which respects the Spirit was neuer communicated vnto any but to Iesus Christ alonely Thus we vnderstand how Iesus was annointed which vnction is not here first made as if before this hee had not beene endewed with the holy Ghost for wee beleeue that he was conceiued of the holy Ghost but here is the first declaration and publike manifestation to the world by a visible signe of the fulnesse of grace communicated to him for the doing of this great worke whereunto he is now ordained and this is done partly for the confirmation of Iohn who albeit hee knew that Christ was come yet he knew not who hee was till by this token giuen of God Christ was pointed out vnto him for so hee witnesses himselfe And I knew him not but he that sent mee to baptise with water said vnto mee vpon whom thou shalt see the spirit come downe and tarry still on him that is he which baptiseth with the holy Ghost and partly also for instruction of the people that by this signes seene of them all they might know who hee was whom shortly after the audible voice from heauen proclaimed to be the Sonne of God And that the holy Ghost discends vpon him at this time in the similitude of a Doue and not in the similitude of fire as thereafter he descended vpon the Apostles it is to declare vnto vs both what he is in himselfe as also what sort of creatures true Christians are made by his grace As for himselfe he is a meeke Sauiour not terrible to penitent sinners but louing and comfortable ye shall finde that of all those who in the Gospell came to seeke mercy and grace from him neuer one was reiected but all of them louingly receiued and sent away with a comfortable answere for it was prophesied of him that hee should not breake the bruised Reede nor quench the smoaking Flaxe and no maruell that hee was kinde to his owne for he was meeke toward his very enemies He prayed for them on the crosse when they were persecuting him to the death and when his Disciples vvould haue had him bring fire from heauen to burne the Samaritans because they held him at the Ports of their citie he gaue them this answere yee know not of what spirit yee are the Sonne of man is not come to destroy but to saue The Law was giuen with fire and thunder with tempest blacknes and darknes in so terrible a manner that Moses himselfe did quake for feare but Iesus the Mediatour of the new Testament when he comes to proclaime the Gospell a doctrine of the ioyfull tidings of mans saluation hee comes not in a terrible manner Neither to accuse nor conuict of sinne nor to trouble and torment the conscience for sinne for that is the operation of the Law but as the Lambe of God that takes away the sinnes of the world hee cryes peace to the conscience within of euery poore penitent sinner that beleeues in him he is such a Physitian as being himselfe annointed of the Lord he cures his patients not by burning or cutting or by any such hard medicine but onely by annointing them then the which no gentler kinde cure can be Whatsoeuer bitternes was in that potion that heales the deadly disease of sin he dranke it himselfe and wonderfull it is the Phisitian drinkes the potion and the Patient is healed And therefore let not penitent and beleeuing sinners feare to goe neere him And as he is in himselfe such makes he those who are his hee endues them with the properties of the Doue he learnes them simplicitie lowlinesse and meekenes As the elect of God they put on tender mercie kindnes humblenes of minde meekenes and long suffering but where there is yet bitternes anger wrath euill speaking and maliciousnes by which after the manner of rauening birds men deuoure one another it is an euident argument that such were neuer as yet renued by by the grace of Christ Iesus And there was a voice from heauen saying Thou art my beloued Sonne in thee I am well pleased THe third way by vvhich the Father beareth witnes vnto Christ is by an audible voice from heauen where wee haue to consider not onely the testimonie it selfe but the circumstances that goe before it as namely vvho giues the testimonie God the Father in vvhat manner it is giuen by an audible voice and from what place from heauen As for the first the author of this testimonie may be collected out of the words to be God the Father the Sonne comes to make the Father known vnto the world for no man knowes the Father but the Sonne No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father he hath declared him and the Father againe makes the Son knowne vnto the world by the holy Ghost for euen Iohn Baptist though the greatest Prophet among the children of women knew not this Sonne of God till the Father as we said pointed him out vnto him Here then for our further comfort wee haue to consider how the three persons of the blessed Trinitie concurre together to worke the great worke of our redemption for here is the father designing ordaining proclaiming here is the Sonne accepting and the holy Ghost annointing these three wrought coniunctly the worke of our first creation in the beginning of Genesis mention suppose obscure is made of them by a name Plurall Elohim expressing the Trinitie of persons and a verbe singular Bara expressing the vnitie of their Nature and coniunct operation But here a more cleare and distinct mention is made of the three persons yet all working one worke and that for our comfort that we considering who it is hath taken in hand to worke the worke of our saluation should neither be discouraged for the power and malice of our spiritual aduersarie that withstands it neither yet for our owne manifold wants and infirmities for that grace which Iesus hath receiued is not for himselfe but for vs that as saith the Euangelist of his fulnesse we might all receiue grace for grace which was figured in that ointment poured on the head of Aaron it rested not there but went downe to the borders of his garments euen so the grace communicated to Christ flowes from him to the smallest member of his mysticall body in such measure as shall be sufficient to prepare and perfect them vnto eternall life The next circumstance containes the manner by which this testimonie is giuen to wit by an audible voice such as all the people there present might heare vnderstand How this voice was sounded is needlesse for vs to enquire the Lord who made the tongue can speake without the tongue and frame Organes of voice at his pleasure by which he can proclaime his will euen to the eares of men who without a voice cannot heare
was also promised to Iaphet that hee should haue his part in Christ. Rom. 11. 25. Though Christ be not come of vs according to the flesh yet if wee be come of him by grace we haue comfort inough Rom. 9. 5. Luk 11. 27. Math. 12. 47. For the Lord Iesus hath alwayes esteemed most of the spiritual kindred Wherein did the greatest happinesse of our Lords progenitors consist See the Rhemists marginall Notes on Luk. 11. 28. out of Bedatract 19. in Ioan. ☞ The third section is of foureteene Fathers from Abraham to Dauid That all Iacobs sonnes are within the couenant not so all Abrahams what doth it teach vs Rom. 9. 4. What cause of thankes giuing is this that so many families of Iaphet pretermitted we are brought within the couenant A warning to such as are within the couenant Three reasons giuen why in this Genealogie Thamar and Rahab are mentioned among Christs mothers not Sara nor Rebecca The first is to represse the arrogancie of the Iewes glorying of their progenitors An answer for such as vainely glory of their parentage Nazan in nobilem male moratum The second is for the comfort of poore penitent sinners he asumed that nature which once was sinnefull and did separate it from sinne See wat a comfort is here ☞ The third is to manifest Christ his glory in that hee tooke no holinesse from his parents Heb. 7. 27 It is erronious doctrine to affirme that the Virgin Mary was conceiued and borne without sinne How this errore was condemned long since by Barnard Ber. Epist. 147. in Canonicos Lugdun Among Christs mothers in the Genealogie some are Gentiles foretelling how Gentiles also should haue their paâ—… in Christ. Galat. 5. 6. Gal. 3. 28. The fourth section hath a roll of Fathers from Dauid to Zorobabel 1 Chor. 3. 5. Deut. 25. 5. Salomons race ends in Ieconiah Ierem. 22. 26. Where Ieconiah is said to haue children vnderstand them to be by succession not generation A double discent vsually reckoned among the Iewes Saint Luke diduces the Naturall line of Christ Saint Mathew the Legall Christ Iesus is neuer called the sonne of Salomon Naturall Christ as man was borne a noble man of the most honourable and ancient stocke that euer was in the world ☜ The sudden decay of Salomons kingdome in his sonne and of his posteritie in the eightenth man after him Malach. 2. 15. Was procured by the sinnes of harlotry and idolatry The last section the Euangelists are shewed to agree wher they seeme most discordant Adricho Chronologia Lucidus de emendatione temporum ex Magdeburg Cent. 1. l. 1. Ca. 10. In the Naturall line diduced by Saint Luke Ioseph is the only man who is not Christ his Naturall father Heb. 7. 14. Great comfort arises of the consideration of Christs person He is the companion of Iehoua Zach. 13. 7. Iob 19. 25. And yet our kinsman Gen. 49. Why Iacob called him the Shiloh Esa. 8. 8. The true redeemer and auenger of his brethren Leuit. 25. 25. Num. 35. 12 The time of Christ his publicke ministration was from his Baptisme to his ascension Act. 1. 22. There was neuer a King Preist nor Prophet consecrated in so solemne a manner as Christ Iesus here is Two things considered in this consecration of Christ to the office of a Redeemer That Christ willingly maketh himselfe debtor for vs. That the father not onely accepts him but ordaines him to this worke What sweet comfort arises to vs of these two conioyned together How Christ Iesus is become ours in most sure manner Luke 2. 11. Ioh. 3 16. 1 Cor. 1. 30. Namely by the free gift of God the Father Except we know this we can haue no comfort in any of Christ his actions We read not in the Gospell of any Pharise conuerted but one For a soule filled with a conceit of the owne righteousnesse is not capable of grace Ber. in Can. Ser. 67. That Christ comes to be baptised among sinners shews his great loue and rare humilitie The second Adam takes a course flat contrary to the course of the first Adam Marke what comfort by a contrarie effect hath he brought vnto vs. Iohn 1. Act. 14. How hee that baptises with the spirit seekes the Baptisme of water from his owne seruant This hee did to recommend a reuerence of that ministrie ordeined by him in his Church 1 Cor. 1. 21. For three reasons was Christ our Lord baptised when as he needed no washing being the Lambe vnspotted First that he might fulfill a point of righteousnesse neuer required of any but of him The misterie of our redemption explaned for our greater comfort Gal. 5. 3. Two parts of the couenant of grace both of them sealed by Baptisme As Baptisme is a seale on Gods part promising vs remission Christ did not receiue it But as it is a seale of our part promising to God obedience that way he receiued it that he might be bound in our name Christ Iesus was baptised to sanctifie Baptisme Beda Ambros. in Lu. Cap. 3. Christ was baptised to seale vp his fellowship with vs. Our Sauiour receiued his baptisme with Prayer How is it that our Sauiour did pray for himselfe Heb. 5. 7. Our Lord by his example teacheth vs to sanctifie all our actions by Prayer Actions suppose they be good without prayer are like bodies without spirits Macar hom 40. Continuance required in Prayer Feruencie and attention in Prayer Chris. in Math. hom 25. Aug. The comfortable effects of prayer Prayer is the first step of our ascension to God with Iesus Christ. Reu. 20. 6 Followes how the Father not onely accepts his Sonne in our roome but ordaines him to doe the worke of a Redeemer vnto vs. See what a strong bulwarke of consolation is here ☜ Three waies doth the father beare witnesse to his Sonne First by the opening of the heauens Ephe. 1. 10. Secondly by sending the holy Ghost on him in the similitude of a Doue Esa. 61. 1. Two things considered in the vnction of Christ. The separating or designing of him to the worke of a Redeemer Ioh. 6. 1. The communication of grace sufficient for that worke vnto him Christs vnction in regard of his diuine Nature Athanas. de Incar verbi Christs vnction in regard of his humane Nature Here we haue the manifestation of Christs vnction Iohn 1. 33. Why the Spirit discends in the similitude of a Doue and not of fire To shew his loue and meeknes toward poore penitent sinners Mat. 12. 20. Luk. 9. 52. 53. The law was proclaimed with terrour not so the Gospell Iohn 1. 29 Christ cures his patients by annointing them ☜ With this same meeknes he endues all that are his Col. 3. 12. Ephe. 4. 31. By an audible voice from heauen Three things considered in this testimonie The author of it to wit God the Father Ioh. 1. 18. How the three persons of the blessed Trinitie concurre to the worke of our Redemption This comforts vs against the
the sonne of Dauid 35 Nathan 36 Mattatha 37 Mainan 38 Melea. 39 Eliakim 40 Ionan 41 Ioseph 42 Iuda 43 Simeon 44 Leui. 45 Matthat 46 Iorim 47 Eliezer 48 Iose. 49 Er. 50 Elmodam 51 Cosam 52 Addi 53 Melchi 54 Neri Where S. Mathew cals Salathiel the sonne of Ieconias vnderstand his legall sonne succeding as neerest of kin Salathiel Pedaiah Zorobabel Where S. Luke cals Salathiel the sonne of Neri vnderstand the naturall sonne of Neri S. Mathew reckoneth in this line the forefathers of Ioseph Abiud Eliakim Azor. Sadoc Achim Eliud Eleazer Nathan Iacob Ioseph Ioseph is called by Saint Luke the sonne of Eli because he was his sonne in law S Luke againe reckoneth in this line the forefathers of Mary 58 Rhesa 59 Ioanna 60 Iuda 61 Ioseph 62 Semei 63 Mattathia 64 Maath 65 Naggi 66 Esli 67 Naum. 68 Amos. 69 Mattathias 70 Ioseph 71 Ianna 72 Melchi 73 Leui. 74 Matthat 75 Eli. 76 Marie IESVS CHRIST that blessed seede promised to Adam Noah Sem Abraham Isaac Iacob Iuda Dauid Zorobabel and Mary THus you haue the golden line reaching from ADAM to CHRIST it beginnes at the first Adam and is absolued in the second it containes a roll of the Fathers who through the priueledge of the first borne were ordinary Doctors and cheife lights of the Church till the comming of Christ. Vpon this golden line runnes the whole booke of God he that would read it with profit must remember the course of the spirit of God in the diduction of this line If at any time he diuert from it it is onely to interlace some purpose which may cleare the storie of the line So with the description of the linage of Seth hee adioynes also a description of the house and off-spring of Cham who are not in the line Likewise when he draws the Genealogie of Sem hee entreates of the posteritie of Iaphet and Cham and as hee handles the Historie of Abraham Isaac and Iacob so likewise the historie and posteritie of Nahor Ismaell and Esau. But as we may easily perceiue he insists not in the historie of them who are beside the line but hauing spoken so much of them as may cleare the storie of the line he lets them alone and returnes to his purpose alway following forth the line till he come to the promised Shiloh THE SECOND TREAtise of Christ his Baptisme THe second ground of doctrine we proposed to be entreted of is the Baptisme of CHRIST wherein we haue as I said before his most solemne consecration to the publicke office of the Mesiah Hitherto hee had liued a priuate life for the space of twentie nine yeares and now beginning to be thirtie years of age hee is manifested vnto the world by doing the great worke of a redeemer for which he came for so Saint Peter reckons all the time of his publicke charge and ministration to haue ben from the Baptisme of Iohn to the day of his ascension Many Kings Preists and Prophets hath God sent vnto his Church since the beginning of the world but neuer one like Iesus the great King high Preist and Prophet of the Church and therefore it is not without cause that exordium tanti officii tot est mistriis consecratum Neuer one was sent to doe such a worke as he and therefore neuer one had such a calling and confirmation as hee for now the heauens are opened the holy Ghost in a visible shape discends vpon him and God the father by an audible voice from heauen doth authorise him The principall end of this Treatise will be to teach vs how Iesus is become ours which is a speciall and necessary point for vs to learne The parts of his Consecration are two In the first wee see how the Lord Iesus by receiuing the Sacrament of Baptisme doth come in our place and roome as our kinsman as the first borne of his brethren as the head of his misticall body in a word as our cautioner acting and obligating himselfe to pay our debt and to fulfill those points of righteousnesse which we were bound to fulfill but could not doe by our selues and so to releiue and redeeme his brethren In the second wee see how the father not onely accepts him as debtor for vs but also designes and ordaines him to this great worke by annointing him with his holy spirit And thereafter in a publicke assembly of the people at Iorden in most solemne manner by an audible voice from heauen proclames him to be that great high Preist by whom onely attonement must be made betweene him and vs. These two ioyned together make vp vnto vs a most sure ground of Christian comfort If first we consider that the Lord Iesus for the loue hee bare to the glory of his father and saluation of his brethren voluntarily steppes into our roome and in our name becomes obliged to his father according to that notable Prophesie Psal. 40. 6. 7. which yet were a small thing were it not that the second followes to wit that the Father of his infinit wisedome finding out in Christ a way to preserue both the glory of his mercy and iustice doth of his speciall loue toward vs not onely accept him but ordaine him to doe the worke of a mediator imponing to him that singular law of a redeemer which was neuer imposed to man nor Angell as we shall here hereafter And here wee learne how by most sure right the Lord Iesus becomes ours to wit by the surest right that can be namely the free gift of God hee is giuen for a Prince of saluation to vs according to these testimonies both of Angels and men speaking by inspiration of the holy Ghost Vnto you this day is borne in the Citie of Dauid a Sauiour which is Christ the Lord. Againe God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeues in him should not perish And againe Christ Iesus is made vnto vs of God wisedome righteousnesse sanctification and redemption Looke then what way any other thing is ours which most properly wee may call ours that same way Christ is ours namely by the free and sure gift of God If we know and beleeue this we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation It is true Gloriatio Ecclesiae est omnis Christi actio Euery action of Christ is the Churches reioycing and comfort but what reioycing shall wee haue in any of his actions if this ground be not first laid that he is ours and what he did hee did it for vs and vnto vs If he had not died for our sinnes and risen for our righteousnesse what could his death and resurrection haue profited vs But here is the ground of all that he is giuen vnto vs of the Father for a Sauiour whereunto most willingly hee condescends and for which worke the spirit annoints him
which hee is seeking euen such should be the disposition of a Christian so earnestly desiring mercy and grace from God that till hee finde it no other thing be in his minde to distract him from seeking it And vnto this continuance and feruencie in prayer it should greatly encourage vs that now we see after our Sauiours prayer the heauens are opened shewing vs the great vertue of prayer if wee pray in his name if we send it vp like incense perfumed with his merit flowing from faith in him it opens heauen vnto vs brings vs backe a fauourable answere Oratio iusti clauis est coeli ascendit precatio descendit dei miseratio VVhen our Sauiour prayed on Mount Tabor then was he transfigurated and his countenance changed when Peter prayed in the top or platforme of Simon the Tanners house in Ioppe then did he receiue in a trance the heauenly vision when Daniel prayed then the Angell appeared to him when the Disciples prayed then the holy Ghost descended vpon them such is the vertue of prayer that by it not onely doe the heauens open vnto men and out of their treasure send downe necessarie blessings and consolations to them but men are also transported and carried vp into heauen and so begin to practise the first degree of their ascension with Christ for as by newnesse of life they rise with Christ partakers of the first resurrection so by prayer they ascend with Christ partakers of the first ascension which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter For if while they are in the bodie they get accesse to the throne of grace many a time and finde heauen opened vnto them how much more when they are separate from the bodie shall they finde the same And therefore let vs take great delight in this heauenly and most profitable exercise of Prayer That the heauens were opened HItherto wee haue heard the first point of Christ his consecration to the office of the Mediator Wherein wee haue seene how by receiuing the Sacrament of baptisme he did willingly take our debt vpon him and binde himselfe to make satisfaction to his fathers iustice for it Now followes the second how the Father not onely accepts the Sonne becomming debtor for vs but also ordaines him to doe the worke of a Redeemer vnto vs and to this same effect annoints him and publikely proclaimes and declares him in this great assembly at Iordaine to be that only high Priest and peace-maker by whom attonement is made betweene God and Man Let vs ioyne these grounds of comfort togither and we shall see what a strong fortresse of faith they make vp vnto vs. Since the Father hath giuen vs Christ for a Redeemer Since the Sonne hath voluntarily aboliged himselfe to doe the worke of our Redemption Since the holie Ghost hath annointed him to this same effect may wee not now say GOD is with vs who can be against vs Let Sathan calumniate let infidelitie call in question we see whom we haue beleeued Our saluation is more sure then that the powers of hell are able to disanull it But here wee haue to consider how by three sundry strong testimonies God the father witnesseth the willing acceptation of his Son to this great office of the Messiah which now is committed vnto him First by the opening of the heauens Secondly by the sending downe of the holy Ghost in a visible shape vpon him Thirdly by an audible voice from heauen proclaiming him to be that beloued Sonne of God in whom the Father is well pleased The first then is the opening of the heauens by which visible signe is plainely declared that Iesus Christ is hee by whom man hath accesse to the Throne of grace the first Adam for his transgression was cast out of earthly paradice but by the humble obedience of the second Adam the heauens are opened vnto vs we are aduanced to an estate as far exceeding Adams best estate in paradise as the second Adam is more excellent then the first what was figured by the Ladder of Iacob is now performed by Iesus for by him things which are in heauen and in earth are now gathered togither into one by him Angels come down and doe seruice vnto men by him men goe vp to the Father to worship him Whereof God willing we shal speake more at large hereafter And the holy Ghost came down in a bodily shape like a Doue vpon him THe second way wherby the Father beares witnesse vnto him is as you see by sending down the holy Ghost vpon him in the similitude of a Doue vvhereby his vnction which in it selfe is spirituall and could not be perceiued was represented notified vnto al the people for he was not annointed vvith any materiall oyle but with the oyle of gladnes according to that Prophesie The spirit of the Lord is vpon mee therefore hath the Lord annointed me he hath sent me to preach good tidings vnto the poore c. Where for remouing of all doubts that may here arise we must vnderstand that Christs vnction hath in it these two things the first is a separating and designing of him to the worke of a Mediator this part extends to the whole person of Christ Iesus God and Man Now in this action of designation albeit the three persons of the blessed Trinitie concurre and so Iesus be both the designer and the person designed yet because the father is first in order this action is ascribed to him for him hath the father sealed The other part of this vnction is the communicating of the graces of the Spirit vnto him and this is extended onely to his humane nature so that albeit it be true that our Sauiour was annointed in both his Natures because he is our Mediator not in any one of them but in both yet we must remember the difference that his annointing in respect of the diuine Nature imports onely the separating and designing of the second Person of the Trinitie to worke the vvorke of mans Redemption Illius enim opus erat nos restituere qui ab initio cum nâ—n essemus nos condidit Nec poterat alius renouare in nobis abolitam dei imaginem nisi patris imago For it was his worke to restore and redeeme vs vvho from the beginning created vs when wee were not and had no being Neither could any other restore the image of God blotted out in vs but the image of the Father that is to say his Sonne Christ. But his annointing in respect of his humane Nature imports also the communication of the graces of the holy Spirit vnto him not in measure as his brethren receiues them but aboue all measure for in number he had all graces of the spirit he wanted none and next he had euery one of them in the full degree in