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
THE KINGS BATH AFFORDING MANY SWEET AND COMfortable obseruations from the Baptisme of Christ. Gathered by THOMAS TAYLOR Preacher of the Word of God at Redding in Barkshire AVGVST Christus baptizatus non sibi sed nobis AT LONDON Imprinted by Felix Kyngston for Thomas Man and Iohn Bartlet and are to be sold at the signe of the Talbot in Pater-noster Row 1620. THE KINGS BATH MATH 3. 13. to the end Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him back saying I haue neede to be baptized of thee and commest thou to me 15. But Iesus answering said to him Let be now for thus it becommeth vs to fulfill all righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and he saw the Spirit of God descending like a Doue and lighting vpon him 17. And loe a voice came from heauen saying This is my beloued Sonne in whom I am well pleased IN this Chapter the holy Euangelist hath preached Christ in Iohns ministrie and baptisme now hee beginneth to preach him from his owne facts and ministry and in the words are two things 1. The baptisme of Christ. 2. His solemne inauguration into his office 1. In the baptisme are 1. the preparation 2. the baptisme it selfe 1. In the preparation are 1. the time Then 2. The place Christ came from Galile to Iordan 3. The end of his comming he came to Iohn to bee baptized of him 4. The dialogue betweene Christ and Iohn verse 14. 15. 2. The baptisme it selfe Then he suffered him 2. In his solemne inauguratiō are three particulars 1. The opening of the heauens 2. A visible appearance of the holy Ghost in the shape of a Doue 3. His Fathers voice and testimonie of him FIrst of the time then Marke saith chap. 1. 9. in those dayes inferring it as Mathew vpon Iohns ministerie when Iohn had enflamed the people with earnest affection and desire to see Christ whom he had so highly preferred aboue himselfe when the mindes of men were so impatient of delay in this expectation of the Messiah as they would haue giuen this honour to Iohn himselfe then came Iesus 2. Then when Iohn had prepared the people with the baptisme of repentance had smoothed the way to Christ had cast downe high mountaines of pride and had humbled men then most fitly commeth Christ so Luk. 3. 21. when as all the people were baptized then Christ was baptized 3. Then when Iesus began to be about thirty yeeres of age saith Luk. 3. 23. at which age the Leuiticall Priests were admitted to publique ministry and not before for Iohn began in the fifteenth of Tiberius and all consent that he was borne in the fifteenth of Augustus 1. Note hence the truth of Scripture and consent with it selfe this circumstance letteth vs see the accomplishment of two prophesies the former in Malach. 4. 5. that Iohn Baptist must goe before Christ in the spirit of Elias that preaching that saluation which Christ now brought after him men might better both take notice and giue better entertainement to him whom now all expected the latter in Malach. 3. 2. that after this Messenger is sent the Lord must speedily come to his temple this Marke expresseth plainly chap. 1. 19. that when Iohn was committed to prison then came Christ into Galile preaching and Math. 4. 12. when Iesus heard that Iohn was deliuered vp he returned into Galile see Act. 1. 21 22. Whence learne that the wise prouidence of God guideth not only al actions but all the circūstances of them also Eccles. 3. 1. To euery thing there is an appointed time whatsoeuer is done suffered enioyed whether naturall voluntary or inuoluntary it hath a set time wherein it is beautifull and comely But especially euery vision and word of God is for an appointed time Habak 2. 3. and though long yet at length euery promise euery threat euery prediction shall come to his iust period and performance There was a due and appointed time when Christ was to be incarnate that is the fulnesse of time Gal. 4. 4. and then God sent his Son made of a woman There was an appointed time to vndertake his ministry when way was made for him by Iohns ministry There was an appointed time to finish his worke in an houre for the power of darknesse to worke in before which time though they could take vp stones against him they could not throw them at him but when his houre was come he went out to meete them There was an appointed time in which he was to be laid in the house of death after which three dayes he could not be held And as it was with him so is it with the children of God by adoption no thing befalls them but in Gods time which they must waite and expect not prescribe Wantest thou any good thing waite Gods leasure as Abraham did Art thou in misery vnder any euill present or in feare of euill to come patiently expect the Lords set time sowe prayers sowe teares thou shalt reape in due time if thou faint not only make not haste Lazarus must not be raised till the fourth day nor Christ himselfe til the third Times and seasons are in his hands for the Father hath put them in his owne power Againe let vs be wise in obseruing and entertaining his seasons hee hath appointed vs a time of mercy a day of visitation a time when he is neere and may be found a time when with the wise virgins we may enter a time when the blessing may be obtained and there is another time when if wee seeke with teares we shall not obtaine it as Esau. This present day is our day now know God enter fellowship with him beleeue his word obey his voice and in this thy day follow the things of thy peace 2. Note that then Christ is fitly preached when Iohn hath made way for him the law must prepare men and leade them to Christ as a Schoolemaster the ceremoniall law points at him and shadowes him but the morall forceth vnto him by shewing sinne and damnation without remedy so as wee must despaire in our selues flye forth of our selues vnto Christ. He is a good scholler in Christs schoole that hath heard Iohns voice humbling him and being driuen out of himselfe hath heard the voice of Christ saying Beleeue in me turne vnto God and bring forth the fruites of new obedience Secondly the place He came from Galile to Iordan ◠Christ dwelt in Nazaret a towne of Galile where all the while before he liued priuately and by his labour in his calling sustained himselfe and his mother for that hee was called the Carpenter and Carpenters sonne proues that hee exercised that trade Mark 6. 3. and Iohn 7. 15. the Iewes wondred at his doctrine seeing hee was not brought vp in
himselfe the Lambe of God the Sonne of God into whose name and faith all others are baptized 2. Hee considered the purity of Christ who had no need of the Baptisme of repentance he not onely had no sinne to be washed away but also was the Lambe that tooke away the sinnes of the world where there is no sinne thought Iohn there is no need of repentance nor remission nor the sacrament of it Secondly in respect of himselfe 1. He considered his owne basenesse I am not worthy to loose his shooe 2. His own vncleannesse and that hee was a sinner and needed to be baptized of him and thought it vnmeet that a sinner should wash him that was no sinner and more fit that himselfe should be washed by him Thirdly in respect of the people lest seeing him baptized they should mis-conceiue of him as to be a sinner and as one of the multitude needing the Baptisme of repentance especially seeing before the people were baptized they came confessing their sinnes for this in Iohns conceit might both wrong Christ and the people and weaken the testimony that himselfe had giuen of him Whether did Iohn erre in prohibiting Christ or no He did for 1. well might he know that Christ would not haue offered or attempted or made so tedious a iourney for any thing either vnlawfull or inconuenient but what was most holy most necessary both in respect of his owne calling as also others saluation 2. Our Sauiour in his answere implieth that Iohn knew not all that belonged to his owne vocation 3. In suffering Christ hee reuoked his errour Whence we see that men of great vertues and excellency may erre and be good men for all that Iohn was an excellent Baptist of admirable holinesse of whom Christ gaue testimony that he was not a reed shaken but more than a Prophet than whom a greater was not borne of women and yet he erred in that which was neerly ioyned with his calling This we see in Moses the seruant and friend of God Exod. 4. 13. who being called by God at first in humility disabled himselfe and not that onely but after God had giuen him satisfaction to all his doubts vpon his foure refusals 1. His owne insufficiency and the greatnesse of the businesse chap. 3. 11. 2. Because they might enquire after Gods name ver 14. 3. The incredulity of the people who would not beleeue him 4. His owne imperfection of speech yet after all this he refused and shewed so much infirmity as God was very angry euen so angry as a father could with a child How did the Apostles at the Ascension of Christ still dreame of an earthly kingdome Act. 1. 6. Whē wilt thou restore the kingdome to Israel And Peter Act. 10. 14. being bid to rise and eate of things ceremoniall forbidden said Not so Lord for no vncleane thing hath entred into my lips 1. Because God reueales not all at first to his children who must of weake ones grow stronger wee know but in part till that perfect come God wil haue his strength knowne in weakenesse 2. That being stil in combat they might watch so much the more awake out of drowsinesse shake off security not triumph before victory nor suffer their weapons to rust as fearelesse of the enemy but still be in subduing naturall corruption Paul himselfe needed a prick in the flesh This is the reason why all the Canaanites were not presently subdued Deut. 7. 22. 3. To humble vs and keepe vs lowe in our owne eyes when we see what a gulfe of iniquitie we are wholy drowned in by nature that euen the best by the best meanes and watch cannot be free and consequently seeing herein the greatnesse and foulenesse of sin we might also behold the infinite grace of God for his Christ remitting it 4. That neither themselues should be puffed vp with their owne great gifts nor that others should entertaine too great an opinion of the best as being aboue the nature of man nor yet bee discouraged too much by indwelling corruptiō seeing the best are in the same conflict against it as we are nor lastly to feare the preuailing of it or our finall falling away by it seeing the best haue been preserued by the power of God to saluation notwithstanding their owne weakenesse 5. That it might make for Gods greater glory and Satans greater confusion by reseruing some enemies against the day of triumph But seeing the best dearest Saints haue erred how may we trust their writings doth not this call the truth of the Scripture into question No for the Penmen of Scripture while they were in their worke were directed by infallible assistance of the Spirit both in speaking and writing 2. Pet. 1. 21. The holy men of God spake as they vvere moued by the Holy Ghost though the same men as men out of that vvork did faile in iudgmēt practice Ionas in his prophecy could not erre but as a man vvas impotēt in anger vvhen he savv Niniue vvas not destroyed Nathan 2. Sam. 7. as a priuate man vvas deceiued in giuing Dauid aduice touching the building of the Temple Peter erred as a man and went not with a right foote and vvas vvorthy to be blamed Gal. 2. 11. First then seeing in the best who vvere mirrors in the world we haue a mirrour of our frailty let vs denie our own strength as being priuie to our owne weaknesse and acknowledge that as farre as we be exempted in any thing from errour it is by the grace of God by which wee stand and hence will follow that wee must apply God by prayer that he would not leade vs into tentation Secondly beware of abusing this doctrine which wicked men peruert to their owne destruction Oh say they the best man aliue may erre The iust mā sinneth seuen times a day And so they make light account of foule sinnes but 1. the place in the Prouerbs is abused The iust falles seuen times a day namely into affliction as the other part of the opposition sheweth 2. The godly indeed doe fall into sinne but keepe not a course in it they goe not on as profane ones doe 3. Wee must looke both at their falles and rising as they doe not Iohn continued not in this errour Thirdly wee see that there is no iust cause to refuse the word because man shewes weaknesse in any thing for then Christ might haue refused the Baptisme of Iohn and we the Scriptures because of our Ministers frailties but wee must consider that many good Ministers know not all poynts and none haue all perfections what Iohn saw not at first hee saw afterward and so may they I haue need to bee baptized of thee Some haue thought that Iohn did not know Christ to bee the Sonne of God and the Messias but onely by his speech gate and habite tooke him to bee some worthy and excellent man But 1. it is
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
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
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
the chariot of his Gospell that vnlesse we will wilfully shut our eyes and make our condemnation heauyer than theirs that neuer heard of him we must needs see the light shining so brightly The like may bee said of all those damnable heretikes who haue denied Christ either in his natures or offices and here wee must for euer renounce the damnable heresie of the Church of Rome who though in word they hold the doctrine of faith yet in deed and by expresse consequent deny both the natures and all the offices of Christ and so professe a false christ in whom they cannot meete with saluation The case of worldly and carnall gospellers is no better who professe Christ their Iesus not their Lord denying him their hearts and liues and yet with their mouthes say Lord Lord. Againe seeing God hath professed that Christ is that his Beloued in whom he is onely well pleased away with other mediatours other intercessors none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he He onely was found worthy to open the booke Reuel 5. 5. God neuer professed himselfe well pleased in any but he though with many hee hath been Away with those fond deuices of merits and workes of supererogation away with Popes pardons vnlesse wee can bring such a voyce from heauen for any other man away with foreseene faith and foreseene workes with which some men say God was pleased and so moued to elect his people No no onely Christ is the delight of God hee is delighted in nothing but him and that which he sees through him giue him the honour of a sufficient Sauiour able to appease and please his Father able to tread the Wine-presse alone or else giue Gods testimonie the lye as all they doe that dote vpon any other meanes of pleasing and appeasing God than Christ alone Lastly seeing our selues out of him can finde no acceptance let vs labour to be found in him and to know that we are in him which must be our onely comfort both in life and death then let the law curse the deuill accuse sin stand vp against vs hell-gates set themselues wide open for vs if wee can say Christ is ours wee shall be vpheld while other Iusticiaries fall But how shall wee know that we are in Christ By these rules 1. If wee be led by his Spirit Rom. 8. 9. 2. If wee crucifie the affections and lusts Gal. 5. 24. 3. If we be new creatures 2. Cor. 5. 17. 4. If we perseuere in the obedience of faith Heb. 3. 14. The generall vse of this whole testimony is set downe Math. 17. 5. Heare him for by this voice Christ is now appointed both 1. The Doctor and chiefe Prophet of the Church more excellent then Moses for He is faithfull as the Sonne in all the house of God 2. The high Priest of our profession whose lips must preserue knowledge infinitely aboue Aaron a most mercifull high Priest able to saue them that come vnto God by him seeing he liueth for euer to make intercession for vs. 3. The only King of his Church a greater than Salomon of whom all the Kings of Israel were but shadowes who only maketh Lawes for his Church and of such power as they binde conscience which no King nor Lawes can doe 1. Hee is the Angell of the great counsell the chiefe Doctor and Interpreter of holy Scripture the Iudge of all controuersies and interpretations and therefore onely to be heard What is not the Church to be heard the Preachers of the Word to be heard yea the one as the Spouse of Christ the other as Ministers of Christ only Christ himselfe as receiuing this dignity to be the onely Master of his Church they had streams but hee the fountaine of wisedome hee had treasures of wisedome hid in him 2. This is a note of the true Church both of Iewes and Gentiles Ioh. 8. 47. He that is of God heareth the words of God my sheepe heare my voyce and Ioh. 10. 16. Other sheepe I haue which are not of this fold that is the Gentiles not yet called these must be brought vnto me for they shall heare my voyce 3. Christ the Lord of the holy Prophets hath put an end to all prophecies ceremonies reuelations and dreames these many extraordinary meanes whereby he taught his Church of olde and now God hath spoken vnto vs by his Son to whom all they made way Heb. 1. 1. He is that Messiah of whom the Samaritan woman said Ioh. 4. 25. I know that the Messiah will come and when he shall come he will declare all things They that liued before him made account to heare him because hee was expected from the bosome of the Father to reueale all the will of God and all necessary trueth concerning saluation how much more should we who haue heard all things all his doctrine and seene his miracles as the Samaritans did Ioh. 4. 42. We haue heard him speake our selues 4. If wee consider our owne naturall blindnesse and grosse ignorance in the things of God how apt wee be to seduction schisme heresie delusion wee shall see how necessary it is to heare him nay seeing God hath of mercy set him out to preserue vs from these euils great and detestable shall our vnthankfulnesse be to turne away from him Now if it be asked how wee must heare Christ the answere is this 1. Hee must now be heard in the voyce of his Ministers to whom he gaue gifts at his ascension and of whom he said Hee that heareth you heareth mee so farre as they can prooue that which they teach to be his voice they must be heard and further we must not heare Fathers Doctors Councels nor the Pope of Rome for himselfe is still the chiefe Doctor and chiefe Interpreter of the Scriptures and Iudge of all controuersies in Religion 2. To heare him is not onely to lend him our eares in the ministry for many Iewes Pharises wicked Romans c. heard his owne gracious words and yet heard him not but to heare him is 1. to repent and beleeue the Gospell for this was the beginning and summe of Christs preaching Math. 4. 17. and Ioh. 12. 36. Beleeue in the Light that yee may be the sonnes of the Light 2. To loue one another This is the new Commaundement That we loue one another Ioh. 15. 12. and is most expresse 1. Ioh. 3. 23. This is the commanment That wee beleeue in the name of his Sonne Iesus Christ and loue one another 3. To obey him in whatsoeuer he commandeth His sheepe heare his voyce and follow him and Math. 28. 20. Teach them to obserue and to doe all things that I haue commanded you Heereby many sorts of men are reproued that heare not the voyce of Christ Papists heare the voyce of the Church and of traditions reuelations false miracles yea the voyce of Antichrist the Atheist heares the voyce of reason Lawes of men and perswasions