hee must necessarily bee turned into a Doue of a creating God become a creature which is high blasphemy 3. The manner or forme of the Spirits descending was in the shape of a Doue Quest. Whether was this a true materiall Doue or an appearance of a Doue only Answ. It is enough to conceiue the presence of the holy Ghost vnder the forme of a Doue and it is no article of faith whether it was or no But yet I thinke it was a true reall body and corporal Doue 1. Because Luke addeth in a bodily shape implying that there was a body 2. Because none of the other signes were imaginary or appearances but reall things whence some of the Fathers conclude that it was as true a Doue as the Spirit was a true Spirit Obiect But if it were so how came it into heauen Answ. He that created of nothing all things created it at this time not for common vse but for this vse and purpose which when it was accomplished hee could bring it to nothing or resolue it into the first matter whereof it was made as it was with those bodies in which the Angels appeared Obiect But the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Doue therefore it was but a similitude and appearance not a true body Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the Doue but to the Spirit who manifested his presence in this likenesse 2. The phrase doth not alwayes note likenesse and similitude onely but verity and identity as Ioh. 1. 14. Wee saw his glory as the glory of the only Sonne of God and Phil. 2. 7. Christ was in the shape of man and like man shal we thence conclude that he was not a true man but one in appearance onely Why did the holy Ghost appeare in this shape For sometimes hee appeared in mighty winds as to the Apostles sometimes in burning fire wherein he seemes to be contrary to himselfe These diuers symbols and testimonies of the presence of the Spirit argue diuers but not contrary effects all of them his wisedome made choyce of according to the occasion and present vse There was great difference betweene the ministery of Christ and Moses betweene the Law and the Gospell and accordingly the Spirit manifesteth himselfe The Law was confirmed with terrour feare but to ratifie the Gospel the Spirit appeares in the shape of a Doue Act. 2. 2. Hee is noted to come like a mighty rushing winde to shew the mighty power of the Gospell in the ministery of the Apostles who were now to bee sent out so in the shape of tongues to shew the vtterance giuen by the Spirit to the Apostles in the shape of clouen tongues to note the variety of tongues and languages wherewith they were indued in the shape of fiery tongues to shew the fruit and efficacie of their ministery and doctrine which should bee as fire to seuer betweene drosse and pure metall So heere the Spirit would appeare in the shape of a Doue to note 1. what kind of Spirit Christs was 2. what kind of gifts they were which were collated and bestowed vpon him and 3. what was the fruit of those gifts For the first in the Doue obserue two things 1. Of all fowles it is the most mild without gall 2. It is most innocent and harmlesse not rauening and hurtfull Which signifieth that Christ should be indued with a mild meeke and gentle spirit so it was prophesied of him Isa. 42. 2. That he should not cry nor lift vp his voice in the streets a brused reed hee should not breake and how it was accomplished the whole story of the Gospell witnesseth Math. 12. 19. So also that he should be most innocent blamelesse of a most pure spirit In him was no guile no deceit in his lips Who could accuse him of sin being the spotlesse Lambe of God 2. As the Doue hath many excellent properties patience simplicity sincerity tendernesse to her young faithfulnes to her mate c. Euen so God the Father hath fitted Christ with all profitable and necessary gifts humility and patience holinesse and integrity loue and tendernesse constancy and diligence in working out the good of his members 3. The fruit of these gifts is the appeasing of his Fathers displeasure conceiued against the sinne of man for looke as the Doue which Noah sent forth out of the Arke returning with an Oliue branch which argued the ceasing of the deluge brought newes that Gods wrath was now asswaged and decreased with the waters so the Spirit of the Lord is vpon Christ in the form of a Doue sending him out to preach the acceptable yeere of the Lord and good tidings of liberty to captiues the opening of the prison to them that are bound forgiuenesse of sin and conferring of grace life c. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape separating and sending Christ to his ministery that onely for this time and not reserued out of this time and vse it is not now lawfull for any man to represent the holy Ghost by this shape or make an image thereof for this is to make an Idoll as the Papists doe not onely in this but in painting God the Father like an old man because he is called the Ancient of dayes Dan. 7. 22. Both of them flat Idolatry God is aboue his Law if he make shapes Cherubs or bodies it is iust because hee doth it but wee are borne vnder the Law which expresly forbids the making or hauing of any Image of God in any vse or any at all in religious vse and enioynes vs to worship God in spirit and truth onely in the Image of his Sonne And it will strongly follow that if wee may not reserue the shapes which God himselfe hath vsed to manifest his presence much lesse vpon any colour any Images or Idols deuised and beautified by Idolaters abused in times past and in present and for time to come subiect to be abused to the maintenance of Idolatry Heere come all Popish pictures to bee defaced whose Idolatry is as grosse as euer the Heathens was a lamentable thing y t any Christian can feed and please his senses in the cōuicted instrumēts of Gods dishonour in so high a kinde A chaste heart will make a chaste eye The 4. point is the Spirits descending vpon Christ for these reasons 1. To shew that Christ was set apart to his great work not onely by the ministery of man but by the holy Ghost 2. That hee was now endued with gifts fit for such a worke for this was the vnction or anoynting of Christ to bee the King Priest and Prophet of his Church as Isa. 61. 1. The Spirit of the Lord is vpon mee hee hath anoynted mee to preach Obiect But Christ was filled with the holy Ghost from his infancy Answer He was endued with such a measure of the Spirit as was
fit for his priuate estate yet now entring vpon a publique office and a worke after a sort infinite he needeth more grace and receiueth according as his calling required Obiect But then Christ had imperfection in him if hee wanted some grace Answ. It implies a degree but not imperfection hee was perfectly graced so farre as his youth and priuate estate required yea as much as that was capable of it being with him as with the Saints in heauen among whom are degrees of glory but not want nor imperfectiō And 3. to shew that the Spirit did perpetually rest with Christ therefore Ioh. 1. 32. the Spirit abode vpon him This was prophecied Isa. 11. 2. The Spirit of the Lord shall rest vpon him the Spirit of counsel and vnderstanding of wisedome and strength the Spirit of knowledge and the feare of the Lord. Obiect But the Spirit of God dwels in the Elect therefore this was no priuiledge An. Neuer did or can the spirit rest with Saint or Angel as hee did with Christ. 1. In respect of his humanity the Spirit is euer with that working in y t nature all diuine vertues graces glory both in nūber degree perfect as fitting the Head wheras the members haue some not all and in some small degree not in all perfection of degrees as hee was being anointed with y e oyle of gladnes aboue al his fellowes 2. In respect of his Deity the spirit the third person is perpetually present with the Son as ioyned vnto him in the admirable vnity of one the same nature yea so ioyned as he proceedeth from the Son as frō the Father and hath his subsistence from the Son as frō the Father by the vnspeakable cōmunication of one and the selfe-same nature In which respects the Spirit neuer lighted nor did rest with any but with Iesus Christ alone 4. Some adde a fourth reason of the Spirits lighting on Christ not only to designe Christ but to distinguish him by an apparent signe from Iohn lest any should thinke that the voyce following This is my well-beloued Sonne was vttered of Iohn and not of Christ himselfe The fifth point is Why it is said that Iohn saw all this this was 1. that the Word of the Lord might be accomplished who had promised Iohn that he should certainely know Christ by this signe Ioh. 1. 33. 2. That Iohn might beare record of the trueth heereof not onely in his age but to all succeeding ages so it is said Ioh. 1. 32. Iohn bare record saying I saw the Spirit c. Hence was it that it did so openly appeare because it was not onely for Christ who as hee was man and had taken vpon him our infirmities had need of assistance but for Iohn also and the people of God see Iohn 12. 30. 1. Note that the Spirit of God is no quality or created motion in the minde of man for then hee should not exist without the mindes of men for the accident cannot be without the subiect to which it cleaueth and much lesse could the Spirit appeare in a visible and distinct forme as he did heere and in the feast of Pentecost 2. Hee is here a distinct person from the Father and the Sonne and yet ioyned with the Father and the Sonne 3. He is called God Act. 5. 3 4. To lye to the holy Ghost is to lye vnto God and 1. Cor. 12. 11. Hee giueth gifts to euery one according to his will as heere hee anointeth Christ the head consequently is the Author of all good gifts with the Father of lights and not the gifts themselues 2. Note as Christ was set apart both by the ministry of man and by the Spirit by the visible appearance of which God would manifest that hee was fitted thereunto so in all those that are set apart by man to the ministry must be an apparant descending of the Spirit though not in visible shape yet in euident gifts and graces The reason is sound if Christ himselfe must not take this honour vpon himself but the spirit of the Lord must be vpō him to preach much more must it be so with those that come in his name Adde hereunto these arguments 1. If God when hee had set down the frame parcels of the materiall Tabernacle did set apart a Bezaleel and fill him with the Spirit of God in wisedome vnderstanding in knowledge and all curious workmanship and ioyned an Aholiah vnto him into whom he put wisedome to make al after his draught Exod. 31. 3 6. And if when Salomon is to build the material Temple he must haue his Hiram sent for a man full of wisedom vnderstanding and knowledge to work all manner of worke in brasse 1. King 7. 14. much more the true Salomon in building his spiritual Temple makes choice of men filled with the spirit c. 2. If the Prophets Apostles performed euery thing by vertue of their extraordinary calling by God then must Pastors Teachers also by vertue of their ordinary calling by God They spake wrote as they were moued by the holy Ghost 2. Pet. 1. vlt. they reuealed and fore-told things by the Spirit 1. Pet. 1. 10 11. The Spirit of Christ in the Prophets searched and signified the time and passion glory of Christ the Spirit was promised to teach the Apostles what to speake and to leade them in all trueth Ioh. 14. Yea the Spirit shall teach you in that houre Luk. 12. so must we be furnished by the Spirit to our duties 1. Cor. 17. 7. The manifestation of the Spirit is giuen to euery one to profit withall to one a word of wisedome to another a word of knowledge Whence the Spirit is said to send Pastors Act. 20. 28. Pastors at Ephesus were made ouer-seers by the holy Ghost because he fitteth them to the Church and commendeth them by gracing them to the vse of it 3. This sitting of the Spirit giueth a mans selfe much comfort 1. That hee is lawfully called of God who sendeth not his message by the hand of a foole for this is as he that cutteth off the feet but he sendeth a learned tongue an Ezra an Apollos mighty in the Scriptures This was signified by the consecration of Aaron and his sonnes who must be 1. washed purged from whatsoeuer might blemish their calling 2. Arrayed with new garments signifying their furnishing and instructing with graces of wisedom knowledge c. 3. Perfumed with a sweet smell of the holy oyle noting the sweetnesse the sweet sauour by holy doctrine and life which they were to diffuse into the Church This when it was done then were they set apart by the Lord and not before Leu. 8. 3. 2. That God who hath graced him will protect him and carrie him thorow the troubles of his calling which Satan and the wicked of the world whom hee is to encounter with will raise against him which promise of speciall protection while the sonnes of Sceua wanted Satan
is exempted from the common condition and obligation of all other men and freed from the common bond of obedience Thus our comfort is euery way enlarged in that Christ did all for vs not by any such necessity of nature as wee but by free choyce and election of will by which his whole obedience was a free-will offering Heereby Christ is concluded to bee perfect God for hee cannot be a naked man that can perfectly fulfill all righteousnesse and y t not for himselfe directly but for all the Elect he is not only iust but a iustifier Isa. 53. 11. by his knowledge Who could obserue all the precepts of the Law Who could vndertake vpon himselfe and foile and ouercome all the curses of the Law due to the sinnes of the Elect Who could merit all the promises of the Law that they should be yea and Amen to beleeuers but this second Adam our Emmanuel God with vs and in our nature as well as in our stead Ier. 23. 6. The name wherby they shall call him is The Lord our righteousnesse and 35. 16. He that shall call her is The Lord our righteousnesse And hee that can thus iustifie beleeuers is God because hee can both merit and impute a perfect righteousnesse and by renewing their nature and donation of the Spirit begin and accomplish the same in themselues Secondly obserue the goodnesse perfection perpetuity and strength of the Law seeing Christ must come from heauen to fulfill it not a iot of the Law shall passe away when heauen and earth passe away How little doe men thinke heereof that let passe the precepts promises and threats as if they were things not at all concerning them Whereas if a man could ouerthrow heauen and earth he could not diminish one tittle of the Law The wickedest wretch that liues and sets his face against heauen and glories in his defiance of the Law shall fulfill it in the curse and plagues of it as hee that will transgresse the Lawes of the King by felony shall fulfill the law in the penalty of death Thirdly if Christ haue fulfilled all righteousnesse and satisfied Gods iustice then haue wee found comfort 1. Our whole debt is paid hee hath payed the vttermost farthing for euery beleeuer here is a stay to him that sees his insufficiencie banquerupt estate 2. If Satan set vpon the beleeuer and come vpon him for the breach of the law which God will stand so strict for here is a full answere Christ hath fulfilled all righteousnesse Fourthly heere is a Cannon and battry 1. Against all Popish merit and humane righteousnesse and satisfaction it must be Christs righteousnesse that must be meritorious and satisfactorie his who can fulfill all righteousnesse which we cannot doe neither neede to doe after him 2. Against all workes of hypocrites and vnregenerate ones who being without faith in Christ all they doe is sinne no fulfilling of righteousnesse 3. Against loose Christians who because Christ hath fulfilled all will doe nothing for to whom Christ fulfilleth all righteousnesse for iustification he renueth their hearts and giueth them his Spirit that they shall endeuour to fulfill the Law not to satisfie for or to iustifie themselues but to testifie their thankfulnesse for such a free and vndeserued grace Further as Christ our Lord had respect to fulfill euery duty that God had commanded him in his place and calling so must euery Christian Housholder endeuour to do all the things that God hath enioyned him by vertue of his calling generall or particular Deut. 5. 29. Oh that there were such an hart in them to feare me keepe all my cōmandements and ver 32 33. You shal not turn aside to the right hand or to the left you shall walke in all the wayes which the Lord your God hath cōmanded you Phi. 4. 8. Whatsoeuer things are honest iust true of good report thinke on these things and doe them 1. The whole Word of God calls for it the Law whereof euery iot must be fulfilled and the fragments of it gathered vp curseth euery one that continueth not in all things and the Gospell teacheth to obserue all things Math. 28. 20. 2. The worke of grace disposeth the heart and soule equally to one good thing as well as to another the sound grace of Regeneration changeth the whole man and reneweth the whole nature with all the powers thereof And indeede heere lyeth a maine difference betweene a sound heart and an hypocrite one will seeme to doe many things with Saul but Agag shall be spared yea and can doe many things with Herod but will hold his Herodias the other hath respect to all the Commaundements and hateth all the wayes of falshood Giue thy selfe liberty in some things and in the end thou wilt take liberty in all 3. The eye of the Lord is vpon euery man to watch him how farre hee is wanting in any good work which he hath giuen him calling meanes vnto and as he is ready to commend the presence of any true grace to encourage it so taketh he notice of that which is wanting partly to reprooue the want and partly to prouoke vs to the purchase of it Thus he testifieth of many of the Kings of Iudah who were highly commended in some things but failed in others either the high places were not taken away wholy or some league was made with Gods enemies or some forgetfulnesse ouertook them So the Spirit in the new Testament writing to the Churches speaketh plainely I know thy workes c. but this I haue against thee This thou hast and this thou hast not 4. As it yeelds thee comfort of soundnesse here so it aduanceth and furthereth thy reckoning and prepareth a comfortable account for hereafter How rich might a man be in good workes what an Haruest might hee make account of what a crowne of righteousnesse might he expect that were carefull in this endeuour to looke to doe one duty as well as another 5. This was the commendation of sound Christians in time past Zacharie and Elizabeth walked in all the ordinances of God without reproofe first they framed their liues to all Gods commandements and then they are said to keep them or to walk in them 1. Because Christs keeping of them was imputed to them 2. Because themselues were renued by the Spirit to keepe all not legally in the perfect act but euangelically in the endeuour to keepe them and griefe in failing Thus Paul encourageth and commendeth the Romanes chap. 15. 4. that they were full of goodnesse and Dorcas Act. 9. 36. that she was full of good workes Wee must therefore account the whole word of God our rule of life as well as the ten Commandements and so respect greater duties in the first place as we neglect not the least for is not euery word of God a binder of conscience to obedience or to punishment No man can be an imitator of Christ herein
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
THE KINGS BATH AFFORDING MANY SWEET AND COMfortable obseruations from the Baptisme of Christ. Gathered by THOMAS TAYLOR Preacher of the Word of God at Redding in Barkshire AVGVST Christus baptizatus non sibi sed nobis AT LONDON Imprinted by Felix Kyngston for Thomas Man and Iohn Bartlet and are to be sold at the signe of the Talbot in Pater-noster Row 1620. THE KINGS BATH MATH 3. 13. to the end Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him back saying I haue neede to be baptized of thee and commest thou to me 15. But Iesus answering said to him Let be now for thus it becommeth vs to fulfill all righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and he saw the Spirit of God descending like a Doue and lighting vpon him 17. And loe a voice came from heauen saying This is my beloued Sonne in whom I am well pleased IN this Chapter the holy Euangelist hath preached Christ in Iohns ministrie and baptisme now hee beginneth to preach him from his owne facts and ministry and in the words are two things 1. The baptisme of Christ. 2. His solemne inauguration into his office 1. In the baptisme are 1. the preparation 2. the baptisme it selfe 1. In the preparation are 1. the time Then 2. The place Christ came from Galile to Iordan 3. The end of his comming he came to Iohn to bee baptized of him 4. The dialogue betweene Christ and Iohn verse 14. 15. 2. The baptisme it selfe Then he suffered him 2. In his solemne inauguratiō are three particulars 1. The opening of the heauens 2. A visible appearance of the holy Ghost in the shape of a Doue 3. His Fathers voice and testimonie of him FIrst of the time then Marke saith chap. 1. 9. in those dayes inferring it as Mathew vpon Iohns ministerie when Iohn had enflamed the people with earnest affection and desire to see Christ whom he had so highly preferred aboue himselfe when the mindes of men were so impatient of delay in this expectation of the Messiah as they would haue giuen this honour to Iohn himselfe then came Iesus 2. Then when Iohn had prepared the people with the baptisme of repentance had smoothed the way to Christ had cast downe high mountaines of pride and had humbled men then most fitly commeth Christ so Luk. 3. 21. when as all the people were baptized then Christ was baptized 3. Then when Iesus began to be about thirty yeeres of age saith Luk. 3. 23. at which age the Leuiticall Priests were admitted to publique ministry and not before for Iohn began in the fifteenth of Tiberius and all consent that he was borne in the fifteenth of Augustus 1. Note hence the truth of Scripture and consent with it selfe this circumstance letteth vs see the accomplishment of two prophesies the former in Malach. 4. 5. that Iohn Baptist must goe before Christ in the spirit of Elias that preaching that saluation which Christ now brought after him men might better both take notice and giue better entertainement to him whom now all expected the latter in Malach. 3. 2. that after this Messenger is sent the Lord must speedily come to his temple this Marke expresseth plainly chap. 1. 19. that when Iohn was committed to prison then came Christ into Galile preaching and Math. 4. 12. when Iesus heard that Iohn was deliuered vp he returned into Galile see Act. 1. 21 22. Whence learne that the wise prouidence of God guideth not only al actions but all the circūstances of them also Eccles. 3. 1. To euery thing there is an appointed time whatsoeuer is done suffered enioyed whether naturall voluntary or inuoluntary it hath a set time wherein it is beautifull and comely But especially euery vision and word of God is for an appointed time Habak 2. 3. and though long yet at length euery promise euery threat euery prediction shall come to his iust period and performance There was a due and appointed time when Christ was to be incarnate that is the fulnesse of time Gal. 4. 4. and then God sent his Son made of a woman There was an appointed time to vndertake his ministry when way was made for him by Iohns ministry There was an appointed time to finish his worke in an houre for the power of darknesse to worke in before which time though they could take vp stones against him they could not throw them at him but when his houre was come he went out to meete them There was an appointed time in which he was to be laid in the house of death after which three dayes he could not be held And as it was with him so is it with the children of God by adoption no thing befalls them but in Gods time which they must waite and expect not prescribe Wantest thou any good thing waite Gods leasure as Abraham did Art thou in misery vnder any euill present or in feare of euill to come patiently expect the Lords set time sowe prayers sowe teares thou shalt reape in due time if thou faint not only make not haste Lazarus must not be raised till the fourth day nor Christ himselfe til the third Times and seasons are in his hands for the Father hath put them in his owne power Againe let vs be wise in obseruing and entertaining his seasons hee hath appointed vs a time of mercy a day of visitation a time when he is neere and may be found a time when with the wise virgins we may enter a time when the blessing may be obtained and there is another time when if wee seeke with teares we shall not obtaine it as Esau. This present day is our day now know God enter fellowship with him beleeue his word obey his voice and in this thy day follow the things of thy peace 2. Note that then Christ is fitly preached when Iohn hath made way for him the law must prepare men and leade them to Christ as a Schoolemaster the ceremoniall law points at him and shadowes him but the morall forceth vnto him by shewing sinne and damnation without remedy so as wee must despaire in our selues flye forth of our selues vnto Christ. He is a good scholler in Christs schoole that hath heard Iohns voice humbling him and being driuen out of himselfe hath heard the voice of Christ saying Beleeue in me turne vnto God and bring forth the fruites of new obedience Secondly the place He came from Galile to Iordan ◠Christ dwelt in Nazaret a towne of Galile where all the while before he liued priuately and by his labour in his calling sustained himselfe and his mother for that hee was called the Carpenter and Carpenters sonne proues that hee exercised that trade Mark 6. 3. and Iohn 7. 15. the Iewes wondred at his doctrine seeing hee was not brought vp in
vnprobable that this worthy Witnesse of him who in the wombe sprang at his presence as if then he had knowne him who had immediatly before preached him to be so farre aboue himselfe as that hee was not worthy to vnloose his shooe that hee should not now know him to be him whom he preached 2. If he had conceiued him to haue been onely some worthy man hee would haue thought him fitter to haue been numbred among Gods people in their Baptisme rather than haue forbidden him 3. He must needs know him in his greatnes of Deity for none could bee greater than not to need Baptisme except the Son of God 4. He confesseth that he knew him to bee more and greater than a meere man euen the Sonne of God the King and Sauiour of his people who only washeth them with the holy Ghost and giueth them life eternall I haue need to be baptized of thee How is it then that Iohn saith chap. 1. 31 33. that he knew him not but by that signe giuen him by him that sent him Vpon whō thou shalt see the Spirit rest that is he the which signe was not yet accomplished vntill after the Baptisme of Christ Iohn was filled with the holy Ghost and by the same Spirit which caused him to acknowledge him in the wombe before he had seene his face was admonished that this was hee whom he preached But in that he said hee knew him not but by that signe hee must bee thus vnderstood 1. He knew him not by face before for hee had neuer seene him for the reason before alleaged 2. Though hee had in some sort knowne him when hee came to Baptisme yet hee knew him not so fully and cleerly as hee did afterward by that signe yea that former knowledge compared with the latter is scarce worthy the name of knowledge but of ignorance for as it was with the fathers and beleeuers of the old Testament so is it heere Christ was after a sort known to that ancient people but yet so obscurely as compared to that knowledge in his appearing it still carryeth the name of ignorance Ephes. 3. 9. Paul speaking of Christs manifestation in the flesh saith that now that mysterie was brought to light which was hid frō the beginning of the world The former was a darke knowledge as in a glasse or picture this is face to face at lest a knowledge by present 3. Though Iohn knew him before the signe by a speciall reuelation whereby he was after a sort manifested vnto himselfe yet was he not so inwardly confirmed as that hee durst preach him to be the man though he had preached much of such a one and therefore Ioh. 1. 34. As soone as hee had seene the Spirit rest on him hee saith I saw and bare record that this is the Sonne of God ver 36. pointed at him with his finger the next day saying Behold the Lambe of God for now hee was openly manifested by this signe others at his baptisme not to Iohn only but to all Israel Out of this knowledge of Christ and himselfe hee giueth this worthy testimony of him I haue neede to be baptized of thee I came of Adam and contracted pollution thou didst not but wast sanctified of the holy Ghost to be a sanctifier of all Thou art Spirit I am flesh can flesh wash the Spirit I am a sinfull creature thou who hast power to create hast also the power of sanctifying Why doest thou that art Lord of all rich ouer all seeke wealth at my hands a poore and needfull creature who should rather begge it of thee hath a sound man any neede of a Physician or a cleane man of cleansing what spot is there in the immaculate spotlesse Lambe of God I haue neede to be baptized of thee in which worthy profession 1. Note his humility hee acknowledgeth his neede and wants yet a man risen to great perfection then whom a greater was not borne of woman so holy in his life and so powerfull in doctrine that all men held Iohn for a great Prophet yet he confesseth his neede of Christ and of his baptisme The greater gifts and graces a man hath the more hee seeth his wants and will be humbled for them Iohn was priuiledged aboue all men to be not onely a witnesse to Christ but also one to whom Christ himselfe seeketh for baptisme now the more hee is exalted the more doeth he abase himselfe and in the presence of Christ thus honouring him he makes himselfe of no reputation Gen. 18. 27. Abraham cōming neere to God to intercede for Sodome and hauing preuailed with God in sundry suites was so farre from swelling in conceit of his familiarity with God as that most modestly in sense of Gods presence and his owne basenesse he saith I haue begun to speake and am but dust and ashes and the neerer the Saints come to God and are more graced by him the more is their sense of their owne wants Iob hauing heard of God by the hearing of the eare in the ministry now more familiarly and fully euen by the sight of the eye in the signes of his speciall presence breaketh out into these words I abhorre my selfe and repent in dust and ashes chap. 42. 5 6. Luk. 5. 8. When Peter saw the dignity and diuinity of Christ in that miraculous draught of fishes hee said Depart from me Lord for I am a sinfull man Why would Peter cast off his Master or be cast off No for he fell at his knees but the maiestie of Christ forced him to descend into himselfe and to see himselfe vtterly vnworthy of the cōpany or fellowship of Christ Besides the sight of his sinne made him feare lest if hee should be so neere Christ hee might reuenge his sinne 1. As a man the more hee looketh vpon the body of the Sunne the more shall hee discerne the weakenesse of his own sight so the bright beames of Gods grace and glory lets a man see his owne impotency and nothing 2. As in all other plants the roote groweth according to the encreasing of other parts so in this plant of grace in the ground of mans heart by Gods finger the roote of grace which is true humility groweth with euery other grace First then he that would see himselfe in the truest glasse must draw neere to God and Christ and he that would be something in himselfe let him stand neere God a little and he shall see his error Isa. 40. 15. All nations are before him as the drop of a bucket and as the dust of a ballance all nations are before him as nothing and counted to him lesse then nothing and vanity Yea the Angels themselues are comparatiuely powerlesse and impure in his sight how much more those that dwell in houses of clay whose foundation is in the dust Secondly examine thy selfe if thy grace be sound it lets thee see thy wants and weakenesse and keepes
thee vnder leades thee into the practice of humility thou wilt see some prickes in thy flesh humbling thee Christ himselfe who was anointed aboue all his fellowes what a lowly and humble course of life liued he in Paul before his conuersion was a iolly fellow aliue and able to stand alone but when grace tooke footing then could he confesse himselfe the chiefe of sinners The prodigall sonne in his prodigality thought none so good as he he had no company fit for him in his fathers house but when he came to himselfe and returned home oh then hee was scarce worthy the place of a seruant Let this curbe the pride and fulnesse of spirit in such as seeme to themselues to be aduanced in grace aboue others Much ambition is in the best and the Disciples in Christs schoole at his elbow and in his presence will be contending who should be greatest one cannot yeeld to another what trifling follies driue euen Professors who should haue first denied themselues into comparisons into contentions with violence and all to obscure one another one will haue the praise of vnderstanding another of speech another of memory another of iudgement and one must rise by anothers fall Now would I like him of all Professors who will striue for the praise of humility and this man is by Christs determinatiō the greatest of all who is in regard of himselfe the least of all and in respect of others seruant to all I know great corruptions will thrust in vpon beautifull graces but yet know thy grace to bee much blemished by such courses and if this corruption grow and raigne thou maist suspect the soundnesse and truth of it 2. Obserue Iohn acknowledgeth his need to be baptized Why did not he preach the doctrine of repentance did not he seale the grace of the Couenant to beleeuers by baptisme what need then had he of it Hee meanes heere that baptisme of which formerly he had spoken by the holy Ghost and by fire well hee knew that hee could neuer apply to himselfe that grace which was offered in the Word and Sacrament vnlesse he were baptized with the holy Ghost which was proper vnto Christ to doe But what needed Iohn the baptisme of the Spirit he was sanctified from the wombe and had receiued the spirit of regeneration and holinesse alreadie and was a most gracious man True it is that Iohn had receiued grace and possessed the benefits of the new Testament and merit of Christ by faith but yet 1. because he had them only in part he sees his neede to haue them encreased and perfected grace was rooted but without the Spirit of Christ it could not grow 2. Although he had receiued grace yet hee knew it must needes lye idle vnlesse Christ did by his Spirit continually quicken and moue it therefore he needs still the baptisme of the Spirit to inspire him with new life and set him on worke in spirituall duties 3. He knew that though he had receiued grace and beginnings of saluation yet hee could not perseuere in grace and retaine those graces vnlesse Christ did still by his Spirit worke powerfully in him and finish the good worke hee had begun for it is not in the nature of grace that the Saints perseuere in it or that it cannot be lost but by the power and promise of God who preserueth his to saluation The Saints of God in Scripture ascribe the whole matter of their saluation from first to last vnto God acknowledging that it is God who worketh the will and the deed that he is the author and finisher of their faith and saluation 1. Pet. 5. 10. The God of all grace namely both of that first and eternall grace of election and also of all secondary and consequent graces whereby such as are elected are in due time called iustified sanctified and led vnto glory and saluation Isa. 45. 24 25. In the Lord I haue righteousnes strength the whole seed of Israel shall be iustified and shall glorie in the Lord. 1. The true knowledge of God brings in knowledge of a mans selfe the godly thereby see their owne righteousnesse to be as stained clouts they see their owne nothing and beggerie being desperate banquerupts who haue not one farthing to pay which the Lord Iesus seeing hee dealeth as hee did with those two who had nothing to pay Luk. 7. 42. he forgiueth vs all 2. They know that to come by blessing they must cast away their owne ragges and then put on the garment of their elder brother which being a long white robe it needeth neither eeking nor patching a garment of Gods making as Iohn here acknowledgeth Christ and euery way fit 3. Euery good and perfect gift is from the Father of lights and if we haue not a bit of bread of our owne but by prayer how haue we of our selues any thing of higher straine Wee must therefore in the whole matter of saluation acknowledge with Paul By the grace of God I am that I am and I laboured more than all yet not I but the grace of God that is in me faith is the gift of God and so is continuance in faith for he that is the Author is the finisher of it Heb. 12. 2. Euery new act and motion of faith is Gods In him wee liue moue and haue our being Act. 17. 28. Oh say with that holy Martyr liue and dye with it in thy mouth Onely Christ Onely Christ. Secondly abhorre all Popish religion which ioyneth the doctrine of free-will merits and humane satisfactions with Christs merit Iohn saw nothing in himselfe being a man iustified but still needs Christs baptisme hee giues testimony to Christ that it is hee alone that washeth from sinne giueth the holy Ghost and life eternall and all contrary doctrine heereto abolisheth the death and merit of Christ. For this coniunction and hotch-potch of theirs wee must for euer disioine our selues from them vnlesse wee will be disioyned from Christ as they are Gal. 5. 2 4 11. Oh but the difference is not so great Yes that it is wee differ not in circumstances onely but in substance and foundation and if the Apostle may iudge it one of vs must needes be falne from Christ and haue no part in him As good ioyne with Turkes as with Papists Thirdly the best had need be baptized of Christ and therefore let vs neuer content our selues till we finde in vs the power of Christs baptisme which where it is there is the presence of the Spirit who is as water to cleanse vs and fire to purge vs. And commest thou to me It was a good Antecedent that hee needed Christs baptisme but it was an ill consequent that therefore Christ should not come to him Our corrupt nature is ready to inferre vpon good grounds false consequents vpon free iustification by faith a neglect of good workes vpon the doctrine of
hath appointed thou commest vnto him to receiue the fruit of righteousnesse Then he suffered him Sect. 4. IOhn hearing Christ giue such a sound reason for his fact he disputeth no longer nor resisteth but cheerfully admits him to his baptisme for 1. Now he knoweth that whom he beleeued firmely to be the Sonne of God and Sauiour of the world all his commaundements and preceptsmust needs be iust wise and onely good 2. His spirit could not but reioyce that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse 3. He is now in expectation of that promise to be accomplished Ioh. 1. 33. and to see the Spirit visibly descend vpon him which was as glorious a sight as any mortall eye could euer behold therefore vndoubtedly he now most willingly permitted him Whence note the singular modesty of this holy man hee yeeldeth vp his error at the first so soon as Christ letteth him see it and teacheth vs that it is a point of Christian modesty to be willing both to see our error and to forsake it vpon the sight of it Iob was so desirous to see his error that he would learne it of his seruant and maid Cha. 31. 13. And seeing his error chap. 39. 38. He professed thus of himselfe Once haue I spoken but I will answere no more yea twice but I will proceed no further The like we see in Dauid when Abigail met him and perswaded him from his purpose 1. Sam. 25. 32. Blessed be the Lord that sent thee and blessed bee thy counsell and blessed bee thou that hast kept mee from bloud Thus did the Israelites at at the counsell of Obed the Prophet concerning the spoiles and captiues 2. Chron. 28. 13 14. 1. This is a signe of humility to be ready to acknowledge humanity and weakenesse pride will not giue ouer a conceit 2. It is a note of the loue of truth which a man magnifieth in his iudgement and practice with denying himselfe 3. Continuance in a knowne error addeth wilfulnes to ignorance and when men see and wil not see God giues them vp to hardnes of heart Isa. 6. 9 10. and to strong delusion 2. Thess. 2. 4. The Lord noteth it for the way of the foole to bee wise in his owne eyes and that there is more hope of a foole then of him that will leane to his owne counsell First then in hearing the Word bring teachable hearts which is the way to profit in Gods wisedome for hee teacheth the humble in his way Psal. 25. 9. and the wise in heart will receiue commandements Prou. 10. 8. and he that heareth counsell is wise Consider how dangerously Moses replied vpon God againe and againe till the Lord was very angry and so did Peter once and againe Ioh. 13. 6 8. till Christ told him in earnest that if he washed him not he should haue no part in him Therefore let all flesh stoope to the wisedome of GOD in his Word Secondly this conuinceth the obstinacie of men who hold it a poynt of wit and learning to defend euery nouell opinion they take vp and not yeeld an inch to any man what euer bee brought to the contrary And indeed if a man bee resolued to hold and maintaine an error hee will be hardly ouercome for the diuell and his own wicked heart will suggest words and colour as for substance and soundnesse they care not the contention is for victory not for truth but all this is the way of one wise in his owne eyes a proud folly an ignorant learning leading into strength of delusion This folly is now set on horsebacke as the numbers of strange questions not in ceremony or circumstance but in the substance of religion daily forged out of conceited braines doe witnesse and it is the vnhappinesse of many a man that he cannot rise into request but by the fall or foyling of some truth or other Thirdly priuate persons especially must take heed of stifnesse in opinion a spice of pride and the mother of schisme not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in Scripture but in things controuerted and of lesse consequence to beware of vngrounded conceits to suspect their iudgemeÌ„ts and be of the yeelding hand to better reason and for this let Iohn be an example But alasse many are so stiffe and wedded tâ—â—â—â—nions as neither priuate 〈◊〉 â—ublike persons can stirre 〈◊〉 out of them Vers. 16. And Iesus when hee was baptized came straight out of the water and loe the heauens were opened vnto him and hee saw the Spirit of God descending like a Doue and lighting vpon him Sect. 5. NOw followeth the solemne inuesting of Christ into his office by three wonderfull and admirable effects first the opening of the heauens secondly the desceÌ„ding of the holy Ghost in a visible shape vpon him thirdly his Fathers voyce concerning him But first it is said that Christ so soone as hee was baptized came straight out of the water and this not without iust reason for 1. whereas Iohn in his baptisme of others preached vnto them and admonished them to looke to their faith and repentance and before they came out of the water instructed theÌ„ in the doctrine of Baptisme and exhorted to bring forth fruites worthy repentance vers 8. so as they were stayed awhile as it seemeth after their baptisme Christ presently asceÌ„ded where Iohns wisedome is commended in putting difference betweene the person of Christ and others he knew that though Christ must be baptized with his baptisme yet he needed not his instruction and teacheth Ministers wisely to see into the estate of their people that they performe duties to them according to their seuerall necessities 2. It sheweth the willingnes of Christ to vndertake his office he staied no longer than he must needs and indeed all his obedience was most voluntarie teaching vs also to make haste not delay in doing the worke which God hath committed to vs. Psal. 119. 60. and ver 32. I will runne the way of thy commandements when thou shalt enlarge my heart we loue quicke seruants and so doth God 3. Christ stayed not in the water but hasted to receiue the Spirit promised in his baptism and teacheth vs not to stay in outward washings but hasten our selues to the Spirit without which all externall washings auaile nothing it is meet to vse the outward meanes as Christ did but not to stay in them for further than the Spirit accompanies them they are but dead and powerlesse 4. This speedie comming out of the water was a type of his rising from vnder our sinne which his baptisme washed away and of ours in him Againe the Euangelist Luke hath another circumstance chap. 3. 21. That Christ as he was baptized did pray It is vndoubted that Christ both before and in the time of baptisme did lift vp his heart in requests vnto his Father
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
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