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
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
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
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
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