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
is exempted from the common condition and obligation of all other men and freed from the common bond of obedience Thus our comfort is euery way enlarged in that Christ did all for vs not by any such necessity of nature as wee but by free choyce and election of will by which his whole obedience was a free-will offering Heereby Christ is concluded to bee perfect God for hee cannot be a naked man that can perfectly fulfill all righteousnesse and y t not for himselfe directly but for all the Elect he is not only iust but a iustifier Isa. 53. 11. by his knowledge Who could obserue all the precepts of the Law Who could vndertake vpon himselfe and foile and ouercome all the curses of the Law due to the sinnes of the Elect Who could merit all the promises of the Law that they should be yea and Amen to beleeuers but this second Adam our Emmanuel God with vs and in our nature as well as in our stead Ier. 23. 6. The name wherby they shall call him is The Lord our righteousnesse and 35. 16. He that shall call her is The Lord our righteousnesse And hee that can thus iustifie beleeuers is God because hee can both merit and impute a perfect righteousnesse and by renewing their nature and donation of the Spirit begin and accomplish the same in themselues Secondly obserue the goodnesse perfection perpetuity and strength of the Law seeing Christ must come from heauen to fulfill it not a iot of the Law shall passe away when heauen and earth passe away How little doe men thinke heereof that let passe the precepts promises and threats as if they were things not at all concerning them Whereas if a man could ouerthrow heauen and earth he could not diminish one tittle of the Law The wickedest wretch that liues and sets his face against heauen and glories in his defiance of the Law shall fulfill it in the curse and plagues of it as hee that will transgresse the Lawes of the King by felony shall fulfill the law in the penalty of death Thirdly if Christ haue fulfilled all righteousnesse and satisfied Gods iustice then haue wee found comfort 1. Our whole debt is paid hee hath payed the vttermost farthing for euery beleeuer here is a stay to him that sees his insufficiencie banquerupt estate 2. If Satan set vpon the beleeuer and come vpon him for the breach of the law which God will stand so strict for here is a full answere Christ hath fulfilled all righteousnesse Fourthly heere is a Cannon and battry 1. Against all Popish merit and humane righteousnesse and satisfaction it must be Christs righteousnesse that must be meritorious and satisfactorie his who can fulfill all righteousnesse which we cannot doe neither neede to doe after him 2. Against all workes of hypocrites and vnregenerate ones who being without faith in Christ all they doe is sinne no fulfilling of righteousnesse 3. Against loose Christians who because Christ hath fulfilled all will doe nothing for to whom Christ fulfilleth all righteousnesse for iustification he renueth their hearts and giueth them his Spirit that they shall endeuour to fulfill the Law not to satisfie for or to iustifie themselues but to testifie their thankfulnesse for such a free and vndeserued grace Further as Christ our Lord had respect to fulfill euery duty that God had commanded him in his place and calling so must euery Christian Housholder endeuour to do all the things that God hath enioyned him by vertue of his calling generall or particular Deut. 5. 29. Oh that there were such an hart in them to feare me keepe all my cōmandements and ver 32 33. You shal not turn aside to the right hand or to the left you shall walke in all the wayes which the Lord your God hath cōmanded you Phi. 4. 8. Whatsoeuer things are honest iust true of good report thinke on these things and doe them 1. The whole Word of God calls for it the Law whereof euery iot must be fulfilled and the fragments of it gathered vp curseth euery one that continueth not in all things and the Gospell teacheth to obserue all things Math. 28. 20. 2. The worke of grace disposeth the heart and soule equally to one good thing as well as to another the sound grace of Regeneration changeth the whole man and reneweth the whole nature with all the powers thereof And indeede heere lyeth a maine difference betweene a sound heart and an hypocrite one will seeme to doe many things with Saul but Agag shall be spared yea and can doe many things with Herod but will hold his Herodias the other hath respect to all the Commaundements and hateth all the wayes of falshood Giue thy selfe liberty in some things and in the end thou wilt take liberty in all 3. The eye of the Lord is vpon euery man to watch him how farre hee is wanting in any good work which he hath giuen him calling meanes vnto and as he is ready to commend the presence of any true grace to encourage it so taketh he notice of that which is wanting partly to reprooue the want and partly to prouoke vs to the purchase of it Thus he testifieth of many of the Kings of Iudah who were highly commended in some things but failed in others either the high places were not taken away wholy or some league was made with Gods enemies or some forgetfulnesse ouertook them So the Spirit in the new Testament writing to the Churches speaketh plainely I know thy workes c. but this I haue against thee This thou hast and this thou hast not 4. As it yeelds thee comfort of soundnesse here so it aduanceth and furthereth thy reckoning and prepareth a comfortable account for hereafter How rich might a man be in good workes what an Haruest might hee make account of what a crowne of righteousnesse might he expect that were carefull in this endeuour to looke to doe one duty as well as another 5. This was the commendation of sound Christians in time past Zacharie and Elizabeth walked in all the ordinances of God without reproofe first they framed their liues to all Gods commandements and then they are said to keep them or to walk in them 1. Because Christs keeping of them was imputed to them 2. Because themselues were renued by the Spirit to keepe all not legally in the perfect act but euangelically in the endeuour to keepe them and griefe in failing Thus Paul encourageth and commendeth the Romanes chap. 15. 4. that they were full of goodnesse and Dorcas Act. 9. 36. that she was full of good workes Wee must therefore account the whole word of God our rule of life as well as the ten Commandements and so respect greater duties in the first place as we neglect not the least for is not euery word of God a binder of conscience to obedience or to punishment No man can be an imitator of Christ herein
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
second place the reasons why the heauens were opened were sundry 1. To manifest the truth and certaintie of the other signes which followed that seeing the heauens opened they might not conceiue that either the Doue or the voyce came from any other place 2. To shew that howsoeuer Christ stood there as a weake man and in similitude of sinfull flesh yet he was the Lord from heauen heauenly of whom was verified Ioh. 3. 31. Hee that is come from heauen is aboue all 3. That as his person so likewise his doctrine was diuine and heauenly ver 34. He whom God hath sent speaketh the words of God and this was the speciall worke of his doctorall office to reueale the will of his Father And Io. 1. 18. No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father hath declared him The power also and grace whereby he wrought miracles was not from Beel-zebub but from heauen 4. To shew that his office into which he was now entred was and is to open heauen again for vs who by sinne had shut it against our selues he hath made our way vnto y e throne of grace And thus this second Adam standeth in opposition with the first he shut vs out of Paradise a token that we were shut out of heauen but this lets vs into the Paradise of God againe The heauens are opened by his passion not by his baptisme Heb. 10. 19. They are opened by his death as by a common cause which must be specially and singularly applied and that is by baptisme therefore it is said Rom. 6. 3 4. We are baptized into his death that is to haue benefit by his death 1. Note hence that Christ by fulfilling all righteousnesse hath set heauen open vnto vs and consequently the iustification of a sinner is not onely by the obedience of his passion but also by his actiue obedience in fulfilling the Law for 1. the whole summe of the Law is to loue God with all the heart c. which if we performe not in our selues or in Christ then the whole Law is abolished whereof euery iot must be accomplished Math. 5. and Christ came not to destroy the Law but to fulfill it 2. The sanction of the Law Cursed is euery one that abideth not in all things cannot be auoided if all those things be not done in our selues or our surety 3. There are two parts of iustification 1. Remission of sinne which is by the blood of Christ which takes away all sin 2. Imputation of Christs righteousnesse neither can the one stand without the other as 1. Cor. 5. 21. Hee hath made Him sinne that knew no sinne that we should be made the righteousnesse of God in Him And this meetes with their maine obiection that when sin is taken away the Law is fulfilled and the sinner acquitted and iustified for that is not true for a sinner is not iustified when sinne is abolished vnlesse iustice be added Sinne must be couered indeed but that is but fulfilling of halfe righteousnesse vnlesse righteousnesse be imputed Rom. 4. 25. He was deliuered for our offences and was raised againe for our iustification where iustification is farre more then remission of sinnes 4. The words of Scripture are plaine Rom. 5. 18. By the obedience of Christ many are made righteous and 10. 4. Christ is the end of the Law for righteousnesse and not only to remoue vnrighteousnesse As for all those places wherein it is said that Christ hath purged all sinne with his blood c. they are to be meant exclusiuely in respect of the blood of beasts or any meritorious workes of men out of Christ but not to exclude the meritorious actiue obedience of the Sonne of God 5. Hee that is circumcised is bound to keepe the whole Law Obiect That was to make him a fit Sauiour Answ. No but that hee might redeeme them that were subiect to the Law and that they might receiue the adoption of sonnes vers 5. Hee speakes plainely of Christs actiue obedience We will conclude with Bernard Totus mihi datus totus in meos vsus expensus est When I can haue too much of Christ I will renounce his actiue obedience but if by fulfilling all righteousnesse he hath opened heauen I will lay fast hold vpon all his righteousnesse to bring mee thither Secondly hence wee note what we are to thinke of the doctrine of Christ who came from heauen and spake from heauen Heb. 1. 1. In these last dayes God hath spoken to vs by his Sonne and therefore our meanes of saluation are great and glorious the onely begotten Son which is in the bosome of his Father hath reuealed the Fathers will vnto vs. Naturall light hath manifested much of God to many men supernaturall light hath made him more manifest both by the deliuery of the Law and the promises of the Gospell concerning Christ to come whereby the Iewes saw God after a sort through the vaile of types and shadowes but did not see him clearely and perspicuously till Christ was manifested in the flesh who was in his person the brightnes of his Fathers image and in his office the chiefe Doctor and Teacher of his Church Whence it followes Heb. 12. 25. That if they escaped not who refused him vvhich spake on earth much lesse shall we if we turne from him that speaketh from heauen and 2. 2. If the vvord spoken by Angels was stedfast c. how shal we escape if wee neglect so great saluation which was first begun to be preached by the Lord and is confirmed to vs by them that heard him Obiect Oh if we should heare Christ speake from heauen wee would obey Answ. The doctrine that we bring is from heauen heauen opened it selfe to giue confirmation to it the same it is which Christ taught which the Apostles receiued from him and we from them and of vs holding our selues to the Apostles doctrine our Sauiour saith Hee that heareth you heareth mee With how great danger therefore doe men refuse and turne away from our doctrine how shall they escape that refuse doctrine from heauen A iust thing it is that they be giuen ouer to Satanicall and hellish delusions who refuse doctrine from heauen 3. This opening of heauen being a signe of that which Christ had done affoordeth speciall comfort to all the members of Christ in that heauen being shut against vs by our sin for into it shall no vncleane thing enter Christ hath set the gate of it open vnto vs againe hee hath made a way and as it were a thorow-fare betweene heauen and earth By him saith the Apostle all things in heauen and earth are gathered into one Ephes. 1. 10. and Col. 1. 20. He hath reconciled to himselfe through him all things which are in earth and in heauen that is all elect and beleeuing men on earth and the blessed Saints and Angels in heauen and this followes that
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
〈◊〉 〈◊〉 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
sincere loue is diligent and will refuse no paines to please or pleasure the partie loued what infinite paines will men that loue the world take for an handfull of it and such as loue Christ will refuse no paines to enioy to glorifie him as the Apostles and Martyrs in whom we see how loue ouercommeth all things and the hardest paines is pleasure to it 4. This Christian and holie loue is ready to defend Christ no man can endure to heare or see his friend abused loue carries a sympathy with it that is a fellow-feeling causing ioy or griefe to see his glory Word or Kingdom aduanced or hindred it carries a godly zeale to Gods house which consumed Dauid Psalm 69. 9. Paul and Barnabas when GOD was dishonoured were mooued and rent their cloathes and loue to Christ makes a mā take to heart things against his name and honour nay it makes the Christian ready to suffer with Christ and for Christ and accept of neuer so hard a conditiō with him Much water cannot quench loue nor the flouds drowne it Cant. 8. 6. Yea if all the world should forsake Christ and sincere profession of him sincere loue would loue the more and die with him rather than deny him 5. Now in his absence to loue him in his image in his seruants because they loue him in his Word Sacraments which are his letters and pledges in his gifts and graces which are his loue-tokens and long to obtaine his presence for the Spirit saith Come and the Bride saith Come yea euen to be sick of loue after him Cantic 5. 8. Thus may wee trie our loue of Christ and shame our selues for want of it and stirre vp our selues to grow vp in the image of God who hath set his whole loue vpon him and long after the day when wee also shall set our whole loue vpon him as he vpon vs. In whom I am well pleased Sect. 10. HEre is the fruit of this neere relation declaring to vs that God is not onely pleased with Christ his person his actions and perfections for hee saith not with whom but that in him whatsoeuer is presented is accepted and hee is pleased with that also Neuer is God appeased with any man but in and through his Christ whom hee so loueth as that all his wrath is appeased with all that are in him Eph. 1. 6. We are accepted in his Welbeloued Col. 1. 20. In him are all things reconciled and set at peace through the bloud of his crosse both in earth and in heauen that is the whole bodie of the Church which is partly in earth and partly in heauen by Christ vnited to God Luk. 2. At his birth the Angels sang Glory to God peace on earth good wil to mē teaching vs that now by Christ Gods good will was turned towards men Add hereto that all the fauors we receiue from God are ascribed vnto him Ephes. 1. We are elected in him adopted in him called with an holy calling iustified but all in him and vers 3. He hath blessed vs with all spirituall and heauenly blessings in Christ. For 1. If God look on vs in our selues in the common masse wee are so couered ouer with sin as he must needs pronounce of vs as once hee did of mankinde It repenteth me that I haue made man he must needes bring the curse of the Law vpon our neckes But looking on vs through Christ he changeth his voyce that as when wee behold a thing through a red or greene or coloured glasse euery thing looks as the colour of the glasse so God beholding vs through Christ we receiue the dye and tincture of his bloud and obedience and so are iustified and accounted innocent and pure And thus as it is said of the Church Ezek. 16. 14. we recouer our former beautie which is made perfect through his beautie 2. This was shadowed in the old Testament Ge. 8. 21. When the earth was destroyed and Noah came out of the Arke hee offered burnt-offerings to the Lord and the Lord smelled a sauour of rest and said I will no more curse the earth c. A notable type of Christ the Mediatour and maker of atonement betweene God and man from whose meritorious sacrifice God only smelleth a sauour of rest So likewise in Aaron the high Priest Exod. 28. 38. Aaron must beare the iniquitie of the offerings of the children of Israel and Holinesse to the Lord shall be alwaies vpon his forehead to make them acceptable to the Lord here saith Caluine must all our senses bee fixed vpon the forehead of the only high Priest from whom all holinesse floweth foorth to his Church neither could the Priest make the people acceptable in his owne person but as hee stood a type of Christ. 3. Consider Christ 1. in himselfe God was so pleased in him as hee was neuer displeased nothing was euer found in him displeasing no guile in his lips no spot in his person but was euer a beloued Sonne it is not so with vs who were before the sonnes of wrath and Lo-ammi Lo-ruhamah 2. Consider him as Head of the Church and Mediatour his obedience was so voluntary and satisfactory so full and meritorious as must needs appease his fathers wrath in him the Father hath his Law wholly fulfilled euen all righteousnes in him he hath the curse borne carried away in him he hath a new righteousnes of faith restored to beleeuers and a new image repaired vpon them so as now beholding them not in the first Adam but in the second not in the old roote but in the new plantation he loueth the members because he loueth the Head accepteth them as sons through his beloued Sonne To note the miserable condition of all them that are without Christ because they are as the Gentiles without God in the world without hope for nothing else in the world can put backe the wrath of God there is no name else vnder heauen in which a man can be saued How fearefully is the wrath of God come vpon the Iewes to the vttermost who reiect this Corner stone and yet expect a Messiah of their owne making Neither the cleere testimonies of the Prophets nor of Iohn nor Heare this voyce of the Father nor his own mighty works haue moued them because hardnesse is come vpon them till this day and the vaile is vpon their hearts which wee must pray that God would in his time remooue Those mightie kingdomes of Turkes and Heathens who refuse the Sonne of God and will not acknowledge him more than a man lye vnder Gods wrath and in the power of the diuell and reiect the onely meanes whereby they should come into fauor with God which when we consider as we are to pitie and pray for them so with praise and gladnesse wee are to acknowledge Gods goodnesse whose prouidence watched ouer vs to be borne in the places and times wherein Christ rideth most gloriously in
of fleshly wisedome but the Apostles thought it fitter to obey God then man Act. 5. 29. The naturall man heares the voyce of the serpent as Adam did though Christs voyce be neuer so loud against the touching of the forbidden fruit Yea men that professe better things may heare the voyce of wiues children parents yea the voyce of profit and vnlawful pleasure before and aboue Christs voice Salomon himselfe heard the voyce of his idolatrous wiues till GOD rent the Kingdome from him so as the best of vs had neede be stirred vp by this voyce from heauen Heare him FINIS The Errata Page 24. margent for inundatione reade mundatione p. 26. marg r. sanctificaret p. 87. liu penult put out housholder If any other faults haue escaped I desire thee Courteous Reader to passe by them Parts to be handled Sect. 1. Of Christs offering himselfe to Iohns Baptisme 1. The time when Consent of Scripture Gods prouidence guideth all circumstances as well as actions Christ fitly followes Iohn Medicus primò erodit abâ—adit putrida in vulnere postea ligat pharmacum subdit ita sidelis mysterioruÌ„ dei dispensator c. The place Christ in his owne person sanctified both priuate and publique callings Quest. Answ. 1. Cor. 7. 24. Quest. Answ. Malac. 3. 1. Congruè Iordane quia sicut per illud flumen silij Israel transierunt ad terram promissam sic per baptismum fideles transeunt ad terram viuentium Quest. Dommus ad seruum lux ad lucernam sol ad Luciferum Answ. Why Christ commeth to Iohn not Iohn to Christ. Phil. 2. 5. Heb. 11. 24 Obesse mali bonis non debent sed magis mali à bonis adiuuari Cyprian Epist. synod 54. Nec propter zizania segetem Christi nec propter paleas aream Christi nec propter vasa inhonorata domum magnam Christi nec propter pisces malos retia Christi derelinquunt Aug. cont Crescon lib. 3. cap. 5. Non dicit alijs sed sibi Calu. The end of Christs comming to Iohn Quest. Answ. Baptizari vis domine Iesu nunquid sano opus est medicina aut inundatione mundo Quam maculam habere potest agnus sine macula Bernard serm 1. de Epiphan Vnus mersit sed lauit omnes Theoph. Baptizatus Christus vt homo sed idem peccata soluit vt Deus non quòd aquis lustralibus ipse egeret sed vt aquas sanctificarit Nazianz. orat 4. de filio Obiect Answ. Obiect Answ. Christ no sinner tooke on him the symbole of remission of sins The significatiue action in Christs baptisme what they betokened Obiect Answ. Why Christ was both circumcised and baptized Vse 1. Act. 14. 11. Christ washed to clense not to be clensed Iosh. 3. 17. Nemo refugiat lauacrum gratiae cùm Christus noÌ„ refugit lauacrum poenitentiae Ambros. in Luc. Vers. 14. Iohns Repulse of Christ. Quest. Answ. Quest. Answ. Doct. Reason 1 Quest. Answ. Vse 1. Vse 2. Prou. 24. 16. Vse 3. Iohn knew Christ whom he had neuer seene before Obiect Answ. Obser. 1. The more grace the more is the sense of want of grace Reasons Vse 1. Iob 4. 18. Vse 2. Rom. 7. 9. 1. Tim. 1. 15 Luk. 15. 21. Math. 20. 20. Obser. Obiect Answ. Quest. Answ. 1. Pet. 1. 5. Doct. The saints ascribe all their good vnto grace from first to last Reasons Vse 1. John Lambert Vse 2. Vse 3. Vers. 15. Christs perswasion of Iohn Quest. Answ. 2 Cor. 3. 3. Quest. Answ. Doct. 1. The right manner of helping our brethren out of their errors Meeknesse necessary in informing and reforming Reasons Doct. 2. Mat. 5. 17. Quest. Answ. Quest. Answ. Phil. 2. 7. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 3. Christians must aime at vniuersall obedience Reasons Psa. 119. 6. 128. Reu. 2. 3. Chap. Vse 1. Vse 2. Tit. 2. 12. Mat 25. 42 2. Pet. 1. 10. Iohns permission of Christ. Obser. A godly heart easily yeldeth vp an error Reason 1 Pro. 26. 16. Vse 1. Vse 2. Vse 3. Vers. 16. Christs prayer being come out of the water Why Christ prayed at his baptisme Luk. 11. 1â— Doct. Parts of Gods worship to be entred with prayer So are the seuerall duties of our special callings Reasons Math. 7. 7. Vse 1. Vse 2. Vse 3. Motiues to feruent prayer Iam. 5. 17. The opening of the heauens vpon him in his prayer Obser. Obiect Answ. Vse How the heauens were opened Why were the heaueÌ„s opened Obiect Answ. Christ hath fulfilled actiue righteousnesse for vs as well as passiue Heauen opened it selfe to confirme our doctrine to be from heauen Quest. Answ. Christ openeth heauen for vs 3. wayes Gen. 28. 1. Ioh. 1. 51. The Spirit descending vpon Christ like a Doue How the holy Ghost can be sayd to descend seeing hee filleth heauen earth Gen. 18. 3. Quest. Answ. Why the Spirit appeared in the likenesse of a Doue Why the Spiâ—it lighted vpon the head of Christ. Vse 1. Vse Foure properties of y e Doues of Christ. Vers. 17. The voice from heauen testifying vnto Christ. Why God the Father giues testimony to his Sonne 4. Reasons Why the testimony concerning Christ was from heauen 4. Reasons Obser. 1. Vse 1. Vse 2. Obser. 2. Theodoret out of the like ground gathereth the same doctrine and notably vrgeth it against Images on Deut. quest 1. Reasons Vse Melius docet interduÌ„ pictura quà m Scriptura Bellarm. de Imag. Cap. 10. Eâ—ce à te cogitationem minimè decentem Magnitudinem Dei nè paruum reddas eum qui magnus est c. Basil. in Hexam Homil. decima * But here your owne Aquinas leaues you Ipsi Deo cuÌ„ sit incorporeus nulla imago corporalis poterat poni quia vt Damascenus dicit insipientiae summae est impietatis figurare quod est diuinuÌ„ Part 3. quaest 25. art 3. So doth Durandus speaking of the images of the Trinity Fatuum est imagines facere vel eas venerari â—n 3. sent dâ—st 5. quaest 2. 〈◊〉 15. So also doth your owne Romane Catechisme Diuinum numen violari si quis conetur diuinitatis formam aliquo artisicio effingere Part. 3. cap. 2. quaest 11. Gal. 3 1. We hold the image of Christ more dangerous then any other because of the excellency of his person Pet. Mart. loc com class 2. cap. 5. sect 26. In 1. King 7 Omnino errare meruerunt qui Christum et Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt August de consensu Euangelist lib. 1. ca. 10. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obser. 3. Vse 1. Vse 2. Christ that beloued Son Quest. Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Vse 1. Vse 2. Vse 3. 1. Ioh. 3. 13. Ioh. 14. 1. Psal. 45. 2. Doct. Reasons Vse 1. Ioh. 16 23 24 26. Vers. 2. We must thinke nothing too deare for God who thought not his Sonne too deare for vs. Motiues to stirre vp our loue to Christ. 5. Notes of the loue of Christ. The Fathers delight in that his Sonne Doct. Reasons Vse 1. Vse 2. Vers. 3. Quest. Answ. Obser. 1. Filius pronuÌ„ciat quae Deus pater dictat Iob. 8. 26. et spiritus sanctus obsignat Ioh. 16. 26. Reasons Mat. 23. 8. Ioh. 10. 27. Vse