in the world that his were onely externall that is such as Sathan presented by externall voices and obiects to his eare and eye but could neuer carry any further for incontinent the Lord Iesus discerned the vanitie of them by the perfect light of his minde and instantly repelled them by the vnchangeable holines of his will so that he was not so much as affected or moued with them farre lesse infected by consenting vnto them and in this as I said hee farre excels the first Adam and all his posteritie For as for our first Parents Adam and Euah in that first onset Sathan made vpon them by presenting externall obiects to their eyes and voices to their eares he incontinent fastned his sting into them by reason that they howsoeuer made holy yet being mutable were easily affected with his allurements and so wounded by him but the second Adam being perfect and vnchangeable in holines was in such sort tempted that he was not nor could not be peruerted no more then the most stable rockes of the Sea are moued or remoued by the raging waues thereof Whereof great comfort redounds vnto vs who now by grace are the generation of the second Adam and beares his image as by Nature we were the sonnes of the first Adam and did carry also his image What the first Adam had by creation hee receiued it not for himselfe onely but for his posteritie also if he had kept it for himselfe hee had kept it to them also and when he lost it to himselfe he lost it to his posteritie And the second Adam the Lord Iesus in like maner that stock of life in whom by grace we are grafted and of whom onely wee as Christians haue our beginning and being what hee hath receiued as Mediator from his Father he receiued it not for himselfe but for his brethren that he might conquer communicate and conserue vnto vs a most sure saluation for so long as hee who haue obtained it cannot loose it so long wee are sure it cannot be lost vnto vs seeing of him and in him we possesse it And as for Adams posteritie now since the fall our estate is so much by Nature the more miserable that our greatest temptation comes from our inward corruption so that albeit there were no externall tempter to tempt vs with obiects of sinne presented to our eyes and eares yet wee are tempted of our owne concupiscence within vs. Tale quippe est vitium malignitatis vt a nullo impulsa plerunque sese ipsa praecipitet for such is the corruption of our wicked Nature saith Chrysostome that although it be not moued or enforced by any other yet it runneth headlong into sinne thus wee are like vnto a besieged citie that not onely hath strong enemies without pursuing it but in like manner false Traytors within to betray it Now haue wee seene how the temptations of Christ Iesus doe differ from Adams and ours The other thing in this circumstance that comes to be considered is the endes for which our Lord humbles himselfe to be tempted of Sathan and those we shall see doe most of all respect vs as for our cause he was in carnate so for our cause hee was tempted all that hee suffered in our Nature are medicines to cure the infirmities of our nature First then hee was content to be tempted by our enemie that hee might ouercome our enemie and that in so iust and lawfull a manner as against which the enemie could haue no exception for in mans nature hee encountred with him in a place conuenient for Sathanin a state and condition most subiect to temptation wanting all necessaries for refreshment of his body and hauing none to comfort him and no doubt it did wonderfully astonish and confound that euill one that hauing ouercome so many since the beginning of the world now hee encounters with a man ouer whom hee hath so many apparant vantages and against whom he assayed all his temptations yet can hee not any way fasten his sting in him Secondly to let vs see what a spitefull enemie of mans saluation Sathan is for the hatred he beares to the glory of God hee hates man made to the image of God and doth all that hee can to hinder his saluation Non enim vult vt ibi simus vnde ipse deiectus est for hee can not abide that man should be exalted to that place from which for his sinne hee was deiected If wee could apprehend this and take it to heart what a deadly enemie Sathan is vnto vs and for what cause it would encourage vs to make stronger resistance to him then we doe Thirdly hee vndergoeth this temptation to teach vs his Seruants and Souldiours how to encounter with him Pugnat Imperator vt discant Milites and therewithall to assure vs that if wee wil fight against him in the might of our Lord it is possible that we clothed with this same nature shall ouercome him Since the dayes of Adam Sathan by sinne hath wonderfully preuailed ouer men none haue escaped him without a wound and many hath he slaine vnto the death but now in the same nature the Lord Iesus wrastles with him and ouercomes him that so radicitus euelleret desperationem ex natura a nostra that hee might plucke vp desperation by the roote out of our nature And fourthly hee humbled himselfe to suffer temptation that by experience hee might learne wherein the strength of Sathan lyeth and so might be the more able to succour vs in all temptations For wee haue not an High Priest that cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne and therefore is able sufficiently to haue compassion on vs. And last of all that we should not apprehend our tentations to come from an angry God as commonly of our weakenesse we doe wee see here that the Lord Iesus who a little before was proclaimed to be the Sonne of GOD in whom the Father was well pleased is now led by the Spirit of God to be tempted of Sathan The fift Circumstance is of him that tempteth called by S. Luke the Diuell and by S. Mathew the Tempter stiles both of them properly belonging to Sathan for before him there was no tempter vnto euill nor yet after him except such as are tempted by him wherefore Augustine doth thus prettily describe him Quid est diabolus Angelus per superbiam à Deo separatus à semetipso ceptus alios decipiens author mendacij radix malitiae caput scelerum princeps omnium vitiorum What is the Diuell Hee is an Angell through his pride separated from God deceiued by himselfe deceiuing others the Father of lyes the roote of malice the chiefe head of all wickednesses the Prince of all sinnes and vices In tempting hee is restlesse sparing no time no place no person It may truely
BAPTISME is a seale hath two parts in it to wit GODS part and mans GODS part of the couenant containes promises made to vs of the remission of our sinnes and renouation of our nature comprised in this one word I will be your God Our part againe containes promises made to God by vs of faith and obedience comprised in this one word we shal be his people Now as Baptisme is a seale of God his part confirming the promise of the remission of our sinnes and renouation of our nature vnder which two all other good things are comprehended that way Christ our Sauiour did not receiue it for himselfe seeing as I haue said hee had neither sinne to be forgiuen nor nature to be renewed but as it is a sacrament of the resignation of our selues to God and a band whereby we become obliged to be his by acceptation of his badge and marke vpon vs that way Christ receiued it that by accepting the seale of the promise hee might become obliged in our name as our head to fulfill that which wee promised but first behoued to be performed for vs by himselfe and at last shall in vs all by his grace also be perfected And so we see that sicut nobis natus est ita etiam nobis baptisatus est as hee was not borne for himselfe but for vs so was hee not baptised for himselfe but for vs. Secondly he was baptised that he might sanctifie Baptisme to vs and giue it authority to become a seale of grace vnto vs vt nobis secundae natiuitatis consecraret lauacrum and a lauer of regeneration as the Apostle calles it He was washed saith Ambrose in the water of Iorden non mundari volens sed mundare not to be made cleane by water but to make the water wheresoeuer vsed to this purpose cleane for so holy and heauenly a worke that Baptisme being consecrated by him might be an holy meane to consecrat vs. It is true indeede that Constantine the great deferred his Baptisme till hee might be baptised in Iorden where our Lord was baptised though by reason of sicknesse hee was forced to receiue Baptisme else-where but euen as the Lord Iesus by consecrating bread and wine which grew in Canaan did thereby sanctifie all bread and wine in any part of the world to be a Sacrament of his bodie and blood it being vsed according to his institution so by washing in the water of Iorden he hath sanctified water in any part of the world to be a Sacrament of regeneration and remission of our sinnes if so be it be vsed according to his institution And thirdly he was baptised to seale his fellowship and communion with vs that cognisance and badge whereby he will haue his souldiers and seruants discerned from professed infidels hee first taketh it on himselfe vt in nullo dissimilis esseâ— fratribus niâ—i solo peccato That in no thing he should be vnlike his brethren except in sinne alonelie And indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge the Prince of our saluation did encounter with Sathan and ouercome him as after shall be shewed And prayed The Euangelist saith that when our Sauiour was baptised he praied but what hee prayed he expresses not Neuerthelesse we may gather it out of other places of holy Scripture wherein we shall finde that he praied for himself for his church and for his enemies Where if it be demanded what needed our Sauiour to pray for himselfe seeing hee is very God the answere is ready that he is also very Man and as man had his owne feares dolours and griefes proceeding from the sense of the heauy burden of sinne not his owne sinne I say for hee knew no sinne but of our sinne which was laid vpon him As also from the sense of that fearefull wrath due to sinne for strength and comfort against these he prayed to his Father as witnesseth the Apostle that in the daies of his flesh he offered vp prayers and supplications crying and teares to his Father and was heard also in that which hee feared Which as we see in the Gospel he did before his Passion so now before his entrie to the worke of our redemption a worke greater then the worke of our first Creation for now he hath to satisfie the iustice of his Father to worke the confusion of Sathan and to effectuate the saluation of his brethren And therefore in the entrie of this great worke he prayes no doubt for an happy successe thereof and as it is euident by the answere he receiues from heauen hee was heard in that which hee prayed for And in this also our Sauiour learnes vs by his example to sanctifie all our actions with prayer When he was baptised he praied when he was tempted he prayed when he brake bread he prayed when he wrought miracles he prayed when he was troubled in the garden he praied when he suffred on the Crosse he prayed As Isaacs mariage could not but prosper because it was begunne with the prayer of Abraham his Father prosecuted with the praier of Eliezar his Seruant and finished with his owne prayer so can it not faile but a blessing must be vpon those honest actions which are begunne continued and accomplished with prayer where otherwise euen those actions which in themselues are good to the doer can not be good where they are done without prayer Vere nouit recte viuere qui recte nouit or are Hee knoweth truely how to liue wel who knoweth how to pray wel But best actions without prayer which obtaines grace to them are like bodies without spirits yea as the body without breathing cannot liue to doe any worke competent to a Naturall life so the soule without prayer can doe no worke that truely is Spirituall Therefore said Macarius that continuance in prayer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of euery good purpose the crown of euery right and honest action But here we are to be warned that wee content not our selues with the shadow of prayer in steed of the substance thereof where we are to take heede of these two things First that our prayer be not by starts without making of conscience whether it be or not but we must continue perseuere in prayer remembring he that sowes sparingly shal reape sparingly Secondly that our praier be not outward but inward made with feruencie of spirit and attention of the minde remembring hee is the God of the spirits of all flesh with whom thou hast to speake in praier It is a godly Meditation of Chrisostomes that as a man who seekes a thing which hee hath lost in his house seekes it with such affection that he forgets all other things yea hee seeth not those things that are afore him so faine is he to see that
wee should faint and be discouraged when we heare that Iaphet our father of whom wee are descended is not in the line of Christs parents let vs remenber that promise which God made to Iaphet and his posteritie at the same time that he entred into couenant with the house of Sem and wee shal be comforted for then the Lord promised that hee should perswade Iaphet to dwell in the tents of Sem that is in most louing manner he should allure the posteritie of Iaphet to embrace the couenant made with the house of Sem like as at this day praised be God he hath performed For now partly obstinacie is come to Israel till the fulnesse of the gentiles come in Sixteene hundreth yeares did the Lord dwell in the house of Sem and now other 1600 yeares hath he dwelt in the house of Iaphet going through the seuerall families thereof among whom hee hath also visited vs in these ends of the earth his holy Name againe be blessed therefore for euer for now wee see that vnto vs no lesse then to them appertaineth the promises of Mercie and couenant of Grace And therefore though our parents be not among the progenitors of Christ according to the flesh for that is the priuiledge of our elder brethren the Iewes that theirs are the fathers of whom Christ is come according to the flesh yet let vs endeuour to make sure this comfort to our selues that we are come of him according to the spirit grace of regeneration When that woman in the gospell cried out after our Lord Blessed is the wombe that bare thee and the papps which gaue thee sucke she receiued this answere from him yea rather blessed are they that heare the word of God and keepe it And when againe one told him behold thy Mother and thy Brethren stand without desiring to speake with thee he answered who is my Mother and who are my Brethren he stretched out his hand toward his Disciples and said behold my Mother and my Brethren Now it is knowne that many of his Disciples were not his kinsmen according to the flesh but to remoue all scruple and to shew how much hee esteemes of the spirituall kindred he subioynes For who soeuer shall doe my fathers will who is in heauen the same is my Brother and Sister and Mother It is true indeede all Christs progenitors were blessed being honoured by him and endued with faith by his grace teaching by the way all children to communicate the best things they haue vnto their parents yet is it true of them all which Beda cited by the Rhemists themselues said of the Virgin Mary She was blessed indeede in that she was the tempor all meane and minister of the Incarnation but much more blessed in that she continued the perpetuall keeper of his word that is blessed indeede in that she was the mother of our Lord and conceaued him in her wombe but much more blessed for conceauing him in her heart by faith Then our instruction is that though neither our names nor our Fathers be in the catalogue of Christs progenitors yet if we be in the roll of his children and brethren wee shall haue comfort sufficient though hee be not come of vs according to the flesh if wee be come from him according to the spirit as his sonnes and daughters by regeneration wee shal be blessed in him euen as they were The third section containes the roll of Fathers from Abraham to Dauid fourteene in number Abraham Isaac Iacob Iuda Phares Esrom Aram Aminadab Naasson Salmon Booz Obed Iese and Dauid Where first it comes to be considered how is mention made that Iacob begat Iuda and his brethren more then that Abraham begat Isaac and his brethren or that Isaac begat Iacob and his brother the reason is that all the sonnes of Abraham did not belong to the couenant howsoeuer circumcised neither did the Lord choose their posterities to be his Church and peculiar people as hee did choose the sonnes of Iacob and their children for vnto them all pertained the Adoption and the Glory and the Couenants and the giuing of the Law and the seruice of God and promises What a dispensation is this all the sonnes of Iacob are pertakers of the externall Adoption not so the sonnes of Abraham But so it is the calling of the Lord is freely he is debtor to none and therefore they to whom his calling is come should so much the more acknowledge themselues obliged to his mercy as this day wee are bound to doe considering that he hath passed by so many of the sonnes of Adam so many of the families of Iaphet more famous and honourable then wee are and hath beene pleased to make his couenant with vs but let vs be wise euer remembring that there are many within the couenant externally Adopted who doe not for all that belong to the election of grace and therefore giuing thankes to God for the one that wee are in the couenant and haue receiued the seales thereof let vs prease further to be pertaker of the other that is the grace of the Couenant Next it is to be considered heere why in this Genealogie Thamar Rahab and Bethsabe are mentioned among the mothers of our Lord and not Sara nor Rebecca women famous for godlinesse whereas this Thamar howsoeuer shee had an earnest desire of seede and thereby declared her faith in the promises of God yet shee sought it by an vnlawfull incestuous copulation with her owne father in law and Rahab by Nation was a Cananite by conuersation a harlot and Bethshabe the wife of Vriah was shee with whom Dauid committed double adultrie The reasons of this are many but wee content vs with three the first is to humble the Iewes the second is to comfort sinners the third to shew the great glory of Christ. As for the first it is knowne how insolently the Iewes gloried that they were the posteritie of Abraham neglecting the vertues of their fathers they boasted that they were their children esteeming their fathers vertue a sufficient Apologie and defence of all their vices and therefore to humble them the blemishes of their parents are purposly shewed in this Genealogie And to teach all men that true Nobilitie is not in the priuiledges of flesh but in the graces of the minde neither to be sought without vs in the prerogatiues of our parents but within our owne proper vertues whereby we are rectified But at this day it may be spoken to many which as Nazianzen records was sometime answered to a Noble man despising another that was come of meane parentage boasting of his owne nobilitie mihi inquit probro genus meum est tu autem generituo My parentage is a reproach to me but thou art a reproach to they parentage The second reason is to comfort poore penitent sinners The Lord Iesus
the sonne of Dauid 35 Nathan 36 Mattatha 37 Mainan 38 Melea. 39 Eliakim 40 Ionan 41 Ioseph 42 Iuda 43 Simeon 44 Leui. 45 Matthat 46 Iorim 47 Eliezer 48 Iose. 49 Er. 50 Elmodam 51 Cosam 52 Addi 53 Melchi 54 Neri Where S. Mathew cals Salathiel the sonne of Ieconias vnderstand his legall sonne succeding as neerest of kin Salathiel Pedaiah Zorobabel Where S. Luke cals Salathiel the sonne of Neri vnderstand the naturall sonne of Neri S. Mathew reckoneth in this line the forefathers of Ioseph Abiud Eliakim Azor. Sadoc Achim Eliud Eleazer Nathan Iacob Ioseph Ioseph is called by Saint Luke the sonne of Eli because he was his sonne in law S Luke againe reckoneth in this line the forefathers of Mary 58 Rhesa 59 Ioanna 60 Iuda 61 Ioseph 62 Semei 63 Mattathia 64 Maath 65 Naggi 66 Esli 67 Naum. 68 Amos. 69 Mattathias 70 Ioseph 71 Ianna 72 Melchi 73 Leui. 74 Matthat 75 Eli. 76 Marie IESVS CHRIST that blessed seede promised to Adam Noah Sem Abraham Isaac Iacob Iuda Dauid Zorobabel and Mary THus you haue the golden line reaching from ADAM to CHRIST it beginnes at the first Adam and is absolued in the second it containes a roll of the Fathers who through the priueledge of the first borne were ordinary Doctors and cheife lights of the Church till the comming of Christ. Vpon this golden line runnes the whole booke of God he that would read it with profit must remember the course of the spirit of God in the diduction of this line If at any time he diuert from it it is onely to interlace some purpose which may cleare the storie of the line So with the description of the linage of Seth hee adioynes also a description of the house and off-spring of Cham who are not in the line Likewise when he draws the Genealogie of Sem hee entreates of the posteritie of Iaphet and Cham and as hee handles the Historie of Abraham Isaac and Iacob so likewise the historie and posteritie of Nahor Ismaell and Esau. But as we may easily perceiue he insists not in the historie of them who are beside the line but hauing spoken so much of them as may cleare the storie of the line he lets them alone and returnes to his purpose alway following forth the line till he come to the promised Shiloh THE SECOND TREAtise of Christ his Baptisme THe second ground of doctrine we proposed to be entreted of is the Baptisme of CHRIST wherein we haue as I said before his most solemne consecration to the publicke office of the Mesiah Hitherto hee had liued a priuate life for the space of twentie nine yeares and now beginning to be thirtie years of age hee is manifested vnto the world by doing the great worke of a redeemer for which he came for so Saint Peter reckons all the time of his publicke charge and ministration to haue ben from the Baptisme of Iohn to the day of his ascension Many Kings Preists and Prophets hath God sent vnto his Church since the beginning of the world but neuer one like Iesus the great King high Preist and Prophet of the Church and therefore it is not without cause that exordium tanti officii tot est mistriis consecratum Neuer one was sent to doe such a worke as he and therefore neuer one had such a calling and confirmation as hee for now the heauens are opened the holy Ghost in a visible shape discends vpon him and God the father by an audible voice from heauen doth authorise him The principall end of this Treatise will be to teach vs how Iesus is become ours which is a speciall and necessary point for vs to learne The parts of his Consecration are two In the first wee see how the Lord Iesus by receiuing the Sacrament of Baptisme doth come in our place and roome as our kinsman as the first borne of his brethren as the head of his misticall body in a word as our cautioner acting and obligating himselfe to pay our debt and to fulfill those points of righteousnesse which we were bound to fulfill but could not doe by our selues and so to releiue and redeeme his brethren In the second wee see how the father not onely accepts him as debtor for vs but also designes and ordaines him to this great worke by annointing him with his holy spirit And thereafter in a publicke assembly of the people at Iorden in most solemne manner by an audible voice from heauen proclames him to be that great high Preist by whom onely attonement must be made betweene him and vs. These two ioyned together make vp vnto vs a most sure ground of Christian comfort If first we consider that the Lord Iesus for the loue hee bare to the glory of his father and saluation of his brethren voluntarily steppes into our roome and in our name becomes obliged to his father according to that notable Prophesie Psal. 40. 6. 7. which yet were a small thing were it not that the second followes to wit that the Father of his infinit wisedome finding out in Christ a way to preserue both the glory of his mercy and iustice doth of his speciall loue toward vs not onely accept him but ordaine him to doe the worke of a mediator imponing to him that singular law of a redeemer which was neuer imposed to man nor Angell as we shall here hereafter And here wee learne how by most sure right the Lord Iesus becomes ours to wit by the surest right that can be namely the free gift of God hee is giuen for a Prince of saluation to vs according to these testimonies both of Angels and men speaking by inspiration of the holy Ghost Vnto you this day is borne in the Citie of Dauid a Sauiour which is Christ the Lord. Againe God so loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeues in him should not perish And againe Christ Iesus is made vnto vs of God wisedome righteousnesse sanctification and redemption Looke then what way any other thing is ours which most properly wee may call ours that same way Christ is ours namely by the free and sure gift of God If we know and beleeue this we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation It is true Gloriatio Ecclesiae est omnis Christi actio Euery action of Christ is the Churches reioycing and comfort but what reioycing shall wee haue in any of his actions if this ground be not first laid that he is ours and what he did hee did it for vs and vnto vs If he had not died for our sinnes and risen for our righteousnesse what could his death and resurrection haue profited vs But here is the ground of all that he is giuen vnto vs of the Father for a Sauiour whereunto most willingly hee condescends and for which worke the spirit annoints him
which hee is seeking euen such should be the disposition of a Christian so earnestly desiring mercy and grace from God that till hee finde it no other thing be in his minde to distract him from seeking it And vnto this continuance and feruencie in prayer it should greatly encourage vs that now we see after our Sauiours prayer the heauens are opened shewing vs the great vertue of prayer if wee pray in his name if we send it vp like incense perfumed with his merit flowing from faith in him it opens heauen vnto vs brings vs backe a fauourable answere Oratio iusti clauis est coeli ascendit precatio descendit dei miseratio VVhen our Sauiour prayed on Mount Tabor then was he transfigurated and his countenance changed when Peter prayed in the top or platforme of Simon the Tanners house in Ioppe then did he receiue in a trance the heauenly vision when Daniel prayed then the Angell appeared to him when the Disciples prayed then the holy Ghost descended vpon them such is the vertue of prayer that by it not onely doe the heauens open vnto men and out of their treasure send downe necessarie blessings and consolations to them but men are also transported and carried vp into heauen and so begin to practise the first degree of their ascension with Christ for as by newnesse of life they rise with Christ partakers of the first resurrection so by prayer they ascend with Christ partakers of the first ascension which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter For if while they are in the bodie they get accesse to the throne of grace many a time and finde heauen opened vnto them how much more when they are separate from the bodie shall they finde the same And therefore let vs take great delight in this heauenly and most profitable exercise of Prayer That the heauens were opened HItherto wee haue heard the first point of Christ his consecration to the office of the Mediator Wherein wee haue seene how by receiuing the Sacrament of baptisme he did willingly take our debt vpon him and binde himselfe to make satisfaction to his fathers iustice for it Now followes the second how the Father not onely accepts the Sonne becomming debtor for vs but also ordaines him to doe the worke of a Redeemer vnto vs and to this same effect annoints him and publikely proclaimes and declares him in this great assembly at Iordaine to be that only high Priest and peace-maker by whom attonement is made betweene God and Man Let vs ioyne these grounds of comfort togither and we shall see what a strong fortresse of faith they make vp vnto vs. Since the Father hath giuen vs Christ for a Redeemer Since the Sonne hath voluntarily aboliged himselfe to doe the worke of our Redemption Since the holie Ghost hath annointed him to this same effect may wee not now say GOD is with vs who can be against vs Let Sathan calumniate let infidelitie call in question we see whom we haue beleeued Our saluation is more sure then that the powers of hell are able to disanull it But here wee haue to consider how by three sundry strong testimonies God the father witnesseth the willing acceptation of his Son to this great office of the Messiah which now is committed vnto him First by the opening of the heauens Secondly by the sending downe of the holy Ghost in a visible shape vpon him Thirdly by an audible voice from heauen proclaiming him to be that beloued Sonne of God in whom the Father is well pleased The first then is the opening of the heauens by which visible signe is plainely declared that Iesus Christ is hee by whom man hath accesse to the Throne of grace the first Adam for his transgression was cast out of earthly paradice but by the humble obedience of the second Adam the heauens are opened vnto vs we are aduanced to an estate as far exceeding Adams best estate in paradise as the second Adam is more excellent then the first what was figured by the Ladder of Iacob is now performed by Iesus for by him things which are in heauen and in earth are now gathered togither into one by him Angels come down and doe seruice vnto men by him men goe vp to the Father to worship him Whereof God willing we shal speake more at large hereafter And the holy Ghost came down in a bodily shape like a Doue vpon him THe second way wherby the Father beares witnesse vnto him is as you see by sending down the holy Ghost vpon him in the similitude of a Doue vvhereby his vnction which in it selfe is spirituall and could not be perceiued was represented notified vnto al the people for he was not annointed vvith any materiall oyle but with the oyle of gladnes according to that Prophesie The spirit of the Lord is vpon mee therefore hath the Lord annointed me he hath sent me to preach good tidings vnto the poore c. Where for remouing of all doubts that may here arise we must vnderstand that Christs vnction hath in it these two things the first is a separating and designing of him to the worke of a Mediator this part extends to the whole person of Christ Iesus God and Man Now in this action of designation albeit the three persons of the blessed Trinitie concurre and so Iesus be both the designer and the person designed yet because the father is first in order this action is ascribed to him for him hath the father sealed The other part of this vnction is the communicating of the graces of the Spirit vnto him and this is extended onely to his humane nature so that albeit it be true that our Sauiour was annointed in both his Natures because he is our Mediator not in any one of them but in both yet we must remember the difference that his annointing in respect of the diuine Nature imports onely the separating and designing of the second Person of the Trinitie to worke the vvorke of mans Redemption Illius enim opus erat nos restituere qui ab initio cum nâ—n essemus nos condidit Nec poterat alius renouare in nobis abolitam dei imaginem nisi patris imago For it was his worke to restore and redeeme vs vvho from the beginning created vs when wee were not and had no being Neither could any other restore the image of God blotted out in vs but the image of the Father that is to say his Sonne Christ. But his annointing in respect of his humane Nature imports also the communication of the graces of the holy Spirit vnto him not in measure as his brethren receiues them but aboue all measure for in number he had all graces of the spirit he wanted none and next he had euery one of them in the full degree in
which respects the Spirit was neuer communicated vnto any but to Iesus Christ alonely Thus we vnderstand how Iesus was annointed which vnction is not here first made as if before this hee had not beene endewed with the holy Ghost for wee beleeue that he was conceiued of the holy Ghost but here is the first declaration and publike manifestation to the world by a visible signe of the fulnesse of grace communicated to him for the doing of this great worke whereunto he is now ordained and this is done partly for the confirmation of Iohn who albeit hee knew that Christ was come yet he knew not who hee was till by this token giuen of God Christ was pointed out vnto him for so hee witnesses himselfe And I knew him not but he that sent mee to baptise with water said vnto mee vpon whom thou shalt see the spirit come downe and tarry still on him that is he which baptiseth with the holy Ghost and partly also for instruction of the people that by this signes seene of them all they might know who hee was whom shortly after the audible voice from heauen proclaimed to be the Sonne of God And that the holy Ghost discends vpon him at this time in the similitude of a Doue and not in the similitude of fire as thereafter he descended vpon the Apostles it is to declare vnto vs both what he is in himselfe as also what sort of creatures true Christians are made by his grace As for himselfe he is a meeke Sauiour not terrible to penitent sinners but louing and comfortable ye shall finde that of all those who in the Gospell came to seeke mercy and grace from him neuer one was reiected but all of them louingly receiued and sent away with a comfortable answere for it was prophesied of him that hee should not breake the bruised Reede nor quench the smoaking Flaxe and no maruell that hee was kinde to his owne for he was meeke toward his very enemies He prayed for them on the crosse when they were persecuting him to the death and when his Disciples vvould haue had him bring fire from heauen to burne the Samaritans because they held him at the Ports of their citie he gaue them this answere yee know not of what spirit yee are the Sonne of man is not come to destroy but to saue The Law was giuen with fire and thunder with tempest blacknes and darknes in so terrible a manner that Moses himselfe did quake for feare but Iesus the Mediatour of the new Testament when he comes to proclaime the Gospell a doctrine of the ioyfull tidings of mans saluation hee comes not in a terrible manner Neither to accuse nor conuict of sinne nor to trouble and torment the conscience for sinne for that is the operation of the Law but as the Lambe of God that takes away the sinnes of the world hee cryes peace to the conscience within of euery poore penitent sinner that beleeues in him he is such a Physitian as being himselfe annointed of the Lord he cures his patients not by burning or cutting or by any such hard medicine but onely by annointing them then the which no gentler kinde cure can be Whatsoeuer bitternes was in that potion that heales the deadly disease of sin he dranke it himselfe and wonderfull it is the Phisitian drinkes the potion and the Patient is healed And therefore let not penitent and beleeuing sinners feare to goe neere him And as he is in himselfe such makes he those who are his hee endues them with the properties of the Doue he learnes them simplicitie lowlinesse and meekenes As the elect of God they put on tender mercie kindnes humblenes of minde meekenes and long suffering but where there is yet bitternes anger wrath euill speaking and maliciousnes by which after the manner of rauening birds men deuoure one another it is an euident argument that such were neuer as yet renued by by the grace of Christ Iesus And there was a voice from heauen saying Thou art my beloued Sonne in thee I am well pleased THe third way by vvhich the Father beareth witnes vnto Christ is by an audible voice from heauen where wee haue to consider not onely the testimonie it selfe but the circumstances that goe before it as namely vvho giues the testimonie God the Father in vvhat manner it is giuen by an audible voice and from what place from heauen As for the first the author of this testimonie may be collected out of the words to be God the Father the Sonne comes to make the Father known vnto the world for no man knowes the Father but the Sonne No man hath seene God at any time the onely begotten Sonne who is in the bosome of the Father he hath declared him and the Father againe makes the Son knowne vnto the world by the holy Ghost for euen Iohn Baptist though the greatest Prophet among the children of women knew not this Sonne of God till the Father as we said pointed him out vnto him Here then for our further comfort wee haue to consider how the three persons of the blessed Trinitie concurre together to worke the great worke of our redemption for here is the father designing ordaining proclaiming here is the Sonne accepting and the holy Ghost annointing these three wrought coniunctly the worke of our first creation in the beginning of Genesis mention suppose obscure is made of them by a name Plurall Elohim expressing the Trinitie of persons and a verbe singular Bara expressing the vnitie of their Nature and coniunct operation But here a more cleare and distinct mention is made of the three persons yet all working one worke and that for our comfort that we considering who it is hath taken in hand to worke the worke of our saluation should neither be discouraged for the power and malice of our spiritual aduersarie that withstands it neither yet for our owne manifold wants and infirmities for that grace which Iesus hath receiued is not for himselfe but for vs that as saith the Euangelist of his fulnesse we might all receiue grace for grace which was figured in that ointment poured on the head of Aaron it rested not there but went downe to the borders of his garments euen so the grace communicated to Christ flowes from him to the smallest member of his mysticall body in such measure as shall be sufficient to prepare and perfect them vnto eternall life The next circumstance containes the manner by which this testimonie is giuen to wit by an audible voice such as all the people there present might heare vnderstand How this voice was sounded is needlesse for vs to enquire the Lord who made the tongue can speake without the tongue and frame Organes of voice at his pleasure by which he can proclaime his will euen to the eares of men who without a voice cannot heare
165. of his great malice he fights against the knowne light 169. his schollers professe points of Atheisme 170 We should doe nothing at Sathans command 182 Sathans Temptation to make vs earthly minded 177 Sathan cannot hurt vs vnlesse we help him 206. he still seekes mans destruction 208 Why hee is called a Tempter 129. hee is commander of the wicked a tempter of the godly 141 Sathan seekes to remoue godly feare that he may bring men to a most remedilesse and most fearefull estate 210 Sathan fell by Presumption and by obstinacie cannot rise againe 214. he should alwaies be resisted 224. the best weapon wherewith wee may fight against him 224 Sathan seekes vantage of the place 229 How Sathan is called the God of the world 242 His lyes 243. his promises 244 Sathan frames his temptations according to the estimation he hath of men 246. he bids but a small price for such as hee knowes may be easily conquered 246 A shame for men to serue Sathan for small rewards 247. hee seekes more from men then he is able to giue vnto them 249. he offereth earth on condition to forsake heauen 249 Sathans defiance 277. 306 Sathan an enemie to Prayer 307. he raiseth vp that he may cast downe 202 Scripture abused by Sathan and by Atheists 210 211. to pag. 219. Scripture must be expounded by Scripture 225 Beginnings of Sinne should be resisted 284 The deceite of Sinne. 292 Mother-sinnes 293 Reproofe of such as heare their Sinnes condemned and are not moued 216 Three rankes of Sinnes 317 Couerings of Sinne. 320 Dignitie of the Sonnes of God stands not in the abundance of worldly things 173 A Soule stretching her wings to the Lord. 314. The desire of a godly Soule 316 T TEmptations of Christ with the circumstances thereof 115. 116 Persons in high callings subiect to the greatest Temptations 117 Christians must looke for Temptations 118 In euery place Sathan hath his snare for Temptation 121 Temptations are ordered by diuine dispensation 124 Three notable comforts in Temptation 125 Sundry sorts of Temptations 128 God tempteth man and is tempted of man 129 How one man tempts another 129 How Sathan tempts a man 130 How Adam and Eue were tempted 131 Our Temptations are not externall only but chiefly internall 133 Why we should not faint at Sathans Temptations 142 A singular preseruatiue against Sathans Temptation 146 It is a great Temptation not to be Tempted 143. After one Temptation let vs looke for another 160 Temptations how distinguished 161 Sathans temptations from our wants both spirituall and worldly 171. 172 Hee changeth Temptations for aduantage 192 After victory in any temptation let vs stand ready for a new battell 194. 195. c. Gods inuincible power made manifest in temptations 196 No place on earth free from the temptations of Sathan 199. 200 Sathans temptations to vaine-glory customable 206 How many waies men tempt God 226. 227. c. V THree most excellent vertues 279 Two things considered in the vnction of Christ. 80 Christs vnction in regard of his diuine and humane nature 81. 82 The manifestation of Christs vnction 83 A comfortable vnion made betweene God and man by Christ Iesus 9 W VVIcked their cursed conditions 286. how they runne poste into hell 309. their miserable ende 310 God the Father beareth witnesse to his Sonne three waies 78. 79. 80 Three things considered in this witnesse 88 The place from which this witnesse is giuen 93 The Word is the sword of the Spirit whereby wee fight against Sathan 181 Such as heare their sinnes condemned by the word and are not moued are conuinced 216 How Gods Children tremble at the rebukes of the word 217 Miserable Worldlings haue heauen opened but they loue the earth better 96 Worldlings by their talke declare that they are earthly 235 Blinde Worldlings follow Sathan as if the world were at his donation 244 Fruitlesse care of Worldlings 319 Many abhorre to be called Sathans worshippers who abhorre not to so be indeed 251. 252. 253 In his worship the Lord can suffer no Companion 253 Papists worshipping others with God guilty of Idolatry ibid. Their distinction of worshipping God 256 FINIS Ouid. Ouid. Claudian Aul. Gal. Plato in Epino Nazian Orat. 33. in laud. Hiero. Chrisost. Luke 1. 52. Hos. 4. 7. 2 Sam. 2. Heb. 5. 12. Ezech. 18. 20. A question good to waken drousie Christians out of their dead security Math. 7. The doctrine of Christianitie comprised in three articles collected out of his Genealogie Baptisme and Tentation The first is to know that Iesus the sonne of Mary is that promised Messiah The second teacheth vs what manner of way he is become ours The third how hee hath done the worke of a Redeemer These three ioyned together make vp a compleat doctrine of Christianitie Zach. 13. 7. ☞ Iohn 2. 6. Iob 19. 25. Esa. 8. 8. Nomb. 3 5. How Christ being his fathers equal and our kinsman is properly the true auenger and redeemer of his brethren Christs Genealogie is registâ—ed to let vs see that Iesus is the Christ. Ioh 20. 31. Gen. 3. Ezech. 34. 29. Heb. 7. 14. Foure Euangelists agreeing in one doe greatly confirme the truth Chris. in Mat. The diuersitie betweene Saint Mathew and S. Luke maks vp the sweeter harmonie For where Saint Mathew reckons from the fathers downeward Saint Luke reckons from the children vpward and why The whole Genealogie diuided into fiue Sections The different courses of the two Euangelists The first section is of ten fathers from Adam to Noah Why these are reckoned by Saint Luke and not by Saint Mathew Why these are reckoned by Saint Luke and not by Saint Mathew Colos. 4. 14. Saint Mathew teacheth that the Sauiour is to be sought in Abrahams house Saint Luke shews that he is also a Sauiour of the Gentiles Adam the first sonne of God among men and the first father of Christ according to the flesh Euthym. praef in Psalmos What a comfortable vnion betweene God and man is made by Christ Iesus Zach. 13. 7. Esa. 8. 8. Neuer was there so great a token of Gods fauour to man declared as in the incarnation of Christ. Exod. 19. Luke 2. 9. How wee should be thankefull for so great a mercy Heb. 10. 27. The article of Christs Incarnation confirmed Iren. lib. 3. Cap. 31. And that by a comparison taken from the creation of Adam and Euah ☜ How the second Adam hath with the first the same similitude of generation Theodoret. Dialog 1. Cap. 18. Our spirituall Adoption is here also confirmed ☞ For seeing we see that God is become the sonne of man why shall wee thinke it impossible that man may become the the sonne of God Chrisost. in Math. Hom. 2. The second section is of other tenne Fathers from Noah to Abraham Gen. 9. 26. Comfort against this that Iaphet our father is not in the rolle of Christs fathers Gen. 9. 27. It is sufficient that when Sem was chosen to be Christs father it