was any ceremony in all the world so honoured as this Baptisme of Christ was The ancient sacrifices of Gods institution were honoured by manifest signes of his gracious presence as by the fire which came from heauen continually to consume them the Arke was honoured with speciall signes of his glorious presence sitting betweene the Cherubims answering by Oracle and voice vnto cases propounded the Temple it selfe at Ierusalem at Salomons prayer and dedication was filled with the glory of God manifested in that cloud that filled the House of the Lord 1. Kin. 8. 10. and this cloud still watched ouer the Tabernacle Exod. 40. 34. But these were all but shadowes to this wherein the Lord did not cloud and vaile his presence or reueale his presence in some signe but the Diuine Maiesty manifested it selfe distinctly as we may say in person yea in the distinction of all the three Persons the Father testifying his delight in his deare Sonne the Sonne standing in Iordan and receiuing his Fathers testimony and the holy Ghost descending in the visible shape of a Doue From whence is notably grounded the doctrine of the blessed Trinity of persons in the Vnity of diuine essence because they be so really distinguished although they cannot bee separated But the word Trinity is not to be found in the Scriptures Yet the doctrine is if not according to the letter yet according to the sense Mat. 17. 5. In the transfiguration of Christ the Sonne standeth the Father by his voice witnesseth and the holy Ghost ouershadowes him in a cloud as heere by a Doue So Matth. 28. 19. Baptize them in the name not names to note the vnity of the Father Sonne and holy Ghost And 2. Cor. 13. 14. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost bee with you all Besides there is expresly the word three frō whence Trinity comes 1. Ioh. 5. 7. There be three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one So also Gal. 4. 6. God sent the Spirit of his Sonne into your hearts Which is worthy to be by the way obserued as against sundry other damnable Heretikes so especially against the Iewes at this day who hold an indistinct essence in the Deity without distinction of persons and secondly against the wicked Arrians who deny the Sonne of God to bee begotten of the essence of the Father and to bee coeternall and coequall with him they hold him to be meere man onely borne without sin and receiuing the Spirit beyond measure and in all those places where he is called God they vnderstand it God by office not by nature as the Magistrate is called God and by this equiuocation they can deceiue the Magistrate and professe namely in this their sense that they verily beleeue him to bee God and yet meere man But this place and many other assume him into equall dignitie with the Father and holie Ghost as wee shall further see in the Fathers testimonie of him In the opening of the heauens consider 1. how they were opened 2. why they were opened For the former not the whole heauens but a part and that part ouer the earth where Christ prayed in the banke of Iordan and not to all the people of the earth but to those onely that were present with Christ were the heauens opened and therefore it is said The heauen was opened vnto him not as some say to Iohn but to Christ for so the phrase is vsed Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visae eis linguae i. supra eos The difficultie is in the manner Some think it was but an apparition in the aire because the densitie of the heauens as Philosophie teacheth cannot admit of any diuision in the same But this is vnlikely for in apparitions the eye is easily deceiued by thinnesse or thicknesse neerenes or remotenes light or darknesse of the parts of the heauens and clouds now God would not haue so notable a confirmation of Christs calling stand vpon the credit of a thing so liable to deceit as apparitions be Againe this was a miracle by which Christs office was exalted and therefore goes beyond nature and it is absurd to limit so transcendent a power within the rules and hedge of nature Others of the Fathers whom some Schoolemen follow think that there was no alteration in the heauēs to the bodily eye but it was a meer vision which none but Christ saw and that not with the eyes of his body but of his minde such a vision as Ezekiel and Steuen saw But this is not so for first to the eyes of Christs minde heauen was neuer shut Secondly Mark 1. 10. hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen a word vsed in things really done and vsed of the rent garment Luk. 5. 36. and of the vaile of the Temple which was rent in twaine Thirdly the other signes were really and sensibly done the Spirits descending visible and the Fathers voyce audible and sensible which are things of greater difficultie to conceiue as wee shall see and visible and sensible were they not so much for Christs as for Iohns and the peoples confirmation that stood there It seemeth therefore to bee true that the heauen was sensibly diuided and rent in twaine euen as the earth was when Korah and his company were swallowed vp This is not vnreasonable to conceiue if wee consider that the Lord might well doe as much for his Sonne as he had formerly done for his seruants Henoch in his body as wel as in his soule was taken vp into heauen here either the heauens must diuide themselues or one body must pearce and penetrate another which euen glorified bodies cannot doe Eliah when Elisha prayed him that his spirit might be doubled on him answered thus Thou askest an hard thing yet if thou see me when I am taken from thee thou shalt haue it so 2. King 2. 11 12. and Elisha saw him when he was taken vp into heauen by a whirlewinde and consequently saw the heauens diuided to receiue his body now glorified in the act of translation When Christ had accomplished his whole ministery Act. 1. 9. while his Disciples beheld he was taken vp into heauen they did see the heauens opening themselues to receiue his glorious body and shall we think it absurd that according to the letter of the Scripture his Father should enter him into that ministery by a sensible opening of the heauens As easie it must bee for God to doe this as to make the Sunne stand still the Sea runne backe yea the Sea to diuide it selfe and stand like a wall for the defence of his people And that he thus did it is plaine because this serueth for the greater confirmation and glorie of the businesse in hand which aboue all other the Lord set himselfe to aduance commend to the world Now in the
〈◊〉 〈◊〉 God of himselfe and therefore not by generation Consider him in respect of his God-head and he is God of himselfe as the Father and holy Ghost but consider him in his Person and so hee is the Sonne begotten of the Father and not of himselfe for the Father is a beginning to the rest of the Persons And whereas the Athanasian Creed confesseth him God of very God and the Nicen Light of light and very God of very God the word God in both places must bee taken not essentially but personally namely the Sonne of God begotten of the Father But the God-head of the Son is from the Father because the Sonne is God The God-head of the Sonne is not begotten of the Father but the Person of the Sonne is begotten for the God-head of the Sonne is without beginning as the Father is but the Person of the Sonne is of the Father But the Son hauing the same Essence with the Father then the Father begetting the Sonne the Sonne begets himselfe also Person begets Person not diuine Essence begets diuine Essence the Person of the Father begets the Person of the Sonne but not the God-head of the Sonne If the Father and Sonne be one in Essence then the Sonne being incarnate so is the Father also It is a weake argument because Incarnation belongs not properly to the Essence but to the person or the diuine Essence of the Person of the Sonne became incarnate and tooke flesh or if to the Essence yet not absolute but limited The whole diuine Essence is the Father the Sonne is the whole diuine Essence therefore the Sonne is the Father not distinct or begotten There is an Homonymie in the word whole diuine Essence which is taken either essentially and absolutely as in the Proposition or personally limited to the second Person as in the assumption and therefore the reason is faulty because of foure tearmes in it But if the Father beget the Sonne then hee communicates either a part of his Essence or the whole but hee can doe neither not a part because it is indiuisible not whole for then he leaues none for himselfe The Father begetting communicates his whole Essence and yet retaines it wholly as a candle giuing light to another retaineth it wholly to it selfe If the Father begot the Son then either when the Son subsisted or when he did not if he did subsist how could hee beget him if he did not subsist then he had a beginning The Father begot the Sonne subsisting for generation and subsisting are in time together or rather both from eternity and in the Trinity there is nihil prius or posterius in time And thus also that obiection is stopt that the Father begetting must be before the Sonne begotten for the Father is not in time before the Sonne but in order But Christ is the first begotten and the first borne of many brethren Rom. 8. 29. and Col. 1. 15. therefore he is not the onely Sonne of God 1. The word Primogenitura is sometimes a word of dignity and not of order 2. Christ is called The first borne of euery creature because hee was begotten eternally before any creature 3. He is called First borne by a Metaphor and resemblance being shadowed by the first borne in the old Testament who were Heires and Priests in the family and had double portions c. All which types were verified in Christ who was first borne not of a few brethren in one family as they but of many brethren in all Tribes and Families Christ was the Sonne of the holy Ghost because he was conceiued by him No because he was conceiued not of the substance but power of the holy Ghost Againe consider him either according to the flesh so he was of the substance of the Virgin Mary not of the holy Ghost or according to his Deity and so hee was of the substance of his Father not of the holy Ghost But the Article he is that my Sonne is not to be omitted namely that promised seed Messias on whom all the fathers eyes haue been fixed whose day Abraham desired to see on whom all the Patriarkes cast their hopes whom all the Prophets with one mouth haue declared and poynted at as with one finger This is that my Son whom ye haue already seene borne of a Virgin Isa. 7. 14. Come out of Bethleem Mic. 5. 2. Called out of Egypt Hos. 11. 1. Out of Egypt haue I called my Sonne This is he before whom Eliah hath prepared the way Mal. 3. 1. that is Iohn Baptist in the Spirit of Eliah And as ye haue seen these things already so expect the accomplishment of all other predictions concerning him till he hath finished his course the whole worke of mans Redemption Is Christ thus peculiarly the Sonne of God then note the wonderfull loue of God and of Christ God the Father setting his onely Sonne separated from sinners and higher then the heauens among sinners to receiue among them not only the badge of sin but the curse of sin wherein hee was cast lower then earth and hell it selfe that we might by him become the adopted sons of God for this was the Fathers end that we might be vnited to his naturall Son and so to himselfe by him and receiue our title of Son-ship And what father that loued his son would so debase him that hee might take in some strāger yea an enemy to be heire with him And yet the loue of God hath done thus for vs. Againe the loue of Christ is surpassing and appeareth in his voluntary and extreme abasement that he would be pleased from the height of his Glory being Gods naturall Son to become not onely like but lower then all other men in his life and death No man liuing euer was or can be so abased for hee that is lowest of all can fall but from one degree in earth to another but Christ falls from the highest degree of the glory of heauen to the very bottome of hell What doth this infinite loue call for at our hands but returne of loue for loue Shall we thinke any of his Commandements grieuous shall we think much of any conditiō which God seeth fit for vs and Christ hath sanctifyed be it neuer so base shall we refuse the lowest abasement for his sake seeing we cannot bee brought so low for him as hee for vs Who art thou that professest loue to Christ and wilt not endure a word a frowne of a superiour a checke and rebuke for his sake and good conscience Was Christs loue such to thee or if it had where had thy hopes and saluation been Had he disdayned the frownes of his Father for thee the rebukes and shame of the world the cursed death to which hee voluntarily subiected himselfe thou hadst bin layd for euer vnder the frownes of God the Father and the
in the former verse where Christ is called the head of all things being the head of his body hee hath made a passage both for himselfe and his members How doth Christ open heauen for vs oh that we could see such a sight Christ openeth heauen 1. by the merit of his obedience vnto the death so saith S Paul Col. 1. 20. By the bloud of his crosse he hath set at peace all things Meditate on his death 2. By the donation of his Spirit who worketh faith in the heart of Gods child which is as an hand wherby Christ with all his benefits is receiued and a mouth whereby he is eaten so is it an eye cleered to see thorow the clouds God sitting in his glory vpon the Propitiatorie and Mercy-seate and sometimes vpon the throne of his iustice Heb. 11. 27. By faith Moses departed Egypt and feared not the fiercenesse of the King but endured as one that sawe him that was inuisible By faith Henoch walked with God hee had him euer in his eye heauen was euer open and vndrawne vnto him Ioseâ—h saw on the throne of his iustice and said Can I sinne and doe this great wickednesse against God Thus the godly in this life haue heauen after a sort opened so as they haue God euer present with them Steuen being full of the holy Ghost saw heauen open get faith and thou shalt see it open too 3. By the benefit of his intercession Ioh. 17. Father I will that where I am they also be to behold my glory Now he was heard in all that he prayed for so as by vertue of the merit of his intercession all the elect shall be gathered in soule and body into heauen after this life This same key openeth heauen to our prayers and persons Heere is the comfort of the godly that whereas the first Adam hath shut heauen on them and set hell wide open and armed all the creatures against them this second Adam hath opened heauen againe and reconciled all things there is now passage from man to God from earth to heauen by the prayer of faith and betweene God and man while hee heareth prayer and bestowes heauenly blessings a passage for the Spirit and for Gods helping hand in trouble there is a beaten way betweene heauen earth in which Gods Angels are continually mouing as diligeÌ„t ministers to the heires of saluation Here ye may see Iacobs ladder which reacheth from earth to heauen on which the Angels are continually ascending and descending this ladder is Christ himselfe who by his humanity toucheth earth and by his diuinity reacheth vp to the heauens and so hath made heauen earth meete together And as this comforteth vs through our whole life so especially in the houre of our death it is of exceeding vse then happie is he that can see the heauens opened by Christ for him as Steuen did he shall lay himselfe downe in rest and assurance that though his body shall be inclosed in the earth for a time yet his soule shall ascend to God and both soule and body in the Iudgement day shall partake of the glory vnto which Christ the Head is already ascended and the same power which made the heauens themselues now at his baptisme set themselues open to strengthen encrease the grace of his Saints shall then set them wide open to confirme them for euer in glory And Iohn saw the Spirit of God descending like a Doue and lighting vpon him Sect. 7. THis is the second diuine testimony whereby God the Father would make euident to all the world that Christ the Sonne was the Messiah anointed with the gifts of the holy Ghost for this purpose Where for the meaning of the words must be knowne 1. What is heere meant by the Spirit of God 2. How the Spirit could descend or be seene so to doe 3. The manner of his descending like a Doue 4. Why hee lighted vpon Christ. 5. Why it is said Iohn saw all this 1. By the Spirit of God is meant sometimes the whole essence of the God-head as it is common to all the three Persons as Ioh. 4. 24. God is a Spirit Somtimes the gifts and graces of the Spirit as Luk. 1. 15. Iohn was filled with the Spirit that is spirituall gifts by a Metonymie of the cause for the effect And Act. 6. 5. Steuen a man full of faith and the holy Ghost Somtimes the third Person in Trinity as 1. Ioh. 5. 6. and that Spirit is truth and thus is the word here vsed not the gifts and graces of the spirit nor taken essentially or commonly for the whole Trinity but personally for the third Person in Trinity who is distinct from the Father and the Sonne equall vnto the Father and the Sonne and the same God in Nature and Essence with the Father and the Sonne though not the same person And the third person is called a Spirit because he is that essentiall vertue proceeding and as it were spired or breathed from the Father and the Sonne or from his effect who bloweth where he listeth and inspireth holy motions and graces into the hearts of the elect 2. How can the holy Ghost be said to descend `who is God omnipresent and filling heauen and earth Psal. 139. 7. Whither shall I goe from thy Spirit Answer True it is that this descending of the Spirit was a locall motion from heauen where it was opened vnto earth to the very head of Christ and yet wee may not conceiue any locall motion in God or any of the persons but in one word The signe or siymbol wherein the holy Ghost pleased to testify a speciall presence or efficacy doth take the name of the thing signifiyed the Doue a signe of the Spirit is called by the thing signified the Spirit it selfe not that the blessed Spirit was changed into a Doue or any similitude whose nature were it not immutable he could not bee God but because it pleased him retaining his owne vnchangeable nature to appeare vnder this forme and likenes and thus Iohn also seeing this shape and appearance descend froÌ„ heauen is said to see the Spirit which is inuisible the Doue signifying called y e Spirit signified by a figuratiue kinde of speech common in the Scriptures The Ark was called The Glory of God because it was a speciall signe of it Three Angels came to Abraham one of them seeming to be more glorious then the other is called by the name Iehoua a name proper to God and not agreeable to any Angel further then he representeth the Sonne of God as that did The right interpretation and vnderstanding of such phrases would cut off infinite quarrels about the reall presence which is onely held vp because by this same figure the bread signifying is called the body signifyed which if it necessarily imply a change of the bread into the very Body of Christ then because the Spirit of God is called a Doue
And after Prorsus eadem idololatria and Imò grauius peccant Papistae quà m Ethnici pag. 230. pag. 152. 153. c. Inter idololatriam gentium cultum sanctorum apud Pontisicios nihil interest and he concludeth Nec ouum ouo neque lac lacti similius quà m cultus sanctorum apud Pontisicios idolorum apud Ethnicos And Master White in his booke forenamed sect 5. parag 7. 8. prooueth that the Papists worship stocks and stones as the Gentiles did III. Master Perkins in a book of his owne setting forth not in few places hath the very words Refor Cath. 9. point Papists vnder new termes maintaine the idolatrie of the Heathen Popish idolatrie is a grosse as euer any was among the Heathen In the practice of a reformed Catholike Popish idolatrie exceeds the idolatrie of the Heathen In his Aduertisement to Romane Catholikes And the Popish Host is as abominable an idoll as euer was To whom Bucer in Psal. 115. accordeth saying thus of the Popish Church in worshipping of the Virgin Mary and the Saints En omnia facit quae olim idolis suis insana gentilitas IV. Adde one thing out of the Scriptures If Rome be called Egypt Sodom and Babylon then the idolatry of all these Heathenish places runs into it But the first is true therefore also the second Againe If it be a cage of vncleane birds and an habitation of diuels if any worse can be said of any Heathens Romish idolatrie shall not be the worst 3. Note that God the Father vttering so audible a voyce concerning his Sonne he will be knowne of vs not so much in his owne substance as in his Sonne nor by curious prying into the excellencie of his Maiestie as by sober attending to his voyce and Word And the many manners of Gods speaking vnto men all confirme the same sometimes hee is said to speake out of fire that none dare approach sometimes out of a darke cloud a cloud because out of mans reach and darke because if it were not so none might satisfie their curiositie in seeing any thing sometimes out of a whirlewinde a fierce creature which men are afraid of and sometimes out of the light but such as is inaccessible And good reason that such high and diuine knowledge should bee thus deliuered because being matters of faith they must be insensible and hee that commeth to God must beleeue not see neither is the eye of the body of such capacitie and piercing brightnes as to behold things of infinite and inuisible nature God in giuing the Law made a law against pryers and gazers and seuerely punished those that pryed into the Arke Those that despise the still voyce of God in the ministery shall neuer see God in Christ see him and feele him they shall in his power and iustice neuer in his fauour and loue who refuse the tender of his loue and gracious calling Againe no maruell if ignorance and Egyptiacall darknesse raigne in Popish countreyes where the voyce and Word of God must not be heard read or knowne Satan and his lims know where their strength lyeth and that the strength of his kingdome of darknesse standeth in ignorance and darknesse This is that my Sonne Sect. 9. THe first thing in the substance of the Fathers testimony is that relation which the Father acknowledgeth between himselfe and his Sonne And first whereas there seemes to be some difference in the Euangelists for Marke and Luke chap. 3. 22. reade it in the second person Thou art my Sonne to omit other answeres for reconciliation it is most probable that this voice was twice vttered first for Christs confirmation to his office in the second person which Marke and Luke record and after for the confirmation of Iohn and the faith of beleeuers in the third person This is he Take notice of him And this answere not onely satisfies the Text but the prophesies formerly wherein this voice was foretold which runne in both persons Psal. 2. 7. Thou art my Sonne and Isa. 42. 1. Hee is my Elect in whom my soule delighteth By the Sonne of God is meant 1. Sonnes by Creation framed made after Gods Image in perfect holinesse and righteousnesse Thus Adam was the sonne of God Luk. 3. vlt. and the Angels Iob 1. and Psal. 89. 6. 2. Sons by Profession only who outwardly worship y e true God but not in truth as Gen. 6. 1. The sons of God saw the daughters of mē c. 3. Sons by Adoptiō who being the children of wrath by nature are by grace fauour takē in to be the sons of God thus euery true beleeuer led by the spirit is the Son of God Ro. 8. 14. As many as beleeue to them hee gaue power to be y e sons of God Christ is none of these waies the son of God for although Christ as the fountaine and head of our adoption is called the chiefe among many brethren yet is hee not adopted as we be But he is the Son of God two wayes 1. By nature as God begotten from all eternity of the substance of God by an vnspeakable generation for who can tel his generation Isa. 53. 8. whereby God the Father communicated his whole Essence vnto him thus hee alone is the Son of God the onely begotten Son Ioh. 1. 14. We may adore this Son-ship wee cannot search it out 2. By grace of personall Vnion and thus the man-hood of Christ or Christ as man is after a speciall manner the Sonne of God because his man-hood was inseparably vnited to the Person of the Sonne of God Luk. 1. 32. That holy thing which is borne of thee shall bee called the Sonne of God Neither had Christ as man any man to his Father but the humane nature being framed of the holy Ghost subsifted in the Deity and so makes but one Person And thus Christ both in respect of both his natures and the Vnion of them is the Sonne of God How is he begotten of the Father After an vnspeakable manner much differing from humane generation wee may conceiue no humane thing in it 1. It was without any alteration of the Father or passion in the Sonne 2. Without any propagatiō of any part of the God-head but by communication of the whole God-head of the Father to the Sonne No naturall father communicates his whole Essence 3. The Father begets the Sonne in himselfe not forth of himselfe as earthly Parents doe 4. Naturall fathers are before their children in time but the Father so begets the Sonne as hee is not before in time but in order both being eternall Obiect Psalm 2. 7. This day begot I thee therefore in time Answ. In the Sonnes begetting are two things to be considered 1. The generation it selfe which is eternall 2. The manifestation of it and this is in time at his Incarnation and Resurrection Of this the place is to be vnderstood not of the former But Christ is 〈◊〉 〈◊〉 〈◊〉
THE KINGS BATH AFFORDING MANY SWEET AND COMfortable obseruations from the Baptisme of Christ. Gathered by THOMAS TAYLOR Preacher of the Word of God at Redding in Barkshire AVGVST Christus baptizatus non sibi sed nobis AT LONDON Imprinted by Felix Kyngston for Thomas Man and Iohn Bartlet and are to be sold at the signe of the Talbot in Pater-noster Row 1620. THE KINGS BATH MATH 3. 13. to the end Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him back saying I haue neede to be baptized of thee and commest thou to me 15. But Iesus answering said to him Let be now for thus it becommeth vs to fulfill all righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and he saw the Spirit of God descending like a Doue and lighting vpon him 17. And loe a voice came from heauen saying This is my beloued Sonne in whom I am well pleased IN this Chapter the holy Euangelist hath preached Christ in Iohns ministrie and baptisme now hee beginneth to preach him from his owne facts and ministry and in the words are two things 1. The baptisme of Christ. 2. His solemne inauguration into his office 1. In the baptisme are 1. the preparation 2. the baptisme it selfe 1. In the preparation are 1. the time Then 2. The place Christ came from Galile to Iordan 3. The end of his comming he came to Iohn to bee baptized of him 4. The dialogue betweene Christ and Iohn verse 14. 15. 2. The baptisme it selfe Then he suffered him 2. In his solemne inauguratiō are three particulars 1. The opening of the heauens 2. A visible appearance of the holy Ghost in the shape of a Doue 3. His Fathers voice and testimonie of him FIrst of the time then Marke saith chap. 1. 9. in those dayes inferring it as Mathew vpon Iohns ministerie when Iohn had enflamed the people with earnest affection and desire to see Christ whom he had so highly preferred aboue himselfe when the mindes of men were so impatient of delay in this expectation of the Messiah as they would haue giuen this honour to Iohn himselfe then came Iesus 2. Then when Iohn had prepared the people with the baptisme of repentance had smoothed the way to Christ had cast downe high mountaines of pride and had humbled men then most fitly commeth Christ so Luk. 3. 21. when as all the people were baptized then Christ was baptized 3. Then when Iesus began to be about thirty yeeres of age saith Luk. 3. 23. at which age the Leuiticall Priests were admitted to publique ministry and not before for Iohn began in the fifteenth of Tiberius and all consent that he was borne in the fifteenth of Augustus 1. Note hence the truth of Scripture and consent with it selfe this circumstance letteth vs see the accomplishment of two prophesies the former in Malach. 4. 5. that Iohn Baptist must goe before Christ in the spirit of Elias that preaching that saluation which Christ now brought after him men might better both take notice and giue better entertainement to him whom now all expected the latter in Malach. 3. 2. that after this Messenger is sent the Lord must speedily come to his temple this Marke expresseth plainly chap. 1. 19. that when Iohn was committed to prison then came Christ into Galile preaching and Math. 4. 12. when Iesus heard that Iohn was deliuered vp he returned into Galile see Act. 1. 21 22. Whence learne that the wise prouidence of God guideth not only al actions but all the circūstances of them also Eccles. 3. 1. To euery thing there is an appointed time whatsoeuer is done suffered enioyed whether naturall voluntary or inuoluntary it hath a set time wherein it is beautifull and comely But especially euery vision and word of God is for an appointed time Habak 2. 3. and though long yet at length euery promise euery threat euery prediction shall come to his iust period and performance There was a due and appointed time when Christ was to be incarnate that is the fulnesse of time Gal. 4. 4. and then God sent his Son made of a woman There was an appointed time to vndertake his ministry when way was made for him by Iohns ministry There was an appointed time to finish his worke in an houre for the power of darknesse to worke in before which time though they could take vp stones against him they could not throw them at him but when his houre was come he went out to meete them There was an appointed time in which he was to be laid in the house of death after which three dayes he could not be held And as it was with him so is it with the children of God by adoption no thing befalls them but in Gods time which they must waite and expect not prescribe Wantest thou any good thing waite Gods leasure as Abraham did Art thou in misery vnder any euill present or in feare of euill to come patiently expect the Lords set time sowe prayers sowe teares thou shalt reape in due time if thou faint not only make not haste Lazarus must not be raised till the fourth day nor Christ himselfe til the third Times and seasons are in his hands for the Father hath put them in his owne power Againe let vs be wise in obseruing and entertaining his seasons hee hath appointed vs a time of mercy a day of visitation a time when he is neere and may be found a time when with the wise virgins we may enter a time when the blessing may be obtained and there is another time when if wee seeke with teares we shall not obtaine it as Esau. This present day is our day now know God enter fellowship with him beleeue his word obey his voice and in this thy day follow the things of thy peace 2. Note that then Christ is fitly preached when Iohn hath made way for him the law must prepare men and leade them to Christ as a Schoolemaster the ceremoniall law points at him and shadowes him but the morall forceth vnto him by shewing sinne and damnation without remedy so as wee must despaire in our selues flye forth of our selues vnto Christ. He is a good scholler in Christs schoole that hath heard Iohns voice humbling him and being driuen out of himselfe hath heard the voice of Christ saying Beleeue in me turne vnto God and bring forth the fruites of new obedience Secondly the place He came from Galile to Iordan ◠Christ dwelt in Nazaret a towne of Galile where all the while before he liued priuately and by his labour in his calling sustained himselfe and his mother for that hee was called the Carpenter and Carpenters sonne proues that hee exercised that trade Mark 6. 3. and Iohn 7. 15. the Iewes wondred at his doctrine seeing hee was not brought vp in
hath appointed thou commest vnto him to receiue the fruit of righteousnesse Then he suffered him Sect. 4. IOhn hearing Christ giue such a sound reason for his fact he disputeth no longer nor resisteth but cheerfully admits him to his baptisme for 1. Now he knoweth that whom he beleeued firmely to be the Sonne of God and Sauiour of the world all his commaundements and preceptsmust needs be iust wise and onely good 2. His spirit could not but reioyce that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse 3. He is now in expectation of that promise to be accomplished Ioh. 1. 33. and to see the Spirit visibly descend vpon him which was as glorious a sight as any mortall eye could euer behold therefore vndoubtedly he now most willingly permitted him Whence note the singular modesty of this holy man hee yeeldeth vp his error at the first so soon as Christ letteth him see it and teacheth vs that it is a point of Christian modesty to be willing both to see our error and to forsake it vpon the sight of it Iob was so desirous to see his error that he would learne it of his seruant and maid Cha. 31. 13. And seeing his error chap. 39. 38. He professed thus of himselfe Once haue I spoken but I will answere no more yea twice but I will proceed no further The like we see in Dauid when Abigail met him and perswaded him from his purpose 1. Sam. 25. 32. Blessed be the Lord that sent thee and blessed bee thy counsell and blessed bee thou that hast kept mee from bloud Thus did the Israelites at at the counsell of Obed the Prophet concerning the spoiles and captiues 2. Chron. 28. 13 14. 1. This is a signe of humility to be ready to acknowledge humanity and weakenesse pride will not giue ouer a conceit 2. It is a note of the loue of truth which a man magnifieth in his iudgement and practice with denying himselfe 3. Continuance in a knowne error addeth wilfulnes to ignorance and when men see and wil not see God giues them vp to hardnes of heart Isa. 6. 9 10. and to strong delusion 2. Thess. 2. 4. The Lord noteth it for the way of the foole to bee wise in his owne eyes and that there is more hope of a foole then of him that will leane to his owne counsell First then in hearing the Word bring teachable hearts which is the way to profit in Gods wisedome for hee teacheth the humble in his way Psal. 25. 9. and the wise in heart will receiue commandements Prou. 10. 8. and he that heareth counsell is wise Consider how dangerously Moses replied vpon God againe and againe till the Lord was very angry and so did Peter once and againe Ioh. 13. 6 8. till Christ told him in earnest that if he washed him not he should haue no part in him Therefore let all flesh stoope to the wisedome of GOD in his Word Secondly this conuinceth the obstinacie of men who hold it a poynt of wit and learning to defend euery nouell opinion they take vp and not yeeld an inch to any man what euer bee brought to the contrary And indeed if a man bee resolued to hold and maintaine an error hee will be hardly ouercome for the diuell and his own wicked heart will suggest words and colour as for substance and soundnesse they care not the contention is for victory not for truth but all this is the way of one wise in his owne eyes a proud folly an ignorant learning leading into strength of delusion This folly is now set on horsebacke as the numbers of strange questions not in ceremony or circumstance but in the substance of religion daily forged out of conceited braines doe witnesse and it is the vnhappinesse of many a man that he cannot rise into request but by the fall or foyling of some truth or other Thirdly priuate persons especially must take heed of stifnesse in opinion a spice of pride and the mother of schisme not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in Scripture but in things controuerted and of lesse consequence to beware of vngrounded conceits to suspect their iudgemeÌ„ts and be of the yeelding hand to better reason and for this let Iohn be an example But alasse many are so stiffe and wedded tâ—â—â—â—nions as neither priuate 〈◊〉 â—ublike persons can stirre 〈◊〉 out of them Vers. 16. And Iesus when hee was baptized came straight out of the water and loe the heauens were opened vnto him and hee saw the Spirit of God descending like a Doue and lighting vpon him Sect. 5. NOw followeth the solemne inuesting of Christ into his office by three wonderfull and admirable effects first the opening of the heauens secondly the desceÌ„ding of the holy Ghost in a visible shape vpon him thirdly his Fathers voyce concerning him But first it is said that Christ so soone as hee was baptized came straight out of the water and this not without iust reason for 1. whereas Iohn in his baptisme of others preached vnto them and admonished them to looke to their faith and repentance and before they came out of the water instructed theÌ„ in the doctrine of Baptisme and exhorted to bring forth fruites worthy repentance vers 8. so as they were stayed awhile as it seemeth after their baptisme Christ presently asceÌ„ded where Iohns wisedome is commended in putting difference betweene the person of Christ and others he knew that though Christ must be baptized with his baptisme yet he needed not his instruction and teacheth Ministers wisely to see into the estate of their people that they performe duties to them according to their seuerall necessities 2. It sheweth the willingnes of Christ to vndertake his office he staied no longer than he must needs and indeed all his obedience was most voluntarie teaching vs also to make haste not delay in doing the worke which God hath committed to vs. Psal. 119. 60. and ver 32. I will runne the way of thy commandements when thou shalt enlarge my heart we loue quicke seruants and so doth God 3. Christ stayed not in the water but hasted to receiue the Spirit promised in his baptism and teacheth vs not to stay in outward washings but hasten our selues to the Spirit without which all externall washings auaile nothing it is meet to vse the outward meanes as Christ did but not to stay in them for further than the Spirit accompanies them they are but dead and powerlesse 4. This speedie comming out of the water was a type of his rising from vnder our sinne which his baptisme washed away and of ours in him Againe the Euangelist Luke hath another circumstance chap. 3. 21. That Christ as he was baptized did pray It is vndoubted that Christ both before and in the time of baptisme did lift vp his heart in requests vnto his Father
but now the Euangelist recordeth that so soone as hee was baptized hee composeth himselfe vpon the banke of Iordan to solemne and humble prayer both in respect of that which he had done and that hee was further to doe For the first he was now baptized and in regard of that hee prayed and teacheth vs 1. in that hee first was baptized and then prayed that wee must be first cleansed and sanctified and then pray men must lift pure hands with pure hearts in euery place God will not heare sinners hands full of blood and an heart full of hypocrisie make prayer abominable therefore wash you and make you cleane and then come and we will reason together saith the Lord Isa. 1. 16. 2. In receiuing the Sacrament a holy heart knowes that hee hath to doe with God and lifteth it selfe aboue sensible elements it labours to approue it selfe to God and lookes not at men but at God and his couenant and renewes it selfe with faith repentance inuocation 3. In that Christ goeth to God for a blessing vpon the Sacrament receiued we learne that all the grace holinesse and efficacie of any Sacrament is to be obtained continued and encreased by the meanes of prayer For the second Christ prayed in respect of that hee was to doe 1. Hee was now to be declared that great Prophet of his Church Deut. 18. 18. And the whole ministry of the new testament was now to be deliuered and consecrated in him therfore vndertaking this great worke he goeth to his Father for blessing and successe in it 2. He was now in a solemne manner by sundry testimonies from heauen to be set apart for the worke of Redemption and the saluation of man being lost a ministry which men and Angels were all too weake for and no maruaile if he pray to his Father for sufficient strength and grace to vndergoe the same 3. He knew that the heauens were to be opened and therefore he will be in prayer to shew the power of prayer that it pierceth the heauens and entreth the presence of God and preuaileth for blessing 4. The Spirit was to descend vpon him and therefore hee would be in prayer to teach vs that the prayers of Gods children are of that force that they bring downe the holy Ghost with all graces vpon earth as else-where it is said If you that are euill can giue your children good things how much more will your heauenly Father giue the holy Ghost to them that ask him 5. God the Father was to testifie of him as hee neuer did of any Christ would be apart at prayer not only that the people should not mistake the person on whom the Spirit descended and the voice was vttered but also that wee might note that faithfull prayer doth cause God to giue some euident testimony or other vpon those with whom hee is well-pleased for prayer from time to time hath procured Gods louing fauour to his children and the fruites of it in all necessary blessings spirituall and temporall Now in that Christ here vndertaketh his office and the Sacrament with prayer we learne that Whatsoeuer we take in hand wee must reuerently and religiously vndertake it with prayer but especially two things aboue other 1. The parts of Gods holy worship 2. The duties of our callings in both which our Lord goeth here before vs in example Shall Christ doe this and haue not we more need First the parts of Gods worship 1. We are to come into the glorious presence of God who is of pure eyes and cannot behold wickednes Habak 1. 13. but requires holinesse and purity in the worshippers of him for what hast thou to doe with my law and ordinances who hatest to be reformed he will glorifie himselfe in all that come neere him and therefore wee ought not to come without leaue reuerence preparation and prayer 2. If wee consider the vanity and profanenesse of our nature the wandring of our hearts and thereby our vnfitnesse and disability in Gods seruice we shall plainly see that we haue neede to looke to our feet and to get grace by prayer that we may be pleasing in his sight Secondly the duties of our callings Col. 3. 17. Whatsoeuer yee shall doe in word or deede doe all in the name of the Lord Iesus giuing thankes to God a generall rule for all the actions of thy calling yea of thy life and for all the words of thy mouth is this Begin with Christ and end with him that it may be to his glory This prayer hath two parts 1. Petition before whereby especially in the beginning of the day the work of it a Christian craues Gods assistance blessing acceptance 2. Thankesgiuing at the end of the day of his labour for his calling for the free vse of it and Gods blessing in the successe Both are necessary 1. Because euery creature of God and euery ordinance is sanctified by the word prayer 1. Tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done and directeth vs in the right manner meanes and ends in performance Prayer serueth to obtaine blessing and successe for nothing can further be blessed vnto vs then we receiue the blessing thereof from GOD and wee can looke for no blessing which wee pray not for Consider well and you shall see all Gods promises runne with this condition Whatsoeuer we would haue God to doe vnto vs our Sauiour tels vs we must aske it in his name Whatsoeuer yee shall aske in my name it shall be done vnto you Whatsoeuer we would haue God to giue vs wee must not expect it out of the same condition Aske and it shall be giuen you Psal. 50. 15. Call vpon me there is the commandement and I will heare thee there is the promise 2. Such is our weakenesse as when we doe any thing the best we can we had need to pray to doe it better and for pardon that we haue done it no better which if it bee true in externall things and duties wherein we are better acquainted much more in spirituall wherein our ability is much lesse 3. We neuer receiue so much fauour from God but we still stand in need to craue more nor neuer so little but that we haue much to be thankefull for This doctrine serues to reproue such as content themselues with the worke of Gods worship that come to the word and Sacraments but beg not a blessing of God before-hand whereas Christ himself contented not himselfe with the outward meanes but prayed for a blessing And this is the very cause why men find so litle taste strength and power in these ordinances because Gods blessing goes not with the meanes and therefore it is sundred from his own ordinances because it is not asked Is it any maruell that whē mē come carelesly carnally and profanely without reuerence religion to the exercises of religion that they goe away as brutishly as
they come and the longer they thus profane Gods holy things the more senslesse and incurable they grow by them more hardned and hopelesse What good hath many a man gotten by customable comming to the Word and Sacraments many yeeres together for their knowledge babes may pose them in principles for their conscience we may as soone preuaile with children of three yeeres old to sit reuerently and attentiuely as some of three or foure score who in the morning are so sleepy as it were fitter they were at home in their beds or take order to bring their beds with them and for their profitablenesse in their places or reformation of any thing in publike or in their priuate families or their owne persons God nor man can see no such thing Now would I aske these men as old as they be how often they can remember they haue humbled themselues before God that he would blesse the Word vnto them and them to vnderstand it and make conscience of it to reforme their wayes to comfort their consciences Alas dead men this is a strange motion to them and now wee conclude No blessing asked none obtained but a curse accompanied them further to harden them whereas humble feeling prayer would haue opened the heauens and fetched downe the Spirit to haue accompanied the ordinance and so some testimony would haue bin seene that God had been better pleased with them and their worke They may likewise see their errour and reforme it that attempt the ordinary duties of their calling without calling vpon God for a blessing whereas it is prayer whereby all needfull things are obtained both publike and priuate for our selues and for others belonging to this life and the life to come and the neglect hereof is the cause why many men thriue not but rise early goe late to bed and eate the bread of carefulnesse either in vaine or else get money and put it in a broken bagge and all is because they humble not themselues morning euening with their family for a blessing on their labours and neuer pray but coldly and for custome and that in the Church onely If some mans conscience now tell him that although hee hath neuer vsed this course of prayer with his family and yet hee thriues and prospers and his worke goeth well enough forward to him I say 1. That he holdeth nothing that he hath by any speciall fauour of God but by the generall prouidence whereby he feeds the bruit creatures and all this while God hath no more respect of him than of them 2. He holds nothing by vertue of any promise not being in Christ for whatsoeuer God hath promised he applieth it in this meanes of prayer and not otherwise 3. Wealth and prosperity beeing not had or held by vertue of any promise of God nor yet in the meanes of God is so farre from being a blessing vnto him that the curse of God abides him and it hee by it corrupts himselfe hardens his heart withdrawes it from God drownes it in the things of this life and is to be drawne to a reckoning for his vniust vsurpation Thirdly let this example of Christ vndertaking all his actions with prayer somtime publikely sometime priuately yea his whole Passion as in the garden often and feruently mooue vs to accustome our selues to this duty for 1. Heerein lies a difference betweene the child of God and a worldling betweene a sound Christian and an hollow hypocrite the one walketh with God lifting vp his heart to God in holy meditations and prayers continually as iust occasion is offered and therefore by this title the Scripture describeth true Christians Act. 2. 41. And Paul saluteth all the faithfull that call vpon the name of the Lord 1. Cor. 1. 2. The other are noted Psal. 14. 4. by this marke They call not vpon God Prayer is as the breath whereby wee know whether a man liue the spirituall life or no a child that cries not is dead and still-borne as we say no prayer no breath of the Spirit no breath no life 2. Our owne benefit calleth for this duty all good comes vnto vs by reason of the great power of prayer which auaileth to set heauen open to bring down the Spirit to pacific God and appease him being offended We see what great and extraordinary things the Saints haue obtained by prayer Moses Elias c. And lest we should thinke that these examples appertaine not to vs weake and silly men the Apostle Iames vrgeth this as an argument to force vs to prayer by the practice of Eliah who prayed that it might not raine and it rained not in three yeeres c. Not that we should pray so that it may not raine for so many yeres together but if the power of prayer bee so preuailing with God that therefore wee should be much and often in this duty and surely he that can pray well can want no good thing needs feare none euill 3. It is a notable fence against sinne for as the more sin preuailes the lesse can a man pray so the more he prayes the lesse is he ouertaken with sinne When the true man is assaulted if he cry for helpe the theefe runnes away and so doth sinne a theefe which euer doggeth and besetteth vs to rob vs and steale away grace if we can cry mightily to God 4. Acquaint thy selfe with God for the times come when nothing will stand by thee but his helpe and therefore vse prayer to be familiarly acquainted with him know him now in the time of thy prayer that he may know thee in the day of thy distresse And lo the heauens were opened vnto him Sect. 6. NOw it followeth that wee speake of those three admirable euents which followed the Prayer of Christ 1. The sensible opening of the heauens 2. The visible descending of the holy Ghost 3. The audible voice of God the Father witnessing to many both eye and eare-witnesses the solemne instalment and induction of Christ into his office and worke of mediation and ministery Wherein wee must know that as there neuer was in all the world so high and excellent an office as Christs was for the greatest of Kings and the high Priest who yet were with great state and obseruation anoynted and deputed to their offices were but shadowes of this euen so God would haue Christ entred into it with such magnificence and glory as neuer man was nor creature is capable of As the Coronation of a Prince with what glory pompe and sumptuousnesse euen to admiration is hee brought foorth with his Nobles and subiects But all this is but earthly glory from earthly men to an earthly King But now at the Coronation of the Prince of peace God sets himselfe from heauen to honour it and for this purpose he doth more familiarly and yet more gloriously reueale himselfe vnto all mankind then he had euer before done from the creation of the world and neuer
hee must necessarily bee turned into a Doue of a creating God become a creature which is high blasphemy 3. The manner or forme of the Spirits descending was in the shape of a Doue Quest. Whether was this a true materiall Doue or an appearance of a Doue only Answ. It is enough to conceiue the presence of the holy Ghost vnder the forme of a Doue and it is no article of faith whether it was or no But yet I thinke it was a true reall body and corporal Doue 1. Because Luke addeth in a bodily shape implying that there was a body 2. Because none of the other signes were imaginary or appearances but reall things whence some of the Fathers conclude that it was as true a Doue as the Spirit was a true Spirit Obiect But if it were so how came it into heauen Answ. He that created of nothing all things created it at this time not for common vse but for this vse and purpose which when it was accomplished hee could bring it to nothing or resolue it into the first matter whereof it was made as it was with those bodies in which the Angels appeared Obiect But the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Doue therefore it was but a similitude and appearance not a true body Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the Doue but to the Spirit who manifested his presence in this likenesse 2. The phrase doth not alwayes note likenesse and similitude onely but verity and identity as Ioh. 1. 14. Wee saw his glory as the glory of the only Sonne of God and Phil. 2. 7. Christ was in the shape of man and like man shal we thence conclude that he was not a true man but one in appearance onely Why did the holy Ghost appeare in this shape For sometimes hee appeared in mighty winds as to the Apostles sometimes in burning fire wherein he seemes to be contrary to himselfe These diuers symbols and testimonies of the presence of the Spirit argue diuers but not contrary effects all of them his wisedome made choyce of according to the occasion and present vse There was great difference betweene the ministery of Christ and Moses betweene the Law and the Gospell and accordingly the Spirit manifesteth himselfe The Law was confirmed with terrour feare but to ratifie the Gospel the Spirit appeares in the shape of a Doue Act. 2. 2. Hee is noted to come like a mighty rushing winde to shew the mighty power of the Gospell in the ministery of the Apostles who were now to bee sent out so in the shape of tongues to shew the vtterance giuen by the Spirit to the Apostles in the shape of clouen tongues to note the variety of tongues and languages wherewith they were indued in the shape of fiery tongues to shew the fruit and efficacie of their ministery and doctrine which should bee as fire to seuer betweene drosse and pure metall So heere the Spirit would appeare in the shape of a Doue to note 1. what kind of Spirit Christs was 2. what kind of gifts they were which were collated and bestowed vpon him and 3. what was the fruit of those gifts For the first in the Doue obserue two things 1. Of all fowles it is the most mild without gall 2. It is most innocent and harmlesse not rauening and hurtfull Which signifieth that Christ should be indued with a mild meeke and gentle spirit so it was prophesied of him Isa. 42. 2. That he should not cry nor lift vp his voice in the streets a brused reed hee should not breake and how it was accomplished the whole story of the Gospell witnesseth Math. 12. 19. So also that he should be most innocent blamelesse of a most pure spirit In him was no guile no deceit in his lips Who could accuse him of sin being the spotlesse Lambe of God 2. As the Doue hath many excellent properties patience simplicity sincerity tendernesse to her young faithfulnes to her mate c. Euen so God the Father hath fitted Christ with all profitable and necessary gifts humility and patience holinesse and integrity loue and tendernesse constancy and diligence in working out the good of his members 3. The fruit of these gifts is the appeasing of his Fathers displeasure conceiued against the sinne of man for looke as the Doue which Noah sent forth out of the Arke returning with an Oliue branch which argued the ceasing of the deluge brought newes that Gods wrath was now asswaged and decreased with the waters so the Spirit of the Lord is vpon Christ in the form of a Doue sending him out to preach the acceptable yeere of the Lord and good tidings of liberty to captiues the opening of the prison to them that are bound forgiuenesse of sin and conferring of grace life c. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape separating and sending Christ to his ministery that onely for this time and not reserued out of this time and vse it is not now lawfull for any man to represent the holy Ghost by this shape or make an image thereof for this is to make an Idoll as the Papists doe not onely in this but in painting God the Father like an old man because he is called the Ancient of dayes Dan. 7. 22. Both of them flat Idolatry God is aboue his Law if he make shapes Cherubs or bodies it is iust because hee doth it but wee are borne vnder the Law which expresly forbids the making or hauing of any Image of God in any vse or any at all in religious vse and enioynes vs to worship God in spirit and truth onely in the Image of his Sonne And it will strongly follow that if wee may not reserue the shapes which God himselfe hath vsed to manifest his presence much lesse vpon any colour any Images or Idols deuised and beautified by Idolaters abused in times past and in present and for time to come subiect to be abused to the maintenance of Idolatry Heere come all Popish pictures to bee defaced whose Idolatry is as grosse as euer the Heathens was a lamentable thing y t any Christian can feed and please his senses in the cōuicted instrumēts of Gods dishonour in so high a kinde A chaste heart will make a chaste eye The 4. point is the Spirits descending vpon Christ for these reasons 1. To shew that Christ was set apart to his great work not onely by the ministery of man but by the holy Ghost 2. That hee was now endued with gifts fit for such a worke for this was the vnction or anoynting of Christ to bee the King Priest and Prophet of his Church as Isa. 61. 1. The Spirit of the Lord is vpon mee hee hath anoynted mee to preach Obiect But Christ was filled with the holy Ghost from his infancy Answer He was endued with such a measure of the Spirit as was
fit for his priuate estate yet now entring vpon a publique office and a worke after a sort infinite he needeth more grace and receiueth according as his calling required Obiect But then Christ had imperfection in him if hee wanted some grace Answ. It implies a degree but not imperfection hee was perfectly graced so farre as his youth and priuate estate required yea as much as that was capable of it being with him as with the Saints in heauen among whom are degrees of glory but not want nor imperfectiō And 3. to shew that the Spirit did perpetually rest with Christ therefore Ioh. 1. 32. the Spirit abode vpon him This was prophecied Isa. 11. 2. The Spirit of the Lord shall rest vpon him the Spirit of counsel and vnderstanding of wisedome and strength the Spirit of knowledge and the feare of the Lord. Obiect But the Spirit of God dwels in the Elect therefore this was no priuiledge An. Neuer did or can the spirit rest with Saint or Angel as hee did with Christ. 1. In respect of his humanity the Spirit is euer with that working in y t nature all diuine vertues graces glory both in nūber degree perfect as fitting the Head wheras the members haue some not all and in some small degree not in all perfection of degrees as hee was being anointed with y e oyle of gladnes aboue al his fellowes 2. In respect of his Deity the spirit the third person is perpetually present with the Son as ioyned vnto him in the admirable vnity of one the same nature yea so ioyned as he proceedeth from the Son as frō the Father and hath his subsistence from the Son as frō the Father by the vnspeakable cōmunication of one and the selfe-same nature In which respects the Spirit neuer lighted nor did rest with any but with Iesus Christ alone 4. Some adde a fourth reason of the Spirits lighting on Christ not only to designe Christ but to distinguish him by an apparent signe from Iohn lest any should thinke that the voyce following This is my well-beloued Sonne was vttered of Iohn and not of Christ himselfe The fifth point is Why it is said that Iohn saw all this this was 1. that the Word of the Lord might be accomplished who had promised Iohn that he should certainely know Christ by this signe Ioh. 1. 33. 2. That Iohn might beare record of the trueth heereof not onely in his age but to all succeeding ages so it is said Ioh. 1. 32. Iohn bare record saying I saw the Spirit c. Hence was it that it did so openly appeare because it was not onely for Christ who as hee was man and had taken vpon him our infirmities had need of assistance but for Iohn also and the people of God see Iohn 12. 30. 1. Note that the Spirit of God is no quality or created motion in the minde of man for then hee should not exist without the mindes of men for the accident cannot be without the subiect to which it cleaueth and much lesse could the Spirit appeare in a visible and distinct forme as he did heere and in the feast of Pentecost 2. Hee is here a distinct person from the Father and the Sonne and yet ioyned with the Father and the Sonne 3. He is called God Act. 5. 3 4. To lye to the holy Ghost is to lye vnto God and 1. Cor. 12. 11. Hee giueth gifts to euery one according to his will as heere hee anointeth Christ the head consequently is the Author of all good gifts with the Father of lights and not the gifts themselues 2. Note as Christ was set apart both by the ministry of man and by the Spirit by the visible appearance of which God would manifest that hee was fitted thereunto so in all those that are set apart by man to the ministry must be an apparant descending of the Spirit though not in visible shape yet in euident gifts and graces The reason is sound if Christ himselfe must not take this honour vpon himself but the spirit of the Lord must be vpō him to preach much more must it be so with those that come in his name Adde hereunto these arguments 1. If God when hee had set down the frame parcels of the materiall Tabernacle did set apart a Bezaleel and fill him with the Spirit of God in wisedome vnderstanding in knowledge and all curious workmanship and ioyned an Aholiah vnto him into whom he put wisedome to make al after his draught Exod. 31. 3 6. And if when Salomon is to build the material Temple he must haue his Hiram sent for a man full of wisedom vnderstanding and knowledge to work all manner of worke in brasse 1. King 7. 14. much more the true Salomon in building his spiritual Temple makes choice of men filled with the spirit c. 2. If the Prophets Apostles performed euery thing by vertue of their extraordinary calling by God then must Pastors Teachers also by vertue of their ordinary calling by God They spake wrote as they were moued by the holy Ghost 2. Pet. 1. vlt. they reuealed and fore-told things by the Spirit 1. Pet. 1. 10 11. The Spirit of Christ in the Prophets searched and signified the time and passion glory of Christ the Spirit was promised to teach the Apostles what to speake and to leade them in all trueth Ioh. 14. Yea the Spirit shall teach you in that houre Luk. 12. so must we be furnished by the Spirit to our duties 1. Cor. 17. 7. The manifestation of the Spirit is giuen to euery one to profit withall to one a word of wisedome to another a word of knowledge Whence the Spirit is said to send Pastors Act. 20. 28. Pastors at Ephesus were made ouer-seers by the holy Ghost because he fitteth them to the Church and commendeth them by gracing them to the vse of it 3. This sitting of the Spirit giueth a mans selfe much comfort 1. That hee is lawfully called of God who sendeth not his message by the hand of a foole for this is as he that cutteth off the feet but he sendeth a learned tongue an Ezra an Apollos mighty in the Scriptures This was signified by the consecration of Aaron and his sonnes who must be 1. washed purged from whatsoeuer might blemish their calling 2. Arrayed with new garments signifying their furnishing and instructing with graces of wisedom knowledge c. 3. Perfumed with a sweet smell of the holy oyle noting the sweetnesse the sweet sauour by holy doctrine and life which they were to diffuse into the Church This when it was done then were they set apart by the Lord and not before Leu. 8. 3. 2. That God who hath graced him will protect him and carrie him thorow the troubles of his calling which Satan and the wicked of the world whom hee is to encounter with will raise against him which promise of speciall protection while the sonnes of Sceua wanted Satan
and idolatry to conceiue or fixe the name of God vpon a picture that hath nothing but what man will giue it and doeth not the Lord accuse the Israelites by common sense in the example of one that goes into the Wood and hewes a tree then makes a fire of one end to warme him and a God of the other to worship Are there not as good blockes and stones lying vpon the floore and pauement as they be that are set vp for idols II. As for the picture of the Trinity which is most horrible idolatry painting God either a man with three heads making him a monster or the Father like an old man with a childe at his knee and a Doue betweene them Bellarmine himselfe fainteth when he saith it is not certaine but an opinion of the Church whether any pictures of the Trinity be to be made And further that those images must not be multiplied because they giue occasion of blaspheming Besides these pictures are as senslesse as wicked 1. To picture the Father as a man with the whole world in his hand to note his creation and prouidence which the Rhemists in Act. 17. 5. commend so highly as whence the people may take much good is a teacher of lyes because it restraines creation and gouernment to the Father 2. To picture the Father as an old man and the Sonne who is as old as he like a child is a lye and not footed in the 7. of Daniel where the ancient of dayes is the whole Deity 3. To adde to these two the image of a Doue for the holy Ghost is as it is said Rom. 1. 23. 25. to turne the whole glory of God into a lye and to transforme most heathenishly the glory of the immortall God into the similitude of a mortall man or feathered fowle 4. If the Diuinity can be pictured then may the three Persons but hee that will say he can conceiue either the Trinity or expresse the Diuinity hee is a lyar much lesse carue or paint any thing like them For the picture of Christ though I know sundry of the learned are of another minde yet I thinke it neither can nor may be pictured and the reasons to the contrary are none or weake And I haue thought of these grounds which sway with me till I heare or see stronger 1. Christs Diuinity cannot be expressed in an image and it is dangerous in a picture to separate them which God neuer disioyned to diuide his natures sauoureth of the Nestorian heresie to offer to paint the Godhead of Christ as they haue who to expresse it haue made a Rainebow c. This is to fall into the heresie of Eutyches confounding the natures and circumscribing the Godhead both wayes it must be a lying image no way speaking trueth 2. Make an image of Christ as man it is but of his bodily shape and as D. Fulke saith an image of his bodily shape is no more his shape then another mans make such an image and what difference betweene his the thiefes that was crucified with him 3. The Scriptures which speake so much of his doctrine workes and all other circumstances speake not a word of any lineament and portrayture of his body wherein Gods wisedome preuented the true painting of his body which if any goe about to doe it must be a lying image 4. Hee neede not be painted on a Table being so liuely described in the Word and Sacraments and crucified before our eyes there is the length of the Lord there is the Crucifix and in euery Christian thou hast an image of Christ looke vpon him and loue him for the image hee beares of Christ. 5. Such a picture or image cannot safely be made in respect of the dignity of the Person whose very humanity in composito as vnited vnto the Deity is to be adored worshipped aboue all men and Angels for it is a true position Totus Christus adorandus And I maruaile the more that P. Martyr so iudicious a Diuine and learned should permit the painting of Christs humanity and yet afterwards confesse how prone the men of our age are vnto idolatry that they adore stockes stones reliques of Saints reuersions of the Sacrament c. bow downe before them light Candels burne Incense inuocate and call for that at their hands which better creatures cannot giue surely these things stand not well with the former For images of Saints it is a lye to pray to them in earth that are in heauen a lye to giue them mouthes and they cannot speak eyes and they cannot see But though we haue not images of God or Christ or the Saints in religious vse may wee not haue them in ciuill vse suppose for an ornament or history Whatsoeuer image hath bin deuised or beautified by Idolaters which hath serued or may hereafter serue in idolatrous vse the same we must either destroy or if wee reserue them for priuate vse wee must so deface them as their honour and good opinion be vtterly laid in the dust The reasons heereof are these 1. It is Gods commaundement Exod. 23. 4. Thou shalt vtterly ouerthrow and breake in pieces their images and 34. 13. Thou shalt ouerthrow their Altars breake their images and cut downe their Groues Deut. 7. 5 6. and 25. 26. The images ye shall burne Couet not the gold and siluer lest yee be ensnared therewith Ezek. 20. 7. Let euery man cast away the abominations of his eyes and defile not your selues with the Idols of Egypt If the Leprosie had once taken a garment or vessell the garment or vessell must be burnt with fire Leuit. 23. 51. Which what did it signifie other then that all instruments of idolatry which is a farre more hatefull leprosie then that of the body ought to be destroyed and that wee should haue nothing to doe with them but rather then they should remain to be prouocations to idolatry to burne them with fire 2. In regard of the idoll or image it selfe whether of Christ Saints c. 1. In respect of what it hath beene it hath beene an instrument and an obiect of idolatry a signe of God despised a conuicted instrument of Gods dishonour an alluring harlot that hath drawne the glory of the Creator vpon it selfe Can that man be thought chaste that cannot forbeare the picture and iewels of an harlot for a subiect to keepe a monument of the enemies conquest argues a treacherous minde 2. In respect of what images are mens deuices not named by any Prophet or Apostle but in despight and detestation of them abominations Ezek. 14. 6. teachers of lyes dung to God and so called such things as ought not to be named among Christians Now if an idoll be as dung to God ought it not to be so to vs If God haue polluted them shall wee count them cleane and do we account them dung when we garnish our best roomes with them Againe they be Idolothytes things