in the former verse where Christ is called the head of all things being the head of his body hee hath made a passage both for himselfe and his members How doth Christ open heauen for vs oh that we could see such a sight Christ openeth heauen 1. by the merit of his obedience vnto the death so saith S Paul Col. 1. 20. By the bloud of his crosse he hath set at peace all things Meditate on his death 2. By the donation of his Spirit who worketh faith in the heart of Gods child which is as an hand wherby Christ with all his benefits is receiued and a mouth whereby he is eaten so is it an eye cleered to see thorow the clouds God sitting in his glory vpon the Propitiatorie and Mercy-seate and sometimes vpon the throne of his iustice Heb. 11. 27. By faith Moses departed Egypt and feared not the fiercenesse of the King but endured as one that sawe him that was inuisible By faith Henoch walked with God hee had him euer in his eye heauen was euer open and vndrawne vnto him Ioseâ—h saw on the throne of his iustice and said Can I sinne and doe this great wickednesse against God Thus the godly in this life haue heauen after a sort opened so as they haue God euer present with them Steuen being full of the holy Ghost saw heauen open get faith and thou shalt see it open too 3. By the benefit of his intercession Ioh. 17. Father I will that where I am they also be to behold my glory Now he was heard in all that he prayed for so as by vertue of the merit of his intercession all the elect shall be gathered in soule and body into heauen after this life This same key openeth heauen to our prayers and persons Heere is the comfort of the godly that whereas the first Adam hath shut heauen on them and set hell wide open and armed all the creatures against them this second Adam hath opened heauen againe and reconciled all things there is now passage from man to God from earth to heauen by the prayer of faith and betweene God and man while hee heareth prayer and bestowes heauenly blessings a passage for the Spirit and for Gods helping hand in trouble there is a beaten way betweene heauen earth in which Gods Angels are continually mouing as diligeÌ„t ministers to the heires of saluation Here ye may see Iacobs ladder which reacheth from earth to heauen on which the Angels are continually ascending and descending this ladder is Christ himselfe who by his humanity toucheth earth and by his diuinity reacheth vp to the heauens and so hath made heauen earth meete together And as this comforteth vs through our whole life so especially in the houre of our death it is of exceeding vse then happie is he that can see the heauens opened by Christ for him as Steuen did he shall lay himselfe downe in rest and assurance that though his body shall be inclosed in the earth for a time yet his soule shall ascend to God and both soule and body in the Iudgement day shall partake of the glory vnto which Christ the Head is already ascended and the same power which made the heauens themselues now at his baptisme set themselues open to strengthen encrease the grace of his Saints shall then set them wide open to confirme them for euer in glory And Iohn saw the Spirit of God descending like a Doue and lighting vpon him Sect. 7. THis is the second diuine testimony whereby God the Father would make euident to all the world that Christ the Sonne was the Messiah anointed with the gifts of the holy Ghost for this purpose Where for the meaning of the words must be knowne 1. What is heere meant by the Spirit of God 2. How the Spirit could descend or be seene so to doe 3. The manner of his descending like a Doue 4. Why hee lighted vpon Christ. 5. Why it is said Iohn saw all this 1. By the Spirit of God is meant sometimes the whole essence of the God-head as it is common to all the three Persons as Ioh. 4. 24. God is a Spirit Somtimes the gifts and graces of the Spirit as Luk. 1. 15. Iohn was filled with the Spirit that is spirituall gifts by a Metonymie of the cause for the effect And Act. 6. 5. Steuen a man full of faith and the holy Ghost Somtimes the third Person in Trinity as 1. Ioh. 5. 6. and that Spirit is truth and thus is the word here vsed not the gifts and graces of the spirit nor taken essentially or commonly for the whole Trinity but personally for the third Person in Trinity who is distinct from the Father and the Sonne equall vnto the Father and the Sonne and the same God in Nature and Essence with the Father and the Sonne though not the same person And the third person is called a Spirit because he is that essentiall vertue proceeding and as it were spired or breathed from the Father and the Sonne or from his effect who bloweth where he listeth and inspireth holy motions and graces into the hearts of the elect 2. How can the holy Ghost be said to descend `who is God omnipresent and filling heauen and earth Psal. 139. 7. Whither shall I goe from thy Spirit Answer True it is that this descending of the Spirit was a locall motion from heauen where it was opened vnto earth to the very head of Christ and yet wee may not conceiue any locall motion in God or any of the persons but in one word The signe or siymbol wherein the holy Ghost pleased to testify a speciall presence or efficacy doth take the name of the thing signifiyed the Doue a signe of the Spirit is called by the thing signified the Spirit it selfe not that the blessed Spirit was changed into a Doue or any similitude whose nature were it not immutable he could not bee God but because it pleased him retaining his owne vnchangeable nature to appeare vnder this forme and likenes and thus Iohn also seeing this shape and appearance descend froÌ„ heauen is said to see the Spirit which is inuisible the Doue signifying called y e Spirit signified by a figuratiue kinde of speech common in the Scriptures The Ark was called The Glory of God because it was a speciall signe of it Three Angels came to Abraham one of them seeming to be more glorious then the other is called by the name Iehoua a name proper to God and not agreeable to any Angel further then he representeth the Sonne of God as that did The right interpretation and vnderstanding of such phrases would cut off infinite quarrels about the reall presence which is onely held vp because by this same figure the bread signifying is called the body signifyed which if it necessarily imply a change of the bread into the very Body of Christ then because the Spirit of God is called a Doue
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
but now the Euangelist recordeth that so soone as hee was baptized hee composeth himselfe vpon the banke of Iordan to solemne and humble prayer both in respect of that which he had done and that hee was further to doe For the first he was now baptized and in regard of that hee prayed and teacheth vs 1. in that hee first was baptized and then prayed that wee must be first cleansed and sanctified and then pray men must lift pure hands with pure hearts in euery place God will not heare sinners hands full of blood and an heart full of hypocrisie make prayer abominable therefore wash you and make you cleane and then come and we will reason together saith the Lord Isa. 1. 16. 2. In receiuing the Sacrament a holy heart knowes that hee hath to doe with God and lifteth it selfe aboue sensible elements it labours to approue it selfe to God and lookes not at men but at God and his couenant and renewes it selfe with faith repentance inuocation 3. In that Christ goeth to God for a blessing vpon the Sacrament receiued we learne that all the grace holinesse and efficacie of any Sacrament is to be obtained continued and encreased by the meanes of prayer For the second Christ prayed in respect of that hee was to doe 1. Hee was now to be declared that great Prophet of his Church Deut. 18. 18. And the whole ministry of the new testament was now to be deliuered and consecrated in him therfore vndertaking this great worke he goeth to his Father for blessing and successe in it 2. He was now in a solemne manner by sundry testimonies from heauen to be set apart for the worke of Redemption and the saluation of man being lost a ministry which men and Angels were all too weake for and no maruaile if he pray to his Father for sufficient strength and grace to vndergoe the same 3. He knew that the heauens were to be opened and therefore he will be in prayer to shew the power of prayer that it pierceth the heauens and entreth the presence of God and preuaileth for blessing 4. The Spirit was to descend vpon him and therefore hee would be in prayer to teach vs that the prayers of Gods children are of that force that they bring downe the holy Ghost with all graces vpon earth as else-where it is said If you that are euill can giue your children good things how much more will your heauenly Father giue the holy Ghost to them that ask him 5. God the Father was to testifie of him as hee neuer did of any Christ would be apart at prayer not only that the people should not mistake the person on whom the Spirit descended and the voice was vttered but also that wee might note that faithfull prayer doth cause God to giue some euident testimony or other vpon those with whom hee is well-pleased for prayer from time to time hath procured Gods louing fauour to his children and the fruites of it in all necessary blessings spirituall and temporall Now in that Christ here vndertaketh his office and the Sacrament with prayer we learne that Whatsoeuer we take in hand wee must reuerently and religiously vndertake it with prayer but especially two things aboue other 1. The parts of Gods holy worship 2. The duties of our callings in both which our Lord goeth here before vs in example Shall Christ doe this and haue not we more need First the parts of Gods worship 1. We are to come into the glorious presence of God who is of pure eyes and cannot behold wickednes Habak 1. 13. but requires holinesse and purity in the worshippers of him for what hast thou to doe with my law and ordinances who hatest to be reformed he will glorifie himselfe in all that come neere him and therefore wee ought not to come without leaue reuerence preparation and prayer 2. If wee consider the vanity and profanenesse of our nature the wandring of our hearts and thereby our vnfitnesse and disability in Gods seruice we shall plainly see that we haue neede to looke to our feet and to get grace by prayer that we may be pleasing in his sight Secondly the duties of our callings Col. 3. 17. Whatsoeuer yee shall doe in word or deede doe all in the name of the Lord Iesus giuing thankes to God a generall rule for all the actions of thy calling yea of thy life and for all the words of thy mouth is this Begin with Christ and end with him that it may be to his glory This prayer hath two parts 1. Petition before whereby especially in the beginning of the day the work of it a Christian craues Gods assistance blessing acceptance 2. Thankesgiuing at the end of the day of his labour for his calling for the free vse of it and Gods blessing in the successe Both are necessary 1. Because euery creature of God and euery ordinance is sanctified by the word prayer 1. Tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done and directeth vs in the right manner meanes and ends in performance Prayer serueth to obtaine blessing and successe for nothing can further be blessed vnto vs then we receiue the blessing thereof from GOD and wee can looke for no blessing which wee pray not for Consider well and you shall see all Gods promises runne with this condition Whatsoeuer we would haue God to doe vnto vs our Sauiour tels vs we must aske it in his name Whatsoeuer yee shall aske in my name it shall be done vnto you Whatsoeuer we would haue God to giue vs wee must not expect it out of the same condition Aske and it shall be giuen you Psal. 50. 15. Call vpon me there is the commandement and I will heare thee there is the promise 2. Such is our weakenesse as when we doe any thing the best we can we had need to pray to doe it better and for pardon that we haue done it no better which if it bee true in externall things and duties wherein we are better acquainted much more in spirituall wherein our ability is much lesse 3. We neuer receiue so much fauour from God but we still stand in need to craue more nor neuer so little but that we haue much to be thankefull for This doctrine serues to reproue such as content themselues with the worke of Gods worship that come to the word and Sacraments but beg not a blessing of God before-hand whereas Christ himself contented not himselfe with the outward meanes but prayed for a blessing And this is the very cause why men find so litle taste strength and power in these ordinances because Gods blessing goes not with the meanes and therefore it is sundred from his own ordinances because it is not asked Is it any maruell that whē mē come carelesly carnally and profanely without reuerence religion to the exercises of religion that they goe away as brutishly as
was any ceremony in all the world so honoured as this Baptisme of Christ was The ancient sacrifices of Gods institution were honoured by manifest signes of his gracious presence as by the fire which came from heauen continually to consume them the Arke was honoured with speciall signes of his glorious presence sitting betweene the Cherubims answering by Oracle and voice vnto cases propounded the Temple it selfe at Ierusalem at Salomons prayer and dedication was filled with the glory of God manifested in that cloud that filled the House of the Lord 1. Kin. 8. 10. and this cloud still watched ouer the Tabernacle Exod. 40. 34. But these were all but shadowes to this wherein the Lord did not cloud and vaile his presence or reueale his presence in some signe but the Diuine Maiesty manifested it selfe distinctly as we may say in person yea in the distinction of all the three Persons the Father testifying his delight in his deare Sonne the Sonne standing in Iordan and receiuing his Fathers testimony and the holy Ghost descending in the visible shape of a Doue From whence is notably grounded the doctrine of the blessed Trinity of persons in the Vnity of diuine essence because they be so really distinguished although they cannot bee separated But the word Trinity is not to be found in the Scriptures Yet the doctrine is if not according to the letter yet according to the sense Mat. 17. 5. In the transfiguration of Christ the Sonne standeth the Father by his voice witnesseth and the holy Ghost ouershadowes him in a cloud as heere by a Doue So Matth. 28. 19. Baptize them in the name not names to note the vnity of the Father Sonne and holy Ghost And 2. Cor. 13. 14. The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost bee with you all Besides there is expresly the word three frō whence Trinity comes 1. Ioh. 5. 7. There be three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one So also Gal. 4. 6. God sent the Spirit of his Sonne into your hearts Which is worthy to be by the way obserued as against sundry other damnable Heretikes so especially against the Iewes at this day who hold an indistinct essence in the Deity without distinction of persons and secondly against the wicked Arrians who deny the Sonne of God to bee begotten of the essence of the Father and to bee coeternall and coequall with him they hold him to be meere man onely borne without sin and receiuing the Spirit beyond measure and in all those places where he is called God they vnderstand it God by office not by nature as the Magistrate is called God and by this equiuocation they can deceiue the Magistrate and professe namely in this their sense that they verily beleeue him to bee God and yet meere man But this place and many other assume him into equall dignitie with the Father and holie Ghost as wee shall further see in the Fathers testimonie of him In the opening of the heauens consider 1. how they were opened 2. why they were opened For the former not the whole heauens but a part and that part ouer the earth where Christ prayed in the banke of Iordan and not to all the people of the earth but to those onely that were present with Christ were the heauens opened and therefore it is said The heauen was opened vnto him not as some say to Iohn but to Christ for so the phrase is vsed Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visae eis linguae i. supra eos The difficultie is in the manner Some think it was but an apparition in the aire because the densitie of the heauens as Philosophie teacheth cannot admit of any diuision in the same But this is vnlikely for in apparitions the eye is easily deceiued by thinnesse or thicknesse neerenes or remotenes light or darknesse of the parts of the heauens and clouds now God would not haue so notable a confirmation of Christs calling stand vpon the credit of a thing so liable to deceit as apparitions be Againe this was a miracle by which Christs office was exalted and therefore goes beyond nature and it is absurd to limit so transcendent a power within the rules and hedge of nature Others of the Fathers whom some Schoolemen follow think that there was no alteration in the heauēs to the bodily eye but it was a meer vision which none but Christ saw and that not with the eyes of his body but of his minde such a vision as Ezekiel and Steuen saw But this is not so for first to the eyes of Christs minde heauen was neuer shut Secondly Mark 1. 10. hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen a word vsed in things really done and vsed of the rent garment Luk. 5. 36. and of the vaile of the Temple which was rent in twaine Thirdly the other signes were really and sensibly done the Spirits descending visible and the Fathers voyce audible and sensible which are things of greater difficultie to conceiue as wee shall see and visible and sensible were they not so much for Christs as for Iohns and the peoples confirmation that stood there It seemeth therefore to bee true that the heauen was sensibly diuided and rent in twaine euen as the earth was when Korah and his company were swallowed vp This is not vnreasonable to conceiue if wee consider that the Lord might well doe as much for his Sonne as he had formerly done for his seruants Henoch in his body as wel as in his soule was taken vp into heauen here either the heauens must diuide themselues or one body must pearce and penetrate another which euen glorified bodies cannot doe Eliah when Elisha prayed him that his spirit might be doubled on him answered thus Thou askest an hard thing yet if thou see me when I am taken from thee thou shalt haue it so 2. King 2. 11 12. and Elisha saw him when he was taken vp into heauen by a whirlewinde and consequently saw the heauens diuided to receiue his body now glorified in the act of translation When Christ had accomplished his whole ministery Act. 1. 9. while his Disciples beheld he was taken vp into heauen they did see the heauens opening themselues to receiue his glorious body and shall we think it absurd that according to the letter of the Scripture his Father should enter him into that ministery by a sensible opening of the heauens As easie it must bee for God to doe this as to make the Sunne stand still the Sea runne backe yea the Sea to diuide it selfe and stand like a wall for the defence of his people And that he thus did it is plaine because this serueth for the greater confirmation and glorie of the businesse in hand which aboue all other the Lord set himselfe to aduance commend to the world Now in the
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
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
pure heart Psalme 24. 3. What other spirit hath lighted vpon them then the spirit that beareth rule in the world The spirit of lying railing swearing slandering hath light vpon their tongues the spirit of reuenge wrong and wickednesse vpon their heads the spirit of fornication vncleannesse wantonnesse vpon all their parts and members and the spirit of errour delusion desperate impenitency hath settled vpon their hearts all this because they haue grieued this holy Spirit and made this Doue betake himselfe to his wings and left them to bee haunted with an euill spirit as Saul was when God had forsaken him A third quality of such on whom this Spirit of Christ hath lighted is chastity sincerity and singlenesse in heart and life in body and soule the Doue is a most chast bird truly keeping her to her mate and this is required in all the members of the Church Cant. 4. 1. Thine eyes are like the Doues that is single chast beautifull This eye of faith beholds Christ and him alone acknowledging all perfection of beauty and sufficiency in him it keepes the heart into him alone in the purity of his worship it keepes the affections vnto him as the chiefe of ten thousand it watcheth against all vnchast lusts and abandoneth all vnlawful strange and stolne pleasures called in 1. Cor. 7. 34. The holines of body and spirit Of spirit when it is not tempted to vncleannesse or being tempted yeeldeth not or hauing yeelded reneweth it selfe to repentance Of body when as a fit instrument to a chast soule it neuer exciteth nor being excited executeth vncleannesse Whence it followeth that those that goe a whoring from God as all Idolaters that seek to many louers or are bawds to their owne lusts and sinfull pleasures of any kind or prostitute their bodies to any vncleannesse or their members as seruants of vnrighteousnesse are not possessed with the Spirit of Christ. Idolatrous eyes adulterous eyes couetous eyes euill or enuious eyes blind eyes or wanton eyes are not the eyes of Doues A fourth quality in Isa. 60. 8. is this They al fly to the Church of God and ioyne together in his pure worship Who are these that fly like the Doues to the windowes A prophesie of the Gentiles conuerted that shall in such flockes come into the Church as if a whole flight of Doues driuen by some Hawke or tempest should scoure to the columbary and rush into the windowes The Church is compared to Gods culuer-house thither the Doues fly together feed together roost together which signifies the Communion of Saints who are of one heart and soule and which worship God purely with one shoulder It is no receptacle of Eagles and rauenous birds which deuoure one another and the reason is because the Spirit lighting vpon Christians tyes them together with fast bands of peace called The bond of the Spirit And hence it followeth that whosoeuer neglecteth the ministery which is the chariot of the Spirit the Spirit lights not vpon him whosoeuer ioyneth not in this society of Saints and carryeth not himselfe as one liuing with other the children of God vnder the same roofe of one Father he hath not the Spirit of God and consequently is none of his What may wee thinke of him that is an enemie to the Church that malignes the members of it that opposeth the pure worship and worshippers that flies from the culuer-house but to be an vncleane bird no Doue This is one speciall note of the presence of the Spirit which I would not omit because many may come to see themselues better by it Vers. 17. And lo a voice came from heauen saying This is my welbeloued Sonne in whom I am well pleased Sect. 8. HEre is the third sensible testimony of Christs most solemne setting into his office and that from heauen also as the other were and that by an audible voice wherein are two things 1. The circumstances three 1. Whose voice it was The Fathers 2. The place whence it came From heauen 3. The manner It was a sensible and audible voice II. The substance in which are three particulars 1. That Christ is the Sonne of God to note the relation between God and Christ. 2. That hee is his beloued Sonne to note the neernesse of that relation 3. The fruit of it in whom I am well pleased 1. The Person whose voice it was is God the Father for he saith Thou art my beloued Sonne Euery testimony receiues validity and authority from the Testator therefore this must needs be sound and good God had giuen testimony to Christ by many famous men euen all the Prophets and now lately by Iohn Baptist who was greater than a Prophet that Christ was greater than he yea more had giuen testimony of him by a multitude of heauenly Angels Luk. 1. 30. and 13. But not content with all this he giues from heauen his owne testimony of him 1. To strike vs with reuerence in receiuing this testimony which hath this priuiledge aboue other parts of Scriptures that it was vttered by Gods owne mouth not by men or Angels 2. To confirme vs in the truth of the testimony proceeding from him who is prima veritas Truth it selfe not onely true in his Essence and much more in his words and workes who cannot bee deceiued nor deceiue vs. 3. To shew the necessity of beleeuing this testimony being the first and onely principle in Christian Religion without which foundation laid can bee no religion nor saluation as we see in the Iewes and Turkes That we might more firmly beleeue in the Sonne of God for life Gods owne mouth testifieth so honourably of him 4. That such a glorious commendation of this testimony might stir vp our best attention and affections in the vnfolding of it wee haue heere the word of a King which was neuer stained and that not vttered by any Herald or a Lord Chancellor but from his owne mouth which carryeth more waight with it if God speake woe to him that heares not 2. The place whence from heauen for these reasons 1. For more authority to the Person of Christ whom God from heauen doth honour and if God thus honour him how ought we to honour him 2. Pet. 1. 17. Hee receiued of God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloued Sonne which was verified not onely in the time of his transfiguration but here also 2. Because the testimony containes the summe of the whole Gospell to declare that the doctrine of the Gospell which Christ deliuered to the world was from heauen because God from heauen so testifieth it to bee wherein it differs from the doctrine of the Law which although God renewed from heauen in the Tables of stone yet was it written in the heart of man by nature so was not the Gospell but as after y e fall it was immediately deliuerd by God to Adam in the promise
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
of fleshly wisedome but the Apostles thought it fitter to obey God then man Act. 5. 29. The naturall man heares the voyce of the serpent as Adam did though Christs voyce be neuer so loud against the touching of the forbidden fruit Yea men that professe better things may heare the voyce of wiues children parents yea the voyce of profit and vnlawful pleasure before and aboue Christs voice Salomon himselfe heard the voyce of his idolatrous wiues till GOD rent the Kingdome from him so as the best of vs had neede be stirred vp by this voyce from heauen Heare him FINIS The Errata Page 24. margent for inundatione reade mundatione p. 26. marg r. sanctificaret p. 87. liu penult put out housholder If any other faults haue escaped I desire thee Courteous Reader to passe by them Parts to be handled Sect. 1. Of Christs offering himselfe to Iohns Baptisme 1. The time when Consent of Scripture Gods prouidence guideth all circumstances as well as actions Christ fitly followes Iohn Medicus primò erodit abâ—adit putrida in vulnere postea ligat pharmacum subdit ita sidelis mysterioruÌ„ dei dispensator c. The place Christ in his owne person sanctified both priuate and publique callings Quest. Answ. 1. Cor. 7. 24. Quest. Answ. Malac. 3. 1. Congruè Iordane quia sicut per illud flumen silij Israel transierunt ad terram promissam sic per baptismum fideles transeunt ad terram viuentium Quest. Dommus ad seruum lux ad lucernam sol ad Luciferum Answ. Why Christ commeth to Iohn not Iohn to Christ. Phil. 2. 5. Heb. 11. 24 Obesse mali bonis non debent sed magis mali à bonis adiuuari Cyprian Epist. synod 54. Nec propter zizania segetem Christi nec propter paleas aream Christi nec propter vasa inhonorata domum magnam Christi nec propter pisces malos retia Christi derelinquunt Aug. cont Crescon lib. 3. cap. 5. Non dicit alijs sed sibi Calu. The end of Christs comming to Iohn Quest. Answ. Baptizari vis domine Iesu nunquid sano opus est medicina aut inundatione mundo Quam maculam habere potest agnus sine macula Bernard serm 1. de Epiphan Vnus mersit sed lauit omnes Theoph. Baptizatus Christus vt homo sed idem peccata soluit vt Deus non quòd aquis lustralibus ipse egeret sed vt aquas sanctificarit Nazianz. orat 4. de filio Obiect Answ. Obiect Answ. Christ no sinner tooke on him the symbole of remission of sins The significatiue action in Christs baptisme what they betokened Obiect Answ. Why Christ was both circumcised and baptized Vse 1. Act. 14. 11. Christ washed to clense not to be clensed Iosh. 3. 17. Nemo refugiat lauacrum gratiae cùm Christus noÌ„ refugit lauacrum poenitentiae Ambros. in Luc. Vers. 14. Iohns Repulse of Christ. Quest. Answ. Quest. Answ. Doct. Reason 1 Quest. Answ. Vse 1. Vse 2. Prou. 24. 16. Vse 3. Iohn knew Christ whom he had neuer seene before Obiect Answ. Obser. 1. The more grace the more is the sense of want of grace Reasons Vse 1. Iob 4. 18. Vse 2. Rom. 7. 9. 1. Tim. 1. 15 Luk. 15. 21. Math. 20. 20. Obser. Obiect Answ. Quest. Answ. 1. Pet. 1. 5. Doct. The saints ascribe all their good vnto grace from first to last Reasons Vse 1. John Lambert Vse 2. Vse 3. Vers. 15. Christs perswasion of Iohn Quest. Answ. 2 Cor. 3. 3. Quest. Answ. Doct. 1. The right manner of helping our brethren out of their errors Meeknesse necessary in informing and reforming Reasons Doct. 2. Mat. 5. 17. Quest. Answ. Quest. Answ. Phil. 2. 7. Vse 1. Vse 2. Vse 3. Vse 4. Doct. 3. Christians must aime at vniuersall obedience Reasons Psa. 119. 6. 128. Reu. 2. 3. Chap. Vse 1. Vse 2. Tit. 2. 12. Mat 25. 42 2. Pet. 1. 10. Iohns permission of Christ. Obser. A godly heart easily yeldeth vp an error Reason 1 Pro. 26. 16. Vse 1. Vse 2. Vse 3. Vers. 16. Christs prayer being come out of the water Why Christ prayed at his baptisme Luk. 11. 1â— Doct. Parts of Gods worship to be entred with prayer So are the seuerall duties of our special callings Reasons Math. 7. 7. Vse 1. Vse 2. Vse 3. Motiues to feruent prayer Iam. 5. 17. The opening of the heauens vpon him in his prayer Obser. Obiect Answ. Vse How the heauens were opened Why were the heaueÌ„s opened Obiect Answ. Christ hath fulfilled actiue righteousnesse for vs as well as passiue Heauen opened it selfe to confirme our doctrine to be from heauen Quest. Answ. Christ openeth heauen for vs 3. wayes Gen. 28. 1. Ioh. 1. 51. The Spirit descending vpon Christ like a Doue How the holy Ghost can be sayd to descend seeing hee filleth heauen earth Gen. 18. 3. Quest. Answ. Why the Spirit appeared in the likenesse of a Doue Why the Spiâ—it lighted vpon the head of Christ. Vse 1. Vse Foure properties of y e Doues of Christ. Vers. 17. The voice from heauen testifying vnto Christ. Why God the Father giues testimony to his Sonne 4. Reasons Why the testimony concerning Christ was from heauen 4. Reasons Obser. 1. Vse 1. Vse 2. Obser. 2. Theodoret out of the like ground gathereth the same doctrine and notably vrgeth it against Images on Deut. quest 1. Reasons Vse Melius docet interduÌ„ pictura quà m Scriptura Bellarm. de Imag. Cap. 10. Eâ—ce à te cogitationem minimè decentem Magnitudinem Dei nè paruum reddas eum qui magnus est c. Basil. in Hexam Homil. decima * But here your owne Aquinas leaues you Ipsi Deo cuÌ„ sit incorporeus nulla imago corporalis poterat poni quia vt Damascenus dicit insipientiae summae est impietatis figurare quod est diuinuÌ„ Part 3. quaest 25. art 3. So doth Durandus speaking of the images of the Trinity Fatuum est imagines facere vel eas venerari â—n 3. sent dâ—st 5. quaest 2. 〈◊〉 15. So also doth your owne Romane Catechisme Diuinum numen violari si quis conetur diuinitatis formam aliquo artisicio effingere Part. 3. cap. 2. quaest 11. Gal. 3 1. We hold the image of Christ more dangerous then any other because of the excellency of his person Pet. Mart. loc com class 2. cap. 5. sect 26. In 1. King 7 Omnino errare meruerunt qui Christum et Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt August de consensu Euangelist lib. 1. ca. 10. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obser. 3. Vse 1. Vse 2. Christ that beloued Son Quest. Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Vse 1. Vse 2. Vse 3. 1. Ioh. 3. 13. Ioh. 14. 1. Psal. 45. 2. Doct. Reasons Vse 1. Ioh. 16 23 24 26. Vers. 2. We must thinke nothing too deare for God who thought not his Sonne too deare for vs. Motiues to stirre vp our loue to Christ. 5. Notes of the loue of Christ. The Fathers delight in that his Sonne Doct. Reasons Vse 1. Vse 2. Vers. 3. Quest. Answ. Obser. 1. Filius pronuÌ„ciat quae Deus pater dictat Iob. 8. 26. et spiritus sanctus obsignat Ioh. 16. 26. Reasons Mat. 23. 8. Ioh. 10. 27. Vse