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
predestination a carelesnesse and leaue to doe what wee list vpon the doctrine of Gods mercie a boldnesse and licentiousnesse in sinne vpon the doctrine of care for our family a couetous earthlinesse Verse 15. Suffer now for so it behoueth vs to fulfill all righteousnesse so he suffered him Sect. 3. SVffer now Let it be so now for the time of my abasement and for the time of my office and ministery and for the dayes of my flesh wherin I haue voluntarily laid aside my greatnes I aym now at another thing there is a righteousnes which I must performe for which I haue descended frō heauen must descend be further abased thē thus yet vpon earth therfore suffer now By righteousnesse here is meant not any speciall vertue but generally perfection of all vertues namely whatsoeuer the Law of God requireth for that is the rule of all righteousnesse The fulfilling of all righteousnesse is perfect and absolute obedience vnto all Gods holy constitutions and ordinances according to those many precepts in Scripture as Deut. 11. 32. Take heed that yee doe all the commaundements and lawes that I haue set before you this day and 6. 1 2 and 4. 6 c. This fulfilling of righteousnesse the Law looking for at our hands in our owne persons but being now impossible because of the flesh Rom. 8. 3 God sent his owne Sonne in the similitude of sinfull flesh that the righteousnesse of the Law might bee fulfilled in vs not by way of inherency but of imputation not by doing but by beleeuing And this fulfilling of righteousnesse our Sauiour here speaks of wherby as a most obedient seruāt of God our surety he was voluntarily subiected to all Gods ordinances Thus to satisfy the law he must be circūcised for that Moses his law required he would bee presented in the temple Luk. 2. 21 22. As it is written c. At 12. yeeres he came vp to Ierusalem after the custome of the feast vers 42. He was after this subiect to his parents vers 51. for so the Law required and hee that hitherto had fulfilled all legall rights and obseruances now at this time must vndertake another which was yet wanting But what law or ordinance was there for baptisme to which Christ must be subiected It was decreed by the whole Trinity 1. That Christ should bee initiated by this ceremony wherein also hee must manifest himselfe the author of all purity and cleanenesse 2. Iohn had preached it and shewed the necessity of it by diuine authority 3. Hee would not onely subiect himself to his Fathers ordination but also for our sakes the vertue of whose baptisme depends vpon his as also giue vs helpe by his example and therefore would himselfe doe that which he commaunded others to do 4. Christ as Mediator and in our stead was to be made our righteousnes 1. Cor. 1. 30. three vvayes 1. In being made an offering for vs by vvhich hee vvas to abolish our sin and curse and by his most perfect obedience satisfy the vvhole Lavv for vs. 2. By applying that righteousnesse purchased by his blood vvhich els vve could neuer haue had benefit by 3. By appointing and sanctifying meanes and instruments for that applicatiō called the ministery of the Spirit vvhereof one branch is the lauer of water in the Word And thus as in our stead hee stood in the general bound by the wil and ordinance of God in himselfe to sanctifie baptisme for vs. But why doth Christ say It behoueth vs to fulfill and not me seeing neuer any but he fulfilled all righteousnesse In the righteousnesse wherewith we stand righteous before God are two things 1. The merit of it and whole performance and thus by his satisfaction and obedience he alone procureth perfect righteousnes to his people he trod the wine-presse alone Isa. 63. 3. He looked for an helper there was none 2. The application of it in the meanes and thus he takes in helpers that is the ministery of the Word Sacraments whose labour he vseth in the worke of reconciliation and in this second consideration he takes Iohn in with himselfe who he also puts in minde of his duty and so speakes in the plurall number Our Sauiour seeth Iohn in an error because of his ignorance and want of consideration hee suffers him not to lie in it neither doth he imperiously checke and reproch him nor stand vpon his will Sic volo sic iubeo but vouchsafeth him a meek and modest answere whereby 1. he labours to roote out his error 2. To leade him into his dutie 3. To leade vs into our dutie in dealing with weake offenders 1. He answers him to roote out his error so hee dealt with Peter Ioh. 13. 37. I will lay down my life for thy sake Nay verily saith Christ I say vnto thee before the cock crow thou shalt deny me thrice The like with Nicodemus Ioh. 3. when he spoke most grossely and carnally of the high poynt of Regeneration so Matth. 20. 21. to the two sonnes of Zebede who would sit at his right and left hand and be aboue all the rest It is not mine saith he to giue and when the other ten heard this and disdained vers 26. how doth hee call them and teach them not to make this vse of the others weaknesse but learne to bee humble in themselues and become each others seruant In whose steps we must tread and bring our brethren our of their errors by exhorting one another and restoring one another by the spirit of meeknesse Gal. 6. 1. for 1. hereby we testifie our hatred of the euill which wee seeke to suppresse 2. It is a token of true Christian loue to helpe our brethren out of sinne whereas to let them runne on in error not seeking to reclaime them or restraine them is a part of hatred and crueltie Leuit. 19. 17. Thou shalt not hate thy brother nor suffer sinne vpon him as wee would not suffer our neighbour to runne into bodily harmes 3. It is the right vse and dispensing of our gifts whē we lay them out to the profit of our brethren 2. Christ leads Iohn into his dutie most gently which was to looke to his calling and not pretend modestie or reuerence to hinder him in the same This was Peters error Ioh. 13. 8. hee would not in modestie haue Christ wash his feete till Christ tolde him that then hee must haue no part in him Oh then said Peter not my feete onely but my head and hands and all God had called Abraham to kill his sonne he must not now pretend nature or pitie or the promise c. to hinder him Gods will and calling must bee his square Teaching 1. Ministers to haue respect more to their calling than to the greatnesse of any mans person for 1. God sends them equally to all 2. In the ministrie all are one In the kingdome of God there is no difference
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
who easily spied their want of commission mightily preuailed against them Act. 19. 3. That God will blesse his labour and the workes of his calling and make it powerfull and fruitfull because it is his owne worke whereas such as haue not their commission sealed from the Lord finde not their sacrifices burnt by God but often labour all day and night and catch nothing A caueat not to runne vpon mans calling without Gods as the false apostles did against whom the Apostles opposed themselues see that the chiefe Bishop of soules send thee that he hath laid his hands vpō thee that hee hath bid thee receiue the holy Ghost as for the order and ordination of the Church it is onely a manifestation and declaration of him whom God hath fitted Let euery Minister be able to say as Christ himselfe did Isa. 48. 16. The Lord God himselfe and his spirit hath sent me namely to declare what Cyrus in his time was to performe to the Church And here he that would haue good and assured comfort of his commission must examine what kinde of gifts they be which he hath receiued of the Spirit for they be of two sorts 1. Common to good and bad as those of knowledge tongues interpretation eloquence to which if working of miracles if a man haue no more were added while he might much benefit others himselfe might remaine a reprobate For Saul and Iudas had the Spirit of God 2. Proper and peculiar to the elect as iustifying faith true loue inuocation repentance vnspeakable groanes and mourning of the Doue innocencie meeknesse sinceritie and such like testimonies that God hath sent the Spirit of his Sonne into the heart purifying it making it cry Abba Father These are gifts worth hauing making all the former not onely profitable to others but truly comfortable to himself and acceptable to God Now shall a man speake powerfully feelingly and conscionably and resemble those holie men of God who wrote the Scriptures in interpreting thē they shall speake and do as they are moued by the holy Ghost men shall perceiue and after a sort see a fiery tongue vpon their heads such shall be the efficacie and power of their ministerie in separating the precious from the vile 3. Note wheresoeuer the Spirit descendeth on any Christian it descendeth like a Doue that is maketh a Christian resemble the Doue Whence it is that the holy Church or company of beleeuers is called by Christ his Doue Cant. 2. 14. 1. Because the same sweet oyntment as that of Aaron runnes downe from the head to all the mēbers the same graces which this Spirit in the shape of a Doue did fill Christ withall aboue measure hee doth also bestow in measure vpon Christians Thus are we said to receiue of his fulnesse A fountaine sends the same water into the streames that it self hath 2. The Spirit of God is euery-where like to himself both in the head and members as the same iuyce is in the roote and branches in the tree and fruites looke what were the fruites of the Spirit in Christ the same also are in the members Gal. 5. 23. To examine whether we haue receiued this Spirit or no by the properties of a Doue 1. Meeknesse is an essentiall mark of one of Christs Doues and on whom the Spirit of Christ is descēded as himselfe witnesseth Learne of me for I am lowly and meeke 1. He in heart neuer conceiued fierce or reuengefull thought 2. In word being reuiled he reuiled not againe 3. In action hee was led as a sheepe to the slaughter and was dumbe before the shearer 1. Pet. 2. 23. Moses was the meekest man on earth but not like him If any be a rough Esau of a froward and peruerse disposition the Spirit of Christ hath not sate and lighted vpon him for in the kingdome of Christ the lyon and the lambe shall feed together Let vs therefore put on and decke our selues with meeknesse Col. 3. 12. A most beautifull grace much set by of God How glorious a sight was it and how delightfull to God his Father as the voyce witnesseth when the Doue sate vpon Christ and euen so the Apostle commendeth this grace to women as a most precious garment to set them out to God and make him set by them as their most costly garments doe set them out to men neither is it a garment proper to the women as distinguishing the sexe which the cloathing of our bodies doe or ought to doe but the condition between a naturall and spiritual man an old and new creature for this makes difference before God when none is betweene male and female And though we take little notice of a meeke-hearted Christian yet God doth so account of it as he doth denominate the righteous by it and maketh it a speciall title of the iust Zeph. 2. 3. Seeke the Lord ye meeke of the earth as though none were fit to seeke him and he would be found of none else A second qualitie of those on whom the Spirit is lighted like a Doue is simplicitie innocencie commended to vs also by Christ Be wise as serpents but innocent as Doues enforcing it plainly to be a qualitie of those who are baptized with the Spirit of Christ To which purpose he knitteth these two together Cant. 5. 12. and 6. 8. My Doue my vndefiled Elsewhere he calls the Church faire as the Sunne pure as the Moone the Lords holy ones vndefiled in their wayes Saints pure not only in regard of their iustification by the bloud of Christ clensing them from all sinne but also of their endeuour in sanctification These Doues of the Lords Culuer-house are cleane fowles not of the vncleane birds Vultures Crowes and Hawkes that can smell a carrion a farre off to flye to it and feede vpon it the Spirit neuer tooke such a shape Let vs be carefull of our wayes not to foule our selues with sin which is the most filthy vncleannes but rather when the Spirit sate vpon Christs head make knowne that it sate like a Doue on our head by purging our selues euen as he is pure 1. Ioh. 3. 3. as it is a marke of our adoption in that place He is not capable of any grace that endeuoureth not in this wil the Spirit of God dwell in a stye or will hee powre his gracious liquors into fustie and filthie vessels What may wee thinke the hire of those that moyle themselues in all filthie lusts and tumble like swine in their sinnes and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world seeing GOD is good to none but the pure of heart heareth none pray but such as lift vp pure hands accepteth no seruice but a cleane offering and from a cleane offerer admitteth none to the blessed vision of God but the pure of heart and much lesse to stand in his Holy place but hee that is of innocent hands and a
so here by the same voice from heauē confirmed to be diuine heauenly 3. In respect of vs that wee should more carefully attend to the testimony it selfe proceeding from the excellent glory and that from the mouth of the God of glory sitting in his chaire of Estate seeing the word of a King in that place is more regarded The contempt of the Law giuen vpon Mount Sinai in the hand of Angels was required at their hands how shall they then escape that despise him that speaketh from heauen Hebr. 2. 2 3. The Law being transgressed the Gospell from heauen moderateth and pardoneth a man but the Gospell frō heauen being despised what can pleade for him 4. To shew the extent of the Gospell that it is to bee preached and binds to the faith of it all the people vnder heauen and herein it was not to bee inferiour to the Law which God would haue acknowledged his owne by vttering it from heauen and that not before he had sent Moses downe lest it should haue been thought to be his although it was so loud and piersing as it could not possible bee but diuine not humane 3. The manner of the testimony by an audible and sensible voice How the Father vttered this voice is needlesse to enquire seeing we know that he who made the tongue can either speake without a tongue or by secret inspiration and reuelation as to Isaiah 2. King 20. 4. or frame a tongue and organs of voice at his pleasure to vtter and make knowne his will and good pleasure to his creatures or speake by creatures as Angels in humane shape or other creatures sensible as Baalams Asse or insensible as the bush of fire It is much more material to enquire into the end and vse of it which was to make the Sonne of God knowne vnto the world that the faith of men might be fixed on him for saluation Hence note in that the Lord from heauen teacheth by voice his wonderfull care that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation he had taught them and vs before by the sense of sight seeing the heauens opened and the Spirit visibly descending and now hee teacheth the eare by a voice for he knowes our dulnesse security slownesse of heart to beleeue and applies himselfe euery way to helpe vs hee setteth out his glory by his workes and creatures he addeth his Word confirmed by many powerfull miracles to his audible word he hath annexed his visible word the Sacraments hee hath set vp a constant ministery in his Church and euery way fitted it to the edification of his people so as he may now say What could I doe more for thee O Israel Is God thus carefull of our profiting euery way then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation in which regard it had beene good for many a man that God had neuer made his will knowne to him that he neuer had heard the word or receiued the Sacraments for all tends but to his deeper condemnation because of his neglect and formall vse When our Sauior said of Iudas It had bin good for him he had neuer bin borne did not hee in effect say the same It had bin good for him he had neuer bin a Disciple of Christ neuer had heard Christ or preached Christ because the more excellent meanes he had the greater was his sin and iudgement Againe hereby God cleareth his righteous Iudgement in the iust damnation of the wicked and vnbeleeuers O Israel thy destruction is of thy selfe say not What can I remedy it if God will not saue me nay what can God do more then he hath done He hath giuen thee strong and excellent means preached the Gospell from heauen by his owne mouth and sent it to all nations vnder heauen in their owne language in an audible and intelligible voice if thou wilt now wilfully refuse the meanes thy blood be vpon thy owne head that which will dye let it dye thou art in the sea of thy sins ready to bee drownd good helpe is offred but thou refusest it must dye in thy sin thy case is that of Ierusalem How oftē would I haue gathred thee and thou wouldest not 2 Note that it is Gods pleasure that wee should bee taught the matter of saluation by voice and attend to that Here was a visible openning of the heauens a glorious presence of the Spirit in the shape of a Doue resting on Christ but when the Lord will haue Christ published and proclaimed the Messiah this must be done by voice Deut. 4. 12 14. Thou heardest a voice but sawest no image therefore take heede to thy selfe and corrupt not thy selfe by any image 1. Herein his mercy hath appointed a familiar and fit instruction meet for our weakenesse not comming to his Church in his owne Maiesty 2. Herein he aduanceth our nature teaching vs great mysteries by such as our selues sanctifying the tongues of men and not Angels 3. Herein he magnifyes his power who by so weake meanes worketh saluation earthen vessels are vsed that the power may be seen to be of God 2 Cor. 4. 7. The voice of men by Gods power conquers the world 4. Hereby he tryes our obedience whether we vvill yeeld to a vveake voice vvhereas he might force vs by povver This makes against the Papists position that images are Lay-mens bookes for 1. The people of Israel were as rude and elementary as any yet God permitted them no such bookes but straightly forbade it 2. Images are dumbe and how can they teach they haue mouthes and speake not If they teach it must be by an interpreter and an interpreter can teach better without them 3. Let them be Lay-mens books what doe they teach Hab. 2. 18. They are teachers of lyes and Zach. 10. 2. The Idols speak vanity If a man would learne lyes let him gaze vpon these bookes And 1. whereas Bellarmine saith that the Image of God and the holy Trinity is a teacher of truth I answere The Scripture saith it is a teacher of lyes and so I will proue it 1. God is a Spirit and inuisible now how can this be paynted or carued he that saith hee can do it must needs lye 2. God is infinite and incircumscriptible wants beginning and ending he that saith he can paynt such a thing is a lowd lyar his image or idol is made by man and moth-eaten and consumed by wormes and rotten 3. God is a working act neuer idle but the Image neuer stirres vnstirr'd therefore it is a lye 4. God hath beeing of himselfe and all things are sustained in him the image hath being from the hands of man and is not able to vphold it selfe no more then Dagon was if it bee not strongly vndershored therefore it is a lye to say it resembles God 5. It is a lye
the chariot of his Gospell that vnlesse we will wilfully shut our eyes and make our condemnation heauyer than theirs that neuer heard of him we must needs see the light shining so brightly The like may bee said of all those damnable heretikes who haue denied Christ either in his natures or offices and here wee must for euer renounce the damnable heresie of the Church of Rome who though in word they hold the doctrine of faith yet in deed and by expresse consequent deny both the natures and all the offices of Christ and so professe a false christ in whom they cannot meete with saluation The case of worldly and carnall gospellers is no better who professe Christ their Iesus not their Lord denying him their hearts and liues and yet with their mouthes say Lord Lord. Againe seeing God hath professed that Christ is that his Beloued in whom he is onely well pleased away with other mediatours other intercessors none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he He onely was found worthy to open the booke Reuel 5. 5. God neuer professed himselfe well pleased in any but he though with many hee hath been Away with those fond deuices of merits and workes of supererogation away with Popes pardons vnlesse wee can bring such a voyce from heauen for any other man away with foreseene faith and foreseene workes with which some men say God was pleased and so moued to elect his people No no onely Christ is the delight of God hee is delighted in nothing but him and that which he sees through him giue him the honour of a sufficient Sauiour able to appease and please his Father able to tread the Wine-presse alone or else giue Gods testimonie the lye as all they doe that dote vpon any other meanes of pleasing and appeasing God than Christ alone Lastly seeing our selues out of him can finde no acceptance let vs labour to be found in him and to know that we are in him which must be our onely comfort both in life and death then let the law curse the deuill accuse sin stand vp against vs hell-gates set themselues wide open for vs if wee can say Christ is ours wee shall be vpheld while other Iusticiaries fall But how shall wee know that we are in Christ By these rules 1. If wee be led by his Spirit Rom. 8. 9. 2. If wee crucifie the affections and lusts Gal. 5. 24. 3. If we be new creatures 2. Cor. 5. 17. 4. If we perseuere in the obedience of faith Heb. 3. 14. The generall vse of this whole testimony is set downe Math. 17. 5. Heare him for by this voice Christ is now appointed both 1. The Doctor and chiefe Prophet of the Church more excellent then Moses for He is faithfull as the Sonne in all the house of God 2. The high Priest of our profession whose lips must preserue knowledge infinitely aboue Aaron a most mercifull high Priest able to saue them that come vnto God by him seeing he liueth for euer to make intercession for vs. 3. The only King of his Church a greater than Salomon of whom all the Kings of Israel were but shadowes who only maketh Lawes for his Church and of such power as they binde conscience which no King nor Lawes can doe 1. Hee is the Angell of the great counsell the chiefe Doctor and Interpreter of holy Scripture the Iudge of all controuersies and interpretations and therefore onely to be heard What is not the Church to be heard the Preachers of the Word to be heard yea the one as the Spouse of Christ the other as Ministers of Christ only Christ himselfe as receiuing this dignity to be the onely Master of his Church they had streams but hee the fountaine of wisedome hee had treasures of wisedome hid in him 2. This is a note of the true Church both of Iewes and Gentiles Ioh. 8. 47. He that is of God heareth the words of God my sheepe heare my voyce and Ioh. 10. 16. Other sheepe I haue which are not of this fold that is the Gentiles not yet called these must be brought vnto me for they shall heare my voyce 3. Christ the Lord of the holy Prophets hath put an end to all prophecies ceremonies reuelations and dreames these many extraordinary meanes whereby he taught his Church of olde and now God hath spoken vnto vs by his Son to whom all they made way Heb. 1. 1. He is that Messiah of whom the Samaritan woman said Ioh. 4. 25. I know that the Messiah will come and when he shall come he will declare all things They that liued before him made account to heare him because hee was expected from the bosome of the Father to reueale all the will of God and all necessary trueth concerning saluation how much more should we who haue heard all things all his doctrine and seene his miracles as the Samaritans did Ioh. 4. 42. We haue heard him speake our selues 4. If wee consider our owne naturall blindnesse and grosse ignorance in the things of God how apt wee be to seduction schisme heresie delusion wee shall see how necessary it is to heare him nay seeing God hath of mercy set him out to preserue vs from these euils great and detestable shall our vnthankfulnesse be to turne away from him Now if it be asked how wee must heare Christ the answere is this 1. Hee must now be heard in the voyce of his Ministers to whom he gaue gifts at his ascension and of whom he said Hee that heareth you heareth mee so farre as they can prooue that which they teach to be his voice they must be heard and further we must not heare Fathers Doctors Councels nor the Pope of Rome for himselfe is still the chiefe Doctor and chiefe Interpreter of the Scriptures and Iudge of all controuersies in Religion 2. To heare him is not onely to lend him our eares in the ministry for many Iewes Pharises wicked Romans c. heard his owne gracious words and yet heard him not but to heare him is 1. to repent and beleeue the Gospell for this was the beginning and summe of Christs preaching Math. 4. 17. and Ioh. 12. 36. Beleeue in the Light that yee may be the sonnes of the Light 2. To loue one another This is the new Commaundement That we loue one another Ioh. 15. 12. and is most expresse 1. Ioh. 3. 23. This is the commanment That wee beleeue in the name of his Sonne Iesus Christ and loue one another 3. To obey him in whatsoeuer he commandeth His sheepe heare his voyce and follow him and Math. 28. 20. Teach them to obserue and to doe all things that I haue commanded you Heereby many sorts of men are reproued that heare not the voyce of Christ Papists heare the voyce of the Church and of traditions reuelations false miracles yea the voyce of Antichrist the Atheist heares the voyce of reason Lawes of men and perswasions