted an horse in a full careere with a man on his backe;
Whither it be this Way or that Way foreshadowed, the case is all one, as it was with that picture-maker, who being requested to paint a man and an horse overthrown in battle, painted an horse in a full career with a man on his back;
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it could not be any direct type of CHRIST, albeit the lifting vp of a brazen Serpent, was a reall type or representation of our Sauiours future exaltation vpon the Crosse.
it could not be any Direct type of CHRIST, albeit the lifting up of a brazen Serpent, was a real type or representation of our Saviour's future exaltation upon the Cross.
first, to breed or beget a full perswasion in you, that these Bookes of the Old and New Testament are sufficient in themselues to make you wise vnto saluation;
First, to breed or beget a full persuasion in you, that these Books of the Old and New Testament Are sufficient in themselves to make you wise unto salvation;
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that the truth of mysteries contayned in them, may bee sufficiently manifested by their owne light, without the infallible proposall or authoritie of any visible Church on earth to giue them lustre, or make them visible.
that the truth of Mysteres contained in them, may be sufficiently manifested by their own Light, without the infallible proposal or Authority of any visible Church on earth to give them lustre, or make them visible.
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as preaching of the Word, and administration the of Sacraments, you must conceiue their meaning to be no more but this, That these two conspicuous and visible notes are essentially and necessarily required to the constitution of a visible Church.
as preaching of the Word, and administration the of Sacraments, you must conceive their meaning to be no more but this, That these two conspicuous and visible notes Are essentially and necessarily required to the constitution of a visible Church.
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no more than to haue publique meetings, or a forme of gouernement established by Law or Charter, can bee a true note for discerning which is the best or ancientest Corporation in this Kingdome.
no more than to have public meetings, or a Form of government established by Law or Charter, can be a true note for discerning which is the best or Ancientest Corporation in this Kingdom.
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or enioy the benefits or priuiledges of the same, or like Charter, or which did liue as well in publique as in priuate, in best conformity to their Lawes.
or enjoy the benefits or privileges of the same, or like Charter, or which did live as well in public as in private, in best conformity to their Laws.
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And no assembly or multitude of men, how great soeuer, albeit they priuately professe the same faith, can truely be said to make one visible Society or Corporation Ecclesiastique,
And no assembly or multitude of men, how great soever, albeit they privately profess the same faith, can truly be said to make one visible Society or Corporation Ecclesiastic,
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Whence if the question be, Of all such Assemblies, Corporations, or Societies Ecclesiastick, as ioyne together in hearing the Word preached, in cōmon Prayers, in administration of the Sacraments, that is, Of all visible Churches which is the true Church of God:
Whence if the question be, Of all such Assemblies, Corporations, or Societies Ecclesiastic, as join together in hearing the Word preached, in Common Prayers, in administration of the Sacraments, that is, Of all visible Churches which is the true Church of God:
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and manner of administring Sacraments, is most conformable and agreeable to the fundamentall Charter, which Charter is contained in the Bookes of the Old and new Testament.
and manner of administering Sacraments, is most conformable and agreeable to the fundamental Charter, which Charter is contained in the Books of the Old and new Testament.
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35. Concerning miracles I haue not much to say, beeing loth to put my sickle into another mans haruest, from whom I hope you shall reape full satisfaction.
35. Concerning Miracles I have not much to say, being loath to put my fickle into Another men harvest, from whom I hope you shall reap full satisfaction.
Onely this caueat I would commend vnto you, which heeretofore I haue published, That although it be granted, that the Diuell by his owne power can worke no true miracle, that is, nothing that shall bee aboue the force or power of nature, or contrary to it;
Only this caveat I would commend unto you, which heretofore I have published, That although it be granted, that the devil by his own power can work no true miracle, that is, nothing that shall be above the force or power of nature, or contrary to it;
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or it beeing granted likewise, that God doth neuer lend the vse of his omnipotent power vnto Satan his angels or ministers, to work any true miracle thereby to try the faith of Christians:
or it being granted likewise, that God does never lend the use of his omnipotent power unto Satan his Angels or Ministers, to work any true miracle thereby to try the faith of Christians:
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before we can be secure, that hee cannot put one of the two iuggling trickes vpon vs. As first, that he cannot make vs beleeue those wonders which we see effected to exceed the force or power of naturall causes,
before we can be secure, that he cannot put one of the two juggling tricks upon us As First, that he cannot make us believe those wonders which we see effected to exceed the force or power of natural Causes,
when as they are wrought by God himselfe, for some other speciall end or purpose, or for some other vse then he or his Instruments could referre them vnto.
when as they Are wrought by God himself, for Some other special end or purpose, or for Some other use then he or his Instruments could refer them unto.
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The hailestones mentioned Ioshuah 10. vers. 11. were, aswell for their magnitude, as for the manner of their falling vpon the fiue Kings of the Amorites, truely miraculous,
The hailstones mentioned Joshua 10. vers. 11. were, aswell for their magnitude, as for the manner of their falling upon the fiue Kings of the amorites, truly miraculous,
Yet whether Satan, permitted by God [ applicare actiua passiuis, ] to make choyce of his owne Agents or Instruments, bee not able so farre to improue the strength of naturall causes,
Yet whither Satan, permitted by God [ applicare actiua passiuis, ] to make choice of his own Agents or Instruments, be not able so Far to improve the strength of natural Causes,
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For suppose some poore Amoritish Widdow, pittifully oppressed by one or more of these fiue Tyrants, had out of the bitternesse of her soule, about this time, presented her complaints to Nemesis at Rhamnus, a place wherein the power of this reuengefull Lady was, in the conceit of the heathen, vsually manifested, in as remarkeable and peculiar sort,
For suppose Some poor Amoritish Widow, pitifully oppressed by one or more of these fiue Tyrants, had out of the bitterness of her soul, about this time, presented her complaints to Nemesis At Rhamnus, a place wherein the power of this revengeful Lady was, in the conceit of the heathen, usually manifested, in as remarkable and peculiar sort,
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Imagine againe, those hailestones had falne vpon the fiue Kings vpon the poore Widdowes returne into Canaan from Rhamnus, how easily might the supplyant haue bin perswaded by Satan, that this great miracle had bin effected for her sake,
Imagine again, those hailstones had fallen upon the fiue Kings upon the poor Widow's return into Canaan from Rhamnus, how Easily might the suppliant have been persuaded by Satan, that this great miracle had been effected for her sake,
but the consonancy of its miraculous effect, vnto Gods promise or prediction made to Ioshuah; (to wit, the manifest execution of that GODS sentence whom Ioshuah worshipped, (maugre all the Gods, whose ayde these Kings of the Amorites had supplicated against Israel) which was to confirme the faith of the Israelites vnto Gods promises.
but the consonancy of its miraculous Effect, unto God's promise or prediction made to Joshua; (to wit, the manifest execution of that GOD'S sentence whom Joshua worshipped, (maugre all the God's, whose aid these Kings of the amorites had supplicated against Israel) which was to confirm the faith of the Israelites unto God's promises.
For the Lord had said vnto Ioshuah, (when the Gibeonites supplicated his assistance against the Kings of the Amorites that dwelt in the mountaines) Feare them not: for I haue deliuered them into thine hand;
For the Lord had said unto Joshua, (when the Gibeonites supplicated his assistance against the Kings of the amorites that dwelled in the Mountains) fear them not: for I have Delivered them into thine hand;
And it came to passe, as they fled from before Israel, and were in the going downe to Bethoron, that the Lord cast downe great stones from heauen vpon them vnto Azekah, and they dyed:
And it Come to pass, as they fled from before Israel, and were in the going down to Bethoron, that the Lord cast down great stones from heaven upon them unto Azekah, and they died:
36. For conclusion, the greatest wonderment or miracle, that in this age can be wrought, must be tryed by this onely touch-stone of faith, Gods written Word,
36. For conclusion, the greatest wonderment or miracle, that in this age can be wrought, must be tried by this only touchstone of faith, God's written Word,
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Now seeing the Scriptures or Rule of faith, hath manifested vnto vs, wherein the Kingdome of Christ and the Kingdome of Satan or Antichrist doe consist, the point, wheron euery miracle or wonderment must be examined is this,
Now seeing the Scriptures or Rule of faith, hath manifested unto us, wherein the Kingdom of christ and the Kingdom of Satan or Antichrist do consist, the point, whereon every miracle or wonderment must be examined is this,
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& that some Turkish, Iewish, Muscouitish, Greeke, or Romish Priest should take vpon him by exorcisme to make all the Diuels goe out of the Parties body possessed, one after another, in as visible and conspicuous manner,
& that Some Turkish, Jewish, Muscovitish, Greek, or Romish Priest should take upon him by exorcise to make all the Devils go out of the Parties body possessed, one After Another, in as visible and conspicuous manner,
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yet the true vse of such miracle or wonderment could be no other, than to resolue you, that there may be a reall possession of some bodies in this age,
yet the true use of such miracle or wonderment could be no other, than to resolve you, that there may be a real possession of Some bodies in this age,
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But if the party which had thus really dispossest them, should vpon this wonderment exhort or require you to beleeue, that that visible Church whereof he is a Priest or member, is the onely true Church of God, whose proposals or doctrines you are absolutely bound to beleeue, without further examination or tryall of them by the written Word of God, the rule of faith; this were a true & infallible argument, that the wonder was wrought by the power and slight of Satan, not by the vertue and power of God, or of Christs true messengers.
But if the party which had thus really dispossessed them, should upon this wonderment exhort or require you to believe, that that visible Church whereof he is a Priest or member, is the only true Church of God, whose proposals or doctrines you Are absolutely bound to believe, without further examination or trial of them by the written Word of God, the Rule of faith; this were a true & infallible argument, that the wonder was wrought by the power and slight of Satan, not by the virtue and power of God, or of Christ true messengers.
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reason & common sense might instruct vs, that Beelzebub the Prince of Diuels, & his assistants would vse all the power they could, to vexe or tormēt such a wilfull Diuell,
reason & Common sense might instruct us, that Beelzebub the Prince of Devils, & his assistants would use all the power they could, to vex or torment such a wilful devil,
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you are bound in conscience likewise to craue respit to be resolued, whether these or the like solemnities or ceremonies as they haue vsed of late in this Land, bee not magicall sacrifices, true and proper feats of witcherie and sorcerie.
you Are bound in conscience likewise to crave respite to be resolved, whither these or the like solemnities or ceremonies as they have used of late in this Land, be not magical Sacrifices, true and proper feats of witchery and sorcery.
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These are points wherein no exorcist, no Romish Priest or Iesuite this day liuing in this Land, can giue any ingenious vnderstanding man any tolerable satisfaction.
These Are points wherein no exorcist, no Romish Priest or Iesuite this day living in this Land, can give any ingenious understanding man any tolerable satisfaction.
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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.
And better then flat Apostasy from christ I never Thought it, since I was able to read the Trent Council, Bellarmine, Valentian, or other defendants of the Popes absolute and plenary 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,
My soul shall bless him, whither Protestant or Papist, that shall convince my understanding, there can be any more pestiferous Foundation laid for the erection of Antichrists Kingdom,
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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,
The second Branch of the second Member, proposed in the former Treatise, Parag 24. Containing an explication of the particular prophecies, on which John Baptists faith was grounded, as also of the Signs of the time, by which it was confirmed,
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,
among other things before Delivered, this was one which I must request you to call to mind, That there may be a true prenotion or steadfast belief of Some promise or prediction Concerning christ,
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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,
and yet the parties which do not ways distrust the indefinite truth or fulfilling of such predictions or prefigurations, might ofttimes err in the application of them to Some party,
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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.
Whence it will follow, that if the best of God's Saints might err in partculars Concerning themselves as Abraham did, there is no question but they and Others might be ignorant of many particulars which became manifest to posterity.
Thus the Pharises or the Priests & Leuites, which were sent frō Ierusalem to question Iohn Baptist, had a true prenotion or beliefe in generall, that 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,
Thus the Pharisees or the Priests & Levites, which were sent from Ierusalem to question John Baptist, had a true prenotion or belief in general, that God in latter ages would raise up an extraordinary Prophet like unto Moses. But whither this extraordinary Prophet should be the christ or Messias himself,
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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:
They had again a true prenotion or belief in general, that God would send a solemn Messenger to prepare the ways of the Lord or the Messias whom they did seek:
but this their ignorance declined to errour and stiffe presumption, that this Messenger foretold Malachy 3. vers. 1. should be Eliah the Tishbite himselfe.
but this their ignorance declined to error and stiff presumption, that this Messenger foretold Malachy 3. vers. 1. should be Elijah the Tishbite himself.
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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.
or by Elias, whom they looked should be his Messenger, or by the Prophet like to Moses, (who as they expected, should be a person distinct from christ;) In all these points they were ignorant, At least doubtful.
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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.
Howbeit their prenotion of this indefinite or general truth did most incline unto the First point, to wit, that this solemnity of baptizing should be performed by the christ or Messias himself.
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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.
John answered, saying unto them all, I indeed baptise you with water, but one Mightier than I comes, the latchet of whose Shoes I am not worthy to unloose, he shall baptise you with the holy Ghost, and with fire.
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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.
but what he Here intimates by Way of denial, or prevention of the people that doubted whither he were the christ or not, he plainly Expresses, being solemnly and formally asked the same Question by the Priests and Levites, which the people tacitly made; I am not the christ.
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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,
And not satisfied with this answer, they press him with a third, Art thou the Prophet? And he answered, No. And he had good reason to answer negatively to this third Interrogatory,
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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.
38. Of the exact proportion and similitude betwixt Moses and christ, you may read elsewhere, or hear more At large hereafter, as occasion shall require.
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] 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.
] The foreman or speaker of the Priests and Levites, did propound this Question amiss, and in such a sense, as John could not answer affirmatively to it.
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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,
but yet that Elias which the Prophet Malachy had foretold the Lord would send, chap. 4. For John could not, in all probability, be ignorant of the Prophet Malachy his meaning, seeing the Angel Gabriel had expressly expounded it to his Father Zachrias, Lycia 1. vers. 17. He shall go before him in the Spirit and power of Elias, to turn the hearts of the Father's unto the children,
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.
But this perhaps was more than John had occasion to call to mind. He might be ignorant, without offence, whither Elias himself was not to come After him.
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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 it seems by the phrase which our Saviour uses, Matthew 11. vers. 14. that their true meaning was a mystery, which he himself or John only knew,
For the word receiue is NONLATINALPHABET, 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,
For the word receive is, a term of art among the Hebrews, and imports Some such mystery as the Iewes imagine to be contained in their Cabalistical art. The like force hath the same word in that of the Apostle, 1. Timothy 1. 15. This is a faithful saying,
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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.
but rather, that this was a mystery of greater worth and consequence, than all the Mysteres which the Cabalists can imagine to be in their Art contained.
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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;
The manner of importance or the Apostles speech, is muchwhat like to that answer of his in the Poet, who when they sought to terrify him from fight, by the ill-aboding or sinister flying of Birds, made answer;
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.
or his warrant for baptizing from Malachy, but from the Prophet Saiah And Therefore when the Priests and Levites pressed him further, saying, Who art thou, that we may give an answer to them that sent us? What Sayest thou of thy self? He said, I am the voice of one crying in the Wilderness, Make straight the Way of the Lord, as said the Prophet Isaiah.
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;
This, and other passages of the same Prophet being joined with the internal testimony of the Spirit, which did interpret their true meaning unto him, was his warrant for doing what he did;
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 whither the Lord would send Elias or Some other greater Messenger than himself, was more than he durst take upon him to resolve the Priests and Levites in, (specially seeing they were of the sect of the Pharisees:) and more perhaps than he in his religious modesty or sobriety did question or inquire After.
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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,
But when the same Priests and Levites did by Way of demand or Interrogation seem to upbraid him with arrogance, in taking more upon him than was befitting him,
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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:
unless he were either the christ, or Elias, or the Prophet like to Moses; to Some of which so great a work as the administration of Baptism did solely belong:
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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,
John 1. 26, 27. In which words the Evangelist Saint John does intimate as much as is expressed by the Evangelist Saint Matthew, to wit, That christ should baptise them After Another manner than John 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,
and with fire. chap. 3. 11. I will not trouble you, but rather request you not to trouble your selves with that needless Question (and for the most part as ill stated by such as have most meddled with it,
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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,
First, that the Priests and Levites (At least the Sect of the Pharisees, of which Sect, the Priests and Levites which questioned John Concerning his Baptism, were) did not err in their prenotion or belief in general, that the Messias his coming or manifestation to the world, should be solemnized by Baptism,
[ 1. ] Whether the Priests and Leuites, or the Pharises had their prenotions or beliefe in generall, [ that the Messias his first manifestation to the world, should be solemnized by baptizme ] from vnwritten traditions of the Ancients onely,
[ 1. ] Whither the Priests and Levites, or the Pharisees had their prenotions or belief in general, [ that the Messias his First manifestation to the world, should be solemnized by Baptism ] from unwritten traditions of the Ancients only,
[ 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;
[ 2. ] Whither John Baptists firm belief of Christ baptizing with the holy Ghost, and his own baptizing with water, were grounded only upon the internal revelations made to him in private, by him that sent him to baptise 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.
or whither they were grounded likewise upon express testimonies of the written Word, interpreted and made known unto him by the same Spirit by which the Word was written.
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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.
either by express testimony or prediction, or by matter of fact or real representation. One and the same future event is oft times declared or foresignified both ways.
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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.
The events foretold or represented by God's prophets, Are always real and substantial, more than moral, more than natural; Mysteres truly celestial and supernatural.
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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,
43. The prophecies in special Concerning the manifestation of the Messias, and Iohns office or attendance, Are for the most part conceived in terms not proper,
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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;
among other sacred passages, which, by the Confessi of the Ancient and modern malignant Iew, have special Referente to the days of their Messias his Revelation, these following Are more remarkable, Saiah, cap. 35. & cap. 40. of which hereafter. And again;
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and it shall be to the Lord for a name, for an euerlasting signe that shall not be cut off. Isaiah 55. ver. 12, 13. 44. From these & the like particulars in this Prophet, we may obserue this generall;
and it shall be to the Lord for a name, for an everlasting Signen that shall not be Cut off. Isaiah 55. ver. 12, 13. 44. From these & the like particulars in this Prophet, we may observe this general;
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That in all or most places, wherein the manifestation of the Messias, or propagation of his Kingdome is mentioned, there is still foretold some strange miracle or wonder to be wrought in the desart,
That in all or most places, wherein the manifestation of the Messias, or propagation of his Kingdom is mentioned, there is still foretold Some strange miracle or wonder to be wrought in the desert,
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Whatsoeuer may bee said or thought of some of these predictions, certaine it is, that others of them were neuer verefied or fulfilled according to the literall, plaine or natural sense of the words, either before or about our Sauiours manifestation in the wildernesse.
Whatsoever may be said or Thought of Some of these predictions, certain it is, that Others of them were never verified or fulfilled according to the literal, plain or natural sense of the words, either before or about our Saviour's manifestation in the Wilderness.
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Onely the manner of the Prophesie or prediction is Emblematicall or Allegoricall, that is, the mysteries heere fore-told, were such in respect of mens soules, bodies,
Only the manner of the Prophesy or prediction is Emblematical or Allegorical, that is, the Mysteres Here foretold, were such in respect of men's Souls, bodies,
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or affections, as these alterations in the soile or trees of the wildernesse (if they had literally falne out) might haue beene true shaddowes or pictures of them.
or affections, as these alterations in the soil or trees of the Wilderness (if they had literally fallen out) might have been true shadows or pictures of them.
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Isaiah 40. vers. 3, 4. The voyce of him that cryeth in the wildernesse, Prepare yee the way of the Lord, make straight in the desart a high way for our God.
Isaiah 40. vers. 3, 4. The voice of him that Cries in the Wilderness, Prepare ye the Way of the Lord, make straight in the desert a high Way for our God.
We are not hence to beleeue, as some later Iewes foolishly dreame, that all the Hils in the wildernesse or place where the Messias was to be māifested, were to be leuelled with the Valleys or lower ground;
We Are not hence to believe, as Some later Iewes foolishly dream, that all the Hills in the Wilderness or place where the Messias was to be manifested, were to be leveled with the Valleys or lower ground;
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that they should remoue all stumbling blockes of pride, arrogancy, couetousnesse, peruersnesse, hypocrisie, or the like, which did hinder them from comming vnto him with all their soules and all their hearts.
that they should remove all stumbling blocks of pride, arrogance, covetousness, perverseness, hypocrisy, or the like, which did hinder them from coming unto him with all their Souls and all their hearts.
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or the change of the wildernesse it selfe into a garden (if that had beene really and miraculously wrought) could haue fore-pictured or fore-shaddowed.
or the change of the Wilderness it self into a garden (if that had been really and miraculously wrought) could have fore-pictured or foreshadowed.
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Tha• this is the intent and meaning of Isaiahs poeticall manner of prediction or figuratiue kinde of speech on the fore-cited places, may bee gathered from Iohn Baptist himselfe, whose Interpretation of them in this place is li•erall,
Tha• this is the intent and meaning of Isaiah's poetical manner of prediction or figurative kind of speech on the forecited places, may be gathered from John Baptist himself, whose Interpretation of them in this place is li•erall,
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Math. 3. vers. 8. This he spake vnto the Pharises and Sadduces, when they came vnto his baptisme, whom he termeth a generation of vipers, more barren vnto all good workes or fruits of the Spirit,
Math. 3. vers. 8. This he spoke unto the Pharisees and Sadducees, when they Come unto his Baptism, whom he termeth a generation of vipers, more barren unto all good works or fruits of the Spirit,
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and yet as proud that they were Abrahams sonnes, as the bramble in the parable of Iotham (Iudges 9. vers. 15.) which sought to bee anoynted King ouer the trees of the Forrest.
and yet as proud that they were Abrahams Sons, as the bramble in the parable of Jotham (Judges 9. vers. 15.) which sought to be anointed King over the trees of the Forest.
All of them expected to bee heires of the Kingdome of Heauen, which they rightly beleeued should bee established in the dayes of the Messias or Christ.
All of them expected to be Heirs of the Kingdom of Heaven, which they rightly believed should be established in the days of the Messias or christ.
For quelling this humour, and working that change of mind wherein true repentance consists, Iohn admonisheth them, Thinke not to say within your selues, We haue Abraham for our Father:
For quelling this humour, and working that change of mind wherein true Repentance consists, John Admonisheth them, Think not to say within your selves, We have Abraham for our Father:
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(This proud conceit was as a Mountaine which was to be remoued, ere they could come to Christ:) For I say vnto you, that God is able out of these stones to raise vp children vnto Abraham.
(This proud conceit was as a Mountain which was to be removed, ere they could come to christ:) For I say unto you, that God is able out of these stones to raise up children unto Abraham.
And yet rather then Gods promise should not haue beene accomplished, this speech of Iohn must haue been fulfilled in its strict and proper sense. Howeuer;
And yet rather then God's promise should not have been accomplished, this speech of John must have been fulfilled in its strict and proper sense. However;
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10. None are excepted, no not the Of-spring of Abraham; for vnlesse vpon the baptisme of water which Iohn administred, they become fruitfull like the Vine or Oliue, they must be accounted amongst the thornes and brambles, and be sentenced vnto the fire.
10. None Are excepted, no not the Offspring of Abraham; for unless upon the Baptism of water which John administered, they become fruitful like the Vine or Olive, they must be accounted among the thorns and brambles, and be sentenced unto the fire.
45. But what shall we say of the waters bursting forth in the Wildernesse, so often mentioned by the Prophet Isaias? Were these predictions as meerely figuratiue as the former,
45. But what shall we say of the waters bursting forth in the Wilderness, so often mentioned by the Prophet Isaiah? Were these predictions as merely figurative as the former,
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and that God had shewne some wonders in the wildernesse, in causing springs of water to burst forth in dry and barren places, betweene Isaias and Iohn Baptists dayes:
and that God had shown Some wonders in the Wilderness, in causing springs of water to burst forth in dry and barren places, between Isaiah and John Baptists days:
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Supposing then that these predictions were as meerely figuratiue or metaphoricall as the former, they might not withstanding truely and prophetically prefigure,
Supposing then that these predictions were as merely figurative or metaphorical as the former, they might not withstanding truly and prophetically prefigure,
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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,
According to this latter property, the prophets prediction of springs bursting out in the Wilderness, was a true Poetical Emblem or shadow of Iohns baptizing with water, who was to be by his office,
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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,
For even the Publicans and Sinners, Aliens by nature from the Commonwealth of Israel, being made partakers of the Baptism of John, were ingrafted into Abrahams stock, made fruitful branches of that Vine which GOD had planted in Jewry,
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.
or such as Are ready to faint for thirst, the same predictions of springs or waters bursting forth in the Wilderness, did prefigure the internal Comfort of the Spirit, wherewith christ alone baptizeth us For though John did plant and water those plants of righteousness, yet was it christ alone that gave the increase.
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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.
And so likewise was the external Baptism by water literally foretold by the Prophet Isaiah, that it should be a type or Signen of Christ Baptism with the Spirit.
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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,
Now this we take as granted, that every miracle which God wrought in the Old Testament, was a true shadow or picture of Some great mystery to be fulfilled in the New Testament,
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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.
Now that the waters issuing out of the rock, were a type or shadow of this mystical Baptism of the Spirit, we have the testimonies of the Prophet Isaiah, Chap. 48. verse 28. before cited.
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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.
yet was it christ, the second person in Trinity, the Son 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 rock when Moses smote it.
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,
and that an especial one (as is elsewhere observed) is, when such Speeches as Are by the prophets (most of all by the Psalmist) indefinitely uttered of God,
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but cannot be attributed to the Diuine nature otherwise then NONLATINALPHABET, (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.
but cannot be attributed to the Divine nature otherwise then, (that is, by manner of speech borrowed from the customs or fashions of men) do imprint their strict and proper character upon God made man, and fit his actions as the Seal does the print in Wax.
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.
but the Divine nature in christ, is as a Fountain or Well of life, from which every thirsty soul may draw the water of life without stint, without any danger of drowning himself, or drawing it dry.
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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,
For it is more Cam and placid than any Fountain 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 Reign for ever,
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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.
Now, that this God of Sion, by whose protection Moses had led Israel out of Egypt, under whose conduct Joshua brought them into the Land of Promise, that he who had anointed David King, should himself be anointed King over Sion, was the true and literal meaning of the Psalmist in this and the like places; of which hereafter.
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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.
Such an open, distinct, and full sighed, as these words literally import, Supposeth an Object truly visible and within ken of ordinary and Common sighed.
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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 when the Prophet Says, That the glory of the Lord should be revealed, and that all Flesh shall see it together, it is in this speech included, that this glory of God should be revealed or manifested in the Flesh. The best Interpretation of the prophets words that I can commend unto you, must be from Saint John. chap. 1. v. 1, 14. In the beginning was the Word,
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.
And the Word was made Flesh, and dwelled among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.
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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.
This blessed Apostle might perhaps say of himself and Some few Others in a peculiar sort, we saw his glory, and the glory which we saw, was as the only begotten Son of God: for he with Peter and James had seen him transfigured on the Mount.
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Some then present were Pharises, others Sadduces, some Iewes, others Gentiles, some Publicanes, some Priests and Leuites, some Samaritanes, others Galileans.
some then present were Pharisees, Others Sadducees, Some Iewes, Others Gentiles, Some Publicans, Some Priests and Levites, Some Samaritans, Others Galileans.
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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.
Not At that time only (though the prophets words be especially meant of that time) but ever After, all Flesh might have seen the lively characters of those glorious attributes of Salvation, which the prophets and Psalmist had appropriated to the God of Sion, to make distinct and real impression in the man christ Iesus.
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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;
These two attributes of glory and salvation, Are of so near alliance, of such equivalent use, that whereas the Prophet had said, All Flesh should see the glory of God;
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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.
47. But to return unto the Testimony of the Psalmist, With thee is the Fountain of life, which Containeth the mystical signification of the waters, which miraculously issued out of the rock.
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.
The best Interpretation of both places is Delivered by Saint John, by Way of Comment upon our Saviour's words, John 7. 38, 39. He that Believeth on me (as the Scripture hath said) out of his belly shall flow rivers of living 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.
This intersertion or parenthesis [ as the Scripture hath said ] Stands like the tongue in a balance, doubtful to whither part of the Sentence wherein it is contained, it Inclineth.
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.
He that Believeth in me, as Says the Scripture, that is, in such wise, such sort and measure as the Scripture requires, out of his belly shall flow rivers of living water.
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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.
Others would draw it to the later part, and render it thus; He that Believeth in me, out of his belly shall flow rivers of living water, as the Scriptures hath foretold.
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:
But then it will be questioned, What Scripture hath said that, which our Saviour Here does, to wit, that Rivers of living water should flow from such as believed in him? The very express words Are no where Else to be found in Scripture:
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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;
This he spoke of the Spirit, etc. Now, if by the Rivers of living water, our Saviour meant (as Saint John Telleth us he did) this plentiful 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 same Scriptures which foretell the plentiful effusion of the Spirit, whither in terms plainly literal or emblematical, foretell likewise the Rivers of Living water which were to flow from true believers.
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,
From the same place likewise John might Easily gather, that the Baptism of water wherewith he himself baptised, was in order of time to go before the Baptism 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:
and foretold by our Saviour in the forecited place, John 7. vers. 38. though (as we said before) in a figurative or allegorical sense, which Saint John in the next words After, vers. 39. hath expounded unto us:
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.
This spoke he of the Spirit, which they that believe on him, should receive: For the Holy Ghost was not yet given, Because that Iesus was not yet glorified.
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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.
The same truth thus often declared aswell by predictions as by matters of fact or real event, was finally testified by the descending of the holy Ghost upon his Apostles and Disciples.
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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.
So that Another Branch of Saint Iohns meaning, or if you will, Another shoot of the former branch, is, That the holy Ghost, At the time when our Saviour uttered those words, He that Believeth in me, etc. did not appear as an authentic witness to ratify his Doctrine.
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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:
His testimony Concerning our Saviour was reserved till our Saviour's glorification, After which it was public, frequent and visible. Iesus, (Says Faint Peter) whom you slew and hanged on a tree:
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,
This giving of the holy Ghost in visible manner, was that Baptism of christ which was opposed to the Baptism of John, and that the world might know and believe it Come immediately from christ,
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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,
Can any man forbid water, that these should not be baptised, which have received the holy Ghost, aswell as we? Saint Peter took more special notice of our Saviour's words from this experiment in Cornelius and his family,
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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:
Concerning which, and the manner how John Come to know our Saviour before he baptised him, with the Signs of the time that did accompany or ensue upon his Baptism, we Are in the next place to make enquiry. 48. From thee:
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:
former Dialogue between the Priests and Levites and John Baptist, Concerning his office and Ministry of Baptism, you may observe, that John was careful to prevent two inconveniences:
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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 secondly, to prevent all suspicion of compact or collusion between Iesus of Nazareth (whom he afterwards proclaims to be the Messias) and himself.
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for Iohn the Baptist, hee had a true prenotion or distinct beliefe of these generals or indefinites. 1. That the time wherein the Messias was to bee manifested vnto Israel, was now approaching. 2. That the Messias was to repaire vnto the place where hee baptized, there to bee declared or manifested vnto Israel. 3. That the Messias after his manifestation, was to baptize others with the holy Ghost.
for John the Baptist, he had a true prenotion or distinct belief of these generals or indefinites. 1. That the time wherein the Messias was to be manifested unto Israel, was now approaching. 2. That the Messias was to repair unto the place where he baptised, there to be declared or manifested unto Israel. 3. That the Messias After his manifestation, was to baptise Others with the holy Ghost.
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;
But of these particulars following, he was ignorant until the event, and the Signs immediately following did unfold them. 1. The day and hour wherein the Messias was First to be manifested;
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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.
but rather presupposed it as a matter unfitting, that the Messenger, whose Commission only was to baptise with water, should baptise his Lord and Master, whom he knew to be sent of purpose to baptise Others with the holy Ghost.
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,
49. That John Baptist before this time did not know our Saviour by face, is evident from Saint John, chap. 1. vers. 29, 30, 31, 32. The next day, (not the next day After our Saviour's Baptism,
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but the next day after the Priests and Leuites had questioned Iohn, or the next day after our Sauiours returne from the wildernesse) Iohn seeing Iesus comming vnto him, saith, Beh•ld the Lambe of God, which taketh away the sinne of the world.
but the next day After the Priests and Levites had questioned John, or the next day After our Saviour's return from the Wilderness) John seeing Iesus coming unto him, Says, Beh•ld the Lamb of God, which Takes away the sin of the world.
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And further to preuent all suspition of compact or collusion betwixt them, or rather to stirre vp the people to admire with him the sweet d•sposition of the Diuine prouidence in all this businesse;
And further to prevent all suspicion of compact or collusion betwixt them, or rather to stir up the people to admire with him the sweet d•sposition of the Divine providence in all this business;
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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;
but he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he, which baptizeth with the holy Ghost. And I saw and bear record, that this is the Son of God. But whilst I am a twisting these two Evangelical narrations together, you have perhaps already espied or may hereafter espy a knot or riuell, where with your belief one time or Another may be entangled;
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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.
First, it is evident out of them both, as also out of the other two Evangelists, that the Holy Ghost did not descend upon our Saviour until John had baptised him.
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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.
and his resting upon him, was given by God himself unto John Baptist for a Signen, whereby to know or distinguish the Messias or him that was to baptise with the holy Ghost, from all other men.
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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,
Now if John knew him by face from all other men, before the Spirit did descend and rest upon him, what needed this Signen? 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 Says, That when Iesus Come to be baptised of him, John replied, I have need to be baptised 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,
and Comest thou to me? For to whom could the Baptist himself in good earnest say, I have need to be baptised of thee, save only unto him whom he knew could baptise him with the holy Ghost and with fire? And if John Baptist knew Iesus of Nazareth At his First coming to him, to be the man, which was to baptise 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,
before he had seen the holy Ghost descending upon him (as out of Saint Matthew it plainly appears, that he did so know him) How is it true which Saint John Says in the person of John the Baptist, I knew him not? that is, in ordinary construction,
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:
50. The seeming contradiction betwixt these two Evangelists, hath occasioned Some of the Ancients to conceit, that the Holy Ghost did twice descend upon our Saviour:
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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.
The one part of this distinction consisting merely in imagination, would serve as a foil, to give Some tincture or colour of truth unto the objected Contradiction, which if it be well examined and better looked into, consists only in appearance.
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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 Baptist in the words forecited, Says not, that he did not know our Saviour before the Holy Ghost did point him out by descending upon him, but that he had received a Revelation from God Concerning the holy Ghosts descending upon 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,
The solution is borrowed in part from Saint Chrysostom, perhaps sufficient enough to blank a forward disputant, that would undertake to prove a plain contradiction between 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,
as they Are related by Saint Matthew, chap. 3. and by Saint John. But many Speeches which cannot legally be convinced of falsehood, Are often apparently delusory or impertinent,
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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.
If we take the Baptists words as Saint John relateth them, chap. 1. ver. 33. And I knew him not, etc. according to the ordinary standard of Civil Dialect in matters of serious conference or commerce, they import thus much At least, That all the knowledge which John Baptist had of our Saviour before he baptised him, was suggested from consideration of the Signen which God had given him, not from any new internal Revelation of the Spirit, altogether distinct from that Revelation by which the Signen was given, vers. 33. But he that sent me to baptise with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the holy Ghost.
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.
And his conjectural knowledge of him, as of the Son of God, before the Spirit did descend upon him, had been altogether groundless, without Some just presumption that this was the man upon whom the Spirit was to descend.
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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;
Albeit John Baptist did no more know our Saviour by face from other men, than Samuel did the Sons of Iesse, one of which he was appointed to anoint King in Saul's stead over 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;
But of this (otherwise judicious) Commentator in his expositions of prophecies, or of the manner how Scriptures Are said to be fulfilled, that may be truly said, which the French Mathematician did of Cardanus his writings;
So that, such reuelations or instructions as Maldonat supposeth, were on Samuels part altogether necessary, because hee had no visible signe giuen him:
So that, such revelations or instructions as Maldonatus Supposeth, were on Samuels part altogether necessary, Because he had no visible Signen given him:
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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.
52. I will not trouble you with the variety of opinions or expositions of several Commentators, from none of which I have received any full satisfaction my self.
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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.
The one, That the holy Ghost did descend upon our Saviour in Iohns presence, before he was baptised by John: The other, That John did know our Saviour before his Baptism, by Some special immediate Revelation of the Spirit.
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.
And this mean, we may suppose to be the opening or unfolding of Some Prophetical passage, whose meaning (before) John had neither occasion in particular to observe, nor opportunity to discern.
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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,
Howbeit, this knowledge of Scriptures may be called a Revelation, but ordinary and mediate, such as the Ministers of the Gospel may At this day have by the help of Commentaries, by collation of Scripture with Scripture,
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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,
yet they (Saint Mark especially) relate such Circumstances of our Saviour's coming to John, as might well occasion him to call to mind, a peculiar passage Concerning Christ Baptism mentioned by the Prophet Saiah, which otherwise perhaps had not been Thought of,
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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.
or whose meaning, although he had Thought of it, John could not for the present have understood, without such Comments or Expositions as the manner of our Saviour's coming to Baptism did make upon it.
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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:
Now, the testimonies of the Scripture long before written, especially the Prophetical testimonies or predictions of things to come, Are no Way superfluous, either where new revelations (though made by God to following prophets viua voce) or visible Signs Are given 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.
that is, (to speak more plainly) as well all new revelations made by the Spirit (whither viua voce, or otherwise,) as all visible Signs or wonders, which God does promise or work, Are to be examined and authorised by his Word already written, specially by the predictions of the prophets.
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53. The historicall relation of Saint Marke, whose circumstances might leade Iohn, and now may leade vs vnto the right meaning of the Prophet Isaias Testimony concerning the descending of the Holy Ghost, is in the 1. of Marke, v. 9. And it came to passe in those dayes (to wit, in those dayes wherein all the Land of Iudea,
53. The historical Relation of Saint Mark, whose Circumstances might lead John, and now may lead us unto the right meaning of the Prophet Isaiah Testimony Concerning the descending of the Holy Ghost, is in the 1. of Mark, v. 9. And it Come to pass in those days (to wit, in those days wherein all the Land of Iudea,
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Now, yee are to conceiue, that as no Bishop or inferiour Minister amongst vs, doth or may at any time administer Baptisme, saue onely to such as hee knoweth to be borne of Christian Parents, whose names and place of dwelling hee knoweth:
Now, ye Are to conceive, that as no Bishop or inferior Minister among us, does or may At any time administer Baptism, save only to such as he Knoweth to be born of Christian Parents, whose names and place of Dwelling he Knoweth:
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so, neyther did Iohn, the first Minister of Baptisme, admit any to the Baptisme of water, saue onely such as did professe their names, their condition of life, or place of dwelling.
so, neither did John, the First Minister of Baptism, admit any to the Baptism of water, save only such as did profess their names, their condition of life, or place of Dwelling.
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All this is euident from the Euangelists, especially from the Euangelist Saint Luke, chap. 3. For Iohn bestowed a distinct Sermon or exhortation vpon euery distinct sort or profession of men that came to bee baptized of him.
All this is evident from the Evangelists, especially from the Evangelist Saint Lycia, chap. 3. For John bestowed a distinct Sermon or exhortation upon every distinct sort or profession of men that Come to be baptised of him.
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Luke 3. vers. 7, 8, 9. The people hearing their Teachers or Masters thus sharpely checked by Iohn, asked him, saying, What shall wee do then? Hee answereth, and saith vnto them;
Luke 3. vers. 7, 8, 9. The people hearing their Teachers or Masters thus sharply checked by John, asked him, saying, What shall we do then? He Answers, and Says unto them;
as it seemes, by the example of the people of Iudea, which had beene baptized before them, They sayd vnto him, Master, What shall wee doe? And hee sayd vnto them, Exact no more than that which is appoynted you.
as it seems, by the Exampl of the people of Iudea, which had been baptised before them, They said unto him, Master, What shall we do? And he said unto them, Exact no more than that which is appointed you.
And after they had beene baptized, the Souldiers likewise demanded of him, saying, And what shall wee doe? And hee said vnto them, Doe violence to no man,
And After they had been baptised, the Soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man,
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10, 11, 12, 13, 14. Now, after all these were baptized, (yet all these being still present with Iohn, that all flesh, as the Prophet fore-told, might see the glory, or,
10, 11, 12, 13, 14. Now, After all these were baptised, (yet all these being still present with John, that all Flesh, as the Prophet foretold, might see the glory, or,
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as Saint Luke saith, the Saluation of God;) our Sauiour came to be baptized of Iohn. And inasmuch as Iohn before this time did neyther know him by face, or by name;
as Saint Lycia Says, the Salvation of God;) our Saviour Come to be baptised of John. And inasmuch as John before this time did neither know him by face, or by name;
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hee might easily prognosticate or diuine, without any speciall extraordinary reuelation, that amongst al the multitudes of men, which resorted vnto his Baptisme, this was the man, on whom the holy Ghost was to descend, according to Gods promise,
he might Easily prognosticate or divine, without any special extraordinary Revelation, that among all the Multitudes of men, which resorted unto his Baptism, this was the man, on whom the holy Ghost was to descend, according to God's promise,
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And the Spirit of the Lord shall rest vpon him, the spirit of wisdome and vnderstanding, &c. This prediction or Propheticall testimony is of the same ranke or kinde, that all or most of this Prophets predictions which concerne the mystery of Iohns baptizing our Sauiour, were before obserued to be;
And the Spirit of the Lord shall rest upon him, the Spirit of Wisdom and understanding, etc. This prediction or Prophetical testimony is of the same rank or kind, that all or most of this prophets predictions which concern the mystery of Iohns baptizing our Saviour, were before observed to be;
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or such as Isayes fore-picturing the destruction of Iudah and Ierusalem, by the Parable of the Vineyard, which was to be layed waste by its Lord and Owner;
or such as Isayes fore-picturing the destruction of Iudah and Ierusalem, by the Parable of the Vineyard, which was to be laid waste by its Lord and Owner;
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The Prophet Isay, in the later end of the tenth Chapter, and in the words immediately preceding to the late-cited Testimony had said, Behold, The Lord, the Lord of Hoasts shall lop the bough with terrour:
The Prophet Saiah, in the later end of the tenth Chapter, and in the words immediately preceding to the late-cited Testimony had said, Behold, The Lord, the Lord of Hosts shall lop the bough with terror:
33, 34 ▪ By the fall of Lebanon, a Forrest famous amongst the Nations for tall & goodly Cedars, hee fore-pictures the extirpation of Dauids Royall Race by Salomon and his Successours,
33, 34 ▪ By the fallen of Lebanon, a Forest famous among the nations for tall & goodly Cedars, he fore-pictures the extirpation of David Royal Raze by Solomon and his Successors,
By cutting downe the thickets of the Forrest with Iron, hee fore-shaddowes the destruction of this people by the enemies sword, and the low estate whereto the House of Iudah and of Dauid should bee brought,
By cutting down the thickets of the Forest with Iron, he fore-shadows the destruction of this people by the enemies sword, and the low estate whereto the House of Iudah and of David should be brought,
In the later part of the Prophesie, (which is the beginning of the eleuenth Chapter) the Prophet fully expounds himselfe, That the intent or purpose of the Prophesie, was to instruct the people, that when the Off-spring of Dauid, and hope of Iudah should seeme in a manner vtterly cut off, (as it was to all mens thinking in the dayes of Herod the Great,) yet then there should spring a Rod out of the stemme of Iesse, and a Branch out of his roote, which should rayse the House of Dauid (now ruined) vnto greater height than euer it had.
In the later part of the Prophesy, (which is the beginning of the Eleventh Chapter) the Prophet Fully expounds himself, That the intent or purpose of the Prophesy, was to instruct the people, that when the Offspring of David, and hope of Iudah should seem in a manner utterly Cut off, (as it was to all men's thinking in the days of Herod the Great,) yet then there should spring a Rod out of the stem of Iesse, and a Branch out of his root, which should raise the House of David (now ruined) unto greater height than ever it had.
for hee termes him the Rod or Branch of Iesse, (who was Dauids Father:) But a man, that should be better able to rule and feede the people of Israel than Dauid himselfe, the chiefe stemme of Iesse, or Salomon his sonne,
for he terms him the Rod or Branch of Iesse, (who was David Father:) But a man, that should be better able to Rule and feed the people of Israel than David himself, the chief stem of Iesse, or Solomon his son,
The extraordinary gifts or qualifications, which the Prophet fore-telleth that the Spirit of the Lord, which was to rest vpon him, would bestow vpon this Rod of Iesse, are such as can appertaine to none, saue onely to the Messias himselfe, that is, to the Lords Anoynted,
The extraordinary Gifts or qualifications, which the Prophet foretelleth that the Spirit of the Lord, which was to rest upon him, would bestow upon this Rod of Iesse, Are such as can appertain to none, save only to the Messias himself, that is, to the lords Anointed,
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;
55. The greatest offence which the Iewes took At our Saviour, was that he Come not forth of Bethlehem the city of David, but from Nazareth, a Town in Galilee;
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.
Now, this offence, the Prophet Isaiah (so they would have understood him) had Fully prevented, foretelling that he should grow up as a Rod out of the stem of Iesse, and as a Branch out of his root.
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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,
as being to spring out of the decayed stem or root of Iesse. Again, the very word in the Original, [ Netser ] signifying a Rod, did picture out unto us, the very place wherein he was to grow up as a Rod,
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,
yet his very name, being JESUS, which is a Saviour, and the name of the place whence he Come, Nazareth [ a Town of Rods, ] could not but suggest thus much to John; That seeing the holy Ghost,
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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.
I have need to be baptised of thee, etc. Now, this very Signen which God gave to John how to know him, was given before by the Prophet Saiah, in the place forecited.
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.
For, in that he is termed a Rod or Branch, on which the Spirit of the Lord should rest, it is imported, that the manner of his resting should be as a Bird or Foul does upon a stem 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;
So that all which God in the Signen given to John does add unto the Prophesy, is a distinct expression of the Bird or Foul, in whose shape or bodily likeness the Spirit was to descend and rest upon him;
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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,
So then John before our Saviour's Baptism, had the Testimony of the Prophet, that the Spirit of the Lord would descend and rest upon the man whom he then First knew only by the name of Iesus of Nazareth, that is, of Iesus the Rod or Branch of Iesse. After our Saviour's Baptism, he had this testimony or assurance of the Prophet,
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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.
and his own Interpretation of it (when our Saviour First Come unto him) Fully sealed and warranted by the evidence of his bodily Senses, by the visible experiment of the holy Ghost, descending in the likeness of a Dove, by the voice which he herd from Heaven, This is my Beloved Son, in whom I am well pleased.
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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.
and so do the effects and fruits of the Spirits descending and resting upon the Rod or Branch of Iesse, which fruits and effects Are in the same Chapter At large described, and Are of two sorts.
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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,
The First sort concerns the Rod or Branch of Iesse himself, and these Are Set forth in the 11. Chapter of Isaiah, vers. 3, 4, 5. The Spirit of the Lord (Says the Prophet) shall make him of quick understanding in the Fear of the Lord,
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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.
All these Are heroical endowments or qualifications for government of so great a Kingdom, as the Prophet foretold this Rod of Iesse or Branch of David was to erect.
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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.
And of these qualifications Here mentioned, the best Gifts which the Lord bestowed on David, on Saul, or Solomon, or upon other Kings of Iudah At their anointments or inaugurations, were but shadows or prefigurations.
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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.
Now, the descending of the Spirit of God Here foretold by the Prophet, and resting upon our Saviour, was his anointment and solemn inauguration or designment to his Kingdom.
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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,
as his father David had suffered between the time wherein Samuel had anointed him King in his Father Jesses house At Bethlehem, and the time wherein he was publicly anointed 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,
After Saul's death, in Hebron. That our Saviour's anointment or designment to be King and Lord over Israel, does bear date from the time that he was baptised by John in Iordane, Saint Peter Testifies, Acts 10. vers. 37, 38. That word you know, which was published throughout all Iudea,
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.
how God anointed Iesus of Nazareth with the holy Ghost and with power, who went about doing good and healing all that were oppressed of the Devil; 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,
The voice which At his anointment was herd from heaven, did plainly and openly declare him to be that son of David, of whom alone it was truly fulfilled, which David by his Spirit of Prophesy had foretold, That God should be unto him a Father,
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.
And upon this declaration made At his Baptism, the Devil, unto whom Some scattered found of it happily Come, might collect that he was [ Dei Filius. ] The First memorable Act his Father David (After Samuel had anointed him) did undertake, was his conflict with Goliath: and the First Act this Rod of Iesse, After his anointment undertaketh, was his encounter with Satan in single combat.
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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,
The other part of the fruits or concomitances of this our Saviour's anointment by the holy Ghost, is described At large in the 11. Chapter of Isaiah, vers. 6, 7, 8, 9. The Wolf also shall dwell with the Lamb,
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.
for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. The exact fulfilling of this Prophesy in its literal sense, that is, according to the strict propriety of native or unborrowed signification of words, [ Credat Iudaeus, ] let it be expected by the unbelieving Iew, whose too much credulity to the Letter hath brought forth an absolute infidelity Concerning the Mysteres of his salvation.
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,
But whilst he expects such a league and amity betwixt the creatures Here mentioned, as the words literally import, he plainly declares himself to be more cruel, more rancorous & untamed,
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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,
nor the punishing hand of God, which hath been always heavy upon them since his death, hath to this day wrought such a placable or reconcilable disposition towards us Gentiles,
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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.
We may take this among Others, as a sure Argument of our Interest in the Woman's Seed, in that this generation of Vipers or Serpents (as John Baptist terms them) have exercised the venomous enmity of Serpents against all that have 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;
But the greater their enmity is unto the profession of Christianity, or the longer it hath continued, the more strange and admirable will that reconciliation or agreement seem, which the Evangelist records to have fallen out At the time of our Saviour's Baptism or anointment;
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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.
not only between the Iew and the Gentile, but between the Pharisee and Publican, between the Saducee and the Roman Soldier, all of them communicating together in the solemnity or Sacrament of Baptism.
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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,
is the mystery of the new Testament, which the Prophet fore-pictures in the Parable of the Wolf agreeing with the Lamb, of the Leopards reconciliation with the Kid,
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,
But may not the prediction, though merely, or for the most part (as was observed) parabolical, have Some special Referente to the days of Noah, wherein the like reconciliation of hostile & antipathizing nature's, was literally and historically verified and experienced? Yes doubtless, the Signs of that old world,
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And besides the power of God, which is able to effect all things without secondary causes or meanes subordinate, we cannot imagine any other cause or reason that should moue the Iew and Gentile, the Pharise & Publican to cōmunicate together in Iohns baptisme, beside that which moued the beasts of euery kind herementioned by the Prophet,
And beside the power of God, which is able to Effect all things without secondary Causes or means subordinate, we cannot imagine any other cause or reason that should move the Iew and Gentile, the Pharisee & Publican to communicate together in Iohns Baptism, beside that which moved the beasts of every kind herementioned by the Prophet,
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The true reason of both these strange reconciliations & cōposals of these inbred fohoods, was that, which the great Philosopher tels vs will vnite the deadliest enemies, [ NONLATINALPHABET ]. i. The sudden approch or ioynt apprehension of dread or danger alike common, and alike imminent to both.
The true reason of both these strange reconciliations & composals of these inbred fohoods, was that, which the great Philosopher tells us will unite the deadliest enemies, [ ]. i. The sudden approach or joint apprehension of dread or danger alike Common, and alike imminent to both.
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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;
Now the strange and uncouth dread of this universal deluge, could not choose but compel all the Land creatures to keep the peace of nature before they entered Noahs Ark;
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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,
But what Fear or dread of danger alike imminent to all, could the Pharisee and Publican, the Sadducees and the Heathen Soldiers jointly apprehend, that might move them to like peace or consort during the time of Iohns Baptism,
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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 before he was to baptise our Saviour? The Prophet Malachy, to my apprehension, in the conclusion of his Prophesy, intimateth Some great plague or curse ready to fallen either upon the Whole world,
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.
lest I come and smite the earth with a curse. Malachi 4. vers. 5, 6. The best Interpretation of this place is made by the Angel Gabriel, Luk. 1. vers. 16, 17. And many of the children of Israel shall he turn to the Lord their God.
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.
as the unworthy receiving of his body and blood was to the Corinthians, 1. Cor. 11. God in his Wisdom (as Some of the Father's very well observe) had so ordained, that the same Element by which the old world (beside Noahs Family) were destroyed, should be consecrated as an especial means for preservation of the new world.
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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,
The Baptism of water which John administered, was as a renovation or ratification of the promise which God had made to Noah: a visible Signen, that GOD had freed the earth or Land of Iewry from that curse which Malachy speaks of,
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,
Whatsoever the curse or anger was, which hanged At this time over the peoples head, the Dove which descended upon our Saviour At his Baptism, did bring to this generation a more express release from it,
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.
it is no marvel if that which was literally fulfilled or verified in the days of Noah, were fulfilled according to its emblematical importance or mystical sense, in the days of John or At his Baptism.
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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:
First, not only Noah and his Family, but the Beasts as well clean as unclean which entered into the Ark, were all preserved from bodily destruction:
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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,
as were made visible members of the Jewish Church, which answered in proportion to the clean Beasts in Noahs Ark:) but even the worst sort of the Gentiles, such as had most oppugned thee 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,
so they will be admitted into the Holy Catholic Church or mystical body of christ, shall be as undoubtedly preserved both in body and soul from the curse of Hell-fire,
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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:
58. That the admission of the heathens, which had been no Proselytes of the Jewish Church before, into the Catholic Church now erected by christ, was prefigured by the unclean beasts, is more than probable unto us 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 have eaten:
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 to the seed of Abraham, or the Proselytes which they had made. That matters of fact, or emblematical representations by vision or apparences, Are as truly doctrinal,
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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:
we need no further proof, than Saint Peter's application of this vision, vers. 28. And he said unto them, (unto Cornelius, and his Italian Friends and attendants) You know how that it is an unlawful thing for a man that is a Iew, to keep company or come unto one of Another nation:
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,
he knew by the Circumstances of the time, and by the tenor of Cornelius his message unto him, that God in this answer did not mean beasts or things edible,
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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.
but men represented by unclean beasts, whose use the Lord At this time had sanctified unto his people, in token that men or nations before unclean, were now capable of sanctification.
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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,
or Proselytes, unto the Baptism of John. Now, S. Peter's own Interpretation of this vision, will warrant our former Interpretation of the Prophet Saiah, cap. 11. vers. 6. as also, of most other places in this Prophet, which,
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yet he hoped, our Sauiours confidence in the authoritie and power, which hee exercised ouer wilde beasts and venemous creatures in the Wildernesse, might animate him to try another conclusion, which he thought had as faire and plausible premises in the Scriptures to inferre it:
yet he hoped, our Saviour's confidence in the Authority and power, which he exercised over wild beasts and venomous creatures in the Wilderness, might animate him to try Another conclusion, which he Thought had as fair and plausible premises in the Scriptures to infer it:
Where was it written that the Angell should take charge of him, lest he should dash his foot against a stone? In the very same place (and in the words immediately going before) wherin it was said that he should tread vpon the Lyon and the Adder, &c. The Lyon, the Adder,
Where was it written that the Angel should take charge of him, lest he should dash his foot against a stone? In the very same place (and in the words immediately going before) wherein it was said that he should tread upon the lion and the Adder, etc. The lion, the Adder,
vnto whom notwithstanding he communicated the former power of treading vpon Serpents, of conuersing with wild beasts or venemous creatures in such manner,
unto whom notwithstanding he communicated the former power of treading upon Serpents, of conversing with wild beasts or venomous creatures in such manner,
Luke 10. vers. 18, 19. This Commission beeing first drawne about the time that this answere was returned vnto Iohn by our Sauiour, was more fully ratified vpon our Sauiours resurrection,
Luke 10. vers. 18, 19. This Commission being First drawn about the time that this answer was returned unto John by our Saviour, was more Fully ratified upon our Saviour's resurrection,
Thus much the literall meaning of Saint Markes words, chap. 16. v. 16, 17, 18. to my vnderstanding doth import He that beleeueth, and is baptized, shall be saued,
Thus much the literal meaning of Saint Marks words, chap. 16. v. 16, 17, 18. to my understanding does import He that Believeth, and is baptised, shall be saved,
And these signes shall follow them that beleeue, In my name shall they cast out Deuils, they shall speake with new tongues, they shall take vp Serpents;
And these Signs shall follow them that believe, In my name shall they cast out Devils, they shall speak with new tongues, they shall take up Serpents;
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59. Againe, I would not deny but that the forementioned Prophesie, Isay 40. 14. which was exactly fulfilled according to the literall Allegory or emblematicall sense, might bee in part fulfilled according to the plaine, literall, and proper sense;
59. Again, I would not deny but that the forementioned Prophesy, Saiah 40. 14. which was exactly fulfilled according to the literal Allegory or emblematical sense, might be in part fulfilled according to the plain, literal, and proper sense;
Not at the time of Iohns Baptisme, but some yeeres before, yet after Iohn was of age and experience to obserue the signes of the time, and their prognosticks.
Not At the time of Iohns Baptism, but Some Years before, yet After John was of age and experience to observe the Signs of the time, and their Prognostics.
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Amongst other symptomes of that terrible Earth-quake which ouerthrew twelue famous Cities in Asia, about the sixth or seuenth yeere of Tiberius, Tacitus relateth this for one, [ sedisse immensos montes, visa in ardu• quae plana fuerint.
among other symptoms of that terrible Earthquake which overthrew twelue famous Cities in Asia, about the sixth or Seventh year of Tiberius, Tacitus relateth this for one, [ sedisse immensos montes, visa in ardu• Quae Plana fuerint.
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] The Grammaticall sense of his words, so farre as they reach, is so exactly paralell to the plaine literall sense of Isaias Prophesie, that I cannot English them better,
] The Grammatical sense of his words, so Far as they reach, is so exactly parallel to the plain literal sense of Isaiah Prophesy, that I cannot English them better,
than by borrowing the English translation of the Prophet: The Logicall extent of whose words, is farre more ample than the others historicall relation.
than by borrowing the English Translation of the Prophet: The Logical extent of whose words, is Far more ample than the Others historical Relation.
According to this Logicall extent or vniuersalitie, this Prophesie neither hath been, nor can bee fulfilled in its plaine, literall, and historicall sense.
According to this Logical extent or universality, this Prophesy neither hath been, nor can be fulfilled in its plain, literal, and historical sense.
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Howbeit, this and the like visible wonders wrought by the hand of God, though answerable but in part to the plaine literall meaning of this Prophet, were true and exact emblemes of that which the Prophet principally meant,
Howbeit, this and the like visible wonders wrought by the hand of God, though answerable but in part to the plain literal meaning of this Prophet, were true and exact emblems of that which the Prophet principally meant,
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Luke 14. vers. 11. The exact accomplishment of this sentence, according to the vtmost extent of its vniuersality, is not to bee expected till the last Day.
Luke 14. vers. 11. The exact accomplishment of this sentence, according to the utmost extent of its universality, is not to be expected till the last Day.
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Howbeit, there was a true Crisis of it exhibited at the Baptisme of Iohn, which was (as Saint Luke telleth vs) in the fifteenth yeere of Tiberius. From that time the Publicans and Sinners were aduanced,
Howbeit, there was a true Crisis of it exhibited At the Baptism of John, which was (as Saint Lycia Telleth us) in the fifteenth year of Tiberius. From that time the Publicans and Sinners were advanced,
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As Mineralists vsually find some homogeneall earth or metall neerer the Day, as they vse to speake, which directs them vnto the metall or treasure which they seeke:
As Mineralists usually find Some homogeneal earth or metal nearer the Day, as they use to speak, which directs them unto the metal or treasure which they seek:
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so, before the exact accomplishment of diuers Prophesies, God vsually giues his people a glimpse or hint by the signes of the time, by some reall euent or matter of fact, answerable in some measure to the plaine literall sense of the Prophet,
so, before the exact accomplishment of diverse prophecies, God usually gives his people a glimpse or hint by the Signs of the time, by Some real event or matter of fact, answerable in Some measure to the plain literal sense of the Prophet,
That Earth-quake which happened in Iewry, whilest Augustus Caesar and Anthony tryed their fortunes in that great and famous Sea-fight at Actium, was in part an accomplishment of the Prophet Haggai his literall meaning.
That Earthquake which happened in Iewry, whilst Augustus Caesar and Anthony tried their fortune's in that great and famous Sea-fight At Actium, was in part an accomplishment of the Prophet Chaggai his literal meaning.
and of the Earth at that time, was a sure prognosticke of that mystery which the Prophet in the Verses following fore-telleth, to wit, that the glory of the latter Temple should be greater than the glory of the former,
and of the Earth At that time, was a sure prognostic of that mystery which the Prophet in the Verses following foretelleth, to wit, that the glory of the latter Temple should be greater than the glory of the former,
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and that the desire of all Nations, who was the glory of both Temples, the Prince of that peace which God had promised to giue in Ierusalem, was shortly to come.
and that the desire of all nations, who was the glory of both Temples, the Prince of that peace which God had promised to give in Ierusalem, was shortly to come.
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For about some twelue yeeres after, Herod erects the Temple a-new, and made it euen for externall pompe and ornament, more beautifull and glorious than Salomons Temple had beene;
For about Some twelue Years After, Herod erects the Temple anew, and made it even for external pomp and ornament, more beautiful and glorious than Solomon's Temple had been;
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that the King of glory and Prince of peace, for whose entertainement (though vnwitting to Herod) it was erected, might come vnto it, and fill it with glory.
that the King of glory and Prince of peace, for whose entertainment (though unwitting to Herod) it was erected, might come unto it, and fill it with glory.
And within eighteene yeeres after Herod began this worke, Hee was presented in it, and acknowledged by Simeon to be the light of the Gentiles (one desired of all the Nations) and the glory of his people Israel.
And within eighteene Years After Herod began this work, He was presented in it, and acknowledged by Simeon to be the Light of the Gentiles (one desired of all the nations) and the glory of his people Israel.
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60. The best Commentary vpon the late-cited passage of the Prophet Haggai, is a passage parallel vnto it in the Prophet Malachy: I will shake all Nations, saith Haggai, chap. 2. vers. 7. and the desire of all Nations shall come.
60. The best Commentary upon the late-cited passage of the Prophet Chaggai, is a passage parallel unto it in the Prophet Malachy: I will shake all nations, Says Chaggai, chap. 2. vers. 7. and the desire of all nations shall come.
or whether the glory with which Haggai fore-telleth, the House of God should be filled, were the glory of the Sonne of God incarnate. To preuent this captious Criticisme,
or whither the glory with which Chaggai foretelleth, the House of God should be filled, were the glory of the Son of God incarnate. To prevent this captious Criticism,
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Mal. 3. 1. But though his comming were to bee sudden, was it therefore to haue no certaine prognosticke? or was it sudden only vnto such as neglected the presages of peace,
Malachi 3. 1. But though his coming were to be sudden, was it Therefore to have no certain prognostic? or was it sudden only unto such as neglected the presages of peace,
or other signes of the time foretold by the Prophet Haggai, v. 7. I will shake all Nations, &c. And in this place will I giue peace, saith the Lord of Hosts vers. 9? There is no motion in this inferiour world,
or other Signs of the time foretold by the Prophet Chaggai, v. 7. I will shake all nations, etc. And in this place will I give peace, Says the Lord of Hosts vers. 9? There is no motion in this inferior world,
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That vnusual shaking of Sea and Land, that extraordinary commotion of all Nations, mustred to that terrible sea-fight betweene Augustus Caesar and Anthony, and to the rest of the Roman Ciuill warres a little before, was but a prognosticke preamble to that happy and vnspeakeable peace which the Prophet fore-told the Lord would giue in his Temple at Ierusalē.
That unusual shaking of Sea and Land, that extraordinary commotion of all nations, mustered to that terrible sea-fight between Augustus Caesar and Anthony, and to the rest of the Roman Civil wars a little before, was but a prognostic preamble to that happy and unspeakable peace which the Prophet foretold the Lord would give in his Temple At Ierusalē.
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as the moone at the full hath its light from the Sun. But as no man within that hemisphere wherein the Moone shines in her full strength, looketh after the Sunne that giues the light:
as the moon At the full hath its Light from the Sun. But as no man within that hemisphere wherein the Moon shines in her full strength, looks After the Sun that gives the Light:
so few or none, much delighted with the glory and splendour of Rome, being then at full, did much looke after the Sunne of Righteousnesse, whose approach (though in an opposite Hemisphere) the generall peace proclaimed at Rome by the shutting of Ianus his Temple, did as certainely prognosticate,
so few or none, much delighted with the glory and splendour of Room, being then At full, did much look After the Sun of Righteousness, whose approach (though in an opposite Hemisphere) the general peace proclaimed At Room by the shutting of Ianus his Temple, did as Certainly prognosticate,
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Now, this taxe was first decreed by Augustus in Spaine, within three or foure yeeres after the battel of Actium. And for this reason it is, that the Church of Spaine did anciently begin their computation of yeeres, not from our Sauiours birth,
Now, this Tax was First decreed by Augustus in Spain, within three or foure Years After the battle of Actium. And for this reason it is, that the Church of Spain did anciently begin their computation of Years, not from our Saviour's birth,
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as wee doe, but from the date of Augustus his Decree for the vniuersall taxe first enacted in Spaine, though not put in execution till our Sauiours birth, about some 26. yeeres after.
as we do, but from the date of Augustus his decree for the universal Tax First enacted in Spain, though not put in execution till our Saviour's birth, about Some 26. Years After.
So that of his birth, as well the earth-quake in Iudaea, as the generall wars and the vniuersall peace which ensued, were infallible presages vnto all such as duely compared the Signes of the time with the Prophets prediction.
So that of his birth, as well the earthquake in Iudaea, as the general wars and the universal peace which ensued, were infallible presages unto all such as duly compared the Signs of the time with the prophets prediction.
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Now, at the end of euery seuenth yeere of Sabbaths or rest, that is, after 49. yeeres ended, they were to haue the yeere of Iubile. The yeere wherein Iohn began to baptize and performe his ministery, was the seuenth Sabbaticall yeere, a yeere most obseruable by the Law;
Now, At the end of every Seventh year of Sabbaths or rest, that is, After 49. Years ended, they were to have the year of Jubilee. The year wherein John began to baptise and perform his Ministry, was the Seventh Sabbatical year, a year most observable by the Law;
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but this Law concerning the yeeres of Sabbaths or of rest, as the moderne Iewes themselues confesse, was but slenderly or not at all obserued by their forefathers after their returne from Babylon. And for this sinne, amongst others, they haue had for a long time no Land of their owne wherein to obserue it.
but this Law Concerning the Years of Sabbaths or of rest, as the modern Iewes themselves confess, was but slenderly or not At all observed by their Forefathers After their return from Babylon. And for this sin, among Others, they have had for a long time no Land of their own wherein to observe it.
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as the feast of the Atonement, and the feast of Tabernacles were proclaimed. Whether the Iewes after their returne from Captiuity, did obserue this solemnity, or neglect it,
as the feast of the Atonement, and the feast of Tabernacles were proclaimed. Whither the Iewes After their return from Captivity, did observe this solemnity, or neglect it,
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It sufficeth vs to obserue, that the mystery fore-signified by the ceremony or solemnity which the Law commanded, was duely obserued and fulfilled by Iohn: for he in the beginning of this moneth, began to lift vp his voice like a Trumpet in the wildernesse,
It Suffices us to observe, that the mystery foresignified by the ceremony or solemnity which the Law commanded, was duly observed and fulfilled by John: for he in the beginning of this Monn, began to lift up his voice like a Trumpet in the Wilderness,
Now, to awake them out of this slumber, the same God whom they sought, being depriued of this his Herauld or Cryer by Herods cruelty, proclaimed himselfe,
Now, to awake them out of this slumber, the same God whom they sought, being deprived of this his Herald or Crier by Herods cruelty, proclaimed himself,
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In the last day, that great day of the Feast, (to wit, the Feast of Tabernacles, in which feast Iohns baptisme was most famous) Iesus stood and cryed, saying,
In the last day, that great day of the Feast, (to wit, the Feast of Tabernacles, in which feast Iohns Baptism was most famous) Iesus stood and cried, saying,
But what date doth the penning and writing of it beare? God himselfe had thus inuited them, Isay 55. vers. 1, 2. Ho euery one that thirsteth, come yee to the waters,
But what date does the penning and writing of it bear? God himself had thus invited them, Saiah 55. vers. 1, 2. Ho every one that Thirsteth, come ye to the waters,
Another speciall signe of the time, by which Iohns faith was confirmed, is from the Circumstance of the time and place, wherein our Sauiour was baptized by him.
another special Signen of the time, by which Iohns faith was confirmed, is from the Circumstance of the time and place, wherein our Saviour was baptised by him.
62. I am not ignorant, that there hath beene an ancient tradition, especially in the Westerne Church, that our Sauiour was baptized vpon the sixth of Ianuary, which wee call the Epiphany or the twelfth day.
62. I am not ignorant, that there hath been an ancient tradition, especially in the Western Church, that our Saviour was baptised upon the sixth of Ianuary, which we call the Epiphany or the twelfth day.
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So you may find the second Lesson vsually read in our Churches vpon that day, to bee the third Chapter of Saint Lukes Gospell, wherein the History of our Sauiours baptisme is most expresly mētioned;
So you may find the second lesson usually read in our Churches upon that day, to be the third Chapter of Saint Lukes Gospel, wherein the History of our Saviour's Baptism is most expressly mentioned;
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But in a part of the Liturgie to this day vsed in the Romish Church, to wit, in the Antheme appointed for that very day, it is in expresse termes auouched;
But in a part of the Liturgy to this day used in the Romish Church, to wit, in the Anthem appointed for that very day, it is in express terms avouched;
albeit hee dyed a member of the then visible Romish Church wherein hee liued, did not thinke himselfe bound to beleeue either the practice or tradition of that Church,
albeit he died a member of the then visible Romish Church wherein he lived, did not think himself bound to believe either the practice or tradition of that Church,
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For beeing so taken, it contradicts the words of Saint Luke, chap. 3. ver. 23. And Iesus himselfe (when he was baptized of Iohn) began to be about thirty yeeres of age:
For being so taken, it contradicts the words of Saint Lycia, chap. 3. ver. 23. And Iesus himself (when he was baptised of John) began to be about thirty Years of age:
Now if he had bin baptized vpon the sixt of Ianuary, or the Epiphany, he must needs haue beene either 13. dayes aboue 30. yeeres old, or but 13. dayes aboue 29. Some Romanists, acknowledging our Sauiour to haue bin baptized before hee was 30. yeeres of age compleat, account his age from his conception, in respect whereof, hee was almost thirty,
Now if he had been baptised upon the sixt of Ianuary, or the Epiphany, he must needs have been either 13. days above 30. Years old, or but 13. days above 29. some Romanists, acknowledging our Saviour to have been baptised before he was 30. Years of age complete, account his age from his conception, in respect whereof, he was almost thirty,
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For, suppose hee had beene baptized vpon the sixth of Ianuary, after thirty yeers compleat, he might as truely be said to haue been then about thirtie yeeres,
For, suppose he had been baptised upon the sixth of Ianuary, After thirty Years complete, he might as truly be said to have been then about thirtie Years,
and hee referreth the day of our Sauiours baptisme vnto the seuenth of Nouember. So doth learned Chemnitius refer it to the feast of the Encenia or purification of the Temple.
and he Refers the day of our Saviour's Baptism unto the Seventh of November. So does learned Chemnitz refer it to the feast of the Encenia or purification of the Temple.
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But some other Chronologers of reformed Churches, with more probability, referre the day of his baptisme vnto the tenth of September, which was the feast of the Atonement.
But Some other Chronologers of reformed Churches, with more probability, refer the day of his Baptism unto the tenth of September, which was the feast of the Atonement.
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for ought I knowe, by any reall euent or matter of fact, or by any solemnity commanded by the Law of Moses. Yet one euent there is which followed immediately vpon our Sauiours baptisme,
for ought I know, by any real event or matter of fact, or by any solemnity commanded by the Law of Moses. Yet one event there is which followed immediately upon our Saviour's Baptism,
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so expressely related by three Euangelists, that it doth necessarily argue some prefiguration or fore-shadowing in the Law or bookes of Moses: for so euery remarkeable euent or action which concernes our Sauiour Christ was fore-shaddowed.
so expressly related by three Evangelists, that it does necessarily argue Some prefiguration or foreshadowing in the Law or books of Moses: for so every remarkable event or actium which concerns our Saviour christ was foreshadowed.
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Marke 1. 12. Now the end of his going or being led thither (though few Interpreters haue obserued it) was, to fulfill the mystery fore-signified by the Scape-goate, which vpon the day of Atonement,
Mark 1. 12. Now the end of his going or being led thither (though few Interpreters have observed it) was, to fulfil the mystery foresignified by the Scapegoat, which upon the day of Atonement,
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so by a certaine Analogie of faith, wee may rightly gather that our Sauiour was led into the Wildernesse by the Spirit, vpon the same day, that the scape-Goat was by the prescript of Moses Law to be led thither;
so by a certain Analogy of faith, we may rightly gather that our Saviour was led into the Wilderness by the Spirit, upon the same day, that the scape-Goat was by the prescript of Moses Law to be led thither;
to the end that Iohn, and such as were present, might beleeue and acknowledge, that the mystery fore-shaddowed by the legall ceremony of the scape-Goate, was fulfilled in this Iesus of Nazareth, whom they had seene and known baptized of Iohn. Wherefore, in as much as it is euident out of Scripture, that the scape Goate was to bee led into the Wildernesse vpon the Feast-day of the Atonement, and inasmuch as our Sauiour was led into the Wildernesse, immediately after he was baptized;
to the end that John, and such as were present, might believe and acknowledge, that the mystery foreshadowed by the Legal ceremony of the scape-Goate, was fulfilled in this Iesus of Nazareth, whom they had seen and known baptised of John. Wherefore, in as much as it is evident out of Scripture, that the escape Goat was to be led into the Wilderness upon the Feast day of the Atonement, and inasmuch as our Saviour was led into the Wilderness, immediately After he was baptised;
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and our Sauiour growing vp into his full age, beeing a quarter vnder thirty, when hee was baptized of Iohn. The end of our Sauiours going into the Wildernesse, was (as you heard before) to bee tempted of the Diuell;
and our Saviour growing up into his full age, being a quarter under thirty, when he was baptised of John. The end of our Saviour's going into the Wilderness, was (as you herd before) to be tempted of the devil;
This temptation doubtlesse did not befall him for his owne sake, but that hee might fully expiate the sinnes commited by the Israelites in the Wildernesse, from whose curse their posterity was not acquitted,
This temptation doubtless did not befall him for his own sake, but that he might Fully expiate the Sins committed by the Israelites in the Wilderness, from whose curse their posterity was not acquitted,
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as the Scape-Goate in shaddow or ceremony onely had done. One speciall end of his going vpon this day into the Wildernesse, was, to carry thither the sinnes of all that came vnto Iohns baptisme.
as the Scape-Goate in shadow or ceremony only had done. One special end of his going upon this day into the Wilderness, was, to carry thither the Sins of all that Come unto Iohns Baptism.
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And if Iohn did not, no question but He, who was to accomplish as well that which was fore-shaddowed by Aaron, as by the Scape-Goate, did put all the sinnes, which had beene confessed to Iohn, or to God in Iohns presence, vpon himselfe,
And if John did not, no question but He, who was to accomplish as well that which was foreshadowed by Aaron, as by the Scape-Goate, did put all the Sins, which had been confessed to John, or to God in Iohns presence, upon himself,
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Leuit. 16. vers. 21. Where wee are by the way to note, that this people did alwayes with their owne sinnes solemnely confesse the sinnes of their fore-fathers.
Levites 16. vers. 21. Where we Are by the Way to note, that this people did always with their own Sins solemnly confess the Sins of their Forefathers.
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The especiall sinnes which the Israelites had committed in the Wildernesse, were their tempting of God, saying, Is the Lord amongst vs or no? and their rebellious murmuring against God,
The especial Sins which the Israelites had committed in the Wilderness, were their tempting of God, saying, Is the Lord among us or not? and their rebellious murmuring against God,
64. Probable it is, that Iohn Baptist from his obseruance, how exactly our Sauiour had fulfilled the type of the Scape-Goate, did (vpon his returne from the Wildernesse) pre-collect or prognosticate, that hee should as exactly fulfill the type or mystery of the Paschall Lambe,
64. Probable it is, that John Baptist from his observance, how exactly our Saviour had fulfilled the type of the Scape-Goate, did (upon his return from the Wilderness) pre-collect or prognosticate, that he should as exactly fulfil the type or mystery of the Paschal Lamb,
and hence proclaimes him to be that Lambe of God which was to take away the sinnes of the World, more than three yeeres before our Sauiours Apostles or Disciples did know the meaning of this mystery,
and hence proclaims him to be that Lamb of God which was to take away the Sins of the World, more than three Years before our Saviour's Apostles or Disciples did know the meaning of this mystery,
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so his Baptisme vpon the same day, was as expresly fore-shaddowed or prefigured, as any euent concerning him, eyther was or could be, by the Legall Ceremony, which Aaron, or his Successour the High-Priest, were to obserue vpon the same day, to wit, vpon the Feast of the Atonement:
so his Baptism upon the same day, was as expressly foreshadowed or prefigured, as any event Concerning him, either was or could be, by the Legal Ceremony, which Aaron, or his Successor the High-Priest, were to observe upon the same day, to wit, upon the Feast of the Atonement:
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65. Our Sauiour was baptized by Iohn at Bethabera beyond Iordane, as is euident from Saint Iohn the Euangelist, Chap. 1. vers. 28. This was the place (as the name imports) where the Israelites vnder the conduct of Ioshua or Iesus the sonne of Nun, first entred into the Land of Canaan, the Land of their promised rest.
65. Our Saviour was baptised by John At Bethabera beyond Iordane, as is evident from Saint John the Evangelist, Chap. 1. vers. 28. This was the place (as the name imports) where the Israelites under the conduct of Ioshua or Iesus the son of Nun, First entered into the Land of Canaan, the Land of their promised rest.
And in token that this was the Land which God had promised vnto Abraham, and that this was the time and place wherein God did tender performance of his promise vnto Abraham and his seede,
And in token that this was the Land which God had promised unto Abraham, and that this was the time and place wherein God did tender performance of his promise unto Abraham and his seed,
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and the reason why the heauens did open ouer him being in this place baptized, was to shew, that Hee was the Iesus which was to conduct them into their rest indeed, into that Land, wherof the Land of Canaan was but the Mappe;
and the reason why the heavens did open over him being in this place baptised, was to show, that He was the Iesus which was to conduct them into their rest indeed, into that Land, whereof the Land of Canaan was but the Map;
The opening of the heauens, and the emission of that voice from Gods presence, This is my beloued Sonne, in whom I am well pleased, was a full and satisfactory answere vnto all the prayers which the high-Prists did annually make,
The opening of the heavens, and the emission of that voice from God's presence, This is my Beloved Son, in whom I am well pleased, was a full and satisfactory answer unto all the Prayers which the High priests did annually make,
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But in what sort Iesus the sonne of Nun, or that other Iesus the sonne of Iosedech did fore-shaddow the Son of God, will come into more particular consideration in a fitter place.
But in what sort Iesus the son of Nun, or that other Iesus the son of Iosedech did foreshadow the Son of God, will come into more particular consideration in a fitter place.
The consonancy betweene those Scriptures whereunto our Sauiour in this answer referreth Iohn, and the former Prophesies on which Iohns faith was grounded, with the congruity of time and other circumstances or occurrences, which vnfold their meaning. IIsdem alimur ex quibus constituimur:
The consonancy between those Scriptures whereunto our Saviour in this answer Refers John, and the former prophecies on which Iohns faith was grounded, with the congruity of time and other Circumstances or occurrences, which unfold their meaning. IIsdem alimur ex quibus constituimur:
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Bodies or creatures meerely vegetable, as Trees, Plants, Herbes, Corne, Grasse, and the like, seeke after no other nutriment than the iuyce or moysture of the fatned earth, with which kinde of nutriment Creatures indued with sense cannot thriue or prosper.
Bodies or creatures merely vegetable, as Trees, Plants, Herbs, Corn, Grass, and the like, seek After no other nutriment than the juice or moisture of the fattened earth, with which kind of nutriment Creatures endued with sense cannot thrive or prosper.
As the Lyon will not feed on straw with the Oxe or Asse, but feedeth on these and other like Creatures consisting of flesh and bloud, as these doe on vegetables.
As the lion will not feed on straw with the Ox or Ass, but feeds on these and other like Creatures consisting of Flesh and blood, as these do on vegetables.
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Now, albeit God allowed greater variety of food or nourishment to mankinde, than to all other kindes of Creatures besides; (for most creatures vegetable,
Now, albeit God allowed greater variety of food or nourishment to mankind, than to all other Kinds of Creatures beside; (for most creatures vegetable,
or such as feed on vegetables, are giuen by expresse Charter vnto man for food:) yet wee see by experience, that some men either by peculiar constitution of body,
or such as feed on vegetables, Are given by express Charter unto man for food:) yet we see by experience, that Some men either by peculiar constitution of body,
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And our seuerall refections should bee as so many seuerall inuitations or entertainements of the soule or spirit of life, that it would be pleased to reside where now it doth,
And our several refections should be as so many several invitations or entertainments of the soul or Spirit of life, that it would be pleased to reside where now it does,
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as from its first root, and had been nourished by sensible experiments and manifest signes of the time, answerable to the Prophet Isaias predictions concerning Iohns office:
as from its First root, and had been nourished by sensible experiments and manifest Signs of the time, answerable to the Prophet Isaiah predictions Concerning Iohns office:
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for this reason it is, that our Sauiour, who best knew what answere would be most fitting and most satisfactory to Iohns demand, returneth him no other answere than you often haue heard read vnto you;
for this reason it is, that our Saviour, who best knew what answer would be most fitting and most satisfactory to Iohns demand, returns him no other answer than you often have herd read unto you;
The blinde receiue their sight, the halt goe, &c. The summe of the answer is a brief rehearsall of the various miracles which our Sauiour had lately wrought and continued to worke,
The blind receive their sighed, the halt go, etc. The sum of the answer is a brief rehearsal of the various Miracles which our Saviour had lately wrought and continued to work,
Now, all the miracles here recited, are but so many sensible experiments of those predictions, wherin Iohns faith concerning the discharge of his office was first grounded;
Now, all the Miracles Here recited, Are but so many sensible experiments of those predictions, wherein Iohns faith Concerning the discharge of his office was First grounded;
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All which predictions were onely or especially to be fulfilled in their allegoricall or parabolicall sense, that is, in the strange alterations of mens affections and dispositions, which did follow vpon Iohns Baptisme,
All which predictions were only or especially to be fulfilled in their allegorical or parabolical sense, that is, in the strange alterations of men's affections and dispositions, which did follow upon Iohns Baptism,
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Iohn, before his imprisonment, had seene good fruits of his Baptisme and preaching of Repentance, hee had seene the holy Ghost likewise descend in miraculous manner vpon our Sauiour, whereby he knew him to be the Anoynted of the Lord,
John, before his imprisonment, had seen good fruits of his Baptism and preaching of Repentance, he had seen the holy Ghost likewise descend in miraculous manner upon our Saviour, whereby he knew him to be the Anointed of the Lord,
As indeed hee did worke no miracles, besides the turning of water into wine at the marriage feast at Cana in Galilee, which (as Saint Iohn the Euangelist •elleth vs) was the beginning of miracles,
As indeed he did work no Miracles, beside the turning of water into wine At the marriage feast At Cana in Galilee, which (as Saint John the Evangelist •elleth us) was the beginning of Miracles,
But immediately after Herod had imprisoned Iohn, our Sauiour left Iudea and went into Galilee; where, by Gods appointment, the Kingdome of heauen, whose approach Iohn at his baptisme had fore-told, was to bee proclaimed and established.
But immediately After Herod had imprisoned John, our Saviour left Iudea and went into Galilee; where, by God's appointment, the Kingdom of heaven, whose approach John At his Baptism had foretold, was to be proclaimed and established.
The matter of fact, to wit, his going into Galilee vpon Iohns imprisonment, is expressely related by Saint Iohn, cap. 4. vers. 1, 2, 3. When therefore the Lord knew how the Pharises had heard, that Iesus made and baptized moe Disciples than Iohn, (though Iesus himselfe baptized not,
The matter of fact, to wit, his going into Galilee upon Iohns imprisonment, is expressly related by Saint John, cap. 4. vers. 1, 2, 3. When Therefore the Lord knew how the Pharisees had herd, that Iesus made and baptised more Disciples than John, (though Iesus himself baptised not,
and was now to decrease, is more expressely noted by Saint Matthew, chap. 4. vers. 11, 12, 13, 14, 15, 16. Then the Diuell leaueth him, a•d behold, Angels came and ministred vnto him.
and was now to decrease, is more expressly noted by Saint Matthew, chap. 4. vers. 11, 12, 13, 14, 15, 16. Then the devil Leaveth him, a•d behold, Angels Come and ministered unto him.
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In particular to shew you the whole manner how this Prophesie was fulfilled by our Sauiours going out of Iudaea into Galilee, by his leauing Nazareth, and repairing to Capernaum, would require a longer discourse than is fitting for the Pulpit.
In particular to show you the Whole manner how this Prophesy was fulfilled by our Saviour's going out of Iudaea into Galilee, by his leaving Nazareth, and repairing to Capernaum, would require a longer discourse than is fitting for the Pulpit.
Some touch of it, perhaps I shall giue you in the conclusion of our Sauiours answere to Iohn, as it concernes the first place of Isay, whereto he referreth him.
some touch of it, perhaps I shall give you in the conclusion of our Saviour's answer to John, as it concerns the First place of Saiah, whereto he Refers him.
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yet hee did not take actuall possession of his Kingdome, or giue Lawes vnto his subiects, he did not fully exercise his Regall authority ouer Satan and the vncleane spirits his angels,
yet he did not take actual possession of his Kingdom, or give Laws unto his Subjects, he did not Fully exercise his Regal Authority over Satan and the unclean spirits his Angels,
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Thus much is euident from the words of Saint Matthew, Chap. 4. vers. 17. From that time (to wit, from Iohns imprisonment) Iesus began to preach, & to say, Repent,
Thus much is evident from the words of Saint Matthew, Chap. 4. vers. 17. From that time (to wit, from Iohns imprisonment) Iesus began to preach, & to say, repent,
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From the same time he did choose his twelue Apostles, and gaue Authority to them and to the seuentie Disciples to preach the Kingdome, to heale all manner of diseases,
From the same time he did choose his twelue Apostles, and gave authority to them and to the seuentie Disciples to preach the Kingdom, to heal all manner of diseases,
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From the same time our Sauiour began to make that excellent Sermon vpon the Mount, whereof you may reade, Matth. 5, & 6. which is the fundamentall Charter, by which the Kingdome of Heauen heere on earth is established.
From the same time our Saviour began to make that excellent Sermon upon the Mount, whereof you may read, Matthew 5, & 6. which is the fundamental Charter, by which the Kingdom of Heaven Here on earth is established.
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yet hee had ingaged his credit and reputation with the people, (who tooke him for no lesse than a Prophet,) that Iesus of Nazareth, whom he baptized in Iordane, should worke such miracles as Isaias the Prophet had foretold the Rod or Branch of Iesse should worke;
yet he had engaged his credit and reputation with the people, (who took him for no less than a Prophet,) that Iesus of Nazareth, whom he baptised in Iordane, should work such Miracles as Isaiah the Prophet had foretold the Rod or Branch of Iesse should work;
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That Iohn had thus far ingaged himselfe for winning reputation to his Lord and Master, is euident from the fruites or effects of this his ingagement, manifested in the people.
That John had thus Far engaged himself for winning reputation to his Lord and Master, is evident from the fruits or effects of this his engagement, manifested in the people.
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Iohn 10. v. 39, 40, 41, 42. After our Sauiour had escaped out of the hands of the Iewes, hee went away againe beyond Iordane, into the place where Iohn at first baptized, and there hee abode.
John 10. v. 39, 40, 41, 42. After our Saviour had escaped out of the hands of the Iewes, he went away again beyond Iordane, into the place where John At First baptised, and there he Abided.
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yet what greater comfort or satisfaction could Iohn receiue being now imprisoned, than to haue an acquittance from his former Ingagement for our Sauiour, sealed by such visible and sensible euents as are heere related,
yet what greater Comfort or satisfaction could John receive being now imprisoned, than to have an acquittance from his former Engagement for our Saviour, sealed by such visible and sensible events as Are Here related,
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and solemnly acknowledged and deliuered by him for whom Iohn stood ingaged, who had fully discharged whatsoeuer Iohn had promised on his behalfe? That this answer of our Sauiour did really discharge Iohn of his former ingagement,
and solemnly acknowledged and Delivered by him for whom John stood engaged, who had Fully discharged whatsoever John had promised on his behalf? That this answer of our Saviour did really discharge John of his former engagement,
might easily haue appeared to the most malicious Iewe then liuing, that would but haue compared the miracles heere related, with the predictions of the Prophet Isay, laying both of them to heart,
might Easily have appeared to the most malicious Iewe then living, that would but have compared the Miracles Here related, with the predictions of the Prophet Saiah, laying both of them to heart,
The first prediction of the Prophet Isay, whereto our Sauiour in this answere referreth Iohn, and all such as should seeke satisfaction from him, is, Isay 35. but especially, vers. 3, 4, 5, 6, 7. Strengthen yee the weake hands, and confirme the feeble knees.
The First prediction of the Prophet Saiah, whereto our Saviour in this answer Refers John, and all such as should seek satisfaction from him, is, Saiah 35. but especially, vers. 3, 4, 5, 6, 7. Strengthen ye the weak hands, and confirm the feeble knees.
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for in the Wildernesse shall waters breake out, and streames in the desart. And the parched ground shall become a poole, and the thirstie Land springs of water:
for in the Wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty Land springs of water:
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Against the former places, and the expositions which Iohn made of them to himselfe and to his Disciples, pride & malice or fretting iealousie might haue made these or the like exceptions, plausible enough to discontented minds,
Against the former places, and the expositions which John made of them to himself and to his Disciples, pride & malice or fretting jealousy might have made these or the like exceptions, plausible enough to discontented minds,
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It is true which Iohn alledgeth for his Commission out of Isay, That there shall a voice be heard crying in the wildernesse, to prepare the wayes of the Messias whom wee expect;
It is true which John allegeth for his Commission out of Saiah, That there shall a voice be herd crying in the Wilderness, to prepare the ways of the Messias whom we expect;
or that this Iesus whom he proclaimeth, should bee the Branch of Iesse, the Sonne of Dauid, and that Christ or Anoynted of the LORD, whom wee expect? The Prophet doth not so plainely describe the voyce of one crying in the wildernesse, either by name, by parentage, or by dwelling; but that it is possible for some other man to come after Iohn, which may haue better right to that Office, which hee takes vpon him,
or that this Iesus whom he proclaims, should be the Branch of Iesse, the Son of David, and that christ or Anointed of the LORD, whom we expect? The Prophet does not so plainly describe the voice of one crying in the Wilderness, either by name, by parentage, or by Dwelling; but that it is possible for Some other man to come After John, which may have better right to that Office, which he Takes upon him,
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It is no miracle for a man of better note than Iohn is, to pretend or counterfet such reuelations or expositions of the Prophets, as hee maketh shew of:
It is no miracle for a man of better note than John is, to pretend or counterfeit such revelations or expositions of the prophets, as he makes show of:
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but onely whether this man which takes vpon him to be a Cryer in the wildernes, be the very man whom Isay meant in the Prophesie alledged by Iohn, or no.
but only whither this man which Takes upon him to be a Crier in the Wilderness, be the very man whom Saiah meant in the Prophesy alleged by John, or no.
What if many of such as repaired to this Iohn in the wildernes, haue, vpō his baptisme & the doctrine of repentance which he taught, become new men, nothing like to the men they had beene? What if some of them, beeing before more barren than the Bramble, haue since his baptisme shewed themselues more fruitfull then the Fig-tree or the Oliue? What if others, of men more rauenous then Wolues, haue become as moderate in their desires,
What if many of such as repaired to this John in the Wilderness, have, upon his Baptism & the Doctrine of Repentance which he taught, become new men, nothing like to the men they had been? What if Some of them, being before more barren than the Bramble, have since his Baptism showed themselves more fruitful then the Fig tree or the Olive? What if Others, of men more ravenous then Wolves, have become as moderate in their Desires,
and as harmlesse in their actions as the silly Lambe? What if others, heeretofore as fierce and cruell as the Leopard and the Lyon, are now become (to most mens seeming) as tame and gentle as the Oxe, the Asse,
and as harmless in their actions as the silly Lamb? What if Others, heretofore as fierce and cruel as the Leopard and the lion, Are now become (to most men's seeming) as tame and gentle as the Ox, the Ass,
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or other like domesticke creature? What if th•rs, heeretofore noted to bee as venemous as the Aspe or Cochatrice, haue now gotten an opinion in 〈 … 〉 (since they were disciplined by Iohn) for 〈 … 〉 and placable,
or other like domestic creature? What if th•rs, heretofore noted to be as venomous as the Asp or Cochatrice, have now got an opinion in 〈 … 〉 (since they were disciplined by John) for 〈 … 〉 and placable,
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as the sucking Infant or the new wearned child? Yet who knows whether this se•••ing Sanctity or change of minde may not bee counterferted or pretended only? or whether these men may not within short space returne againe vnto their former temper,
as the sucking Infant or the new wearned child? Yet who knows whither this se•••ing Sanctity or change of mind may not be counterferted or pretended only? or whither these men may not within short Molle return again unto their former temper,
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And it would haue beene an hard taske for Iohn to haue refused the obiections, or conuinced the Obiectors, out of the testimonies of the Prophet Isay before cited.
And it would have been an hard task for John to have refused the objections, or convinced the Objectors, out of the testimonies of the Prophet Saiah before cited.
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now, that men (happely) heretofore offended with Iohn Baptists person or our Sauiours, might perfectly know, such as they had formerly knowne to be altogether truely dea•e, to be as well able to heare as to bee heard:
now, that men (happily) heretofore offended with John Baptists person or our Saviour's, might perfectly know, such as they had formerly known to be altogether truly dea•e, to be as well able to hear as to be herd:
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nor pride, nor malice it selfe (so they would suffer themselues to be throughly informed these matters of fact) could mo•e any question whether these and the like were the very men or •o, whom Isay the Prophet meant in the Prophe••• last cited Chap. 35. And being once truely informed in matters of fact, to wit, [ that these miracles were truely wrought,
nor pride, nor malice it self (so they would suffer themselves to be thoroughly informed these matters of fact) could mo•e any question whither these and the like were the very men or •o, whom Saiah the Prophet meant in the Prophe••• last cited Chap. 35. And being once truly informed in matters of fact, to wit, [ that these Miracles were truly wrought,
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and wrought by that Iesus of Nazareth, whom Iohn proclaimed to be the Messias, ] they could not question whether the same God, which had sent Isaias the Prophet to foretell these strange wonders, had not also seat this Iesus of Nazareth to accomplish that in deed and truth, which Isaias had fore-told,
and wrought by that Iesus of Nazareth, whom John proclaimed to be the Messias, ] they could not question whither the same God, which had sent Isaiah the Prophet to foretell these strange wonders, had not also seat this Iesus of Nazareth to accomplish that in deed and truth, which Isaiah had foretold,
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as if he had wrought these miracles heere mentioned, by the power of Satan, as they said sometimes that he did cast out Diuels by the power of Beelzebub Prince of Diuels;
as if he had wrought these Miracles Here mentioned, by the power of Satan, as they said sometime that he did cast out Devils by the power of Beelzebub Prince of Devils;
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yet could not calumnie, nor malice it selfe, entertaine a suspicious thought, that the Prophet Isay should foretell the working of these miracles by the sprit of Iyes or of Satan.
yet could not calumny, nor malice it self, entertain a suspicious Thought, that the Prophet Saiah should foretell the working of these Miracles by the Spirit of Eyes or of Satan.
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It is one thing that God should come to saue his people, another, that God the Auenger, that God the Recompencer or Rewarder, [ their God in speciall, ] should come to saue them.
It is one thing that God should come to save his people, Another, that God the Avenger, that God the Recompense or Rewarder, [ their God in special, ] should come to save them.
Isay 35. vers. 4. This argueth a speciall manner, and an extraordinary measure of Saluation. In briefe, the summe or extract of the whole Chapter is this.
Saiah 35. vers. 4. This argue a special manner, and an extraordinary measure of Salvation. In brief, the sum or extract of the Whole Chapter is this.
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The miraculous alterations in the Wildernesse, as of waters breaking out, &c. mentioned in the beginning of this Chapter, (elsewhere so often inculcated by the Prophet,
The miraculous alterations in the Wilderness, as of waters breaking out, etc. mentioned in the beginning of this Chapter, (elsewhere so often inculcated by the Prophet,
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and fulfilled vpon Iohns Baptisme,) were sure prognosticks or presages of Gods comming to saue his people: and the particular miracles fore-told, vers. 4. & now wrought by our Sauiour, were infallible signes or demonstrations from the effect, that the Lord, whose wayes the Cryer in the Wildernesse was sent to prepare (that very God of whom Isaias heere speakes) was come in person to saue his people.
and fulfilled upon Iohns Baptism,) were sure Prognostics or presages of God's coming to save his people: and the particular Miracles foretold, vers. 4. & now wrought by our Saviour, were infallible Signs or demonstrations from the Effect, that the Lord, whose ways the Crier in the Wilderness was sent to prepare (that very God of whom Isaiah Here speaks) was come in person to save his people.
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the signes and circumstances of the time would much auaile Iohn, or others then better acquainted with the Histories or customes of the Iewish Nations, than now wee are.
the Signs and Circumstances of the time would much avail John, or Others then better acquainted with the Histories or customs of the Jewish nations, than now we Are.
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The Reuelation or Prophesie was first conceyued or vttred by Isaias, at that very time, wherein Sennacherib King of Assyria had layde the Land of Iudah waste,
The Revelation or Prophesy was First conceived or uttered by Isaiah, At that very time, wherein Sennacherib King of Assyria had laid the Land of Iudah waste,
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as also in the eighteenth and nineteenth of the second Booke of Kings: Which desolation and distresse, as also the deliuerance from it, the same Prophet Isaias had fore-told,
as also in the eighteenth and nineteenth of the second Book of Kings: Which desolation and distress, as also the deliverance from it, the same Prophet Isaiah had foretold,
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The History of Sennacheribs attempt against Ierusalem, with his mighty ouer-throw, and of Ezechias sicknesse and recouery, ar• inserted at large between the 35. and 40. Chapters of this Prophet, not through negligence of the Collectors or Compilers of these sacred Volumes,
The History of Sennacherib's attempt against Ierusalem, with his mighty overthrow, and of Hezekiah sickness and recovery, ar• inserted At large between the 35. and 40. Chapters of this Prophet, not through negligence of the Collectors or Compilers of these sacred Volumes,
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That these Prophesies of Isaias in particular, although literally and historically verified in the dayes of Hezekiah, did in the opinion of the ancient Iewes portend or prefigure some greater mysteries to be accomplished in latter ages, wee need no further Testimony than that of the Sonne of Sirach. chap. 48. vers. 21, 22, 23, 24, 25. Hee smote the Hoast of the Assyrians, and his Angell destroyed them.
That these prophecies of Isaiah in particular, although literally and historically verified in the days of Hezekiah, did in the opinion of the ancient Iewes portend or prefigure Some greater Mysteres to be accomplished in latter ages, we need no further Testimony than that of the Son of Sirach. chap. 48. vers. 21, 22, 23, 24, 25. He smote the Host of the Assyrians, and his Angel destroyed them.
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as Isay the Prophet, who was great and faithfull in his vision, had commanded him. in his time the Sunne went backward, and hee lengthned the Kings life.
as Saiah the Prophet, who was great and faithful in his vision, had commanded him. in his time the Sun went backward, and he lengthened the Kings life.
(this was the expresse Law of the Sabbaticall or seuenth yeere, as you may reade, Leuit. 25. vers. 3, 4, 5, 6) and the second yeere that which springeth of the same.
(this was the express Law of the Sabbatical or Seventh year, as you may read, Levites 25. vers. 3, 4, 5, 6) and the second year that which springs of the same.
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How well or ill, this people at other times did practise this precept, whilest they liued vnder Kings which were of the Race of Dauid, I now inquire not.
How well or ill, this people At other times did practise this precept, whilst they lived under Kings which were of the Raze of David, I now inquire not.
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The Lord at this time had inforced them to make a vertue of necessitie, and to rely mecrely vpon his extraordinary blessing vpon their Fields and Vineyards (specially such as were within their walled Cities) without their owne labour or husbandry, eyther in sowing, planting or reaping;
The Lord At this time had enforced them to make a virtue of necessity, and to rely mecrely upon his extraordinary blessing upon their Fields and Vineyards (specially such as were within their walled Cities) without their own labour or Husbandry, either in sowing, planting or reaping;
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This extraordinary blessing of God vpon their Plants and Vineyards, during the time of the siege, was a signe or pledge of Gods extraordinary blessings vpon the besieged,
This extraordinary blessing of God upon their Plants and Vineyards, during the time of the siege, was a Signen or pledge of God's extraordinary blessings upon the besieged,
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73. What question soeuer some curious Chronologer may moue concerning the computation of time, as whether this deliuerance did precisely fall out in the yeere of Iubile by the Law appoynted,
73. What question soever Some curious Chronologer may move Concerning the computation of time, as whither this deliverance did precisely fallen out in the year of Jubilee by the Law appointed,
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sure I am, that whatsoeuer this yeere of their deliuerance did want of the legall forme, was abundantly supplyed in the reality or substance of the yeere of Iubile.
sure I am, that whatsoever this year of their deliverance did want of the Legal Form, was abundantly supplied in the reality or substance of the year of Jubilee.
than the King himselfe did reioyce at their deliuerance from the yoke of the Assyrian, whose ouerthrow the Prophet compareth vnto the ouerthrow of Pharaoh, Isay 10. vers. 26, 27. And the Lord of Hoasts shall stirre vp a scourge for him, according to the slaughter of Midian at the Rocke of Oreb,
than the King himself did rejoice At their deliverance from the yoke of the assyrian, whose overthrow the Prophet compareth unto the overthrow of Pharaoh, Saiah 10. vers. 26, 27. And the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian At the Rock of Oreb,
Of this strange deliuerance from Sennacherib, the strange birth of the Emanuel mentioned, Isay 7. 14. and of the Childe likewise mentioned, Isay 8. 1. (whether that were the same or some other) were pledges or signes vnto this people.
Of this strange deliverance from Sennacherib, the strange birth of the Emmanuel mentioned, Saiah 7. 14. and of the Child likewise mentioned, Saiah 8. 1. (whither that were the same or Some other) were pledges or Signs unto this people.
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and all the ioy which was conceiued vpon the destruction of Sennacheribs Army, was but a picture of that ioy which this people was to expect vpon the anoyntment of their Messias,
and all the joy which was conceived upon the destruction of Sennacheribs Army, was but a picture of that joy which this people was to expect upon the anointment of their Messias,
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and not increased the ioy, (or as the latter English hath it, To him thou hast increased the ioy, or perhaps it may be rendred, Hast thou not increased the ioy?) they ioy before thee, according to the ioy in haruest,
and not increased the joy, (or as the latter English hath it, To him thou hast increased the joy, or perhaps it may be rendered, Hast thou not increased the joy?) they joy before thee, according to the joy in harvest,
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but this shall be with burning and fuell of fire. For vnto vs a Childe is borne, vnto vs a Son is giuen, &c. 74. Nothing more vsuall with Gods Prophets, than to prefixe denunciations of woe and misery to Prophesies of comfort:
but this shall be with burning and fuel of fire. For unto us a Child is born, unto us a Son is given, etc. 74. Nothing more usual with God's prophets, than to prefix denunciations of woe and misery to prophecies of Comfort:
To omit other instances or exemplifications of this obseruation, else-where handled, the connexion of the fortieth Chapter of Isay (whence Iohns Commission for baptizing with water was deriued) with that dolefull prediction, Isay the thirty ninth, vers. 7. is remarkeable.
To omit other instances or exemplifications of this observation, elsewhere handled, the connexion of the fortieth Chapter of Saiah (whence Iohns Commission for baptizing with water was derived) with that doleful prediction, Saiah the thirty ninth, vers. 7. is remarkable.
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So is the connexion of the ninth Chapter of the same Prophet with the eighth, especially if wee set the full poynt in the Hebrew where Saint Ieremy found it,
So is the connexion of the ninth Chapter of the same Prophet with the eighth, especially if we Set the full point in the Hebrew where Saint Ieremy found it,
For so the first words of the ninth Chapter, according to our present English, should bee the latter end of the eighth Chapter, and should be rendred thus:
For so the First words of the ninth Chapter, according to our present English, should be the latter end of the eighth Chapter, and should be rendered thus:
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The Land of Zabulon, and the Land of Nepthaly were the first of all the Tribes of Israel, that were found light (and swept away by the Oppressor) but in latter dayes the way of the Sea beyond Iordane, Galile of the Nations shall bee glorious.
The Land of Zebulon, and the Land of Naphtali were the First of all the Tribes of Israel, that were found Light (and swept away by the Oppressor) but in latter days the Way of the Sea beyond Iordane, Galilee of the nations shall be glorious.
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Whereas the ordinary reading and poynting of the beginning of that ninth Chapter of Isay, is so perplexed, that many good Interpreters by following it, haue made the Euangelist (for ought that I can see) to fall foule vpon the Prophet, and the historicall euent, (if this prediction were historically verified in Hezekias dayes) to crosse the Euangelicall mystery related by St. Matthew. Vnto both these inconueniences,
Whereas the ordinary reading and pointing of the beginning of that ninth Chapter of Saiah, is so perplexed, that many good Interpreters by following it, have made the Evangelist (for ought that I can see) to fallen foul upon the Prophet, and the historical event, (if this prediction were historically verified in Hezekias days) to cross the Evangelical mystery related by Saint Matthew. Unto both these inconveniences,
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For it is commonly receyued, though without all ground, yea contrary to the ground of sacred History, that Sennacheribs army was destroyed by the Angel, neere vnto Ierusalem.
For it is commonly received, though without all ground, yea contrary to the ground of sacred History, that Sennacheribs army was destroyed by the Angel, near unto Ierusalem.
vntill it was accomplished by our Sauiours transmigration from Iudea into Galile, or whether it were ratified by some historicall euent in Hezekias his dayes,
until it was accomplished by our Saviour's transmigration from Iudea into Galilee, or whither it were ratified by Some historical event in Hezekias his days,
as by the manner of Sennacheribs ouerthrow, certainely the Prophets speciall intent and purpose was to giue posterity notice, that as the Land of Zabulon, of Nepthaly, the way of the Sea, &c. were first captiuated by the Assyrian,
as by the manner of Sennacherib's overthrow, Certainly the prophets special intent and purpose was to give posterity notice, that as the Land of Zebulon, of Naphtali, the Way of the Sea, etc. were First captivated by the assyrian,
so they should be the first spectators of that great victory, which the Angel of God, the great Angell of the Couenant, was to haue ouer those powers of darkenesse, which the Assyrian tyranny did but fore-shaddow.
so they should be the First spectators of that great victory, which the Angel of God, the great Angel of the Covenant, was to have over those Powers of darkness, which the assyrian tyranny did but foreshadow.
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And thus much of the former testimony, Isay 35. whereto our Sauiour in this Answer referreth Iohn, and of the signes and circumstances of the time, wherein the Prophesie was first conceyued,
And thus much of the former testimony, Saiah 35. whereto our Saviour in this Answer Refers John, and of the Signs and Circumstances of the time, wherein the Prophesy was First conceived,
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75. The second testimony whereto this Answere referreth Iohn, and which doth well illustrate & ratifie our obseruations vpon the former, is Isay 61. vers. 1. The Spirit of the Lord God is vpon mee,
75. The second testimony whereto this Answer Refers John, and which does well illustrate & ratify our observations upon the former, is Saiah 61. vers. 1. The Spirit of the Lord God is upon me,
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I must here giue you notice, that whereas our English reades, To preach glad tydings vnto the meeke or poore, the phrase in the Originall is the selfe-same with this heere in my Text. Onely the Verbe in the Originall is the Actiue,
I must Here give you notice, that whereas our English reads, To preach glad tidings unto the meek or poor, the phrase in the Original is the selfsame with this Here in my Text. Only the Verb in the Original is the Active,
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The vulgar Latine hauing rightly translated the Greeke heere in my Text, [ pauperes euangelizantur, ] doth vary from it selfe and from the truth in the interpretation of the Prophet.
The Vulgar Latin having rightly translated the Greek Here in my Text, [ Paupers euangelizantur, ] does vary from it self and from the truth in the Interpretation of the Prophet.
whereas if this translation had beene constant to it selfe, it should haue beene, [ misit me euangelizare, or euangelizatum pauperes, ] hee hath •ent mee to Euangelize the poore in spirit.
whereas if this Translation had been constant to it self, it should have been, [ misit me Evangelize, or evangelizatum Paupers, ] he hath •ent me to Evangelize the poor in Spirit.
And this interpretation of the Prophet may be necessarily inferred from the circumstances of the Propheticall Text it selfe, by the same Arguments which before were vsed for interpreting the Euangelists.
And this Interpretation of the Prophet may be necessarily inferred from the Circumstances of the Prophetical Text it self, by the same Arguments which before were used for interpreting the Evangelists.
As we say, Christs bene dicere is bene facere: so Christs Proclamation of liberty to the Captiues in this place, was their actuall freedome or manumission.
As we say, Christ be dicere is bene facere: so Christ Proclamation of liberty to the Captives in this place, was their actual freedom or manumission.
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Now, if you call to mind what was before deliuered, That our Sauiour was anoynted to his Propheticall and Kingly Office at his baptisme, by the holy Ghost descending vpon him in the shape of a Doue;
Now, if you call to mind what was before Delivered, That our Saviour was anointed to his Prophetical and Kingly Office At his Baptism, by the holy Ghost descending upon him in the shape of a Dove;
and that Iohn, vpon the first hearing of the Cities name where hee dwelt, did know him to be that Rod or Branch of Iesse, on whom the Prophet Isay, chap. 11. ver. 1, 2. had fore-told, the Spirit of the Lord should rest:
and that John, upon the First hearing of the Cities name where he dwelled, did know him to be that Rod or Branch of Iesse, on whom the Prophet Saiah, chap. 11. ver. 1, 2. had foretold, the Spirit of the Lord should rest:
Goe shew Iohn againe that the Spirit of the Lord, the Spirit of wisedome and vnderstanding, the Spirit of might and counsell, which Isay fore-told should rest vpon the Rod and Branch of Iesse, and which Iohn saw descend,
Go show John again that the Spirit of the Lord, the Spirit of Wisdom and understanding, the Spirit of might and counsel, which Saiah foretold should rest upon the Rod and Branch of Iesse, and which John saw descend,
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Now, the end of all this change or alteration is, as the Prophet Isay concludeth, That they might bee called trees of righteousnesse, the planting of the Lord, that he might be glorified.
Now, the end of all this change or alteration is, as the Prophet Saiah Concludeth, That they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Isaiab 61. vers. 3. The Rod, the Branch of Iesse, the Righteous Branch of Dauid; were the knowne glorious titles of the Messiah or Sonne of Dauid: and it was his glory,
Isaiah 61. vers. 3. The Rod, the Branch of Iesse, the Righteous Branch of David; were the known glorious titles of the Messiah or Son of David: and it was his glory,
That the dry and barren places of Iudea wherein Iohn baptized & preached repentance, as also the vast and barren places about the borders of Zabulon and Napthaly, which heeretofore had scarce yeelded any foode or nutriment for •ame beasts or cattell, much lesse any fit habitation or resort for men, should in the dayes of the Messiah, become the most fertill and fruitfull Nursery of such plants and grafts,
That the dry and barren places of Iudea wherein John baptised & preached Repentance, as also the vast and barren places about the borders of Zebulon and Naphtali, which heretofore had scarce yielded any food or nutriment for •ame beasts or cattle, much less any fit habitation or resort for men, should in the days of the Messiah, become the most fertile and fruitful Nursery of such plants and grafts,
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These trees of righteousnesse whereof the Prophet speakes, were first planted in the wildernesse wherein our Sauiour preached the Gospell of the Kingdome, and wrought miracles.
These trees of righteousness whereof the Prophet speaks, were First planted in the Wilderness wherein our Saviour preached the Gospel of the Kingdom, and wrought Miracles.
They were instated in the Kingdome of Heauen, (as Feoffees in trust for the founding of some new Society or Corporation,) and made supporters or pillers of that Church militant, which hereafter shall become Triumphant.
They were instated in the Kingdom of Heaven, (as Feoffees in trust for the founding of Some new Society or Corporation,) and made supporters or pillars of that Church militant, which hereafter shall become Triumphant.
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76. That which sealeth this admirable consonancy betweene the Propheticall predictions and these Euangelicall euents or experiments, is the circumstance or signes of the time wherein these miracles mentioned in my Text were wrought,
76. That which Sealeth this admirable consonancy between the Prophetical predictions and these Evangelical events or experiments, is the circumstance or Signs of the time wherein these Miracles mentioned in my Text were wrought,
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Now, Iohn (as you heard before) began to lift vp his voyce like a Trumpet in the wildernesse in the begining of September, which was euery yeere to the Iewes the feast of trumpets.
Now, John (as you herd before) began to lift up his voice like a Trumpet in the Wilderness in the beginning of September, which was every year to the Iewes the feast of trumpets.
Our Sauiour, as you heard before was baptized vpon the Feast of the Atonement, which was the beginning of the yeere of Iubile, wherein the Iubile was to be proclaimed with Trumpet.
Our Saviour, as you herd before was baptised upon the Feast of the Atonement, which was the beginning of the year of Jubilee, wherein the Jubilee was to be proclaimed with Trumpet.
So that euery yeere of our Sauiours priuate life before he was declared vnto Israel, was equiualent to the accomplishment of a Iubile, which is for fiftie yeeres;
So that every year of our Saviour's private life before he was declared unto Israel, was equivalent to the accomplishment of a Jubilee, which is for fiftie Years;
All the priuiledges or matters of reioycing which the Legall Iubile did afford, are set downe at large, Leuiti•. 25. vers. 9, 10. On the tenth day of the seuenth moneth, in the day of Atonement, shall yee make the Trumpet sound throughout all your Land. And ye shall hallow the fiftieth yeere,
All the privileges or matters of rejoicing which the Legal Jubilee did afford, Are Set down At large, Leuiti•. 25. vers. 9, 10. On the tenth day of the Seventh Monn, in the day of Atonement, shall ye make the Trumpet found throughout all your Land. And you shall hallow the fiftieth year,
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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,
and the manner how all these prefigurations were fulfilled by our Saviour, At the time when he sent this answer unto John: you must Consider, that no servant throughout the Land of Jewry, whither an hired servant of the seed of Abraham, or a bondman of the nations, was ever in so great a bondage or hard servitude unto his master,
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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,
This acceptable year of the Lord, in number the thirtieth Legal Jubilee, being First proclaimed by John, afterwards by a voice from heaven At our Saviour's Baptism,
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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,
Nor did our Saviour only proclaim this acceptable year of the Lord, but did by deed and fact declare himself to be that Lord which had given the Law of Jubilee unto the Iewes,
All these defects or imperfections of body, as blindnesse, lamenesse, deafenesse, dumbnesse, crookednesse, and the like, were as the bonds and chaines of Satan.
All these defects or imperfections of body, as blindness, lameness, deafness, dumbness, crookedness, and the like, were as the bonds and chains of Satan.
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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.
Thus much is evidently proved by our Saviour's Argument against the Ruler of the Synagogue, which was displeased Because our Saviour had healed a poor woman upon the Sabbath day, whose body was bowed together.
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.
for he Says, He healed all that were oppressed of the Devil, Act. 10. v. 38. But the special document and the Fullest assurance of this present freedom or manumission by our Saviour, was the often-mentioned Evangelization of the poor in Spirit, that is, their participation of that Oil of gladness, wherewith he was anointed above his Fellows or adherents.
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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,
This includeth as well [ Terminus ad Whom, ] as [ Terminus à quo; ] that is, it includeth not only a manumission or deliverance from the servitude of Satan,
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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.
And unto this possession did the Woman's Seed or second Adam, the Anointed of the Lord, whereof the Prophet Saiah speaks, Chap. 61. actually restore the poor in Spirit, that lived and conversed with him.
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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.
and the possession it self in part First given or bequeathed to his Disciples, a little before John sent unto our Saviour this message, whereto my Text contains the answer.
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78. It is a point worth your obseruatiō, that our Sauiour beginneth that Sermon, (which as wee said before, was the fundamentall Charter of the Kingdome of God,
78. It is a point worth your observation, that our Saviour begins that Sermon, (which as we said before, was the fundamental Charter of the Kingdom 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.
or Evangelical Law) from the beginning of the forecited 61. Chapter of Saiah The Spirit of the Lord is upon me, Says the Prophet, Therefore he hath anointed me to evangelise the poor, or meek 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,
He opened his Mouth, Says the Evangelist, Matthew 5. vers. 3. that is, After long silence and expectation, he began to proclaim the acceptable year, Blessed Are the poor in Spirit,
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,
Because instated in the Kingdom of Heaven, and instated they were in the Kingdom of Heaven, by being evangelized. another part of his Embassy or Effect of his anointment, was to Comfort all that mourn, to give to them that mourn in Sion, beauty for Ashes,
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,
Matthew 5. vers. 4. Saint Lycia, Chap. 6. adds, (which is not expressed in Saint Matthew) that At the same time, he pronounced a woe unto the rich, a woe unto the full, a woe unto such as laughed, (to wit, in an unseasonable 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,
when God had called to fasting and mourning) and a woe unto the vainglorious or men-pleasers. v. 24, 25, 26. As well the woes as the blessings Here solemnly pronounced, were expressly foretold by the Prophet Saiah, chap. 61. vers. 2. So it is said, That the Lord had sent him to proclaim the acceptable year of the LORD,
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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.
Both our Saviour's Sermon, and John Baptists description of his Fan, as also that of Malachy 3. vers. 2, 3, 4. Are but exegetical expressions of that fundamental Prophesy, Saiah 35. vers. 4. wherein it is employed, that when GOD should come to save his people, he should come as well [ Deus ultor ] as [ Deus remunerator ] as well God the Revenger, as God the Rewarder. But did our Saviour give any document of this his power At the uttering of this Sermon? It Come to pass, Says the Evangelist, when Iesus had ended these sayings (of woe and blessing, of vengeance and recompense) the people were astonished At his Doctrine.
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Matth. 7. vers. •8, 29. Thus when our Sauiour expounded the for 〈 ◊ 〉 Prophesie, Isay 61. vers. 1. in the Synagogue at Nazareth, All bare him witnesse,
Matthew 7. vers. •8, 29. Thus when our Saviour expounded thee for 〈 ◊ 〉 Prophesy, Saiah 61. vers. 1. in the Synagogue At Nazareth, All bore him witness,
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or returned this answer here in my Text vnto Iohn, or whether it were returned before hee preached the acceptable yeere of the LORD in Nazareth, cannot so easily be gathered from the circumstances of the Euangelist:
or returned this answer Here in my Text unto John, or whither it were returned before he preached the acceptable year of the LORD in Nazareth, cannot so Easily be gathered from the Circumstances of the Evangelist:
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Now, this was the last Legall Iubile which this people were to enioy, and the first beginning of the Euangelicall Iubile, which was to continue here on earth vntill the Worlds end, to bee fully accomplished in the World to come.
Now, this was the last Legal Jubilee which this people were to enjoy, and the First beginning of the Evangelical Jubilee, which was to continue Here on earth until the World's end, to be Fully accomplished in the World to come.
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So that this great mystery of our eternall Rest and Ioy in heauen, had first a shaddow in the Law, to wit, the Legall Iubile. Secondly, a Picture in the Prophet Isay, or in the History of Hezekias, and his miraculous deliuery from the Assynians.
So that this great mystery of our Eternal Rest and Joy in heaven, had First a shadow in the Law, to wit, the Legal Jubilee. Secondly, a Picture in the Prophet Saiah, or in the History of Hezekias, and his miraculous delivery from the Assynians.
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Fourthly, the accomplishment, ful growth or perfection of this liue body, is to be expected onely in the life to come, where our Ioy, our Rest and Peace, shall be for measure boundlesse, and for terme endlesse.
Fourthly, the accomplishment, full growth or perfection of this live body, is to be expected only in the life to come, where our Joy, our Rest and Peace, shall be for measure boundless, and for term endless.
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All the former Prophesies likewise concerning the planting of the Wildernesse with pleasant Trees, though actually fulfilled, according to the importance of the parabolicall or Emblematicall sense in that yeere of Iubile, which Iesus of Nazareth did proclaime, shall not bee finally accomplished,
All the former prophecies likewise Concerning the planting of the Wilderness with pleasant Trees, though actually fulfilled, according to the importance of the parabolical or Emblematical sense in that year of Jubilee, which Iesus of Nazareth did proclaim, shall not be finally accomplished,
This last verse, though partly fulfilled in the conuersion of whole Nations by our Sauiours Apostles and Disciples, made Citizens of the new Ierusalem descending from Heauen at our Sauiours Baptisme, shall not be accomplished,
This last verse, though partly fulfilled in the conversion of Whole nations by our Saviour's Apostles and Disciples, made Citizens of the new Ierusalem descending from Heaven At our Saviour's Baptism, shall not be accomplished,
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Then shall the least sprig that hath been truely ingraffed into the stock of Iacob, the meanest •••ne of Abraham by faith, become more fruitfull in himselfe,
Then shall the least sprig that hath been truly Ingrafted into the stock of Iacob, the Meanest •••ne of Abraham by faith, become more fruitful in himself,
In that accomplishment of dayes, (which shall vtterly abolish all night) and not before, shal that other part of the same Prophesie, Isay 35. vers. 5, 6. bee likewise finally accomplished:
In that accomplishment of days, (which shall utterly Abolah all night) and not before, shall that other part of the same Prophesy, Saiah 35. vers. 5, 6. bee likewise finally accomplished:
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Then the eyes of the blinde shall be opened, and the eares of the deafe shall bee vnstopped, &c. The eyes of many blinde were opened at the time when this Answer was giuen,
Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, etc. The eyes of many blind were opened At the time when this Answer was given,
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At his second comming, the eyes of all, that after perpetuall darkenesse haue beene finally shut vp by death, shall bee opened to see the glory of God;
At his second coming, the eyes of all, that After perpetual darkness have been finally shut up by death, shall be opened to see the glory of God;
In that day shall all the halt and lame, that haue not bin offended in him, e••n such as neuer enioyed the vse of limbes from their cōming out of the wombe,
In that day shall all the halt and lame, that have not been offended in him, e••n such as never enjoyed the use of limbs from their coming out of the womb,
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vnto their going vnto their gra•e, become more strong & agile than the Hart, and m•re swift and nimble than the Roe. Then shall the eares and tongues of all that haue beene borne deafe and dumbe, be so vnstopped and vnloosed,
unto their going unto their gra•e, become more strong & agile than the Heart, and m•re swift and nimble than the Roe. Then shall the ears and tongues of all that have been born deaf and dumb, be so unstopped and unloosed,
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as vpon the first opening they shall bee enabled to hold consort with the Quire of Angels, to descant vpon those hidden mysteries and Prophetique Songs, about whose literall sense or plaine Grammaticall meaning, there hath beene much discord amongst greatest Criticks, and amongst Schoole-men continuall iarres.
as upon the First opening they shall be enabled to hold consort with the Choir of Angels, to descant upon those hidden Mysteres and Prophetic Songs, about whose literal sense or plain Grammatical meaning, there hath been much discord among greatest Critics, and among Schoolmen continual jars.
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This is all which I haue at this time to say concerning the three particular Branches proposed in the beginning of the second generall Obseruation, which was thus:
This is all which I have At this time to say Concerning the three particular Branches proposed in the beginning of the second general Observation, which was thus:
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What satisfactiō this answer of our Sauior [ The blinde receiue their sight, &c. ] could giue to Iohn or his Disciples, or to any that doubted whether Iesus of Nazareth was He that was to come.
What satisfaction this answer of our Saviour [ The blinde receive their sighed, etc. ] could give to John or his Disciples, or to any that doubted whither Iesus of Nazareth was He that was to come.
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But the same conclusion, Blessed is hee, whosoeuer shall not be offended in mee, is more immediately contained in the last clause of the fift verse, [ Pauperes euangelizantur, ] and may bee inferred by way of Syllogisme, thus:
But the same conclusion, Blessed is he, whosoever shall not be offended in me, is more immediately contained in the last clause of the fift verse, [ Paupers euangelizantur, ] and may be inferred by Way of Syllogism, thus:
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To be euangelized, that is, to haue the power and vertue of the Gospel imprinted vpon their soules, is the highest degree of happinesse, that in this life can be expected.
To be evangelized, that is, to have the power and virtue of the Gospel imprinted upon their Souls, is the highest degree of happiness, that in this life can be expected.
And againe, none that are truely poore in spirit, are apt to take offence at Christ; and, none that are apt to take offence at Christ, are poore in spirit. So that,
And again, none that Are truly poor in Spirit, Are apt to take offence At christ; and, none that Are apt to take offence At christ, Are poor in Spirit. So that,
For [ Euangelium Christi, est potentia Dei ad salutē, ] The Gospel of Christ is the power of God vnto Saluation, vnto all such as beeing inuited, doe come to Christ, without putting stumbling-blocks or matter of offence before their owne feete.
For [ Evangelium Christ, est potentia Dei ad salutē, ] The Gospel of christ is the power of God unto Salvation, unto all such as being invited, do come to christ, without putting stumbling-blocks or matter of offence before their own feet.
It sufficeth vs to know, that Christ was sent to anoint the poore in spirit with the oyle of gladnesse, [ ex officio ] and that none are poore in spirit,
It Suffices us to know, that christ was sent to anoint the poor in Spirit with the oil of gladness, [ ex Officio ] and that none Are poor in Spirit,
And if we would follow the Latines as strictly in the proper vse of the word [ offendere, ] as wee doe in the vse of the single Verbe [ fendo ] or of its compound, [ defendo, ] wee should say, one ship offends another,
And if we would follow the Latins as strictly in the proper use of the word [ offendere, ] as we do in the use of the single Verb [ fendo ] or of its compound, [ defendo, ] we should say, one ship offends Another,
Euery thing is hence said to offend vs, that is displeasant and grieuous vnto vs, or that hindereth vs in the prosecution of our will, delights, or pleasures.
Every thing is hence said to offend us, that is displeasant and grievous unto us, or that hindereth us in the prosecution of our will, delights, or pleasures.
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The issue or consequence of this mutuall offence taken by men at CHRIST, or by GOD at men, which contemne and spurne at his admonitions, is excellently expressed by the Prophet Esay, chap. 8. vers. 13, 14, 15. Sanctifie the LORD of Hoasts himselfe,
The issue or consequence of this mutual offence taken by men At CHRIST, or by GOD At men, which contemn and spurn At his admonitions, is excellently expressed by the Prophet Isaiah, chap. 8. vers. 13, 14, 15. Sanctify the LORD of Hosts himself,
or the Heathen, which had not heard of Christ, would haue taken, vnlesse the lamentable euent of the Iewes, which spurned and kicked at this stone, had bin distinctly foretold,
or the Heathen, which had not herd of christ, would have taken, unless the lamentable event of the Iewes, which spurned and Kicked At this stone, had been distinctly foretold,
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But the best Comment that is or can bee made vpon the Prophets words, is made by our Sauiour, Matth. 21. vers. 42, 43, 44. Did you neuer reade in the Scriptures, the stone which the builders reiected, the same is become the head of the corner? This is the Lords doing,
But the best Comment that is or can be made upon the prophets words, is made by our Saviour, Matthew 21. vers. 42, 43, 44. Did you never read in the Scriptures, the stone which the Builders rejected, the same is become the head of the corner? This is the lords doing,
But shortly after hee vttered this Parable, he grew into so high and great a place in the true Temple of God, that he hath groun'd the materiall Temple,
But shortly After he uttered this Parable, he grew into so high and great a place in the true Temple of God, that he hath ground the material Temple,
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although hee did no otherwise fall vpon them, than by suffering his Fathers wrath and displeasure (which he had still kept off) to fall vpon them that did spurne or were thus deeply offended at him.
although he did not otherwise fallen upon them, than by suffering his Father's wrath and displeasure (which he had still kept off) to fallen upon them that did spurn or were thus deeply offended At him.
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The seuerall fates or finall issues of euery ones wayes, that haue heard of Christ or bin baptized in him, is fore-pictured in the state or issue of these Iewes, to whom hee was first reuealed.
The several fates or final issues of every ones ways, that have herd of christ or been baptised in him, is fore-pictured in the state or issue of these Iewes, to whom he was First revealed.
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This last offence, in respect of these dayes, is the most dangerous, and that wherein we moderne Christians may trespasse so much more hainously, than the Iewes did;
This last offence, in respect of these days, is the most dangerous, and that wherein we modern Christians may trespass so much more heinously, than the Iewes did;
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Nathaniel, though in part offended with the place of our Sauiours present habitation, was yet truely happy, in that he was not so farre offended with it,
Nathaniel, though in part offended with the place of our Saviour's present habitation, was yet truly happy, in that he was not so Far offended with it,
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his successe in hearkening to Philip and repayring to Iesus of Nazareth, much happier than Naaman's was in hearkening to the Prophet Elisha, and his washing in Iordane.
his success in Harkening to Philip and repairing to Iesus of Nazareth, much Happier than Naaman's was in Harkening to the Prophet Elisha, and his washing in Iordane.
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85. The same preiudice which Nathanael had of Nazareth, the people, mentioned Ioh. 7. vers. 40. had of Galile, the Countrey or Prouince, whereof Nazareth was a poore City or Towne:
85. The same prejudice which Nathanael had of Nazareth, the people, mentioned John 7. vers. 40. had of Galilee, the Country or Province, whereof Nazareth was a poor city or Town:
Thus you see how apt preiudicate opinion is to picke quarrels with the truth, and to pretend insoluble contradictions betweene Scripture and Scripture,
Thus you see how apt prejudicate opinion is to pick quarrels with the truth, and to pretend insoluble contradictions between Scripture and Scripture,
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It is most true which this people alleadged, that the Christ and Messias was to come out of Bethleem, the Citie of Dauid, but might hee not therefore come out of Galile? out of Nazareth? [ Distinguant tempora, & concordant Scripturae:
It is most true which this people alleged, that the christ and Messias was to come out of Bethlehem, the city of David, but might he not Therefore come out of Galilee? out of Nazareth? [ Distinguant tempora, & concordant Scriptures:
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and that Iesus of Nazareth (which now came out of Galile) did first come into the world out of Bethleem, the Citie of Dauid, this people had too good proofe,
and that Iesus of Nazareth (which now Come out of Galilee) did First come into the world out of Bethlehem, the city of David, this people had too good proof,
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For what was it that moued Herod to slay all the Infants about Bethleem, but that hee hoped among them to haue slaine the expected Sonne of Dauid, the hope of Israel? Another Prophet fore-telleth as distinctly & plainly, that this same Son of Dauid shuld grow vp,
For what was it that moved Herod to slay all the Infants about Bethlehem, but that he hoped among them to have slain the expected Son of David, the hope of Israel? another Prophet foretelleth as distinctly & plainly, that this same Son of David should grow up,
and Pharises? This was the plea of the visible Church in those dayes, and this peoples reliance vpon their visible Church or chiefe Rulers of Ierusalem (after such a manner in part,
and Pharisees? This was the plea of the visible Church in those days, and this peoples reliance upon their visible Church or chief Rulers of Ierusalem (After such a manner in part,
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as the Romanists now doe vpon the Church of Rome, that is, vpon the Pope and his Cardinals) was the beginning or roote of the Iewes Apostasie from Christ.
as the Romanists now do upon the Church of Rome, that is, upon the Pope and his Cardinals) was the beginning or root of the Iewes Apostasy from christ.
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That which the Romanist would perswade vs to bee the Rocke of our saluation, and rule of our faith in Christ, was to those Iewes the only rocke of offence;
That which the Romanist would persuade us to be the Rock of our salvation, and Rule of our faith in christ, was to those Iewes the only rock of offence;
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That very obiection which the people in the seuenth of Iohn did make, was taught them by the Scribes and Pharises, the then visible or representatiue Church.
That very objection which the people in the Seventh of John did make, was taught them by the Scribes and Pharisees, the then visible or representative Church.
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The preiudice which these great Rabbies had of Galile, & the offence which they tooke at our Sauiour, was so deeply rooted in their hearts, that they tooke it as a proofe sufficient to condemne him for a false and counterfet Prophet,
The prejudice which these great Rabbies had of Galilee, & the offence which they took At our Saviour, was so deeply rooted in their hearts, that they took it as a proof sufficient to condemn him for a false and counterfeit Prophet,
because hee auouched himselfe to bee a true Prophet, being, as they imagined, a Galilaean. For when Nicodemus had seuerely taxed their partiality, and vnwarrantable proceeding against him;
Because he avouched himself to be a true Prophet, being, as they imagined, a Galilaean. For when Nicodemus had severely taxed their partiality, and unwarrantable proceeding against him;
Ioh. 7. v. 51, 52. The truth, and because the truth, the true Church of God, was visible and conspicuous in Nicodemus, or at least in such as the high-priest, the Scribes and Pharises, the then visible Church, did excommunicate and persecute as seducers,
John 7. v. 51, 52. The truth, and Because the truth, the true Church of God, was visible and conspicuous in Nicodemus, or At least in such as the High Priest, the Scribes and Pharisees, the then visible Church, did excommunicate and persecute as seducers,
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yet limbes of Antichrist, true types and shaddowes of these sonnes of Belial, with whom wee haue to deale, who after many warnings and euident conuictions of blasphemous intemperancy, are not yet ashamed to bring those arguments for the establishing the Authority of their present Church, which,
yet limbs of Antichrist, true types and shadows of these Sons of Belial, with whom we have to deal, who After many Warnings and evident convictions of blasphemous intemperancy, Are not yet ashamed to bring those Arguments for the establishing the authority of their present Church, which,
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so it bee brought by a Quack-saluer or Mountebanke from beyond the Seas, relisheth much better than the sweetest flowers that grow eyther in the Propheticall or Euangelicall Herbary; better than the bread and water of Life it selfe, dayly proffered vnto them by the natiue and allowed Physicians of their soules;
so it be brought by a Quacksalver or Mountebank from beyond the Seas, relisheth much better than the Sweetest flowers that grow either in the Prophetical or Evangelical Herbary; better than the bred and water of Life it self, daily proffered unto them by the native and allowed Physicians of their Souls;
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Out of this inchanted humour, or bewitched fansie, the Inhabitants of Nazareth, after they had heard our Sauiour for a while with admiraration, began to say, Is not this Iosephs Sonne? Or,
Out of this enchanted humour, or bewitched fancy, the Inhabitants of Nazareth, After they had herd our Saviour for a while with admiraration, began to say, Is not this Joseph's Son? Or,
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as Saint Matthew relateth it, Whence hath this man this wisdome, and these mighty workes? Is not this the Carpenters sonne? Is not his Mother called Mary? and his Brethren Iames, and Ioses, and Simon, and Iudas? and his Sisters, are not they all with vs? Whence then hath this man all these things? and they were offended in him.
as Saint Matthew relateth it, Whence hath this man this Wisdom, and these mighty works? Is not this the Carpenters son? Is not his Mother called Marry? and his Brothers James, and Ioses, and Simon, and Iudas? and his Sisters, Are not they all with us? Whence then hath this man all these things? and they were offended in him.
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Matthew 13. vers. 54, 55, 56, 57. This offence they bewray in words, but Saint Luke intimateth another Originall of their offence, deeplier rooted in their hearts,
Matthew 13. vers. 54, 55, 56, 57. This offence they bewray in words, but Saint Lycia intimateth Another Original of their offence, deeplier rooted in their hearts,
or would haue attended to him with that respect and reuerence which was due vnto the Words of GOD,) was more effectuall to beget faith in their hearts,
or would have attended to him with that respect and Reverence which was due unto the Words of GOD,) was more effectual to beget faith in their hearts,
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and seeing this churlish people had swinish eares, and brutish appetites, our Sauiour as man, could not (without manifest violation of his Fathers eternall Law,
and seeing this churlish people had swinish ears, and brutish appetites, our Saviour as man, could not (without manifest violation of his Father's Eternal Law,
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euery affection, how naturall or how ciuill soeuer, vnrectified, vnmastered, or vnsubdued, is as a crooked, rugged path, which must be made plaine and straight e're we come to Christ.
every affection, how natural or how civil soever, unrectified, unmastered, or unsubdued, is as a crooked, rugged path, which must be made plain and straight ever we come to christ.
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yet, if the desire of the one, or the other be immoderate, it is as a hill or mountaine that must be brought low, ere the way of the Lord (whether from him to vs,
yet, if the desire of the one, or the other be immoderate, it is as a hill or mountain that must be brought low, ere the Way of the Lord (whither from him to us,
89. The more speciall rootes of more dangerous offences, or more grieuous stumbling-blockes in the way to Christ, are Couetousnesse, Vaine-glory, Ambition, Iealousie of reputation, or feare of disgrace. All these things (saith the Euangelist) heard the Pharises which were couetous, and they mocked him.
89. The more special roots of more dangerous offences, or more grievous Stumblingblocks in the Way to christ, Are Covetousness, Vainglory, Ambition, Jealousy of reputation, or Fear of disgrace. All these things (Says the Evangelist) herd the Pharisees which were covetous, and they mocked him.
and seeke not the honour that commeth from God onely? Iohn 5. 44. vid. vers. 39, 40. Among the chiefe Rulers (saith the same Euangelist) many beleeued on him, but because of the Pharises, they did not confesse him,
and seek not the honour that comes from God only? John 5. 44. vid. vers. 39, 40. Among the chief Rulers (Says the same Evangelist) many believed on him, but Because of the Pharisees, they did not confess him,
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Wee must take heed, that wee examine not our selues, by comparing our affections towards Christs person or office, with the affections of these Iewes towards his office or person.
we must take heed, that we examine not our selves, by comparing our affections towards Christ person or office, with the affections of these Iewes towards his office or person.
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than the fore-mentioned Iewes or Pharises were, is to compare our liues, conuersations, and practice, with our Sauiours doctrinall precepts, especially with those fundamentall ones, solemnely vttered by him in the Sermon vpon the Mount.
than the forementioned Iewes or Pharisees were, is to compare our lives, conversations, and practice, with our Saviour's doctrinal Precepts, especially with those fundamental ones, solemnly uttered by him in the Sermon upon the Mount.
I say vnto you, that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises, yee shall in no case enter into the Kingdome of Heauen. vers.
I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. vers.
or any other Christian Congregation, be they many or few, all and euery of them are as farre from the Kingdome of Heauen, altogether as much offended in Christ,
or any other Christian Congregation, be they many or few, all and every of them Are as Far from the Kingdom of Heaven, altogether as much offended in christ,
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Take no thought, saying, What shall wee eate? or, What shall wee drinke? or, Wherewith shall wee bee cloathed? (For after all these things doe the Gentiles seeke) For your heauenly Father knoweth that yee haue need of all these things.
Take no Thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? (For After all these things do the Gentiles seek) For your heavenly Father Knoweth that ye have need of all these things.
33, 34. This is the perpetuall Law of the Euangelical Iubile, whose obseruance was prefigured in the legall obseruation of the seuenth yeere of rest, or the yeere of Iubile:
33, 34. This is the perpetual Law of the Evangelical Jubilee, whose observance was prefigured in the Legal observation of the Seventh year of rest, or the year of Jubilee:
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In both which yeeres, as you heard before, the Iewes were forbidden to sow or reape, commanded to rely vpon Gods extraordinary blessing in the sixth yeere,
In both which Years, as you herd before, the Iewes were forbidden to sow or reap, commanded to rely upon God's extraordinary blessing in the sixth year,
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The morall Law hereby prefigured, and perpetually to bee obserued by vs Christians, is, That wee buy so, as if wee possessed not, that in sowing or reaping,
The moral Law hereby prefigured, and perpetually to be observed by us Christians, is, That we buy so, as if we possessed not, that in sowing or reaping,
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To the same end or purpose are all those places of Scripture addressed, which exhort vs to humility, to deny our selues, to take vp our Crosse and follow Christ.
To the same end or purpose Are all those places of Scripture addressed, which exhort us to humility, to deny our selves, to take up our Cross and follow christ.
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or some free-will, or naturall power to deny or humble our selues? Here indeed were the true and fruitfull issue of all these intricate controuersies, which in later yeres haue much troubled the peace of the Church,
or Some freewill, or natural power to deny or humble our selves? Here indeed were the true and fruitful issue of all these intricate controversies, which in later Years have much troubled the peace of the Church,
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as also, the controuersie concerning concurrence of Grace and Free-will, prosecuted with eager and bitter contention for these many yeeres, betweene the Iesuites and the Dominican Friers.
as also, the controversy Concerning concurrence of Grace and Freewill, prosecuted with eager and bitter contention for these many Years, between the Iesuites and the Dominican Friars.
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I shall haue fitter occasion to speake at large, when I come to handle that argument concerning our seruitude to sin, which must be the entrance vnto our knowledge concerning Iesus Christ and him crucified:
I shall have fitter occasion to speak At large, when I come to handle that argument Concerning our servitude to since, which must be the Entrance unto our knowledge Concerning Iesus christ and him Crucified:
as the true meane betweene the contrary opinions of the Lutherans and the Caluinists, betweene the Iesuites & Dominicans, betwixt the Stoickes and the Pelagians, in the poynt of free-will,
as the true mean between the contrary opinions of the Lutherans and the Calvinists, between the Iesuites & Dominicans, betwixt the Stoics and the Pelagians, in the point of freewill,
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So then in working this miracle God had no partner, it was meerely his doing: but in bestowing these almes vpō the Prophet, the poore widdow in part did worke.
So then in working this miracle God had no partner, it was merely his doing: but in bestowing these alms upon the Prophet, the poor widow in part did work.
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the Apostles Precept, Iam. 4. 10. had beene to no better purpose, than if a man should say to a lame childe, falne into a deepe ditch, Come hither, my childe,
the Apostles Precept, Iam. 4. 10. had been to no better purpose, than if a man should say to a lame child, fallen into a deep ditch, Come hither, my child,
But whether they receiued the bread or the cup still sitting, after the same maner as they did at their meate, is not expressed, nor can hence be gathered:
But whither they received the bred or the cup still sitting, After the same manner as they did At their meat, is not expressed, nor can hence be gathered:
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I am perswaded, that there is neuer a Ioyner in this Kingdome, that could make vs seates and Tables of the same fashion, that the Tables and seates were of, at which our Sauiour and his Apostles did eate the Passeouer:
I am persuaded, that there is never a Joiner in this Kingdom, that could make us seats and Tables of the same fashion, that the Tables and seats were of, At which our Saviour and his Apostles did eat the Passover:
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or in case we had such seates or Tables made to our hands, for ought I can imagine, wee must haue some famous Antiquary or Master of Ceremonies, to instruct vs how to sit or lye,
or in case we had such seats or Tables made to our hands, for ought I can imagine, we must have Some famous Antiquary or Master of Ceremonies, to instruct us how to fit or lie,
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For which Rites and Ceremonies, in all particulars, the then visible Church had no expresse Rule or patterne, which they were perpetually bound to obserue, either giuen by Moses or the Prophets;
For which Rites and Ceremonies, in all particulars, the then visible Church had no express Rule or pattern, which they were perpetually bound to observe, either given by Moses or the prophets;
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they had added many circumstances, which are not expressed in Moses. Now, if our Lord and Master, who had power to institute new Rites and Ceremonies, did notwithstanding conforme himselfe to those Rites and Ceremonies of the visible Church of the Iewes:
they had added many Circumstances, which Are not expressed in Moses. Now, if our Lord and Master, who had power to institute new Rites and Ceremonies, did notwithstanding conform himself to those Rites and Ceremonies of the visible Church of the Iewes:
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shall wee not heerein truely follow the true example of Christ, if we doe the like? On the contrary, shall we not shew our selues to be none of his Disciples,
shall we not herein truly follow the true Exampl of christ, if we do the like? On the contrary, shall we not show our selves to be none of his Disciples,
although there were no authority in the earth to command him to conformity? Lastly, it may be obiected, that many in the Primitiue Church, who knew the Apostles practice better than the visible Church now doth, did not receiue the Sacrament of Christs body and blood,
although there were no Authority in the earth to command him to conformity? Lastly, it may be objected, that many in the Primitive Church, who knew the Apostles practice better than the visible Church now does, did not receive the Sacrament of Christ body and blood,
though in other cases they can slight Antiquity at their pleasure, yet in this case they haue been curiously Criticall, to obserue out of the Fathers of the Greeke Church, that they receiued the Sacrament [ NONLATINALPHABET, not NONLATINALPHABET, ] that is, bowing indeed, but not bowing their knees. All this we grant;
though in other cases they can slight Antiquity At their pleasure, yet in this case they have been curiously Critical, to observe out of the Father's of the Greek Church, that they received the Sacrament [, not, ] that is, bowing indeed, but not bowing their knees. All this we grant;
as distinctly and curiously by seuerall manners of bowing their heads and bodies, as wee can doe by making legges, bowing the knee, or kneeling vpon our knees.
as distinctly and curiously by several manners of bowing their Heads and bodies, as we can do by making legs, bowing the knee, or kneeling upon our knees.
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And herein they are highly to be commended, for reseruing a distinct kind of bending their bodies, in expressing their submission towards God or Christ in their Liturgie or receiuing the Sacrament.
And herein they Are highly to be commended, for reserving a distinct kind of bending their bodies, in expressing their submission towards God or christ in their Liturgy or receiving the Sacrament.
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They receiue it standing, and bowing the vpper part of their bodies, because that is the best and most significant signe of subiection or submissiue obedience, that is in vse amongst them:
They receive it standing, and bowing the upper part of their bodies, Because that is the best and most significant Signen of subjection or submissive Obedience, that is in use among them:
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wee receiue it kneeling, because this is the best and most significant signe of submissiue obedience, that is in vse or practice in these Westerne parts of Europe. Did not some amongst vs poyson their naturall and ciuill affections, with presumptuous conceits of extraordinary sanctity, nature it selfe (to whom our Apostle in like case a•pealeth) would thorowly informe vs all, that wee stand bound to receiue so great a blessing,
we receive it kneeling, Because this is the best and most significant Signen of submissive Obedience, that is in use or practice in these Western parts of Europe. Did not Some among us poison their natural and civil affections, with presumptuous conceits of extraordinary sanctity, nature it self (to whom our Apostle in like case a•pealeth) would thoroughly inform us all, that we stand bound to receive so great a blessing,
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or in our Church, be in it selfe the more decent or significant, or better befitting the vse or end of this Sacrament? I dare confidently affirme, that the ceremony or gesture obserued and commanded by our Church, doth much better befit the vse and end of the Sacrament,
or in our Church, be in it self the more decent or significant, or better befitting the use or end of this Sacrament? I Dare confidently affirm, that the ceremony or gesture observed and commanded by our Church, does much better befit the use and end of the Sacrament,
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Whence I would request such as vrge our Sauiours example for a patterne of their behauiour or deportment at the Sacrament, to looke vpon our Sauiours bodily gesture or deportment in the heat and extremity of his passion, wherein hee presented himselfe before his Father, in his agony and bloudy sweat in the Garden.
Whence I would request such as urge our Saviour's Exampl for a pattern of their behaviour or deportment At the Sacrament, to look upon our Saviour's bodily gesture or deportment in the heat and extremity of his passion, wherein he presented himself before his Father, in his agony and bloody sweat in the Garden.
But after what manner or gesture of body did his perplexed soule vtter these earnest supplications, [ NONLATINALPHABET, ] kneeling, or fixing his knees vpon the ground.
But After what manner or gesture of body did his perplexed soul utter these earnest supplications, [, ] kneeling, or fixing his knees upon the ground.
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95. If I should haue spent the whole time alotted, onely in exhorting or preparing you to the fit & worthy receiuing of this Sacrament, I could not haue said more,
95. If I should have spent the Whole time allotted, only in exhorting or preparing you to the fit & worthy receiving of this Sacrament, I could not have said more,
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whilest you celebrate the memory of his passion, specially whilest you make application of the benefit of his passion to your selues, by receiuing the visible pledges of his body & bloud;
whilst you celebrate the memory of his passion, specially whilst you make application of the benefit of his passion to your selves, by receiving the visible pledges of his body & blood;
You need not, you may not interpose that condition in your prayer, which our Sauiour did in his, Father, if it be possible, let this cuppasse from mee.
You need not, you may not interpose that condition in your prayer, which our Saviour did in his, Father, if it be possible, let this cuppasse from me.
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O cause not any of vs to drink of that bitter cup, which thy onely Sonne, our onely Sauiour, hath swallowed for vs. Expose vs not (good FATHER) to those bloudy and grieuous conflicts with the powers of Hell and darkenesse, which thy Sonne sustayned for vs. Oh lay no more vpon vs,
Oh cause not any of us to drink of that bitter cup, which thy only Son, our only Saviour, hath swallowed for us Expose us not (good FATHER) to those bloody and grievous conflicts with the Powers of Hell and darkness, which thy Son sustained for us O lay no more upon us,
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or Christ his Sonne, the holy Spirit, or your owne consciences. To receiue this blessed Sacrament without some mentall prayer, were to receiue it vnworthily.
or christ his Son, the holy Spirit, or your own Consciences. To receive this blessed Sacrament without Some mental prayer, were to receive it unworthily.
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and as the Church your Mother, vpon this particular occasion of praying in speciall inioyneth you, were to be offended in Christ, more offended in him for the Church your Mothers sake,
and as the Church your Mother, upon this particular occasion of praying in special enjoin you, were to be offended in christ, more offended in him for the Church your Mother's sake,
but you giue iust offence to the common Aduersary, to whom Saint Paul aduiseth you, to giue no offence, much lesse to giue any aduantage against the truth:
but you give just offence to the Common Adversary, to whom Saint Paul adviseth you, to give no offence, much less to give any advantage against the truth:
Two generall Queries. the one cōcerning Iohns Question, and the other cōcerning Christs answere. Which may be taken for the two generall parts of this ensuing Discourse.
Two general Queries. the one Concerning Iohns Question, and the other Concerning Christ answer. Which may be taken for the two general parts of this ensuing Discourse.
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The word enmity here vsed, is not a terme aequiuocall: & yet the thing signified by it, is not vniuocally the same, as it respects the naturall serpent & the naturall man, and the womans seed and the old Serpent; but the same by Analogie only or proportion.
The word enmity Here used, is not a term equivocal: & yet the thing signified by it, is not univocally the same, as it respects the natural serpent & the natural man, and the woman's seed and the old Serpent; but the same by Analogy only or proportion.
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Diuersae buic lectioni occasionem dedit vocula NONLATINALPHABET quae aequiuoca est ad omnia praememorata signifi cata. Et quia quis { que } suo abundat sensu, abundado ego quo { que } et meo, simplicissimè accipiendo dictiunculam NONLATINALPHABET, vt si• nota articuli simulat { que } demonstrationis, ip••ssimam rei substantiam, cui iungitur, denotans, boc sensu; Possedi siu• acquisiui virum, n•mpe ipsum Adonai, q. d. acquisiui illum ipsum virum, qui est Adonai, •d est, Deus siue Dominus, quem sc•licet pollicitus est mihi Dominus, cum dixit, Semen tuu con•eret caput Serpentis. Quia enim Eua credidit promissioni de semine mulieris, sine dubio existimauit hunc illud esse semen, per quod caput Serpentis conculcandum. Paul. Fag. in 4. cap. Genes.
Diuersae buic lectioni occasionem dedit Vocula Quae aequiuoca est ad omnia praememorata signifi cata. Et quia quis { que } Sue abundat sensu, abundado ego quo { que } et meo, simplicissimè accipiendo dictiunculam, vt si• nota articuli simulat { que } demonstrationis, ip••ssimam rei substantiam, cui iungitur, denotans, boc sensu; Possess siu• acquisiui virum, n•mpe ipsum Adonai, q. worser. acquisiui Ilum ipsum virum, qui est Adonai, •d est, Deus siue Dominus, Whom sc•licet pollicitus est mihi Dominus, cum dixit, Semen tuu con•eret caput Serpentis. Quia enim Eve credidit promissioni de Seed Mulieris, sine dubio existimauit hunc illud esse semen, per quod caput Serpentis conculcandum. Paul. Fag. in 4. cap. Genesis.
Walke in loue, as Christ also hath loued vs, and hath giuen himselfe for vs, an offering and a sacrifice to GOD for a sweet smelling sauour, Ephes. 5. ver 2.
Walk in love, as christ also hath loved us, and hath given himself for us, an offering and a sacrifice to GOD for a sweet smelling savour, Ephesians 5. for 2.
Verbi praedicatio & Sacramentorum administratio non tam sunt notae quibus distingui potest Orthodox a Ecclesia ab baeretica, quàm formalis ratio se• differ entia constitutiua Ecclesiae visibil•s.
Verbi Predication & Sacramentorum administratio non tam sunt Notes quibus distingui potest Orthodox a Ecclesia ab baeretica, quàm Formalis ratio se• differ Entities constitutiua Ecclesiae visibil•s.
Of the prenotiōs which Iohn or the Pharises had cōcerning the time or maner of Christs comming or manifestation: and of the Interrogatories propounded to Iohn by the Priests and Iesuites.
Of the prenotions which John or the Pharisees had Concerning the time or manner of Christ coming or manifestation: and of the Interrogatories propounded to John by the Priests and Iesuites.
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The Prophet emphatically implyes that the miracle which God had wrought for his people in the wildernesse after their deliuerāce out of Aegypt, should be reiterated or eminētly accomplished vpon their returne from Chaldea. Hee foresaw, as Ieremie did, that this second deliuerance should be more glorious then the former. Vide Ier. 23. vers. 27.
The Prophet emphatically Implies that the miracle which God had wrought for his people in the Wilderness After their deliverance out of Egypt, should be reiterated or eminently accomplished upon their return from Chaldea. He foresaw, as Ieremie did, that this second deliverance should be more glorious then the former. Vide Jeremiah 23. vers. 27.
The dry ground in this place, [ supponit pro homine ] (as some Logicians speake) and is to be vnderstood of men so affected, as Dauid was, when he vttered that Song in the Wildernes of Iuda, My soule thirsteth for thee, my flesh longeth for thee, in a dry and thirsty Land, where no water is. Psa. 63. v. 1. Compare this Testimony with the former Testimony, Psalm. 36. parag. 45.
The dry ground in this place, [ supponit Pro homine ] (as Some Logicians speak) and is to be understood of men so affected, as David was, when he uttered that Song in the Wilderness of Iuda, My soul Thirsteth for thee, my Flesh Longeth for thee, in a dry and thirsty Land, where no water is. Psa. 63. v. 1. Compare this Testimony with the former Testimony, Psalm. 36. Parag. 45.
Quanqu•a se••ndum proba•tho••m Chrysostom• s•n•etiā, vt prius dictū est, Ioannes a•te columbae des••n•ū inte•iori spi••tus reuelatione Christis vemeni•m ad baptisum s•ū cognouerit, id tamē non pugnat cum praesenti loco. Nā non dic•t hic Ioannes sibi ignotū fuisse donec Co•••bae ind•t•o illum agn••erit, sed tantum 〈 … 〉. cap. 16. •ol. 38.
Quanqu•a se••ndum proba•tho••m Chrysostom• s•n•etian, vt prius dictū est, Ioannes a•te columbae des••n•ū inte•iori spi••tus Revelation Christis vemeni•m ad baptisum s•ū cognouerit, id tamē non Pugnat cum praesenti loco. Nā non dic•t hic Ioannes sibi ignotū Fuisse donec Co•••bae ind•t•o Ilum agn••erit, sed Tantum 〈 … 〉. cap. 16. •ol. 38.
One and the same portion of Isaias Prophesie, which had been only emblematically or parabolically fulfilled in such as came to Iohns Baptisme, was historically and literally fulfilled in our Sauiour Christ, after his Baptisme, and in his Apostles after his glorification.
One and the same portion of Isaiah Prophesy, which had been only emblematically or parabolically fulfilled in such as Come to Iohns Baptism, was historically and literally fulfilled in our Saviour christ, After his Baptism, and in his Apostles After his glorification.
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Ob eam Edicti pronuntiationē nonnulli Popul• in Gallia & Germ•nia rebellauerunt, 〈 ◊ 〉 Ed•c•o ••ssi sunt ad illos doman•ies à Cae are I 〈 ◊ 〉 & 〈 ◊ 〉; qui 〈 … 〉, Romano { que } in p•rio subegissent, anno quadrag•simo s•cundo sui imperij, quo anno 〈 … 〉 est, a Praside Syriae C••ino caetero { que } orbe Edictum Tarraconae decretum executioni 〈 … 〉, cu••s computationem Hispa•ia omnis, non á generali executione per vniuersum facta, 〈 ◊ ◊ 〉 facti ret•nuit. Episcopus Geraldensis Paralipon. Hispan. lib. 10.
Ob eam Edict pronuntiationē Nonnulli Popul• in Gallia & Germ•nia rebellauerunt, 〈 ◊ 〉 Ed•c•o ••ssi sunt ad Illos doman•ies à Come Are I 〈 ◊ 〉 & 〈 ◊ 〉; qui 〈 … 〉, Romano { que } in p•rio subegissent, Anno quadrag•simo s•cundo sui imperij, quo Anno 〈 … 〉 est, a Parside Syriae C••ino caetero { que } orbe Edictum Tarraconae decretum executioni 〈 … 〉, cu••s computationem Hispa•ia omnis, non á generali execution per vniuersum facta, 〈 ◊ ◊ 〉 facti ret•nuit. Episcopus Geraldensis Paralipon. Hispan. lib. 10.
The Cerenony concerning the scape-Goat and other solemnities vsed in the Feast of the Atonement, mystically fulfilled in our Sauiour vpon the day of his baptisme.
The Cerenony Concerning the scape-Goat and other solemnities used in the Feast of the Atonement, mystically fulfilled in our Saviour upon the day of his Baptism.
