XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT GREEN∣VVICH, on the XXIX. of May A.D. MDCXV, being WHIT-SVNDAY.

LVKE CHAP. III. VER. XXI. XXII.

Now it came to passe, when all the people were baptized, and that IESVS also was baptized, and did pray, the heaven was opened:

And the HOLY GHOST came downe upon Him, in a bodily shape like a Dove, and there was a voice from hea∣ven, saying, Thou art my beloved SONNE, in whom J am well pleased.

THis is the Feast of the Holy Ghost. And heer have we in the Text,* 1.1 a visible de∣cending of the Holy Ghost.

* 1.2Another there was, besides this, Asts II. But this hath the vantage of it, three wayes. ¹ The worthinesse of the Person. Heere, it descends upon CHRIST, who alone is more worth then all those there. ² The prioritie of time;* 1.3 This heer was first, and that other, the Holy Ghost but at the second hand.* 1.4 ³ The generalitie of the good: That other was proper but to one cal∣ling (of the Apostles) onely. All are not Apostles; all the Christians. This of CHRIST's concernes all Christi∣ans; and to the more generall by farre.

* 1.5That it is of baptisme, is no whit impertinent neither: for, this is the Feast of

Baptisme. There were three thousand,* 1.6 this day baptized by the Apostles (the first Christi∣an•• that ever were.) In memorie of that Baptisme, the Church ever after held a sol••mne custome of baptizing, at this Feast. And many, all the yeare, reserved themselves till then; (those except, whom necessitie did cause to make more hast.* 1.7)

But, upon the point, both baptismes fell upon this day. That, wherewith the Apo∣stles themselves were baptized, of fire. And that, wherewith they baptized the People, of water. So that, even this way, it is pertinent also.

To looke into the Text, there is no man but at the first blush will conceive there is some great matter in hand. ¹ First, by the opening of heaven: for, that opens not, for a small purpose: ² Then, by the solemne presence of so great Estates at it: for, heer is the whole Trinitie in person. The Sonne in the water, the Holy Ghost in the Dove,* 1.8 the Father in the voice. This was never so before, but once: Never but twise, in all; in all the Bible. Once in the Old Testament, and once in the New. In the Old,* 1.9 at the creation, the beginning of Genesis. There find we GOD, and the Word with GOD creating, and the Spirit of GOD moving upon the face of the waters. And now heer againe, at CHRIST's christening in the New.* 1.10

The faces of the Cherubins are one toward the other: (that is) there is a mutuall cor∣respondence between these two. That, was at the creation: this, a creation too;* 1.11 If any be in CHRIST, he is a new creature of this new creation. That was the Genesis, (that is) the generation of the World: this, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Apostle's word) that is, the regeneration, or spirituall new birth, whereby we be borne againe the Sonnes of GOD. And better not borne at all, then not so borne againe.

This then, being every way as great; (indeed, the greater of the twaine) meet it was, they all should present themselves at this, no lesse then at that; and every one have His part in it (as we see, they have.) All (I say:* 1.12) seeing the Commission for Baptisme was to runne in all their Names, and it selfe ever to be ministred accor∣dingly.

To lay forth the members of the division: A double Baptisme we have heer: Dou∣ble for the Parties, and double for the Parts.* 1.13

For the Parties; we have heer two Parties. First the People. Then CHRIST.

For the Parts; we have heer two parts. For this first (both of CHRIST and the People) was but Iohn's Baptisme, was but Baptismus fluminis (as they call it) water-bap∣tisme. But, there is another part besides to be had, even Baptismus Flaminis, the Bap∣tisme of the Holy Ghost,

The second part is sett downe in a sequele of foure.

¹ For first, after Iohn's baatisme, CHRIST prryes. ² Then, after His prayer, hea∣ven opens. ³ After heaven open, the Holy Ghost descends. ⁴ Lastly, after His descent, comes the voice. And these foure make up the other part, and both together a full Baptisme. [unspec 1]

Of these then in order. 1. Of the People's baptisme. 2. Of CHRIST'S bap∣tisme. [unspec 2] CHRIST's ¹ by water, and then ² by the Holy Ghost. In which, the foure: ¹ CHRIST's prayer, ² heaven open, ³ the Dove, and ⁴ the Voice.

* 1.14IT came to passe, that when &c Two Baptismes we have heer: ¹ The Peoples first. ² Then CHRIST's. How it should come to passe, the People should be baptized, we see good reason: but not how it should come to passe, that CHRIST also. The People; they cam•• confessing their sinnes; and so needed the baptisme of repentance: so was Iohn's baptisme.* 1.15 For, the People not being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baptized, but (to use the Apo∣stle's word) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even soused over head and eares in their sinnes, in many foolish and noysome lusts, which drowne men in perdition, Tanquam sus a volutabro, they had need to be washed from the wallow of their sinne, they had long lyen in.

* 1.16And not onely for their sinne: even their righteousnesse (take it at the best) even that, was not ••o cleane, but it needs come to baptisme: V••pote stillantes quotidie super telam justitiae,* 1.17 saniem concupiscentiae (they be Pope Adrian's owne words) As drop∣ping every other while, upon the web of those few good works we do, such stuffe; the Prophet resembles it to so homely a thing, as I list not tell you; what it is: but it is pannus menstruatus,* 1.18 english it who will. Reason then, for the People: And not onely for f••xpopuli, but even s••os populi, to be baptized. It might well come to passe, that.

* 1.19Yea reason, that even they, who of all the rest, seeme least to need it, the People's children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the poore new-borne babes. For, being concerved of uncleane seed (Iob:) and, warmed in a sinfull wombe (David:) at their birth, polluted no lesse in sinne, the 〈◊〉〈◊〉 bl••ud (Ezechiel;) there is not * 1.20 Infans unius diei super terram (as the Seventy read it) Nov a ch••ld a day old, but needs baptismus lavacri, if it be but for baptismus uteri; the baptisme of the Church, if it be but for the baptisme, it had in the wombe. Lett the People then be baptized in GOD's name: good and bad, men and children and all.

* 1.21Sed quid facitis baptizant••s IESVM? (As Bernard askes at his circumcision, Quid facitis circu••c••aentes P••••ru••••h••sn••? What do you circumcising Him, in whom no∣thing superfluous?* 1.22 So heer) What do you baptizing Him, in whom nothing un∣cleane? What should He do being baptized? How comes that to passe? Go wash your spotted lambs and spare no••: this Lamb•• is immaculate, hath not the least spott upon Him. Qui non fec••i p••ccatum (it is Paul;) Qui non novit peccatum (it is Peter:) Neither did, nor knew sinne. He hath none to repent of; what should He do at the baptisme of repentance?* 1.23

One might well aske, Why did not the Baptist repell Him finally? Not say: I have need to be baptized of thee:* 1.24 (that is) Thou hast no need to be baptized of me: that was too 〈◊〉〈◊〉; that, was not enough: But, Thou hast no need to be baptized at all. Yea, one might well aske the water (with the Psalmist;* 1.25) Why it 〈◊〉〈◊〉 not, and Iordan, why it was not driven backe, at this baptisme?

* 1.26Yet the Verse is plaine: that, with the People, CHRIST also was baptized.

How came this to passe? Why baptized? Why with the People?

* 1.27Was it this; though He needed it not, yet for Exemplum dedi vobis, He would condescend to it, to give all a good example of humilitie; as He did, at His Maundie, when He washed His Disciple's feet?

Indeed, I must needs say, great Humilitie there was in it; as at His Circumcision, to take on Him, the brand of a Malefactor: so heer, to submit himself to the washing pro∣per to sinners onely ² Then again, not to take it alone, but to take it at the hands of one so farre inferiour to Him, as he reckoned not himself worthy to stoop and unloose His shoe∣latchet.* 1.28 ³ Again, that not baptized onely, but baptized with the People. Not, S. Io••n

come and baptize Him at home; but, with the multitude, the meanest of them: they, and He together. And when? Not upon a day by himselfe, but, when they. And where? not in a basin by himselfe, but even in the Common River, with the rest of the meiny. When, and where, they; Then, and there, He.

This (sure) was great Humilitie; and to it we well might,* 1.29 and gladly we would as∣cribe it: but that, himselfe will not let us so do. For when the Baptist streyned cour∣tesie at it, He bad, let be, Thus it behoved, implere omnem justitiam. Iustitiam (marke that:) No courtesy but justice; He makes a matter of justice of it; as if justice should not have beene done (at least, not all justice) if He had not beene baptiz••d.

Why, what justice had beene broken? what piece of it? if He had not.* 1.30 To shew you, how this comes to passe; we are to consider CHRIST, as having two capacities (as they terme them.) So are we to consider Him (the second Adam:) For so doe we the first Adam: as, a person of himselfe; and, as the Author of a Race or Head of a Societie. And, even so do we, CHRIST: Either as totum integrale, a person entire (they call it a bodie naturall;) or, as pars communitatis (which they call a bodie politiqu••) in conjunction, and with reference to others: Which others are His Church; which Church, is His bodie. They His bodie and He their Head (so told us often,* 1.31 by the Apo∣stle.) And, as by himselfe considered, He is Vnigenitus, the onely begotten, hath never a brother: so, as together with the people, He is Primogenitus imer multos,* 1.32 the first begot∣ten among many brethren.

To applie this, to our purpose. Take CHRIST by himselfe, as severed from us;* 1.33 and no reason in the world, to baptize Him. He needed it not. Needed it not? Nay, take Him so; Iordan had more need come to Him, then He to Iordan, to be cleansed. Lavit aquas Ipse, non aquae Ipsum, the waters were baptized by Him, they baptized Him not: He went into them, Vt aquae nos purgaturae priùs per Ipsum purgarentur (it is Epi∣pha••ius) that they which should cleanse us, might by Him first be cleansed.* 1.34 It is cer∣taine; so, He received no cleannesse, no vertue; but vertue He gave, to Iordan, to the waters, to the Sacrament it selfe.

But then, take Him the other way, as in conjunction cum populo, they and He one body, and the case is altered. For, if He be so cum populo with them,* 1.35 as He be one of them; as He be, a part of a bodie with them (a principall Part I grant, yet a part though) reason would, He doe as they doe, part and part alike. Inasmuch (saith the Apostle) as the children were partakers of flesh and blood, He also tooke part with them. And so,* 1.36 in∣asmuch as they baptized, He also tooke such part as they, both went to baptisme toge∣ther. For (ut pars toti congrua) a kinde of justice there is in it, they should so doe.

But if we looke a little further, then shall we finde greater reason yet. A part He is;* 1.37 and parts there be, that in some case undertake for the whole; as the arme, to be let blood, for all the bodie. And it came to passe, that such a part He was; He undertooke for us. For, in His baptisme He putt us on; as we putt Him on, in ours. Take Him then,* 1.38 not onely as cum populo, but as pro populo; not onely, as nobiscum, but as pro nobis: Put Him in the case, the Prophet doth, Pesuit super Ipsum iniquitates om••iū nosirum,* 1.39 put upon Him the transgressions of us all: Put Him as the Apostle putts Him, Factus est peccatum pro nobis, make him sinne, for us; put all our sinnes upon Him; and then,* 1.40 it will come to passe, He will need baptizing: He will need that, for me and thee, that for himselfe He needed not, and baptisme in that case,* 1.41 may well be ministred unto Him.

Nay them, as in another case the Prophet saith,* 1.42 that all Lebanon was little enough to finde wood for a Sacrifice: So may we in this, that all Iordan is little enough to finde wa∣ter to His baptisme. A whole River too little, in that case. For, being first baptized (as I may say) in so many millions of sinnes, of so many millions on sinners (in so foule a 〈◊〉〈◊〉;) well might He then, be baptized, if it were but to wash away that His for∣mer soule baptisme. Well might it come to passe then.* 1.43

〈◊〉〈◊〉 onely scruple remaines: How Iordan or any water could doe this; wash away sinne? To cleare it shortly; the truth is, it could not. It is no a 1.44 water-worke, with∣out

somewhat put to it, to helpe it scoure. But, nothing on Earth: Not, if you put to it b 1.45 nitre, much sope, fullers earth, the hearb borith (say the Prophets) all will not do; it will not of, so. Therefore, this of His in Iordan did not, could not doe the feat, otherwise, then in the vertue of another to follow. For, after this was past, He spoke of another baptisme;* 1.46 he was to be baptized with. And that was it indeed: That, the foun∣taine, that was opened to the house of Israël, for sinne and for uncleannesse: that was bapti••∣mus sanguinis.* 1.47 For, without blood, without the mixture of that, there is no doing away sinne.

* 1.48And so was He baptized. And He had trinam mersionem: ¹ One in Gethsemane, ² one in Gabbatha, ³ and a third in ^• Golgotha. a 1.49 In Gethsemane, in His sweat of blood. b 1.50 In Gabbatha, in the blood, that came from the scourges and thornes: and in c 1.51 Golgotha, that which came from the nailes and the speare. Specially, the speare: There, met the two streams, of d 1.52 water and blood, the true Iordan, the bath or laver, wherein we are e 1.53 purged from all our sinnes. No sinne, of so deepe a die, but this will command it, and fetch it out. This in Iordan, heere, now, was but an undertaking of that, then; and in vertue of that, doth all our water-baptisme worke. And therefore, are we bap∣tized into it: not into His water-baptisme, but into His Crosse-baptisme; not into His baptisme, but into His death. So many as are baptized, are baptized into His death: It is the Apostle, Rom. VI. 3.

* 1.54To take our leave of this point. This may be said: If it be justice, that CHRIST come to baptisme; much more, that the People. And how then comes it to passe, that there is such sacrilegious pride in some of the People, that (as if no such thing were) set so light by it as they doe? and that, not Iohn's (as this was;) but CHRIST's own baptisme? Be sure of this, if CHRIST thus did, to countenance and credit Iohn's baptisme;* 1.55 because it was the ordinance of GOD: much more His minde is, to give countenance, and to have countenance given, to His owne, which is GOD's ordi∣nance, of a farre higher nature.

And, if the LORD, thought not much, to come to the baptisme of His servant: He will thinke much, if the servant come not, to the baptisme of his LORD. This of His then, is but a lesson to us, to invite us thereto: and we take it as the voice, that spake to Saint Paul (Act. XXII. 16.) Et nunc quid moraris? Surge, ablue peccata tua: And now why stay you? why protract you the time? Vp, wash away your sinnes, with all the speed you may. For, if when the People was baptized, CHRIST was so: much more strongly it holds; when CHRIST himselfe is so, that then, the People should and ought to be baptized.

* 1.56Now CHRIST is baptized. And no sooner is He so: but, He falls to His Prayers. Indigentia mater orationis (we say:) Want begetts prayer: Therefore, yet there wants somewhat.* 1.57 A part, and that a chiefe part of baptisme, is still behinde.

There goes more to baptisme, if it be as it should be: then baptismus f••umi•• is: yea (I may boldly say) there goes more to it, if it be as it should, then baptismus san∣guinis:* 1.58 CHRIST, came in water and blood, not in water onely, but in water and blood: that, is not enough, except the Spirit also beare witnesse. So baptismus Flaminis, is to come too. There is to be a Trinitie beneath, ¹ water, ² blood, and ³ the Spirit, to an∣swer to that above: but (the Spirit's baptisme comming too) in the mouth of all three, all is made sure, all established thoroughly. This is it, He prayes for, as man.

* 1.59For, the baptisme of blood, that was due to every one of us (and each of us to have been baptized in his own blood; to have had three such immersions;) that, hath Christ, quitt us of. When He was asked, by the Prophet, How His rebes came so red? He sayes, He had been in the wine presse; but, there He had beene, and that He had trode, alone: Et vir de gentibus non fuit mecum,* 1.60 And not one of the People with Him, none but He, there; in that: spares us, in that.

But the other two parts, He setts downe precisely to Nicodemus (and in him,* 1.61 to us all:) ¹ Water, ² and the HOLY GHOST: Now, the HOLY GHOST we yet lacke. So doth Saint Paul, baptized in the Sea, and in the Cloud: by the Sea meaning the ele∣me••tarie part, by the Cloud the celestiall part of baptisme. Now, that of the cloud, we have not yet. So doth Saint Peter: the doing away the soile of the fles•• (that,* 1.62 Iordan can doe) but that, wherewith the conscience (or soule) should be presented before GOD; that, is still wanting. And the baptisme of the bodie, is but the bodie of baptisme; the soule of baptisme, is the baptisme of the soule. Of the soule, with the blood of CHRIST, by the hand of the Holy Ghost: as, of the bodie, with water, by the hand of the Baptist: without which, it is but a naked, a poore, and a dead element.* 1.63

Saint Paul tells us (Col. II.) that besides the circumcision, that was the manufacture, there was another, made without hands: There is so, in baptisme,* 1.64 besides the hand seene, that casts on the water; the vertue of the Holy Ghost is there, working with∣out hands, what heere was wrought.

And for this, CHRIST prayes: that, then it might, might then, and might ever,* 1.65 be joyned to that of the water. Not in His baptisme onely, but in the People's; and (as he afterwards enlarges His prayer) in all others, that should ever after, beleeve in His name. That, what in His (heere) was, in all theirs might be; what in this first, in all following; what in CHRIST's, in all Christian's: Heaven might open, the Holy Ghost come downe, the Father be pleased to say over the same words, toties qu••ties, so oft, as any Christian man's child, is brought to his baptisme. CHRIST hath prayed, now.

See the force of His prayer. Before it, Heaven was mured up,* 1.66 no Dove to be seene, no voice to he heard, Altum silentium. But streight upon it (as if they had but waited the last word of His prayer) all of them follow immediately.

Heaven opens, first. For, if, when the lower heaven was shutt three yeares,* 1.67 Elias was hable with his prayer to open it (it is our SAVIOVR, in the next Chapter following) and bring downe raine: The prayer of CHRIST (who is more of might, then many such as Elias) shall it not be much more of force, to enter the Heavens of the heavens,* 1.68 the highest of them all, and to bring downe thence, the waters above the heavens, even the heavenly graces of the Holy Spirit?

For so, when our SAVIOVR cryed (Iohn VII.) If eny be a thirst, let him come to me, and I will give him of the waters of life: This (saith Saint Iohn) He spake of the Spi∣rit. For, the Spirit and His graces are the very supercoelestiall waters: one drop where∣of, infused into the waters of Iordan, will give them an admirable power, to pie••ce even into the innermost parts of the soule: and to baptize it; (that is) not onely take out the steynes of it, and make it cleane; but further, give it a tincture, lustre, or glosse: for, so is baptisme properly, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taken from the Dyer's fatt,* 1.69 and is a dying or giving a fresh colour, and not a bare washing onely.

Alwaies, the opening of heaven, opens unto us, that no baptisme without heaven,* 1.70 open: and so, that baptisme is de caelo, non ab hominibus, from heaven not of men. So was it heere: So is it, to be holden, for ever. 2. And from heaven: not clanculum (as Prometheus is said to get his fire) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, orderly, by a faire doore set open; in the view of much people: for, all that were present, saw the impression in the skie. Which doore, was not mured up againe: For, we finde it still open,* 1.71 Apoc. IIII. and we finde, that keyes were made, and given of it, after this. 3. And all this; that, there might not onely be a passage for these downe: but for us up. For, heaven gate, ab hoc exemple, doth ever open at baptisme; in signe, he that new com••eth from the Font, hath then, right of entrance in thither. Then (I say) when, by baptisme he is cleansed: For before, Nihil inquinatum, Nothing defiled, can enter there.* 1.72

Out of heaven now open, somewhat is seene, and somewhat heard. ¹ Seen:* 1.73 a Dove descend; the Apparition. ² Heard; Tu es filius meus; the Voice. Vnder one, the testimo∣nie Visus & Vocis, of hearing and sight both: that, Sicut audivimus,* 1.74 sic & vidimus

that, as we see, we heare; and backe againe, as we heare, see: which is, as much as can be to make full faith.

* 1.751. The Apparition. Wherein the points are six. 1. The Holy Ghost▪] First, that person: For, the Person, by whom CHRIST was conceived; by the same, it was most convenient, Christians should also be. But to go higher: The Person, that was Author of Genesis the generation, meetest to be Author likewise of regeneration. The same person, and in the same element: The element, wherof all were made, and where∣with all were destroyed after;* 1.76 that, with the same, all should be saved againe: the wa∣ter it selfe, now becomming the arke; the drowning water, the saving arke, as S. Peter noteth. That, as then by His moving on the waters, He put into them a life and heate to bring forth: so now, by His comming downe upon them, He should impregnate them to a better birth.* 1.77 That, as His Title is, the Lord and Giver of life, He might be the Giver of true life (that is) aeternall life: whereto this life of ours, is but a passage or entrie; and not otherwise, to be accompted of.

* 1.782. The Holy Ghost came downe:] that is to say, in His signe of symbole, the Dove. Otherwise, the Spirit of GOD neither goes up, nor comes downe: it is every where; beneath, as well as above: but (by a familiar phrase in Scripture) what the Dove did, that represented Him; that, is He said, to do.

* 1.793. Came downe upon Him:] which, is a degree yet further, then that in Gen••sis. There, He did but move or flutter over the waters (enough, for that effect, them) heer, He commeth neerer; lights and abides upon Him: (which argues a greater worke in hand.) And which argues too, a greater familiaritie to grow, between the Spirit and our nature· For, a bird (we know) is familiar, when it doth so; light upon one, and stay too. But, all this He doth, not to make Him to be ought; but to shew Him onely, to be. Vpon us when He comes, it is to conferre something: Not so, upon Him: from the first minute of His Conception, he had the Spirit without measure. To con∣ferre nothing;* 1.80 onely, to declare, that this was He, that to Iohn's water-baptisme, should have power, to add the Holy Ghost, and so make it His owne for ever after.

* 1.814. Vpon Him in a bodily shape.] For, His comming being to beare witnesse to Iohn, and to all, that this was He: Convenient it was, He should appeare, and so have a bo∣dily shape, to come into the face of the Court, and there to be seene, and taken notice of, as Witnesses use to be. And one end it was, why His baptisme was sett, at the time when all the People's was: that so, all the People might see, and so take notice of the Holy Ghost, and indeed of the whole Trinitie.

* 1.825. What shape then? of what creature? All things quicke in motion, as Angels, as the Wind (whereto He is elsewhere compared) are sett forth with wings: the wings of the wind. Of one with wings then; as most apt, to expresse the swiftnesse of His o∣peration, in all His works; but specially, in this None of the other kind of creatures, though never so light of foot, can sufficiently sett forth the quicknesse of His wor∣king. He goes not; He flies, He: Nescit tarda molimina; that He doth, He is not long in doing: therefore, in spee••e volatilis, in the shape of a thing flying.

* 1.836. And among those of that kind, in the shape of a Dove, as fittest for the pur∣pose in hand. Not so much, for that, it is noted to love the waters well (specially cleare waters, as these now be, after CHRIST hath purified them;) That, is not all: But indeed, speciall choyse is made of it, so sett forth to us the nature and properties of the Holy Ghost: which have many wayes resemblance with those of this creature.

And I will not go to Plinie for them, nor to any heathen Writer of them all. For the Word of GOD,* 1.84 the word of GOD hath sufficient. To that, we will hold us.

There, the first Dove we find, is Noah's Dove with the Olive branch in her bill, a sign of peace; peace, which is the very first fruits of the Spirit. It is Tertullian's note, this: That, as after the deluge (the world's baptisme, as it were) the first messenger of peace, was the Dove: So is it heer againe just; after CHRIST's baptisme, the deluge or drowning of that which indeed drowned the world (that is) of sinne, the very same ap∣parition of the Dove, and with another manner of peace then that; but, with peace, in both.

2. Next have you David's Dove, for the colour: Pennae Columbae de-argentatae,* 1.85 with feathers silver-white: to note candor Columbinus, white as a Dove, not speckled as a bird of diverse colours. And (to the same effect) Salomon's Spouse, for the eye: three seve∣rall times, there said to have, oculos Columbarum, eyes single and direct as a Dove; not le••ring as a Fox, and looking diverse wayes: Oculos Columbinos, not Vulpinos.

3. Then Esaye's Dove, for the voice: Gemebat ut Columba, in patience mourning, not in impatience murmuring or repining: For, carmen amatorium, her voice.* 1.86 And no other voice to be heard, from the first Church. Now, they are ashamed of that voice: it is not gemebant ut Columbae, but rugiebant ut Vrsi; to groyne they begin like Beares, but not mourne any more like Doves. No such voice to be heard now: that,* 1.87 put to silence.

4. And last our Saviour CHRIST's owne, that is, innocent as Doves:* 1.88 harme∣lesse, both for bill and claw: not bloudy or mischievous. Who ever heard of a Dove, that drew bloud, or did any mischiefe to any?

Now, qualis species, talis Spiritus, such as the shape was, such is the Spirit: and these all foure properties of it, in the Holy Ghost. ¹ He a Spirit, that loves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men of one accord (as was seen this day.) ² Et qui fugit fictum, cannot abide these new trickes, meere fictions indeed, feigned by feigned Christians; partie propositions, halfe in the mouth, and halfe in the mind. ³ And when He speaketh,* 1.89 speaketh for us with sighs not to be expressed, such is His Love, and so earnest. ⁴ And hurts none: not when He is a Dove (as heer:) No not, when He was fire; but innoxius ignis, even then.* 1.90

2. And as these in the Spirit, that came downe: so the very same, in CHRIST, upon whom He came downe. The Spirit a Dove, and CHRIST a Lambe, like natured both; what the one, in the kind of Beasts; the other, in the kind of Foules: that we may see, the Holy Ghost lighted right. Super quem? Vpon whom shall my Spirit rest?* 1.91 saith GOD in Es••ie: and he answers, Super humilem, On the humble and meeke. Humble and weeke? Why, Discite a Me,* 1.92 Learne both those of Me (saith CHRIST) For I am both, and a Master professed in them both. ² The Spirit of the olive-branch (that is) peace, on Him: For Ipse est pax nostra, He is our Peace.* 1.93 ³ The Spirit that loves omni fictione carentes (that is) all that hate aequivocations, on Him: For, never was there guile found in His mouth. ⁴ And lastly, the harmelesse Spirit, on Him: for, He was so,* 1.94 too; would not breake a bruised reed (He) nor quench flaxe, though it did but smoke.* 1.95 Do no hurt at all.

3. Thirdly, what He is in himselfe: and what He is, on whom He descended: that, the very same, such for all the world, doth He make his Church,* 1.96 homogenea cum homo∣gentis, like nature, like properties, per omnia. And, it is not so much (all this) to shew His nature, as to shew His operation: Nor, what He found in CHRIST, as, what He works in Christians: Quâ animâ animet, quos spiritus spiret, what soule he puts into them, what manner Spirit He makes them of. That, He even endues them, with these qualities of the bird, whose shape He made choyse of, to present himselfe in. Quá spe∣cie, in Him: shewes quo spiritu, in us. To wit, It makes them peaceable, to love sin∣glenesse in meaning, speaking and dealing, to suffer harme, but to do none

Peace, sinceritie, patience, and innocencie, these be the silver-feathers of this Dove:* 1.97 They be vertues, and (which is more) virtutes Baptismales, the very vertues of our Bap∣tisme: No Christian, to be without them: to be found in all, where the humidum ra∣dicale of Baptisme, is not cleane dried up.

The Holy Ghost is a Dove, and he makes CHRIST's Spouse (the Church) a Dove:* 1.98 a terme, so oft iterate in the Canticles, and so much stood on, by S. Augustine and the Fathers, as they make no question, no Dove, no Church. Yea let me add this: S. Pe∣ter, when the keyes were promised, never but then, but then (I know not how) he is called by a new name, and never but there, Bar-jona, that is, ••ilius Columbae. But so he 〈◊〉〈◊〉, if ever he will have them. And His Successours, if they claime, by any o∣ther fo••le; painted keyes they may have, true keyes they have none. For sure I am, 〈…〉〈…〉 out of that Church, that is such and so qualified, non est Columba,

there is no Holy Ghost;* 1.99 and so no remission of sinnes. For, they go together, Receive the Holy Ghost, whose sinnes ye remit, they are remitted.

* 1.100And, what shall we say then, to them, that wilbe Christians (that they will) and yet have, nihil Columbae, nothing in them of the Dove; quit these qualities quite, nei∣ther bill, nor eye, nor voice, nor colour: what shall we say? This; that Iesuites they may be, but Christians (sure) they be none. No Dove's eye; Fox-eyed they: Not silver-white feathers, but particoloured: No gemitus Columbae, but rugitus Vrsi: not the bill or foot of a Dove, but the beake and clawes of a Vulture: No Spirit of the Olive-branch,* 1.101 but the Spirit of the bramble, from whose roote, went out fire to sett all the Forrest on a flame.

* 1.102Ye may see, what they are, they even seeke and do all, that in them lies, to chase a∣way this Dove, the Holy Ghost. The Dove (they tell us) that was, for the baby-Church; for them, to be humble, and meeke, suffer and mourne, like a Dove: Now, as if with Montanus, they had yet, Paracletum alium, another Holy Ghost to looke for, in ano∣ther shape, of another fashion quite, with other qualities; they hold, these be no qua∣lities for Christians, now: Were indeed (they grant) for the baby-Christians: for the three thousand first Christians,* 1.103 this day; (poore men) they did all in simplicitate cordis. And so, to Plinie's time: harmelesse People they were (the Christians) as he writes, did no bodie hurt. And so, to Tertullian's; who tells plainly, what hurt they could have done, and yet would do none. And so, all along the Primitive Churche's time, even downe to Gregorie, who in any wise, would have no hand, in any man's bloud. But the Date of these meeke and patient Christians is worne out; long since expired: and now, we must have Christians of a new edition, of another, a new fashion'd Holy Ghost's making; Gregorie the seventh (Saint Gregorie the seventh forsooth) who in∣deed, was the first, that in stead of the Dove, hatched this new misshapen Holy Ghost, and sent Him into the world.

For, do they not begin to tell us in good earnest (and speake it in such assemblies and places, as we must take it for their Tenet) that they are simple men, that thinke, Christians were to continue so still: they were to be so, but for a time; till their beaks and talons were growne, till their strength was come to them, and they hable to make their partie good: and then, this Dove heer, might take her wings, fly whither she would,* 1.104 and take her ease: then, a new Holy Ghost to come downe upon them, that would not take it, as the other did: but take armes, depose, deprive, blow up: in∣stead of an Olive-branch, have a match light, in her beake, or a bloudy knife.

* 1.105Me thinks, if this World go on, it will grow a question problematique, In what shape it was most convenient, for the Holy Ghost to have come downe? Whither, as He did, in the meeke shape of a Dove? Or whither, it had not been much better, He had come in some other shape, in the shape of the Roman Eagle, or of some other fierce foule, de Vulturino genere?

Sure, one of the two they must do: either call us downe a new fashion'd Holy Ghost, and institute us a new baptisme (and if both these new; I see not, why not a new CHRIST too:) Or els, make a strange metamorphosis of the old; clap Him on a crooked beake, and sticke him full of Eagle's feathers, and force Him, to do contrary, to that He was wont, and to that, His nature is.

But lying men may change; may, and do: but the Holy Ghost is Vnus Idemque Spi∣ritus (saith the Apostle) changes not,* 1.106 casts not His bill, mouts not His feathers: His qualities at the first; do last still, and still shall last to the end, and no other notes of a true Christian, but they.

* 1.107It is rather like to proove true, that Samuel long since said, Rebellion, is as the sinne of witchcraft: For Witches (they say) begin, are initiated, with renouncing of their baptisme. And sure, these prick pretily towards it: For, (say what they will) they be in the way to it, when they plainly disclaime, and renounce His qualities, that was the Author of it. For these baptismall vertues, they, that take them away, do what in them lyeth, to take away Holy Ghost, and baptisme, and all.

I know, they will flie to the fire (of this day) and say, He came in another shape.

True, but for another purpose. It was to make Apostles, that; not Christians, as this beer. Christians are made in a cooler element. And, we have no Apostles to make now: GOD send us to make good Christians; to yield no worse soules to GOD, then this Dove heer did, so many hundred yeares togither, till new Iesuits came up, and old Christians went downe.

But, give them their fire: it will do them small pleasure, it will not light them a match, nor give fire to their traine. When it came (that) it did no hurt; It sate up∣on them all, but not so much as sindged, any one of them. Let them shew, this fire,* 1.108 ever blew up any. True, it gave them courage (they needed it, they were to undertake the whole world) but within the bounds of modestie, still (we ought to obey GOD rather then man:) Not in saucie and traytorous termes, of old hatts or rotten figgs:* 1.109 Non est vox columbae haec; rugitus ursi, rather.

In a word, this was none of Elia's fire: and you remember, they that harped upon that string, who said to them, You know not what Spirit you are of; Not,* 1.110 what shape appea∣red at your baptisme: Not Noah's raven, that delights in dead carcases; but his dove. That shape came downe upon CHRIST: the same, comes downe upon all that are baptized, with His baptisme; and are inspired, with the same Spirit, that He was. This for the apparition.

Now to the Voice. Accedat verbum, ad elementum.* 1.111 The Dove was but a dumb shew, and shews, what is done to us: The Voice, that speakes plainly, and de∣clares, what is done for us, in our baptisme. The Dove, what the Spirit makes us: The Voice, for whom the Father takes us.

We saw CHRIST's humilitie before, in yielding to be baptized. This hea∣venly oracle heer, pronounced of Him, is in a sort, a reward for His former humilitie. There, He was among a rabble of sinners, even in the midst of them. One, that had seene Him so, would have taken Him, for none other. This Dove, and this Voice from heaven, testifying so great things of Him (no sinner, no servant, but the very Sonne of GOD, His Love, His Ioy, the In quo, for whom we all fare the better) this so honourable an elogie, makes full amends, for that. He lost nothing by His humilitie. No more did the Baptist, by his No•• sum dignus neither. That hand, which he held not worthy to touch His shooe; was dignified, to touch His head, and to powre water on it. Thus they both of them fulfilled righteousnesse: and both of them had a glorious reward for it.

But first marke. Till the Spirit is come, the Voice comes not: all depends,* 1.112 on this daye's worke (the Holy Ghost's comming.) He is the medius terminus, between Christ in Iordan, and the Father in heaven. He it is, that makes the Father speake. Tu (that is) Tu super quem Spiritus, Tues filius. Thou (that is) Thou, on whom the Spirit in this shape comes downe, Thou art my Sonne: that, to goe before. So was it in Genesis: The Spirit moved upon the face of the waters, and then Et dixit Deus: but, no dixit Deus, before the Spirit be there first.* 1.113

Then,* 1.114 that non propter Me vox ista (as Christ els-where saith) This voice came not for Him, but for us. Spoken to Him indeed; but, to Him, not in His owne, but sustei∣ning our persons. It were fond, to imagine otherwise: that this Voice, or any of the rest, He needed for Himselfe. Either to have heaven opened to Him: it was no time shut. Or the HOLY GHOST come downe to Him: as GOD, the Holy Ghost pro∣ceeded from Him; as man, He proceeded from the Holy Ghost, they never parted company. Least of all the Voice, Tues Filius: who knew not that? It was said, and fung, long before, in the Psalme, Thou art my Sonne. So, all were for us; Voice, and all. Indeed, His whole baptisme, is not so much His, as ours.* 1.115

The meaning is, Thou (Christ) in their persons, art this: Thou art; and for thy sake,* 1.116 all that are in Thee, all, that by baptisme have put Thee on, all and every of them, are to Me, as Thou thy selfe art: Filij. dilecti, complacentes.

Will ye see what is in them? In Filij first.

1. Enemies we were, Rom. V. Now are we no enimies: but in league with Him,* 1.117

in the new league (or Covenant) never to be altered,* 1.118 as the former was. ^• So may we be, and yet, strangers still: Nay ² no strangers, but naturalized now, and of the Com∣mon-wealth of Israël.* 1.119 ³ And, that may we be too, and yet forreigners though, and no citizens; without the Franchise: Yes ³ now enfranchised also, and citizens with the Saints. ⁴ Well, though of the Citie; not of the familie though: Yes ⁴ Domestici DEI,* 1.120 of His very Houshold, now. ^• Of His Houshold? so we may, and yet be but servants there:* 1.121 Nay, ^• no servants now, but Sonnes, by vertue of this Tu es Filius. So many degrees do we passe, yer we come to this Filius. Go forward now. ⁶ All sonnes are not beloved,* 1.122 Cham was not; Sonnes, and beloved Sonnes, a new degree, a sixt. ⁷ And yet againe, all we love, we take not pleasure in. Even beloved Sonnes, offend sometime,* 1.123 and so please not. The Father (in the XV. Chapter after) loved his wild rio∣tous sonne, but too well; yet, small pleasure tooke he, in him, or his courses. But Com∣placitum est (the seventh) that makes up all: a sonne, a beloved Sonne, his Father's de∣light and joy; there is no degree higher. And such are we, by baptisme, made to GOD in CHRIST, through the renewing of the Holy Ghost.

* 1.124Filij. This is a new Tenour now; the old style is altered. The Voice, that came last from heaven before, ran thus; Ego sum DOMINVS, and that inferrs, Tu es Ser∣vus (that is the best, can be made of it.) But heer now, it is Tu es Filius, and that ne∣cessarily inferrs, Ego sum Pater: For, haec vox Patrem sonat, this is a Fath••r's voice to his Child. A great Change: Even, from the state of servants (as by creation and gene∣ration we were;* 1.125 and so still, under the law) into the state of Sonnes, as now we are, being new creatures in CHRIST, regenerate and translated into the state of Grace, wherein we stand.

* 1.126And not onely a great Change, but a great Rise also. At the first, we were but wa∣shed from our sinnes, (there was all:) but heer, from a baptized sinner, to an adopted Sonne, is a great ascent. He came not downe, so low; but we go up, as high for it. For,* 1.127 if Sonnes, then Heires (saith the Apostle) so goes the tenure in heaven: Heires and joint-heires of heaven, with CHRIST, (that is) for the possession and fruition of it, full every way as himselfe: and this He brings us to, before He leaves us.

We speake much of adoption: would you know, when it was, where, and by what words?* 1.128 Why, now; Heer it is: These, the very adopting words; by them, the act of adoption, actually executed. This, the very Feast of Adoption. A feast therfore, to be held in high accompt with us; as high as we hold this, (to be the ad∣opted children of GOD.)

* 1.129But we must remember, not onely what we are, but In quo, all this: to whom we owe it all (that is) to CHRIST (the true naturall Sonne.) In Him it is, and out of Him, it proceeds to come to us.

* 1.130The Fathers do ponder this (In quo) to good purpose: that it is not, Qui placet, Who pleases me well, or (which is all one) With whom, I am well pleased: (yet so He might have said) but In whom. And, that is more, then both. Who pleases me, or With whom I am pleas••d, goeth no further then himselfe, His owne person: But, In whom, (that is) for whose sake, with others. To whom, I beare such favour, as not onely hims••lfe pleaseth me: but in Him, and for Him, others please me also.

* 1.131Againe. If it had been, Qui, it had shewed, but what, by nature He is: But this, In quo, sheweth to what end, He was sent; to be, the In quo, to bring all this about; E∣ven, that in Him (the Sonne beloved, and well pleasing:) we, that neither were sonnes, but servants (and those but bad ones neither:) Nor beloved, but full unlovely: and, in whom no pleasure at all, displeasure rather: that, in Him we might be received to grace, and made by adoption, what He himselfe is.

The In quo, what we are in Him; we shall best conceive, by the sine quo, what we are without Him.* 1.132 For sine qu••, but that He, with the People; none of all these, had come to them. Heaven shut•• still: no D••ve seene: No, Tu es Filius ever heard: we had rotted away in our sinns, without baptisme: the ••vill spirit had seised on us, in stead of the Holy Ghost: No Sonnes, but cast out, with the evill servant, into utter darknesse.

But, In qu••, GOD so highly well pleased with Him, as, at the very contemplation

of Him, but turning to Him, and beholding Him, He layes downe all His displeasure,* 1.133 and is pleased to accept us, and our poore and weake obedience; and further, to be so ple••sed with it, as even to reward it also, In quo complacitum est.

Complacitum est; and heer Baptisme leaves us, and would GOD,* 1.134 there we might hold us; and it might never be, but complacitum est. But, when we fall into sinne, speciall some kind of sinne, we put it in hazard: for He is not, He cannot then, be well pleased with us. How then? His favour we may not finally lose; and, to bap∣tisme we may not come againe. To keep this Text in life: Complacitum est, It hath please•• 〈◊〉〈◊〉 Holy Ghost, as he applyed CHRIST's blood to us in baptisme, one way: so out of it, to applie it to us, another way; as it were, in supplement of baptisme. In one verse, they be both sett downe, by the Apostle, ¹ In uno Spiritu baptizati;* 1.135 ² in u∣no Spiritu-potati. And whom He receiveth so, ••o His table, to eate and to drinke with Hi••, (and every one that is well prepared, He so receiveth) with them, He is well plea∣sed againe, certainely. On this day of the Spirit, every benefit of the Spirit, is sett forth and offered us; and we shall please Him well, in making benefitt of all. Speci∣ally of this, the onely meanes, to renew His complacencie, and to restore us thither, where our baptisme left us.* 1.136

I end; onely this: This Voice, it came once more. Two severall times, it came. ¹ Once heer at His baptisme: ² and againe, after, at His transfiguration in the mount: Where He was not onely said to be, but then and there, shewed to be, in glorie, as the Sonne of GOD indeed; His face like the Sun, His rayment like the lightening.* 1.137 And both of these, pertaine to vs likewise: the first is spoken of us, when by baptisme we are re∣ceived into Him, for the possibilitie and hope, we have of it, thereby: But time will come, when this second shall be spoken, and verified of us, likewise. What time, He shall change our vile bodies,* 1.138 and make them like to His glorious bodie, as then it was, and as now it is: and hea∣ven shall open, and He receive both them, and us, to aeternall blisse: where we in Him, and He in us, shall have a perfect complacen∣cie for ever.

Notes

• * 1.1

  The Feast of the H. Ghost.
• * 1.2

  The comming downe of the H. Ghost upon Christ. Dignius.
• * 1.3

  Antiquius.
• * 1.4

  Communius.
• * 1.5

  The 〈◊〉〈◊〉 of bapt••••me.
• * 1.6

  The baptisme-day of the first Christians.

  Acts 2.41.
• * 1.7

  The baptisme-day of the Apostles.

  Acts 2.3.41.

  Christ's baptisme a high mysterie.
• * 1.8

  The presence of the whole Tri∣nitie.
• * 1.9

  ¹ At the Crea∣tion.

  Gen. 1.1.2.3.
• * 1.10

  ² At Christ's Christening. Exod. ••5.20.
• * 1.11

  That, a n••w creation.

  2. Cor. 5.17. That, a new generation. Tit 3.5.
• * 1.12

  The Commission for it.

  Mat. 28.19. The execution of it.
• * 1.13

  The Division ¹ Christ's.

  ² The People's Christ's and the People's

  In water. In the H. Ghost.
• * 1.14

  I. The Peopl••'s baptisme.
• * 1.15

  Mat 3.6. For their Sinnes. Act. 19 4. 1. Tim. 6.9. 2. Pet. 2.22.
• * 1.16

  For their very righteousnesse.
• * 1.17

  in quari•••••• Sentent.
• * 1.18

  Esa. 64.6.
• * 1.19

  The People's children's bap∣tisme.

  1 Pet. 2.2. Iob. 14.4. Psal •• 1.5. Ezek 16.6.
• * 1.20

  Iob 14.5.
• * 1.21

  II. Christ's baptisme
• * 1.22

  It may seeme Chr••st was not to be bap••iz••d. 1. Pet. 1.19. 1 Pet 2.22. 2. Cor. 5.21.
• * 1.23

  Acts 19.4.
• * 1.24

  Mat. 3.14.
• * 1.25

  Psal. 114.5.
• * 1.26

  Yet Christ was baptiz••d.
• * 1.27

  It may seem of very humi••itie. Iohn 13.15.
• * 1.28

  Ver. 16.
• * 1.29

  N••t of humili∣ti••, but of 〈◊〉〈◊〉.

  Matt. 3 15.
• * 1.30

  The j••••••ic•• in Ch••••i••t two wajes 〈…〉〈…〉.

  1. Cor 15.••••.
• * 1.31

  Ephes. 1.2••.23.
• * 1.32

  Ioh. 3 16. Rom ••.22.
• * 1.33

  Not as 〈…〉〈…〉.
• * 1.34

  In 〈…〉〈…〉.
• * 1.35

  〈…〉〈…〉.
• * 1.36

  H••b 2 14.
• * 1.37

  Not on••ly as part 〈◊〉〈◊〉, but 〈…〉〈…〉 also.
• * 1.38

  Gal. 3 27.
• * 1.39

  Esay. 53.6.
• * 1.40

  2. Cor. 5 21.
• * 1.41

  To wash of, our sinnes.
• * 1.42

  Esay. 40.16.
• * 1.43

  What baptisme washeth sinns of. Not water.
• a 1.44

  Iob 9.30.
• b 1.45

  Ier. 2.22.
• * 1.46

  Chap. 12.50. Zach. 13.1.
• * 1.47

  Heb 9.22.
• * 1.48

  But the bap∣tisme of b••ood.
• a 1.49

  Matt. 26 36.
• b 1.50

  Ioh. 19 13.
• c 1.51

  Mar. 15.22.
• d 1.52

  Ioh. 19.34.
• e 1.53

  1. Ioh. 1.7.
• * 1.54

  Our duty out of Ch••ist's baptisme.
• * 1.55

  Chap. 7.30.
• * 1.56

  The second part of Christs baptisme.
• * 1.57

  1. Christ's prayer for somwhat yet wanting.
• * 1.58

  1 Ioh. 5.6. For the bap∣ti••me of the Holy Ghost. 1. Ioh 5 7 8. Deut. 19.15.
• * 1.59

  The baptisme of blood we are quit of.
• * 1.60

  Esay 6•• 2.3.
• * 1.61

  But not, either of water, or of the Holy Ghost. Ioh. 3.5.

  1. Cor. 10.2.
• * 1.62

  2. Pet 3.21.
• * 1.63

  Gal 4.9.
• * 1.64

  Col. 2.11.
• * 1.65

  CHRIST'S pra••er for the H••ly Ghost. Ioh. 17.••0.
• * 1.66

  2. The ••pening of h••aven.
• * 1.67

  Chap 4.25. Iaco. ••.18.
• * 1.68

  For the bringing downe▪ the wa∣ters above the heavens.

  Ioh. 7.39.
• * 1.69

  Apoc. 7.14.
• * 1.70

  ² To shew baptisme i•• from he••ven.

  Chap 20.4. By a doore open.
• * 1.71

  Apoc. 4.1. Matt. 16.19. To shew out right to enter heaven.
• * 1.72

  Apoc. 21.27.
• * 1.73

  3. Out of heaven open, what.
• * 1.74

  Psal. 48 8.
• * 1.75

  The app••rition. ¹ The H. Ghost.
• * 1.76

  2· Pet. 3.5.6. 1. Pet. 3.20.21.
• * 1.77

  Ioh 3.5. Tit. 3.5. Symbol. Nicen.
• * 1.78

  ² Came downe. Psal. 139.7.
• * 1.79

  ³ Vpon H••m. Gen. 1.2. Ioh. 1.33.
• * 1.80

  Ioh. 3.34.
• * 1.81

  ⁴ In a bodily shape Ioh. 1.33.
• * 1.82

  ^• In the shape of a so••le.

  Exod. 25.20. Esa 6.2. Ioh. 3.8. Psal. 18.10.
• * 1.83

  ^• In the shape of a Dove.

  Cant. 5.12.
• * 1.84

  1. Noa's Dove, for the olive branch Gen 8.11. Rom. 8 23. Gal. 5.22.
• * 1.85

  ² David's Dove for the colour. Psal 68.13. Ier. 12 9. Salomon's, for the eye.

  Can•• 1 14.4.1.5.12.
• * 1.86

  ³ Esa••'s Dov•• for the voice.

  Esa. 38.14.
• * 1.87

  Esa 59 11.
• * 1.88

  ⁴ Christ's Dove for ••ill and ••law.

  Mat. 10.16. The 〈…〉〈…〉 of the Spirit, l••ke.

  Acts ••.••. S••p 1.5.
• * 1.89

  Rom. 8.26 Acts 2.4.
• * 1.90

  The like pro∣perties were in Chr••••t.

  Ioh 1.29.
• * 1.91

  Esa. 57.1••.••••.••.
• * 1.92

  Mat 11 29
• * 1.93

  Eph. 2.14.
• * 1.94

  1· Pet. 2.22.
• * 1.95

  Mat. 12 20.
• * 1.96

  The 〈◊〉〈◊〉 pro∣perties to be in Christians.
• * 1.97

  Psa•• 8.13.
• * 1.98

  Ch••ist'•• Church, a Dove

  Cant. 2.10.14.5.3.6.1. Mat. 16.1••.
• * 1.99

  Ioh. 20.22.23.
• * 1.100

  They that make the Church no Dove.
• * 1.101

  Iudic. 9.15.
• * 1.102

  A chasing away of this Dove.
• * 1.103

  Acts 2.41.46.
• * 1.104

  Psal. 55.6.
• * 1.105

  A calling into question of this shape of a Dove.
• * 1.106

  1. Cor. 12.4.
• * 1.107

  A renouncing of this baptisme. 1. Sam. 15.23.
• * 1.108

  Act. 2.4.
• * 1.109

  Act. 3.29. Esa. 59.11.
• * 1.110

  Luc. 9.54.55. Gen. 8.7.
• * 1.111

  4. The voice.
• * 1.112

  1. First the Ho••y Ghos••'s com∣ming, then the voice.
• * 1.113

  Gen 1 3 4.
• * 1.114

  2. This 〈◊〉〈◊〉 not for ••hrist, but for us.

  Ioh 12.30.
• * 1.115

  Psal. 2.7.
• * 1.116

  The meaning of Thou art my Sonne.

  Gala••. 3.27.
• * 1.117

  Rom. 5.10.
• * 1.118

  Heb. 8.9.
• * 1.119

  Eph. 2.12.19. Eph 2.19.
• * 1.120

  Eph. 2.19.
• * 1.121

  Iohn 8.35. Gal 5.7.
• * 1.122

  Gen. 9.25.
• * 1.123

  C. 15.20.
• * 1.124

  The Change of the style from ser••us.

  Exod. 20 2.
• * 1.125

  Gal 5.5. 2. Cor. 5.17. Rom. 5.2.
• * 1.126

  The rise from a sinner to an heire.
• * 1.127

  Gal 5.7. Rom 8 17.
• * 1.128

  Rom. 8.15. Gal. 5.5.
• * 1.129

  In whom I am well pleased.
• * 1.130

  In wh••m, more then wit•• whō.
• * 1.131

  Who, or with whom, His nature.

  In whom, His end
• * 1.132

  In whom best s••en by with••••t wh••m.

  Iod 1.18. ••. Sam. 1••.14· Mat. 25.30.
• * 1.133

  Psal. 84.9.
• * 1.134

  A turning from ••aptisme to ••he Euc••a∣rist.
• * 1.135

  1. Cor. 12.13.
• * 1.136

  The same voi•••• the 〈◊〉〈◊〉 f••r u•• al•• Mat 17
• * 1.137

  Mat 17.
• * 1.138

  Phil. 3.21.