The Kings Bath, Section 7

The Kings Bath · Section 7

p. 153And Iohn saw the Spirit of God descending like a Doue, and lighting vponupon him.

Sect. 7.

THis is the second diuineThe Spirit descending vponupon Christ like a Doue. testimony, whereby God the Father would make euident to all the world, that Christ the Sonne was the Messiah, anointed with the gifts of the holy Ghost for this purpose: Where, for the meaning of the words, must be knowne; 1. What is heere meant by the Spirit of God. 2. How the Spirit could descend, or be seene so to doe. 3. The manner of his descending, like a Doue. 4. Why hee lighted vponupon Christ. 5. Why it is said, Iohn saw all this.

1. By the Spirit of God is meant sometimes the whole essence of p. 154the God-head, as it is common to all the three Persons: as Ioh. 4. 24. God is a Spirit. Somtimes the gifts and graces of the Spirit, as Luk. 1. 15. Iohn was filled with the Spirit; that is, spirituall gifts, by a Metonymie of the cause for the effect. And Act. 6. 5. Steuen, a man full of faith and the holy Ghost. Somtimes the third Person in Trinity, as 1. Ioh. 5. 6. and that Spirit is truth: and thus is the word here vsed; not the gifts and graces of the spirit, nor taken essentially or commonly for the whole Trinity; but personally, for the third Person in Trinity, who is distinct from the Father and the Sonne, equall vntounto the Father and the Sonne, and the same God in Nature and Essence with the Father and the Sonne, though not the same person. p. 155And the third person is called a Spirit, because he is that essentiall vertue, proceeding and as it were spired or breathed from the Father and the Sonne; or from his effect, who bloweth where he listeth, and inspireth holy motions and graces into the hearts of the elect.

2. How can the holy Ghost IIbe said to descend,How the holy Ghost can be sayd to descend, seeing hee filleth heauen & earth. `who is God omnipresent, and filling heauen and earth? Psal. 139. 7. Whither shall I goe from thy Spirit?

Answer. True it is, that this descending of the Spirit, was a locall motion from heauen, where it was opened, vntounto earth to the very head of Christ, and yet wee may not conceiue any locall motion in God or any of the persons: but in one word, The signe or siymbol wherein p. 156the holy Ghost pleased to testify a speciall presence or efficacy, doth take the name of the thing signifiyed; the Doue, a signe of the Spirit is called by the thing signified, the Spirit it selfe; not that the blessed Spirit was changed into a Doue or any similitude, (whose nature were it not immutable, he could not bee God:) but because it pleased him, retaining his owne vnchangeable nature, to appeare vnderunder this forme and likenes: and thus Iohn also, seeing this shape and appearance descend frō heauen, is said to see the Spirit which is inuisible; the Doue signifying, called y^e Spirit, signified by a figuratiue kinde of speech, common in the Scriptures. The Ark was called The Glory of God, because it was a speciall signe of it.Gen. 18. 3.Gen 18:3 Three Angels came to Abraham; p. 157one of them, seeming to be more glorious then the other, is called by the name Iehoua; a name proper to God, and not agreeable to any Angel, further then he representeth the Sonne of God as that did.

The right interpretation and vnderstanding of such phrases, would cut off infinite quarrels about the reall presence, which is onelyonly held vp, because by this same figure the bread signifying is called the body signifyed; which if it necessarily imply a change of the bread into the very Body of Christ, then because the Spirit of God is called a Doue, hee must necessarily bee turned into a Doue, & of a creating God become a creature; which is high blasphemy.

3. The manner or forme of the Spirits descending, was in p. 158the shape of a Doue.

Quest. Whether was this a true materiall Doue, or an appearance of a Doue only?

Answ. It is enough to conceiue the presence of the holy Ghost vnderunder the forme of a Doue, and it is no article of faith whether it was or no: But yet I thinke it was a true reall body and corporal Doue; 1. Because Luke addeth (in a bodily shape) implying that there was a body. 2. Because none of the other signes were imaginary or appearances, but reall things: whence some of the Fathers conclude, that it was as true a Doue, as the Spirit was a true Spirit.

Obiect. But if it were so, how came it into heauen?

Answ. He that created of nothing all things, created it at this time, not for common vse, p. 159but for this vse and purpose; which when it was accomplished, hee could bring it to nothing, or resolue it into the first matter whereof it was made, as it was with those bodies in which the Angels appeared.

Obiect. But the text is, foreign, like a Doue; therefore it was but a similitude, and appearance, not a true body.

Answ. The word foreign is not to be referred to the Doue, but to the Spirit, who manifested his presence in this likenesse. 2. The phrase doth not alwayes note likenesse and similitude onelyonly, but verity and identity, as Ioh. 1. 14. Wee saw his glory, as the glory of the only Sonne of God; and Phil. 2. 7. Christ was in the shape of man, and like man: shal we thence conclude, that he was not a true man, but one in appearance p. 160onelyonly?

Why did the holy Ghost appeareQuest. in this shape? For sometimes hee appeared in mighty winds, as to the Apostles; sometimes in burning fire, wherein he seemes to be contrary to himselfe.

These diuers symbols and testimoniesAnsw. of the presence of the Spirit, argue diuers, but not contrary effects; all of them his wisedome made choyce of, according to the occasion and present vse. There was great difference betweene the ministery of Christ, and Moses; betweene the Law, and the Gospell, and accordingly the Spirit manifesteth himselfe. The Law was confirmed with terrour & feare; but to ratifie the Gospel, the Spirit appeares in the shape of a Doue. Act. 2. 2. Hee is noted to p. 161come like a mighty rushing winde, to shew the mighty power of the Gospell in the ministery of the Apostles, who were now to bee sent out: so in the shape of tongues, to shew the vtterance giuen by the Spirit to the Apostles: in the shape of clouen tongues, to note the variety of tongues and languages, wherewith they were indued: in the shape of fiery tongues, to shew the fruit and efficacie of their ministery and doctrine, which should bee as fire to seuer betweene drosse and pure metall. So heere the Spirit would appeare in the shape of a Doue,Why the Spirit appeared in the likenesse of a Doue. to note, 1. what kind of Spirit Christs was: 2. what kind of gifts they were, which were collated and bestowed vponupon him: and 3. what was the fruit of those gifts.

p. 162For the first, in the Doue obserue two things: 1. Of all fowles it is the most mild, without gall. 2. It is most innocent and harmlesse, not rauening and hurtfull. Which signifieth, that Christ should be indued with a mild, meeke, and gentle spirit: so it was prophesied of him, Isa. 42. 2. That he should not cry nor lift vp his voice in the streets, a brused reed hee should not breake; and how it was accomplished, the whole story of the Gospell witnesseth, Math. 12. 19. So also, that he should be most innocent, blamelesse, of a most pure spirit: In him was no guile, no deceit in his lips. Who could accuse him of sin, being the spotlesse Lambe of God?

2. As the Doue hath many excellent properties; patience, simplicity, sincerity, tendernesse p. 163to her young, faithfulnes to her mate, &c. Euen so God the Father hath fitted Christ with all profitable and necessary gifts; humility and patience, holinesse and integrity, louelove and tendernesse, constancy and diligence in working out the good of his members.

3. The fruit of these gifts is the appeasing of his Fathers displeasure, conceiued against the sinne of man: for looke as the Doue which Noah sent forth out of the Arke, returning with an Oliue branch, which argued the ceasing of the deluge, brought newes that Gods wrath was now asswaged and decreased with the waters: so the Spirit of the Lord is vponupon Christ in the form of a Doue, sending him out to preach the acceptable yeere of the Lord, and good tidings of p. 164liberty to captiues, & the opening of the prison to them that are bound, forgiuenesse of sin, and conferring of grace, & life, &c. Isa. 61. 1. Now this being the end of the Spirits appearing in this shape, separating and sending Christ to his ministery, & that onelyonly for this time, and not reserued out of this time and vse, it is not now lawfull for any man to represent the holy Ghost by this shape, or make an image thereof: for this is to make an Idoll, as the Papists doe, not onelyonly in this, but in painting God the Father like an old man, because he is called the Ancient of dayes, Dan. 7. 22. Both of them flat Idolatry. God is aboue his Law, if he make shapes, Cherubs, or bodies, it is iust because hee doth it: but wee are borne vnderunder the Law, which expresly p. 165forbids the making or hauing of any Image of God in any vse, or any at all in religious vse, and enioynes vsus to worship God in spirit and truth, onelyonly in the Image of his Sonne.

And it will strongly follow, that if wee may not reserue the shapes which God himselfe hath vsed to manifest his presence, much lesse vponupon any colour, any Images or Idols deuised and beautified by Idolaters, abused in times past, and in present, and for time to come, subiect to be abused to the maintenance of Idolatry. Heere come all Popish pictures to bee defaced, whose Idolatry is as grosse as euer the Heathens was: a lamentable thing, y^t any Christian can feed and please his senses in the cōuicted instrumēts of Gods dishonour in so high a kinde.

p. 166A chaste heart will make a IVchaste eye.Why the Spi…it lighted vponupon the head of Christ.

The 4. point is the Spirits descending vponupon Christ, for these reasons: 1. To shew that 1Christ was set apart to his great work, not onelyonly by the ministery of man, but by the holy 2Ghost. 2. That hee was now endued with gifts fit for such a worke: for this was the vnction or anoynting of Christ to bee the King, Priest, and Prophet of his Church, as Isa. 61. 1. The Spirit of the Lord is vponupon mee, hee hath anoynted mee to preach.

Obiect. But Christ was filled with the holy Ghost from his infancy.

Answer. He was endued with such a measure of the Spirit, as was fit for his priuate estate; yet now entring vponupon a publique office, and a worke after a sort p. 167infinite, he needeth more grace, and receiueth according as his calling required.

Obiect. But then Christ had imperfection in him, if hee wanted some grace.

Answ. It implies a degree, but not imperfection: hee was perfectly graced so farre, as his youth and priuate estate required, yea, as much as that was capable of; it being with him as with the Saints in heauen, among whom are degrees of glory, but not want nor imperfectiō. And 3. to shew that the Spirit 3did perpetually rest with Christ, therefore Ioh. 1. 32. the Spirit abode vponupon him. This was prophecied, Isa. 11. 2. The Spirit of the Lord shall rest vponupon him, the Spirit of counsel and vnderstanding, of wisedome and strength, the Spirit of knowledge, and the p. 168feare of the Lord.

Obiect. But the Spirit of God dwels in the Elect, therefore this was no priuiledge.

An. Neuer did or can the spirit rest with Saint or Angel, as hee did with Christ. 1. In respect of his humanity, the Spirit is euer with that, working in y^t nature all diuine vertues, graces, & glory, both in nūber & degree perfect, as fitting the Head; wheras the members hauehave some, not all, and in some small degree, not in all perfection of degrees, as hee was, being anointed with y^e oyle of gladnes aboue al his fellowes. 2. In respect of his Deity, the spirit, the third person, is perpetually present with the Son, as ioyned vntounto him in the admirable vnity of one & the same nature; yea, so ioyned, as he proceedeth from the Son as frō the Father, p. 169and hath his subsistence from the Son, as frō the Father, by the vnspeakable cōmunication of one and the selfe-same nature. In which respects, the Spirit neuer lighted, nor did rest with any but with Iesus Christ alone. 4. Some adde a fourth reason of the Spirits lighting on Christ: not only to designe Christ, but to distinguish him by an apparent signe from Iohn, lest any should thinke that the voyce following, This is my well-beloued Sonne, was vttered of Iohn, and not of Christ himselfe.

The fifth point is, Why it is Vsaid that Iohn saw all this: this was, 1. that the Word of the Lord might be accomplished, who had promised Iohn, that he should certainely know Christ by this signe, Ioh. 1. 33. 2. That Iohn might beare record of the p. 170trueth heereof, not onelyonly in his age, but to all succeeding ages: so it is said, Ioh. 1. 32. Iohn bare record, saying, I saw the Spirit, &c. Hence was it, that it did so openly appeare, because it was not onelyonly for Christ, who as hee was man, and had taken vponupon him our infirmities, had need of assistance, but for Iohn also, and the people of God: see Iohn 12. 30.

1. Note, that the Spirit of God is no quality or created motion in the minde of man: for then hee should not exist without the mindes of men, (for the accident cannot be without the subiect, to which it cleaueth:) and much lesse could the Spirit appeare in a visible and distinct forme, as he did heere, and in the feast of Pentecost. 2. Hee is here a distinct person p. 171from the Father and the Sonne, and yet ioyned with the Father and the Sonne. 3. He is called God. Act. 5. 3, 4. To lye to the holy Ghost, is to lye vntounto God: and 1. Cor. 12. 11. Hee giueth gifts to eueryevery one according to his will, as heere hee anointeth Christ the head, & consequently, is the Author of all good gifts with the Father of lights, and not the gifts themselues.

2. Note, as Christ was set apart both by the ministry of man, and by the Spirit, by the visible appearance of which, God would manifest, that hee was fitted thereunto: so in all those that are set apart by man to the ministry, must be an apparant descending of the Spirit, though not in visible shape, yet in euident gifts and graces. The reason is sound: if Christ himselfe p. 172must not take this honour vponupon himself, but the spirit of the Lord must be vpō him to preach, much more must it be so with those that come in his name. Adde hereunto these arguments:

1. If God, when hee had set down the frame & parcels of the materiall Tabernacle, did set apart a Bezaleel, and fill him with the Spirit of God, in wisedome & vnderstanding, in knowledge and all curious workmanship, and ioyned an Aholiah vntounto him, into whom he put wisedome, to make al after his draught, Exod. 31. 3, 6. And, if when Salomon is to build the material Temple, he must hauehave his Hiram sent for, a man full of wisedom, vnderstanding, and knowledge to work all manner of worke in brasse, 1. King. 7. 14. much more the true Salomon, in building his spiritual p. 173Temple, makes choice of men filled with the spirit, &c.

2. If the Prophets & Apostles performed eueryevery thing by vertue of their extraordinary calling by God, then must Pastors & Teachers also, by vertue of their ordinary calling by God: They spake & wrote, as they were moued by the holy Ghost, 2. Pet. 1. vlt. they reuealed and fore-told things by the Spirit, 1. Pet. 1. 10, 11. The Spirit of Christ in the Prophets, searched and signified the time, and passion, & glory of Christ: the Spirit was promised to teach the Apostles what to speake, and to leade them in all trueth, Ioh. 14. Yea, the Spirit shall teach you in that houre, Luk. 12. so must we be furnished by the Spirit to our duties. 1. Cor. 17. 7. The manifestation of the Spirit is giuen to eueryevery one p. 174to profit withall, to one a word of wisedome, to another a word of knowledge. Whence the Spirit is said to send Pastors, Act. 20. 28. Pastors at Ephesus were made ouer-seers by the holy Ghost; because he fitteth them to the Church, and commendeth them by gracing them to the vse of it.

3. This sitting of the Spirit, giueth a mans selfe much comfort: 1. That hee is lawfully called of God, who sendeth not his message by the hand of a foole, (for this is as he that cutteth off the feet:) but he sendeth a learned tongue, an Ezra, an Apollos, mighty in the Scriptures. This was signified by the consecration of Aaron and his sonnes, who must be, 1. washed, purged from whatsoeuer might blemish their calling. 2. Arrayed with new p. 175garments, signifying their furnishing, and instructing with graces, of wisedom, knowledge, &c. 3. Perfumed with a sweet smell of the holy oyle, noting the sweetnesse, the sweet sauour by holy doctrine and life, which they were to diffuse into the Church. This when it was done, then were they set apart by the Lord, and not before, Leu. 8. 3. 2. That God, who hath graced him, will protect him, and carrie him thorow the troubles of his calling, which Satan and the wicked of the world (whom hee is to encounter with) will raise against him: which promise of speciall protection, while the sonnes of Sceua wanted, Satan (who easily spied their want of commission) mightily preuailed against them, Act. 19.

3. That God will blesse his p. 176labour, and the workes of his calling, and make it powerfull and fruitfull, because it is his owne worke; whereas such as hauehave not their commission sealed from the Lord, finde not their sacrifices burnt by God, but often labour all day and night, and catch nothing.

A caueat not to runne vponuponVse 1. mans calling without Gods, as the false apostles did, against whom the Apostles opposed themselues: see that the chiefe Bishop of soules send thee, that he hath laid his hands vpō thee, that hee hath bid thee receiue the holy Ghost; as for the order and ordination of the Church, it is onelyonly a manifestation and declaration of him, whom God hath fitted. Let eueryevery Minister be able to say as Christ himselfe did, Isa. 48. 16. The Lord God p. 177himselfe, and his spirit hath sent me, namely, to declare what Cyrus in his time was to performe to the Church.

And here he that would hauehave good and assured comfort of his commission, must examine what kinde of gifts they be which he hath receiued of the Spirit: for they be of two sorts: 1. Common to good and bad, as those of knowledge, tongues, interpretation, eloquence, to which if working of miracles (if a man hauehave no more) were added, while he might much benefit others, himselfe might remaine a reprobate. For, Saul and Iudas had the Spirit of God.

2. Proper and peculiar to the elect, as iustifying faith, true louelove, inuocation, repentance, vnspeakable groanes, and mourning of the Doue, innocencie, p. 178meeknesse, sinceritie, and such like testimonies, that God hath sent the Spirit of his Sonne into the heart, purifying it, making it cry Abba Father. These are gifts worth hauing, making all the former not onelyonly profitable to others, but truly comfortable to himself, and acceptable to God. Now shall a man speake powerfully, feelingly, and conscionably, and resemble those holie men of God, who wrote the Scriptures, in interpreting thē; they shall speake and do as they are moued by the holy Ghost; men shall perceiue, and after a sort see a fiery tongue vponupon their heads; such shall be the efficacie and power of their ministerie in separating the precious from the vile.

3. Note, wheresoeuer the Spirit descendeth on any Christian, p. 179it descendeth like a Doue, that is, maketh a Christian resemble the Doue. Whence it is, that the holy Church or company of beleeuers is called by Christ, his Doue, Cant. 2. 14. 1. Because the same sweet oyntment (as that of Aaron) runnes downe from the head to all the mēbers: the same graces, which this Spirit in the shape of a Doue did fill Christ withall aboue measure, hee doth also bestow in measure vponupon Christians: Thus are we said to receiue of his fulnesse. A fountaine sends the same water into the streames that it self hath. 2. The Spirit of God is eueryevery-where like to himself, both in the head and members, as the same iuyce is in the roote and branches, in the tree and fruites: looke what were the fruites of the Spirit in p. 180Christ, the same also are in the members, Gal. 5. 23.

To examine whether we hauehaveVse. receiued this Spirit or no, by the properties of a Doue.Foure properties of y^e Doues of Christ. 1. Meeknesse is an essentiall mark of one of Christs Doues, and on whom the Spirit of Christ is descēded, as himselfe witnesseth, Learne of me, for I am lowly and meeke: 1. He in heart neuer conceiued fierce or reuengefull thought. 2. In word, being reuiled, he reuiled not againe. 3. In action, hee was led as a sheepe to the slaughter, and was dumbe before the shearer, 1. Pet. 2. 23. Moses was the meekest man on earth, but not like him. If any be a rough Esau, of a froward and peruerse disposition, the Spirit of Christ hath not sate and lighted vponupon him: for, in the kingdome of Christ, the lyon and the p. 181lambe shall feed together. Let vsus therefore put on, and decke our selues with meeknesse, Col. 3. 12. A most beautifull grace, much set by of God. How glorious a sight was it, and how delightfull to God his Father (as the voyce witnesseth) when the Doue sate vponupon Christ? and euen so the Apostle commendeth this grace to women, as a most precious garment to set them out to God, and make him set by them, as their most costly garments doe set them out to men: neither is it a garment proper to the women, as distinguishing the sexe (which the cloathing of our bodies doe or ought to doe:) but the condition between a naturall and spiritual man, an old and new creature: for this makes difference before God, when none is betweene p. 182male and female. And though we take little notice of a meeke-hearted Christian, yet God doth so account of it, as he doth denominate the righteous by it, and maketh it a speciall title of the iust, Zeph. 2. 3. Seeke the Lord, ye meeke of the earth: as though none were fit to seeke him, and he would be found of none else.

2A second qualitie of those, on whom the Spirit is lighted like a Doue, is simplicitie, innocencie, commended to vsus also by Christ, Be wise as serpents, but innocent as Doues; enforcing it plainly to be a qualitie of those who are baptized with the Spirit of Christ: To which purpose he knitteth these two together, Cant. 5. 12. and 6. 8. My Doue, my vndefiled. Elsewhere he calls the Church faire as the Sunne, p. 183pure as the Moone, the Lords holy ones, vndefiled in their wayes, Saints, pure; not only in regard of their iustification by the bloud of Christ clensing them from all sinne, but also of their endeuour in sanctification.

These Doues of the Lords Culuer-house are cleane fowles, not of the vncleane birds, Vultures, Crowes, and Hawkes that can smell a carrion a farre off, to flye to it, and feede vponupon it: the Spirit neuer tooke such a shape. Let vsus be carefull of our wayes, not to foule our selues with sin, which is the most filthy vncleannes: but rather when the Spirit sate vponupon Christs head, make knowne that it sate like a Doue on our head, by purging our selues, euen as he is pure, 1. Ioh. 3. 3. as it is a marke of our adoption p. 184in that place. He is not capable of any grace, that endeuoureth not in this: wil the Spirit of God dwell in a stye? or will hee powre his gracious liquors into fustie and filthie vessels? What may wee thinke the hire of those that moyle themselues in all filthie lusts, and tumble like swine in their sinnes, and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world; seeing GOD is good to none but the pure of heart, heareth none pray but such as lift vp pure hands, accepteth no seruice but a cleane offering and from a cleane offerer, admitteth none to the blessed vision of God, but the pure of heart, and much lesse to stand in his Holy place, but hee that is of innocent hands, and a pure p. 185heart? Psalme 24. 3.

What other spirit hath lighted vponupon them, then the spirit that beareth rule in the world? The spirit of lying, railing, swearing, slandering, hath light vponupon their tongues: the spirit of reuenge, wrong, and wickednesse vponupon their heads: the spirit of fornication, vncleannesse, wantonnesse vponupon all their parts and members: and the spirit of errour, delusion, & desperate impenitency hath settled vponupon their hearts: all this, because they hauehave grieued this holy Spirit, and made this Doue betake himselfe to his wings, and left them to bee haunted with an euill spirit, as Saul was, when God had forsaken him.

A third quality of such on 3whom this Spirit of Christ hath lighted, is chastity, sincerity p. 186and singlenesse in heart and life, in body and soule: the Doue is a most chast bird, truly keeping her to her mate; and this is required in all the members of the Church, Cant. 4. 1. Thine eyes are like the Doues, that is, single, chast, beautifull. This eye of faith beholds Christ and him alone, acknowledging all perfection of beauty and sufficiency in him: it keepes the heart into him alone in the purity of his worship; it keepes the affections vntounto him as the chiefe of ten thousand: it watcheth against all vnchast lusts, and abandoneth all vnlawful, strange, and stolne pleasures, called in 1. Cor. 7. 34. The holines of body and spirit. Of spirit, when it is not tempted to vncleannesse; or being tempted, yeeldeth not; or hauing yeelded, reneweth it p. 187selfe to repentance. Of body, when, as a fit instrument to a chast soule, it neuer exciteth, nor being excited, executeth vncleannesse. Whence it followeth, that those that goe a whoring from God, as all Idolaters that seek to many louers; or are bawds to their owne lusts and sinfull pleasures of any kind, or prostitute their bodies to any vncleannesse; or their members as seruants of vnrighteousnesse, are not possessed with the Spirit of Christ. Idolatrous eyes, adulterous eyes, couetous eyes, euill or enuious eyes, blind eyes, or wanton eyes, are not the eyes of Doues.

A fourth quality in Isa. 60. 8. 4is this, They al fly to the Church of God, and ioyne together in his pure worship. Who are these that fly like the Doues to the p. 188windowes? A prophesie of the Gentiles conuerted, that shall in such flockes come into the Church, as if a whole flight of Doues driuen by some Hawke or tempest, should scoure to the columbary, and rush into the windowes. The Church is compared to Gods culuer-house; thither the Doues fly together, feed together, roost together: which signifies the Communion of Saints, who are of one heart and soule, and which worship God purely with one shoulder: It is no receptacle of Eagles and rauenous birds, which deuoure one another: and the reason is, because the Spirit lighting vponupon Christians, tyes them together with fast bands of peace, called The bond of the Spirit. And hence it followeth, that whosoeuer neglecteth the ministery, p. 189which is the chariot of the Spirit, the Spirit lights not vponupon him: whosoeuer ioyneth not in this society of Saints, and carryeth not himselfe as one liuing with other the children of God, vnderunder the same roofe of one Father, he hath not the Spirit of God, and consequently is none of his. What may wee thinke of him that is an enemie to the Church, that malignes the members of it, that opposeth the pure worship and worshippers, that flies from the culuer-house, but to be an vncleane bird, no Doue?

This is one speciall note of the presence of the Spirit, which I would not omit, because many may come to see themselues better by it.