THE KING'S BATH. AFFORDING MANY SWEET AND COMfortable observations from the Baptism of Christ. Gathered by THOMAS TAYLOR, Preacher of the Word of God at Redding in Berkshire.  AUGUST. Christus baptizatus non sibi, sed nobis. 
AT LONDON, Imprinted by Felix Kyngston, for Thomas Man, and john Bartlet, and are to be sold at the sign of the Talbot in Paternoster Row. 1620.   

THE KING'S BATH.  MATH. 3. 13. to the end. 
Then came jesus from Galilee to jordan unto john, to be baptised of him.  
14. But john put him back, saying, I have need to be baptised of thee, and comest thou to me?  
15. But jesus answering, said to him, Let be now, for thus it becometh us to fulfil all righteousness: So he suffered him.  
16. And jesus, when he was baptised, came strait out of the water, and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him.  
17. And lo, a voice came from heaven, saying, This is my beloved Son in whom I am well pleased.  
IN this Chapter the holy Evangelist hath preached Christ in john's ministry and baptism: now he beginneth to preach him from his own facts and ministry, and in the words are two things: 
Parts to be handled.  1. The baptism of Christ. 2. His solemn inauguration into his office.  
1. In the baptism are, 1. the preparation: 2. the baptism itself. 1. In the preparation are, 1. the time, Then. 2. The place, Christ came from Galilee to jordan. 3. The end of his coming, he came to john to be baptised of him. 4. The dialogue between Christ and john, verse 14. 15. 2. The baptism itself: Then he suffered him.  
2. In his solemn inauguration are three particulars: 1. The opening of the heavens. 2. A visible appearance of the holy Ghost, in the shape of a Dove. 3. His Father's voice and testimony of him.  
FIrst, of the time, 
Sect. 1. Of Christ's offering himself to john's Baptism. 1. The time when.  then: Mark saith, chap. 1. 9 in those days, inferring it (as Matthew) upon john's ministry: when john had inflamed the people with earnest affection and desire to see Christ, whom he had so highly preferred above himself; when the minds of men were so impatient of delay in this expectation of the Messiah, as they would have given this honour to john himself, than came jesus. 2. Then when john had prepared the people with the baptism of repentance, had smoothed the way to Christ, had cast down high mountains of pride, and had humbled men, then most fitly cometh Christ: so Luk. 3. 21. when as all the people were baptised, than Christ was baptised. 3. Then when jesus began to be about thirty years of age, (saith Luk. 3. 23.) at which age the Leviticall Priests were admitted to public ministry, and not before: for john 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, 
Consent of Scripture.  and consent with itself; this circumstance letteth us see the accomplishment of two prophecies, the former in Malach. 4. 5. that john Baptist must go before Christ in the spirit of Elias, that preaching that salvation which Christ now brought after him, men might better both take notice, and give better entertainment 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 Mark expresseth plainly, chap. 1. 19 that when john was committed to prison, than came Christ into Galilee preaching; and Math. 4. 12. when jesus heard, that john was delivered up, he returned into Galilee: see Act. 1. 21, 22.  
Whence learn, that the wise providence of God guideth not only all actions, 
God's providence guideth all circumstances as well as actions.  but all the circumstances of them also. Eccles. 3. 1. To every thing there is an appointed time; whatsoever is done, suffered, enjoyed, whether natural, voluntary, or involuntary, it hath a set time wherein it is beautiful and comely. But especially every vision and word of God is for an appointed time, Habak. 2. 3. and though long, yet at length every promise, every threat, every prediction shall come to his just period and performance. There was a due and appointed time, when Christ was to be incarnate, that is, the fullness of time, Gal. 4. 4. and then God sent his Son made of a woman: There was an appointed time to undertake his ministry, when way was made for him by john's ministry: There was an appointed time to finish his work in, an hour for the power of darkness to work in, before which time, though they could take up stones against him, they could not throw them at him, but, when his hour was come, he went out to meet them. There was an appointed time, in which he was to be laid in the house of death, after which three days 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 God's time, which they must wait and expect, not prescribe. Wantest thou any good thing? wait God's leisure as Abraham did: Art thou in misery under any evil present, or in fear of evil to come? patiently expect the Lords set time; sow prayers, sow tears, thou shalt reap in due time if thou faint not; only make not haste. Lazarus must not be raised till the fourth day, nor Christ himself till the third. Times and seasons are in his hands, for the Father hath put them in his own power.  
Again, let us be wise in observing and entertaining his seasons; he hath appointed us a time of mercy, a day of visitation, a time when he is near 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 we seek with tears we shall not obtain it, as Esau. This present day is our day; now know God, enter fellowship with him, believe his word, obey his voice, and in this thy day follow the things of thy peace.  
2. 
Christ fitly follows john.  Note that then Christ is fitly preached, when john hath made way for him: the law must prepare men, and lead them to Christ as a Schoolmaster; the ceremonial law points at him and shadows him, 
Medicus primò erodit, & ab●adit putrida in vulnere, postea ligat, & pharmacum subdit: ita sidelis mysteriorum dei dispensator, etc.  but the moral forceth unto him by showing sin and damnation without remedy, so as we must despair in ourselves, & fly forth of ourselves unto Christ. He is a good scholar in Christ's school that hath heard john's voice humbling him, and being driven out of himself, hath heard the voice of Christ, saying, Believe in me, turn unto God, and bring forth the fruits of new obedience.  
Secondly, the place: He came from Galilee to jordan. ● 
The place.  Christ dwelled in Nazaret, a town of Galilee, where all the while before he lived privately, and by his labour in his calling sustained himself and his mother: for, that he was called the Carpenter, and Carpenter's son, proves that he exercised that trade, Mark. 6. 3. and john 7. 15. the jews wondered at his doctrine, seeing he was not brought up in learning. Thus he lived in obedience to his parents, and was counted a Nazarite.  
Christ having thus in his own person sanctified the private callings 
Christ in his own person sanctified both private and public callings.  of private men, now he cometh forth in public, and entereth upon the gathering of his Church, by being himself gathered into it: now he leaves his parents, friends, and all, that he may do the work for which he is sent.  
Here ariseth one question by the way, 
Quest.  Whether a man may change his calling, and turn himself out of one into another as Christ here did?  
The general rule of a Christian, 
Answ.  is, 
1. Cor. 7. 24.  to abide in the vocation wherein he is called, and one of the necessary conditions is constancy: But yet sometimes there may be a change of one calling into another, as in these cases: 1. For private necessity; as when a man is disabled from his calling, as suppose, not suffered to execute it; or else hindered by sickness, age, or any incurable disease; or when one calling is not sufficient for his honest maintenance; or when a calling is out of request; or the work of it is hindered: now a man may lawfully change his calling, good advice and prayer going before. 2. For the public good, as when a private man is called to be a Magistrate in a society; and thus Christ changed his calling, and of a private man is called by his Father to be a public person, even the Mediator between God and man.  
But why is the Evangelist so 
Quest.  diligent in the accurate describing of the places where these things were done?  
For these reasons. 
Answ.  1. For the truth of the History. 2. Christ and john were by God's providence brought up in several places so distant, as one knew not the other, till Christ came to his baptism. This was so by God's appointment, lest the pharisees should slander them, as if there were a collusion or plot between them: and therefore, joh. 1. 32. john professed he knew him not, otherwise than by the sign which God gave him, On whomsoever thou shalt see the Spirit descend and abide, that is he, ver. 33. it had not been fit for john to have spoke so much as he did of a familiar and known friend: Besides, Christ sent Disciples to john, to show him what was done: The blind see, the deaf hear, and the poor receive the Gospel, etc. 3. Nazareth was an obscure village, not fitted for this work which Christ would have to be done, not in a secret or remote place out of men's eyes, but in public and in sight of all the people; for so Luke saith, that when all the people were baptised, Christ was baptised; he would not creep into his office, but would be solemnly and openly inaugurated, that men and Angels might take notice of him. 4. The Lord must come to his temple, as Malachi prophesied, 
Malac. 3. 1.  and to his own, joh. 1. 11. Now the place where john preached, was in judea: for Palestina was divided into three parts, Galilee, Samaria, and judea; now judea was the place, wherein Christ was especially to converse, and therefore it was meet he should be there called and set out: that was the place fittest for john to perform his ministry towards him, whom he must make known to Israel, & point at as the Lamb of God, joh. 1. 31. 5. Christ made choice of jordan, a famous river where Naaman was cleansed from his leprosy, 2. Kings 5. 14. and which river those famous Prophets Eliah and Elisha had divided with their cloak, 
Congruè jordane: quia sicut per illud flumen silij Israel transierunt ad terram promissam, sic per baptismum fideles transeunt ad terram viventium.  2. King. 2. 8, 13. For special reason, 1. for whereas the Israelites about 1500. years before passed over on dry land, under the conduct of joshua, unto the land of Canaan: about the very same place did the true joshua, our jesus, fulfil that type: for at Bethabara (signifying the house of passage over, in memory of that famous passage:) did john baptise Christ; secondly, there were the waters divided again; that way might be made for our passage into our hea●●●ly Canaan, our Country 〈◊〉 above, Heb. 10. 20. Thirdly, there the Ark of God stood in jordan, josh. 3. 17. Now our Propitiatory descends into jordan. Fourthly, there God magnified joshua that day before all Israel: here God magnifies our jesus to all the Israel of God, giving such testimony unto him as never was given to any creature. Fiftly, jordan was but simple, pure and common water, fittest for baptism, not mixed or distilled: and Christ will be baptised with no better, to show that the words of Institution leave no inherent holiness in the water after the use; jordan after this was a common flood & used to common uses, and so any thing may be done with the water after a child is baptised. Neither find we to this jordan-water, added either oil, or salt, or cream, or spittle, or any such other device.  
But why doth Christ come to john? 
Quest.  the Lord to the servant? 
Dommus ad seruum, lux ad lucernam, sol ad Luciferum.  why rather did not john go to him? or Christ might have sent for him, and commanded him to come to him; but he takes a wearisome journey unto him: for from Nazaret to Bethabara was about 14. miles.  
Thus carnal reason judgeth, 
Answ.  that it had been fittest for john to have gone into Galilee, and there have preached and baptised, if it had been only for Christ's cause and ease; but Christ in great wisdom would have it otherwise. 1. 
Why Christ cometh to john, not john to Christ.  In respect of john: for it was prophesied before of him, that he must be the voice of a crier in the wilderness of judea, and he must keep his place assigned. 2. That which the first Adam lost from us by pride, the second Adam would restore to us by humility; & in every thing debaseth himself, and stoopeth to help us up being fall'n: and therefore he that was borne in so mean a condition, & brought up in a poor village, out of which it was a marvel that any good could come, he sorts himself among the common people, cometh to john his servant like a common man; as before he was circumcised with the same knife with others, so now he will be washed with the same waters, in a common river with others; he would not be singular, but, being clothed with the same flesh, would be like other men, except in sin, laying aside his glory for the time of dispensation. 3. He would hereby honour the ministry of man, in that he submits himself unto it, and seeketh to it with much pains and labour. Whence learn 1. 
Phil. 2. 5.  To put on the same mind with our Lord, who for our good refused the glory of heaven, and laying dignity aside, would live a temporal life among sinners, eat, wash, suffer and dye, and lie in the grave with and for sinners: Thus for our own and others true good, we should lay aside our reputation, 
Heb. 11. 24  as Moses refused to be called the son of Pharaohs daughter, to suffer with God's people: a strange choice, yet when he was of age, staidness and discretion, he made it.  
2. As he was baptised, not by an Angel or Prince, but by an homely man that lived like an Eremite in an austere manner of life for diet and clothing, so must not we account base of the sacraments for the meanness of the man, if a lawful minister, seeing Christ refused not the sacrament at john's hand; neither must we from the meanest minister, seeing the least in the Kingdom of God is greater than john: nay, not the meanness only, but even the wickedness of a minister doth not pollute the sacrament to a worthy receiver; why? 1. A good minister doth not make it the better to a bad man: therefore not a bad minister the worse to a good man. 2. The efficacy of a sacrament depends on God's ordination, on the truth and power of Christ, not on man's goodness or badness. A message may be as truly delivered by a bad man, as a good: and good wax will receive an impression as well by a brazen seal as a golden one. But of this point (God willing) we are to deal more fully elsewhere.  
3. Christ was content to wash in a common water, in the flood jordan; he feared no infection from it, though Naaman the leper were washed there; though the pharisees & hypocrites washed there, yet he takes no exception, 
Obesse mali bonis non debent, sed magis mali à bonis adiwari, Cyprian. Epist. synod. 54.  contracts no uncleanness: so the wickedness of another Communicant doth not prejudice him that is rightly prepared; though he communicate with him in the Sacrament, yet not in his sin.  
It maketh indeed for our comfort, when we do receive with such as of whose godly life and conversation we are persuaded, because in it we profess ourselves members & fellow Christians with them, and desire to be confirmed in that communion: Besides, our love and zeal may be better stirred up by the prayers and example of such, rather than by wicked ones: But notwithstanding, 1. no man's sin can defile another, or make God's promise in vain, nor the seal of it, to him that is no way accessary to it; neither hath power to hinder him from the Sacrament. Eze. 18. 20. The same soul that sinneth, shall dye: & Gal. 6. 5. Every man shall bear his own burden. 2. Christ not only communicated here in the service of God with common men, but elsewhere with those assemblies in which were many notoriously wicked, 
Nec propter zizania segetem Christi, nec propter paleas aream Christi, nec propter vasa inhonorata domum magnam Christi, nec propter pisces malos retia Christi derelinquunt, Aug. cont. Crescon. lib. 3. cap. 5.  as at Mary's purification, Luk. 2. 22. and when he went up yearly with his parents to jerusalem, Vers. 14. Besides, the Apostles were continually in the temple, notwithstanding all gross corruptions in it, Luk. 24. 53. Act. 21. 26. And lastly, we should otherwise be bound not to examine ourselves only, but all others with whom we communicate: but the Apostle saith, Let a man therefore examine himself, and so let him eat and drink; and, He that eateth & drinketh unworthily, 
Non dicit, aliis. sed sibi, Calu.  eateth & drinketh his own damnation, 1. Cor. 11. 28, 29.  
4. Seeing Christ so honoured the ministry of man, who dare disdain the holy ministry, and society of the Church, which the Son of God sought unto? Where be they that think it too base for them to go to Church, to seek the Sacrament? Oh it is more state to have Baptism come to them into their houses. Nay, but the Church is now our jordan; hither come, or else thou art more stately than Christ. How dare great men so despise our ministry, which Christ in his own person hath graced, that it is not worthy their presence?  
The third point is, the end of Christ's coming to john, namely, 
The end of Christ's coming to john.  that he might be baptised of him.  
Why would Christ be baptised? 
Quest.  what need had he of it?  
Christ needed not for himself: 
Answ.  for 1. he needed not the regeneration of the holy Ghost, being sanctified in the womb, and conceived of him. 2. 
Baptizari vis domine jesu? nunquid sano opus est medicina, aut inundatione mundo? Quam maculam habere potest agnus sine macula? Bernard. serm. 1. de Epiphan.  Baptism is a Sacrament of cleansing sin, with which he was never polluted. 3. What should it seal and signify to him, which he wanted? But for sundry other reasons it was fit he should: for (to omit that given here by himself, till we come to it, So it becomes us to fulfil all righteousness:) 1, as the high Priest when he was inaugurated, had his whole body washed with water, so would our High Priest entering, be commended to his Father's love, and care, and protection in his office, by the public ministry of the Church, that the Truth might be answerable to the type. 2. Although he undertook not the Sacrament as a Sacrament of regeneration, or as a symbol of new life, yet he did, 1. as it was a Sacrament of Christian society, 1. Cor. 12. 13. for, as by it the faithful are set into his body, so would he by it be set into the body of the Saints, and take on him the common mark and privilege of his members: even as we see Kings and Princes, by whom all hold their freedom, will sometimes be made free, and so receive a public testimony of association from their people: and lo here our Prince in the colours of a common soldier. 2. As Baptism is a symbol of affliction, so he would undertake it: so Mar. 10. 38. Christ calls his cross and death by the name of Baptism. 3. Christ would be baptised, not to wash himself, but us; 
Vnus mersit, sed lavit omnes: Theoph.  not to put off sin as we, but to put on our sin, that so our sin in him might be washed away, that he might sanctify this Sacrament to us, 
Baptizatus Christus ut homo, sed idem peccata soluit ut Deus: non quòd aquis lustralibus ipse egeret, sed ut aquas sanctificarit: Nazianz. orat. 4. de filio.  and all waters the element of it, and in his own person he might commend and confirm it unto his Church: also to put an end to legal worship, and to testify that we must be spiritually washed, whereto he sets seal first in his own person. 4. That in nothing he might be unlike us, sin only excepted, Hebr. 4. 15.  
But john baptised the baptism 
Object.  of repentance, which Christ needed not.  
Being sent in the similitude 
Answ.  of sinful flesh, Rom. 8. 3. he would not disdain the mark and badge of sinners; he was as sick among the sick, that he might be a most familiar and acceptable Physician, Is. 53. We counted him as plagued & smitten of God, and he was numbered among the wicked, yea rejected behind Barrabas.  
But how could he, no sinner, 
Object.  take upon him the Sacrament, which is a symbol of remission of sins, of purification, of putting off the old man, and putting on the new?  
1. He was content to be as like sinners as might be, 
Answ. Christ no sinner, took on him the symbol of remission of sins  and not be a sinner, and therefore he that took the curse of sin upon him in his execrable death, abhorred not to take a badge of sin upon him in his holy baptism. Admire the Lords humility who knew no sin, yet standeth among sinners to be baptised.  
2. Of the covenant of grace, whereof Baptism is a seal, be two parts: 1. On God's part, the promises of grace and remission of sins to believers, with renovation of nature, etc. and thus Christ received it not for himself. 2. On man's, that is, by accepting of his seal or badge; the obligation of ourselves to resign up ourselves wholly to him, and his service, and become his: and thus it was meet that Christ should accept the seal of the Covenant, that he might be bound in our name as our head to fulfil that, which we had promised, and God required at our hands by virtue of the Covenant, I will be thy God, and thou shalt be my people.  
And hence all the significative actions of Baptism, 
The significative action in Christ's baptism what they betokened  applied to Christ, imply nothing else, but how he was resigned up wholly to his Father for us and in our stead: as for example: 1. When Christ descended into the water, was signified his descending from heaven, and humbling of himself, to take flesh, suffer, and dye in it, choosing rather to lose his life, than his Father should lose the obedience of his Law.  
2. The dipping, sprinkling, or his abode under the water, signified his death and burial, by whose power and virtue 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 justification, by the power of which we are regenerated and rise to life eternal: So as it appears, that what we were bound to, Christ hath first in himself performed; and enableth us also in some measure here below, but at last by his grace shall perfectly perform it in our full holiness above with himself.  
But seeing Christ had been circumcised, 
Object.  his baptism seemed needless.  
Indeed if he had been a private man, 
Answ.  and his baptism only personal, this objection might seem the stronger, (although the jews, converted by Peter's sermon, and already circumcised, were baptised:) But Christ as a public person, 
Why Christ was both circumcised and baptised.  and head of the Church, in other respects was to undertake both Sacraments: 1. To show himself the author of all Sacraments, both of the old Testament and new. 2. To manifest himself the Mediator of both peoples, redeemer of both, the destroyer of the wall of separation, who being our peace, hath joined jew and Gentile, and of two made one. 3. To sanctify both Sacraments to both peoples, in whom they both attained their right ends and efficacy, and therefore he that had sanctified Circumcision in his own person to the jews, would now also sanctify Baptism to the Gentiles. 4. That the law, which himself gave to both peoples, himself might fulfil: for, seeing he came to both peoples in the similitude of sinful flesh, he would not refuse, but sanctify the remedy of cleansing the flesh to both; he would lastly approve and justify both God's institutions to both peoples both of the old and new Circumcision, and clear the whole Law to be holy, just, and good.  
This is for our consolation: 
Use 1.  here we have Christ manifesting himself our flesh, our brother, our surety: here is the Word made flesh, God with us, Immanuel; God, not come down in the likeness of man, (as they of Lystra thought of Paul and Barnabas:) 
Act. 14. 11.  but clothed with the very nature of man, who in his perfect age, having grown out the several ages of infancy, childhood, and youth, to show himself true man, now of thirty years of age, becomes as man, our brother in the covenant, and in the seal of it: yea our surety as God and man our absolute Mediator: he would, by undertaking both Sacraments, show himself not only a member of both peoples, but also the Saviour, head, and chief cornerstone, knitting both into one body, and spiritual house, which is his Church: And all this is for us, that we might have sweet comfort; Christ is among men, among sinners, that we might be among the sons and Saints of God; he is washed as a sinner, 
Christ washed, to cleanse, not to be cleansed.  not to be cleansed, but to cleanse us: he stands in jordan, that the waters of God's wrath being stayed on both sides, 
josh. 3. 17.  both peoples might pass over to the heavenly Canaan: In a word, that he might every way help us, he will be every way like us: and to this purpose is this tabernacle of God amongst men, that we might have way made to the tabernacle of God amongst Angels. Therefore if Satan or the infidelity of our own hearts set upon us, we see whom we have believed, our salvation is surer than the gates of hell shall ever be able to overthrow.  
Again, this is for our instruction, to note the excellency and dignity of this Sacrament, and what esteem we ought to have it in: the Lord comes to the servant a tedious journey to seek it; yet many of us, when it is brought to us, turn our backs upon it. What price set they upon it, who fly forth of the Church, when this Sacrament is to be administered? Shall Christ that needed it not, come to it, and shall we that need it, run from it? Shall he seek only the baptism of water? and shall we so undervalue the baptism of water and the Holy Ghost? Shall he (no sinner) not 
Nemo refugiat lavacrum gratiae, cum Christus non refugit lavacrum poenitentiae, Ambros. in Luc.  refuse the sign of repentance for sin? and shall we despise the broad Seal of remission of sin? Shall Christ himself seek to john's baptism, and darest thou run from Christ?  
This I will add to what I have elsewhere largely delivered, that whosoever do not present themselves with due reverence and meditations, but run out carelessly and profanely when Baptism is administered, they be far from Christ's example, and little comfort can they have of their baptism, but may well fear, lest those mysteries and benefits, offered and sealed to a member of the Congregation, belong not to them: for if they did, they would own them, and not run contemptuously from them: as good never baptised, as never meditate on it. But, were thyself to take no good by the Sacrament, in calling to mind thine own covenant made in baptism, with the fruit in thyself, yet good order requires thy presence: 1. Because the ordinance belongs not only to the infants, parents, and sureties, but to the whole Congregation, as the entering of a freeman into a Corporation is by the whole. 2. God looks it should be graced, and not scorned by turning thy back upon it. Were it not a most irreverent contempt, to run out from the Word? and is it not also, to run from the Seal? especially the blessed Trinity being met to such a purpose, to seal such benefits to a member of that Congregation? 3. Thy presence is requisite to help the infant by prayer, to join with the Congregation in prayer, and in praise for the engrafting of a member into Christ's body.  
Vers. 14. 
Vers. 14.  But john put him back, saying, I have need to be baptised of thee, and comest thou to me? 
Sect. 2.  
THis is a part of the dialogue between Christ and john: 
john's Repulse of Christ.  For john seeing Christ come to him, and his Baptism, would have hindered him in his purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbis urgendo obnixè prohibebat; forbade him, that is, instantly urged him to forbear, and refused to admit him, and that with some contention.  
Why did he so? 
Quest.   
First, in respect of Christ. 
Answ.  1. He considered his Majesty and greatness above himself, the Lamb of God, the Son of God, into whose name and faith all others are baptised. 2. He considered the purity of Christ, who had no need of the Baptism of repentance; he not only had no sin to be washed away, but also was the Lamb that took away the sins of the world: where there is no sin (thought john) there is no need of repentance, nor remission, nor the sacrament of it.  
Secondly, in respect of himself: 1. He considered his own baseness, I am not worthy to lose his shoe. 2. His own uncleanness, and that he was a sinner, and needed to be baptised of him; and thought it unmeet, that a sinner should wash him that was no sinner, and more fit, that himself should be washed by him.  
Thirdly, in respect of the people, lest (seeing him baptised) they should mis-conceive of him: as, to be a sinner, and as one of the multitude, needing the Baptism of repentance, especially seeing before the people were baptised, they came confessing their sins: for this (in john's conceit) might both wrong Christ, and the people, and weaken the testimony that himself had given of him.  
Whether did john err in 
Quest.  prohibiting Christ, or no?  
He did: 
Answ.  for 1. well might he know, that Christ would not have offered, or attempted, or made so tedious a journey for any thing, either unlawful or inconvenient, but what was most holy, most necessary, both in respect of his own calling, as also others salvation. 2. Our Saviour in his answer implieth, that john knew not all that belonged to his own vocation. 3. In suffering Christ, he revoked his error.  
Whence we see, 
Doct.  that men of great virtues and excellency may err, and be good men for all that. john was an excellent Baptist, of admirable holiness; of whom Christ gave 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 nearly joined with his calling. This we see in Moses, the servant and friend of God, Exod. 4. 13. who being called by God, at first (in humility) disabled himself; and not that only, but after God had given him satisfaction to all his doubts, upon his four refusals: 1. His own insufficiency, and the greatness of the business, chap. 3. 11. 2. Because they might inquire after God's name, ver. 14. 3. The incredulity of the people, who would not believe him. 4. His own imperfection of speech: yet after all this he refused, and showed so much infirmity, as God was very angry, even so angry as a father could with a child. How did the Apostles at the Ascension of Christ still dream of an earthly kingdom, Act. 1. 6. When wilt thou restore the kingdom to Israel? And Peter, Act. 10. 14. being bid to rise and eat of things ceremonial forbidden, said, Not so, Lord; for no unclean thing hath entered into my lips.  
1. Because God reveals not all at first to his children, 
Reason 1  who must of weak ones grow stronger; we know but in part till that perfect come; God will have his strength known in weakness.  
2. That being still in combat, they might watch so much the more, awake out of drowsiness, shake off security, not triumph before victory, nor suffer their weapons to rust, as fearless of the enemy, but still be in subduing natural corruption. Paul himself needed a prick in the flesh. This is the reason why all the Canaanites were not presently subdued, Deut. 7. 22.  
3. To humble us, and keep us low in our own eyes, when we see what a gulf of iniquity we are wholly drowned in by nature, that even the best by the best means and watch cannot be free; and consequently, seeing herein the greatness and foulness of sin, we might also behold the infinite grace of God for his, Christ remitting it.  
4. That neither themselves should be puffed up with their own great gifts, nor that others should entertain too great an opinion of the best, as being above the nature of man: nor yet be discouraged too much by indwelling corruption, seeing the best are in the same conflict against it as we are: nor last to fear the prevailing of it, or our final falling away by it, seeing the best have been preserved by the power of God to salvation, notwithstanding their own weakness.  
5. That it might make for God's greater glory, and Satan's greater confusion, by reserving some enemies against the day of triumph.  
But seeing the best & dearest 
Quest.  Saints have erred, how may we trust their writings? &, doth not this call the truth of the Scripture into question?  
No: 
Answ.  for the Penmen of Scripture, while they were in their work, were directed by infallible assistance of the Spirit both in speaking and writing. 2. Pet. 1. 21. The holy men of God spoke, as they were moved by the Holy Ghost: though the same men as men, & out of that work, did fail in judgement & practice. jonas in his prophecy could not err, but as a man was impotent in anger, when he saw Ninive was not destroyed. Nathan, 2. Sam. 7. as a private man was deceived, in giving David advice touching the building of the Temple. Peter erred as a man, and went not with a right foot, and was worthy to be blamed, Gal. 2. 11.  
First then, 
Use 1.  seeing in the best, who were mirrors in the world, we have a mirror of our frailty, let us deny our own strength as being privy to our own weakness, and acknowledge that as far as we be exempted in any thing from error, it is by the grace of God, by which we stand: and hence will follow, that we must apply God by prayer, that he would not lead us into tentation.  
Secondly, 
Use 2.  beware of abusing this doctrine, which wicked men pervert to their own destruction: Oh (say they) the best man alive may err: 
Prou. 24. 16.  The just man sinneth seven times a day. And so they make light account of foul sins: but 1. the place in the Proverbs is abused: The just falls seven times a day, namely, into affliction, as the other part of the opposition showeth. 2. The godly indeed do fall into sin, but keep not a course in it, they go not on as profane ones do. 3. We must look both at their falls and rising, as they do not: john continued not in this error.  
Thirdly, 
Use 3.  we see that there is no just cause to refuse the word, because man shows weakness in any thing; for then Christ might have refused the Baptism of john, and we the Scriptures, because of our Ministers frailties: but we must consider, that many good Ministers know not all points, and none have all perfections: what john saw not at first, he saw afterward; and so may they.  
I have need to be baptised of thee.] 
john knew Christ, whom he had never seen before.  Some have thought, that john did not know Christ to be the Son of God, and the Messias; but only by his speech, gate, and habit, took him to be some worthy and excellent man. But 1. it is unprobable, that this worthy Witness of him, who in the womb sprang at his presence, as if then he had known him, who had immediately before preached him to be so far above himself, as that he was not worthy to unloose his shoe, that he should not now know him to be him whom he preached. 2. If he had conceived him to have been only some worthy man, he would have thought him fitter to have been numbered among God's people in their Baptism, rather than have forbidden him. 3. He must needs know him in his greatness of Deity: for none could be greater than not to need Baptism, except the Son of God. 4. He confesseth that he knew him to be more, and greater than a mere man, even the Son of God, the King and Saviour of his people, who only washeth them with the holy Ghost, and giveth them life eternal, I have need to be baptised of thee.  
How is it then, 
Object.  that john saith, chap. 1. 31, 33. that he knew him not, but by that sign given him by him that sent him, Upon whom thou shalt see the Spirit rest, that is he: the which sign was not yet accomplished, until after the Baptism of Christ?  
john was filled with the holy Ghost, 
Answ.  and by the same Spirit which caused him to acknowledge him in the womb, before he had seen his face, was admonished that this was he whom he preached. But in that he said, he knew him not but by that sign, he must be thus understood: 1. He knew him not by face before; for he had never seen him, for the reason before alleged. 2. Though he had in some sort known him when he came to Baptism, yet he knew him not so fully and clearly as he did afterward by that sign: 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 believers of the old Testament, so is it here; Christ was after a sort known to that ancient people, but yet so obscurely, as compared to that knowledge in his appearing, it still carrieth the name of ignorance, Ephes. 3. 9 Paul speaking of Christ's manifestation in the flesh, saith, that now that mystery was brought to light, which was hid from the beginning of the world. The former was a dark knowledge, as in a glass or picture, this is face to face, at lest a knowledge by present. 3. Though john knew him before the sign by a special revelation, whereby he was after a sort manifested unto himself, yet was he not so inwardly confirmed, as that he durst preach him to be the man, though he had preached much of such a one; and therefore, joh. 1. 34. As soon as he had seen the Spirit rest on him, he saith, I saw and bare record, that this is the Son of God, & ver. 36. pointed at him with his finger the next day, saying, Behold the Lamb of God: for now he was openly manifested by this sign & others at his baptism, not to john only, but to all Israel.  
Out of this knowledge of Christ and himself, he giveth this worthy testimony of him, I have need to be baptised 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 sinful creature, thou who hast power to create, hast also the power of sanctifying; Why dost thou that art Lord of all, rich over all, seek wealth at my hands a poor and needful creature, who should rather beg it of thee? hath a sound man any need of a Physician, or a clean man of cleansing? what spot is there in the immaculate & spotless Lamb of God?  
I have need to be baptised of thee:] in which worthy profession, 1. 
Obser. 1.  Note his humility; he acknowledgeth his need and wants, yet a man risen to great perfection, than whom a greater was not borne of woman, so holy in his life, and so powerful in doctrine, that all men held john for a great Prophet; yet he confesseth his need of Christ, and of his baptism.  
The greater gifts and graces a man hath, 
The more grace, the more is the sense of want of grace.  the more he seeth his wants, and will be humbled for them. john was privileged above all men, to be not only a witness to Christ, but also one, to whom Christ himself seeketh for baptism: now the more he is exalted, the more doth he abase himself, and in the presence of Christ thus honouring him, he makes himself of no reputation. Gen. 18. 27. Abraham coming near to God to intercede for Sodom, and having prevailed with God in sundry suits, was so far from swelling in conceit of his familiarity with God, as that most modestly in sense of God's presence and his own baseness, he saith, I have begun to speak, and am but dust and ashes: and the nearer the Saints come to God, and are more graced by him, the more is their sense of their own wants. job having heard of God by the hearing of the ear in the ministry, now more familiarly and fully, even by the sight of the eye, in the signs of his special presence, breaketh out into these words, I abhor myself, and repent in dust and ashes, chap. 42. 5, 6.  
Luk. 5. 8. When Peter saw the dignity and divinity of Christ in that miraculous draught of fishes, he said, Depart from me, Lord, for I am a sinful man. Why would Peter cast off his Master, or be cast off? No, (for he fell at his knees:) but the majesty of Christ forced him to descend into himself, and to see himself utterly unworthy of the company or fellowship of Christ: Besides, the sight of his sin made him fear, lest, if he should be so near Christ, he might revenge his sin.  
1. 
Reasons.  As a man, the more he looketh upon the body of the Sun, the more shall he discern the weakness of his own sight: so the bright beams of God's grace and glory lets a man see his own impotency and nothing.  
2. As in all other plants the root groweth according to the increasing of other parts: so in this plant of grace in the ground of man's heart by God's finger, the root of grace, which is true humility, groweth with every other grace.  
First then, 
Use 1.  he that would see himself in the truest glass, must draw near to God and Christ, and he that would be something in himself, let him stand near 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 balance; all nations are before him as nothing, and counted to him less than nothing, and vanity: Yea, the Angels themselves are comparatively powerlesse and impure in his sight; 
job 4. 18.  how much more those that dwell in houses of clay, whose foundation is in the dust?  
Secondly, 
Use 2.  examine thyself; if thy grace be sound, it lets thee see thy wants and weakness, and keeps thee under, & leads thee into the practice of humility, thou wilt see some pricks in thy flesh humbling thee. Christ himself who was anointed above all his fellows, what a lowly and humble course of life lived he in? Paul before his conversion, 
Rom. 7. 9  was a jolly fellow, alive and able to stand alone: but, when grace took footing, then could he confess himself the chief of sinners. 
1. Tim. 1. 15  The prodigal son in his prodigality thought none so good as he, 
Luk. 15. 21.  he had no company fit for him in his father's house: but, when he came to himself, and returned home, oh then he was scarce worthy the place of a servant. Let this curb the pride and fullness of spirit, in such as seem to themselves to be advanced in grace above others. Much ambition is in the best; and the Disciples in Christ's school, at his elbow, 
Math. 20. 20.  and in his presence, will be contending who should be greatest, one cannot yield to another: what trifling follies drive even Professors, who should have first denied themselves, into comparisons, into contentions with violence, and all to obscure one another? one will have the praise of understanding, another of speech, another of memory, another of judgement; and one must rise by another's fall. Now would I like him of all Professors, who will strive for the praise of humility: and this man is (by Christ's determination) the greatest of all, who is in regard of himself the least of all, and in respect of others servant to all. I know, great corruptions will thrust in upon beautiful graces, but yet know thy grace to be much blemished by such courses, and if this corruption grow and reign, thou mayst suspect the soundness and truth of it.  
2. 
Obser.  Observe, john acknowledgeth his need to be baptised.  
Why? did not he preach the doctrine of repentance? 
Object.  did not he seal the grace of the Covenant to believers by baptism? what need then had he of it?  
He means here that baptism, 
Answ.  of which formerly he had spoken, by the holy Ghost and by fire: well he knew, that he could never apply to himself that grace, which was offered in the Word and Sacrament, unless he were baptised with the holy Ghost, which was proper unto Christ to do.  
But what needed john the baptism 
Quest.  of the Spirit? he was sanctified from the womb, and had received the spirit of regeneration and holiness already, and was a most gracious man.  
True it is, 
Answ.  that john had received 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 need to have them increased and perfected: grace was rooted, but without the Spirit of Christ it could not grow. 2. Although he had received grace, yet he knew it must needs lie idle, unless Christ did by his Spirit continually quicken and move it: therefore he needs still the baptism of the Spirit, to inspire him with new life, and set him on work in spiritual duties. 3. He knew, that though he had received grace and beginnings of salvation, yet he could not persevere in grace, and retain those graces, unless Christ did still by his Spirit work powerfully in him, and finish the good work he had begun: for it is not in the nature of grace, that the Saints persevere in it, or that it cannot be lost, 
1. Pet. 1. 5.  but by the power and promise of God, who preserveth his to salvation.  
The Saints of God in Scripture 
Doct. The saints ascribe all their good unto grace from first to last.  ascribe the whole matter of their salvation from first to last unto God, acknowledging that it is God, who worketh the will and the deed, that he is the author and finisher of their faith and salvation. 1. Pet. 5. 10. The God of all grace; namely, both of that first and eternal grace of election, and also of all secondary and consequent graces, whereby such as are elected, are in due time called, justified, sanctified, and led unto glory and salvation. Isa. 45. 24, 25. In the Lord I have righteousness & strength: the whole seed of Israel shall be justified, and shall glory in the Lord.  
1. 
Reasons.  The true knowledge of God brings in knowledge of a man's self, the godly thereby see their own righteousness to be as stained clouts, they see their own nothing and beggary, being desperate banquerupts, who have not one farthing to pay; which the Lord jesus seeing, he dealeth as he did with those two, who had nothing to pay, Luk. 7. 42. he forgiveth us all.  
2. They know, that to come by blessing, they must cast away their own rags, and then put on the garment of their elder brother, which being a long white robe, it needeth neither eking nor patching; a garment of Gods making, as john here acknowledgeth Christ, and every way fit.  
3. Every good and perfect gift is from the Father of lights; and if we have not a bit of bread of our own, but by prayer, how have we of ourselves any thing of higher strain?  
We must therefore in the whole matter of salvation, 
Use 1.  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. Every new act and motion of faith is Gods: In him we live, move, and have our being, Act. 17. 28. Oh say with that holy Martyr, 
John Lambert.  live and dye with it in thy mouth, Only Christ, Only Christ.  
Secondly, abhor all Popish religion, 
Use 2.  which joineth the doctrine of freewill, merits, and humane satisfactions with Christ's merit. john saw nothing in himself, being a man justified, but still needs Christ's baptism; he gives testimony to Christ, that it is he alone that washeth from sin, giveth the holy Ghost, and life eternal; and all contrary doctrine hereto, abolisheth the death and merit of Christ. For this conjunction and hotchpotch of theirs, we must for ever disjoin ourselves from them, unless we will be disjoined from Christ as they are, Gal. 5. 2, 4, 11. Oh but the difference is not so great. Yes that it is, we differ not in circumstances only, but in substance and foundation; and if the Apostle may judge it, one of us must needs be fall'n from Christ, and have no part in him. As good join with Turks as with Papists.  
Thirdly, 
Use 3.  the best had need be baptised of Christ, and therefore let us never content ourselves, till we find in us the power of Christ's baptism, which where it is, there is the presence of the Spirit, who is as water to cleanse us, and fire to purge us.  
And comest thou to me?  
It was a good Antecedent, that he needed Christ's baptism, but it was an ill consequent, that therefore Christ should not come to him. Our corrupt nature is ready to infer upon good grounds false consequents; upon free justification by faith, a neglect of good works; upon the doctrine of predestination, a carelessness and leave to do what we list; upon the doctrine of God's mercy, a boldness and licentiousness in sin; upon the doctrine of care for our family, a covetous earthliness.   
Verse. 15. 
Vers. 15.  Suffer now: for so it behoveth us to fulfil all righteousness: so he suffered him. 
Sect. 3.  
Suffer now; Let it be so now for the time of my abasement, 
Christ's persuasion of john.  and for the time of my office and ministry, and for the days of my flesh, wherein I have voluntarily laid aside my greatness; I aim now at another thing; there is a righteousness, which I must perform, for which I have descended from heaven, & must descend, & be further abased than thus yet upon earth: therefore suffer now.  
By righteousness here is meant, not any special virtue, but generally perfection of all virtues, namely, whatsoever the Law of God requireth; for that is the rule of all righteousness. The fulfilling of all righteousness is perfect and absolute obedience unto all Gods holy constitutions and ordinances, according to those many precepts in Scripture, as Deut. 11. 32. Take heed that ye do all the commandments and laws that I have set before you this day: and 6. 1, 2, and 4. 6, etc. This fulfilling of righteousness the Law looking for at our hands in our own persons, but being now impossible because of the flesh, Rom. 8. 3 God sent his own Son in the similitude of sinful flesh, that the righteousness of the Law might be fulfilled in us, not by way of inherency, but of imputation, not by doing, but by believing. And this fulfilling of righteousness our Saviour here speaks of, whereby as a most obedient servant of God, & our surety, he was voluntarily subjected to all God's ordinances. Thus to satisfy the law, he must be circumcised; for that Moses his law required: he would be presented in the temple, Luk. 2. 21, 22. As it is written, etc. At 12. years he came up to jerusalem after the custom of the feast, vers. 42. He was after this subject to his parents, vers. 51. for so the Law required: and he that hitherto had fulfilled all legal rights and observances, now at this time must undertake another, which was yet wanting.  
But what law or ordinance was there for baptism, 
Quest.  to which Christ must be subjected?  
It was decreed by the whole 
Answ.  Trinity, 1. That Christ should be initiated by this ceremony; wherein also he must manifest himself the author of all purity and cleanness. 2. john had preached it, and showed the necessity of it by divine authority. 3. He would not only subject himself to his Father's ordination, but also for our sakes, the virtue of whose baptism depends upon his, as also give us help by his example, and therefore would himself do that which he commanded others to do. 4. Christ as Mediator and in our stead, was to be made our righteousness, 1. Cor. 1. 30. three ways: 1. In being made an offering for us, by which he was to abolish our sin and curse, and by his most perfect obedience satisfy the whole Law for us. 2. By applying that righteousness purchased by his blood, which else we could never have had benefit by. 3. By appointing and sanctifying means and instruments for that application, called the ministry of the Spirit, 
2 Cor. 3. 3.  whereof one branch is the laver of water in the Word. And thus as in our stead, he stood in the general, bound by the will and ordinance of God, in himself to sanctify baptism for us.  
But why doth Christ say, 
Quest.  It behoveth us to fulfil, and not, me, seeing never any but he fulfilled all righteousness?  
In the righteousness, 
Answ.  wherewith we stand righteous before God, are two things: 1. The merit of it, and whole performance; and thus by his satisfaction and obedience, he alone procureth perfect righteousness to his people: he trod the winepress alone, Isa. 63. 3. He looked for an helper, & there was none. 2. The application of it in the means: and thus he takes in helpers, that is, the ministry of the Word & Sacraments, whose labour he useth in the work of reconciliation: and in this second consideration he takes john in with himself, who he also puts in mind of his duty, and so speaks in the plural number.  
Our Saviour seeth john in an error, 
Doct. 1.  because of his ignorance and want of consideration, he suffers him not to lie in it, neither doth he imperiously check and reproach him, nor stand upon his will, Sic volo, sic iubeo,— but vouchsafeth him a meek and modest answer, whereby 1. he labours to root out his error. 2. To lead him into his duty. 3. To lead us into our duty in dealing with weak offenders.  
1. He answers him, to root out his error: so he dealt with Peter, 
The right manner of helping our brethren out of their errors.  joh. 13. 37. I will lay down my life for thy sake. Nay verily (saith Christ) I say unto thee, before the cock crow, thou shalt deny me thrice. The like with Nicodemus, joh. 3. when he spoke most grossly and carnally of the high point of Regeneration: so Matth. 20. 21. to the two sons of Zebede, who would sit at his right and left hand, and be above all the rest, It is not mine (saith he) to give: and when the other ten heard this and disdained, vers. 26. how doth he call them and teach them, not to make this use of the others weakness, but learn to be humble in themselves, and become each others servant? In whose steps we must tread, and bring our brethren our of their errors, by exhorting one another, and restoring one another by the spirit of meekness, Gal. 6. 1. for 1. hereby we testify our hatred of the evil, which we seek to suppress. 2. It is a token of true Christian love to help our brethren out of sin, whereas to let them run on in error, not seeking to reclaim them, or restrain them, is a part of hatred and cruelty. Levit. 19 17. Thou shalt not hate thy brother, nor suffer sin upon him: as we would not suffer our neighbour to run into bodily harms. 3. It is the right use and dispensing of our gifts, when we lay them out to the profit of our brethren.  
2. Christ leads john into his duty most gently, which was to look to his calling, and not pretend modesty, or reverence to hinder him in the same. This was Peter's error, joh. 13. 8. he would not in modesty have Christ wash his feet, till Christ told him that then he must have no part in him. Oh then (said Peter) not my feet only, but my head and hands and all. God had called Abraham to kill his son: he must not now pretend nature or pity, or the promise, etc. to hinder him; Gods will and calling must be his square: Teaching 1. Ministers to have respect more to their calling, than to the greatness of any man's person: for 1. God sends them equally to all. 2. In the ministry all are one. In the kingdom of God there is no difference: herein Moses failed, Exod. 3. 11. saying, Who am I, that I should go to Pharaoh, & c? his calling should have been in his eye, not Pharaohs greatness. 2. Again it teacheth, that whatsoever God commandeth, no respect of man must hinder us from it. Gal. 1. 16. When God called Paul to reveal his Son among the Gentiles, immediately he communicated not with flesh and blood: So in our ministry we may not common with flesh and blood, but go resolutely to work, and say as Nathan did to David, Thou art the man; nor forecast issues and successes, but do our duty, and leave all unto God. 3. In our religion for holding or not holding it, we may not eye man or the laws of man, or go by the perswasioe of man, but tread all that under our feet, as the three Children and all the Martyrs have done. 4. In our common courses of administering justice and equity we must not respect persons, favour or disfavour, but what Gods word and a good conscience informed thence tells us is our duty, especially if a man have taken an oath to a corporation so to do.  
3. Our Saviour in the manner of his speech with john leads us into our duty, namely, 
Meekness necessary in informing and reforming  when we are to deal with persons offending of ignorance, to use all moderation and meekness, in informing and reforming them: wherein,  
1. We frame ourselves to the commandment, 
Reasons.  Gal. 6. 1. Restore such as are fall'n, by the spirit of meekness: and 2. Tim. 2. 25. Instructing with meekness the contrary-minded, waiting if at any time they may be plucked out of the snare of the devil.  
2. We tread in the steps of our Saviour Christ, of whom it was prophesied, that he should not cry, nor cause his voice to be heard in the streets; a bruised reed he should not break, Isai. 42. 2. & 53. 7. When he was oppressed and afflicted, he opened not his mouth. How meekly answered he him, that smote him unjustly, john 18. 23. If I have evil spoken, bear witness of the evil? and how meekly did he call judas friend, coming to apprehend and betray him?  
3. We manifest a notable fruit of the spirit, called the Spirit of meekness, & hath in it the pith of love, which when it accompanieth a reproof, it is that oil, even the precious oil which breaks not the head, Psal. 141. 5.  
4. We take the course to do good by reproof; whereas to reprove with rancour and malice, seeking rather to disgrace, than to reform the party, hath no promise, no good effect, Pro. 15. 1. A soft answer puts away wrath, but grievous words stir up anger: and 25. 15. A soft tongue breaketh the bones: and Rom. 12. 20. A meek and gentle behaviour heaps coals on the enemy's head. See the example of Gideon appeasing the men of Ephraim, judg. 8. 1, 2, 3. and Abigail David, 1. Sam. 25. But if john had sinned of obstinacy or wilfulness, Christ would have been plainer and rougher with him, as Matth. 23. he denounced many woes against the Scribes and pharisees. For this is a rule of all reproofs, They must be so tempered, as that the party reproved may be brought to a true sight of his sin, and to be pricked in heart, if it be possible: God himself doth so reprove, as he sets men's sins in order before them, Psalm. 50. 21. If a man will still wink and shut his eyes, or go on in contempt of God and his ordinances, he must be dealt plainly withal: a cold and perfunctory reproof, such as Eli used, will do no good; yet in this plain reproof there must be such carriage, as the party may see himself rather reproved by God, than by us: See 2. Cor. 13. 2.  
Again, in that Christ affirmeth, 
Doct. 2.  that he was to fulfil all righteousness, learn, that whatsoever the Law of Moses required to perfect righteousness, 
Mat. 5. 17.  that Christ fufilled in most absolute perfection, I came not to destroy the Law, but to fulfil it. Rom. 10. 4. Christ is the end of the Law, for righteousness to every believer.  
How did Christ fulfil the Law? 
Quest.   
He fulfilled, 
Answ.  1. the ceremonial Law by his one oblation of himself upon the Cross: for then all of it had his end; then the vale was rend. 2. The moral, two ways: First, in his own person; partly by his doctrine, in delivering the perfect doctrine of the Law, and clearing it from corruption: partly by his obedience; both active, performing the whole, and every duty concerning the love of God, or our neighbour; and also passive, satisfying the curse due to transgression; and partly by the conformity of his nature with the Law, which only he (since the fall) hath, or can have. Secondly, in the persons of others he fulfilleth the moral Law:  
1. Of the godly, 1. by imputation, Rom. 5. 19 By the obedience of one, many are made just: and this is by giving faith to the Elect. 2. By inchoation, and renovation of their nature by the Spirit, writing the Law in their hearts, jer. 31. 33. and making them to walk in his ways, Ezech. 36. 27. But this fulfilling is weak, and only begun in this life, wherein the best (in their minds) serve the Law of God, but in their flesh, the Law of sin, Rom. 7. 22.  
2. Of the wicked, by executing the curse upon them, and so they fulfil it in the condition of it, because they do not in their conformity yield unto it.  
But by what bond was Christ tied to fulfil the righteousness 
Quest.  of the Law?  
Galath. 4. 
Answ.  4. When the fullness of time was come, God sent his Son made of a woman, and made under the Law: made of a woman: that is, not begotten; and made under the Law, not borne under the Law. For Christ was, and is, the Lord of the Law, as the Son of man is the Lord of the Sabbath, and by his nature (as Lord of the Law) is not subjected unto it, but by mere and voluntary condition of will, abased himself, and subjected himself unto it; and not as a private person, but as a pledge and surety, and that in our stead representing the persons of all the Elect: Thus saith the Apostle, 
Phil. 2. 7.  he made himself of no reputation, and was made sin for us, and a curse, etc. All which shows, that it was a voluntary subjection, and a freewill offering of himself; for else could it not have been acceptable.  
Neither may any man stumble at that common objection, whereby they would make Christ merit for himself, and all this fulfilling of righteousness to be necessary for himself; because his flesh and manhood was a creature, and aught homage to God as Creator. I answer, The manhood of Christ is considered two ways: 1. as severed from the Deity, and in itself; and thus it owes all obedience to God: but 2. as from the very first conception, it was received into the unity of the second person, and became a part thereof; and thus it hath an eternal righteousness from the first moment, and is exempted from the common condition and obligation of all other men, and freed from the common bond of obedience. Thus our comfort is every way enlarged, in that Christ did all for us; not by any such necessity of nature as we, but by free choice and election of will, by which his whole obedience was a freewill offering.  
Hereby Christ is concluded to be perfect God: 
Use 1.  for he cannot be a naked man, that can perfectly fulfil all righteousness; and that not for himself directly, but for all the Elect: he is not only just, but a justifier, Isa. 53. 11. by his knowledge. Who could observe all the precepts of the Law? Who could undertake upon himself, and foil and overcome all the curses of the Law, due to the sins of the Elect? Who could merit all the promises of the Law, that they should be yea and Amen to believers; but this second Adam, our Emmanuel, God with us, and in our nature, as well as in our stead? jer. 23. 6. The name whereby they shall call him, is, The Lord our righteousness: and 35. 16. He that shall call her, is The Lord our righteousness. And he that can thus justify believers, is God; because he can both merit, and impute a perfect righteousness, and by renewing their nature, and donation of the Spirit, begin, and accomplish the same in themselves.  
Secondly, observe the goodness, perfection, 
Use 2.  perpetuity, and strength of the Law, seeing Christ must come from heaven to fulfil it; not a jot of the Law shall pass away, when heaven and earth pass away. How little do men think hereof, that let pass the precepts, promises, and threats, as if they were things not at all concerning them? Whereas, if a man could overthrow heaven and earth, he could not diminish one tittle of the Law. The wickedest wretch that lives, and sets his face against heaven, and glories in his defiance of the Law, shall fulfil it in the curse and plagues of it; as he that will transgress the Laws of the King by felony, shall fulfil the law in the penalty of death.  
Thirdly, 
Use 3.  if Christ have fulfilled all righteousness, and satisfied God's justice, then have we found comfort: 1. Our whole debt is paid, he hath paid the uttermost farthing for every believer: here is a stay to him that sees his insufficiency & bankrupt estate. 2. If Satan set upon the believer, and come upon him for the breach of the law, which God will stand so strict for, here is a full answer, Christ hath fulfilled all righteousness.  
Fourthly, 
Use 4.  here is a Cannon and battery: 1. Against all Popish merit, and humane righteousness and satisfaction; it must be Christ's righteousness that must be meritorious and satisfactory; his, who can fulfil all righteousness, which we cannot do, neither need to do after him. 2. Against all works of hypocrites and unregenerate ones, who being without faith in Christ, all they do is sin, no fulfilling of righteousness. 3. Against loose Christians, who, because Christ hath fulfilled all, will do nothing: for, to whom Christ fulfilleth all righteousness for justification, he reneweth their hearts, and giveth them his Spirit, that they shall endeavour to fulfil the Law; not to satisfy for, or to justify themselves, but to testify their thankfulness for such a free and undeserved grace.  
Further, 
Doct. 3. Christian's must aim at universal obedience.  as Christ our Lord had respect to fulfil every duty that God had commanded him in his place and calling: so must every Christian Housholder endeavour to do all the things that God hath enjoined him by virtue of his calling, general or particular. Deut. 5. 29. Oh that there were such an heart in them, to fear me, & keep all my commandments! and ver. 32, 33. You shall not turn aside to the right hand, or to the left: you shall walk in all the ways, which the Lord your God hath commanded you. Phi. 4. 8. Whatsoever things are honest, just, true, of good report, think on these things, and do them.  
1. The whole Word of God calls for it: 
Reasons.  the Law, whereof every jot must be fulfilled, and the fragments of it gathered up, curseth every one that continueth not in all things; and the Gospel teacheth to observe all things, Math. 28. 20.  
2. The work of grace disposeth the heart and soul equally to one good thing as well as to another: the sound grace of Regeneration changeth the whole man, and reneweth the whole nature with all the powers thereof. And indeed here lieth a main difference between a sound heart and an hypocrite: one will seem to do many things with Saul, but Agag shall be spared; yea, and can do many things with Herod, but will hold his Herodias; the other hath respect to all the Commandments, 
Psa. 119. 6. & 128.  and hateth all the ways of falsehood. Give thyself liberty in some things, and in the end thou wilt take liberty in all.  
3. The eye of the Lord is upon every man, to watch him how far he is wanting in any good work, which he hath given him calling & means unto, and as he is ready to commend the presence of any true grace, to encourage it: so taketh he notice of that which is wanting, partly to reprove the want, and partly to provoke us to the purchase of it. Thus he testifieth of many of the Kings of judah, who were highly commended in some things, but failed in others; either the high places were not taken away wholly, or some league was made with God's enemies, or some forgetfulness overtook them: So the Spirit in the new Testament, writing to the Churches, 
Reu. 2. & 3. Chap.  speaketh plainly, I know thy works, etc. but this I have against thee, This thou hast, and this thou hast not.  
4. As it yields thee comfort of soundness here, so it advanceth and furthereth thy reckoning, and prepareth a comfortable account for hereafter. How rich might a man be in good works? what an Harvest might he make account of? what a crown of righteousness might he expect, that were careful in this endeavour to look to do one duty as well as another?  
5. This was the commendation of sound Christians in time past: Zacharie and Elizabeth walked in all the ordinances of God without reproof; first, they framed their lives to all God's commandments, and then they are said to keep them, or to walk in them. 1. Because Christ's keeping of them was imputed to them. 2. Because themselves were renewed by the Spirit to keep all, not legally in the perfect act, but evangelically in the endeavour to keep them, and grief in failing. Thus Paul encourageth and commendeth the Romans, chap. 15. 4. that they were full of goodness; and Dorcas, Act. 9 36. that she was full of good works.  
We must therefore account the whole word of God our rule of life, 
Use 1.  as well as the ten Commandments, and so respect greater duties in the first place, as we neglect not the least: for, is not every word of God a binder of conscience to obedience or to punishment? No man can be an imitator of Christ herein, that is not diligent to know the whole will of God in the Scripture, and conscionable to subject himself as well to one precept as to another: the Word bids thee, Thou shalt not kill, steal, commit adultery; the same word binds thee to all particular duties of mercy, of justice, of sobriety; the same Word binds thy eyes from unlawful looks, thy tongue from guileful or corrupt speech; yea thy thoughts are not free, but aught to be kept in full conformity with the will of God.  
Secondly, 
Use 2.  this serves to reprove lame and cripple Christians, having at most, but one leg to walk upon, and that very impotent. Some content themselves with opinion of religion, and hope they walk with God, in public and private duties, which care they are to be set forward in; but in dealing with men justly, discreetly, and conscionably, here they fail: they separate those things which God hath joined. Others, so they walk civilly and honestly, so as man cannot reprove them, are safe enough; the care of Religion is wholly cast off, as if the duties of religion and civility were at wars, and could not both lodge in one house, or heart. But this lesson binds on thee a care of all duties, both as a man, and as a Christian. The Magistrate must be both a good Magistrate, and a good man: if he administer justice, and neglect religion, he may be a tolerable Magistrate, but a vile man: if he shall think that he is only a patron of equity, and not set out as a pattern of piety, and a foreman in all good exercises, he hath not yet learned to tread in the steps of godly Magistrates, whose chief care was to lead others the way to the Temple: If he shall think, that the building of the Church, the discountenancing of sin, the encouragement of the godly, belongs only to the Minister, and he will have no hand in this business; we may with the Scripture conclude him to be neither a good Magistrate, nor a good man. The Minister must not only be a good Preacher and diligent, but a good man, merciful, sober, watchful, heavenly-minded, humble: for, he that teacheth another, should not he teach himself? And as his gifts are above ordinary men's, so his care must be in them all, to testify himself both a good Minister, and a good man. Private men, who profess the teaching of grace, 
Tit. 2. 12.  must learn to live soberly, justly, and godly in this present world.  
It were infinite to show the particular duties in their several ranks, all which must have place in Christian life: only consider, that there is no man, which is not bound, 1. to all duties of religion and godly life. 2. To all duties concerning outward righteousness, which all men claim. 3. To all special duties charged upon him by virtue of that society, whereof he is a member, whether Church, Commonwealth, or family. And for the better performance of them all, observe these rules:  
1. Make conscience of this duty, as knowing that omission of duties, and failing in them, shall receive sentence against them, as well as commissions: Depart from me, 
Mat 25. 42  for ye have not done these and these things.  
2. Look what thou art called unto; and in thy calling, what is most needful and necessary, and that do; wisely preferring the general calling, before the special, and heavenly things before earthly: as for other men's matters, meddle not uncalled; and for things lawful, if not so necessary, be not so conversant in them.  
3. Keep thyself in a readiness to every good work, both in respect of thyself, and others: Know that thou hast always one iron in the fire, a soul to save, 
2. Pet. 1. 10.  an Election to make sure, which requireth all diligence: and now is thy day, thy tide, thy termtime; thou mayst not slack thy opportunity: And for thy brethren, if thou canst do them good to day in soul or body, delay not till to morrow. Say not unto thy neighbour, Go, and come again, and to morrow I will give, when thou hast it by thee, Prou. 3. 28. This may be the last day of doing thyself, or others good, and therefore accept it.  
4. He that would fulfil all, must not only take occasions offered, but even seek them, and watch them, as being glad to obtain them. So did the patriarchs, they watched at their gates, to whom they might show mercy, and ran a far off to force them to accept it: so should the sons of Abraham seek out to relieve Christ in his members, those that are truly poor indeed: here is a note of a cheerful Christian, when love and mercy flow from him, and are not forced.  
5. So contrive thy course and business, that neither duties of piety hinder the duty of thy calling, nor these stand in the others way. God is a God of order, and hath not appointed one duty to destroy and eat up another, but to feed and strengthen one another. Eccl. 8. 5. The heart of the wise knows time and judgement; knows how to subordinate duties, and not make them opposite: the heart of the wise will forecast for the Sabbath aforehand, and so order the week's business, as the Lords Sabbath be not encroached upon. The heart of the wise will so husband opportunities, and manage the affairs of his calling, that the private service of God in the family shall not be interrupted: as prayer, reading, etc. which is often omitted through want of providence, which would have allotted time for it, which some domestical distraction hath devoured. The heart of the wise will order times and seasons, as there shall be place for every good work in the week day, and especially for the best works; as if there be a public exercise of religion, it were hard if a good heart could not gain one hour in the weeke-day to watch with Christ; if it were any thing else, which went with the stream of corruption, as to any gaming, sporting, or some unwonted occasion, twice as much time would either be redeemed, or insensibly lost. Doc as you do in your trades, in this trade of godliness: many several businesses belong to every trade, yet a wise man so casts them, as one crosseth not, but helpeth forward another.  
6. See that no time pass thee, of which thou canst not make a good account: hast thou so many things to do, and lettest precious time slip and do none of them? 1. Pet. 1. 17. Pass the whole time of your dwelling here in fear, and, Redeem the time, because the days are evil. There is no time, wherein God and thy neighbour, or thyself, the Church or Commonwealth, or thy family, or the Saints abroad call not for some duty from thee; and canst thou stand idle in the vineyard, having so much work before thee? Hast thou all righteousness to fulfil in endeavour? and canst thou find an idle time to intend no whit at all? Oh lay up these rules, and they will be excellent helps to set thee forward after Christ, till in the way that himself hath appointed, thou comest unto him to receive the fruit of righteousness.   
Then he suffered him. 
Sect. 4.  
IOhn hearing Christ give such a sound reason for his fact, 
john's permission of Christ.  he disputeth no longer, nor resisteth, but cheerfully admits him to his baptism: for 1. Now he knoweth that whom he believed firmly to be the Son of God and Saviour of the world, all his commandments and preceptsmust needs be just, wise, and only good. 2. His spirit could not but rejoice, that he would vouchsafe him to be the minister in his fulfilling this part of righteousness. 3. He is now in expectation of that promise to be accomplished, joh. 1. 33. and to see the Spirit visibly descend upon him, which was as glorious a sight, as any mortal eye could ever behold, & therefore undoubtedly he now most willingly permitted him.  
Whence note the singular modesty of this holy man, 
Obser. A godly heart easily yieldeth up an error.  he yieldeth up his error at the first; so soon as Christ letteth him see it, and teacheth us, that it is a point of Christian modesty to be willing both to see our error, and to forsake it upon the sight of it. job was so desirous to see his error, that he would learn it of his servant and maid, Cham 31. 13. And seeing his error, chap. 39 38. He professed thus of himself: Once have I spoken, but I will answer no more, yea twice, but I will proceed no further. The like we see in David, when Abigail met him and persuaded him from his purpose, 1. Sam. 25. 32. Blessed be the Lord that sent thee, and blessed be thy counsel, and blessed be thou that hast kept me from blood. Thus did the Israelites at at the counsel of Obed the Prophet, concerning the spoils and captives, 2. Chron. 28. 13, 14.  
1. 
Reason 1  This is a sign of humility, to be ready to acknowledge humanity and weakness: pride will not give over a conceit.  
2. It is a note of the love of truth, which a man magnifieth in his judgement and practice with denying himself.  
3. Continuance in a known error, addeth wilfulness to ignorance, and when men see and will not see, God gives them up to hardness of heart, Isa. 6. 9, 10. and to strong delusion, 2. Thess. 2.  
4. The Lord noteth it for the way of the fool, 
Pro. 26. 16.  to be wise in his own eyes, and that there is more hope of a fool then of him that will lean to his own counsel.  
First then, 
Use 1.  in hearing the Word, bring teachable hearts, which is the way to profit in God's wisdom: for, he teacheth the humble in his way, Psal. 25. 9 and the wise in heart will receive commandments, Prou. 10. 8. and he that heareth counsel, is wise. Consider how dangerously Moses replied upon God again and again, till the Lord was very angry: and so did Peter once and again, joh. 13. 6, 8. till Christ told him in earnest, that if he washed him not, he should have no part in him. Therefore let all flesh stoop to the wisdom of GOD in his Word.  
Secondly, 
Use 2.  this convinceth the obstinacy of men, who hold it a point of wit and learning, to defend every novel opinion they take up, and not yield an inch to any man what ever be brought to the contrary. And indeed if a man be resolved to hold and maintain an error, he will be hardly overcome: for the devil and his own wicked heart will suggest words and colour; as for substance and soundness they care not, the contention is for victory, not for truth: but all this is the way of one wise in his own eyes: a proud folly, an ignorant learning, leading into strength of delusion. This folly is now set on horseback, as the numbers of strange questions (not in ceremony or circumstance) but in the substance of religion, daily forged out of conceited brains, do witness: and it is the unhappiness of many a man; that he cannot rise into request, but by the fall or foiling of some truth or other.  
Thirdly, 
Use 3.  private persons especially must take heed of stiffness in opinion; a spice of pride, and the mother of schism: not to be reeds shaken with the wind in fundamental and more necessary points grounded in Scripture, but in things controverted and of less consequence to beware of ungrounded conceits, to suspect their judgements and be of the yielding hand to better reason: and for this let john be an example. But alas! many are so stiff and wedded t●●●●nions, as neither private 〈◊〉 public persons can stir 〈◊〉 out of them.   
Vers. 16. 
Vers. 16.  And jesus, when he was baptised, came strait out of the water, and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. 
Sect. 5.  
NOw followeth the solemn investing of Christ into his office by three wonderful and admirable effects: first, 
Christ's prayer being come out of the water.  the opening of the heavens: secondly, the descending of the holy Ghost in a visible shape upon him: thirdly, his Father's voice concerning him.  
But first it is said, that Christ, so soon as he was baptised, came strait out of the water, and this not without just reason: for 1. whereas john in his baptism of others preached unto them, and admonished them to look to their faith and repentance, and before they came out of the water, instructed them in the doctrine of Baptism, and exhorted to bring forth fruits worthy repentance, vers. 8. so as they were stayed awhile (as it seemeth) after their baptism, Christ presently ascended; where john's wisdom is commended in putting difference between the person of Christ and others: he knew, that though Christ must be baptised with his baptism, yet he needed not his instruction: and teacheth Ministers wisely to see into the estate of their people, that they perform duties to them according to their several necessities.  
2. It showeth the willingness of Christ to undertake his office; he stayed no longer than he must needs: and indeed all his obedience was most voluntary, teaching us also to make haste, & not delay in doing the work which God hath committed to us. Psal. 119. 60. and ver. 32. I will run the way of thy commandments when thou shalt enlarge my heart: we love quick servants, and so doth God.  
3. Christ stayed not in the water, but hasted to receive the Spirit promised in his baptism, and teacheth us not to stay in outward washings, but hasten ourselves to the Spirit, without which, all external washings avail nothing: it is meet to use the outward means as Christ did, but not to stay in them: for, further than the Spirit accompanies them, they are but dead and powerlesse.  
4. This speedy coming out of the water, was a type of his rising from under our sin, which his baptism washed away, and of ours in him. Again, the Evangelist Luke hath another circumstance, chap. 3. 21. That Christ as he was baptised, did pray. It is undoubted, 
Why Christ prayed at his baptism.  that Christ both before, and in the time of baptism, did lift up his heart in requests unto his Father; but now the Evangelist recordeth, that so soon as he was baptised, he composeth himself upon the bank of jordan, to solemn and humble prayer, both in respect of that which he had done, and that he was further to do.  
For the first, he was now baptised, and in regard of that he prayed, and teacheth us, 1. in that he first was baptised, and then prayed, that we must be first cleansed and sanctified, and then pray: men must lift pure hands with pure hearts in every place, God will not hear sinners; hands full of blood, and an heart full of hypocrisy, make prayer abominable: therefore wash you and make you clean, and then come, and we will reason together, saith the Lord, Isa. 1. 16. 2. In receiving the Sacrament, a holy heart knows that he hath to do with God, and lifteth itself above sensible elements; it labours to approve itself to God, and looks not at men, but at God and his covenant, and renews itself with faith, repentance, & invocation. 3. In that Christ goeth to God for a blessing upon the Sacrament received, we learn that all the grace, holiness, and efficacy of any Sacrament is to be obtained, continued and increased by the means of prayer.  
For the second, Christ prayed in respect of that he was to do.  
1. He was now to be declared that great Prophet of his Church, Deut. 18. 18. And the whole ministry of the new testament was now to be delivered and consecrated in him, & therefore undertaking this great work, he goeth to his Father for blessing and success in it.  
2. He was now in a solemn manner by sundry testimonies from heaven, to be set apart for the work of Redemption, and the salvation of man being lost, a ministry which men and Angels were all too weak for: and no marvel if he pray to his Father for sufficient strength and grace to undergo the same.  
3. He knew that the heavens were to be opened, and therefore he will be in prayer, to show the power of prayer, that it pierceth the heavens, and entereth the presence of God, and prevaileth for blessing.  
4. The Spirit was to descend upon him, and therefore he would be in prayer, to teach us, that the prayers of God's children are of that force, that they bring down the holy Ghost with all graces upon earth; as elsewhere it is said, 
Luk. 11. 1●.  If you that are evil, can give your children good things, how much more will your heavenly. Father give the holy Ghost to them that ask him?  
5. God the Father was to testify of him as he never did of any: Christ would be apart at prayer, not only that the people should not mistake the person, on whom the Spirit descended, and the voice was uttered, but also that we might note, that faithful prayer doth cause God to give some evident testimony or other upon those, with whom he is well-pleased: for prayer from time to time hath procured God's loving favour to his children, and the fruits of it in all necessary blessings, spiritual and temporal.  
Now, in that Christ here undertaketh his office, and the Sacrament with prayer, we learn, that  
Whatsoever we take in hand, 
Doct.  we must reverently and religiously undertake it with prayer, but especially two things above other: 1. The parts of God's holy worship. 2. The duties of our callings: in both which our Lord goeth here before us in example. Shall Christ do this, and have not we more need?  
First, the parts of God's worship. 1. 
Parts of God's worship to be entered with prayer.  We are to come into the glorious presence of God, who is of pure eyes, and cannot behold wickedness, Habak. 1. 13. but requires holiness and purity in the worshippers of him: for, what hast thou to do with my law and ordinances, who hatest to be reform? he will glorify himself in all that come near him; and therefore we ought not to come without leave, reverence, preparation, and prayer. 2. If we consider the vanity and profaneness of our nature, the wand'ring of our hearts, and thereby our unfitness and disability in God's service, we shall plainly see, that we have need to look to our feet, and to get grace by prayer, that we may be pleasing in his sight.  
Secondly, 
So are the several duties of our special callings.  the duties of our callings. Col. 3. 17. Whatsoever ye shall do in word or deed, do all in the name of the Lord jesus, giving thanks to God: a general rule for all the actions of thy calling, yea, of thy life, and for all the words of thy mouth, is this: Begin with Christ, and end with him, that it may be to his glory. This prayer hath two parts: 1. Petition before, whereby especially in the beginning of the day, & the work of it, a Christian craves God's assistance, blessing, & acceptance. 2. Thanksgiving at the end of the day, & of his labour, for his calling, for the free use of it, and God's blessing in the success: Both are necessary;  
1. Because every creature of God, 
Reasons.  and every ordinance, is sanctified by the word & prayer, 1. Tim. 4. 4. the word showeth the lawfulness of the duty to be done, and directeth us in the right manner, means, and ends in performance: Prayer serveth to obtain blessing and success; for nothing can further be blessed unto us, than we receive the blessing thereof from GOD; and we can look for no blessing which we pray not for. Consider well, and you shall see all Gods promises run with this condition: Whatsoever we would have God to do unto us, our Saviour tells us we must ask it in his name; Whatsoever ye shall ask in my name, it shall be done unto you: Whatsoever we would have God to give us, we must not expect it out of the same condition, 
Math. 7. 7.  Ask and it shall be given you. Psal. 50. 15. Call upon me: there is the commandment: and I will hear thee: there is the promise.  
2. Such is our weakness, as when we do any thing the best we can, we had need to pray to do it better, and for pardon that we have done it no better: which if it be true in external things and duties, wherein we are better acquainted, much more in spiritual, wherein our ability is much less.  
3. We never receive so much favour from God, but we still stand in need to crave more, nor never so little, but that we have much to be thankful for.  
This doctrine serves to reprove 
Use 1.  such as content themselves with the work of God's worship, that come to the word and Sacraments, but beg not a blessing of God beforehand, whereas Christ himself contented not himself with the outward means, but prayed for a blessing: And this is the very cause why men find so little taste, strength, and power in these ordinances, because God's blessing goes not with the means; and therefore it is sundered from his own ordinances, because it is not asked. Is it any marvel, that when men come carelessly, carnally, and profanely, without reverence & religion to the exercises of religion, that they go away as brutishly as they come, and the longer they thus profane Gods holy things, the more senseless and incurable they grow by them, more hardened and hopeless? What good hath many a man gotten by customable coming to the Word and Sacraments many years together? for their knowledge, babes may pose them in principles; for their conscience, we may as soon prevail with children of three years old, to sit reverently and attentively, as some of three or four 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 profitableness in their places, or reformation of any thing in public, or in their private families or their own persons, God nor man can see no such thing. Now would I ask these men as old as they be, how often they can remember they have humbled themselves before God, that he would bless the Word unto them, and them to understand it, and make conscience of it, to reform their ways, to comfort their consciences. Alas dead men! this is a strange motion to them, and now we conclude, No blessing asked, none obtained, but a curse accompanied them further to harden them: whereas humble & feeling prayer would have opened the heavens, and fetched down the Spirit to have accompanied the ordinance; and so some testimony would have been seen, that God had been better pleased with them and their work.  
They may likewise see their error and reform it, 
Use 2.  that attempt the ordinary duties of their calling, without calling upon God for a blessing; whereas it is prayer whereby all needful things are obtained, both public and private, for ourselves and for others, belonging to this life, and the life to come; and the neglect hereof is the cause why many men thrive not, but rise early, go late to bed, and eat the bread of carefulness, either in vain, or else get money and put it in a broken bag: and all is, because they humble not themselves morning & evening with their family, for a blessing on their labours, and never pray but coldly, and for custom, and that in the Church only. If some man's conscience now tell him, that although he hath never used this course of prayer with his family, and yet he thrives, and prospers, and his work goeth well enough forward: to him, I say, 1. That he holdeth nothing that he hath, by any special favour of God, but by the general providence 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 virtue of any promise, not being in Christ: for whatsoever God hath promised, he applieth it in this means of prayer, and not otherwise. 3. Wealth and prosperity being not had, or held by virtue of any promise of God, nor yet in the means of God, is so far from being a blessing unto him, that the curse of God abides him and it; he by it corrupts himself, hardens his heart, withdraws it from God, drowns it in the things of this life, and is to be drawn to a reckoning for his unjust usurpation.  
Thirdly, let this example of Christ, 
Use 3.  undertaking all his actions with prayer, sometime publicly, sometime privately; yea his whole Passion, as in the garden often and fervently, move us to accustom ourselves to this duty: for,  
1. Herein lies a difference between the child of God, 
Motives to fervent prayer.  and a worldling, between a sound Christian, and an hollow hypocrite: the one walketh with God, lifting up his heart to God in holy meditations and prayers continually, as just occasion is offered; and therefore by this title the Scripture describeth true Christians, Act. 2. 41. And Paul saluteth all the faithful that call upon the name of the Lord, 1. Cor. 1. 2. The other are noted, Psal. 14. 4. by this mark, They call not upon God. Prayer is as the breath, whereby we know whether a man live the spiritual life or no: a child that cries not, is dead and stillborn, as we say; no prayer, no breath of the Spirit, & no breath, no life.  
2. Our own benefit calleth for this duty; all good comes unto us by reason of the great power of prayer, which availeth to set heaven open, to bring down the Spirit, to pacific God, and appease him being offended. We see what great and extraordinary things the Saints have obtained by prayer; Moses, Elias, etc. And lest we should think that these examples appertain not to us weak and silly men, the Apostle james urgeth this as an argument to force us to prayer, by the practice of Eliah, who prayed that it might not rain, 
jam. 5. 17.  and it reigned not in three years, etc. Not that we should pray so, that it may not rain for so many years together; but, if the power of prayer be so prevailing with God, that therefore we should be much and often in this duty: and surely he that can pray well, can want no good thing, needs fear none evil.  
3. It is a notable fence against sin: for, as the more sin prevails, the less can a man pray; so, the more he prays, the less is he overtaken with sin. When the true man is assaulted, if he cry for help, the thief runs away; and so doth sin, (a thief which ever doggeth and besetteth us to rob us, and steal away grace) if we can cry mightily to God.  
4. Acquaint thyself with God; for the times come when nothing will stand by thee but his help; and therefore use 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 distress.   
And lo, the heavens were opened unto him. 
Sect. 6.  
NOw it followeth, that we speak of those three admirable events, which followed the Prayer 
The opening of the heavens upon him in his prayer.  of Christ: 1. The sensible opening of the heavens. 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 solemn instalment and induction of Christ into his office and work of mediation and ministry: Wherein we must know, that as there never was in all the world so high and excellent an office as Christ's was: (for, the greatest of Kings, and the high Priest, who yet were with great state and observation anointed and deputed to their offices, were but shadows of this:) even so God would have Christ entered into it with such magnificence and glory as never man was, nor creature is capable of. As the Coronation of a Prince, with what glory, pomp, and sumptuousness, even to admiration, is he brought forth with his Nobles and subjects? 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 himself from heaven to honour it; and for this purpose he doth more familiarly, and yet more gloriously reveal himself unto all mankind, than he had ever before done from the creation of the world; and never was any ceremony in all the world so honoured, as this Baptism of Christ was. The ancient sacrifices of God's institution were honoured by manifest signs of his gracious presence, as by the fire which came from heaven continually to consume them: the Ark was honoured with special signs of his glorious presence, sitting between the Cherubims, answering by Oracle and voice, unto cases propounded: the Temple itself at jerusalem, at Salomon's 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 over the Tabernacle, Exod. 40. 34. But these were all but shadows to this, wherein the Lord did not cloud and veil his presence, or reveal his presence in some sign, but the Divine Majesty manifested itself distinctly, as we may say, in person, yea in the distinction of all the three Persons, the Father testifying his delight in his dear Son, the Son standing in jordan, and receiving his Father's testimony; and the holy Ghost descending in the visible shape of a Dove.  
From whence is notably grounded the doctrine of the blessed Trinity of persons, 
Obser.  in the Unity of divine essence, because they be so really distinguished, although they cannot be separated.  
But the word Trinity, 
Object.  is not to be found in the Scriptures.  
Yet the doctrine is, 
Answ.  if not according to the letter, yet according to the sense. Mat. 17. 5. In the transfiguration of Christ, the Son standeth, the Father by his voice witnesseth, and the holy Ghost overshadowes him in a cloud, as here by a Dove. So Matth. 28. 19 Baptise them in the name (not names, to note the unity) of the Father, Son, and holy Ghost. And 2. Cor. 13. 14. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Besides, there is expressly the word three, from whence Trinity comes, 1. joh. 5. 7. There be three that bear witness in heaven, the Father, the Word, and the holy Ghost, and these three are one. So also Gal. 4. 6. God sent the Spirit of his Son into your hearts.  
Which is worthy to be by the way observed, 
Use.  as against sundry other damnable Heretics, so especially against the jews at this day, who hold an indistinct essence in the Deity, without distinction of persons: and secondly, against the wicked Arrians, who deny the Son of God to be begotten of the essence of the Father, and to be coeternal and coequal with him; they hold him to be mere man, only borne without sin, and receiving the Spirit beyond measure; and in all those places, where he is called God, they understand it God by office, not by nature, as the Magistrate is called God; and by this equivocation they can deceive the Magistrate, and profess (namely in this their sense) that they verily believe him to be God, and yet mere man. But this place, and many other assume him into equal dignity with the Father and holy Ghost, as we shall further see in the Father's testimony of him.  
In the opening of the heavens consider 1. how they were opened: 2. why they were opened. For the former; not the whole heavens, but a part, and that part over the earth where Christ prayed in the bank of jordan, and not to all the people of the earth, but to those only that were present with Christ, were the heavens opened: and therefore it is said, The heaven was opened unto him, not (as some say) to john, but to Christ: for so the phrase is used, Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visae eis linguae, i. supra eos. The difficulty is in the manner.  
Some think it was but an apparition in the air, 
How the heavens were opened.  because the density of the heavens (as Philosophy teacheth) cannot admit of any division in the same. But this is unlikely: for in apparitions the eye is easily deceived by thinness or thickness, nearness or remoteness, light or darkness of the parts of the heavens and clouds: now God would not have so notable a confirmation of Christ's calling stand upon the credit of a thing so liable to deceit as apparitions be. Again, this was a miracle, by which Christ's 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 Schoolmen follow, think that there was no alteration in the heavens to the bodily eye, but it was a mere vision, which none but Christ saw, and that not with the eyes of his body, but of his mind, such a vision as Ezekiel and Steven saw. But this is not so: for first, to the eyes of Christ's mind heaven was never shut. Secondly, Mark. 1. 10. he saw the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cloven, a word used in things really done, and used of the rend garment, Luk. 5. 36. and of the veil of the Temple, which was rend in twain. Thirdly, the other signs were really and sensibly done, the Spirits descending visible, and the Father's voice audible and sensible, which are things of greater difficulty to conceive as we shall see: and, visible and sensible were they not so much for Christ's, as for john's and the people's confirmation that stood there.  
It seemeth therefore to be true, that the heaven was sensibly divided and rend in twain, even as the earth was when Korah and his company were swallowed up. This is not unreasonable to conceive, if we consider that the Lord might well do as much for his Son, as he had formerly done for his servants. Henoch, in his body as well as in his soul, was taken up into heaven: here either the heavens must divide themselves, or one body must pierce and penetrate another, which even glorified bodies cannot do. 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 have it so, 2. King. 2. 11, 12. and Elisha saw him when he was taken up into heaven by a whirlwind, and consequently saw the heavens divided to receive his body now glorified in the act of translation.  
When Christ had accomplished his whole ministry, Act. 1. 9 while his Disciples beheld, he was taken up into heaven; they did see the heavens opening themselves to receive his glorious body: and shall we think it absurd, that according to the letter of the Scripture, his Father should enter him into that ministry by a sensible opening of the heavens? As easy it must be for God to do this, as to make the Sun stand still, the Sea run back, yea the Sea to divide itself and stand like a wall for the defence of his people. And, that he thus did, it is plain, because this serveth for the greater confirmation, and glory of the business in hand, which above all other the Lord set himself to advance & commend to the world.  
Now in the second place, 
Why were the heavens opened.  the reasons why the heavens were opened, were sundry.  
1. To manifest the truth and certainty of the other signs which followed, that seeing the heavens opened, they might not conceive, that either the Dove or the voice came from any other place.  
2. To show that howsoever Christ stood there as a weak man, and in similitude of sinful flesh, yet he was the Lord from heaven heavenly, of whom was verified, joh. 3. 31. He that is come from heaven, is above all.  
3. That as his person, so likewise his doctrine was divine and heavenly, ver. 34. He whom God hath sent, speaketh the words of God: and this was the special work of his doctoral office, to reveal the will of his Father. And Io. 1. 18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, hath declared him. The power also and grace, whereby he wrought miracles, was not from Beel-zebub, but from heaven.  
4. To show that his office, into which he was now entered, was and is to open heaven again for us, who by sin had shut it against ourselves; he hath made our way unto the throne of grace. And thus this second Adam standeth in opposition with the first; he shut us out of Paradise: a token that we were shut out of heaven: but this lets us into the Paradise of God again.  
The heavens are opened by 
Object.  his passion, not by his baptism, Heb. 10. 19  
They are opened by his death 
Answ.  as by a common cause, which must be specially and singularly applied, and that is by baptism: therefore it is said, Rom. 6. 3, 4. We are baptised into his death; that is, to have benefit by his death.  
1. Note hence, that Christ by fulfilling all righteousness, hath set heaven open unto us, and consequently, the justification of a sinner, is not only by the obedience of his passion, but also by his active obedience in fulfilling the Law: for, 1. the whole sum of the Law, is, to love God with all the heart, etc. which if we perform not in ourselves, or in Christ, than the whole Law is abolished, whereof every jot must be accomplished, Math. 5. and Christ came not to destroy the Law, but to fulfil it. 2. The sanction of the Law (Cursed is every one that abideth not in all things) cannot be avoided, if all those things be not done in ourselves or our surety. 3. There are two parts of justification: 1. Remission of sin, which is by the blood of Christ, which takes away all sin. 2. Imputation of Christ's righteousness: neither can the one stand without the other, as 1. Cor. 5. 21. He hath made Him sin that knew no sin, that we should be made the righteousness of God in Him. And this meets with their main objection, that when sin is taken away, 
Christ hath fulfilled active righteousness for us as well as passive.  the Law is fulfilled, and the sinner acquitted and justified: for that is not true; for a sinner is not justified when sin is abolished, unless justice be added. Sin must be covered indeed, but that is but fulfilling of half righteousness, unless righteousness be imputed, Rom. 4. 25. He was delivered for our offences, and was raised again for our justification: where justification is far more than remission of sins. 4. The words of Scripture are plain, Rom. 5. 18. By the obedience of Christ many are made righteous: and 10. 4. Christ is the end of the Law for righteousness; and not only to remove unrighteousness. As for all those places, wherein it is said, that Christ hath purged all sin with his blood, etc. they are to be meant exclusively, in respect of the blood of beasts or any meritorious works of men out of Christ, but not to exclude the meritorious active obedience of the Son of God. 5. He that is circumcised, is bound to keep the whole Law.  
Object. That was to make him a fit Saviour.  
Answ. No, but that he might redeem them that were subject to the Law, and that they might receive the adoption of sons, vers. 5. He speaks plainly of Christ's active obedience. We will conclude with Bernard, Totus mihi datus, totus in meos usus expensus est. When I can have too much of Christ, I will renounce his active obedience; but if by fulfilling all righteousness, he hath opened heaven, I will lay fast hold upon all his righteousness to bring me thither.  
Secondly, hence we note what we are to think of the doctrine of Christ, who came from heaven, and spoke from heaven. Heb. 1. 1. In these last day's God hath spoken to us by his Son, and therefore our means of salvation are great and glorious; the only begotten Son, which is in the bosom of his Father, hath revealed the Father's will unto us. Natural light hath manifested much of God to many men; supernatural light hath made him more manifest, both by the delivery of the Law, and the promises of the Gospel concerning Christ to come, whereby the jews saw God after a sort through the veil of types and shadows, but did not see him clearly and perspicuously, till Christ was manifested in the flesh, who was in his person the brightness of his Father's image, and in his office the chief Doctor and Teacher of his Church.  
Whence it follows, Heb. 12. 25. That if they escaped not, who refused him which spoke on earth, much less shall we, if we turn from him that speaketh from heaven: and 2. 2. If the word spoken by Angels was steadfast, etc. how shall we escape, if we neglect so great salvation, which was first begun to be preached by the Lord, and is confirmed to us by them that heard him?  
Object. Oh, if we should hear 
Heaven opened itself, to confirm our doctrine to be from heaven.  Christ speak from heaven, we would obey.  
Answ. The doctrine that we bring, is from heaven, heaven opened itself to give confirmation to it, the same it is which Christ taught, which the Apostles received from him, and we from them; and of us, holding ourselves to the Apostles doctrine, our Saviour saith, He that heareth you, heareth me. With how great danger therefore do men refuse and turn away from our doctrine? how shall they escape, that refuse doctrine from heaven? A just thing it is, that they be given over to Satanical and hellish delusions, who refuse doctrine from heaven.  
3. This opening of heaven being a sign of that which Christ had done, affordeth special comfort to all the members of Christ, in that heaven being shut against us by our sin (for into it shall no unclean thing enter:) Christ hath set the gate of it open unto us again; he hath made a way, and as it were a thoroughfare between heaven and earth.  
By him (saith the Apostle) all things in heaven and earth are gathered into one, Ephes. 1. 10. and Col. 1. 20. He hath reconciled to himself through him all things, which are in earth and in heaven; that is, all elect and believing men on earth, and the blessed Saints and Angels in heaven: and this follows, that in the former verse, where Christ is called the head of all things; being the head of his body, he hath made a passage both for himself and his members.  
How doth Christ open heaven 
Quest.  for us? oh that we could see such a sight!  
Christ openeth heaven: 1. by 
Answ.  the merit of his obedience unto the death; so saith S Paul, Col. 1. 20. By the blood of his cross he hath set at peace all things. 
Christ openeth heaven for us 3. ways.  Meditate on his death. 2. By the donation of his Spirit, who worketh faith in the heart of God's child; which is as an hand whereby Christ with all his benefits is received, and a mouth whereby he is eaten; so is it an eye cleared to see thorough the clouds God sitting in his glory, upon the Propitiatory and Mercy-seat, and sometimes upon the throne of his justice. Heb. 11. 27. By faith Moses departed Egypt, and feared not the fierceness of the King, but endured as one that saw him that was invisible. By faith Henoch walked with God, he had him ever in his eye, heaven was ever open and undrawne unto him. Iose●h saw on the throne of his justice, and said, Can I sin and do this great wickedness against God? Thus the godly in this life have heaven after a sort opened, so as they have God ever present with them. Steven being full of the holy Ghost, saw heaven open; get faith, and thou shalt see it open too. 3. By the benefit of his intercession, joh. 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 virtue of the merit of his intercession, all the elect shall be gathered in soul and body into heaven after this life. This same key openeth heaven to our prayers, and persons.  
here is the comfort of the godly, that whereas the first Adam hath shut heaven on them, and set hell wide open, and armed all the creatures against them: this second Adam hath opened heaven again and reconciled all things; there is now passage from man to God, from earth to heaven, by the prayer of faith: and between God and man, while he heareth prayer and bestows heavenly blessings: a passage for the Spirit, and for God's helping hand in trouble; there is a beaten way between heaven & earth, in which Gods Angels are continually moving as diligent ministers to the heirs of salvation. Here ye may see Jacob's ladder, which reacheth from earth to heaven, on which the Angels are continually ascending 
Gen. 28. 1.  and descending: this ladder is Christ himself, who by his humanity toucheth earth, 
joh. 1. 51.  and by his divinity reacheth up to the heavens, and so hath made heaven & earth meet together.  
And as this comforteth us through our whole life, so especially in the hour of our death it is of exceeding use; then happy is he that can see the heavens opened by Christ for him, as Steven did; he shall lay himself down in rest and assurance, that though his body shall be enclosed in the earth for a time, yet his soul shall ascend to God, and both soul and body in the judgement day shall partake of the glory, unto which Christ the Head is already ascended; and the same power, which made the heavens themselves now at his baptism set themselves open to strengthen & increase the grace of his Saints, shall then set them wide open to confirm them for ever in glory.   
And john saw the Spirit of God descending like a Dove, and lighting upon him. 
Sect. 7.  
THis is the second divine 
The Spirit descending upon Christ like a Dove.  testimony, whereby God the Father would make evident to all the world, that Christ the Son was the Messiah, anointed with the gifts of the holy Ghost for this purpose: Where, for the meaning of the words, must be known; 1. What is here meant by the Spirit of God. 2. How the Spirit could descend, or be seen so to do. 3. The manner of his descending, like a Dove. 4. Why he lighted upon Christ. 5. Why it is said, john saw all this.  
1. By the Spirit of God is meant sometimes the whole essence of the Godhead, as it is common to all the three Persons: as joh. 4. 24. God is a Spirit. Sometimes the gifts and graces of the Spirit, as Luk. 1. 15. john was filled with the Spirit; that is, spiritual gifts, by a Metonymy of the cause for the effect. And Act. 6. 5. Steven, a man full of faith and the holy Ghost. Sometimes the third Person in Trinity, as 1. joh. 5. 6. and that Spirit is truth: and thus is the word here used; 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 Son, equal unto the Father and the Son, and the same God in Nature and Essence with the Father and the Son, though not the same person. And the third person is called a Spirit, because he is that essential virtue, proceeding and as it were spired or breathed from the Father and the Son; 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, 
How the holy Ghost can be said to descend, seeing he filleth heaven & earth.  `who is God omnipresent, and filling heaven and earth? Psal. 139. 7. Whither shall I go from thy Spirit?  
Answer. True it is, that this descending of the Spirit, was a local motion from heaven, where it was opened, unto earth to the very head of Christ, and yet we may not conceive any local motion in God or any of the persons: but in one word, The sign or siymbol wherein the holy Ghost pleased to testify a special presence or efficacy, doth take the name of the thing signifiyed; the Dove, a sign of the Spirit is called by the thing signified, the Spirit itself; not that the blessed Spirit was changed into a Dove or any similitude, (whose nature were it not immutable, he could not be God:) but because it pleased him, retaining his own unchangeable nature, to appear under this form and likeness: and thus john also, seeing this shape and appearance descend from heaven, is said to see the Spirit which is invisible; the Dove signifying, called the Spirit, signified by a figurative kind of speech, common in the Scriptures. The Ark was called The Glory of God, because it was a special sign of it. 
Gen. 18. 3.  Three Angels came to Abraham; one of them, seeming to be more glorious than the other, is called by the name jehova; a name proper to God, and not agreeable to any Angel, further than he representeth the Son of God as that did.  
The right interpretation and understanding of such phrases, would cut off infinite quarrels about the real presence, which is only held up, because by this same figure the bread signifying is called the body signified; 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 Dove, he must necessarily be turned into a Dove, & of a creating God become a creature; which is high blasphemy.  
3. The manner or form of the Spirits descending, was in the shape of a Dove.  
Quest. Whether was this a true material Dove, or an appearance of a Dove only?  
Answ. It is enough to conceive the presence of the holy Ghost under the form of a Dove, and it is no article of faith whether it was or no: But yet I think it was a true real body and corporal Dove; 1. Because Luke addeth (in a bodily shape) implying that there was a body. 2. Because none of the other signs were imaginary or appearances, but real things: whence some of the Fathers conclude, that it was as true a Dove, as the Spirit was a true Spirit.  
Object. But if it were so, how came it into heaven?  
Answ. He that created of nothing all things, created it at this time, not for common use, but for this use and purpose; which when it was accomplished, he could bring it to nothing, or resolve it into the first matter whereof it was made, as it was with those bodies in which the Angels appeared.  
Object. But the text is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a Dove; therefore it was but a similitude, and appearance, not a true body.  
Answ. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the Dove, but to the Spirit, who manifested his presence in this likeness. 2. The phrase doth not always note likeness and similitude only, but verity and identity, as joh. 1. 14. We saw his glory, as the glory of the only Son of God; and Phil. 2. 7. Christ was in the shape of man, and like man: shall we thence conclude, that he was not a true man, but one in appearance only?  
Why did the holy Ghost appear 
Quest.  in this shape? For sometimes he appeared in mighty winds, as to the Apostles; sometimes in burning fire, wherein he seems to be contrary to himself.  
These diverse symbols and testimonies 
Answ.  of the presence of the Spirit, argue diverse, but not contrary effects; all of them his wisdom made choice of, according to the occasion and present use. There was great difference between the ministry of Christ, and Moses; between the Law, and the Gospel, and accordingly the Spirit manifesteth himself. The Law was confirmed with terror & fear; but to ratify the Gospel, the Spirit appears in the shape of a Dove. Act. 2. 2. He is noted to come like a mighty rushing wind, to show the mighty power of the Gospel in the ministry of the Apostles, who were now to be sent out: so in the shape of tongues, to show the utterance given by the Spirit to the Apostles: in the shape of cloven tongues, to note the variety of tongues and languages, wherewith they were endued: in the shape of fiery tongues, to show the fruit and efficacy of their ministry and doctrine, which should be as fire to sever between dross and pure metal. So here the Spirit would appear in the shape of a Dove, 
Why the Spirit appeared in the likeness of a Dove.  to note, 1. what kind of Spirit Christ's was: 2. what kind of gifts they were, which were collated and bestowed upon him: and 3. what was the fruit of those gifts.  
For the first, in the Dove observe two things: 1. Of all fowls it is the most mild, without gall. 2. It is most innocent and harmless, not ravening and hurtful. Which signifieth, that Christ should be endued with a mild, meek, and gentle spirit: so it was prophesied of him, Isa. 42. 2. That he should not cry nor lift up his voice in the streets, a bruised reed he should not break; and how it was accomplished, the whole story of the Gospel witnesseth, Math. 12. 19 So also, that he should be most innocent, blameless, of a most pure spirit: In him was no guile, no deceit in his lips. Who could accuse him of sin, being the spotless Lamb of God?  
2. As the Dove hath many excellent properties; patience, simplicity, sincerity, tenderness to her young, faithfulness to her mate, etc. Even so God the Father hath fitted Christ with all profitable and necessary gifts; humility and patience, holiness and integrity, love and tenderness, constancy and diligence in working out the good of his members.  
3. The fruit of these gifts is the appeasing of his Father's displeasure, conceived against the sin of man: for look as the Dove which Noah sent forth out of the Ark, returning with an Olive branch, which argued the ceasing of the deluge, brought news that God's wrath was now assuaged and decreased with the waters: so the Spirit of the Lord is upon Christ in the form of a Dove, sending him out to preach the acceptable year of the Lord, and good tidings of liberty to captives, & the opening of the prison to them that are bound, forgiveness of sin, and conferring of grace, & life, etc. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape, separating and sending Christ to his ministry, & that only for this time, and not reserved out of this time and use, it is not now lawful for any man to represent the holy Ghost by this shape, or make an image thereof: for this is to make an Idol, as the Papists do, not only in this, but in painting God the Father like an old man, because he is called the Ancient of days, Dan. 7. 22. Both of them flat Idolatry. God is above his Law, if he make shapes, Cherubs, or bodies, it is just because he doth it: but we are borne under the Law, which expressly forbids the making or having of any Image of God in any use, or any at all in religious use, and enjoins us to worship God in spirit and truth, only in the Image of his Son.  
And it will strongly follow, that if we may not reserve the shapes which God himself hath used to manifest his presence, much less upon any colour, any Images or Idols devised and beautified by Idolaters, abused in times past, and in present, and for time to come, subject to be abused to the maintenance of Idolatry. here come all Popish pictures to be defaced, whose Idolatry is as gross as ever the Heathens was: a lamentable thing, that any Christian can feed and please his senses in the convicted instruments of God's dishonour in so high a kind.  
A chaste heart will make a chaste eye. 
Why the Spirit lighted upon the head of Christ.   
The 4. point is the Spirits descending upon Christ, for these reasons: 1. To show that Christ was set apart to his great work, not only by the ministry of man, but by the holy Ghost. 2. That he was now endued with gifts fit for such a work: for this was the unction or anointing of Christ to be the King, Priest, and Prophet of his Church, as Isa. 61. 1. The Spirit of the Lord is upon me, he hath anointed me to preach.  
Object. But Christ was filled with the holy Ghost from his infancy.  
Answer. He was endued with such a measure of the Spirit, as was fit for his private estate; yet now entering upon a public office, and a work after a sort infinite, he needeth more grace, and receiveth according as his calling required.  
Object. But then Christ had imperfection in him, if he wanted some grace.  
Answ. It implies a degree, but not imperfection: he was perfectly graced so far, as his youth and private estate required, yea, as much as that was capable of; it being with him as with the Saints in heaven, among whom are degrees of glory, but not want nor imperfection. And 3. to show that the Spirit did perpetually rest with Christ, therefore joh. 1. 32. the Spirit abode upon him. This was prophesied, Isa. 11. 2. The Spirit of the Lord shall rest upon him, the Spirit of counsel and understanding, of wisdom and strength, the Spirit of knowledge, and the fear of the Lord.  
Object. But the Spirit of God dwells in the Elect, therefore this was no privilege.  
An. Never did or can the spirit rest with Saint or Angel, as he did with Christ. 1. In respect of his humanity, the Spirit is ever with that, working in that nature all divine virtues, graces, & glory, both in number & degree perfect, as fitting the Head; whereas the members have some, not all, and in some small degree, not in all perfection of degrees, as he was, being anointed with the oil of gladness above all his fellows. 2. In respect of his Deity, the spirit, the third person, is perpetually present with the Son, as joined unto him in the admirable unity of one & the same nature; yea, so joined, as he proceedeth from the Son as from the Father, and hath his subsistence from the Son, as from the Father, by the unspeakable communication of one and the selfsame nature. In which respects, the Spirit never lighted, nor did rest with any but with jesus Christ alone. 4. Some add a fourth reason of the Spirits lighting on Christ: not only to design Christ, but to distinguish him by an apparent sign from john, lest any should think that the voice following, This is my well-beloved Son, was uttered of john, and not of Christ himself.  
The fifth point is, Why it is said that john saw all this: this was, 1. that the Word of the Lord might be accomplished, who had promised john, that he should certainly know Christ by this sign, joh. 1. 33. 2. That john might bear record of the truth hereof, not only in his age, but to all succeeding ages: so it is said, joh. 1. 32. john bare record, saying, I saw the Spirit, etc. Hence was it, that it did so openly appear, because it was not only for Christ, who as he was man, and had taken upon him our infirmities, had need of assistance, but for john also, and the people of God: see john 12. 30.  
1. Note, that the Spirit of God is no quality or created motion in the mind of man: for than he should not exist without the minds of men, (for the accident cannot be without the subject, to which it cleaveth:) and much less could the Spirit appear in a visible and distinct form, as he did here, and in the feast of Pentecost. 2. He is here a distinct person from the Father and the Son, and yet joined with the Father and the Son. 3. He is called God. Act. 5. 3, 4. To lie to the holy Ghost, is to lie unto God: and 1. Cor. 12. 11. He giveth gifts to every one according to his will, as here he anointeth Christ the head, & consequently, is the Author of all good gifts with the Father of lights, and not the gifts themselves.  
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 he was fitted thereunto: so in all those that are set apart by man to the ministry, must be an apparent descending of the Spirit, though not in visible shape, yet in evident gifts and graces. The reason is sound: if Christ himself must not take this honour upon himself, but the spirit of the Lord must be upon him to preach, much more must it be so with those that come in his name. Add hereunto these arguments:  
1. If God, when he had set down the frame & parcels of the material Tabernacle, did set apart a Bezaleel, and fill him with the Spirit of God, in wisdom & understanding, in knowledge and all curious workmanship, and joined an Aholiah unto him, into whom he put wisdom, to make all after his draught, Exod. 31. 3, 6. And, if when Solomon is to build the material Temple, he must have his Hiram sent for, a man full of wisdom, understanding, and knowledge to work all manner of work in brass, 1. King. 7. 14. much more the true Solomon, in building his spiritual Temple, makes choice of men filled with the spirit, etc.  
2. If the Prophets & Apostles performed every thing by virtue of their extraordinary calling by God, then must Pastors & Teachers also, by virtue of their ordinary calling by God: They spoke & wrote, as they were moved by the holy Ghost, 2. Pet. 1. ult. they revealed and foretell 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 speak, and to lead them in all truth, joh. 14. Yea, the Spirit shall teach you in that hour, Luk. 12. so must we be furnished by the Spirit to our duties. 1. Cor. 17. 7. The manifestation of the Spirit is given to every one to profit withal, to one a word of wisdom, to another a word of knowledge. Whence the Spirit is said to send Pastors, Act. 20. 28. Pastors at Ephesus were made overseers by the holy Ghost; because he fitteth them to the Church, and commendeth them by gracing them to the use of it.  
3. This sitting of the Spirit, giveth a man's self much comfort: 1. That he is lawfully called of God, who sendeth not his message by the hand of a fool, (for this is as he that cutteth off the feet:) but he sendeth a learned tongue, an Ezra, an Apollo's, mighty in the Scriptures. This was signified by the consecration of Aaron and his sons, who must be, 1. washed, purged from whatsoever might blemish their calling. 2. Arrayed with new garments, signifying their furnishing, and instructing with graces, of wisdom, knowledge, etc. 3. Perfumed with a sweet smell of the holy oil, noting the sweetness, the sweet savour by holy doctrine and life, which they were to diffuse into the Church. This when it was done, than were they set apart by the Lord, and not before, Leu. 8. 3. 2. That God, who hath graced him, will protect him, and carry him thorough the troubles of his calling, which Satan and the wicked of the world (whom he is to encounter with) will raise against him: which promise of special protection, while the sons of Sceva wanted, Satan (who easily spied their want of commission) mightily prevailed against them, Act. 19  
3. That God will bless his labour, and the works of his calling, and make it powerful and fruitful, because it is his own work; whereas such as have not their commission sealed from the Lord, find not their sacrifices burnt by God, but often labour all day and night, and catch nothing.  
A caveat not to run upon 
Use 1.  man's calling without Gods, as the false apostles did, against whom the Apostles opposed themselves: see that the chief Bishop of souls send thee, that he hath laid his hands upon thee, that he hath bid thee receive the holy Ghost; as for the order and ordination of the Church, it is only a manifestation and declaration of him, whom God hath fitted. Let every Minister be able to say as Christ himself did, Isa. 48. 16. The Lord God himself, and his spirit hath sent me, namely, to declare what Cyrus in his time was to perform to the Church.  
And here he that would have good and assured comfort of his commission, must examine what kind of gifts they be which he hath received 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 have no more) were added, while he might much benefit others, himself might remain a reprobate. For, Saul and judas had the Spirit of God.  
2. Proper and peculiar to the elect, as justifying faith, true love, invocation, repentance, unspeakable groans, and mourning of the Dove, innocence, meekness, sincerity, and such like testimonies, that God hath sent the Spirit of his Son into the heart, purifying it, making it cry Abba Father. These are gifts worth having, making all the former not only profitable to others, but truly comfortable to himself, and acceptable to God. Now shall a man speak powerfully, feelingly, and conscionably, and resemble those holy men of God, who wrote the Scriptures, in interpreting them; they shall speak and do as they are moved by the holy Ghost; men shall perceive, and after a sort see a fiery tongue upon their heads; such shall be the efficacy and power of their ministry in separating the precious from the vile.  
3. Note, wheresoever the Spirit descendeth on any Christian, it descendeth like a Dove, that is, maketh a Christian resemble the Dove. Whence it is, that the holy Church or company of believers is called by Christ, his Dove, Cant. 2. 14. 1. Because the same sweet ointment (as that of Aaron) runs down from the head to all the members: the same graces, which this Spirit in the shape of a Dove did fill Christ withal above measure, he doth also bestow in measure upon Christians: Thus are we said to receive of his fullness. A fountain sends the same water into the streams that itself hath. 2. The Spirit of God is everywhere like to himself, both in the head and members, as the same juice is in the root and branches, in the tree and fruits: look what were the fruits of the Spirit in Christ, the same also are in the members, Gal. 5. 23.  
To examine whether we have 
Use.  received this Spirit or no, by the properties of a Dove. 
Four properties of the Doves of Christ.  1. Meekness is an essential mark of one of Christ's Doves, and on whom the Spirit of Christ is descended, as himself witnesseth, Learn of me, for I am lowly and meek: 1. He in heart never conceived fierce or revengeful thought. 2. In word, being reviled, he reviled not again. 3. In action, he was led as a sheep to the slaughter, and was dumb 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 perverse disposition, the Spirit of Christ hath not sat and lighted upon him: for, in the kingdom of Christ, the lion and the lamb shall feed together. Let us therefore put on, and deck ourselves with meekness, Col. 3. 12. A most beautiful grace, much set by of God. How glorious a sight was it, and how delightful to God his Father (as the voice witnesseth) when the Dove sat upon Christ? and even 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 do set them out to men: neither is it a garment proper to the women, as distinguishing the sex (which the clothing of our bodies do or aught to do:) but the condition between a natural and spiritual man, an old and new creature: for this makes difference before God, when none is between 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 special title of the just, Zeph. 2. 3. Seek the Lord, ye meek of the earth: as though none were fit to seek him, and he would be found of none else.  
A second quality of those, on whom the Spirit is lighted like a Dove, is simplicity, innocence, commended to us also by Christ, Be wise as serpents, but innocent as Doves; enforcing it plainly to be a quality of those who are baptised with the Spirit of Christ: To which purpose he knitteth these two together, Cant. 5. 12. and 6. 8. My Dove, my undefiled. Elsewhere he calls the Church fair as the Sun, pure as the Moon, the Lords holy ones, undefiled in their ways, Saints, pure; not only in regard of their justification by the blood of Christ cleansing them from all sin, but also of their endeavour in sanctification.  
These Doves of the Lords culver-house are clean fowls, not of the unclean birds, Vultures, Crows, and Hawks that can smell a carrion a far off, to fly to it, and feed upon it: the Spirit never took such a shape. Let us be careful of our ways, not to foul ourselves with sin, which is the most filthy uncleanness: but rather when the Spirit sat upon Christ's head, make known that it sat like a Dove on our head, by purging ourselves, even as he is pure, 1. joh. 3. 3. as it is a mark of our adoption in that place. He is not capable of any grace, that endeavoureth not in this: will the Spirit of God dwell in a sty? or will he pour his gracious liquors into fusty and filthy vessels? What may we think the hire of those that moil themselves in all filthy lusts, and tumble like swine in their sins, and in the mean time scorn at those who desire to be 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 up pure hands, accepteth no service but a clean offering and from a clean offerer, admitteth none to the blessed vision of God, but the pure of heart, and much less to stand in his Holy place, but he that is of innocent hands, and a pure heart? Psalm 24. 3.  
What other spirit hath lighted upon them, than the spirit that beareth rule in the world? The spirit of lying, railing, swearing, slandering, hath light upon their tongues: the spirit of revenge, wrong, and wickedness upon their heads: the spirit of fornication, uncleanness, wantonness upon all their parts and members: and the spirit of error, delusion, & desperate impenitency hath settled upon their hearts: all this, because they have grieved this holy Spirit, and made this Dove betake himself to his wings, and left them to be haunted with an evil spirit, as Saul was, when God had forsaken him.  
A third quality of such on whom this Spirit of Christ hath lighted, is chastity, sincerity and singleness in heart and life, in body and soul: the Dove is a most chaste bird, truly keeping her to her mate; and this is required in all the members of the Church, Cant. 4. 1. Thine eyes are like the Doves, that is, single, chaste, beautiful. This eye of faith beholds Christ and him alone, acknowledging all perfection of beauty and sufficiency in him: it keeps the heart into him alone in the purity of his worship; it keeps the affections unto him as the chief of ten thousand: it watcheth against all unchaste lusts, and abandoneth all unlawful, strange, and stolen pleasures, called in 1. Cor. 7. 34. The holiness of body and spirit. Of spirit, when it is not tempted to uncleanness; or being tempted, yieldeth not; or having yielded, reneweth it self to repentance. Of body, when, as a fit instrument to a chaste soul, it never exciteth, nor being excited, executeth uncleanness. Whence it followeth, that those that go a whoring from God, as all Idolaters that seek to many lovers; or are bawds to their own lusts and sinful pleasures of any kind, or prostitute their bodies to any uncleanness; or their members as servants of unrighteousness, are not possessed with the Spirit of Christ. Idolatrous eyes, adulterous eyes, covetous eyes, evil or envious eyes, blind eyes, or wanton eyes, are not the eyes of Doves.  
A fourth quality in Isa. 60. 8. is this, They all fly to the Church of God, and join together in his pure worship. Who are these that fly like the Doves to the windows? A prophecy of the Gentiles converted, that shall in such flocks come into the Church, as if a whole flight of Doves driven by some Hawk or tempest, should scour to the columbary, and rush into the windows. The Church is compared to God's culver-house; thither the Doves fly together, feed together, roost together: which signifies the Communion of Saints, who are of one heart and soul, and which worship God purely with one shoulder: It is no receptacle of Eagles and ravenous birds, which devour one another: and the reason is, because the Spirit lighting upon Christians, ties them together with fast bands of peace, called The bond of the Spirit. And hence it followeth, that whosoever neglecteth the ministry, which is the chariot of the Spirit, the Spirit lights not upon him: whosoever joineth not in this society of Saints, and carrieth not himself as one living with other the children of God, under the same roof of one Father, he hath not the Spirit of God, and consequently is none of his. What may we think of him that is an enemy to the Church, that maligns the members of it, that opposeth the pure worship and worshippers, that flies from the culver-house, but to be an unclean bird, no Dove?  
This is one special note of the presence of the Spirit, which I would not omit, because many may come to see themselves better by it.   
Vers. 17. And lo, 
Vers. 17.  a voice came from heaven, saying, This is my well-beloved Son, in whom I am well pleased. 
Sect. 8.  
HEre is the third sensible testimony of Christ's most solemn 
The voice from heaven testifying unto Christ.  setting into his office, and that from heaven also, as the other were, and that by an audible voice: wherein are two things;  
1. The circumstances, three: 1. Whose voice it was, The Fathers. 2. The place whence it came, From heaven. 3. The manner, It was a sensible and audible voice.  
II. The substance, in which are three particulars: 1. That Christ is the Son of God: to note the relation between God and Christ. 2. That he is his beloved Son; to note the nearness of that relation. 3. The fruit of it, in whom I am well pleased.  
1. The Person whose voice it was, is God the Father: for he saith, Thou art my beloved Son. Every testimony receives validity and authority from the Testator, therefore this must needs be sound and good. God had given testimony to Christ by many famous men, even all the Prophets, and now lately by john Baptist, who was greater than a Prophet, that Christ was greater than he; yea more, had given testimony of him by a multitude of heavenly Angels, Luk. 1. 30. and 13. But not content with all this, he gives from heaven his own testimony of him.  
1. To strike us with reverence 
Why God the Father gives testimony to his Son 4. Reasons.  in receiving this testimony, which hath this privilege above other parts of Scriptures, that it was uttered by Gods own mouth, not by men or Angels.  
2. To confirm us in the truth of the testimony, proceeding from him who is prima veritas, Truth itself (not only true) in his Essence, and much more in his words and works, who cannot be deceived, nor deceive us.  
3. To show the necessity of believing this testimony, being the first and only principle in Christian Religion, without which foundation laid, can be no religion, nor salvation, as we see in the jews and Turks: That we might more firmly believe in the Son of God for life, Gods own mouth testifieth so honourably of him. 4. That such a glorious commendation of this testimony might stir up our best attention and affections in the unfolding of it, we have here the word of a King, which was never stained, and that not uttered by any Herald, or a Lord Chancellor, but from his own mouth, which carrieth more weight with it: if God speak, woe to him that hears not.  
2. The place whence, from 
Why the testimony concerning Christ was from heaven. 4. Reasons.  heaven: for these reasons:  
1. For more authority to the Person of Christ, whom God from heaven doth honour: and if God thus honour him, how ought we to honour him? 2. Pet. 1. 17. He received of God the Father honour and glory; when there came such a voice to him from the excellent glory, This is my beloved Son: which was verified not only in the time of his transfiguration, but here also.  
2. Because the testimony contains the sum of the whole Gospel, to declare that the doctrine of the Gospel, which Christ delivered to the world, was from heaven, because God from heaven so testifieth it to be: wherein it differs from the doctrine of the Law, which although God renewed from heaven in the Tables of stone, yet was it written in the heart of man by nature; so was not the Gospel: but as after the fall it was immediately delivered by God to Adam in the promise: so here, by the same voice from heaven confirmed to be divine & heavenly.  
3. In respect of us, that we should more carefully attend to the testimony itself, proceeding from the excellent glory, and that from the mouth of the God of glory, sitting in his chair of Estate, seeing the word of a King in that place is more regarded. The contempt of the Law, given upon Mount Sinai, in the hand of Angels, was required at their hands: how shall they then escape, that despise him that speaketh from heaven? Hebr. 2. 2, 3. The Law being transgressed, the Gospel from heaven moderateth and pardoneth a man: but the Gospel from heaven being despised, what can plead for him?  
4. To show the extent of the Gospel, that it is to be preached, and binds to the faith of it all the people under heaven: and herein it was not to be inferior to the Law, which God would have acknowledged his own by uttering it from heaven, and that not before he had sent Moses down, lest it should have been thought to be his, although it was so loud and piercing, as it could not possible be but divine, not humane.  
3. The manner of the testimony, by an audible and sensible voice: How the Father uttered this voice, is needless to inquire, seeing we know, that he who made the tongue, can either speak without a tongue, or by secret inspiration and revelation, as to Isaiah, 2. King. 20. 4. or frame a tongue and organs of voice at his pleasure, to utter and make known his will and good pleasure to his creatures: or speak by creatures, as Angels in humane shape, or other creatures, sensible as Baalams' Ass; or insensible, as the bush of fire. It is much more material to inquire into the end and use of it, which was, to make the Son of God known unto the world, that the faith of men might be fixed on him for salvation.  
Hence note, in that the Lord 
Obser. 1.  from heaven teacheth by voice, his wonderful care, that will not suffer us to want any means to help us in the knowledge of the means of salvation: he had taught them and us before, by the sense of sight, seeing the heavens opened, and the Spirit visibly descending; and now he teacheth the ear by a voice: for, he knows our dulness, security, slowness of heart to believe, and applies himself every way to help us: he setteth out his glory by his works and creatures, he addeth his Word confirmed by many powerful miracles; to his audible word he hath annexed his visible word the Sacraments; he hath set up a constant ministry in his Church, and every way fitted it to the edification of his people, so as he may now say, What could I do more for thee, O Israel?  
Is God thus careful of our profiting every way? 
Use 1.  then how damnable and excuslesse shall the carelessness of the most be in the matter of their salvation? in which regard it had been good for many a man, that God had never made his will known to him, that he never had heard the word, or received the Sacraments: for, all tends but to his deeper condemnation, because of his neglect and formal use. When our Saviour said of judas, It had been good for him he had never been borne: did not he in effect say the same, It had been good for him he had never been a Disciple of Christ, never had heard Christ, or preached Christ, because the more excellent means he had, the greater was his sin and judgement?  
Again, 
Use 2.  hereby God cleareth his righteous judgement, in the just damnation of the wicked and unbelievers: O Israel, thy destruction is of thyself: say not, What can I remedy it if God will not save me? nay, what can God do more than he hath done? He hath given thee strong and excellent means, & preached the Gospel from heaven by his own mouth, and sent it to all nations under heaven in their own language, in an audible and intelligible voice: if thou wilt now wilfully refuse the means, thy blood be upon thy own head, that which will dye, let it dye; thou art in the sea of thy sins, ready to be drowned, good help is offered, but thou refusest it & must dye in thy sin: thy case is that of jerusalem, How often would I have gathered thee, and thou wouldst not?  
2 Note, 
Obser. 2. Theodoret, out of the like ground, gathereth the same doctrine, and notably urgeth it against Images, on Deut. quest. 1.  that it is God's pleasure that we should be taught the matter of salvation by voice, and attend to that: Here was a visible openning of the heavens, a glorious presence of the Spirit in the shape of a Dove resting on Christ: but when the Lord will have 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 heed to thyself, and corrupt not thyself by any image.  
1. 
Reasons.  Herein his mercy hath appointed a familiar and fit instruction, meet for our weakness, not coming to his Church in his own Majesty.  
2. Herein he advanceth our nature, teaching us great mysteries by such as ourselves, sanctifying the tongues of men, and not Angels.  
3. Herein he magnifies his power, who by so weak means worketh salvation: earthen vessels are used, that the power may be seen to be of God, 2 Cor. 4. 7. The voice of men by God's power conquers the world.  
4. Hereby he tries our obedience, whether we will yield to a weak voice, whereas he might force us by power.  
This makes against the Papists 
Use.  position, that images are laymen's books: 
Melius docet interdum pictura, quam Scriptura, Bellarm. de Imag. Cap. 10.  for 1. The people of Israel were as rude and elementary as any, yet God permitted them no such books, but straightly forbade it. 2. Images are dumb, and how can they teach? they have mouths, and speak not: If they teach, it must be by an interpreter, and an interpreter can teach better without them. 3. Let them be laymen's books, what do they teach? Hab. 2. 18. They are teachers of lies, and Zach. 10. 2. The Idols speak vanity. If a man would learn lies, let him gaze upon these books.  
And 1. whereas Bellarmine saith, that the Image of God and the holy Trinity is a teacher of truth: I answer, The Scripture saith it is a teacher of lies, and so I will prove it.  
1. 
E●ce à te cogitationem minimè decentem Magnitudinem Dei: nè paruum reddas eum qui magnus est, etc. Basil. in Hexam. Homil. decima.  God is a Spirit and invisible: now how can this be painted or carved? he that saith he can do it, must needs lie.  
2. God is infinite and incircumscriptible, wants beginning and ending: he that saith he can paint such a thing, is a loud liar: his image or idol is made by man, and motheaten, and consumed by worms and rotten.  
3. God is a working act, never idle: but the Image never stirs unstirred: therefore it is a lie.  
4. God hath being of himself, and all things are sustained in him: the image hath being from the hands of man, and is not able to uphold itself no more than Dagon was, if it be not strongly undershored: therefore it is a lie to say it resembles God.  
5. It is a lie and idolatry, to conceive or fix the name of God upon a picture, that hath nothing but what man will give it: and doth not the Lord accuse the Israelites by common sense, in the example of one that goes into the Wood and hues a tree, then makes a fire of one end to warm him, and a God of the other to worship? Are there not as good blocks and stones, lying upon the floor and pavement, as they be that are set up for idols?  
II. As for the picture of the Trinity, which is most horrible idolatry, painting God either a man with three heads (making him a monster:) or 
* But here your own Aquinas leaves you. Ipsi Deo, cum sit incorporeus, nulla imago corporalis poterat poni: quia, ut Damascenus dicit, insipientiae summae est, & impietatis, figurare quod est divinum, Part 3. quaest. 25. art. 3. So doth Durandus, speaking of the images of the Trinity, Fatuum est imagines facere, vel eas venerari: ●n 3. sent. d●st. 5. quaest. 2. 〈◊〉. 15. So also doth your own Roman Catechism, Divinum numen violari, si quis conetur divinitatis formam aliquo artisicio effingere: Part. 3. cap. 2. quaest. 11.  the Father like an old man with a child at his knee, and a Dove between them. Bellarmine himself fainteth, when he saith, it is not certain, but an opinion of the Church, whether any pictures of the Trinity be to be made: And further, that those images must not be multiplied, because they give occasion of blaspheming. Besides, these pictures are as senseless as wicked: 1. To picture the Father, as a man with the whole world in his hand, to note his creation and providence (which the Rhemists, in Act. 17. 5. commend so highly, as whence the people may take much good:) is a teacher of lies, because it restrains creation and government to the Father. 2. To picture the Father as an old man, and the Son (who is as old as he) like a child, is a lie, and not footed, in the 7. of Daniel, where the ancient of days is the whole Deity. 3. To add to these two the image of a Dove for the holy Ghost, is (as it is said, Rom. 1. 23. 25.) to turn the whole glory of God into a lie, and to transform most heathenishly the glory of the immortal God, into the similitude of a mortal man, or feathered fowl. 4. If the Divinity can be pictured, then may the three Persons: but he that will say he can conceive either the Trinity, or express the Divinity, he is a liar; much less carve or paint any thing like them.  
For the picture of Christ: though I know sundry of the learned are of another mind, yet I think it neither can nor may be pictured, and the reasons to the contrary are none, or weak: And I have thought of these grounds, which sway with me till I hear or see stronger:  
1. Christ's Divinity cannot be expressed in an image, and it is dangerous in a picture to separate them which God never disjoined: to divide his natures, savoureth of the Nestorian heresy; to offer to paint the Godhead of Christ, as they have, who to express it, have made a Rainbow, etc. This is to fall into the heresy of Eutyches, confounding the natures, and circumscribing the Godhead; both ways it must be a lying image, no way speaking truth.  
2. Make an image of Christ, as man, it is but of his bodily shape; and as (D. Fulke saith) an image of his bodily shape, is no more his shape then another man's: make such an image, and what difference between his & the thief's that was crucified with him?  
3. The Scriptures, which speak so much of his doctrine, works, and all other circumstances, speak not a word of any lineament and portraiture of his body, wherein God's wisdom prevented the true painting of his body, which if any go about to do, it must be a lying image.  
4. He need not be painted on a Table, being so lively described in the Word and Sacraments, 
Gal. 3 1.  and crucified before our eyes; 
We hold the image of Christ more dangerous than any other, because of the excellency of his person, Pet. Mart. loc. come. class. 2. cap. 5. sect. 26.  there is the length of the Lord, there is the Crucifix; and in every Christian thou hast an image of Christ: look upon him and love him, for the image he bears of Christ.  
5. Such a picture or image cannot safely be made, in respect of the dignity of the Person, whose very humanity in composito, as united unto the Deity, is to be adored & worshipped above all men and Angels: for it is a true position, Totus Christus adorandus. And I marvel the more, that P. Martyr, 
In 1. King. 7  so judicious a Divine, and learned, should permit the painting of Christ's humanity, and yet afterwards confess how prone the men of our age are unto idolatry, that they adore stocks, stones, relics of Saints, reversions of the Sacrament, etc. 
Omnino errare meruerunt, qui Christum et Apostolos eius non in sanctis codicibus, sed in pictis parietibus quaesierunt, August. de consensu Evangelist. lib. 1. ca 10.  bow down before them, light Candles, burn Incense, invocate and call for that at their hands, which better creatures cannot give: surely these things stand not well with the former. For images of Saints, it is a lie to pray to them in earth, that are in heaven, a lie to give them mouths, and they cannot speak, eyes and they cannot see.  
But though we have not images of God, 
Object.  or Christ, or the Saints in religious use, may we not have them in civil use, suppose for an ornament or history?  
Whatsoever image hath been devised or beautified by Idolaters, 
Answ.  which hath served, or may hereafter serve in idolatrous use, the same we must either destroy; or if we reserve them for private use, we must so deface them, as their honour and good opinion be utterly laid in the dust. The reasons hereof are these:  
1. It is God's commandment, Exod. 23. 4. Thou shalt utterly overthrow and break in pieces their images: and 34. 13. Thou shalt overthrow their Altars, break their images, and cut down their Groves. Deut. 7. 5, 6. and 25. 26. The images ye shall burn: Covet not the gold and silver, lest ye be ensnared therewith. Ezek. 20. 7. Let every man cast away the abominations of his eyes, and defile not yourselves with the Idols of Egypt. If the Leprosy had once taken a garment, or vessel, the garment or vessel must be burnt with fire, Levit. 23. 51. Which what did it signify other, then that all instruments of idolatry (which is a far more hateful leprosy then that of the body) ought to be destroyed, and that we should have nothing to do with them; but rather than they should remain to be provocations to idolatry, to burn them with fire?  
2. In regard of the idol or image itself, whether of Christ, Saints, etc.  
1. In respect of what it hath been: it hath been an instrument and an object of idolatry, a sign of God despised, a convicted instrument of God's dishonour, an alluring harlot that hath drawn the glory of the Creator upon itself. Can that man be thought chaste, that cannot forbear the picture and jewels of an harlot? for a subject to keep a monument of the enemy's conquest, argues a treacherous mind.  
2. In respect of what images are, men's devices, not named by any Prophet or Apostle, but in despite and detestation of them, abominations, Ezek. 14. 6. teachers of lies, dung to God, and so called, such things as ought not to be named among Christians. Now if an idol be as dung to God, ought it not to be so to us? If God have polluted them, shall we count them clean? and do we account them dung, when we garnish our best rooms with them?  
Again, they be Idolothytes, things sacrificed to devils; and no Corinthian, no Christian may eat an idolothite, for any civil use or commodity: Say not then, The creature is good, and beautiful, and utterly changed in the use: this plea will not preserve it by the Papists doctrine itself: for thus the Rhemists (in Reu. 2. Sect. 8.) describe an idolothite; Though the creature be good by creation, it doth become an idolothite, and is made execrable by the profane blessings of heretics and idolaters. Shall not we yield as much? nay, the image is no creature of God (though the matter be) nor good, and therefore by Popish doctrine itself, we may not reserve it: for Aquinas himself saith, In rebus infructuosis we may not communicate with Gentiles, though in fructuosis we may.  
3. In respect of what these images may be: they are snares, and may be the occasions of gross idolatry to posterity: it is as a jewel borrowed from Egypt, and may in time prove matter to make a Calf of. It is a ruled case, He that doth not hinder idolatry when he may, doth commit it; Qui non prohibet cum potest, facit, yea iubet; and he partakes in idolatry, that roots not out, where he may, all relics & monuments of it. Nay, suppose a superstitious person come into thy house so swept and garnished for him, and fall down, or uncover his head, or make secret prayers (as they must by the principles of their doctrine) to the images thou hast set up, art not thou now an accessary, nay a principal? didst not thou lay this snare & stumbling block before thy brother? waste not thou the bawd to his spiritual fornication? Thou oughtest to have removed this stumbling block, and gotten the harlot punished: for the image tempteth to spiritual fornication, as the scandalous presence of a woman doth a light mind to bodily. The Law pronounceth a curse on him that lays a stumbling block before the blind. Finally, such a one is far from seeking to propagate the purity of God's worship to posterity.  
3. In respect of thyself, to show thyself zealous for Gods pure worship, and bewray thy utter detestation of idolatry: thou must destroy every such Agagite, which God hath pronounced sentence of death upon: shall thy eyes spare, nay, thy eyes feed themselves upon such brokers of idolatry? shall thy hands advance, and thy care beautify such abetters of superstition? how dost thou destroy their memory? David would not once mention their names, Psal. 16. 4. And how darest thou? Those things, which by our doctrine of Homilies and Statute-lawes of the land, are swept out as dung out of our Churches, how is thy house a little church, if thou there take them up, and nourish them?  
I esteem them but as an ornament. 
Object.   
An ornament is an indifferent thing, 
Answ.  and must be ruled by the squares of God's glory, edification of men, thy own sober and faithful use, by virtue of a word: this ornament fights with all these.  
I honour it not, 
Object.  it is but a picture in civil use.  
Hezekiah honoured not the brazen serpent, 
Answ.  which was of an other manner of institution, nor himself was in danger so to do: but because there was danger of abuse in others, he broke it in pieces. Again, to express the dalliance of adultery upon a stage, is utterly unlawful, by Ephes. 5. 4. It will not serve a Player for excuse, to say, I have no purpose to commit the act of adultery; therefore he may bring adulterous dalliances upon the stage: so this is one of the things which must not be named, though thou dost not mean to use it as a Popish picture.  
I may use the gold of it in some 
Object.  other civil use, why not in this?  
I know not whether a man 
Answ.  can account it a civil use of an image, though the gross corruption be taken away, or rather a secret kind of worship, at least too much reverence & respect, to set them up, to clothe or cover them with precious things, to praise the curious workmanship of them, and commend them to others so to be. Secondly, whatsoever a man may do with the gold in other uses, sure I am, the gold of an image is abominable, even in private use, when the idol is countenanced and not disfigured. Deut. 27. 15. Cursed is he that shall make an image, the work of the hands of the craftsman, and set it in a secret place: and all the people shall say, Amen. Thirdly, the jews might not use them in private use, but burn them, Deut. 7. 25. But yet we, defacing and dismembering the images, may use the gold, etc. For as Augustine, P. Martyr, and Caluine think, that Law is judicial, though the ground of it be moral, and the use of it to back the moral.  
Lastly, look upon the examples of holy men, after God's example taking away the names of Baalim; Jacob's zeal, not only burning the bodies of Idols, but abolishing their earrings, which were costly; Elias abhorring Baal's altar as well as himself; jehu destroying not only Baal himself, but his Temple also, Vestry, and all his trinkets; Daniel detesting Bells meat, as well as Bel himself; joshua razing all the monuments of idolatry of the Canaanites that he could find, chap. 23. 7.  
If any say (which is the last shift) that those were heathenish idols, and worse than these: I answer, that Popish idolatry is as base as ever the Heathens was, and as odious to God, more pernicious to us. For the original of it, Bucer saith, Insiciari non potest usum idolorum à gentibus in ecclesiam irrepsisse, It cannot be denied but that the use of idols crept into the Church from the Heathens: And that Romish idolatry is as base and foul as theirs, I prove by these arguments:  
I. To give divine worship to base, dead, and rotten creatures, is as base idolatry as any the Heathens could commit: But the Papists give divine worship to such creatures: therefore, etc. For the assumption, the scope of D. Reynolds his second book, De idololat. Rom. eccles. is to prove that they give divine worship to five such things, as 1. Saints, dead men. 2. Relics, rotten bones. 3. Images, painted blocks. 4. Consecrate things, oil, salt, spittle, wax, cream. 5. Breaden hosts. And in the same book he affirms, that to worship a wooden cross and a piece of bread, is as gross idolatry as ever was.  
Object. The Papists do not think their idols to be gods.  
Answ. Few or none of the Heathens did so, as it is well proved by Master White in his book called, The way to the Church, pag. 398.  
II. Pezelius, answering the Jesuits Catechism, in sundry places, proves at large, that there is no difference between Popish and Heathenish idolatry, nominibus mutatis, only the names changed. Pag. 225. Eadem est ratio idololatriae apud Papistas, quae olim apud Gentiles fuit, sive ipsa simulachra, sive usum & cultum consideres: and proves it by reason, and the testimony of Augustine and Athanasius: And after, Prorsus eadem idololatria, and, Imò gravius peccant Papistae quam Ethnici, pag. 230. pag. 152. 153. etc. Inter idololatriam gentium, & cultum sanctorum apud Pontisicios, nihil interest: and he concludeth, Nec owm ovo, neque lac lacti similius, quam cultus sanctorum apud Pontisicios, & idolorum apud Ethnicos. And Master White in his book forenamed, sect. 5. parag. 7. 8. proveth, that the Papists worship stocks and stones as the Gentiles did.  
III. Master Perkins, in a book of his own setting forth, not in few places, hath the very words, Refor. Cath. 9 point: Papists under new terms maintain the idolatry of the Heathen. Popish idolatry is a gross as ever any was among the Heathen. In the practice of a reformed Catholic, Popish idolatry exceeds the idolatry of the Heathen, In his Advertisement to Roman Catholics. And, the Popish Host is as abominable an idol as ever was. To whom Bucer in Psal. 115. acordeth, saying thus of the Popish Church in worshipping of the Virgin Mary and the Saints, En omnia facit, quae olim idolis suis insana gentilitas.  
IV. Add one thing out of the Scriptures: If Rome be called Egypt, Sodom, and Babylon, than the idolatry of all these Heathenish places runs into it: But the first is true, therefore also the second. Again, If it be a cage of unclean birds, and an habitation of devils, if any worse can be said of any Heathens, Romish idolatry shall not be the worst.  
3. Note, 
Obser. 3.  that God the Father, uttering so audible a voice concerning his Son, he will be known of us, not so much in his own substance, as in his Son; nor by curious prying into the excellency of his Majesty, as by sober attending to his voice and Word. And the many manners of Gods speaking unto men, all confirm the same: sometimes he is said to speak out of fire that none dare approach; sometimes out of a dark cloud (a cloud, because out of man's reach; and dark, because if it were not so, none might satisfy their curiosity in seeing any thing:) sometimes out of a whirlwind, a fierce creature which men are afraid of; and sometimes out of the light, but such as is inaccessible. And good reason, that such high and divine knowledge should be thus delivered, because, being matters of faith, they must be insensible, and he that cometh to God, must believe, not see; neither is the eye of the body of such capacity and piercing brightness, as to behold things of infinite and invisible nature. God, in giving the Law, made a law against pryers and gazers, and severely punished those that pried into the Ark.  
Those that despise the still voice of God in the ministry, 
Use 1.  shall never see God in Christ; see him and feel him they shall in his power and justice, never in his favour and love, who refuse the tender of his love and gracious calling.  
Again, 
Use 2.  no marvel if ignorance and egyptiacal darkness reign in Popish countries, where the voice and Word of God must not be heard, read, or known: Satan and his limbs know where their strength lieth, and that the strength of his kingdom of darkness standeth in ignorance and darkness.   
This is that my Son. 
Sect. 9  
THe first thing in the substance of the Father's testimony, 
Christ that beloved Son.  is, that relation which the Father acknowledgeth between himself and his Son. And first, whereas there seems to be some difference in the Evangelists, (for Mark and Luke, chap. 3. 22. read it in the second person, Thou art my Son:) to omit other answers, for reconciliation it is most probable, that this voice was twice uttered: first, for Christ's confirmation to his office, in the second person, which Mark and Luke record; and after for the confirmation of john, and the faith of believers, in the third person, This is he, Take notice of him. And this answer not only satisfies the Text, but the prophecies formerly wherein this voice was foretold, which run in both persons. Psal. 2. 7. Thou art my Son: and Isa. 42. 1. He is my Elect, in whom my soul delighteth. By the Son of God is meant, 1. Sons by Creation, framed & made after God's Image, in perfect holiness and righteousness. Thus Adam was the son of God, Luk. 3. ult. and the Angels, job 1. and Psal. 89. 6. 2. Sons by Profession only, who outwardly worship the true God, but not in truth: as Gen. 6. 1. The sons of God saw the daughters of men, etc. 3. Sons by Adoption, who being the children of wrath by nature, are by grace & favour taken in to be the sons of God: thus every true believer, led by the spirit, is the Son of God. Ro. 8. 14. As many as believe, to them he gave power to be the sons of God. Christ is none of these ways the son of God: for although Christ, as the fountain and head of our adoption, is called the chief among many brethren, yet is he not adopted as we be. But he is the Son of God two ways:  
1. By nature, as God, begotten from all eternity of the substance of God, by an unspeakable generation, (for who can tell his generation? Isa. 53. 8.) whereby God the Father communicated his whole Essence unto him: & thus he alone is the Son of God, the only begotten Son, joh. 1. 14. We may adore this Sonship, we cannot search it out.  
2. By grace of personal Union: and thus the manhood of Christ, or Christ as man, is after a special manner the Son of God, because his manhood was inseparably united to the Person of the Son of God. Luk. 1. 32. That holy thing which is borne of thee, shall be called the Son of God. Neither had Christ (as man) any man to his Father; but the humane nature being framed of the holy Ghost, subsifted in the Deity, and so makes but one Person. And thus Christ both in respect of both his natures, and the Union of them, is the Son of God.  
How is he begotten of the Father? 
Quest.   
After an unspeakable manner, 
Answ.  much differing from humane generation, we may conceive no humane thing in it: 1. It was without any alteration of the Father, or passion in the Son. 2. Without any propagation of any part of the Godhead, but by communication of the whole Godhead of the Father to the Son. No natural father communicates his whole Essence. 3. The Father begets the Son in himself, not forth of himself, as earthly Parents do. 4. Natural fathers are before their children in time; but the Father so begets the Son, as he is not before in time, but in order, both being eternal.  
Object. Psalm. 2. 7. This day begot I thee; therefore in time.  
Answ. In the Sons begetting are two things to be considered: 1. The generation itself, which is eternal. 2. The manifestation of it, and this is in time, at his Incarnation and Resurrection. Of this the place is to be understood, not of the former.  
But Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Object.  God of himself, and therefore not by generation.  
Consider him in respect of his Godhead, 
Answ.  and he is God of himself as the Father and holy Ghost: but consider him in his Person, and so he is the Son begotten of the Father, and not of himself: 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 be taken not essentially, but personally, namely, the Son of God begotten of the Father.  
But the Godhead of the Son is from the Father, 
Object.  because the Son is God?  
The Godhead of the Son 
Answ.  is not begotten of the Father, but the Person of the Son is begotten: for the Godhead of the Son is without beginning as the Father is; but the Person of the Son is of the Father.  
But the Son having the same Essence with the Father, 
Object.  than the Father begetting the Son, the Son begets himself also.  
Person begets Person, 
Answ.  not divine Essence begets divine Essence: the Person of the Father begets the Person of the Son, but not the Godhead of the Son.  
If the Father and Son be one in Essence, 
Object.  than the Son being incarnate, so is the Father also.  
It is a weak argument, 
Answ.  because Incarnation belongs not properly to the Essence, but to the person; or the divine Essence of the Person of the Son became incarnate and taken flesh, or if to the Essence, yet not absolute, but limited.  
The whole divine Essence is 
Object.  the Father: the Son is the whole divine Essence; therefore the Son is the Father, not distinct or begotten.  
There is an homonymy in 
Answ.  the word (whole divine 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 four terms in it.  
But if the Father beget the 
Object.  Son, than he communicates either a part of his Essence, or the whole: but he can do neither; not a part, because it is indivisible; not whole, for than he leaves none for himself.  
The Father begetting, 
Answ.  communicates his whole Essence, and yet retains it wholly; as a candle giving light to another, retaineth it wholly to itself.  
If the Father begot the Son, 
Object.  then either when the Son subsisted, or when he did not: if he did subsist, how could he beget him? if he did not subsist, than he had a beginning.  
The Father begot the Son 
Answ.  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 objection is stopped, that the Father begetting, must be before the Son begotten: for the Father is not in time before the Son, but in order.  
But Christ is the first begotten, 
Object.  and the first borne of many brethren, Rom. 8. 29. and Col. 1. 15. therefore he is not the only Son of God.  
1. 
Answ.  The word (Primogenitura) is sometimes a word of dignity, and not of order.  
2. Christ is called▪ The first borne of every creature, because he 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 Heirs and Priests in the family, and had double portions, etc. 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 Son of the 
Object.  holy Ghost, because he was conceived by him.  
No, because he was conceived, 
Answ.  not of the substance, but power of the holy Ghost. Again, 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 he was of the substance of his Father, not of the holy Ghost. But the Article (he is that my Son) is not to be omitted, namely, that promised seed & Messias, on whom all the father's eyes have been fixed, whose day Abraham desired to see, on whom all the patriarchs cast their hopes, whom all the Prophets with one mouth have declared and pointed at, as with one finger: This is that my Son, whom ye have already seen borne of a Virgin, Isa. 7. 14. Come out of Bethleem. Mic. 5. 2. Called out of Egypt. Host 11. 1. Out of Egypt have I called my Son. This is he before whom Eliah hath prepared the way, Mal. 3. 1. that is, john Baptist in the Spirit of Eliah. And as ye have seen these things already, so expect the accomplishment of all other predictions concerning him, till he hath finished his course, & the whole work of man's Redemption.  
Is Christ thus peculiarly the Son of God? 
Use 1.  then note the wonderful love of God and of Christ: God the Father setting his only Son separated from sinners, and higher than the heavens, among sinners, to receive among them not only the badge of sin, but the curse of sin, wherein he was cast lower than earth, and hell itself; that we might by him become the adopted sons of God: for this was the Father's end, that we might be united to his natural Son, and so to himself by him, and receive our title of Sonship. And what father that loved his son, would so debase him, that he might take in some stranger, yea an enemy to be heir with him? And yet the love of God hath done thus for us.  
Again, the love 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 natural Son, to become not only like, but lower than all other men in his life and death.  
No man living ever was or can be so abased: for he 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 heaven, to the very bottom of hell. What doth this infinite love call for at our hands, but return of love for love? Shall we think any of his Commandments grievous? shall we think much of any condition which God seeth fit for us, and Christ hath sanctified, be it never so base? shall we refuse the lowest abasement for his sake, seeing we cannot be brought so low for him, as he for us? Who art thou that professest love to Christ, and wilt not endure a word, a frown of a superior, a check and rebuke for his sake and good conscience? Was Christ's love such to thee? or, if it had, where had thy hopes and salvation been? Had he disdained the frowns of his Father for thee, the rebukes and shame of the world, the cursed death to which he voluntarily subjected himself, thou hadst been laid for ever under the frowns of God the Father, and the curse of thy sin: and though thou seest that all the good of his abasement came to thee, thou wilt endure nothing for him: Ah, conform henceforth thy love to his.  
Secondly, 
Use 2.  here is an excellent ground of comfort, that we have a most perfect and all-sufficient Saviour, not only the son of man, but the Son of God almighty. joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever should believe in him, should not perish, but have everlasting life. All other saviours were mere sons of men, joshua, the judges, jephte, Samson, etc. And their deliverances but temporal from the sons of men: but here is an eternal Son of God, an heavenly Saviour, and Salvation from all spiritual enmities, worthy the Son of God.  
Hereupon, namely, the excellency and dignity of his Person, ariseth the excellency, price, and merit of his obedience, both active in fulfilling the law, and passive, in satisfying the breach. For, being the natural Son of God, he cannot but be very God, of the same substance and Godhead with the Father; unto which Divine nature the humane being united, it receiveth an excellency and dignity above all created natures of men and Angels: for, to which of the Angels did he at any time say, Thou art my Son, Heb. 1. 5? And hence all his obedience must needs be of infinite merit, the Person being so infinite: else could he not have sustained the infinite burden of man's sin, nor appeased the wrath of his Father infinitely offended, nor in so short time have made so full and perfect satisfaction, which must be of infinite worth and desert, nor have vanquished so infinite enemies as sin, death, hell, and the devil, nor have purchased for us that infinite and eternal Crown of righteousness, unless he had been Immanuel, God with us, and for us, blessed for ever.  
Thirdly, 
Use 3.  If Christ be that true Son of God so declared by the Prophets, than we are instructed,  
1. To believe in him: for this is the Commandment of GOD, 
1. joh. 3. 13. & joh. 14. 1.  that we do believe in the Name of his Son. Ye believe in God, believe also in me. And the reason is, because the Father and the Son are one. Besides, no creature can be the object of faith, which fixeth itself upon God, as Mar. 11. 22. Have faith in God: which word (God) in the Creed is but once named, to note the unity of essence, yet in understanding is to be referred to all the three persons, in whom we believe, and in nothing else. And because we must believe in him, we must pray not only by him as a Mediator, but unto him as God equal with the Father, into whose name we are baptised. Thus the Apostles prayed to him, Lord, increase our faith: and a Leper came and worshipped him, saying, Lord, if thou wilt, thou canst make me clean, Math. 8. 2. And often it is made a mark or note whereby all Christians are described, that they are such as call upon the name of the Lord jesus Christ, Act. 9 14. 1. Cor. 1. 2. In one word, whatsoever divine worship is due to the Father, is due to this Son of God: Rom. 15. 12. In him the Gentiles shall trust, every knee shall bow unto him: and joh. 5. 23. That all men might honour the Son, as they honour the Father.  
2. We must esteem and affect him as the Son of God, accounting him the chief of 10000 as the Church doth, to love and reverence him above all other, 
Psal. 45. 2.  saying, Thou art fairer than the sons of men: If any man love not the Lord jesus, let him be accursed, 1. Cor. 16. 22. Yea, account all things as loss and dung in comparison of him, hate father and mother, if need so require, in respect of him, and be so far from being ashamed of him and his profession, as to acknowledge it the greatest honour to suffer in his cause, 1. Pet. 4. 13.  
3. If Christ be the only natural Son, then kiss the Son of God, Psal. 2. 12. 1. In token of subjection, as a kiss is if it be of an inferior to a superior: so Pharaoh said to joseph, All my people shall kiss thee, Gen. 41. namely, in token of subjection: so Idolaters are said to kiss their Idols, that is, to be subject and devoted unto them, 1. King. 19 18. 2. In token of love & good will, if from a superior or equal: thus the Saints must kiss one another with an holy kiss. And thus must every Christian kiss the Son of God, both in token of their homage and subjection, as also as a sure pledge of their love and faithful affection towards him; especially we must take his yoke upon us, stoop under his Sceptre, and observe whatsoever he hath commanded us. Do as the people promised joshua, chap. 1. 16. All that thou commandest us, we will do; whither thou sendest us, we will go; whosoever rebel and will not obey thy words, let him die the death: and as Mary his mother said to the servants, Whatsoever he shall bid you do, that do.  
Beloved Son.]  
The English is too short for the Greek, where we find two articles, and it soundeth thus: This is that my Son, that my beloved, and such a beloved one, as on whom all a man's love is cast: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is commonly used of that which is but one, as of Isaac, Take now thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thy only Son, thy beloved Son.  
Christ is the proper object 
Doct.  of God's love, on whom all his love is cast, figured not only in Isaac, but in Solomon, 2. Sam. 12. 25. The Lord also loved him, and called his name jedidiah, that is, the beloved of the Lord: Christ is the true jedidiah, prophesied of Isa. 42. 1. Behold my Elect, in whom my soul delighteth. The Apostles express this love in sundry phrases: joh. 1. 18. The only begotten Son which is in the bosom of the Father, hath declared him; that is, who is entirely and inwardly loved with such affection, as is due only to her who is to be laid in the bosom, who is thy bestbeloved, thy heart, thyself. And he is called Gods dear Son, Col. 1. 13.  
1. 
Reasons.  God loves him as himself, as being one with him: The Father & I are one, saith Christ; in nature, in essence, in will, in operation: look with what love he loves himself, with the same he loves his Son, the only begotten of the Father, full of grace and truth.  
2. Christ is capable of perfect and infinite love, as no creature is, and therefore is perfectly and infinitely loved of his Father: hence is it that the Father giveth him all that ever he hath, Mat. 28. 18. All power in heaven and in earth: hence he revealeth and declareth his whole counsel to him, who from eternity hath coexisted and laid in the bosom of his Father, whereas all creatures are not capable of this knowledge.  
3. Christ as Mediator, is most dear to his Father, and beloved as a sea or fountain, from whose fullness love must be derived to all other. Eph. 1. 6. He hath made us accepted in his Beloved: 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 wisdom, so he is God's store-house of love, whence all our supplies must be fetched.  
Of consolation, 
Use 1.  1. In respect of God's affection. 2. Of Christ's intercession. 3. Of our own acceptation. The first, if God thus dear love Christ the Head, he must needs dear love the members: whence Christ prayeth thus, joh. 17. 23. That the world may know, that thou lovest them, as thou hast loved me, namely, with a fatherly and free love. What then if the child of God be in want, distress, danger, death itself? God looking on him in Christ, cannot but pity him: the wife and children cannot so pity and help us, when they can weep about us. Psal. 103. 13. Secondly, Christ's intercession for us, must needs be powerful and prevailing, because he therefore ever liveth to make requests for us: and being also ever loved, it must needs be fruitful for us: he was heard in all things in the days of his flesh, and much more now in his glory. We see what great suits a King's favourite can carry away, as Ahashuerosh, because Hester found grace in his sight, would not deny her to the half of his Kingdom, and she easily got her suit for herself, and all her people: But Christ shall not be denied the whole Kingdom, if he ask it for his Elect. Thirdly, hence comes in our boldness to come to God, in the name, and for the sake of Christ, in whom our persons and prayers find acceptance: we in ourselves being enemies to God, strangers from God and his covenant, having forfeited all, are by his mediation received into such favour, as, 
joh. 16 23, 24, 26.  Ask what we will in his name, in faith and understanding, and we shall be speeders.  
Of instruction, 
Vers. 2.  in two things: 1. If God thought not his dear Son too dear for us, 
We must think nothing too dear for God, who thought not his Son too dear for us.  but, although his whole love was cast on him, would not spare him, shall we think any thing too dear for him? If benefits will bind, search heaven and earth, you shall not find such a love, which is left with an admiration, joh. 3. 16. God so loved the world, etc. And oughtest not thou to give up thy soul, body, and life itself as a reasonable sacrifice for him? Oh the ingratitude of men, that are so far 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 drunkenness, nor the froward with his malice and revenge, for Christ, and much less from liberty, life, etc. And what is the reason? Men love their lives, their lusts, etc. and did not God love his Son more than thou canst love these? he set his whole love, even an infinite love upon him, and yet he gave him to death for thee; and wilt thou do nothing, suffer nothing for him? Wilt thou love hateful things better than God, who loved not his dearest Son too well for thee?  
2. If God so dear loved Christ his Son, 
Motives to stir up our love to Christ.  so must we; we want no reasons or motives thereunto: for first, he loved us first not existing, yea resisting. Secondly, he hath declared his love by innumerable gifts of body and soul, yea by that invaluable gift of his own body and soul. Thirdly, he hath more to declare to us hereafter in greater things, which eye hath not seen, ear hath not heard: for he will not be in heaven without us. Fourthly, God cannot love us, if we love not his beloved Son. Can a father, who hath cast his whole affection on his child, and worthily, endure that he should be contemptuously entreated and despised? The sentence is passed, If any love not the Lord jesus, let him be accursed. Fifthly, the greatest reason of all, is the straight union and band between Christ and the Christian; he the foundation, we the building coupled; he the root, we the branches engrafted; he the Head, we the body united; he the Husband, we the wife married: and hence is the communication between us in natures, goods, estates: he puts on our nature, to clothe us with his divine nature; he put us in state of all his goods, wisdom, righteousness, sanctification, and Redemption, yea gives us right to heaven, to earth, and the creatures; he takes on him our low estate, to advance us to his glory; yea our troubles are his; in our wrongs he is wronged, and whatsoever is done to us of well or woe, he takes it as done to himself, either to recompense or revenge it. Now what an unseemly and confused sight were it to behold the building falling off of the foundation, the branches severing from the root, the members cutting themselves from the head, and the wife suing for a divorce, or at daggers with her husband?  
Notes of our love to Christ are these: 
5. Notes of the love of Christ.   
1. Often to think of him, and these thoughts be deep, large, frequent, which argues abundant affection in the soul: Often out of that abundance to speak of him, and never but to his glory: for, where we heartily love, we can willingly praise. Thus the love of God in David's heart filled his mouth and pen with often praises, Psal. 119. 164. Seven times a day do I praise thee. Thus the Spouse in the Canticles loved much, and praised much; My beloved is white, and ruddy, the fairest of ten thousand, chap. 5. 10. Yea, by this means bring others to be in love with him, as we do with our dear friends. Psal. 31. 23. O love the Lord; all ye his Saints. Cant. 5. 16. His mouth is as sweet things, he is wholly delectable: this is my well-beloved, and this is my lover, O daughters of jerusalem.  
2. To be careful to please and content him in all things: the man I love I will do any thing whereby I may please him, I will abstain from that which will offend and incense him. 2. Cor. 5. 9 We covet both at home and from home to be acceptable unto him. I will not forget his desire, his word, I will think the time short and well spent to do his requests. I will not imprison his love in my heart or mouth, but express it in my whole course and calling, as Peter was thrice enjoined to express his love to Christ in feeding his sheep and lambs, joh. 21. 16.  
3. Love is bountiful: I will spare nothing for my friend; all I have, is his to command and use, because myself am: sincere love is communicative, and will be at cost for Christ: those that love Christ, first give themselves to Christ, and then their gifts, their graces, their goods to the use of Christ and of his members: sincere love is diligent, and will refuse no pains to please or pleasure the party loved: what infinite pains will men (that love the world) take for an handful of it? and such as love Christ, will refuse no pains to enjoy, to glorify him, as the Apostles and Martyrs, in whom we see how love overcometh all things, and the hardest pains is pleasure to it.  
4. This Christian and holy love is ready to defend Christ: no man can endure to hear or see his friend abused; love carries a sympathy with it, that is, a fellow-feeling, causing joy or grief, to see his glory, Word, or Kingdom advanced or hindered: it carries a godly zeal to God's house, which consumed David, Psalm. 69. 9 Paul and Barnabas, when GOD was dishonoured, were moved, and rend their clothes; and love to Christ makes a man take to heart things against his name and honour: nay, it makes the Christian ready to suffer with Christ and for Christ, and accept of never so hard a condition with him. Much water cannot quench love, nor the floods drown it, Cant. 8. 6. Yea if all the world should forsake Christ, and sincere profession of him, sincere love would love the more, and die with him rather than deny him.  
5. Now in his absence to love him in his image, in his servants, because they love him; in his Word & Sacraments, which are his letters and pledges; in his gifts and graces, which are his love-tokens, and long to obtain his presence: for the Spirit saith, Come: and the Bride saith, Come, yea even to be sick of love after him, Cantic. 5. 8. Thus may we try our love of Christ, and shame ourselves for want of it, and stir up ourselves to grow up in the image of God, who hath set his whole love upon him, and long after the day when we also shall set our whole love upon him as he upon. us.   
In whom I am well pleased. 
Sect. 10.  
HEre is the fruit of this near relation, 
The Father's delight in that his Son.  declaring to us, that God is not only pleased with Christ, his person, his actions and perfections: (for he saith not, with whom:) but that in him whatsoever is presented is accepted, and he is pleased with that also.  
Never is God appeased with any man, 
Doct.  but in and through his Christ, whom he so loveth, as that all his wrath is appeased with all that are in him. Eph. 1. 6. We are accepted in his Well-beloved. Col. 1. 20. In him are all things reconciled, and set at peace through the blood of his cross, both in earth and in heaven; that is, the whole body of the Church, which is partly in earth, and partly in heaven, by Christ united to God. Luk. 2. At his birth the Angels sang, Glory to God, peace on earth, & good will to men; teaching us, that now by Christ, God's good will was turned towards men. Add hereto, that all the favours we receive from God, are ascribed unto him. Ephes. 1. We are elected in him, adopted in him, called with an holy calling, justified, but all in him: and vers. 3. He hath blessed us with all spiritual and heavenly blessings in Christ.  
For 1. If God look on us in ourselves, 
Reasons.  & in the common mass, we are so covered over with sin, as he must needs pronounce of us, as once he did of mankind, It repenteth me that I have made man: he must needs bring the curse of the Law upon our necks: But looking on us through Christ, he changeth his voice, that as when we behold a thing through a red or green or coloured glass, every thing looks as the colour of the glass; so God beholding us through Christ, we receive the dye and tincture of his blood and obedience, and so are justified and accounted innocent and pure. And thus, as it is said of the Church, Ezek. 16. 14. we recover our former beauty, which is made perfect through his beauty.  
2. This was shadowed in the old Testament, Goe 8. 21. When the earth was destroyed, and Noah came out of the Ark, he offered burnt-offerings to the Lord, and the Lord smelled a savour of rest, and said, I will no more curse the earth, etc. A notable type of Christ, the Mediator and maker of atonement between God and man, from whose meritorious sacrifice God only smelleth a savour of rest. So likewise in Aaron the high Priest, Exod. 28. 38. Aaron must bear the iniquity of the offerings of the children of Israel, and [Holiness to the Lord] shall be always upon his forehead, to make them acceptable to the Lord: here (saith Caluine) must all our senses be fixed upon the forehead of the only high Priest, from whom all holiness floweth forth to his Church: neither could the Priest make the people acceptable in his own person, but as he stood a type of Christ.  
3. Consider Christ 1. in himself: God was so pleased in him, as he was never displeased, nothing was ever found in him displeasing, no guile in his lips, no spot in his person, but was ever a beloved Son: it is not so with us, who were before, the sons of wrath, and Lo-ammi, Lo-ruhamah. 2. Consider him as Head of the Church and Mediator, his obedience was so voluntary, and satisfactory, so full and meritorious, as must needs appease his father's wrath; in him the Father hath his Law wholly fulfilled, even all righteousness; in him he hath the curse borne & carried away; in him he hath a new righteousness of faith restored to believers, and a new image repaired upon them: so as now beholding them, not in the first Adam, but in the second; not in the old root, but in the new plantation; he loveth the members, because he loveth the Head, & accepteth them as sons through his beloved Son.  
To note the miserable condition 
Use 1.  of all them that are without Christ, because they are as the Gentiles, without God in the world, without hope: for nothing else in the world can put back the wrath of God, there is no name else under heaven in which a man can be saved. How fearfully is the wrath of God come upon the jews to the uttermost, who reject this Corner stone, and yet expect a Messiah of their own making? Neither the clear testimonies of the Prophets, nor of john, nor Hear this voice of the Father, nor his own mighty works, have moved them, because hardness is come upon them till this day, and the veil is upon their hearts, which we must pray that God would in his time remove. Those mighty kingdoms of Turks and Heathens, who refuse the Son of God, and will not acknowledge him more than a man, lie under God's wrath, and in the power of the devil, and reject the only means whereby they should come into favour with God: which when we consider, as we are to pity and pray for them, so with praise and gladness we are to acknowledge God's goodness, whose providence watched over us to be borne in the places and times wherein Christ rideth most gloriously in the chariot of his Gospel, that unless we will wilfully shut our eyes, and make our condemnation heavier than theirs that never heard of him, we must needs see the light shining so brightly.  
The like may be said of all those damnable heretics, who have denied Christ either in his natures or offices: and here we must for ever renounce the damnable heresy of the Church of Rome, who, though in word they hold the doctrine of faith, yet in deed and by express consequent deny both the natures and all the offices of Christ, and so profess a false christ, in whom they cannot meet with salvation. The case of worldly and carnal gospelers is no better, who profess Christ their jesus, not their Lord, denying him their hearts and lives, and yet with their mouths say, Lord, Lord.  
Again, 
Use 2.  seeing God hath professed, that Christ is that his Beloved in whom he is only well pleased, away with other mediators, other intercessors, none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he, He only was found worthy to open the book, Reuel. 5. 5. God never professed himself well pleased in any but he, though with many he hath been. Away with those fond devices of merits, and works of supererogation; away with Pope's pardons, unless we can bring such a voice from heaven for any other man: away with foreseen faith and foreseen works, with which some men say God was pleased, and so moved to elect his people. No, no, only Christ is the delight of God, he is delighted in nothing but him, and that which he sees through him: give him the honour of a sufficient Saviour, able to appease and please his Father, able to tread the Winepress alone; or else give God's testimony the lie, as all they do, that dote upon any other means of pleasing and appeasing God than Christ alone.  
Lastly, 
Vers. 3.  seeing ourselves out of him can find no acceptance, let us labour to be found in him, and to know that we are in him, which must be our only comfort both in life and death; then let the law curse, the devil accuse, sin stand up against us, hell-gates set themselves wide open for us; if we can say Christ is ours, we shall be upheld, while other justiciaries fall.  
But how shall we know that we are in Christ? 
Quest.   
By these rules: 1. 
Answ.  If we be led by his Spirit, Rom. 8. 9 2. If we crucify the affections and lusts, Gal. 5. 24. 3. If we be new creatures, 2. Cor. 5. 17. 4. If we persevere in the obedience of faith, Heb. 3. 14. 
Obser. 1. Filius pronunciat quae Deus pater dictat, job. 8. 26. et spiritus sanctus obsignat, joh. 16. 26.   
The general use of this whole testimony, is set down, Math. 17. 5. Hear him: for by this voice Christ is now appointed both, 1. The Doctor and chief Prophet of the Church, more excellent than Moses; for He is faithful as the Son in all the house of God. 2. The high Priest of our profession, whose lips must preserve knowledge, infinitely above Aaron, a most merciful high Priest, able to save them that come unto God by him, seeing he liveth for ever to make intercession for us. 3. The only King of his Church, a greater than Solomon, of whom all the Kings of Israel were but shadows; who only maketh Laws for his Church, and of such power as they bind conscience, which no King nor Laws can do.  
1. 
Reasons.  He is the Angel of the great counsel, the chief Doctor and Interpreter of holy Scripture, the judge of all controversies and interpretations, and therefore only 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 himself as receiving this dignity, 
Mat. 23. 8.  to be the only Master of his Church; they had streams, but he the fountain of wisdom, he had treasures of wisdom hid in him.  
2. This is a note of the true Church, both of jews and Gentiles. joh. 8. 47. He that is of God, heareth the words of God: my sheep hear my voice: and joh. 10. 16. Other sheep I have, which are not of this fold, that is, the Gentiles not yet called; these must be brought unto me, for they shall hear my voice.  
3. Christ the Lord of the holy Prophets, hath put an end to all prophecies, ceremonies, revelations, and dreams, & these many, extraordinary means whereby he taught his Church of old: and now God hath spoken unto us by his Son, to whom all they made way, Heb. 1. 1. He is that Messiah of whom the Samaritan woman said, joh. 4. 25. I know that the Messiah will come, and when he shall come, he will declare all things. They that lived before him, made account to hear him, because he was expected from the bosom of the Father, to reveal all the will of God, and all necessary truth concerning salvation; how much more should we, who have heard all things, all his doctrine, and seen his miracles, as the Samaritans did, joh. 4. 42. We have heard him speak ourselves?  
4. If we consider our own natural blindness, and gross ignorance in the things of God, how apt we be to seduction, schism, heresy, delusion, we shall see how necessary it is to hear him: nay, seeing God hath of mercy set him out to preserve us from these evils, great and detestable shall our unthankfulness be, to turn away from him.  
Now if it be asked how we must hear Christ, the answer is this:  
1. He must now be heard in the voice of his Ministers, to whom he gave gifts at his ascension, and of whom he said, He that heareth you, heareth me: so far as they can prove that which they teach, to be his voice, they must be heard, and further we must not hear Fathers, Doctors, Counsels, nor the Pope of Rome: for himself is still the chief Doctor, and chief Interpreter of the Scriptures, and judge of all controversies in Religion.  
2. To hear him, is not only to lend him our ears in the ministry, (for many jews, pharisees, wicked Romans, etc. heard his own gracious words, and yet heard him not:) but, to hear him, is, 1. to repent and believe the Gospel: for this was the beginning and sum of Christ's preaching, Math. 4. 17. and joh. 12. 36. Believe in the Light, that ye may be the sons of the Light. 2. To love one another. This is the new Commandment, That we love one another, joh. 15. 12. and is most express, 1. joh. 3. 23. This is the commanment, That we believe in the name of his Son jesus Christ, and love one another. 3. To obey him in whatsoever he commandeth: 
joh. 10. 27.  His sheep hear his voice, and follow him: and, Math. 28. 20. Teach them to observe, and to do all things that I have commanded you.  
Hereby many sorts of men 
Use  are reproved, that hear not the voice of Christ: Papists hear the voice of the Church, and of traditions, revelations, false miracles, yea the voice of Antichrist: the Atheist hears the voice of reason, Laws of men, and persuasions of fleshly wisdom; but the Apostles thought it fitter to obey God then man, Act. 5. 29. The natural man hears the voice of the serpent, as Adam did, though Christ's voice be never so loud against the touching of the forbidden fruit: Yea, men that profess better things, may hear the voice of wives, children, parents, yea, the voice of profit and unlawful pleasure, before and above Christ's voice; Solomon himself heard the voice of his idolatrous wives, till GOD rend the Kingdom from him: so as the best of us had need be stirred up by this voice from heaven, Hear him.  
FINIS.    

The Errata.  
Page 24. margin, for inundation, read, mundatione. p. 26. marg. r. sanctificaret. p. 87. liu. penult. put out householder.  
If any other faults have escaped, I desire thee (Courteous Reader) to pass by them.