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
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
hee must necessarily bee turned into a Doue of a creating God become a creature which is high blasphemy 3. The manner or forme of the Spirits descending was in the shape of a Doue Quest. Whether was this a true materiall Doue or an appearance of a Doue only Answ. It is enough to conceiue the presence of the holy Ghost vnder the forme of a Doue and it is no article of faith whether it was or no But yet I thinke it was a true reall body and corporal Doue 1. Because Luke addeth in a bodily shape implying that there was a body 2. Because none of the other signes were imaginary or appearances but reall things whence some of the Fathers conclude that it was as true a Doue as the Spirit was a true Spirit Obiect But if it were so how came it into heauen Answ. He that created of nothing all things created it at this time not for common vse but for this vse and purpose which when it was accomplished hee could bring it to nothing or resolue it into the first matter whereof it was made as it was with those bodies in which the Angels appeared Obiect But the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Doue therefore it was but a similitude and appearance not a true body Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the Doue but to the Spirit who manifested his presence in this likenesse 2. The phrase doth not alwayes note likenesse and similitude onely but verity and identity as Ioh. 1. 14. Wee saw his glory as the glory of the only Sonne of God and Phil. 2. 7. Christ was in the shape of man and like man shal we thence conclude that he was not a true man but one in appearance onely Why did the holy Ghost appeare in this shape For sometimes hee appeared in mighty winds as to the Apostles sometimes in burning fire wherein he seemes to be contrary to himselfe These diuers symbols and testimonies of the presence of the Spirit argue diuers but not contrary effects all of them his wisedome made choyce of according to the occasion and present vse There was great difference betweene the ministery of Christ and Moses betweene the Law and the Gospell and accordingly the Spirit manifesteth himselfe The Law was confirmed with terrour feare but to ratifie the Gospel the Spirit appeares in the shape of a Doue Act. 2. 2. Hee is noted to come like a mighty rushing winde to shew the mighty power of the Gospell in the ministery of the Apostles who were now to bee sent out so in the shape of tongues to shew the vtterance giuen by the Spirit to the Apostles in the shape of clouen tongues to note the variety of tongues and languages wherewith they were indued in the shape of fiery tongues to shew the fruit and efficacie of their ministery and doctrine which should bee as fire to seuer betweene drosse and pure metall So heere the Spirit would appeare in the shape of a Doue to note 1. what kind of Spirit Christs was 2. what kind of gifts they were which were collated and bestowed vpon him and 3. what was the fruit of those gifts For the first in the Doue obserue two things 1. Of all fowles it is the most mild without gall 2. It is most innocent and harmlesse not rauening and hurtfull Which signifieth that Christ should be indued with a mild meeke and gentle spirit so it was prophesied of him Isa. 42. 2. That he should not cry nor lift vp his voice in the streets a brused reed hee should not breake and how it was accomplished the whole story of the Gospell witnesseth Math. 12. 19. So also that he should be most innocent blamelesse of a most pure spirit In him was no guile no deceit in his lips Who could accuse him of sin being the spotlesse Lambe of God 2. As the Doue hath many excellent properties patience simplicity sincerity tendernesse to her young faithfulnes to her mate c. Euen so God the Father hath fitted Christ with all profitable and necessary gifts humility and patience holinesse and integrity loue and tendernesse constancy and diligence in working out the good of his members 3. The fruit of these gifts is the appeasing of his Fathers displeasure conceiued against the sinne of man for looke as the Doue which Noah sent forth out of the Arke returning with an Oliue branch which argued the ceasing of the deluge brought newes that Gods wrath was now asswaged and decreased with the waters so the Spirit of the Lord is vpon Christ in the form of a Doue sending him out to preach the acceptable yeere of the Lord and good tidings of liberty to captiues the opening of the prison to them that are bound forgiuenesse of sin and conferring of grace life c. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape separating and sending Christ to his ministery that onely for this time and not reserued out of this time and vse it is not now lawfull for any man to represent the holy Ghost by this shape or make an image thereof for this is to make an Idoll as the Papists doe not onely in this but in painting God the Father like an old man because he is called the Ancient of dayes Dan. 7. 22. Both of them flat Idolatry God is aboue his Law if he make shapes Cherubs or bodies it is iust because hee doth it but wee are borne vnder the Law which expresly forbids the making or hauing of any Image of God in any vse or any at all in religious vse and enioynes vs to worship God in spirit and truth onely in the Image of his Sonne And it will strongly follow that if wee may not reserue the shapes which God himselfe hath vsed to manifest his presence much lesse vpon any colour any Images or Idols deuised and beautified by Idolaters abused in times past and in present and for time to come subiect to be abused to the maintenance of Idolatry Heere come all Popish pictures to bee defaced whose Idolatry is as grosse as euer the Heathens was a lamentable thing y t any Christian can feed and please his senses in the cōuicted instrumēts of Gods dishonour in so high a kinde A chaste heart will make a chaste eye The 4. point is the Spirits descending vpon Christ for these reasons 1. To shew that Christ was set apart to his great work not onely by the ministery of man but by the holy Ghost 2. That hee was now endued with gifts fit for such a worke for this was the vnction or anoynting of Christ to bee the King Priest and Prophet of his Church as Isa. 61. 1. The Spirit of the Lord is vpon mee hee hath anoynted mee to preach Obiect But Christ was filled with the holy Ghost from his infancy Answer He was endued with such a measure of the Spirit as was
who easily spied their want of commission mightily preuailed against them Act. 19. 3. That God will blesse his labour and the workes of his calling and make it powerfull and fruitfull because it is his owne worke whereas such as haue not their commission sealed from the Lord finde not their sacrifices burnt by God but often labour all day and night and catch nothing A caueat not to runne vpon mans calling without Gods as the false apostles did against whom the Apostles opposed themselues see that the chiefe Bishop of soules send thee that he hath laid his hands vpō thee that hee hath bid thee receiue the holy Ghost as for the order and ordination of the Church it is onely a manifestation and declaration of him whom God hath fitted Let euery Minister be able to say as Christ himselfe did Isa. 48. 16. The Lord God himselfe and his spirit hath sent me namely to declare what Cyrus in his time was to performe to the Church And here he that would haue good and assured comfort of his commission must examine what kinde of gifts they be which he hath receiued of the Spirit for they be of two sorts 1. Common to good and bad as those of knowledge tongues interpretation eloquence to which if working of miracles if a man haue no more were added while he might much benefit others himselfe might remaine a reprobate For Saul and Iudas had the Spirit of God 2. Proper and peculiar to the elect as iustifying faith true loue inuocation repentance vnspeakable groanes and mourning of the Doue innocencie meeknesse sinceritie and such like testimonies that God hath sent the Spirit of his Sonne into the heart purifying it making it cry Abba Father These are gifts worth hauing making all the former not onely profitable to others but truly comfortable to himself and acceptable to God Now shall a man speake powerfully feelingly and conscionably and resemble those holie men of God who wrote the Scriptures in interpreting thē they shall speake and do as they are moued by the holy Ghost men shall perceiue and after a sort see a fiery tongue vpon their heads such shall be the efficacie and power of their ministerie in separating the precious from the vile 3. Note wheresoeuer the Spirit descendeth on any Christian it descendeth like a Doue that is maketh a Christian resemble the Doue Whence it is that the holy Church or company of beleeuers is called by Christ his Doue Cant. 2. 14. 1. Because the same sweet oyntment as that of Aaron runnes downe from the head to all the mēbers the same graces which this Spirit in the shape of a Doue did fill Christ withall aboue measure hee doth also bestow in measure vpon Christians Thus are we said to receiue of his fulnesse A fountaine sends the same water into the streames that it self hath 2. The Spirit of God is euery-where like to himself both in the head and members as the same iuyce is in the roote and branches in the tree and fruites looke what were the fruites of the Spirit in Christ the same also are in the members Gal. 5. 23. To examine whether we haue receiued this Spirit or no by the properties of a Doue 1. Meeknesse is an essentiall mark of one of Christs Doues and on whom the Spirit of Christ is descēded as himselfe witnesseth Learne of me for I am lowly and meeke 1. He in heart neuer conceiued fierce or reuengefull thought 2. In word being reuiled he reuiled not againe 3. In action hee was led as a sheepe to the slaughter and was dumbe before the shearer 1. Pet. 2. 23. Moses was the meekest man on earth but not like him If any be a rough Esau of a froward and peruerse disposition the Spirit of Christ hath not sate and lighted vpon him for in the kingdome of Christ the lyon and the lambe shall feed together Let vs therefore put on and decke our selues with meeknesse Col. 3. 12. A most beautifull grace much set by of God How glorious a sight was it and how delightfull to God his Father as the voyce witnesseth when the Doue sate vpon Christ and euen so the Apostle commendeth this grace to women as a most precious garment to set them out to God and make him set by them as their most costly garments doe set them out to men neither is it a garment proper to the women as distinguishing the sexe which the cloathing of our bodies doe or ought to doe but the condition between a naturall and spiritual man an old and new creature for this makes difference before God when none is betweene male and female And though we take little notice of a meeke-hearted Christian yet God doth so account of it as he doth denominate the righteous by it and maketh it a speciall title of the iust Zeph. 2. 3. Seeke the Lord ye meeke of the earth as though none were fit to seeke him and he would be found of none else A second qualitie of those on whom the Spirit is lighted like a Doue is simplicitie innocencie commended to vs also by Christ Be wise as serpents but innocent as Doues enforcing it plainly to be a qualitie of those who are baptized with the Spirit of Christ To which purpose he knitteth these two together Cant. 5. 12. and 6. 8. My Doue my vndefiled Elsewhere he calls the Church faire as the Sunne pure as the Moone the Lords holy ones vndefiled in their wayes Saints pure not only in regard of their iustification by the bloud of Christ clensing them from all sinne but also of their endeuour in sanctification These Doues of the Lords Culuer-house are cleane fowles not of the vncleane birds Vultures Crowes and Hawkes that can smell a carrion a farre off to flye to it and feede vpon it the Spirit neuer tooke such a shape Let vs be carefull of our wayes not to foule our selues with sin which is the most filthy vncleannes but rather when the Spirit sate vpon Christs head make knowne that it sate like a Doue on our head by purging our selues euen as he is pure 1. Ioh. 3. 3. as it is a marke of our adoption in that place He is not capable of any grace that endeuoureth not in this wil the Spirit of God dwell in a stye or will hee powre his gracious liquors into fustie and filthie vessels What may wee thinke the hire of those that moyle themselues in all filthie lusts and tumble like swine in their sinnes and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world seeing GOD is good to none but the pure of heart heareth none pray but such as lift vp pure hands accepteth no seruice but a cleane offering and from a cleane offerer admitteth none to the blessed vision of God but the pure of heart and much lesse to stand in his Holy place but hee that is of innocent hands and a
so here by the same voice from heauē confirmed to be diuine heauenly 3. In respect of vs that wee should more carefully attend to the testimony it selfe proceeding from the excellent glory and that from the mouth of the God of glory sitting in his chaire of Estate seeing the word of a King in that place is more regarded The contempt of the Law giuen vpon Mount Sinai in the hand of Angels was required at their hands how shall they then escape that despise him that speaketh from heauen Hebr. 2. 2 3. The Law being transgressed the Gospell from heauen moderateth and pardoneth a man but the Gospell frō heauen being despised what can pleade for him 4. To shew the extent of the Gospell that it is to bee preached and binds to the faith of it all the people vnder heauen and herein it was not to bee inferiour to the Law which God would haue acknowledged his owne by vttering it from heauen and that not before he had sent Moses downe lest it should haue been thought to be his although it was so loud and piersing as it could not possible bee but diuine not humane 3. The manner of the testimony by an audible and sensible voice How the Father vttered this voice is needlesse to enquire seeing we know that he who made the tongue can either speake without a tongue or by secret inspiration and reuelation as to Isaiah 2. King 20. 4. or frame a tongue and organs of voice at his pleasure to vtter and make knowne his will and good pleasure to his creatures or speake by creatures as Angels in humane shape or other creatures sensible as Baalams Asse or insensible as the bush of fire It is much more material to enquire into the end and vse of it which was to make the Sonne of God knowne vnto the world that the faith of men might be fixed on him for saluation Hence note in that the Lord from heauen teacheth by voice his wonderfull care that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation he had taught them and vs before by the sense of sight seeing the heauens opened and the Spirit visibly descending and now hee teacheth the eare by a voice for he knowes our dulnesse security slownesse of heart to beleeue and applies himselfe euery way to helpe vs hee setteth out his glory by his workes and creatures he addeth his Word confirmed by many powerfull miracles to his audible word he hath annexed his visible word the Sacraments hee hath set vp a constant ministery in his Church and euery way fitted it to the edification of his people so as he may now say What could I doe more for thee O Israel Is God thus carefull of our profiting euery way then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation in which regard it had beene good for many a man that God had neuer made his will knowne to him that he neuer had heard the word or receiued the Sacraments for all tends but to his deeper condemnation because of his neglect and formall vse When our Sauior said of Iudas It had bin good for him he had neuer bin borne did not hee in effect say the same It had bin good for him he had neuer bin a Disciple of Christ neuer had heard Christ or preached Christ because the more excellent meanes he had the greater was his sin and iudgement Againe hereby God cleareth his righteous Iudgement in the iust damnation of the wicked and vnbeleeuers O Israel thy destruction is of thy selfe say not What can I remedy it if God will not saue me nay what can God do more then he hath done He hath giuen thee strong and excellent means preached the Gospell from heauen by his owne mouth and sent it to all nations vnder heauen in their owne language in an audible and intelligible voice if thou wilt now wilfully refuse the meanes thy blood be vpon thy owne head that which will dye let it dye thou art in the sea of thy sins ready to bee drownd good helpe is offred but thou refusest it must dye in thy sin thy case is that of Ierusalem How oftē would I haue gathred thee and thou wouldest not 2 Note that it is Gods pleasure that wee should bee taught the matter of saluation by voice and attend to that Here was a visible openning of the heauens a glorious presence of the Spirit in the shape of a Doue resting on Christ but when the Lord will haue Christ published and proclaimed the Messiah this must be done by voice Deut. 4. 12 14. Thou heardest a voice but sawest no image therefore take heede to thy selfe and corrupt not thy selfe by any image 1. Herein his mercy hath appointed a familiar and fit instruction meet for our weakenesse not comming to his Church in his owne Maiesty 2. Herein he aduanceth our nature teaching vs great mysteries by such as our selues sanctifying the tongues of men and not Angels 3. Herein he magnifyes his power who by so weake meanes worketh saluation earthen vessels are vsed that the power may be seen to be of God 2 Cor. 4. 7. The voice of men by Gods power conquers the world 4. Hereby he tryes our obedience whether we vvill yeeld to a vveake voice vvhereas he might force vs by povver This makes against the Papists position that images are Lay-mens bookes for 1. The people of Israel were as rude and elementary as any yet God permitted them no such bookes but straightly forbade it 2. Images are dumbe and how can they teach they haue mouthes and speake not If they teach it must be by an interpreter and an interpreter can teach better without them 3. Let them be Lay-mens books what doe they teach Hab. 2. 18. They are teachers of lyes and Zach. 10. 2. The Idols speak vanity If a man would learne lyes let him gaze vpon these bookes And 1. whereas Bellarmine saith that the Image of God and the holy Trinity is a teacher of truth I answere The Scripture saith it is a teacher of lyes and so I will proue it 1. God is a Spirit and inuisible now how can this be paynted or carued he that saith hee can do it must needs lye 2. God is infinite and incircumscriptible wants beginning and ending he that saith he can paynt such a thing is a lowd lyar his image or idol is made by man and moth-eaten and consumed by wormes and rotten 3. God is a working act neuer idle but the Image neuer stirres vnstirr'd therefore it is a lye 4. God hath beeing of himselfe and all things are sustained in him the image hath being from the hands of man and is not able to vphold it selfe no more then Dagon was if it bee not strongly vndershored therefore it is a lye to say it resembles God 5. It is a lye
beloued as a sea or fountaine from whose fulnesse loue must be deriued to all other Eph. 1. 6. He hath made vs accepted in his Beloued the head of the body must be filled with sense and spirit and life because it must send these into all the members so the Head of the Church As the Apostle therefore saith In him are the treasures of wisedome so he is Gods store-house of loue whence all our supplies must be fetched Of consolation 1. In respect of Gods affection 2. Of Christs intercession 3. Of our owne acceptation The first if God thus dearely loue Christ the Head he must needes dearely loue the mēbers whence Christ prayeth thus Ioh. 17. 23. That the world may know that thou louest them as thou hast loued me namely with a fatherly and free loue What then if the child of God be in want distresse danger death it selfe God looking on him in Christ cannot but pitty him the wife and children cannot so pitty and helpe vs when they can weepe about vs. Psal. 103. 13. Secondly Christs intercession for vs must needes be powerfull and preuailing because he therefore euer liueth to make requests for vs and being also euer loued it must needes be fruitfull for vs he was heard in all things in the dayes of his flesh and much more now in his glory We see what great suits a Kings fauorite can carry away as Ahashuerosh because Hester found grace in his sight would not deny her to the halfe of his Kingdome and shee easily got her suit for her selfe and all her people But Christ shall not be denied the whole Kingdome if he aske it for his Elect. Thirdly hence comes in our boldnesse to come to God in the name and for the sake of Christ in whom our persons and prayers finde acceptance we in our selues being enemies to God strangers from God and his couenant hauing forfaited all are by his mediation receiued into such fauour as Aske what wee will in his name in faith and vnderstanding and wee shall be speeders Of instruction in two things 1. If God thought not his deare Sonne too deare for vs but although his whole loue was cast on him would not spare him shall wee thinke any thing too deare for him If benefits will binde search heauen and earth you shall not finde such a loue which is left with an admiration Ioh. 3. 16. God so loued the world c. And oughtest not thou to giue vp thy soule body and life it selfe as a reasonable sacrifice for him Oh the ingratitude of men that are so farre from this as that they will not part with a grain of their wealth with a dram of their credit nor with their base lusts The proud will not depart from his pride nor the drunkard with his drunkennesse nor the froward with his malice and reuenge for Christ and much lesse from liberty life c. And what is the reason Men loue their liues their lusts c. and did not God loue his Sonne more than thou canst loue these he set his whole loue euen an infinite loue vpon him and yet hee gaue him to death for thee and wilt thou doe nothing suffer nothing for him Wilt thou loue hatefull things better than God who loued not his dearest Sonne too well for thee 2. If God so dearely loued Christ his Sonne so must we we want no reasons or motiues thereunto for first hee loued vs first not existing yea resisting Secondly he hath declared his loue by innumerable gifts of body and soule yea by that inualuable gift of his owne bodie and soule Thirdly hee hath more to declare to vs hereafter in greater things which eye hath not seene eare hath not heard for hee will not be in heauen without vs. Fourthly God cannot loue vs if wee loue not his beloued Sonne Can a father who hath cast his whole affection on his childe and worthily endure that hee should be contemptuously entreated and despised The sentence is passed If any loue not the Lord Iesus let him bee accursed Fifthly the greatest reason of all is the strait vnion and band between Christ and the Christian he the foundation wee the building coupled he the roote we the branches ingrafted he the Head we the body vnited he the Husband we the wife married and hence is the communication betweene vs in natures goods estates he puts on our nature to cloath vs with his diuine nature he put vs in state of all his goods wisedome righteousnes sanctification and Redemption yea giues vs right to heauen to earth and the creatures he takes on him our low estate to aduance vs to his glory yea our troubles are his in our wrongs he is wronged and whatsoeuer is done to vs of well or woe hee takes it as done to himselfe either to recompence or reuenge it Now what an vnseemly and confused sight were it to behold the building falling off of the foundation the branches seuering from the roote the members cutting themselues from the head and the wife suing for a diuorce or at daggers with her husband Notes of our loue to Christ are these 1. Often to thinke of him and these thoughts bee deepe large frequent which argues abundant affection in the soule Often out of that abundance to speake of him and neuer but to his glory for where we heartily loue we can willingly praise Thus the loue of God in Dauids heart filled his mouth and pen with often praises Psal. 119. 164. Seuen times a day doe I praise thee Thus the Spouse in the Canticles loued much and praised much My beloued is white and ruddy the fairest of ten thousand chap. 5. 10. Yea by this meanes bring others to be in loue with him as wee doe with our deare friends Psal. 31. 23. O loue the Lord all ye his Saints Cant. 5. 16. His mouth is as sweet things he is wholly delectable this is my welbeloued and this is my louer O daughters of Ierusalem 2. To bee carefull to please and content him in all things the man I loue I will doe any thing wherby I may please him I will abstain from y t which will offend and incense him 2. Cor. 5. 9. We couet both at home and from home to be acceptable vnto him I will not forget his desire his word I will thinke the time short and well spent to do his requests I will not imprison his loue in my heart or mouth but expresse it in my whole course and calling as Peter was thrice enioyned to expresse his loue to Christ in feeding his sheepe and lambes Ioh. 21. 16. 3. Loue is bountifull I will spare nothing for my friend all I haue is his to command and vse because my selfe am sincere loue is communicatiue and will be at cost for Christ those that loue Christ first giue themselues to Christ and then their gifts their graces their goods to the vse of Christ and of his members