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
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
his and thus it was meete that Christ should accept the seale of the Couenant that he might be bound in our name as our head to fulfill that which we had promised and God required at our hands by vertue of the Couenant I will be thy God and thou shalt be my people And hence al the significatiue actions of Baptisme applied to Christ imply nothing else but how hee was resigned vp wholly to his Father for vs and in our stead as for example 1. When Christ descended into the water was signified his descending from heauen and humbling of himselfe to take flesh suffer and dye in it chusing rather to lose his life than his Father should lose the obedience of his Law 2. The dipping sprinkling or his abode vnder the water signified his death and buriall by whose power and vertue our old man is dead and buried that is our corruption of nature is slaughtered and consumed 3. His ascending out from the water betokeneth his resurrection for our iustification by the power of which we are regenerated and rise to life eternall So as it appeares that what wee were bound to Christ hath first in himselfe performed and enableth vs also in some measure here below but at last by his grace shall perfectly performe it in our full holinesse aboue with himselfe But seeing Christ had been circumcised his baptisme seemed needlesse Indeed if hee had been a priuate man and his baptisme only personall this obiection might seeme the stronger although the Iewes conuerted by Peters sermon and already circumcised were baptized But Christ as a publike person and head of the Church in other respects was to vndertake both Sacraments 1. To shew himselfe the author of all Sacraments both of the old Testament and new 2. To manifest himselfe the Mediator of both peoples redeemer of both the destroyer of the wall of separation who being our peace hath ioyned Iew and Gentile and of two made one 3. To sanctifie both Sacramēts to both peoples in whom they both attained their right ends and efficacie and therefore hee that had sanctified Circumcision in his owne person to the Iewes would now also sanctifie Baptisme to y e Gentiles 4. That the law which himselfe gaue to both peoples himselfe might fulfill for seeing hee came to both peoples in the similitude of sinfull flesh he would not refuse but sanctifie the remedy of clensing the flesh to both hee would lastly approue and iustifie both Gods institutions to both peoples both of the old and new Circumcision and cleare the whole Law to be holy iust and good This is for our consolation here we haue Christ manifesting himselfe our flesh our brother our suretie here is the Word made flesh God with vs Immanuel God not come downe in the likenesse of man as they of Lystra thought of Paul and Barnabas but cloathed with the very nature of man who in his perfect age hauing growne out the seuerall ages of infancie child-hood and youth to shew himselfe true man now of thirty yeeres of age becomes as man our brother in the couenant and in the seale of it yea our surety as God and man our absolute Mediator he would by vndertaking both Sacraments shew himselfe not onely a member of both peoples but also the Sauiour head and chiefe corner-stone knitting both into one body and spirituall house which is his Church And all this is for vs that wee might haue sweete comfort Christ is among men among sinners that we might be among the sonnes and Saints of God he is washed as a sinner not to bee clensed but to clense vs he stands in Iordan that the waters of Gods wrath beeing staied on both sides both peoples might passe ouer to the heauenly Canaan In a word that he might euery way helpe vs he will bee euery way like vs and to this purpose is this tabernacle of God amongst men that we might haue way made to the tabernacle of God amongst Angels Therefore if Satan or the infidelitie of our owne hearts set vpon vs wee see whom wee haue beleeued our saluation is surer than the gates of hell shall euer be able to ouerthrow Againe this is for our instruction to note the excellencie and dignitie of this Sacrament and what esteeme wee ought to haue it in the Lord comes to the seruant a tedious iourney to seeke it yet many of vs when it is brought to vs turne our backes vpon it What price set they vpon it who flye foorth of the Church when this Sacrament is to be administred Shal Christ that needed it not come to it and shall we that neede it runne from it Shall he seek only the baptisme of water and shall we so vnder-value the baptisme of water and the Holie Ghost Shall he no sinner not refuse the signe of repentance for sinne and shall wee despise the broad Seale of remission of sinne Shall Christ himself seek to Iohns baptisme and darest thou runne from Christ This I will adde to what I haue elsewhere largely deliuered that whosoeuer doe not present themselues with due reuerence and meditations but runne out carelesly and profanely when Baptisme is administred they be farre from Christs example and little comfort can they haue of their baptisme but may well feare lest those mysteries and benefits offred and sealed to a member of the Congregation belong not to them for if they did they would owne them and not runne contemptuously from them as good neuer baptized as neuer meditate on it But were thy selfe to take no good by the Sacrament in calling to minde thine owne couenant made in baptisme with the fruite in thy selfe yet good order requires thy presence 1. Because the ordinance belongs not onely to the infants parents and sureties but to the whole Congregation as the entring of a free-man into a Corporatiō is by the whole 2. God lookes it should be graced and not scorned by turning thy back vpon it Were it not a most irreuerent contempt to runne out from the Word and is it not also to runne from the Seale especially the blessed Trinitie being met to such a purpose to seale such benefits to a member of that Congregation 3. Thy presence is requisite to helpe the infant by prayer to ioyne with the Congregation in prayer and in praise for the ingrafting of a member into Christs body Vers. 14. But Iohn put him backe saying I haue need to be baptized of thee and commest thou to mee Sect. 2. THis is a part of the dialogue betweene Christ and Iohn For Iohn seeing Christ come to him and his Baptisme would haue hindred him in his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbis vrgendo obnixè prohibebat forbad him that is instantly vrged him to forbeare and refused to admit him and that with some contention Why did he so First in respect of Christ. 1. Hee considered his Maiesty and greatnesse aboue
herein Moses failed Exod. 3. 11. saying Who am I that I should goe to Pharaoh c his calling should haue bin in his eye not Pharaohs greatnesse 2. Again it teacheth that whatsoeuer God commandeth no respect of man must hinder vs from it Gal. 1. 16. When God called Paul to reueale his Sonne among the Gentiles immediatly he communicated not with flesh and bloud So in our ministery we may not cōmune with flesh and bloud but goe resolutely to worke and say as Nathan did to Dauid Thou art the man nor forecast issues and successes but doe our dutie and leaue all vnto God 3. In our religion for holding or not holding it we may not eye man or the lawes of man or goe by the perswasioe of man but tread all that vnder our feet as the three Children and all the Martyrs haue done 4. In our common courses of administring iustice and equitie we must not respect persons fauour or disfauour but what Gods word and a good conscience informed thence tels vs is our dutie especially if a man haue taken an oath to a corporation so to doe 3. Our Sauiour in the manner of his speech with Iohn leads vs into our dutie namely when we are to deale with persons offending of ignorance to vse all moderation and meeknesse in informing and reforming them wherein 1. Wee frame our selues to the commandement Gal. 6. 1. Restore such as are falne by the spirit of mecknesse and 2. Tim. 2. 25. Instructing with meeknesse the contrary-minded waiting if at any time they may be pluckt out of the snare of the diuell 2. We tread in the steps of our Sauiour Christ of whom it was prophecied that he should not crie nor cause his voyce to be heard in the streets a bruised reed he should not breake Isai. 42. 2. 53. 7. When he was oppressed and afflicted he opened not his mouth How meekely answered hee him that smote him vniustly Iohn 18. 23. If I haue euill spoken beare witnesse of the euil and how meekly did he call Iudas friend comming to apprehend and betray him 3. Wee manifest a notable fruit of the spirit called the Spirit of meeknesse hath in it the pith of loue which when it accōpanieth a reproofe it is that oyle euen the precious oyle which breaks not the head Psal. 141. 5. 4. We take the course to doe good by reproofe whereas to reprooue with rancor and malice seeking rather to disgrace than to reforme the party hath no promise no good effect Pro. 15. 1. A soft answere puts away wrath but grieuous words stirre vp anger and 25. 15. A soft tongue breaketh the bones and Rom. 12. 20. A meeke and gentle behauiour heapes coles on the enemies head See the example of Gideon appeasing the men of Ephraim Iudg. 8. 1 2 3. and Abigail Dauid 1. Sam. 25. But if Iohn had sinned of obstinacy or wilfulnesse Christ would haue been plainer and rougher with him as Matth. 23. hee denounced many woes against the Scribes and Pharisies For this is a rule of all reproofes They must bee so tempered as that the party reproued may be brought to a true sight of his sinne and to be pricked in hart if it bee possible God himselfe doth so reproue as he sets mens sinnes in order before them Psalm 50. 21. If a man will still winke and shut his eyes or goe on in contempt of God and his ordinances hee must bee dealt plainly withall a cold and perfunctory reproofe such as Eli vsed will doe no good yet in this plaine reproofe there must bee such carriage as the party may see himselfe rather reproued by God than by vs See 2. Cor. 13. 2. Againe in that Christ affirmeth that he was to fulfil all righteousnesse learne that whatsoeuer the Law of Moses required to perfect righteousnesse that Christ fufilled in most absolute perfection I came not to destroy the Law but to fulfill it Rom. 10. 4. Christ is the end of the Law for righteousnesse to euery beleeuer How did Christ fulfill y e Law He fulfilled 1. the ceremoniall Law by his one oblation of himselfe vpon the Crosse for then all of it had his end then the vale was rent 2. The morall two waies First in his owne person partly by his doctrine in deliuering the perfect doctrine of the Law and clearing it from corruption partly by his obedience both actiue performing the whole and euery duty concerning the loue of God or our neighbour and also passiue satisfying the curse due to transgression and partly by the conformity of his nature with the Law which onely hee since the fall hath or can haue Secondly in the persons of others he fulfilleth the morall Law 1. Of the godly 1. by imputation Rom. 5. 19. By the obedience of one many are made iust and this is by giuing faith to the Elect. 2. By inchoation and renouation of their nature by the Spirit writing the Law in their hearts Ier. 31. 33. and making them to walke in his waies Ezech 36. 27. But this fulfilling is weake and onely begun in this life wherein the best in their minds serue the Law of God but in their flesh the Law of sin Rom. 7. 22. 2. Of the wicked by executing the curse vpon them and so they fulfill it in the condition of it because they doe not in their conformity yeeld vnto it But by what bond was Christ tyed to fulfill the righteousnesse of the Law Galath 4. 4. When the fulnesse of time was come God sent his Sonne made of a woman and made vnder the Law made of a woman that is not begotten and made vnder the Law not borne vnder the Law For Christ was and is the Lord of the Law as the Sonne of man is the Lord of the Sabbath and by his nature as Lord of the Law is not subiected vnto it but by meere and voluntary condition of will abased himselfe and subiected himselfe vnto it and not as a priuate person but as a pledge and surety and that in our stead representing the persons of all the Elect Thus saith the Apostle he made himselfe of no reputation and was made sin for vs and a curse c. All which shewes that it was a voluntary subiection and a free-will offering of himselfe for else could it not haue been acceptable Neither may any man stumble at that common obiection wherby they would make Christ merit for himselfe and all this fulfilling of righteousnesse to be necessary for himselfe because his flesh and man-hood was a creature and ought homage to God as Creator I answere The man-hood of Christ is considered two wayes 1. as seuered from the Deity and in it selfe and thus it owes all obedience to God but 2. as from the very first conception it was receiued into the vnity of the second person and became a part thereof and thus it hath an eternall righteousnesse from the first moment and
they come and the longer they thus profane Gods holy things the more senslesse and incurable they grow by them more hardned and hopelesse What good hath many a man gotten by customable comming to the Word and Sacraments many yeeres together for their knowledge babes may pose them in principles for their conscience we may as soone preuaile with children of three yeeres old to sit reuerently and attentiuely as some of three or foure score who in the morning are so sleepy as it were fitter they were at home in their beds or take order to bring their beds with them and for their profitablenesse in their places or reformation of any thing in publike or in their priuate families or their owne persons God nor man can see no such thing Now would I aske these men as old as they be how often they can remember they haue humbled themselues before God that he would blesse the Word vnto them and them to vnderstand it and make conscience of it to reforme their wayes to comfort their consciences Alas dead men this is a strange motion to them and now wee conclude No blessing asked none obtained but a curse accompanied them further to harden them whereas humble feeling prayer would haue opened the heauens and fetched downe the Spirit to haue accompanied the ordinance and so some testimony would haue bin seene that God had been better pleased with them and their worke They may likewise see their errour and reforme it that attempt the ordinary duties of their calling without calling vpon God for a blessing whereas it is prayer whereby all needfull things are obtained both publike and priuate for our selues and for others belonging to this life and the life to come and the neglect hereof is the cause why many men thriue not but rise early goe late to bed and eate the bread of carefulnesse either in vaine or else get money and put it in a broken bagge and all is because they humble not themselues morning euening with their family for a blessing on their labours and neuer pray but coldly and for custome and that in the Church onely If some mans conscience now tell him that although hee hath neuer vsed this course of prayer with his family and yet hee thriues and prospers and his worke goeth well enough forward to him I say 1. That he holdeth nothing that he hath by any speciall fauour of God but by the generall prouidence whereby he feeds the bruit creatures and all this while God hath no more respect of him than of them 2. He holds nothing by vertue of any promise not being in Christ for whatsoeuer God hath promised he applieth it in this meanes of prayer and not otherwise 3. Wealth and prosperity beeing not had or held by vertue of any promise of God nor yet in the meanes of God is so farre from being a blessing vnto him that the curse of God abides him and it hee by it corrupts himselfe hardens his heart withdrawes it from God drownes it in the things of this life and is to be drawne to a reckoning for his vniust vsurpation Thirdly let this example of Christ vndertaking all his actions with prayer somtime publikely sometime priuately yea his whole Passion as in the garden often and feruently mooue vs to accustome our selues to this duty for 1. Heerein lies a difference betweene the child of God and a worldling betweene a sound Christian and an hollow hypocrite the one walketh with God lifting vp his heart to God in holy meditations and prayers continually as iust occasion is offered and therefore by this title the Scripture describeth true Christians Act. 2. 41. And Paul saluteth all the faithfull that call vpon the name of the Lord 1. Cor. 1. 2. The other are noted Psal. 14. 4. by this marke They call not vpon God Prayer is as the breath whereby wee know whether a man liue the spirituall life or no a child that cries not is dead and still-borne as we say no prayer no breath of the Spirit no breath no life 2. Our owne benefit calleth for this duty all good comes vnto vs by reason of the great power of prayer which auaileth to set heauen open to bring down the Spirit to pacific God and appease him being offended We see what great and extraordinary things the Saints haue obtained by prayer Moses Elias c. And lest we should thinke that these examples appertaine not to vs weake and silly men the Apostle Iames vrgeth this as an argument to force vs to prayer by the practice of Eliah who prayed that it might not raine and it rained not in three yeeres c. Not that we should pray so that it may not raine for so many yeres together but if the power of prayer bee so preuailing with God that therefore wee should be much and often in this duty and surely he that can pray well can want no good thing needs feare none euill 3. It is a notable fence against sinne for as the more sin preuailes the lesse can a man pray so the more he prayes the lesse is he ouertaken with sinne When the true man is assaulted if he cry for helpe the theefe runnes away and so doth sinne a theefe which euer doggeth and besetteth vs to rob vs and steale away grace if we can cry mightily to God 4. Acquaint thy selfe with God for the times come when nothing will stand by thee but his helpe and therefore vse prayer to be familiarly acquainted with him know him now in the time of thy prayer that he may know thee in the day of thy distresse And lo the heauens were opened vnto him Sect. 6. NOw it followeth that wee speake of those three admirable euents which followed the Prayer of Christ 1. The sensible opening of the heauens 2. The visible descending of the holy Ghost 3. The audible voice of God the Father witnessing to many both eye and eare-witnesses the solemne instalment and induction of Christ into his office and worke of mediation and ministery Wherein wee must know that as there neuer was in all the world so high and excellent an office as Christs was for the greatest of Kings and the high Priest who yet were with great state and obseruation anoynted and deputed to their offices were but shadowes of this euen so God would haue Christ entred into it with such magnificence and glory as neuer man was nor creature is capable of As the Coronation of a Prince with what glory pompe and sumptuousnesse euen to admiration is hee brought foorth with his Nobles and subiects But all this is but earthly glory from earthly men to an earthly King But now at the Coronation of the Prince of peace God sets himselfe from heauen to honour it and for this purpose he doth more familiarly and yet more gloriously reueale himselfe vnto all mankind then he had euer before done from the creation of the world and neuer
second place the reasons why the heauens were opened were sundry 1. To manifest the truth and certaintie of the other signes which followed that seeing the heauens opened they might not conceiue that either the Doue or the voyce came from any other place 2. To shew that howsoeuer Christ stood there as a weake man and in similitude of sinfull flesh yet he was the Lord from heauen heauenly of whom was verified Ioh. 3. 31. Hee that is come from heauen is aboue all 3. That as his person so likewise his doctrine was diuine and heauenly ver 34. He whom God hath sent speaketh the words of God and this was the speciall worke of his doctorall office to reueale the will of his Father And Io. 1. 18. No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father hath declared him The power also and grace whereby he wrought miracles was not from Beel-zebub but from heauen 4. To shew that his office into which he was now entred was and is to open heauen again for vs who by sinne had shut it against our selues he hath made our way vnto y e throne of grace And thus this second Adam standeth in opposition with the first he shut vs out of Paradise a token that we were shut out of heauen but this lets vs into the Paradise of God againe The heauens are opened by his passion not by his baptisme Heb. 10. 19. They are opened by his death as by a common cause which must be specially and singularly applied and that is by baptisme therefore it is said Rom. 6. 3 4. We are baptized into his death that is to haue benefit by his death 1. Note hence that Christ by fulfilling all righteousnesse hath set heauen open vnto vs and consequently the iustification of a sinner is not onely by the obedience of his passion but also by his actiue obedience in fulfilling the Law for 1. the whole summe of the Law is to loue God with all the heart c. which if we performe not in our selues or in Christ then the whole Law is abolished whereof euery iot must be accomplished Math. 5. and Christ came not to destroy the Law but to fulfill it 2. The sanction of the Law Cursed is euery one that abideth not in all things cannot be auoided if all those things be not done in our selues or our surety 3. There are two parts of iustification 1. Remission of sinne which is by the blood of Christ which takes away all sin 2. Imputation of Christs righteousnesse neither can the one stand without the other as 1. Cor. 5. 21. Hee hath made Him sinne that knew no sinne that we should be made the righteousnesse of God in Him And this meetes with their maine obiection that when sin is taken away the Law is fulfilled and the sinner acquitted and iustified for that is not true for a sinner is not iustified when sinne is abolished vnlesse iustice be added Sinne must be couered indeed but that is but fulfilling of halfe righteousnesse vnlesse righteousnesse be imputed Rom. 4. 25. He was deliuered for our offences and was raised againe for our iustification where iustification is farre more then remission of sinnes 4. The words of Scripture are plaine Rom. 5. 18. By the obedience of Christ many are made righteous and 10. 4. Christ is the end of the Law for righteousnesse and not only to remoue vnrighteousnesse As for all those places wherein it is said that Christ hath purged all sinne with his blood c. they are to be meant exclusiuely in respect of the blood of beasts or any meritorious workes of men out of Christ but not to exclude the meritorious actiue obedience of the Sonne of God 5. Hee that is circumcised is bound to keepe the whole Law Obiect That was to make him a fit Sauiour Answ. No but that hee might redeeme them that were subiect to the Law and that they might receiue the adoption of sonnes vers 5. Hee speakes plainely of Christs actiue obedience We will conclude with Bernard Totus mihi datus totus in meos vsus expensus est When I can haue too much of Christ I will renounce his actiue obedience but if by fulfilling all righteousnesse he hath opened heauen I will lay fast hold vpon all his righteousnesse to bring mee thither Secondly hence wee note what we are to thinke of the doctrine of Christ who came from heauen and spake from heauen Heb. 1. 1. In these last dayes God hath spoken to vs by his Sonne and therefore our meanes of saluation are great and glorious the onely begotten Son which is in the bosome of his Father hath reuealed the Fathers will vnto vs. Naturall light hath manifested much of God to many men supernaturall light hath made him more manifest both by the deliuery of the Law and the promises of the Gospell concerning Christ to come whereby the Iewes saw God after a sort through the vaile of types and shadowes but did not see him clearely and perspicuously till Christ was manifested in the flesh who was in his person the brightnes of his Fathers image and in his office the chiefe Doctor and Teacher of his Church Whence it followes Heb. 12. 25. That if they escaped not who refused him vvhich spake on earth much lesse shall we if we turne from him that speaketh from heauen and 2. 2. If the vvord spoken by Angels was stedfast c. how shal we escape if wee neglect so great saluation which was first begun to be preached by the Lord and is confirmed to vs by them that heard him Obiect Oh if we should heare Christ speake from heauen wee would obey Answ. The doctrine that we bring is from heauen heauen opened it selfe to giue confirmation to it the same it is which Christ taught which the Apostles receiued from him and we from them and of vs holding our selues to the Apostles doctrine our Sauiour saith Hee that heareth you heareth mee With how great danger therefore doe men refuse and turne away from our doctrine how shall they escape that refuse doctrine from heauen A iust thing it is that they be giuen ouer to Satanicall and hellish delusions who refuse doctrine from heauen 3. This opening of heauen being a signe of that which Christ had done affoordeth speciall comfort to all the members of Christ in that heauen being shut against vs by our sin for into it shall no vncleane thing enter Christ hath set the gate of it open vnto vs againe hee hath made a way and as it were a thorow-fare betweene heauen and earth By him saith the Apostle all things in heauen and earth are gathered into one Ephes. 1. 10. and Col. 1. 20. He hath reconciled to himselfe through him all things which are in earth and in heauen that is all elect and beleeuing men on earth and the blessed Saints and Angels in heauen and this followes that
〈◊〉 〈◊〉 God of himselfe and therefore not by generation Consider him in respect of his God-head and he is God of himselfe as the Father and holy Ghost but consider him in his Person and so hee is the Sonne begotten of the Father and not of himselfe for the Father is a beginning to the rest of the Persons And whereas the Athanasian Creed confesseth him God of very God and the Nicen Light of light and very God of very God the word God in both places must bee taken not essentially but personally namely the Sonne of God begotten of the Father But the God-head of the Son is from the Father because the Sonne is God The God-head of the Sonne is not begotten of the Father but the Person of the Sonne is begotten for the God-head of the Sonne is without beginning as the Father is but the Person of the Sonne is of the Father But the Son hauing the same Essence with the Father then the Father begetting the Sonne the Sonne begets himselfe also Person begets Person not diuine Essence begets diuine Essence the Person of the Father begets the Person of the Sonne but not the God-head of the Sonne If the Father and Sonne be one in Essence then the Sonne being incarnate so is the Father also It is a weake argument because Incarnation belongs not properly to the Essence but to the person or the diuine Essence of the Person of the Sonne became incarnate and tooke flesh or if to the Essence yet not absolute but limited The whole diuine Essence is the Father the Sonne is the whole diuine Essence therefore the Sonne is the Father not distinct or begotten There is an Homonymie in the word whole diuine Essence which is taken either essentially and absolutely as in the Proposition or personally limited to the second Person as in the assumption and therefore the reason is faulty because of foure tearmes in it But if the Father beget the Sonne then hee communicates either a part of his Essence or the whole but hee can doe neither not a part because it is indiuisible not whole for then he leaues none for himselfe The Father begetting communicates his whole Essence and yet retaines it wholly as a candle giuing light to another retaineth it wholly to it selfe If the Father begot the Son then either when the Son subsisted or when he did not if he did subsist how could hee beget him if he did not subsist then he had a beginning The Father begot the Sonne subsisting for generation and subsisting are in time together or rather both from eternity and in the Trinity there is nihil prius or posterius in time And thus also that obiection is stopt that the Father begetting must be before the Sonne begotten for the Father is not in time before the Sonne but in order But Christ is the first begotten and the first borne of many brethren Rom. 8. 29. and Col. 1. 15. therefore he is not the onely Sonne of God 1. The word Primogenitura is sometimes a word of dignity and not of order 2. Christ is called The first borne of euery creature because hee was begotten eternally before any creature 3. He is called First borne by a Metaphor and resemblance being shadowed by the first borne in the old Testament who were Heires and Priests in the family and had double portions c. All which types were verified in Christ who was first borne not of a few brethren in one family as they but of many brethren in all Tribes and Families Christ was the Sonne of the holy Ghost because he was conceiued by him No because he was conceiued not of the substance but power of the holy Ghost Againe consider him either according to the flesh so he was of the substance of the Virgin Mary not of the holy Ghost or according to his Deity and so hee was of the substance of his Father not of the holy Ghost But the Article he is that my Sonne is not to be omitted namely that promised seed Messias on whom all the fathers eyes haue been fixed whose day Abraham desired to see on whom all the Patriarkes cast their hopes whom all the Prophets with one mouth haue declared and poynted at as with one finger This is that my Son whom ye haue already seene borne of a Virgin Isa. 7. 14. Come out of Bethleem Mic. 5. 2. Called out of Egypt Hos. 11. 1. Out of Egypt haue I called my Sonne This is he before whom Eliah hath prepared the way Mal. 3. 1. that is Iohn Baptist in the Spirit of Eliah And as ye haue seen these things already so expect the accomplishment of all other predictions concerning him till he hath finished his course the whole worke of mans Redemption Is Christ thus peculiarly the Sonne of God then note the wonderfull loue of God and of Christ God the Father setting his onely Sonne separated from sinners and higher then the heauens among sinners to receiue among them not only the badge of sin but the curse of sin wherein hee was cast lower then earth and hell it selfe that we might by him become the adopted sons of God for this was the Fathers end that we might be vnited to his naturall Son and so to himselfe by him and receiue our title of Son-ship And what father that loued his son would so debase him that hee might take in some strāger yea an enemy to be heire with him And yet the loue of God hath done thus for vs. Againe the loue of Christ is surpassing and appeareth in his voluntary and extreme abasement that he would be pleased from the height of his Glory being Gods naturall Son to become not onely like but lower then all other men in his life and death No man liuing euer was or can be so abased for hee that is lowest of all can fall but from one degree in earth to another but Christ falls from the highest degree of the glory of heauen to the very bottome of hell What doth this infinite loue call for at our hands but returne of loue for loue Shall we thinke any of his Commandements grieuous shall we think much of any conditiō which God seeth fit for vs and Christ hath sanctifyed be it neuer so base shall we refuse the lowest abasement for his sake seeing we cannot bee brought so low for him as hee for vs Who art thou that professest loue to Christ and wilt not endure a word a frowne of a superiour a checke and rebuke for his sake and good conscience Was Christs loue such to thee or if it had where had thy hopes and saluation been Had he disdayned the frownes of his Father for thee the rebukes and shame of the world the cursed death to which hee voluntarily subiected himselfe thou hadst bin layd for euer vnder the frownes of God the Father and the