A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE FIFTH SERMON UPON THE Baptism of our Saviour. (Book 5)

MAT. iii. 16.

And loe the heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him.

AS Moses said unto himself when he saw the splendor of a bright fire in the bush, so do I say unto you, Let us now turn aside, and see this great sight: Great in the Object, great in the Per∣sons, and great in the Mysteries. Great in the Object to be seen, for loe the heavens were opened. And what mean trash was that which Satan did offer to the view of our Saviour, in respect of this, all the Kingdoms of the world made visible in the twinckling of an eye? Great in the Persons to be understood in their several apparitions, for these are the great Estates that rule the world; God the Son manifested at the Baptism of water; God the Holy Ghost to be discerned in the sensible shape of a Dove; and God the Father, whose glory was heard in the voice, This is my well beloved Son. This is no usual matter, it must be some extraordina∣ry solemnity which is graced by the full concourse of the Trinity. I find it so once at the Creation, Gen. i. and I find it at this time when Christ is baptized. Man was created a brittle vessel for the Potters use, without a Metaphor, the servant of his Lord; and to let him know to whom he owes his Creation, every fountain of life is recited in the Story: The Father, the Word which was in the beginning, and the Spirit which moved upon the face of the waters. But in the New Testament we rise up higher from the state of Servants, and become the Sons of our heavenly Father; and that we may know to whom we owe our adoption and grace, once again in this place Christ comes to Jordan, the Holy Ghost descends in the bodily shape of a Dove, and the Father utters himself in a voice from heaven.

Now for the mysteries, I am bold to say, the Church is capable of no greater than are here contained. First, Here are all the causes and instruments of our Sal∣vation implied: The Sacraments, which are the Seals of righteousness; the word taught, which begets faith; and the Spirit which moves upon them, and puts life into them both. The Father is in the Word, the Son sanctifieth the Sacrament, and the influence which blesseth them both unto us is the Dove, which rested upon that sacred head, unto whom all the members are fitly compacted. And besides all these primary causes and instrumental helps of salvation, here is an Epitomy of all those benefits which the Mediatorship of Christ will procure unto us. The Heavens, which were shut before, set open to receive us; the Spirit of Sanctification to be poured out upon us; and that God will be pleased in us through his only beloved Son. To recapitulate these things premised briefly, the Mysteries are so great, as none so superlative: The Persons manifested infinitely glorious, as none so excel∣lent;

the Object so delightful to the eye of the soul, as none so amiable. And loe the heavens were opened unto him, &c. Of three immortal benefits, which our Re∣deemer hath procured for us, this Text contains a couple, and both declared in no ordinary fashion, but by the wonderful power of God. First, Here is a wonder wrought above, Loe the heavens were opened unto him. Secondly, Here is another wonder come down below to the world beneath: And he saw the Spirit of God descend∣ing like a Dove, and lighting upon him. These are the two members of the Text, the first part whereof is opened already; (for how could we unlock that hidden My∣stery, unless the Key of David had unbarred it?) And loe the heavens, &c.

Take notice in the first part of the Text, that here is a word of invitement to draw our eyes upon it, Loe the heavens were opened. Nature hath made man with that erection of face to look upward, that he must often view the heavens; but the sight is never clear enough, without abundance of grace, to see them open. Wherefore without the advantage of the second Miracle in the Text, we should never be capable to conceive the first; Christ procures the Dove to descend, he makes the holy Spirit light among his Saints; and then our eyes which were be∣darkned before shall be ready to look up and perceive, Loe the heavens were opened. In this order I shall briefly discourse upon it: 1. What is meant by the heavens standing open. 2. What did procure and obtain it. 3. How this Miracle fell out to glorifie Christ. 4. What joy and comfort it implies to all those that are of the houshold of our Saviour.

The first inquiry is to this purpose, what is meant and exprest by the heavens standing open. We do but grope in the dark for such notions as this, and mens opi∣nions are divided into five several conjectures.

First, When the true glory of the heavens is made visible to the eye of a man upon earth, God imparting, and revealing to the senses of his body a taste of that happiness, which is laid up for them that fear him. So Stephen was ravisht with such a sight, and cried out, I see the heavens opened,* 1.1 and the Son of man standing on the right hand of God. It is not needful to say that the parts of heaven were set open like a window to let him look in; but as it is concluded in fairest probability, Oculus ejus porrectus fuit usque ad coelum empyreum; The glance of his eye was en∣dowed with vertue to penetrate through the clouds, and through the spheres unto the Throne of God. This acception doth no way agree with my Text; for the heavens are said to be opened in this Scripture, that all the multitude might behold the miracle; but you must not think it was given to them all, good and bad, to pry as far as to the highest, and most secret Ark of glory above.

Secondly, Sometimes the heavens are said to be opened, Non reseratione elemento∣rum, sed spiritualibus oculis, says St. Hierom, not by a real apparition in the heavens, but the intellectual fancy travels in child-birth with a divine passion, and it seems to be opened to our soul when it is wrapt as it were with an extasie sent from God. So Ezekiel, being ravisht from himself in the Spirit, saw the heavens opened, and the visions of God. In like manner Paul was wrapt up into the third heavens, and saw unutterable strange things, but he could not resolve himself whether he were in the body when he saw them. This is intellectual Vision, which cannot agree with my Text, for the rarity of the wonder is, that divine things became obvious to men in a visible manifestation, the Son of God in the flesh, the Holy Ghost in the shape of a Dove, the voice of the Father brought sensibly to the ear: Then surely this apparition of the heaven opened came not secretly to the understanding, but openly to the eye of man.

They that go the third way bind themselves to the plain Letter of the Scripture, that some part of the heaven was drawn open like a Curtain, that a prospect of glory might be seen, to enamour the soul of all Spectators. Others reject it, and say, that it were superfluous to make a rupture in the heaven, if not impossible. Thou hast molted the heavens, and founded them like brass, Job xxxvii. Suppose that true in the Literal sense, it follows that it is therefore inviolable to be broken asunder by any natural cause, howsoever God can crack their solidity, and rent them asunder. Yet hear with what subtilty it is pleaded that this were superfluous; for Heaven is a Diaphanous body, you may see through it; we behold the Sun, and fixed Stars so many thousand thousand cubits distant from us above the Spheres, why then should the junctures of the Orbs be opened to shew an Object, when they are more transpa∣rent than the air? But admit the heaven is opened, what shall fill the Hiatus or va∣cuity? All the Element of fire and air would not suffice to replenish a breach from

the concave of the Moon to the highest Orb. You must not say the space is left void; Vacuum was never heard of in nature, besides, unless the space of the rupture were filled up, no species could be conveyed unto the eye to make an Object visi∣ble. For when some Philosophers delivered, that if it were not for the interposition of the Element of Air a Fly might be seen as far as heaven: Aristotle shews their error, that, if it were not for the medium of the air, no man could see a Milstone at the distance of an inch. These reasons according to nature are undeniable, that the heavens need not be really opened to discover any thing above; but if God would have it so, to make it a complete evident sign, that by our Saviours media∣tion the heavens shall open and receive our bodies hereafter into glory, then is it frivolous in man to dispute that it must be superfluous.

[ 4] Fourthly, Lira, when he had studied upon it, how the heaven was opened, says it was no more, but that the Air was disparted by a great glance of lightning. The Heathen indeed called that the opening of the heaven, Ruptoque polo micat igneus aether.* 1.2 It was a lightning from heaven that cast Saul upon his face unto the ground, Acts ix. 3. And among other terrors of Gods Majesty, David rehearseth this, Psal. xviii. 13. The Lord thundred from heaven, his lightnings gave shine unto the world, the earth saw it and was afraid. By the rule of these instances this opinion should be discarded; because this opening of the heaven was sweet and amiable to the be∣holders, no ways terrible; yet since it is obvious in heathen Writings, especially among their Poets, to allow some flashes of bright lightning for fortunate and au∣spicious, therefore I do not disprove, nor yet greedily embrace this conjecture.

[ 5] Fifthly, The Air is so often taken for the lowest heaven as nothing more usual; he rained Manna upon them, and gave them food from heaven, Psal. lxxviii. 25. And when the Deluge did drown the world, it is said when the Air poured forth rain, that the windows of heaven were opened, Gen. vii. 11. Wherefore a mutation in the Air above might be a representment in this place that the heavens were opened; as thus, a fair and delightful passage might seem to be spread abroad by the conden∣sation, or thickning together of the upper part of the Air, making it a shining body; and by the rarefaction of the lower part of the Air, through which the ob∣ject might be conveyed with much grace and beauty to the beholders. Now out of these three last conjectures how the heavens were opened choose ye which ye will: The first is literal, but full of difficulty; the second not improbable; the last with∣out exception, and above all the rest most usual.

Being past the first consideration, what is meant by the opening of the heavens, which I acknowledge is not clear from all uncertainty, the next Point, I am sure, is most certain, what did procure such a Miracle, that the glory from heaven did appear to men upon earth, for it is evidently certified, Luk. iii. 21. Jesus being bap∣tized,* 1.3 and praying, the heaven was opened. Elias shut up the heaven by the word of the Lord, and he prayed again, and the heaven gave rain unto the earth. If the supplication of the Servant was in such force with the Master, then how forcible must the Prayer of the Son be, of the well beloved Son before his Father? He shall not only bring down the rain upon us like Elias, but the waters above the heavens to fall down upon our heads all the searching graces of the Holy Ghost. But from each of those examples you may see what part of Religion that is which is clavis coeli, the Key to open the gate of heaven, it is Prayer: For how should God open the heaven to you if you will not open your lips to God? I return to the pattern of Elias, whose words were commendatory to close, or unclose the skie, according as he made inter∣cession to God. Well did Elisha entitle him the Chariot of Israel, and the horsemen thereof, Quia magis juvabat Israelem oratione & zelo, quàm magna curruum, & equitum multitudo: Out of the Chaldee Paraphrase, for his Prayer and Zeal did stand Israel in better stead than a multitude of horsemen and Chariots. Observe with me two things most remarkable in his Prayer, and then think if he were not a man like to prevail in his intercessions.* 1.4 1. He cast himself down upon the earth, and put his face between his knees, as if by that strange, humble, miserable gesture he would compel God to hear him. 2. He rose from his Prayers, and fell to them again seven times and no less, and never made an end till his Servant told him he saw a little cloud rising out of the sea. He that will give over for seven times seven repulses, and will not be importunate with the Lord, it were pity his desires should be successful. Such constant, such contrite devotion, how can it choose but pierce the clouds? The High Priest went once a year into the Holy of Holies with the perfume of Incense. What is Incense but Prayer? What is the Holy of Holies but the Kingdom of

heaven? O that you would believe (which I am sure you ought to do) that no part of Piety is so beneficial to the soul as Prayer. You will remember my saying perhaps, when you are upon the bed of your last sickness, that Prayer is the Key to open the gate of heaven, that Prayer is that address of the soul with which God appointed we should draw near unto him. Now I know the most of you had ra∣ther spend your pains another way: but at that last hour of anxiety, unless God forsake you for your sins, your heart will be intent upon nothing but upon zealous Prayer. It is but a circumstance drawn into my Text from another Evangelist, there∣fore I will pass it by with Bedes observation, that Prayer is an active and a passive Benediction; it draws God to us, and by the same motion draws us to God; as if a ship lay at Anchor tost upon the waves, you may pluck the Cable with your hands, and think to hale the ship to you, but the Cable being of stronger tack will pluck you to the Ship. The Prophet Isaiah in his Prayers was confident he could not be denied, therefore he cries out, O that thou wouldst burst the heavens,* 1.5 O Lord and come down: Our High-Priest Jesus offered the sweet odours of his Prayers unto his Father, and loe the heavens were opened unto him.

The second consideration of the first Point is ended, but I would you would diligently begin to practise it. Thirdly, I shall recite it before you, how this Mi∣racle fell out to glorifie Christ. Therefore the Text says, Loe the heavens were opened to him; opened manifestly for the view of all beholders that were present; but opened unto him, because it was meant for his inauguration, to honour his Media∣torship, who came to redeem mankind from the curse of endless death and captivi∣ty. Therefore imagine not, as if the whole heavens did seem unveiled to disco∣ver all their glory, but only so much of the Firmament did spangle like a Canopy advanced in state over our Saviours head, as might betoken his Celestial Dignity. The Father at this Baptism proclaimed him from above to be his well beloved Son; and to make us understand that his love, where it lights, consists not in sweet words of affection only, he did attire the Air in most Princely beauty to honour his well-be∣loved, in whom he was well pleased. Contrariwise, at the Passion of Christ the Sun denied his light to the earth, and the Regions above did never look so terrible as then with black clouds and darkness, for he carried the malediction of us all upon him, and it was a day of wrath and vengeance, when God took punishment upon all iniquity. We read of no Angel that was near to behold him at that dolo∣rous hour upon the Cross; belike it was a sight so ingrate and pitiful to behold, that they withdrew themselves; but at the triumph of his Baptism, it is not mine, but St. Austins opinion, that the heavens,* 1.6 which reach as far as the habitation of all blessed spirits, were opened, Ʋt in coelestibus esset miraculum, de his quae agebantur in terris; that the Angels might take this amiable spectacle into their view of those things that were done upon earth; for would it not ravish the Powers of Heaven to peep into this Mystery, that the Son of God should stoop so low in the River Jor∣dan? That a mortal man should hold up his hand above his head to baptize him▪ When Israel came out of Egypt, and the house of Jacob from the Babylonish bondage, the deliverance was so gladsom to the Land of Canaan, to receive her ancient In∣habitants again, that the Mountains skipped like Rams, and the little Hills like young Sheep. When the Apostles prayed among them that were converted, and had received the Holy Ghost, the place was shaken where they were assembled, as if the ground could have cleft for joy, Acts iv. 31. Then could the Heavens contain to burst themselves for joy when Christ was initiated into his Royal Office? The Earth was obsequious to the honour of such as were earthly; the Heavens did honour Christ at his Baptism; for the second man was from the heaven heavenly.

Now I come to fill up the last thing considerable in this Miracle, what joy and comfort the opening of the heavens affords to all them that believe in Jesus. The heavens were opened, the Dove descended, a voice from above proclaimed the good will of the Father; to rejoyce our hearts, that the immortal Laver of Baptism is able to cast all those blessings upon us; not that all those were not in Christ, and due to him before the Sacrament. For did he then begin to have the Spirit rest upon him who is of the same eternal substance with the Spirit? Or was that the first time when the heavens were opened to him, of whom it is said of old, Heaven is my seat, and Earth is my foot stool? Nor did his Father then begin to call him Son; for we read in the book of the Psalms, Thou art my Son, this day, that is from all eternity, I have begotten thee. When God spake, and answered our Saviours Prayer from Heaven,

Christ turns to the Jews, saying, This voice came not for me, but for your sakes, Joh. xii. 30. Likewise, he might expound upon the opening of the heaven, this was not for me, but for your sakes. Restincta est aquis baptismi romphaea flammatilis quae claudit paradisum, says Ratbertus. A fiery flaming Sword debarr'd the way into Paradise by Gods ap∣pointment, which flame is mystically quenched in the Baptism of our blessed Medi∣ator; and now, as if the Angel had said, I will stop the way into Paradise no more, the Heavens were opened. And if Marriage be called honourable, inasmuch as he vouchsafed his Presence at a Marriage at Cana in Galilee; then Baptism is most honourable and blessed, because he was more than present at it. He came in his own person from Galilee to Jordan to be baptized; To what purpose should this Scripture say, Loe or behold the heavens were opened? Unless it were a continual open∣ing from that time to this, how could we behold it? If open, and immediately shut again, it were not so proper to say unto us, behold. But if they always stand open by the meritorious Redemption of Christ, then it is an apt Phrase to say, Be∣hold the Heavens were opened unto the worlds end. The Schoolmen collect a three∣fold opening of the heaven in holy Scripture, and every way through the power and act of Christ. Says Ales, In baptismo aperta est coeli janua per figuram, in passione per meritum, in ascensione per effectum. 1. The gates of heaven were opened at this Bap∣tism; as in a Type or Figure that they should be opened, and God will certainly make good whatsoever he did but shadow in a Figure. 2. They were opened at the shedding of his bloud upon the Cross, as by those means, which did meritori∣ously procure the opening: Therefore we sing in the Te Deum, When thou hadst over∣come the sharpness of death, thou didst open the kingdom of heaven to all believers. 3. They were opened effectually, when his own glorious body entred in once into the most Holy of Holies, when the heads of the everlasting doors were lifted up at the day of his Ascension; And where the head doth sit at the right hand of God, the Members of the body, having their sins washed clean away, shall reign also.

The Earth never opened in holy Scripture but upon some Curse for the destructi∣on of man: The Heavens never opened, but that some mighty Blessing might di∣stil down upon us, the probatum whereof is in the second general part of my Text, for the first Miracle, which we have handled, did but make way unto the second: And after the heavens were opened, he saw the Spirit of God descending like a Dove, and lighting upon him. That John Baptist had this Miracle so clearly in his eye that he saw the Spirit of God, I find it not so material to the business of the Text as to insist much upon it. For although some observe upon it, that the first Witness that preach'd of the Son of God is conceited to be the first Witness that saw the Holy Ghost; yet the Miracle hapned not so much for Johns sake, as to lead the whole multitude into a right apprehension, that Jesus was that holy One which came in∣to the world for the redemption of Israel. John was born of a barren woman, his Garments very strange and uncouth, no better than the skins of Camels clapt about him as they were flay'd from the beast, his austerity of life stupendious, his Preaching powerful, high in estimation, so that all the Regions round about came to him to be baptized; this drew them to conceit that none could come into the world to be compared with John. But Columba columbam docuit; the Dove taught the Dove, the Spirit taught the Church who was the Christ the Saviour of mankind, by the descending of the Dove. That which I will speak to this Point briefly shall be brancht out into a threefold inquiry: 1. Whether this were a living bird, or no more than the figurative Apparition of a Dove. 2. How aptly the Spirit came in one figure upon Christ: in another of fire and cloven tongues at the day of Pentecost upon the Apostles. 3. That the figure of a Dove doth sweetly admonish us of the properties of the Holy Ghost.

What manner of Dove this was is not a question of such doubtful resolution as the former, how the heavens were opened, for treading in the path of the Scripture, as I adjudge it, we may find the truth. For three Evangelists say that the Spirit did sit upon him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were a Dove; then add St. Luke unto it, that the Dove came in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a bodily shape, and these put together, me seems, do strong∣ly prove two things: 1. That it was not viva columba, a Pigeon out of the Dove-Coats with a living soul, for to notifie that there was but the outward fashion, and resemblance of such a bird; in three Gospels we read it was but quasi columba, like a Dove. And yet that you may not take it to be mere Phenomenon, a shadow to per∣swade the eye, having no substance in truth, St. Luke hath not omitted that it

was a bodily shape, Verae effigies columbae, a body created for this service, having the true lineaments of a Dove. To make both these opinions good by several illustra∣tions. And first what need it to be of the true Species of Doves? Was not miracu∣lous Omnipotency as much seen, to frame such a shape out of the Elements at an instant, and to put motion in it, to descend upon the head of Christ, as if it had been a very foul? It was a work which could not be effected but by the infinite and incomprehensible Trinity. For the Dove was a representation of the Holy Ghost,* 1.7 the voice which came from heaven did speak the Father only, the humane nature was united only to the Person of the Son, but the Dove, the voice, the humane na∣ture, were the works of the whole Trinity, which coequally works all effects in the world. You may fully conceive what natural composition this Dove had by those bodily shapes wherein the Angels or God appeared of old to the Patriarchs, they were not actuated by a soul, but moved about by God or his Angels for the present turn, as a Ship is by the Pilot. When their Errand was dispatcht the body vanisht away into air: So the use of this Miracle being accomplished at Jordan, the Dove was no more seen, but instantly resolved into Elements. Besides, that which came down upon the Disciples at Whitsontide was a cloven tongue like as of fire; did ever any man say it was fire indeed? So this Apparition upon the head of Christ was like a Dove. But for what purpose or necessity should it be a Dove indeed? For Christ was man indeed, because he took upon him the nature of man to redeem it; therefore the reason is forcible that the Holy Ghost should not come down in a Dove indeed, because he took not upon him the nature of a Dove to redeem it.

Secondly, I gathered from St. Luke though it had not the life of a Dove, yet it had lineaments and compacture of true substance like a Dove. Christ came among us bodily in the flesh, wherefore, says St. Austin, to shew that the assumption of a corporeal nature did not make an inequality of persons in the Godhead; a voice was heard from heaven in the Person of the Father, as if it had proceeded from the in∣struments of the body, and a bodily Dove did descend from heaven in the Person as it were of the Holy Ghost. Likewise the coming down is the motion of a body. The Spirit is every where, and cannot descend to any place, which was not filled with his presence from the beginning of the world, but in hôc signo, in this bodily shape,* 1.8 and effigie he came down. And mark, Beloved, the Devil is Spiritus cadens, I saw Sa∣tan fall like lightning, down he tumbles to the nethermost Pit, and all that follow him; but the Holy Ghost descends like an humble Spirit, according as our Saviour bids us place our selves at the Feast, Go and sit down in the lowest room;* 1.9 but litterally descen∣sion is infallibly the motion of a body. And otherwise the wonder had herein con∣sisted, not that such a Dove was seen, but that such a strange spectacle appeared to John, and to all the multitude, which was not to be seen. John did see the object, it did not phantastically in a shadow deceive him, as if he saw it. And it is a touch worthy to be observed by the way, that my Text says he saw the Spirit, which is a clear Metonimy of the sign for the thing signified, for in truth he saw no more than the outward sign of the Spirit. To call the holy Spirit by the attribute of the Dove is a Sacramental signification, not an essential mutation, just such a form of speech as when Christ brake bread at his Last Supper, and said unto his Disciples, This is my body.

I proceed to that which follows, how aptly the Spirit came in one figure at this time upon Christ, in another of fire and cloven tongues at this day of Pentecost up∣on the Apostles. If I would rake old Heresies out of their dead embers to refute them, here I had occasion. The Arians extorted from hence, that Christ did re∣ceive the mighty gift of Sanctification at this Baptism, and other admirable graces of the Spirit, which he had not before. If they were worth the refuting, I could tell them, Joh. i. 14. As soon as ever the Word was made flesh, and dwelt among us, he was full of grace and truth. On the contrary, the Macedonian Hereticks, men of corrupt minds, did make a difference of dignity between Christ and the Holy Ghost; as the body of a man was more excellent, which belonged to Christ, than the body of a Dove, wherin the Spirit sate upon him. Then belike if an Angel should come in the shape of a man, or of an Eagle, which is more glorious than a Dove, he should also have the preheminence. But the blindness of the error came from hence; that they did not distinguish how Christ took upon him the nature of a man, but the Holy Ghost did not assume the nature of a Dove. Let these blasphemies go, let them rot and consume with the Authors which invented them; the Father, the Son, and the Spirit are all one, in Glory equal, in Majesty coeternal. Upon

occasion of Baptism the Master sent forth his Disciples, saying, Go, and baptize all Nations in the name of the Father, and of the Son, and of the Holy Ghost. Can I pass by the surpassing wit of St. Austin upon that place? Non in nominibus, sed in nomine pa∣tris,* 1.10 & ubi unum nomen est, ibi unus Deus; Not in the names, but in the name of the Father, Son, and Holy Ghost. Where there is but one name and no more, there is but one God, and no more; As in like argument St. Paul, Gal. iii. 16. Now to Abraham and his seed were the Promises made, he saith not and to seeds, as of many, but as of one, and to thy seed, which is Christ.

Let me return into my own path which I am to beat, that Christ had one sign of the Holy Ghost coming down upon him, and the Apostles had another: Upon which di∣versity thus I find the Fathers exercising their wits in several meditations.

[ 1] First, The Spirit sate upon our Saviours head in the shape of an whole entire crea∣ture, in no other figure but a tongue upon the Apostles, which is no more than a little part of the body,* 1.11 for we receive the grace of God by scantlings, and pit∣tances, and small measures, the whole Spirit flowed into Christ in all abundance. In like manner Gregory shews the odds between his fulness and ours, in Analogy be∣tween the head and other members of the body. A body hath the sense of touch∣ing only and no more, the head is the continent of all the five senses; Ita membra superni capitis in quibusdam virtutibus emicant, ipsum caput in cunctis virtutibus flagret. So the Saints have several gifts and ornaments divided among them, some in one kind, some in another; but the head of the Church hath all, flourisheth with all those vertues united in himself, which are parted among his members.

[ 2] Secondly, The tongues of holy men, and Prophets did often promise grace and reconciliation to the world; and therefore a tongue did sit upon them, as it were a Crest of Armory; a Dove, when time was, did actually exhibit that God was paci∣fied,* 1.12 and appeased when he had been wroth: I mean the Dove which returned to the Ark with a dry Olive branch in her mouth, in token that the waters were dried up, and that Noah and his Family might come forth with safety. Therefore a Dove most properly did belong to Christ. Most properly I say, but more transcendently,* 1.13 says St. Chrysostom now than ever. The first Dove did comfort the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that punishment was taken away; this Dove is a sacred pledge that grace and blessings shall be bestowed upon us. Now it appeared not to bring one man and his family safe into the possession of the earth; but to bring all Believers safe into the possession of heaven.

[ 3] Thirdly, The Spirit came not to Christ in fire, for he was full of Zeal; nor yet in the shape of a tongue,* 1.14 for full of grace were his lips; But discite quia mitis, learn of me, because I am meek and gentle; therefore, says Bernard, the Dove came to testifie the placidness of the Lamb. Quod agnus in animalibus, columba in avibus: such as the Lamb is among the beasts of the field, such is the Dove among the fouls of the air.* 1.15 Fire is stern, and formidable, Christ would have none of that; that which sorts with consolation to recreate a trembling conscience was his peculiar choice, therefore the third Person descended like a Dove, and sate upon him.

[ 4] Fourthly, The tongues, wherein the Apostles received the grace of God, were clo∣ven and divided, not to signifie a rent, and a division, Linguarum distantiae non sunt schismata, but because there is a diversity, and a dispreading about of the gifts of God. Then comes down one single Dove, to honour Unity: Spiritus sanctus divisus in linguis, unitus in columbâ,* 1.16 says St. Austin, it was pride which caused that diversity of tongues; it was the Holy Ghost, through the humility of Christ, which sanctified that diversity. Quod turris dissociaverat,* 1.17 Ecclesia collegit. Babel the Tower of pride scattered the world, the Church,* 1.18 which is the Tower of humility, gathers the world together. But the Dove was the Ensign of our Saviours Kingdom standing for the unity of the Spirit, which is the bond of peace.

[ 5] Fifthly, The Holy Ghost was made manifest to the Chruch, first in a Dove at the feast of Christs Baptism, afterward in fire at the Feast of Whitsontide, to betoken it is the same Spirit which requires innocency in the Saints, but would not have them for∣get Zeal. Ne dolum habeas in columba demonstratum est, ne simplicitas frigida remaneat in igne demonstratum est. Guile and circumvention are to be banisht from Christianity, if the Dove sit upon your head it will instill simplicity; but simplicity may be chil, and faint in a good cause, therefore if a Pillar of fire sit upon your head it will in∣fuse fervency. There was no fire wanting in Stephen the Martyr when he did asperse the Jews with all manner of disdainful reproaches, because they were stiff-necked, and uncircumcised in heart. There was no Dove-like simplicity wanting, because

he prayed for them that stoned him. And so far of the second point how aptly the Spirit came like a Dove upon Christ at his Baptism, in cloven tongues and in fire upon the Apostles at the Feast of Whitsontide.

The conclusion of the Text rests now upon this Point, that the figure of the Dove sweetly doth admonish us concerning many properties of the Holy Ghost. It sate upon Christs head, not to enrich him with any heavenly treasure which he wanted before, but to derive the manifold issues of sanctification into our heart. Solus injuriis se subdidit Dominus, sed solus gratiam non quaesivit, says St. Ambrose; all man∣ner of ignominies, and buffetings, all manner of injuries upon the Cross our Lord and Saviour took them to himself alone, but the coming down of the Spirit that he took not to himself alone; I will pray unto the Father, and he will send you another Comforter. Open your heart wide therefore, and this Dove will fill it. A dumb creature ye know, and may signifie many things, and because I am perswaded the Holy Ghost came down in that shape which had the largest number of significations for the ad∣vancement of piety, therefore I will hold me to my task to collect all that are pro∣fitable, and omit none. And because it bears a similitude which will increase into many applications, I will enter upon that occasion; first therefore it is animal foe∣cundum, it is a bird of a most teaming fertility, and whether any bird that flies doth breed oftner I am not certain, I believe not many; such fecundity there is always in a lively faith: Like the trees of Eden, always bearing fruit, never with∣out some good work; either the tongue is praying, or the ear is hearing, or the heart is meditating, or the eye is weeping, or the hand is giving, or the soul is thirsting for remission of sins; and every pious action is like a Pomgranate in Aa∣rons garment full of kernels, to betoken it will seed farther, and spread in infinitum. This is faiths fertility, therefore the Spirit harboured himself in the shape of a Dove.

Secondly, The Gall is the drought of cholerical matter in mans body, out of that distemper proceed anger, revenge, and malice, but the Dove hath no gall, or if Aristotle hath observed it better than others, so small a one that it can scarce be per∣ceived: So the Spirit loves to inhabit in a mild and gentle soul without wrath and fury. The wrath of man worketh not the will of God, for his will is mercy and forgiveness. The Dove will intreat for Miriam as Moses did, and sheild off the re∣venge of David from Nabals folly as Abigail did; and crave pardon of Philemon for his fugitive servant Onesiphorus, as Paul did, The bruised reed shall not be broken, and the smoaking flax shall not be quenched; therefore when James and John cal∣led for fire from heaven upon the Samaratans their check was,* 1.19 Ye know not what man∣ner of Spirit ye are of, as who should say, ye have forgot the coming down of the Dove.

Thirdly, The harmlesness of that bird is notable, it hath neither beak nor talons to tyrannize over smaller Creatures, Sine armis extra, sine felle intus; the smallest flies or gnats may hum about it and take no harm; for it devours nothing wherein there is life. There is not, I dare pronounce it, a more Saint-like ornament in any Christian than a Dove-like innocency. Devour not one another by greedy gain∣ing, by racking oppression, by strict advantages, by extortion, by treacherous blind informations. He that wrongfully fleeceth his neighbour of all his sub∣stance to increase his own store, would eat the flesh likewise from his brothers arm like a savage Cannibal if he wanted sustenance. The spoyls which you have robb'd from others, perhaps they shall be found upon thy back at the dreadful hour of judgment; but wil our Saviour say, thou didst not learn this thou extortioner from the Dove that sate upon me.

Fourthly, The Dove feeds cleanly, not upon Carrion like Vultures, Corvi de morte pascuntur; Crows peck upon dead carkasses, but it picks up grains of corn, and the purest fruits of the field. Me thinks in this propertie I see the Spirit invite us to the Table of the Lord; What corn-food so pure as that which our Saviour brake, and gave to his Disciples saying, Take eat, this is my body. Non hoc corpus quod crucifi∣getur, &c. not, as St. Austin glosseth, my very body which shall be crucified, and my very bloud which shall be spilt, that was the gross understanding of the saper∣naits, to think our Saviour meant his fleshly body. The Dove is no devourer of that fleshly body of Christ, which he assumed from the Virgin Mary, but it satisfies its spiritual hunger with those pure crums of bread which are the Sacrament of his body.

Fifthly, It is impossible to teach a Dove to sing a chearful tune, for nature hath ingrafted in it a solemn mourning; Gemitus pro cantu; and it is the Spirit that puts

compunction into our spirit with groans unutterable. Sometime hang up the Harps of mirth, and sit down and weep. You never read that God will honour your joy in his eternal remembrance; you are sure he will not forget your mourning, says Da∣vid, Psal. lvi. 8. Thou tellest my slittings, put my tears into thy bottle, are not these things noted in thy book? Yea, not only doth he bear them in mind, and keep them in re∣gister, but, if some Interpreters erre not, he wears them upon his head, Cant. v. 2▪ My head is filled with dew, says Christ, and my locks with the drops of the night; as if he wore our tears, says the Paraphrast, like drops of Pearl upon his head. Dry eyes, and unrelenting hearts are the curse of God, Ezek. xxiv. 23. Ye shall not mourn, nor weep, but ye shall pine away for your iniquities.

Sixthly, The Holy Ghost useth the wings of Angels, the wings of the wind, the wings of the Dove, a bird of strong flight, for the Spirit is swift in operation, what he doth he doth it quickly, Nescit tarda molimina. Abraham ran forth to meet the Angels that drew to his Tent, Sarah made ready quickly three measures of fine meal. Abrahams young man ran to the Herd to fetch a Calf tender and good, Nemo piger est in domo charitatis; in a charitable Hospital family every man hastened to a good work, as if he had flown like a Dove. Was not Paul a brave wing'd Apostle, that traversed much of Asia, and preacht the Gospel in every place from Jerusalem to Illyricum?

Seventhly, The Doves eyes are fixt upon the Rivers of waters, Cant. v. 12. some say out of vigilancy, to espy therein the gliding of the Kite that flies above, and to save it self: So the spiritual man looks backward to the first waters wherein he was dipt, to the Vow which he made in Baptism. There he remembers his Gar∣ment was made white, and he must not stain it; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not only to wash away filth, but to give tincture or colour to that which is died: So in Baptism the foul spots of iniquity are taken forth, and by sanctification a clear gloss is set upon our soul. It was the exhortation of old at Baptism, Accipe vestem candidam immacu∣latam, &c. Take this white garment pure and undefiled (it was their Ceremony to put on such) and keep it undefiled against the day of the Lord. Et grege de niveo gaudia pastor habet, says Lactantius; The Shepherd rejoyceth to see the fleeces of his Lambs fair and unspotted. These are pennae deargentatae, as the Psalmist says, the Doves wings are silver wings, and if they be bright Silver here, it will be changed into a better Metal hereafter, a Crown of Gold, whose wings are silver wings, and the feathers of Gold.

Lastly, As it was toucht before, in the days of Noah the Dove was a presager of a better world to come, and in this Text likewise it is Nuncia futuri seculi, the hap∣py annuntiate that there is a better world to come when these evil days of sin and misery are ended.* 1.20 So we are sealed with the holy Spirit of Promise, which is the earnest of our inheritance; the Spirit is a pledge of that possession which is pur∣chased for us in the Kingdom of heaven, whither he bring us, &c.

Notes

• * 1.1

  Acts vii. 56.
• * 1.2

  Silius.
• * 1.3

  Jam. v. 18.
• * 1.4

  1 Kin. xviii. 42.43.
• * 1.5

  Isa. lxiv. 1.
• * 1.6

  Serm. 37.
• * 1.7

  Aug. de Temper. Serm. 37.
• * 1.8

  Luk. x. 18.
• * 1.9

  Luk. xiv. 10.
• * 1.10

  Tract. 6 in Job an.
• * 1.11

  Salmeron. tom. 4. pa, 1. tract. 7. Moral. lib. 2. c. 41.
• * 1.12

  Gen. viii. 11.
• * 1.13

  Homil. 13. in Mat.
• * 1.14

  1 King. xix. 12. Maldonat. Mat. xi. 29.
• * 1.15

  Calvinus.
• * 1.16

  Tract 6. in Johan.
• * 1.17

  Gen. xi. 7.
• * 1.18

  Eph. iv. 3.
• * 1.19

  Luk. xi 55.
• * 1.20

  Eph. i. 13.