A Century of Sermons

's or Hezekiah 's sake, could make a Star to go what motion he pleased for his Sons sake.

Perhaps such as stick fast to the Peripatetic Philosophy would have the body of the heavens suffer no such violence, as a Star to be missing in it for a time: And therefore Aquinas, against all exceptions, concludes it to be a flame of light newly created for this purpose. Fuit corpus densum multùm habens de lumine specialiter ad hoc opus ordinatum; A solid body fit to receive much light, ordained on purpose for this Ministry. Whether it was made of some pure celestial matter or earthly concretion, that they profess not to know, but leave it to him that framed it. Nor do they presume to deliver any certainty touching the Figure of it, as whether it stream'd like a blazing Star or no; yet of all things else they will not permit it to be called a blazing Star; for those Meteors (so they were wont to call them) appear against the Death of Princes, not against their Nativities. But one Frier among others fell out with his wits, that gives us his own fancy for an undeniable truth, that this Star was cast out into the Figure of a child bearing a Cross, and that it portended his blessed Mother should be called the Star of the Sea. Thus he, scarce modestly, considering the heathen called their Venus the Star of the Sea, but I am sure ridiculously. What kind of created body it was fitly, that's certain, formed for this purpose, either we shall know hereafter in the Kingdom of heaven, or at least have no curiosity to desire to know it; that's the best resolution. Others stray further from the words of the Text, and say, that the Scripture speaks according to the opinion of the Wise-men, who considering the Figure of it, and the light it gave, call it a Star, but indeed it was no Star. What then? Why, the Holy Ghost, now appearing in the shape of a Star to manifest to Christ, as once in the shape of a Dove, when he revealed him at his baptism by Jordan. As if nothing were worthy to make this Infant known unto the Gentiles but the Holy Ghost. What share the holy Spirit had in this manifestation shall be touched upon anon. Others observing that an Angel told the Shepherds in the field the tidings of the Incarnation, do most approve, that this light, which showed as if it were a Star, was a very Angel of glory, going before the Magi from the East to Jerusalem, in a resplendent visible form. For Angels are called Stars, Rev. i. 20. And again, Who maketh his Angels Spirits, and his Ministers a flaming fire, Psal. civ. This opinion hath St. Chrysostom to favor it, that it was 〈 in non-Latin alphabet 〉 , an invisible heavenly virtue taking this shape and figure upon it. And Theophylact more clearly in the same key, 〈 in non-Latin alphabet 〉 , a divine and Angelical virtue appearing in the fashion of a Star. And one of our late Writers is more punctual how it should come to pass to be an Angel, that when an Angel spake words about the Incarnation of Christ to the Shepherds, the glory of the Lord shone round about him, and these Wise-men of the East seeing that heavenly and Angelical glory shining afar off, apprehended it to be some new Star, and withal, either by tradition, or illumination at the present, were taught that it called upon them to go and seek the Messias in Judea. Yet this last opinion will hardly be made good, for when they went out of Jerusalem that light appeared again very near unto them at that time, and yet they call it a Star, and not an Angel. In one word, had it been an Angel, why should the Evangelist have concealed it, that an heavenly Minister conducted the Gentiles to Christ, whereas the Scripture tells it, without all circumlocution, that a multitude of the heavenly Host appeared unto the Shepherds watching over their Flocks by night. I incline therefore to the letter, that it was a Star, or luminous body created for this purpose. And marvel not if the Point be so full of doubts and uncertainties; for every circumstance about the calling of the Gentiles is the mighty mystery of God. And so much for that Point.

In the next place we are left as much uncertain about the appearance of the Star as about the substance: For the Question is propounded, whether it made but one Apparition only to the Wise-men, and being seen but once, gave them sufficient notice to go into Judea; or whether it guided them day by day, night by night, step by step, till they came to Jerusalem. The former opinion is not empty of reason; the latter likewise stands upon reason, and is much more countenanced by Antiquity. The Scripture hath left it undecided, and so both parts may enjoy their liberty, and are fit to be heard. They that incline to the first way, that the Star at one shining taught the Magi to go into Judea, are moved for these causes: First, because they say we have seen his Star in the East; they do not add, that it hath conducted us to you in the West; and in all likelihood the Evangelist would have spoke of it if the Jews had seen it as well as they. And in as great likelihood if such a flaming Meteor had appeared upon that Horizon all the way they went from Persia to Jerusalem, the wonder would have been so notorious, that all heathen Histories, which touched upon those times, would have spoken of it. Secondly, At the ninth verse of this Chapter we read, Lo the Star which they saw in the East, not low the Star which ushered them through all their journey. And thirdly, When they came to Judea they took in at Jerusalem to seek Christ there; but what probability is there that the light of God could carry them to a wrong place? Thus far upon one opinion.

You shall now hair what some say, and almost all of the best antiquity, for the other conclusion: Namely, that the Star was their constant companion all their journey, and that it rested over all places where they rested, till they came to Jerusalem. First, As the manner of the Fathers is to illustrate the New Testament with the Old; they consider that the Pillar of the cloud went along with the Children of Israel wheresoever they removed, and rested in the place where they pitched their Camps; but this Star attended the Gospel as tha • Cloud attended the Law, and God was as constant in his favor to the one, as to the other. And some go further, that an Angel of the Lord did always remove the Cloud with his motion when the Israelites marched away; mine Angel shall go before thee, and bring thee into the Land of the Amorites and Hittites, Exod. xxiii. So an Angel did move this Star from the East to Jerusalem: for says St. Austin, Mark how that light vanished not away till they took in at Jerusalem; Hoc non cogit motus sideris, sed virtus plena rationis; I will never say an inanimate Star could so guide itself but by Angelical virtue. No bright Star did shine upon that City, where the Scribes and stiffnecked Jews were congregated, for their hearts were blind, and their understanding did not see the Nativity of Christ. So at his Passion there was thick darkness over all the Land of Judah, for they resisted the truth, and would neither know the mysteries of his Death, nor of his Incarnation. If this were portended, it was an intelligent Star that went with the Magi all the way till they were housed in Jerusalem, as the Cloud passed on before the Tribes of Israel from Mount Sinah till they came to Canaan.

Thus far upon collation between the Old Testament and New, there are other reasons assayed to be drawn out of the Text that the Star kept way with them to their journeys end; as at the ninth verse of this Chapter, Loe the Star which they saw in the East went before them, till it came and stood over where the Child was. If it marshall'd them which way to go from Jerusalem to Bethlehem, why not also from their own Country to Jerusalem? At the next verse, When they saw the Star they rejoiced with exceeding great joy. The Scribes had told them where they should find Christ, why then should they rejoice so much to see the Star again, but because it was a new thing to have it vanish. Moreover, the Star vanishing when they went into Jerusalem, they suspected Christ might be there, and asked for him; but if their Leader had forsaken them as soon as ever it first shined, they would have asked in many other places. And by what art could they collect that a Star glaring in their eyes in the East, and wagging no further, should notify unto them the Land of Judea rather than any other neighbouring Country. And what skills it that all Histories are silent, and take no notice that there was such a wonder in the World? Though many holy things were common in those days, and well known, yet the Lord chose not the heathen to be witnesses of his glory, and so they overpass'd them. Or perhaps the Star was visible to these Wise-men, and the eyes of others were held that they should not see it. John the Baptist saw the Spirit of God descending like a Dove upon Christ, He saw it, says the Text, Mat. iii. 16. it is uncertain if any beside did see it: Paul heard a voice from heaven, but they that were with him heard it not, Acts xxii. 9. Or be it so that many others might behold this Star, yet they knew not to what end it was sent, but made some constructions of human reason upon it; wide mistakes upon heavenly tokens, as when God answered Christ's Prayer from heaven, that He had both glorified his name, and would glorify it, the people said it thundered. Not to be long in this point, because faith is bound to neither opinion, this is sure, the Star hid itself away for a time, but they recovered sight of it again before their journeys end; so the Spirit may draw back his comfort and illumination for a time from those that are graciously called to come to Christ, their sins deserve it, and God will make them more careful to stand sure, because they have stumbled: but at last, before their journey be done, before they end their days, the light shall be renewed again to guide their feet into the land of the living.

The third question of enquiry is, what aptitude there was in such a sign or miracle to bring the Wise men unto Christ? Outward aptitude is not always discerned in the means of a man's Conversion: nay, sometimes the means used seem most repugnant to bring that end to pass. Who would have imagined that the way to make a Publican a Disciple, had been to call him from the receipt of Custom, and quite to give over his traffic? yet this wrought well with St. Matthew; or that the Woman of Samaria would the sooner have believed Christ to be the Messias, because she was upbraided to be a Concubine? He whom thou now hast is not thy Husband: yet this way did take with her. These are courses to pose natural reason in the work of Regeneration. But with sundry other persons the Lord did descend in a familiar way to their capacity, and drew them to heaven by things that were obvious to their notion. Baptism or washing often was a thing most ordinary with the Jews; the more ordinary, the sooner did Christ use it to be the initial Sacrament that should bring them unto life. Fishermen were put into admiration of Christ's power by a mighty draught of fish; and the Text whereupon St. Paul preached to the Athenians was their own Altar of the unknown God: So the Eastern Philosophers, who were skillful in the Sphere, and in the course of the Stars, are attracted by a wonderful Star to the first taste of Christianity; Ut per Christum materia erroris fieret occasi • salutis, says St. Austin. That contemplation of Stars which lead them out of the way of truth, doth now bring them to him who is the way, the truth, and the life.

You see what aptitude there was in a Star to be an instrument of the conversion of these Wise-men. There are other apt proportions in it, which Piety and good Meditation hath framed: First, to show that God is able to make use of any of his Creatures, as well as of the tongue of man, to set forth his glory. The Synagogue of the Jews was wont to have Prophets to teach them, but there was not a Prophet more heard in their Land from Malachi to John the Baptist in five hundred years. What skills it? The Lord can make a Prophet out of anything in the world. Cessante linguâ Prophetarum, Deus loquutus est per stell • s; When Prophesies do fail in the Tongues of men, the Stars of heaven shall Prophesy. Secondly, The Children of Israel, as I have noted it before, had a Pillar of safe conduct to go before their Army, they were an innumerable multitude of people, and had need of a fair mark to look upon; why then at least it were requisite, that these few Magi should have a little Star to grace their journey from the East to Jerusalem. Surely, the heavens would be as benign to set out the glory of the New Testament, as to set out the glory of the Law; and the dignity of Christ doth exceed the dignity of Moses, as much as an heavenly Star doth exceed a Cloud, which is but a vapor; nay, there are more odds in the comparison. Thirdly, it was expedient that his Nativity and coming into the world should be attended with great light, as his Death and going out of the world brought darkness upon the face of the earth. Novam stellam declaravit natus, qui antiquum solemn obscuravit occisus, says St. Austin; The true light which lighteth every man that cometh into the world was pointed at by a miraculous light when he came into the world, and so much, or rather so little, what aptitude there was in this Star to bring the Magi to our Savior.

There are some scruples likewise upon the fourth Question, why it is appropriatively called his Star? For we have seen his Star in the East. The Priscillianists, with as much dotage as heresy, called it the Star of Christ, because this Star had some dominion over his Geniture, for they speak in the Phrase of judicial Astrologers, that impute the actions and events of a man's life to the Horoscope of the Zodiac, or Planet under which he was born. Vain Philosophy, but more vain Divinity! Vain Philosophy, and very strange it is that it should have any credit to this day, after it hath been found out false in so many thousand Prognostications. If they happen to foretell one thing right, they make ostentation of it before all the world, which was mere accident and no cunning; but their mistakes and errors are at least a thousand, to one true Prediction. How often, says Tully, have I heard those Chaldeans promise long life and prosperous death to Caesar, Crassus, and Pompey, and many others, whose ends have been lamentable? Therefore he concludes with Panaetius the Stoic, that all Astrology is vain, when it comes to Prediction. Why should not the Stars be as full of influence and virtue over any part of man's life as over his birth-hour? And why not much rather over the first minute of conception (which no man can guess at) than over the first minute of our birth? Certainly the contagion of the heavens, or temperament of the Stars is nothing to that hour, for we see the Child, for the most part, follow the complexion and condition of the Parents; and many by Art and Industry rid themselves of those imperfections wherewith they were born. What moment of day or night, wherein many Infants are not brought forth into the world, some did hap to be born at the same moment with the renowned Affricanus, but says the Orator, Nunquis talis fuit? Was there ever such another Scipio, for all the nativivity of some happened in the same moment? Nothing more deceitful, more offensive in curiosity, more unjudicious, than that which is called Judicial Astrology. St. Austin professeth, that he excluded out of the Church one of those that would set down the fate of men's lives, (as they called it) by the Conjunction of Stars, either reigning at their birth, or some other time of their life, and would not admit him into the society of Christ again, without public and solemn repentance.

But the Divinity of the Priscillianists was far more corrupt than their Philosophy, that delivered blasphemy to their Disciples, saying, this Star is called Christ's, because it had dominion in his Nativity. Whereas Christ's Nativity depended not on the Star, but the Star on Christ's Nativity. It did not only serve Christ, but it served his servants. For the Israelites removed from place to place as the Cloud did give the sign; but this Star removed from place to place as the Wise-men had occasion for their journey. Non stella fatum pueri, sed is qui apparuit fatum stellae fuit, says Gregory, The Star was not the Fate of the Child, but this Child was the Fate of that Star. The motion of that bright Creature did not move him, but he ordained the motion of it: And the Wise-men knew him hereby to be the King of heaven, because the lights of heaven, or this light, as good as they, did serve and obey him. Chrysologus his elegancy must not be forgotten, Stella haec ministra viae non vitae; non dominantis Domina, sed ancilla servorum. This Star had no influence upon the life of the Child, but was a Lanthorn to the paths of the Wise-men; It was not a Lord over our Master, but a Minister to our Masters Servants; the coronis of the point shall be St. Austin's words, Non ad decretum dominabatur, sed ad testimonium famulabatur. The Star which they saw had no regency over him; they sought, but it was a testimony that he whom they sought was Christ the Lord. St. Chrysostom argues upon it, the Magi knew no more from the Star, but that the King of the Jews was born, 〈 in non-Latin alphabet 〉 , &c. but that is not the profession of an Astronomer, to know who is born; but what things shall come to pass hereafter, upon the Nativity of them that are born.

So having cleared that Question from the authority and reasons of those grave Writers, the fifth observation upon the Star is positively thus to be set down, that there was a secret illumination, an invisible, but a better Star than this which made the Magi true believers. Some, who were mentioned before, did see the assistance of the Holy Ghost so manifestly in the direction of this journey, that they professed it their opinion, how the Holy Ghost appeared now in the form of this Star, as once after, he manifested Christ in the shape of a Dove. There is a day Star which riseth in our hearts, says the Apostle, 2 Pet. i. 19. It was an influence into the heart, and not an object in the eye which made the Wise-men dispatch this journey to come and worship Christ. Cathedram habet in coelo, qui corda docet; his Cathedral is in the new Temple of Jerusalem above the Stars, that doth secretly teach the heart. As the times go the efficacy of grace had need be stiffly maintained against bare outward means; Mark the consent of antiquity upon this Point, Non satis fuisset stella, nisi adfuisset fides & illustratio sancti spiritus, says St. Ambrose, they had never moved so far for the Star alone without the illumination of faith and the holy Spirit. Fulgentior veritatis radius eorum corda perdocuit, says Leo, certain impulsions and illustrations of the holy Spirit gave them understanding and will to come to Christ. Deus direxit eos tam in viâ morum, quàm in viâ pedum, says Chrysologus. God did direct them both in their inward and in their outward ways. The natural man is not able to discern the things that belong to God; let these alone to themselves, and show them a bright Lamp from heaven, and they would have thought of anything as soon as of this question, Where is he that is born the King of the Jews? Suppose they had certain Traditions in their Schools, that when such a Star was seen the Messias was come into the world; yet no man could apply himself to seek out Christ, and worship him but by the Spirit of God.

Every man is full of his conjectures, who should deliver the expectation of the Messias to those remote Gentiles, whether Daniel, or some other Prophet, that was in the Chaldean Captivity: Or whether Balaam who lived in the Mountains of the East a thousand years before Daniel. Nay, another Author puts it upon Seth, that he left a Prophesy concerning such an occasion, which should fall out against the birth of Christ, and that the Wise-men of the East appointed twelve men of their College to watch that Star every year from the beginning of Autumn to the Winter, and when one of those twelve died they supplied the number, that their Watchmen might never fail. Some Predictions they had, I will not contend about it, preached to the outward ear; yet this had been but sounding brass, and empty words, if the Lord had not secretly moved their heart. What? you will say, and was the Spirit diffused even among the disperced of the Nations, that lived without the Law? Yes, Beloved, that was more than seldom seen, as the spirit of grace was in Cornelius to send up Prayers and Alms to heaven, before he knew what it was to be baptized unto remission of sins in the blood of Christ. The spirit of direction was upon Cyrus an heathen, 2 Chron. c. ult. 22. he was admonished from God to build the Temple, The Lord stirred up the spirit of Cyrus the King of Persia. And the spirit of Divination or Prophesy was upon the wicked Soothsayers of the Philistines, 1 Sam. vi. 9. they divined if the Cart, in which they put the Ark of the Lord, went up straight to Bethshemesh, to its own Coast, then the Lord had laid evil upon them for detaining it, and so it came to pass. 〈 in non-Latin alphabet 〉 , says St. Chrysostom, , God did make the Event answer to the Prediction of those wicked Soothsayers. No opposition therefore in this, but the Spirit bloweth where it listeth, even among the dispersed of the heathen, even among these Wise-men of the East, Dedit aspicientibus intellectum, qui prestitit signum; The grace of God was in their understanding, and his signs and wonders in their outward eye. And so much of their first Assertion, what God had wrought for them, We have seen, &c.

Said I even now that the benediction of the Spirit was upon them? So it is evident by the last part of my Text, their second Assersion, what God had wrought in them, and are come to worship him. Many might come a journey to see him as well as they, for that Herod, that cut off John the Baptist his head, desired of a long time to see him. Many might see the Star as well as they, and be never the better, for sundry saw as great signs and miracles that never believed. Many of the Scribes knew where he was to be born, and were able to tell the Wise-men, when they knew not; the matter lies not therefore in venimus, or in vidimus, but in adoramus, this is their praise, and this is their piety that they came to worship him, and that they profess they will worship him, though they knew him to be but an Infant new born, and never scan the case in what condition they may find him. The Queen of the South came as far as these men did; but she found a King in all Royalty, and such a glorious Court as never was the like; these men found a Child in a Cratch, the poorest and most unlikely birth that ever was to prove a King; no sight to comfort them, not a word that came from him for which they were the wiser, and yet they were as good as their word, they did fall down and worship him, and more than worship him, present him with their gifts. Why should not they humble themselves to the earth, when they saw the Stars above did obey him, and wait his attendance?

You will say, If we could see such a Star as they did, the obstinate would be more convinced to do him worship, but it will be more acceptable to worship him though we have not seen. Beside, They adored him when he was so little in his humiliation, who will be slack to perform that homage now he is so great in his glorification? I will rather regard the time than dispatch all that remains. But one thing is to be spoken of, that some take the very foundation of this Point from us, namely, that the worship of the Wise-men was no religious worship, they came not to exhibit a pious veneration to Christ, as to the Eternal Son of God, but they saluted him with their bended knee, as the Persian manner was to behave themselves before their Kings, But why should Persians tender such civil worship to one that was none of their own Kings, but the King of the Jews? One would answer it thus, to ingratiate themselves into him betimes, if happily he should become the Oriental Monarch in his elder years. A conjecture too slight for his great judgment that uttered it. Is it possible that wise men should conceive in him no more than a man, and yet do him all Princely honor lying in the Cratch of a Stable? Are they such men as were admonished in a dream by the divine Oracles which way to return home, and yet shall we interpret their actions politically, and not after a divine manner? St. Chrysostom says, They did both adore him in Bethlehem, and preach of his heavenly Kingdom when they came home into Persia. 〈 in non-Latin alphabet 〉 . St. Ambrose is for the same, they worshipped him being a little babe in swaddling clouts, Utique parvulum non adorassent, si parvulum tantum credidissent. But they believed him to be more than that little one or they had not worshipped him. To make a full choir of consent, thus St. Austin, Adorant in carne verbum, in infantiâ sapientiam, in infirmitate virtutem; They adored in the flesh that Word that was made flesh, they adored in that Infant the Wisdom of the Father, they adored in that infirmity the mighty power of God. To whom, &c.

SIX SERMONS UPON THE BAPTISM OF OUR SAVIOUR.

THE FIRST SERMON UPON THE Baptism of our Savior.

Y OU shall hear a Story beginning at this Verse, and so ending with the Chapter, how christ did enter into his Office of Mediatorship, and how he began to make himself known to be the Promised Seed, who should reconcile God and Men together. It was, as I have read unto you, at a solemn Baptism which he received from the hand of John. A happy beginning for us men, and for our Salvation; and a Baptism as useful for the spiritual li • e of all Christians as the Air conduceth to our natural conservation. For as the same Air, which God created in the beginning, is the breath which our Fore-fathers did draw, and which sustains us, and shall serve the Generations of men which are yet unborn: So the Baptism of our Savior it purged all true believers, that have gone before us, it cleanseth us according to our Faith; and shall work the same good work upon our children's children forever. It stands us under the Gospel instead of the same comfort which the Rainbow afforded unto the old world. The Rainbow is a reflection of the Sun-beams in a watery cloud, and was ordained as a sign of pacification, that God's anger should no more strive with man. Such a Rainbow was Christ Jesus; (and therefore it encompasseth his Throne round about Apoc. 4.) look upon him, not standing majestically in a cloud above, but wading like an humble servant into the waters of Jordan beneath; look upon him how he sanctifies that Element, which was once a means to drown the World, and now is made a means to save it, look upon him in that posture, as a Rainbow in the water, and you may read God's sure Covenant made with his whole Church, that his anger is pacified in his well beloved Son, and that he will be gracious with his Inheritance.

A brave beginning, and worthy to be the first work of his Mediatorship; which is enough to say it will be most worthy your best attention. Theodorus in Aristotle would never play a part in any histrionical sport, unless he might be the first that came upon the stage. He thought the first entrance in any person made the deepest impression in the Spectators. And surely a good onset is no small grace to all that follows. The first-born were sanctified to the Lord. God smelt a sweet savor out of the first Sacrifice that Noah offered unto him; a distinct mark is set upon the first miracle which our Savior wrought at Cana in Galilee by turning water into wine. And this, being the first work of his Prophetical Office, is transcendently observable, that he came from Galilee to Jordan unto John to be baptized of him. Which verse is but the preparatory to that which follows, and therefore it affords no more than three circumstances of the main matter, which lies behind at ver. 16. First, It refers us to inquire into the circumstance of time. Then cometh Jesus from Galilee; surely it was some very fit season and opportunity. Secondly, After what manner he would be baptized; with the Baptism of John; it will be necessary therefore to examine the dignity of Johns Baptism. Thirdly, The place must not be omitted, which was the fortunate seat where this work was done, not in Galilee, but in Jordan, Then cometh Jesus from Galilee to Jordan, &c.

For the first of these, we need not divine, or follow conjectures of our own invention, how seasonable it was for the Son of God to declare himself just at this present to be the Messias that would save his people; three reasons may be drawn out of express Scripture, and we can have no better. 1. You may read in this Chapter, the men of Judea, and all Jerusalem round about, were baptized in Jordan confessing their sins; John preached the doctrine of Repentance before them, and wrought great compunction of heart in many that heard him; they were afflicted for their sins, and grieved for the days that were past; Then did the Son of God present himself to be baptized in Jordan: In the midst of their contrition, when their souls were filled with the desire of grace, Then said I, loe I come. Poor People, they began to know themselves in what miserable condition they were, even sick unto death; and when their bowels did yearn, O is there none to deliver us? Then steps in the peace of heaven and earth, as who should say, Is it I that you look for? Is there any beside me that can cure your miseries? Observe, my beloved, how pat the comfort of Salvation comes in after true repentance. David said unto Nathan, I have sinned against the Lord; and Nathan said unto David in the same line, The Lord also hath put away thy Sin. As soon as ever Stephen was besmeared with the blood of Martyrdom, then he saw the heavens opened, and Christ standing at the right hand of God: And Repentance comes but thus short of Martyrdom, that it fetcheth blood from the soul, and killeth the old man with his concupiscence. When tears of godly sorrow trickle down, or at such time as compunction hath a bleeding heart within, though the eyes be dry without, then it hath an imaginary vision, that it sees the Son of God making intercession for us to his Father, and beckoning with his right hand to our wounded conscience that we should be comforted. No man can ever say he languisht long in desire to obtain God's grace, and could not find it. Let Mary Magdalene weep, and wring her hands, that Christ is taken away, and if she turn about, glad woman, she shall perceive how near he is unto her. He was born indeed at Bethlehem, Angels cantantibus, when the Angels of heaven did sing for joy: But being lost as it were to the knowledge of the world for a long space, at the end of thirty years he manifests himself again hominibus plorantibus, when men were broken in heart with Mortification and Repentance at the preaching of John, Then cometh Jesus from Galilee, &c.

Secondly, The austerity of Johns life, and the divinity of his preaching did amuze the world, therefore the Priests and Levites sent to him from Jerusalem, to know if he were the Christ, Joh. i. 19. And another Evangelist says, all the people were in suspense in their hearts, whether John were the Christ, Luke iii. 15. Now at this instant, that the servant might no longer rob the Master of his honor, but that the truth might be revealed, if they would embrace it, then he came most opportunely from Galilee to Jordan to be baptized of John. St. Cyril gives this delightful similitude upon it. John the Baptist was the Lucifer, or morning Star that ran his course before our Savior. Now, as the Sun makes his approach in our Hemisphere before this Star is set in the West, and obscures that lesser light with his own glory: So Christ did not lie hid until his fore-runner had done baptizing, and were gone out of the world; but when he shined most in the great opinion of all men, then a greater than John advanceth himself, and obscures him forever. How willingly, how cheerfully was the Baptist contented? My joy, says he, is fulfilled, that he must increase, and I must decrease. The word bodes no such thing, as if he should decrease in sanctity, or in the favor of God; but it was his joy that he should grow less in the opinion of the world; that the Church would begin to know the true Messias to be the Bridegroom, and that he was no more than the Friend of the Bridegroom. It is pretty which some observe, how the birth of John fell out at Mid-summer, when the days grow shorter and shorter: Contrariwise, the Nativity of Christ happens in that month, when the Sun approacheth, and the days grow longer and longer. So the glory of John was in the wane, and declined to less and less estimation in respect of Christ; but he that is the brightness of the Fathers glory ascends higher and higher, the earth shall know him more and more while the Sun and Moon endure.

Collect this observation to the use of your own life (my beloved) Decresc • t homo, • rescat Deus; Let man be diminished, and brought low; let God arise, and be exalted. It was not a little decreasing that Paul stood upon, but wisht himself Anathema for his brethren, so God might be glorified. And surely, if the blessed Virgin, and the Saints departed have any perceiving, what religious honor is done unto them by some superstitious devotaries, which belongs to none but to the Eternal Majesty on high, I doubt not but it is their usual supplication, O Lord take this honor from us, and lay it upon thyself. God raiseth up Prophets in his Church, not to make them eminent, but that himself may be magnified. This no doubt was a rule well grounded in John the Baptist, whose heart was as humble as his Rayment, and when it was bruted abroad that he was the Messias, it vext his righteous soul, and desired nothing more than that the true Lamb of God would appear that taketh away the sins of the world. He had his wish, when the Son of glory disclosed himself at Jordan. Yet it was not an error, but rather a praise in John, that he was taken for the best that ever lived, because of his conspicuous Piety, for Christ himself. It was not a crime in Peter, that such Saint-like reverence appeared in him, that Cornelius, being astonished, fell down to worship him. It was not to be blamed in Paul and Barnabas, that they carried themselves among the Lycaonians above the ordinary condition of men, insomuch that they called Paul Mercurius, and Barnabas Jupiter. St. Chrysostom extols them for it, says he, Let every Apostolical man imitate their sanctity, that they may appear to be better than corruptible flesh, and to live like Angels in this wicked world. So Paul behaved himself among the Galatians, that they received him as an Angel, yea, even as Christ Jesus. But when it came to a foul mistake, that the men of Lycaonia would have done sacrifice to them, the Apostles were grievously offended, they rent their clothes, and ran among the people, declaring themselves to be men who came to teach the world that they must not rob God of his honor. I am ashamed to read such bald excuses made for Francis, the first Fri • r of his order, that he permitted some to fall down, and do him divine adoration, for they did not worship him, but God that was in him. Is that sufficient? Then it had not been intolerable in Alexander to require divine honors to his person as he was God's Vice-gerent in his Monarchy. Yet one Hermolaus an heathen in the story of Curtius, exprobrates him that he was violently made away, because he would be worshipped as a God. Some would defend the Frier forenamed by the example of Daniel, Dan. ii. 46. when he had expounded Nebuchadnezzar's dream, the King fell on his face and worshipped Daniel, and commanded that they should offer an Oblation and sweet Odours unto him. But doth Daniel anymore than recite what was bidden to be done? Do you find the Kings command was obeyed in this? Certainly Daniel did never consent, but forbad it, and had other honors done unto him, to sit in the Kings Gate, and to be ruler of his Provinces. Believe it therefore, that man must not defile himself by touching God's glory; too much of that weigt lay upon Johns shoulders when he was taken to be the Christ, and to take that opinion from the Creature to the Creator, Then came our blessed Lord from Galilee to Jordan.

Thirdly, This Adverb of time Then, it points to the Age of Christ, he began to be about thirty years of age, Luk. iii. 23. Then, and not before, did this Star of brightness make his appearance, Then came Jesus, &c. He was made like unto us in all things, sin only excepted; for else we can give no reason, why he would stay to fulfil the perfect age of man before he would take in hand the work of his Mediatorship. A decorum is usually kept among us, that a man is not called to the administration of great business before his person carries some authority in it by the gravity of his years: And therefore our blessed Savior, that his enemies might not calumniate, or despise him for a novice, put forth himself at that maturity of age which is commonly well allowed for manliness, and wisdom. Not that there wanted perfection, and ability in him, even in his swaddling clouts, and Cradle, to do more than any mortal man could bring to pass; far be it from us to conceit him otherwise. The Union of the Godhead, as soon as he was conceived in the womb, gave him more power and understanding than ever inhabited in any other flesh: And therefore the Prophet Jeremy speaking how he should be enclosed in a Virgins womb, hath dropt out such a word, that many of the Fathers catch hold of it for an Emphasis, Jer. xxxi. 22. A woman shall compass a man; Circumdabit vir • m, non infantem; though she bore an Infant, yet in his Infant-age nothing was defective in him, but did exceedingly super-abound all which could be required in man. Therefore at twelve years of age he made all the Doctors of the Temple astonished at the questions he propounded; but from that time, to the age of thirty, he drew in his head, and in the fullness of ripe years he came to be baptized in Jordan. Dion accounts it an happiness in Trajan, that he began to govern the Roman Empire in his staid years, (I think he was then forty years old) Ut neque per juventutem quicquam temere aggrederetur, neque per senectutem languesceret; that he was neither rash in execution by the heat of youth, nor slow and timorous by the infirmity of age. But the sacred story of the Scripture will give us instances that accord more aptly with our Savior. Joseph was thirty years old when he began to govern Egypt, as who should say he was in the flower of abilities. Joseph ruled in another man's right, David, the best King of Israel, in his own; and he was thirty years old when be began to reign in Judah.

But because our Savior offered himself to be known in my Text, not in his Kingly, but in his Priestly Office, to be baptized for the washing away of our sins, therefore the the best application will be to find the manner and custom of the Priests in the old Law; and then for your satisfaction, consult with the fourth of Numbers: and it is ten times expressed in that Chapter that the Levites were to wait upon the work of the Tabernacle from thirty years upward, and not before; and at that very age Christ came to the waters of Jordan to be anointed an high Priest forever after the order of Melchizedek. From this example some Canons have issued out in ancient Councils, that none should take the Orders of a Priest before this age wherein our Savior began to preach. Afterward some years were abated for taking Priesthood, yet peremptorily it was defined (and never recalled, that I know, by any other Council ) that none should be allowed for a Bishop under the age of thirty: So the Church of England hath appointed and commanded in the Book of Ordination of Priests, and Consecration of Bishops, which Book is confirmed and ratified by Act of Parliament; and yet it is sometimes dispensed withal in Rome, that Children may hold the Title of the richest Archbishopric in the world; Viderit utilitas, judge whether it be meant for the honor of God, or for the profit of man. Nazianzen urgeth it stiffly, that the measure of this age of Christ is to be respected in every man before he negotiate in sacred Function to teach the Word of God. Gregory collects the same from my Text, Perfectae vitae gratiam non nisi perfectâ aetate praedicavit; He taught his Disciples how to obtain the perfect life of glory when himself was gone on in his race to the perfect life of nature; and like a good Master-builder, he directs Novices, as St. Paul calls them, 1 Tim. iii. 6. to forbear a while, and to give place to well-seasoned Timber to make Pillars for the Church of God. I have heard of a more satyrical similitude, but a very true one, that the Kine, which gave milk, drew the Ark to Bethshemesh, and the young Calves were shut up in their Stalls at home. I could not but give this instruction by the way, taken from the complete age wherein our Savior began to execute his Priestly Office.

There is a rub cast in my way by the Anabaptists, which I must remove, and so conclude this Point; an exception against the Baptism of Infants, because our Savior was baptized in his manly stature. Nay, rather this collection is to be warranted, that the children of faithful Parents are to be baptized in infancy, even as Christ was circumcised an infant the eighth day: And if any be converted to the Faith in their grown years, it is not too late to come to that Sacrament, for the washing away of their sins, because Christ himself, and many multitudes of elder people were baptized of John. Surely Circumcision in the old Law doth so expressly answer to Baptism in the Gospel, both being the first seals of the righteousness of faith, that it stands uncontrollable, that little ones are to be baptized as well as they were circumcized; and the Ordinance of Circumcision being once appointed to belong to Infants, the Holy Ghost hath spared the labor to appoint any other age for the Baptism of Christian Children, as if no reasonable man could make a question of it. And as all Israel that came out of Egypt men, women, and children were baptized, that is, had the figure of Baptism in the Cloud, and in the Sea through which they marched and escapt the pursuit of Pharaoh; so in Christ there is neither Jew nor Gentile, Bond nor Free, Male nor Female, Young nor Old, no difference of Nations, Age, or Sex, but all are baptized unto the Remission of sins.

Our Savior suffered his disciples to doubt somewhat concerning Infants for our better resolution; for when they rebuked such as brought Babes unto him, Jesus called them, and said, Suffer little Children to come unto me, and forbid them not, for of such is the Kingdom of God. Suffer them to come? why, we cannot put them into Christ's arms, where he sits in glory, how shall they come unto him then, unless we present them in the Sacrament? Besides, that which follows presseth further, Theirs is the kingdom of heaven; it is not theirs by such right as the Angels hold their place in heaven, because they are free from sin. And how can it be theirs, since they are dead in Adam, unless it be theirs by the seal of some Covenant? And that is the Fountain of Regeneration. I call them regenerate in that Fountain; for as Christ blessed them when he took them up in his own arms, so he blesseth them in our arms; and if they be blest, they are regenerate. And so likewise they are made believers, but after what sort they believe I know not. St. Austin hath two opinions: The first on this wise, Accommodat mater Ecclesia aliorum pedes ut veniant, aliorum cor • t credant, &c. The Church our mother helps babes with other folks feet to bring them to the Font, with other men's hearts to believe, with other men's tongues to confess the truth, so he means they are called Believers by the faith of the Congregation till they come to age to know Christ themselves. His other opinion grants, that Infants themselves are believers, even as faith is in men that sleep, who do not perceive it. Aqua forinsecus exhibet sacramentum gratiae, spiritus sanctus intrinsecus operatur beneficium gratiae; The water sprinkles them with the outward Sacrament of grace, and the Spirit breaths upon them the inward blessing of grace. I see no cause why we may not apprehend this, and assent unto it: 1. It is as easy to apprehend they have a faith which they cannot use, as to know they have an intellectual reason which they cannot employ. And to facilitate our assent, one urgeth it modestly thus, it was passing strange that John should leap at the presence of our Savior in his mothers womb; and though it were an extraordinary case, yet it demonstrates that the Holy Ghost can inhabit in a babe that is yet unborn, or newly brought forth into the world. Choose ye which of these opinions you will, or choose ye neither, and only be contented to believe concerning little ones, that theirs is the Kingdom of heaven, and therefore they ought to be baptized, for unless ye be born again of water and the holy Spirit ye cannot enter into the Kingdom of heaven. That is the stop of the first general Point, the circumstance of time: 1. Then, when the people were full of repentance, and did yearn for grace. 2. Then, when they began to conceit too much of John that he was the Christ. 3. Then, when our Savior was of the ripe age of Priesthood, and had seen thirty years in the world, Then came, &c.

It is time now to draw forward to the next general circumstance, after what manner our Savior would be baptized; with the Baptism of John. The Point is full of much matter, even as Jordan itself in the time of harvest: But I will obey the limits of the hour, and handle two things briefly, making myself your debtor for the rest as God shall give occasion to pay it. I frame therefore two questions on this sort: 1. Upon what ground John did begin this new ceremony of Baptism never heard of before? 2. What was the dignity, or, if you will call it so, what was the virtue of Johns Baptism? I address myself to the former. To bring a new institution into the Church, nay, to bring in a new Sacrament of repentance for remission of sins, this was more strange than if a new star had appeared in the Firmament. What a confidence was in this great Prophet to call all Judea, and the Regions round about unto him to receive Baptism? And yet no print or footsteep in all the Law of Moses where such a Ceremony was commanded. Nay, if they had marked it, it was to break the staff of the Law of Moses, for upon the entertainment of a new Ceremony never heard of before, it did betoken that old Rites and Customs were in their declination, and near unto abolishing. Besides, is it not very strange, that the learned Priests, the wrangling Pharisees, the ignorant people, all with an unanimous consent should submit themselves to this new Ordinance, and yet such an Ordinance as was confirmed by no miracle from heaven (for John wrought no miracle) the true wonder was that so many thousands should flock after him to be baptized without a miracle.

Yet the truth is, that the most strict defenders of their own Law, and the best Interpreters of it did not gainsay the new use of Baptism as unlawful, for the Pharisees sent unto John, and asked him, Why baptisest thou if thou be not that Christ, nor Elias, nor that Prophet? They do not quarrel the Ordinance of Baptism, but what authority John had to baptize. Two things are to be observed out of the forenamed Text for our satisfaction: One, that it was not belonging to the Office of any Priest or Prophet in the Old Testament to baptize unto remission of sins. Another thing is, that the Jews expected the washing of water to cleanse them from their sins under the Kingdom of Christ, as S. Jerome thinks they collected it, Isa. iv. 4. The Lord shall wash away the filth of the daughters of Zion; as who should say, Circumcision was a seal upon Male children only, the water of regeneration under Christ shall belong to Females also. Again, Ezekiel, speaking of the blessings that shall abound in Christ, Chap. xxxvi. 25. seems clearly to express this new Sacrament, Then will I sprinkle clean water upon you; and ye shall be clean from all your filthiness. Moreover, I cannot say whether the Rabbies of deep learning had the knowledge to understand that their Forefathers were by a figure baptized in the red Sea, and in the Cloud which went along with them in the Wilderness. So St. Paul expounded it by the Spirit of God. But the Pharisees, and it seems all the people were persuaded that when the Messias came they should be baptized for the remission of their sins, either by himself, or by some great Prophet who should be his Associate. Therefore if John were the Christ, they confess he may baptize, or if he were Elias, he might baptize. For Malachi foretold, Chap. iv. 5. Behold, I will send Elijah the Prophet before the coming of the great, and dreadful day of the Lord. Or if he were that Prophet he might baptize; not any Prophet inspired from God, that is not the meaning, but the same whom Moses speaks of, Deut. xviii. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me, unto him ye shall hearken. The Jews had no particular name for this Prophet, the plain meaning is, that Prophet is Christ himself. Now Johns answer to the Pharisees was twofold, what he was not, and what he was. He denies that he was the Christ, or Elias himself who shall come perhaps before Christ as an Apparitor at the day of Judgment, or that Prophet. Then they object that he must not baptize, nothing must be innovated in the Church without divine authority, but they willfully forgot what he said he was, The voice of a Crier to prepare the ways of the Lord; why co jure, as the fore-runner of Christ's Kingdom, he betokened a new work was beginning, and a new Ceremony of grace appointed, and he baptized as many as came to Jordan, and did confess their sins, Praecursionis ordinem servavit nascendo, baptisando, says Gregory; he shown himself to be Christ's Harbinger that went before him in Birth, in Preaching, and in Baptism.

Now ye see by what privilege John did quite alter the old Mosaical Rites, and began to baptize; and I cannot omit how graciously by these means God did turn their superstition into a blessing. To begin with the heathen, who perceived in natural causes that water gives growth to Plants, and Seeds, and fecundity to all things, but they forgot God who made it a fruitful part of nature, and conceited that there was somewhat divine in that Element more than in any other; not could they be contented to rest upon that, which every man knows, that a clean river would wash the dust and sweat from their body, but were so foolish to souze themselves every morning thrice over head and ears in some pure Fountain, as if it had some inherent virtue to cleanse the filthiness of their souls. The Pharisees, being more superstitious in their generation than any other Jews, followed the heathen close, Mar. vii. 3. They eat not except they wash often: if they come from Market, except they wash, they eat not; and therefore they quarrel some of the Disciples that they eat with defiled, that is, with unwashen hands. Defiled hands, in the original, are common hands, for whatsoever was commonly touched by them and the Gentiles they called it defiled; and in suspicion they might touch meat, or vessels, or apparel which was unclean by the Law, they washed often to purge themselves from that defilement. This is well illustrated, Joh. ii. where we read that at the marriage in Cana of Galilee there were ready standing six water-pots of stone after the manner of the purifying of the Jews, containing two or three Firkins a piece; these have reference to that Pharisaical tradition of washing often lest they should be defiled. Now mark how God observes both the heathen and the Pharisees in their own weakness, and out of that which they made a vain tradition he makes a gracious Sacrament. A good Author cites out of the Rabbins, that the Jews had added over and above Moses his institution of the Passover, first these words in eating the sower herbs with the Lamb, Take and eat these in remembrance of our deliverance from bondage. And likewise they gave a cup of Wine one to another with these words, Take and drink this in remembrance of the same, &c. And from hence, according to a Custom of their own, our Savior did break bread, and give wine, and use the same words in his holy Supper. Thus both the Sacraments, to please them the better, had their original from some of their own Ordinances; but cast in a new mold; so the heathen Temples were changed to be houses of Prayer. The Cross, which was no better than their Gallows, is made a significant and laudable Ceremony in Christian Baptism. And lastly, Their superstitious bathings were turned by John, and confirmed by Christ to be an immortal Laver. This I hope satisfies the first question, how this Institution of Baptism began, being never heard of until the days of John.

The dignity of Johns Baptism is now to be examined: It is grown, like many things more, to be full of difficulty because of men's contentions, and without discussion of these three things it cannot be understood: 1, What is the virtue of a Sacrament. 2. That Johns Baptism had the same substantial virtue with the Baptism of Christ that it now hath. 3. That in some respects (both Baptisms being one and the same) the Baptism of Christ doth exceed the Baptism of John.

Sacraments are thus distinguished, into such as went before the fall of Adam, and such as went after. Before the Fall there was one Sacrament, and no more, that was the Tree of Life, ordained to be a sign of the Covenant of Works. After the Fall God did not make a Covenant of Works, but of Grace with man, and ever since the Sacraments are Covenants of Grace, and seals of the same: And they of the Old Testament betoken the Covenant promised to our Fore-fathers, they of the New Testament do imply the Covenant performed. Let me distinguish again, that in the Old Testament all the Sacrifices, and a great part of the shadows and Types are sometimes in the Fathers called Sacraments, because they had a signification of Christ to come; but Circumcision and the Paschal Lamb they only had the Promise of Grace and Reconciliation annexed unto them: which is a great deal more than bare signification. And as St. Paul speaks honourably of Circumcision, that it was a Seal of the righteousness of Faith, so our Church thinks it not fit to speak contemptibly of the faith of the righteous men under the Law, nor of those visible signs which God appointed to establish his Promise unto them, but we make them equal in efficacy with Baptism and the Lord's Supper. That according as their faith did apply the Promise unto them, their Sacraments were as profitable for Salvation as ours. Only these are Circumstantial differences: 1. That our Sacraments are merely spiritual, which betoken nothing of this world: The Jews Sacraments had somewhat in them both, which belonged to the body as well as to the soul; for Abraham received the sign of Circumcision that he should be the Father of many Nations; and the Paschal Lamb was a remembrance that they came out of Egypt, out of the house of bondage. 2. As the light of Faith is brighter with us, the measure of the Spirit more abundant, so our Sacraments are justly said to to be, Virtute majora, more efficacious because we are endued with better means of application. 3. Our Sacraments are actu faciliora, to wash and be clean, and to eat bread and drink wine, are performed with more facility than the cutting the foreskin of Infants, or the slaying of a Lamb to eat it with sower herbs. 4. Take all the Types and Sacrifices of the Jews together, which were an heavy burden because of their multitude, then our Sacraments are numero pauciora, we have but twain, and so their number is not troublesome. These are accidental differences; but otherwise, as St. Austin said of Manna, that it was to them, as the Lord's Supper is to us, In signis diversis fides eadem; the Elements were divers, but such as begot the same faith, and are tokens of the same Lord Jesus Christ, and beget the same Salvation.

That which thwarts this Doctrine is the distinction of the Schoolmen, that the Sacraments ordained in Moses Law were significancies of Grace, but the Sacraments of Christ did exhibit and confer Grace. What means that? Surely, he that did eat the Paschal Lamb by faith, to him it was spiritual nourishment, and he that eats the Lord's Supper, to him only it is spiritual nourishment. I can see no odds. The late Romish Writers disclaim their gross opinion maintained long ago, that in men capable of reason and knowledge (for we set Infants aside) the taking of the Sacrament should add a benefit to the Receiver, Ex opere operato externo, sine motu interno, says Biel, by the mere outward act, without an inward preparation. This opinion their Cardinal Controverser disavows; for he that eats and drinks unworthily eats and drinks his own damnation. Then if Faith be requisite in the Participant, I cannot see how one Sacrament exhibits Grace more than another. It is far from my meaning to diminish the excellency and virtue of our Sacraments. No, I had rather set all disputations aside, and say with St. Austin, Quorum vis inenarrabiliter valet plurimum; that is, their power prevails in such a sort as we cannot utter how it is. Yet this may be safely taught, that they are not helping and partial causes of Salvation to be joined in office with the merit of Christ, but only Instruments ordained to work Salvation by the Promise of God, and the application of a lively faith. Origen's words express much if I could explain them, Non sunt justitiae, sed conditurae justitiarum. The Sacraments are not our righteousness, but as sauce makes meat fit to be eaten, so they make righteousness fit to be put upon us. The Word preached is the power of God to every man that believeth, not as if there were any Magical power in the pronunciation of the Syllables, but because it prepares ye to faith, and is a means by which the Spirit works his efficacy. So the Sacraments, setting aside the merit of Christ, and the Sanctification of the Spirit, are not available; but by those Instruments the Father hath promised to work, the Son to communicate the merit of his Passion, and the Holy Ghost to sanctify us. I am sure it is no disparagement to compare him that hath received a Sacrament with the blessed Virgin that received our Savior in her womb; yet when one cried out, Blessed is she that bare thee, and the Paps which gave thee suck; Yea, says Christ, Blessed are they that hear the word of God and keep it. So the Sacraments are wonderful helps, great trials of obedience, Seals of mercy, increasers of charity, the best comforts of the soul in the world; they are all this, I confess, if they be received in faith.

So I have spoken of the virtue which is in all kind of Sacraments, the next part of my remonstrance is that the Baptism of John hath the same virtue with the Baptism of Christ. Take my reasons briefly: 1. It was the Baptism of Repentance, and Repentance cannot be taught without faith in Christ, and Remission of sins in his blood; take them two away, and Repentance is but a lesson of heathen Philisophy: Put them both together, and is there not all the benefit of Christ's Baptism, faith and forgiveness of sins? Nay, directly, Mar. i. 4. John did preach the Baptism of repentance for the remission of sins. And indeed, no man can separate true repentance from remission of sins, At what time soever a sinner doth repent him, &c. 2. The scope of his Baptism was to warn men to fly from the wrath to come: that is the true washing of the Spirit. Says he to the Pharisees, when they came to him to Jordan, O ye generation of vipers, who hath warned ye to fly from the wrath to come? 3. Our Savior fortelling to his Disciples that the time was coming at the feast of Pentecost, when they should have a greater blessing from heaven than ever they had before, Acts xv. John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence: Then the Disciples had no other Baptism but Johns, until they were baptized with fire, and surely they had a true, and an efficacious baptism. So Apollos knew of no other baptism but Johns, Acts xviii. 25. and yet we do not find that he was sprinkled with any other baptism. 4. This reason is of great weight, if Johns were not the true baptism of the Spirit which Christ received, then either all we have received a baptism divers from our Savior which were very comfortless; or else we have not received the baptism of the Spirit, which were every whit as comfortless. 5. John baptized at the same time while the Disciples of Christ did baptize, even till the time that he was shut up in prison by Herod. And this he ought not to have done if his washing had been ineffectual; but to have it laid down when a more perfect Sacrament was a foot: These are the reasons sufficient, as I suppose, to prove that the Baptism of John had the same substantial virtue with the Baptism of Christ.

This is that opinion against which the Tridentine Council doth thunder forth Anathema: 1. Because it is called the Baptism of John, and therefore a mere external Ceremony, which is distinguished from Christ's Baptism that is accompanied with internal Grace. Beloved, I conceive it was called Johns Baptism, not as if it wanted the grace of God from above (for the Pharisees durst not reply to our Savior's question, that the Baptism of John was from heaven, and not from men) but because it began with John; even as the Law of God is called Moses Law, because Moses was the first Mediator of it. Sacraments are of three sorts; Praenuntiativa venturi Messiae, Some that promised a Messias to come, as Circumcision and the Paschal Lamb; Some that promise the Messias now a coming, monstrativa venientis, as the Baptism of John; Some that promise the Messias is come already, annuntiativa exhibiti, Baptism and the Lord's Supper; these meet all in one center of faith, and have the same efficacy. 2. It is urged, that John puts a difference between his baptizing and Christ's: I baptize you with water, he shall baptize you with the holy Ghost, and with fire. I answer with St. Jerome, Ex quo discimus, homo tantùm aquam tribuit, Deus spiritum sanctum. From whence we learn that the Ministry of man suppeditates only water, the power of God suppeditates the Holy Ghost; wherefore one sign is not opposed to another, but the Ministry of man to the authority of Christ; otherwise it will follow, that now the Holy Ghost is given by him that baptizeth. The baptism of the Spirit is not another Baptism, but an heavenly blessing upon the baptism of water, and it comprehends all the benefits of the New Testament, that is, all the merit of Christ. 3. I confess this is strongly opposed, Acts xix. 3. that some Disciples of Ephesus who were baptized unto the Baptism of John were baptized again in the name of the Lord Jesus; as if Johns washing had been a watery Meteor rather than a Baptism. Of many answers I like but two to this place: First, says Lombard, all were not rebaptized whom John had baptized before; the Disciples were not: for whatsoever some Apocryphal stories say that Christ baptized his Mother, St. Peter, yea, and John the Baptist himself; yet the Scripture says he baptized no man; but where a substantial error might be committed or apprehended in Johns Baptism, there the parties were re-baptized. Now, it is my own conjecture out of the Text, that these men were baptized after our Savior's Passion, In nomine venturi Messiae, in the name of Christ to come, who was come and had suffered for mankind, therefore to correct that fundamental error it may be the Disciples of Ephesus were baptized again. Secondly, I see no exceptions at this answer, that the Disciples of Ephesus were only baptized in Johns Baptism, and Paul teacheth, that all whom John baptized were baptized in the name of the Lord Jesus. Therefore, at your leisure mark the fifth verse of that Chapter. Act xix. that they are the words of Paul, preaching how John baptized, not the words of St. Luke how they of Ephesus were rebaptized, and that very difficult place is easily answered. Wherefore it stands I am sure as most probable of two opinions, that the Baptism of John, to which Christ came, is the same with the Baptism of Christ, and as for these that curse our opinion with Anathema, I say unto them, Woe unto those that call light darkness, and make the truth a lie.

Though so ancient Fathers may seem to dissent from me, yet they are not so uncharitable to bid Anathema to any in so disputable a point. I am sure St. Austin having disputed on both sides, concludes, he would not strive eagerly with him that should say, sins were remitted in the Baptism of John, meaning, it did not essentially differ from the Baptism of Christ; yet I will end with this third observation, that in some less principal respects the Baptism of Christ doth exceed the Baptism of John. I will name five distinctions:

1. In formâ verborum; John baptized in the name of the Messias that came after him, Acts xix. 4. and it was more advantage to teach it to every of the Jews, as he baptized them, one by one, than to proclaim it to the whole multitude: But Christ bade his Disciples choose another form, and for that he would not take all honor to himself, it must be in the name of the Father, and of the Son, and of the Holy Ghost.

2. They differ in amplitudine nationum. John meddled with none but such as were within the Regions of Judea, Christ bad his Disciples to except no people, but to wash all Nations from their sins.

3. Christ's Baptism transcends Johns in varietate personarum; for it sounds not to likelihood that John baptized Infants; they could not confess their sins, nor learn the doctrine of Repentance; nor be taught the coming of the Messias, such only came to him: But Christ's Baptism pertains to little ones, and his spirit was poured out upon all flesh, your Sons and Daughters shall Prophesy, and your young men see visions.

4. Christ's Baptism hath the upper hand in gradibus efficaciae, the Spirit is more operative in Baptism since Christ did go to his Father to send us the Comforter than ever it was before.

5. It is greater than Johns baptism in modo necessitatis. The Sacraments of the New Testament had the seeds of life in them from the first institution, and they were good to the receiver; but they were not imposed by necessary commandment till the old Law was quite abolished, and that was at the Resurrection, says Leo; or at the farthest, in other men's opinions, at the feast of Pentecost. So Johns baptism was always good, never necessary; Christ's baptism is always good, is, and ever will be necessary unto the end of the world.

These are less principal differences, the substance of both being the same, for one thing yet remains to be proposed, that the Baptism of John opened the gate unto everlasting life, as some have shown by an Allegorical reason taken from the place, where John did baptize Christ, in Jordan, says this Text (not a private dipping in a Chamber;) and of all other places of Jordan it was Bethabara, Joh. i. 28. which is, being interpreted, Domus transitus, the house of passing over; even in all likelihood where Joshua divided Jordan, and passed over into the Land of Promise, this is the circumstance of place which I propounded, the fortunate seat where this work was done, to betoken that as Joshua brought the twelve Tribes at that very standing through the River into that pleasant Land which was promised to Abraham, so Jesus will bring us through the sprinkling of water into the Kingdom of heaven. AMEN.

THE SECOND SERMON UPON THE Baptism of our Savior.

I N which Text you may see that ancient Sentence verified, how an ambitious man is afraid left too little honor be cast upon him, and an humble man is afraid of too much. Our blessed Savior saw multitudes of Penitents coming to John to be baptized, and to confess their sins. Among these people, whose iniquities stood in need of cleansing, he steps in for one into the River Jordan, not to receive Sanctification unto himself, but to sanctify the waters unto others. O exceeding dignity! far above all honor that ever was vouchsafed to any Prophet; for to which of them was it said at any time, Dip thine hand in water, and anoint the head of my Son? And therefore Christ was pleased to give this Character of John, that he was more than a Prophet. More than a Prophet, not only in the Office which he sustained, to be the immediate fore-runner of the Messias, but more than any Prophet or Patriarch in the expression of his humility; Jacob wrestled with God, but it was to get a blessing from his Angel, he would not be denied, John the Baptist wrestles with the Son of God, to decline the blessing which was brought before him, and fain he would be denied: His hand shrunk up, and durst not attempt to pour water upon his head, who is the immortal head of the Church visible, and invisible, both of men and Angels. He thought it no sin to disobey, when he was required to such a work, which in his eyes appeared far too excellent for any creature. Therefore conceive him modestly starting back, and making this reply to our Savior, Lord, why dost thou tempt thy servant? Why wouldst thou put the Potter into the hand of the Clay? What is it to thee to be dipt in water? Whose precious Blood shall wash away all sins, and mine in the reckoning among the rest. Behold this exact humility, more than any Prophet expressed, how John forbad him to be baptized, saying, I have need to be baptized, &c.

The matter of the Text may be handled in these three several Points: 1. The Baptist did declare how jealous he was of God's honor, therefore the Text says, he forbad Christ to come under the Ministry of a Sacrament; 〈 in non-Latin alphabet 〉 , he would fain have put him by, thinking it ignoble for the Lord of all Lord's to descend so low. 2. He disables himself, and makes profession of his own vileness and infirmity, I have need to be baptized of thee. 3. He ends with the admiration of his Savior's humility, And comest thou to me? Yet again, I will consider him in the exercise of the three spiritual virtues, Faith, Hope, and Charity: 1. He believed this was the Christ as soon as ever he saw him, and that made him interpose to forbid him stoop so low as to be baptized, there was his faith. 2. He confesseth that he relies upon him to be baptized with his Spirit, and to be saved through his merits, there is his hope. Lastly, he breaks out into an ecstacy of admiration, as soon as ever he saw him, like old Simeon that sung a Canticle for joy; Comest thou to me, O thou expectation of the World, O thou desire of our eyes? There was his ardent love, these are his Faith, his Hope, his Love; and remember that every tittle of his praise is the rule of your practice.

Set your attentions now upon the first part of the Text, that John was jealous of our Savior's honor, and forbad him to be baptized. The interpretation of the word certainly is not so harsh as it may be thought to be in the strict Grammatical sense; to forbid according to the Verb 〈 in non-Latin alphabet 〉 , is to thrust back with the hand, as I would derive it 〈 in non-Latin alphabet 〉 , to push away with the arm, or some member of the body: But I cannot, I must not suspect John of such rudeness; I incline much rather to the moderation of the gloss, Non negat simpliciter, sed deprecatur; He did not stubbornly deny his Master what he bad him do, but fearfully, and with reverence declined him. In the story of the old Church we find that some renowned men being called to the Office of a Bishop hid themselves out of the way; some debased themselves in writing, as most unfit for such a calling; nay, some disfigured certain parts of their body, whereas the ancient Canons admitted none to that place but such as had perfect limbs, and straight proportion; yet they were not accused for this, that they contemned the authority of the Emperor, but they were rather noted for a great deal of modesty, that they set themselves far under that esteem which the world had of them. So this unwillingness in John to baptize our Savior was not a countermand against his offer, but a pleading with God, that his Ministry deserved not to be so highly exalted. You may parallel this action with Moses, when he excused himself, that he was not eloquent enough to speak to Pharaoh; with Jeremy, when he laid open his own imperfections, that he had not the graces of a Prophet, Ah Lord, behold I cannot speak, for I am a child; With the Centurion that laid a bar in Christ's way, when he was coming to his house, I am not worthy thou shouldst come under my roof. Finally, with Peter, Luk. v. who thought such company as himself not to be meet for the Son of God, Depart from me Lord, for I am a sinful man.

One comparison more with St. Peter in another place will fit our turn exactly, Joh. xiii. 6. Lord, says he, dost thou wash my feet? No, thou shalt never wash my feet: This were very audacious, to oppose his own will against our Savior's, but that no man knows how bold humility may be with God, and give no offense. Upon this very instance S. Ambrose excuseth both John and Peter, for their meaning was not pertinacious to remove Christ from his intended purpose, but to withdraw themselves because of their own unworthiness. And I had much rather take this distinction than be their accuser, Non crat inobedientia, sed humilitatis pavor; It proceeded not from disobedience, but from the abashment of humility. Michal was ashamed of David's dancing, that man should humble himself so much before God. Now the opposite to her scorhful folly must be very good in John, who is ashamed that God should humble himself so much before man. Shall the Clay say unto the Potter, What is it that thou hast made me thus? No, that were presumption. But may not the Clay say unto the Potter, Why hast thou made thyself thus? Yes, that is reverence and humility. Therefore Peter plucked away his feet from his Master, as who should say, Dost thou stoop to wash my feet, to whom all things in heaven and in earth do bow and obey? It was fit for an honest servant to have such a consideration. Therefore John the Baptist likewise trembled to dip his hands in water, and to sprinkle it upon the Lamb of God. As who should say, in St. Ambrose words, Tu venis ad me peccatorem? Dost thou come to me a sinful man, as if thou wouldst lay down thy sins, and knowest no sin? Did it not become a Prophet to make a scruple before he entered into such an action? It is an excellent judgment that St. Bernard gives on both parts, Magna utringue humilitas, sed nulla comparatio, quomodo enim non humiliaretur homo coram humili Deo? A great vie of humility on both sides between Christ and John: Yet both being truly censured John is no way comparable with Christ; for it is not strange to see a creature cast himself down before his God, when God did first drink of that cup, and began to cast himself down before man.

The emulations of men are foolish, and we contend for the most part who shall exceed another in vanity; and of many of us it may be said, as once it was of two great Roman Lad ••• , Non minùs vitiis quam aliae virtutibus emulabantur; They strived as much, which should be most vicious, as other chaste ones did, which should be most virtuous: Not so this excellent Prophet, who did aspire to imitate the Son of God in humility, and thought it the best part of Religion to be fearful of presumption. As Tertullian spake what a strict care he had not to offend, Timeo ab omnibus indulgentiis Domini mei; I am afraid to accept of all that license which God hath given me: So John the Baptist was so afraid le • t he should be exalted above measure that he thrust back that honor which the Lord himself imposed upon him. He that will strive with God that he may not be too much lifted up, I believe such a one would be easily persuaded to make no dissention in the Church for the defense of his own meritorious righteousness. Nay, if God himself shall speak to his praise, (I do not say to attribute strict merit to his work) but if God shall give him testimony, I was hungry, and thou gavest me meat: I was naked, and thou didst clothe me, in this the Lord pardon him if he deny it modestly; When did I see thee hungry? Or when did I see thee naked? I must not omit to give you this observation into the reckoning: John had passed the whole course of his life with an even obedience, stuck at nothing, though never so hard and austere, this one instance in my Text excepted, wherein he was loath to yield. He was content to converse with beasts in the solitary Wilderness; he thought he had enough when he made his meal of Locusts and wild honey: His rough hairy garments were fit enough, and fine enough in his opinion: Imprisonment and death in a good cause were as welcome to his heart as life and liberty. He that was obedient and pleased in all this, can there be anything so much against his mind that God should ask him twice to do it? Yes, he knew not what to make of our Savior's offer to come to him to be baptized: (for doubtless the lesser is blessed by the greater) in this he was scrupulous: And he that never flincht for abundance of misery (there can be hurt in that) knew not how to entertain this glory which was put upon him (there may be danger in that) and it could not displease that he was jealous for God's honor, but he forbad him, saying, I have need, &c.

The zeal which we have seen in John, that God's excellency be not diminished, leads us to the consideration of his faith, and they are spiritual qualities wonted to go hand in hand. Take the Centurion for an example, who protested against our Savior's coming under the roof of such an abject sinner, and incontinently Christ gave him this Encomium, I have not found so great faith, no not in Israel. Attend to this comparison. What means our Savior? That this Centurion was the most faithful of all believers? Cajetan, I think, puts home to the true sense of the words: 1. Non dicit non inveniam, sed adhuc non inveni. He doth not say, I shall not find so great faith, when after my Ascension the whole mysteries of salvation shall be revealed, but as yet, in the beginning of my manifestation, I have not found so great faith. 2. Christ did seek for increase of faith among the Jews by Preaching, by Signs, and Miracles, and he found more in this Centurion than in any other since, the time of his Preaching, whereof the second year did run on; but those words are no denial that there was not greater faith in the blessed Virgin his Mother and in John the Baptist, for they believed before he began to Preach, and before he began to do Signs and Wonders in Israel. Therefore the Centurions faith was greater than any, that were drawn to believe by Doctrine, and the power of Miracles: in which respect John the Baptist transcends the Centurion; for he had not heard a word fall from our Savior 's mouth, he had neither seen nor heard of any mighty work wrought by his hand; nay, he did not so much as know his face, till even now that he came to Jordan, and yet he knows and confesseth that he was the Lamb without spot, and wondered that he should come to be washed in the Baptism of Repentance.

Bernard speaks to these words upon it, Valde humiliaris Domine, Lord, thou wert marvelously humbled, almost so far that thou couldst not be discerned, only John perceived thee who thou wert: Qui per utriusque mater ni uteri parietes te cognovit. Yet he knew thee through the womb of his own mother Elizabeth, through the womb of thy blessed Mother Mary; thou couldst not be unknown to him through those double walls, but he leapt for joy. Here Expositors have made some work for our resolution upon a double doubt. I have told you that our Prophet gave Christ a welcome into the world by springing in his mothers womb: Yet he professeth that when he came to Jordan he knew him not; but he that sent him to baptize told him, it was he upon whom the Spirit should descend from heaven like a dove, Joh. i. 33. Yet we see in this Text he knew him, and forbad him to be baptized before the Spirit descended upon him in any bodily shape. St. Jerome hath not waded to the depth of the answer, for here he sticks, that John at the first view perceived he was the Son of God, yet knew not till he saw the visible sign of the Holy Ghost upon him, that he should save the world through the cleansing of water. This cannot hold, for before John had seen him this was part of his Doctrine, He that cometh after me shall baptize you with the Holy Ghost. S. Austin was troubled with an error of the Donatists, that the Baptism of an Heretic or wicked person had no efficacy to cleanse the party baptized. This pestilent opinion was fresh in his days to be refuted, and very strongly he proves this conclusion, That Baptism is of sovereign virtue by the power of him into whose name we are baptized, neither is it corrupted through his fault by whom it is administered: Therefore as most men use to do, he draws this Text to his purpose, Innotuit per columbam Dominus, non •• qui se non norât, sed qui in • o aliquid non noverat. John knew the Messias by the token of the Dove, not simply, for he knew somewhat before, but respectively through that sign. He learnt somewhat which he knew not before, namely, that the virtue of Baptism was not imputed to the Servant, but to the Son of God, by whom we receive the Holy Ghost. This exposition supposeth what we must not grant, that so great a Prophet as John was not ignorant how the gift of God, which sanctifieth the heart, cometh only from the Lord of light.

St. Chrysostom's answer, me seems, is best, both for soundness and perspicuity▪ When Jesus came to John, John did apprehend him by a double knowledge, both by a sudden inspiration, and afterward by the sluttering of the bird upon his head. The infinite wisdom of the Father had so disposed, that Christ, after his coming out of Egypt, lived at Nazareth till about thirty years of age: All this while John lived in the Wilderness of Judea, had contracted no familiar acquaintance with our Savior; nay, had never seen his face till they meet at Jordan; left the Pharisees should say, when John bare testimony of him, all was devised between them, as plots use to be laid by them who are of intimate familiarity. But as soon as ever the Eternal Son of God shown his head at the brink of waters, the Spirit suggested unto John, This is he whose way thou art sent to prepare; as when David came out of the field, and was brought before Samuel, the Lord said in secret to Samuel, Arise, anoint him, this is he. And for his further confirmation, the Promise was kept, which was made unto him about the descending of the Dove, whereby he had an experimental object to strengthen his faith; and a warrant from that illustrious miracle to preach him to the Jews with greater confidence and authority. Therefore he knew him not till even hard before the Dove came down, and was completely confirmed when the Dove fate upon him. O great faith! which embraced the Lamb of God, and fell down at his feet in all humility as soon as one spark of illumination was kindled in his spirit, before a visible sign appeared; and to show that here after faith shall be rewarded with the vision of God, it was given to him to see the Spirit in the form of a Dove. Let this be the end of the first general part of the Text.

In the next part this holy Saint makes profession of his own vileness and infirmity, I have need to be baptized of thee. From which words I will speak to these three particulars: 1. How far forth it is to be understood that there is a need to be baptized. 2. That John was not clean from sin, for he makes his moan that he had need to be baptized. 3. He looks for that Baptism from none but Christ, a testimony of the next Theological virtue; As if he had said, And now Lord what is my hope? Truly my hope is even in thee. I have need to be baptized of thee, and comest thou to me?

For the first of these, we have need of that which God hath set down by his own Ordination shall be necessary for us; for nothing is necessary in itself, but as the Lord hath decreed and made it so. Wherefore this is my first Proposition, That the use of Baptism is simply necessary to a true Church, and where it is not in use, as among Jews and Mohammedans, that alone is enough to defy them, that they are not members of that body whereof Christ is the head. It is not to be opposed, that the due administration of the Sacraments is an inseparable note of the Church. For the Church being an outward company of Professors that depend upon the grace of God; How can it outwardly be discerned that we depend upon him, unless we accustom ourselves to the outward means that seal and assure his blessings unto us? Touching Baptism therefore it is necessary to a company of Believers who make a Church, it is so necessary, that they could give no evident token of their Christianity to men if that mark of our initiation into the visible Church were omitted. Though Baptism, as I will show instantly, is not simply necessary for the invisible incorporation of Infants in to Christ; yet it is certain that the sprinkling of water gives them that visible incition, whereby they are engrafted into him. That must be our ordinary practice, or else we are none of his flock, he is none of our Shepherd. In the description of Paradise we read of two things that were in it; Pleasant Rivers of waters, and Trees which did abound with fruit for sustenance. So the Church, in whose blessings Paradise is restored unto us, hath spiritual sustenance for life in the Lord's Supper; and water of Regeneration in the other Sacrament. Without these two it is no more itself, and therefore the Church of God in general may say, I have need to be baptized, 〈 in non-Latin alphabet 〉 , it is a necessity laid upon me.

My next Proposition consists of these terms; Suppose that there are some grown to years of knowledge, able to discern between good and evil, who from their birth were Paynims, Mohammedans, altogether ignorant in the truth of Salvation, but at last the light of heaven hath shined upon them, and by the preaching of the Word hath wrought upon their hearts to believe; such Converts must desire to be washed in the Sacrament of water, and confess that they have need, and that they would be baptized. First, I say, they must desire it cordially, and with all the affection of their mind. If it be not the only Lesson of the Gospel, yet I am sure it is the main drift of Christ, and his Apostles, to teach all men to attain to Salvation by humility. Therefore to pluck down our high imaginations (see the admirable wisdom of God's Dispensations) he hath made man subject to those creatures which are much beneath himself, that they should be the sanctified instruments to make him partaker of everlasting life. Naaman the Syrian thought great scorn at first to make use of an whole River to recover his Leprosy. Now, le • t any man should have such insolent thoughts, that he would not be beholding to small things for his salvation; they that will be heirs of heaven, must come to a Font, and be glad of a little sprinkling, in token that Christ's blood will cleanse them from their sins: They must kneel and fall down likewise at God's Table to pick up the crumbs, and to taste a little of his banquet of bread and wine. And he that despiseth these Elements, as poor rubbish for so great a purpose, he despiseth God himself, and his heart is not right with the Lord. It is an essential propriety of faith to long for the Sacraments, even as the Hart thirsteth after the Rivers of waters. And he that sets those Mysteries at a low price, as if it were not material to his souls benefit, whether he used them or no, the Devil hath pust him up to destroy him, he wants the true life of Faith, and is given over to the captivity of Satan. I say no more than God hath denounced against the uncircumcised, Gen. xvii. 13. My Covenant shall be in your flesh for an everlasting Covenant; the uncircumcised man-child shall be cut off from his people; he hath broken my Covenant. Beloved, if an Israelites child died before the eighth day, which the Lord appointed for Circumcision, that did not offend the Lord, neither was the child accounted out of the Covenant; but if an Israelite of ripe years, or a stranger within his gates did despise Circumcision, that soul was cut off in the anger of the Lord.

My third Proposition touching Converts of ripe age is this, that if they desired Baptism, and were prevented by the suddenness of death, the Lord will accept the desire of their Faith, and their soul shall not suffer for the want of Baptism. Two Texts in the New Testament imply a strict command that we must all be baptized, if we desire to be entered into the Covenant of grace, yet I will draw from them, that they are not altogether without limits, and mitigation. Mar. xvi. 16. They are our Savior's words, He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mark with what wariness the words are repeated, not thus, he that is not baptized shall perish; only the other member is taken into the threatening, He that believeth not shall be damned. To be an unbeliever, to avoid the Sacrament out of disdain, and not to be prevented by necessity, that is the crime which, according to our Savior's words, shall not be unrevenged. Hear in another place what he presseth more strictly upon Nicodemus, Joh. iii. 5. Unless a man be born again of water, and of the Spirit, he cannot enter into the Kingdom of God. Here is no time limited, but it is spoken as if instantly the institution of Baptism were in force, and that from thenceforth no man could plead his right to the Kingdom of heaven without it: Yet we know the soonest that it took place was not till anon after his Resurrection, when the Disciples had the word given, Go and baptize all Nations, &c. For as he said elsewhere, Joh. vi. 53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. the words run in the Present tense, yet he did not perfectly declare what he meant, nor put in force, till he eat his last Supper with his Disciples. So it appears, that Text before cited, Unless a man be born again of water, and of the Spirit, is not without limitation; and the next verse clears the matter on this sort, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; where we see the Spirit alone is able to regenerate a man, and not always necessarily both water and the Spirit.

Bernard in his 77 Epistle to Hugo writes more diligently, I think, than any before him in this argument: He proves from the confession of the eldest Fathers, that some may go out of the world without this Sacrament by unavoidable necessity, and their faith shall suffice to save them as if they had been baptized; his saying is very memorable, Sola interdum sides sufficit ad salutem, & fine ipsâ nihil sufficit. Sometimes faith alone is enough to bring salvation to a man, and without it nothing is enough. Valentinian the Emperor, having given battle to the Sarmatians, and other Scythian Rebels, broke a vein without-cries to his Captains, and eager encouragement to his Soldiers, and soon after died in his Tent unbaptized; yet St. Ambrose comforts his Subjects in a Funeral Oration that their Emperors soul was with God; because his life was religious, and his heart desired the benediction of that Sacrament. St. Austin enrolls all Martyrs in the Catalogue of the Saints of heaven, albeit Persecution snatched them away suddenly before they could be baptized: And that God will remit their sins who lay down their lives for his sake, Quantùm si sacro fonte abluerentur, as if they had been washed at the sacred Font. Why, this was well and charitably concluded; not as if Martyrdom did equal the virtue of Baptism, but because it was joined with an eminent faith. Now, God may see as much faith in one dying as if he were to suffer Martyrdom, Fides idonea martyrio, licet non interrogata martyrio, says Bernard. Therefore that faith shall stand them in as much stead as if they had actually been brought to Martyrdom. Finally, Whereas John the Baptist may seem to desire this Sacrament in my Text, saying, I have need to be baptized, it appears not (whatsoever some Apocryphal Stories say) that Christ did baptize him in water; but the Learned say, the willingness of this confession, and his Martydom which he suffered under Herod did supply the want thereof, and his faith did save him.

A fourth Proposition follows, that we have good reason to hope for the salvation of such Infants, being born within a believing Church, as were deprived of life before the outward Element could conveniently be applied unto them to wash them from their sins; because some have gone too far in doubting against this, take my reasons in order: First, It is never questioned in the old Law but that the Male children of the Jews were blessed in the Lord which died before the eighth day▪ having not received the Seal of Circumcision. I will not urge that Circumcision was omitted for forty years, all the while they travelled in the Wilderness, it was with God's especial dispensation, so that no detriment redounded to any soul because of Circumcision. I instance in David's child, the first he begat of Bathsheba, it died the seventh day, and yet the King, who doubted not to enjoy the Crown of a better life, comforts himself, and expects that his soul should rest with the Child after death, I shall go to him, but he shall not return to me. Secondly, We have no Promise for the Seed of Infidels, but we have express testimony from the Spirit, that the Seed of faithful Parentage is holy from the birth; and if the root be holy, so are the branches, Rom. xi. 16. Nay, albeit one Parent be an unbeliever, yet if either Father or Mother make but one believer, the Children are sanctified, and for that ones sake they are not unclean, but holy. It is true, that we are all in ourselves born children of wrath from our Mothers womb: But God is gracious to the thousand Generations of them that fear him, much more to their very next Generation; and because their Infants are his Children's Children, the guilt of their sin is blotted out, and he is pleased to give them adoption of Sons. What else is the fruit of that Promise, that the offspring of the Faithful are in the same Covenant with the Fathers? The Promise is made to you, and to your Sons, and to them that are far off, Acts ii. 39. The constancy of the eternal Covenant, made to the Posterity of the Just, appeared, says one, in those extraordinary motions of Jacob when he wrestled with Esa • , of John the Baptist when he congratulated the coming of Christ into the world, the spiritual ecstasies of both these before they were born. Therefore it is no unjudicious opinion to say, that Infants are brought to Baptism, not to take them into the Covenant of Grace, but, being of the Covenant before, to seal it unto them. If any man make a Scruple, whether the Covenant be made to the Infants of Christian Parents as fast and firm as to the Jews and their Children, let him not doubt; nay, assuredly the Covenant is made unto us much stronger: For Christ came into the World to confirm the Promise made from the beginning of the World, and to turn over God's mercies in a more ample manner unto the Gentiles, Of his fullness we have received, and grace for grace, that is to say, plenty of grace and benediction.

This was the second Reason; thus I propound the third. I have formerly proved and delivered this Doctrine, that to such of riper years as desired Baptism, and were unawares prevented, the willingness of their faith was reputed to them for Baptism. Why, this shall also comfort us for the tender fruit of the womb which died without the Sacrament, as soon as it yaun'd the first breath; for when they are baptized, the faith of the Church, and of those that present them at the Font, is by God reputed to be their own: So if they be cut short before they be outwardly engrafted into the Congregation of Christ, the willingness, and desire of the same Church, and of their Parents, shall be imputed by our merciful Father to be theirs also. Lastly, I will pawn the practice of the best Churches in the world to prove it, when they were in their ancient purity. It was a Ceremony both among the Greeks and Latins to appoint but two solemn times of the year for the Baptism of Infants, Easter and Whitsuntide. Indeed, leave was given to dispense with this Ceremony if Passengers unbaptized were like to be cast away at Sea. If War, Pestilence, or Persecutipn threatened their imminent ruin, if Infants did dangerously languish. But I pray you how often do Infants die away in the turning of an hand, before it can be perceived? Therefore the Sacrament had not been deferred unto those two solemn times if either Greeks or Latins had thought that Infants deprived of the Laver of Regeneration should eternally be deprived of the glory of God.

The fifth Proposition dispatcheth the long discourse upon this Point. It is thus: We are to hope well of the safety of Infants not baptized, yet we cannot be so confident of their welfare as when the Church hath prayed for them, and given them the blessing of the Sacrament. Let the worst come, that our children passed away without the sprinkling of water (it is fit to be prevented in a due course as much as may be) yet it is a sweet consolation that we have a general taste of God's Mercies, and gracious Promises towards them; but no good Christian can choose but think so divinely of the Sacraments, that our comfort is more perfect, and better satisfied, when they had the special seal of grace before they departed. And if any man's fancy lead him to hold that both shall be glorified, yet where the honor of the Sacrament lights, the greater glory shall follow, I had rather assent to this opinion than gainsay it, though I know not how to prove it. And let me end this Point as he begins his Poem, 〈 in non-Latin alphabet 〉 . Water is the best Element in the world. The Air for natural life, the Water for spiritual. And my exhortation is, that you endeavor to see the Sacrament conferred upon all Infants (as far as it is possible) because John says, I have need to be baptized.

I must now proceed to show that John found imperfection in his own heart, and therefore thus bemoans himself, I have need to be baptized. Two Expositions I suppose are natural to this Point: 1. I have need to be baptized with thy Spirit, and to receive thy grace. 2. I desire that the infinite merit of thy blood-shedding may be applied to me for the washing away of my sins. The Baptism of the Spirit is the infusion of heavenly grace into the soul, and John confesseth he had need of it. Need, I mean of the increase thereof, although he had it in great abundance as soon as he was sent to prepare the way of the Lord. Abraham was circumcised in his old age, and yet was justified before he received Circumcision, Rom iv. Cornelius was baptized, having received comfort before from the Angel that his Prayers and Alms were pleasing to God. When great multitudes of the Gentiles had their hearts touched from heaven, says Peter, Can any forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? Acts x. 47. In these instances it is seen, that some grace did prevent the Sacrament, and yet the parties, who had received the Holy Ghost, came willingly to be baptized. For God doth not give all his grace at once or twice, but more and more is added, and supplied to the former Dose, and though the outward man perish, yet the inward man is renewed day by day; therefore the holiest Prophet alive, while he carries flesh upon his loins, may say, and ought to say, I have need to be baptized of the Spirit.

This interpretation is accepted of all sides; and what rubs can the other find, that John did implore the mercies of Christ for the washing away of his sins? Though he in a mortifying phrase, and most contrite humility may seem to put himself in the number of sinners, (and so I have cited St. Ambrose making that sense of his words, Tu venis ad me peccatorem? Dost thou come to me a sinner?) Yet there are some that say unto him, as Peter did to our Savior, Master, spare thyself: So they to another purpose, spare thyself, do not condemn thine own innocence, thou art not polluted, neither hadst thou any corruption in thee, which could extend unto a mortal sin, for it is written, Luke i. 15. He shall be filled with the Holy Ghost, even from his mothers womb. That John was sanctified before he was born is it which hath made the scruple. This is the doubt then, which I am to clear, that a man sanctified from his nativity, I before his nativity may be a sinner, whose iniquities have need to be washed away in the blood of Christ. To be sanctified from the womb, it is a word of divers constructions, and when I have named them all, choose ye which you will, and my conclusion will be inviolable. First, It hath been usual to say, such Infants were sanctified from the beginning of their life, to whom God hath very soon demonstrated some extraordinary favor. So St. Ambrose says of Jacob the Patriarch, that it was a sign of grace in him before he was born that he wrestled with Esau in the womb of Rebecca. Ephraim the Syrian says as much of Moses, that a divine blessing was upon him as soon as he was exposed in the Ark of Bulrushes, because Pharaohs Daughter, when she looked upon him, could not choose but pity him. Yet neither of these were so undefiled in their way, but that they had need of remission of sins.

Secondly, St. Austin hath this interpretation, that to sanctify him from the womb is not to pour extraordinary grace into the Infant at that rawness of age, but to ordain him in due time unto Sanctification. Sanctificavi, i. e. destinavi sanctificare, it is spoken of as a thing done in the present, because God's Predestination is sure from the first conception. As the Gentiles are called the children of God before the Doctrine of faith was preached among them, because they should be made the children of God, as it is written, Joh. xi. 52. that Christ died, not only for that Nation of the Jews, but for the children of God that were scattered abroad; the instance is in Jer. i. 5. I knew thee before thou camest forth out of the womb, I sanctified, and ordained thee a Prophet unto the Nations. Even Maldonado confesseth out of these words, he was sanctified, because from the first minute of life he was ordained to be sanctified, Non per inspirationem Prophetiae sed per destinationem, not as if he were inspired so young, but so young in the eternal Council he was appointed to be inspired. It is in effect as St. Paul offers himself to us in the like phrase, Gal. i. 15. It pleased God, who separated me from my mothers womb, and called me by his grace. To separate from the womb is the same as to sanctify from the womb; Separare est à patre, matre, rebusque terrenis rem segregare, & Deo consecrare. It is to draw a thing from Father, Mother, and all earthly relations, and to appropriate it to God. And yet this Apostle sighs it forth, that he is the greatest of sinners, and yet separated, or sanctified from the womb. And surely it is a Text of validity to prove that Jeremy was not cleansed from the foulness of Original sin, for he reviles the day of his birth, because it brought forth nothing but a miserable sinner: Cursed be the day wherein I was born, let not the day wherein my Mother bare me be blessed, Jer. xx. 14. I am very loath to lay any faults to the Saints of God, yet after all answers, and shifts, I cannot see but that Jeremy in those words is guilty of great impatiency.

Thirdly, To be sanctified, not only from the womb, but even from the earliest minute of life, in the conception, is to be endowed with eminent motions of grace, not usual to other Infants, and so it was in John the Baptist, in whom two things of God's especial goodness were remarkable; for the quantity that he had an exceeding portion of the Spirit, in which regard he was more than a Prophet; for the time that he received it, it was from the womb, yea, and in some signs before the womb had opened to bring him forth, in which regard he was more than the child of any Prophet; these two the Angel hath put together, He shall be filled with the Holy Ghost even from his mothers womb. This was inundatio spiritus, the Spirit abounding in him, as a River at high-water fills the banks; but in the most probable opinion it was not emundatio spiritus, it did not cleanse his soul from corruption in every part, but it instructed him with virtue more than ordinary to do great works. For God forbid but that a man may be said to be sanctified, and to be full of the Holy Ghost, although the infectious poison of original sin do still remain in him Which original contagion reigns in the wicked, is much abated and kept under in the Just, was lessened by God's especial favor, more than usually, in John; but the malignity thereof is not quite taken away till our mortal have put on immortality. The reason is very slender, that the sin, wherein his mother conceived him, was taken away before he was born, because he seemed to have a passion of faith before ever he saw the light, when he leapt at the presence of our Savior; for that might be a transient passion (and no doubt it was no more) and nothing lets but sin may abide also where the Spirit of grace doth inhabit and continue. That which is alleged to prove him to have some defilement, like all the Sons of Adam, is far more forcible: namely, where the Scripture says, how all are conceived and born in sin. Where it lets us know in another place, how God hath concluded all under sin, that he might have mercy upon all. And St. Austin upholds this cause, Nemo dici potest renatus, nisi priùs sit natus. Christ says, Unless a man be born again he cannot be the child of God. Surely, common sense will lead us to this notion, a man must be first born before he can be born again; and if carnal birth go before Regeneration, then no man can be cleansed from all sin before the birth of the womb. Besides, out of the same reason that St. Austin brings against the Pelagians, to prove that the leprosy of Adams sin is in little Infants, by the same I will prove it to be in John, because the wages of sin is death (Christ only excepted, who took our sins upon him) and the beheading of John is a remonstrance that the meritorious cause of death was in him, I mean iniquity. To give full measure to this Point, and running over, Mat. xi. 11. Verily, says Christ, among them that are born of women there hath not risen a greater than John the Baptist, yet he that is least in the kingdom of heaven is greater than he. I leave the multipliciousness of Expositions upon that Text, and betake me to St. Jerome's, Aliud est coronam justitiae possidere, aliud in acie pugnare. The least in the Kingdom of heaven is greater than John; because he was in his race, and did struggle against sin and Satan, the least in the kingdom of heaven hath his Crown upon his head, and is past the fear of temptation. So I have shewn that John had some frailties of flesh and blood in him, wherefore most submissively he flies to the true Altar of mercy for a pardon, I have need to be baptized of thee.

Let the Saints of God have their due honor, but let the mercies of Christ, and the benefit of his blood shed upon the Cross, be dilated to everyone that dies in the Lord, which was the reason why I prosecuted the last Point. And it is according to the humility of John to set forth his low estate when men would exalt him. For the more the Ambassadors of the Jews did magnify him with Art thou the Christ? Art thou Elias? The more did he abase himself, saying, There is one among you, whose shoes latchet I am not worthy to unloose. Displiciat sibi unusquisque in se, ut totus in Deo placeat. Be displeased every man with himself, and God will be pleased with thee. This was of all comforts most intimate to the Prophets soul, that he saw his own need, and knew the right way to call for succor. And the less hope he had of himself, the more hope he had of God. O how his hope quickened, and exulted when he saw his Redeemer at Jordan, whom he had never seen before! He saw such comfort coming down with him, as the Angel brought to Peter when he was in hold; now the prison doors are opened, get thee loose from thy sins. But what speak I of Angels? They had been sent indeed upon messages of joy, there had been Patriarchs, there had been Prophets in the world, these were like fair diamonds, whose light sparkles in the eye, but gives no warmth to that which is cold: But, as the Psalmist says, Except the Lord build the house, the laborers labor but in vain. Except the Son of God had vouchsafed in his own person to build the Church, we had never reaped the fruit of eternal life. John the Baptist was an Israelite, yet he trusts not to the Seed of Abraham; Born under the Law, but he knew it were death to rely upon that killing Letter; He was a Prophet sanctified from the womb; he cares not for that; For what had he which he had not received, and could he boast then as if he had not received it? Finally, He was full of fasting, austerity, preaching, all manner of works, yet he relies not upon them; for when we have done all we can we are but unprofitable servants. These are the strongest stays of human trust that can be built upon, yet he flies from them all, and runs to the all-sufficient merits of Christ for succor. This was a right aim taken, Ac si oculo rubricam dirigat uno; this was a straight line drawn, bringing his hope just upon the Lord and giver of life; I have need to be baptized of thee. The time hath stopped me from proceeding to the last part, which shall be made the beginning of our business upon the next occasion. To God the Father, &c.

THE THIRD SERMON UPON THE Baptism of our Savior.

I F ever such an Argument could be laid before man, wherein it. might become his wit to dispute it with God, I think verily it fell out in this Story, which I continue in that Text that I have read unto you. I will not except that instance, which is able to amaze any Reader, when the Lord spake unto Abraham to take his only Son Isaac, and to offer him up for an whole burnt Offering. I conceive very well what a straight Abraham was in, and that the bowels of nature were never at such a quandary what to do: Yet he yielded at the first warning, and said it should be done. But this trial, wherein Christ assayed what his fore-runner would do, when he came to be baptized, is more perplexful a great deal. God proved his servant Abraham what he would do for his bidding, with a mortal Son that must die: Here God proves John the Baptist, what he will do to his own immortal Son, by whom he made the worlds. And to take away the life of Isaac was nothing so hard a case of demur, as to make the least abatement from the glory of Christ. When God offered so much, was it not very disputable with man to bethink him how to take? But howsoever this was the greatest appearence of scruple that could be imagined, yet I must lay my hand upon my mouth, and say with Job, How should man contend with the Almighty? The way of the Lord is equal, though the best Saints on earth may fail in their judgment, and know not how to find it out. As none of the men of Timnah could guess at the meaning of Samsons Riddle, but Samson himself revealed it: so none could interpret the paradox of Christ, why he would be baptized, but Christ himself, Suffer it to be so now: For thus it becometh us to fulfil all righteousness.

So much as I shall narrate to you of this Story at this time consists of these two parts in general: 1. How John the Baptist lost himself in a doubt, And comest thou to me? 2. How Christ helps him out of it, And Jesus answering, &c. John makes a question of that which Christ commanded, Christ commands him again, and puts it out of question. The doubt of John is no pertinacious error, but an admiration mixed of love and humility, Comest thou to me? Our Savior accordingly deals gently with him, not with the least check to betray any offense, but after these two ways, Sicut Dominus imperans, sicut Preceptor docens. First, As his Lord he lays his strict command upon him, Suffer it to be so now. Secondly, As his Preceptor he teacheth him cause for if, For thus it becometh us to fulfil all righteousness. His power to say the word and impose upon him had sufficed; but he gives him reason likewise for his better satisfaction. These are the particulars to be handled.

It is the small pittance which remains of my Text since last day, how the Prophet hath lost himself in admiration, Comest thou to me? At which words I am now to enter my Treatise, and shall soon dispatch them. John puts his speech into a form of wonder, how could he do less? When he saw the Lord of heaven and earth put himself into the form of a sinner, and into the condition of a servant. Do you ever read in the Gospel that the Angels brought tidings of his low estate, that he would be made flesh, but that they cry out in their Preface, Ecce, behold, as if they could not utter the message without admiration. Faith is nothing else but a long continued astonishment, which knows not how to utter itself, because the Lord hath done such marvelous things for us. But above all, this exinanivit seipsum, this exinanition, and making himself almost nothing for our sakes, it puzzles them most who are best able to consider it. Something we would fain say to it, and when we have brought it forth, it's nothing but wonder and exclamation. So did Elizabeth the mother of this Prophet; Whence is it that the mother of my Lord doth come unto me? So doth the Prophet himself break forth, when the undefiled came to the waters of cleansing, Comest thou to me? Dost thou wash my feet? Says Peter to his Lord. Quis dicere poterit quantum inter hoc Tu, & illud mihi intersit discriminis? says St. Austin, O how far are those two words remote one from another; Thou the great Jehovah, and I an abject worm, and dost thou wash my feet? The self-same infinite odds John the Baptist acknowledgeth between himself and the Messias. The breadth of the earth may be measured, the height of heaven may be taken, but the distance between these two terms cannot be fathomed, Thou, and I, Thou an incomprehensible God, and I a small fragment of thy works, And comest thou to me? And let me add this to the rest, John the Baptist had greater reason than Peter to cry out at our Savior's humiliation, and to say to this effect, What meanest thou Lord? This shape of a servant doth not become thee, for Peter had seen long trial before, that Christ was made poor that we might be made rich, and made himself of no account, that we might be exalted; but John was put upon the first proof of all, hence he began to depress himself, and to communicate of those things which sinners did when he came to be baptized in Jordan. Besides, it is a greater sign of infirmity to come as it were to be cleansed among the polluted than to take the office to cleanse the defiled, therefore it was a greater argument of humility to come to be washed in Baptism, than to take a Towel and girt himself withal, and to wash his Apostles feet. It was no small thing therefore that made John the Baptist speak like an astonished man, Comest thou to me?

Thus you see, how not only an ordinary person, such as we are, but a great Prophet, whose style above all others was, the Friend of the Bridegroom, such a one may loose himself, not only by searching into the height of God's glory, but by meditating likewise upon the depth of his humility. St. Chrysostom says, John the Baptist should have taken the rise of his admiration a little further off, not from the Baptism, but from the Nativity of our Savior. The wonderful abasement was that the infinite God would be made a miserable man; all other parts of humiliation fall in sweetly, because he would be made in the form of sinful flesh. When you consider how he would be enclosed in a Virgins womb, be tempted, be despised, be buffeted, be crucified, 〈 in non-Latin alphabet 〉 ; among so many sorrows, and contempts never marvel if he would be baptized. There were four things that might seem doubtful to John; but to which of them may not a most answerable satisfaction be given, according to the mystery of our Redemption which Christ had undertaken?

1. Comest thou? As who should say, I am thy Messenger to go before thy face: Why [ 1] didst thou not send for thy servant, but hast come unto him? Let it suffice to say to this, that the Sacraments must not be commanded, except in case of necessity, to wait upon us at home, but we must come to them; behold as the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, until he have mercy upon us.

2. Tu venis? Dost thou come in humility? Dost thou come in infirmity? Let it [ 2] suffice to say to that, who should be humbled but God to expiate for the pride of man? No humility could be meritorious but from him, who in his own person did abound with glory; an humble Prince is a rare sight: a beggar, if he be not humbled, there is nothing more disdainful; if our soul cleave unto the earth it deserves no reward, for such a poor estate belongs to our sinful condition; but if the Son of God come down from heaven, and make himself less than the Angels, that humility is stupendous, and will satisfy for our presumption. And as humility was infinitely meritorious in Christ, so it became him to be suspected for infirmity; Factus quasi unus ex aegrotis, eo gratior erat medicus; in that he would seem to be sick for our sakes, it was more cheerful to us, that he became our Physician.

[ 3] 3. Ad me venis? Thou who aboundest with all things, dost thou address thyself to him that wants? When Solomon had built a most stately Temple to the Lord, He admired that God would come down into it in the brightness of his glory. But will God indeed dwell on earth? The heaven of heavens cannot contain thee, how much less this house which I have built. Alas here was no such sumptuous receptacle at Jordan to entertain Christ, and comest thou to me? Let it suffice to say, He that would suffer by the hands of cruel enemies would make no difficult thing to be baptized of a friend. Did he endure that Judas should kiss, and betray him? What marvel if he did permit a good Prophet to wash and anoint him to his Priestly Office. Thus St. Austin to good purpose, Did Christ admit a servant to baptize his heavenly Master? Nullus à conservo non dignetur accipere: Then let no man think his fellow servant too mean an Instrument to offer him the blessing of the Sacraments. Good news were brought by Leapers to Samaria, and they were entertained with joyfulness. Let him be a Leaper, let him be a sinful man, to whom the dispensation of God's mysteries is committed, yet his weakness shall not diminish from the invisible power of Christ, who in all Congregations, and at all times is the High Priest, that blesseth the outward means for the use of thy salvation. If Judas did baptize it was not hurtful to them that did partake of his Ministry; a leaden Seal may imprint the stamp of God upon thy soul as well as one of better metal. Should Paul refuse to warm himself because Barbarians did kindle the fire?

[ 4] 4. Comest thou to me, that baptize none but unto remission of sins? Let it suffice to say unto it out of the Liturgy of our own Church, that Christ did sanctify the flood Jordan, and all other waters, to the mystical washing away of sin. Therefore he came no otherwise to Jordan than as his Angel is said to come down into the Host to battle; Non ad periclitandum, sed ad vincendum; not as if danger could come near unto himself, but to repel danger that might come near to his own people; but of this I must make a full treatise the next day; and at this time no reason so ponderous as his own, by which he helped John the Baptist out of doubt, Suffer it to be so now, for thus it becometh us, &c.

These words Christ spake to John in a double style of speech, Sicut Dominus imperans, sicut Magister docens: As a Lord by his absolute power over his Subject, Suffer it to be so now; As a Master willing to instruct his Disciple, For thus it becometh us to fulfil all righteousness. In the first of these I will be brief, the latter is of more copious observation, Suffer it to be so now. A word to the wise is enough, says the Proverb, it seems so, that John the Baptist was awe'd with these two short words, 〈 in non-Latin alphabet 〉 , Suffer it to be so now. 〈 in non-Latin alphabet 〉 ▪ now, he means in the state of exinanition, being made of no reputation among men, and having taken upon him the form of a servant, in this low condition the Son of man came not to be ministered unto, but to minister, and to lay down his life for many, therefore howsoever the days will come that the world shall see him in his power, and great glory, yet suffer it to be so now. One distinction therefore makes all straight and even between Christ and his fore-runner: For let the person of our Savior be considered God and man united together, so John was not mistaken if he thought it unexpedient for him to be baptized: But weigh him in another scale, in his Office of Mediator, as he came to do all servile things, thereby to gain unto us the adoption of Sons, so he must bring that most desired work to pass by Baptism, Fasting, and Tentation, by his Agony and bloody Sweat, by his Cross and Passion, by his precious Death and Burial, and through all other shapes of Poverty, Vileness, and Humiliation.

My Beloved, there is such an exceeding distance, such an interval between the most excellent person of Christ, and the lowliness of his Office, that the conceit of an Arch-angel is not able to measure it. Videas potentiam regi, sapientiam instrui, virtutem sustentari, says Bernard. You may see him that had all rule in heaven and earth obey, and be governed: the wisdom of the Father taught and instructed; that virtue, which holds up all things, itself supported. Let me not lose a Syllable of that Fathers Elegancy in this Point, Videas pavere fiduciam, salutem pati, vitam mori, fortitudinem infirmari; That which gives us all confidence, itself did fear, and was amazed, safety itself did suffer, strength itself was weak, life itself did die. Thus eloquence runs wittily upon this discord, the most glorious person, and the most inglorious Office of our Savior. St. Austin makes Elisha the Type of our Savior's humiliation by very agreeable proportions, when he raised up the dead child of the Shunamite to life. Elisha sent his servant Gebazi with his Staff before him, so the Law came into the world by Moses long before the Incarnation of our Savior. At last the Prophet made hast in his own person. Venit grandis ad parvulum, salvator ad salvandum, vivus ad mortuum; The great one came to the little one, the Savior to that which was lost, the living to that which was dead. And as Elisha laid every part of his body upon the Child, and so shrunk up his body to make it no larger than the child's body: So Christ did make himself equal to us little ones, Ut efficeret corpus humilitatis nostrae conform corpori gloriae suae, to make our vile bodies conformable to his most glorious body. Finally, as that Prophet by prostrating himself did bring life again into that which was dead; so Jesus by making himself an ignominious reproach to the world, did justify and acquit those who were appointed to everlasting death.

Thus you see why our Savior's answer strikes upon the circumstance of that present time, Suffer it to be so now. He came in the form of a Servant, and, as long as he emptied himself in that shape, he would do the duties of a Servant. Sine modo, now I will be baptized of thee in water, hereafter I will baptize my Church with the Holy Ghost, and with fire. As yet I stand for one of the multitude, as yet the Holy Spirit hath not descended upon me, to make me manifest to the world that I am the Son of God, therefore suffer it to be so now. Mark, I beseech you, how in the lowest depression of a servant he keeps the Majesty of a Lord: For he makes himself a servant by his own command, Sic volo, sic jubeo, it is my own pleasure to make myself a worm, and no man, yea, a very scorn and derision of them that are round about me. As Caesar did not lessen his own dignity, because he would both command as General, and yet work in the trenches like the meanest Pioneer, Dux consilio, miles exemplo; and as Helen, the Mother of Constantine, was not under the honor of a Princess, because she would dress the Blains and Ulcers of poor Cripples in the Hospital: So the mighty Son of God was not diminished in his glory, because he put himself into the rank of abject ones by his own yielding and accord, not by compulsive necessity. His obedience did not spring from any legal servitude, as one whose Parents did beget him in bondage, nor from any penal servitude, as one that was enthralled by trespasses or violent captivity: But he did put his neck into the yoke, and did appoint himself certain years of misery and abasement; therefore he lays his authority upon the Prophet, that it should be so, Suffer it to be so now. And is not this example worth the learning? That God is better served by him that hath a yielding spirit, and will stoop in humility, than by him that is stiff to maintain the honor of his person, and will not condescend for the advantage of much good from his place and dignity. You shall have them that will defend Augustine the Monk, that would neither veil his head, nor bend his knee to the British Monks of this Island that were met to receive him. Forsooth, such courtesy did not become him, because he was the Nuncio of the Apostolical See. There was a great Clerk that bolstered up the fiery humor of Pope Paul the Fifth in the Venetian quarrel, and bad him keep his dignity inviolable, whatsoever became of peace, with this Text to enflame him. Arise Peter, kill, and eat. O if there be any such evil Monitor that provokes you to stiffness and stubbornness by the consideration of your Greatness and Principality, answer him with our Savior, Sine modo frater, whatsoever I be in pre-eminence of honor let me forget it now; many things unworthy our person must be swallowed up for the glory of God. When Shimei reviled David, Abishai would have had his head for it, suffer it to be so now, says David, though he were the King of Israel, I must pass it over without revenge, it is the Lord that will afflict me. There are such as will blow coals, especially to incense great men, if their inferiors chance to trespass. Are you not noble? Of ample fortunes? Of great power and reputation? And will you not crush an underling that affronts you? But such injuries, as your blood could not put up, your office, which you sustain must remit, that you are members of Christ, linked together in love, which is the bond of perfection. Christ's Office of Mediatorship made him be contented with those abasements which where far unworthy of his Majestical person, But suffer it to be so now, &c.

This Point, which I have latest handled, was the strict command of Christ over John the Baptist as his Lord; in that which follows, as a Preceptor he teacheth his Disciple, and gives him reason that he might know upon what ground he must obey: Thus it becometh us to fulfil all righteousness; in which reason, so many words, so many notations six in all, which will require discussion: 1. What signification the word righteousness hath. 2. What is required to fulfil it. 3. How it was fulfilled in this Baptism, for our Savior hath put an Emphasis upon the word 〈 in non-Latin alphabet 〉 , Thus I must fulfil it. 4. How it can be said that the coming to Johns Baptism was the fulfilling of all righteousness. 5. Why the Proposition speaks of more than one, of us in the Plural. 6. That Christ did fulfil all righteousness at this time, not 〈 in non-Latin alphabet 〉 , in a strict necessary rigor, but 〈 in non-Latin alphabet 〉 , for decency sake, because it did become him. So you see every word is ponderous and observable, Thus it becometh us to fulfil all righteousness. Of these as the scantling of the time will permit.

The significations of the word righteousness or justice are four: First, It is the name of all virtue taken in the lump, where none is wanting. So did the Philosopher state it, 〈 in non-Latin alphabet 〉 . Justice is not a part, or a fragment of Virtue, but the whole continent of it. And so it is to be found in God only, and in no other Creature. And thus our Savior did fulfil all righteousness, because we had fulfilled all manner of wickedness. And so St. Chrysostom understands this place, that to make our peace with God, Christ was tied to the exact performance of all the Commandments. Secondly, Justice is one particular branch of Virtue, which is thus defined, Constance & perpetua voluntas jus suum cuique tribuendi; A constant and perpetual resolution to give every man his own: And St. Paul puts it in one Precept, Rom. xiii. 7. 〈 in non-Latin alphabet 〉 , Render therefore to all men their dues. And Christ was most respectful to see that everyone had their own both in heaven and earth, according to that most admirable principle, Give unto Caesar that which is Caesars, and to God that which is God's. Thirdly, Justice is taken for faithfulness in our word, and being exactly true in our promises; and certainly lying is a fraudulency most opposite to Justice: Thus did our Savior shine in righteousness, full of grace were his lips, neither was any guile found in his mouth. Yea, let God be true, says the Apostle, and every man a liar, that thou mightest be justified in thy sayings, and overcome when thou art judged, Rom. iii. 4. Fourthly, Righteousness doth many times very properly signify that integrity which is found in a man according to that special Office which he sustains. There is a particular Justice belonging to every state and condition of man's life by itself: A just Father, a just Counselor, a just Judge; and so likewise in the particular condition of that Office, a just Savior and Mediator. Out of this last acception surely we may best pick out the meaning of my Text. For this humility and obedience which our Savior did now profess in coming to Jordan with the multitude to be baptized, it could not be reduced to the observance of any Ceremony in the old Law, nor to any Precept of the Ten Commandments, wherein a necessary part of justice consisted; but it was agreeable to the person of his Mediatorship, and he was accountable for all such duties as parts of righteousness. For let the Sacrament of Baptism be considered in two sorts: First, from the efficient cause, that it was established by divine authority. Secondly, From the end, in that it signifies the washing away of sins; in both these respects it pertained to his Office to be baptized, who was the Mediator between God and man. In the former regard we have his own confession, I came to do the will of my Father that sent me; and although necessity did not lie upon him to meddle with that Ceremony which betokened the cleansing of sins; yet it was expedient that he should not contemn, but do honor to his Fathers Ordinance. What did it concern him to be subject to his Parents? To be Circumcized? To keep the Feast days of the Jews? But because it was a part of righteousness to apply himself devotionately to all divine Institutions. In the latter regard, though his own soul was pure, neither was iniquity found in him: Yet he bore the iniquity of us all, and we have need of washing, not our feet only, but our hands, and our head. It is a full saying of Maximus to this purpose, Justissimum erat quia totum suscepisset homimem, ut per omnia hominis transiret sacramenta. Since he took man upon him, with the guilt of all his corruptions, it behooved him to pass through all those Sacraments, which are the means to take away our corruptions. So you see what righteousness signifies in this place, Non justitiam aequalitatis, & legis; sed aequitatis & vocationis; Not such justice as is commanded in the Law, but a decent equity according to the Office and vocation of his Mediatorship.

The next thing to be considered is the fulfilling of righteousness: Thus it becometh us to fulfil all righteousness. Everyone, in whom the Spirit of God abides, hath a good purpose to do justice, and the works of the Law; but he that fulfils righteousness, and is exact in his ways without all reproof is the Son of God. I say, as for us, that know God by faith, and live in tabernacles of flesh, wherein there is always malicious resistance against the inward operations of grace, we are all transgressors of righteousness, it is impossible we should fulfil it. Let every man humble himself before God, confessing that he is a great sinner, because Christ humbled himself for us all, to come to that Sacrament which is remediable for Sin. St. Austin was troubled with one Celestinus, who opposed him, that one of the Sons of Adam might be exactly righteous in this life, notwithstanding the manifold temptations of frailty. St. Austin rejoyns, are we not all taught to say the Lord's Prayer? But if any could be clear from trespasses, he need not say, Forgive us our trespasses. We do not say therefore that there is a man without sin; we say there may be a man without sin. Quomodo autem possit, & per quem possit, de hôc quaeritur; But the question is, how, and by what means he may be so? For the Orthodox Church did never mean a man could be so in this life, until he were translated to the Kingdom of Glory. Attend what it is which the same Father brings under the compass of sin, and let every man examine himself by that, Peccatum est, cum vel non est caritas quae esse debet, vel minor est quàm esse debet, sive hoc voluntate vitari possit, sive non possit. It is a sin either not to have charity, which we ought to have; or to have less charity than we ought to have: Though we could avoid that defect by our own will, or though we could not (meaning sure our inability to fulfil the Law by the corruption we draw from our first Parents) the guilt lies upon us for want of charity. Who can tell how oft he offendeth? Says David, Is there any man then upon earth who can tell how oft he offendeth? Rely not therefore upon thyself, but upon Christ, who alone was able to fulfil all righteousness.

The Devil tried him in the Wilderness, whether the perfection of all justice were in him: But was repelled, and he could not draw him to forsake his righteousness. The Scribes and Pharisees worse than Satan misdeemed the Doctrine of Christ, how his Discipline would be some new thing quite different from obedience to the Law: But our Savior prevented their ill surmise, saying, I came not to destroy the Law and the Prophets, but to fulfil them, Mat. v. 17. To destroy the Law is either to take the true sense from it by false interpretations, or to cancel the force by which it obliged, or lastly, by malice and presumption to violate and infringe it. For violation of the Law they did accuse him, but not convince; Pilate, who did strive to do them favor, was compelled to say, I find no evil that he hath done. For delivering the right sense and meaning of it his interpretations were most divine, and discovered the vanity of Pharisaical Traditions. Whereupon, says Theophylact, as a Painter laying fresh colors upon an old Picture, Non delendo, sed perficiendo tollit priorem imaginem, makes as it were a new Image, not by blotting out the old, but by varnishing and washing it new again: So Christ gave, as it were, a new Law to the Jews, not by expunging or adding anything, but by applying the natural exposition to the Text. As for cancelling the force by which it tied, it is true indeed that he did abrogate all Ceremonial Figures and Shadows, because such things were to vanish away when the substance was exhibited in his own person. Wherefore Cajetan marks the words accutely, that Christ did not say, I will destroy no part of the Law, no not the Ceremonies, but Non veni solvere, they shall be laid aside hereafter, but I came not to destroy them in my own person. So St. Stephen was accused, Acts vi. 14. We heard him say, that Jesus of Nazareth shall change the Customs which Moses hath delivered us. Summarily therefore, thus our Savior fulfilled the Law and all righteousness. The Law consists of four things, Prophesies, Moral Precepts, Ceremonial Rites, Judicial Statutes. He fulfilled the Prophetical part personally, exhibiting himself to be born, to be crucified, to rise the third day, to ascend into glory. In the volume of thy book it is written of me that I should fulfill thy Law, then said I, loe I come. 2. He fulfilled the Moral Law, not only by giving it the right interpretation, but by exact obedience; whereupon he said, Which of you can accuse me of sin? 3. He gave life to the Ceremonies, pointing to their true meaning, as instead of the Circumcision of the flesh, exhorting to the Circumcision of the heart. 4. Whereas the judicial Law of the Jews did mention temporary and corporeal rewards and punishments, Christ changed that style of speech into spiritual and eternal.

No doubt but Christ did fulfil all righteousness, for he came not to do his own will, but the will of his Father; his justice was multiformous in all the actions of his life, from his Cratch to his Cross, yet my Text says that he did 〈 in non-Latin alphabet 〉 , thus by receiving Baptism, by that one act fulfil all righteousness. I know not one bad interpretation upon that Point; which is rare among Expositors to be so divers in their judgments, and yet all allowable. One says it is meant, quoad inchoationem justitiae, that so it behooved him to begin the course of righteousness. That was but one act of his humility, but the first wherein he did manifest obedience: So Baptism is the first step that we make into the Church of Christ, therefore because light was the first thing that God made among his visible Creatures, and Baptism is the first of his spiritual graces, it hath ever been called in the Greek Church 〈 in non-Latin alphabet 〉 , or the illumination of a Christian; it is the day of inauguration, when we first claim right unto our title of the Kingdom, because we are adopted the Sons of God. Surely, the ordinary gloss conceits the words otherwise, but very profitably. Righteousness is either Legal, which consists in an exact obedience to all the Commandments of God; Or else Evangelical, which knows Salvation is not attained unto by the works of the Law, but thus, Repent and believe, and thou shalt obtain remission of sins; therefore Christ speaking in the person of us, who are his members, says to John, 〈 in non-Latin alphabet 〉 , Thus must we fulfil all righteousness, by calling upon men to repent, and be baptized in the true faith, and their sins shall be covered, and blessed is that man, or righteous is that man to whom the Lord imputeth no sin. This was the Doctrine taught in the Church everywhere three hundred years past and more; Omnis justitia impletur ex gratiâ; All our righteousness is fulfilled through grace, and not through works, Ut nullus ex operibus, neque ex arbitrio glorietur; they are the words of the gloss, to the end that none may boast of works, or in the power of his own free will, but acknowledge himself guilty of damnation, and obnoxious to the dreadful justice of God; let us fly to that grace which freely washeth away our sins, Thus it behooveth us to fulfil all righteousness. Chemnitz makes this apprehension of the Text. Christ did omit no means, to reconcile us to his Father, that we might be justified before him, and this he brought to pass two principal ways: 1. When he gave himself an Oblation upon the Cross to take away our sins. 2. When he did institute the means and instruments to apply that meritorious satisfaction unto us; on this wise therefore he did fulfil righteousness by sanctifying the Sacrament unto us, which is the especial medium to apply the righteousness of faith to everyone that shall be saved. Another, and the last sense of this word, that likes me also, consists in these terms. By receiving this Sacrament of Baptism we are tied, as far as we are able, to fulfil all righteousness: It behooveth them, that profess the true Faith, to keep themselves undefiled from the world, and to be holy unto the Lord. As Rachel cried out to Jacob, Give me children or else I die; so a sincere faith cries out unto the conscience, Let me bring forth good works, or else I shall be a dying faith, and altogether unprofitable. Do we make void the Law through faith? Says St. Paul, God forbid: yea, we establish the Law, Rom. iii. 31.

So it appears how righteousness buds forth from Baptism; our conscience being watered with the heavenly dew of that Sacrament, it makes us fruitful with good works: Sed in istôc nequaquam sunt omnia, will some man say. Will that serve instead of all righteousness? For our Savior saith, Thus it behooveth us to fulfil all righteousness. God gave the word, great was the company of Interpreters, and his Spirit is in them all. You shall hear the several consolations which they pick out from hence: 1. To be a perfect teacher, and a perfect doer of God's will; these are Tabor and Hermon, the two fruitful hills upon which the blessing of the Lord descends. To be a Teacher and not to do well is very bad, like Hophni and Phinehas those dissolute Priests, who polluted the holy Sacrifice. To do well and not to teach is laudable and good, but it is not excellent; for to be an instructer and a doer is a degree of perfection beyond it, Omne tulit punctum; it is more blessed to give instruction than to receive; therefore our Savior was abundant in both, Praeivit in exemplo quod verbo docuit; He did lead the way of obedience by example, and afterward did preach it to the people. Blessed is he therefore that is not only a teacher, but a doer of the word, this is to fulfil all righteousness. 2. Suum cuique; there are but three heads from whence all justice is distributed, and they may be drawn out of this Baptism; for by receiving Baptism we are obedient to the institution of God, we provide a salutiferous medicine for our own soul, and by letting our light shine before men we do edify our brother: But to render that which is due to God, to our own soul, to our brother, is to be perfect in every line of justice, therefore in the universality Christ might say thus he did fulfil all righteousness. 3. Says St. Austin, Quid est impleatur omnis justitia? Impleatur omnis humilitas; The Son of God had this meaning how he fulfilled all righteousness, because he condescended to the lowest step of humility; for there are these three fallings as I may say, one lower than another. To be subject to a Superior, and not to prefer himself before an equal, is justitia sufficiens, sufficient humility, and no want; To be subject to an equal, and not to prefer himself before an inferior, is justitia abundance, that is not only justice enough, but large and abundant humility; but to be subject to an inferior, yea, the most mighty God to be subject in Baptism to his Creature, this is justitia perfectissima, most perfect lowliness, none can submit itself more; and thus indeed to make the pride of base man to blush, who is but dust and ashes, Christ did empty himself of his glory, and fulfilled all the righteousness of humility.

The fifth word of consideration is the plurality of persons spoken of in the Proposition, 〈 in non-Latin alphabet 〉 , Thus it behooveth us to fulfil all righteousness. It was fit indeed for our Lord Jesus to perform all obedience to the Law, in every tittle and minim that is commanded, because it lay upon his person to undo the curse of the Law. Surely, Johns name must stand for a cipher in that work, for Christ alone trod the Wine-press of his Fathers wrath, neither John, nor any of the Saints were made co-partner with him in our redemption. By his one Oblation of himself once offered, he made a full, perfect, sufficient Sacrifice and Oblation for the sins of the world. What means this saying therefore in the Plural, Thus it behooveth us? Take again what the Spirit hath supplied for exposition of this word in divers manners. One way it is satisfied, that Christ, according to that excellent power which is in him, speaks of himself regally as of many, Joh. iii. 11. We speak that we know, and we testify what we have seen, and yet Christ only spake to Nicodemus. Again it is a sweet consolation that after the taking of any Sacrament, we are no more one, and one, and so to be reckoned single by ourselves; but Baptism and the Lord's Supper are the very bonds of perfection, and make us all members of one mystical body; the Scripture is admirably accurate in this particular, as 1 Cor. xii. 13. By one Spirit we are all baptized into one body, and have been all made to drink into one spirit. Here it appears that we are become one spirit by drinking one cup of the Lord; and one holy lump, because we are sprinkled with one spirit in the water in the name of the Lord; so our Savior phraseth the sentence of my Text, according to this mystical union, Thus it behooveth us to fulfil all righteousness. One other Paraphrase is very plain and literal, and perhaps therefore the more natural. John was loath to put his hand unto the water, to cast it upon the head of Christ, his Master rectifies his error, and tells him it must be done, it is expedient for both: Obedience is required in the Servant, humility in the Lord, thus it behooveth us on both sides to fulfil all righteousness. Take the last conjecture of the word with you, and, as I approve it, the most useful. Christ was made righteousness and sanctification for us by shedding his innocent blood, which is testified in the water of this Sacrament. He alone is the meritorious cause of our Salvation: But the application of this justice is not to be expected to fall upon our heads without ordinary means, and such instruments as God hath appointed. Ye are God's Husbandry, says St. Paul to them of Corinth, but we are laborers together with God, 1 Cor. iii. 9. He regenerates by his word which is committed to the lips of sinful men; he cleanseth and sanctifieth his Church by the washing of water, whereof we are made dispensers; therefore our Savior hath joined this Prophet to himself, not by way of merit (God forbid) but by way of instrument and ministry, in the work of our redemption, thus it behooveth us to fulfil all righteousness.

Now I shall end this Text in a word, that Christ did fulfil all righteousness at this time, not 〈 in non-Latin alphabet 〉 , in a strict necessary rigor, but 〈 in non-Latin alphabet 〉 , for decency sake, because it did become him; Thus it becometh us, &c. Many abasements our Savior did endure, and became obedient in many parts of humility, which could not be exacted at his hands in strict justice, as he took our nature upon him, but they were certain voluntary strains of lowliness, which were full measure pressed down, and running over. As for his dolourous Passion of the Cross that could not be escaped, it was the cup which he must drink to satisfy for the sins of the world; therefore he preached to his Disciples in this unavoidable expression, Nonne oportuit, &c. Ought not Christ to have suffered, and thus to enter into his glory? But to stoop like one of the multitude to the Baptism of John, was not of absolute necessity, but a decency which did well befit his humiliation, 〈 in non-Latin alphabet 〉 , thus it becometh us, &c. A comeliness in everyone is to be observed according to his Christian calling; and decency (though necessity were set apart) will prevail much with tractable and honest dispositions. Some will bend to nothing, but to that which is clearly expressed in so many words out of the sacred Text. But what if decorum require it to be done? (though it be not in specialty contained in Scripture, but in general Maxims) why, surely then it cannot be neglected if we will offer up to God a perfect Sacrifice. Whatsoever is fitting for an outward sanctification of a sincere heart, you cannot omit it without maiming that ingenuous comeliness which is required at our hands.

This is not my own fancy, for I observe it frequently in St. Paul, that he argues from that which becometh a Christian, 1 Cor. xi. 13. Judge in yourselves, is it comely that a woman pray unto God uncovered? 1 Tim. ii. 10. Let the women adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered hair, But as becometh women professing godliness, Eph. v. 3. Fornication, uncleanness let it not once be named among you as becometh Saints. Where is that wrangling excuse now for all your pride and bravery? Will you be stiff in your opinion that you may paint, and powder, and crisp, and clip hair, and use all those Island dog tricks about your head, because the Bible doth in no place by name condemn these things. Beloved, if the Spirit of God had pen'd a thousand Bibles more, they could not have contained the Catalogue of all those Peacock fashions, into which you transform yourselves from time to time, therefore one rule stands for all, that you must do as becometh women professing godliness, and remember that there is a decency to be attended in Christianity. I will not say to you, as St. Paul did to the women of Corinth, Judge in yourselves if this be comely? We should have wise reformation for all faults if you were made the judges who are quite addicted to vanities. Who shall tell you then what is decent for Christians? Will you rather believe the handmaid that attires you? Or the Waiting-woman that hath wages to flatter you? Or those Gallants that call themselves your servants, and would have you proud that they may idolize you? Will you believe these rather than the Priest of God, whose soul must answer for every word he teacheth you? Learn from him, what it is that becometh you to fulfil righteousness.

Much might be enforced from hence likewise, to commend unto you all the Ceremonies so exactly appointed by the best of Reformed Churches, I mean this of England, God be glorified for his grace towards us. We do not urge them so peremptorily as to say, thus it is necessary to be a Christian, but thus it becometh us to serve the Lord; and that which is decent in God's house, I say again, will ever prevail with tractable and godly dispositions. You cannot hear or meditate too much upon that of St. Paul, Phil. iv. 8. Whatsoever things are just, or venerable, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, and let me add, whatsoever things become us, these things do, and the God of peace shall be with you. Amen.

THE FOURTH SERMON UPON THE Baptism of our Savior.

A T these words John the Baptist hath changed his mind, you may perceive, but not his humility. It was his persuasion, that it could not behove him to minister the Sacrament to his Savior. But since Christ would have his hand to do that duty, he puts himself upon the office, and performs it. Whether did he refuse at first, or come on at last with greater humility? Nay, the further we go in the actions of the Saints of God, they will manifest unto us that they are better and better. For is it not more lowliness to obey, when he was taught a reason for it, than to tremble, and to start back at the presence of Christ, because he was confounded at his coming to Baptism, and was not taught a reason? Every virtue is so much the better rooted, when it knows the true cause of its own rectitude. In this John said very well at verse 14. (which I have handled lately) I have need to be baptized of thee. Though he were a most bright vessel of honor, yet he did feel a defect in himself how far he wanted the grace of God to open his eyes a little clearer; and his desire was secretly fulfilled, the spirit of illumination did slide into his heart, and made him to understand about what work of ignominy our Savior came into the world, and would begin from hence to do after the custom of a despicable sinner. O glorious God, that at the same instant did baptize him of whom he was baptized. Quomodo creavit Mariam & creatus est à Mariâ, sic dedit baptismum Johanni, & baptizatus est à Johanne; As he made the Virgin Mary his mother, and was made man of the substance of the Virgin, even so he baptized John with the Spirit, and was baptized of John in water. Nothing was ever done in the Church, which was eminently noble and eximious, but with an opinion, that a Spirit from heaven was sent to reveal it. So in old Legends they report, that the Angels of God did whisper divine Oracles into St. Ambrose; that Doves were sent from heaven to infuse holy wisdom into Basil and Gregory; that the soul of Paul was sent to gild over the Writings of Chrysostom with Eloquence, nil sine numine. So the Spirit, before he appeared in a bodily shape upon our Savior, entered by his invisible power into the heart of this great Prophet, and he that before denied to baptize his Master because he was humble, is now ready to baptize him, because he is more humble; for after Christ had spoken, Then he suffered him. And Jesus when he was baptized, &c.

That which is here described in the Baptism of our Savior comprehends three things: 1. As the Naturallists call it, here is removens prohibens, that which did prohibit the effect is removed away, John resists no more, Then he suffered him. 2. Here is the effect itself, Jesus was baptized. 3. That this beginning was but a preparatory to greater matters which should follow, therefore he went up straightway out of the water.

First, I must insist upon this consideration, that the obstacle of Johns doubting is taken away, then he suffered him. The woman of Samaria, because she knew not our Savior, gave him no water to drink: John the Baptist, because he knew him to be God immortal, gave him no water to be baptized. An ignorance very inoffensive was in them both, and so they were easily corrected with a word; for they that wander for want of knowledge, and not for want of obedience, are easily brought into the way when they are taught the truth. Moses did soon put off his shoes when he knew the place whereon he stood was holy ground. Mary Magdalene took our Savior for the Gardener, when he was risen from the dead, but she fell presently at his feet and worshipped him, when she knew it was the Lord. Peter did demur, and hesitate what to do when the sheet was let down before him with all manner of four footed beasts; but straightway learnt that nothing was common or polluted which the Lord had cleansed. John was loath to take the honor upon him to pour water upon our Savior's head; but you see he need not be bidden twice when the Lord commanded; he did wisely consider what was enjoined him by the divine authority rather than what did become his own unworthiness, and did as he was bidden without anymore repugnancy. Vera est humilitas quam non deserit comes obedientia. So, I think St. Austin, there dwells an humble mind, you may be sure, which is associated with tractable obedience. Aristotle falling into the praise of that sententious judgment which in some men is very exhortative, that weaker capacities should hearken to such men's opinions without any manner of contradiction; for their eye is fixed upon a true ground and principle for whatsoever they deliver; therefore where age, and experience, and prudence meet, 〈 in non-Latin alphabet 〉 , you ought to submit to their bare dictates and sayings, no less than if they were the most forcible demonstrations. This was most wholesome counsel for the ignorant; for they will learn more a thousand times by believing their Teachers, than by framing their wit to a captious inquisitive course, admitting nothing for good unless their own line can fathom it. John the Baptist was a right Scholar to make a good proficient, whose reason was confounded, and knew not what Christ did mean, yet because it was his Masters will he was obsequious against the grain of his own reason, Then he suffered him.

The praise which S. Chrysostom gives to this holy man is thus in a negative expression, 〈 in non-Latin alphabet 〉 , he yielded quickly, he was not immoderately contentious, for the Holy Spirit makes us mild, and apt to consent; the adverse Spirit makes us unquiet and vexatious to our neighbors: As God describes the refractory Israelites, who did ever resist their Prophets, Isa. xlviii. 4. I know that thou art obstinate, and thy neck is an iron sinew, and thy brow is brass. This obstinacy, you see, in the Prophets phrase, is a sign of an iron age, and I pray God we be not fallen into it; for where almost shall you find that men had not rather themselves should overcome than a good cause? Always more studious of victory than of truth. When Christ asked the Pharisees whether the Baptism of John were from heaven, or from men; though they could not deny it was from God, yet they would not say so, that the quarrel between them and Jesus might be endless; Timentes lapidationem, sed Magis timentes veritatis confessionem, says St. Austin; they were afraid to be stoned of the people for their obstinacy, but they were more afraid to confess the truth. What a fond affected glory is this? Men account it among the flowers of their reputation not to be conquered in an arguement, though it be never so absurd: Like the two Harlots before Solomon, nothing in their pleadings but clamour and reiteration, the one said, Nay, but the living child is mine, and the dead is thine; the other said, Nay, but the dead is thine, and the living is mine. This is it which hath plucked the Church of Christ into so many Schisms and Heresies, that proud wits, when they are in the wrong, will never sit down quiet, as if they were convicted; and which is the calamity, that our sins have justly deserved, the Church must stay for peace till Sophisters and contentious have nothing to say; that is, when they shall be brought before the Tribunal of God, and have not one word to answer for the crime of their invincible obstinacy.

Of pertinacious busy-bodies that will not be convicted, when their errors be made apparent, there are many sorts. How stiff we are in civil brabbles, never condescending to pacification, every corner of the Kingdom is full of examples. Do you know what you mean by that common Proverb of violence? You will not lose your will though it put you to cost; Not lose it, said you? O that you knew what will this is that you stand upon, and you would never keep it. It is the fuel of all cruel provocation, the Gum that stiffens your anger, the infernal fury that makes deadly fewds, the defiance of love and charity, the cross-bar of brotherly agreement; nay, it is Satan's best advantage to make you miserable like himself in everlasting fire. Is this that will for whose sake you will spend your estate to maintain it? Is it not enough to lose your soul, but that you will pay costs for damnation? The heathen Greek Authors were very tart in their Proverb, when they spoke of them that contended only for contention sake, 〈 in non-Latin alphabet 〉 , that they strived for no more than the shadow of an Ass. And Lucian, who is a professed flouter, says it is upon this occasion. An Athenian was to ride to Delphi, and hired an Ass to carry him; In the heat of the day he reposed himself behind the Ass, and made benefit of the shadow to keep his body from the Sun; the Owner, that went along to bring back the beast, would not suffer it, but demanded to sit in the shadow himself, for he let out his Ass, but not the shadow; the Contention, says Lucian, went so far, that it came into the Court. This is the Story, somewhat light, I confess, but good enough to warn brabbling persons, that they strive not about the shadow of an Ass. Away with obstinacy therefore, which is the endless repulse of godly Union, and let truth prevail; for what should prevail, but that which is stronger than all things? The greatest Learning in the world must be a slave to Faith, and the greatest Majesty in the world must be a slave to Reason. Plato writes to Dion, the Ruler of Syracusa, Pervicaciam tanquam solitudinis parentem fuge; Fly obstinacy and willfulness, it will beget you a solitary melancholy life, for all your friends will forsake you. Creon in Sophocles would follow his own mind, hearken to no admonition, and so brought all to ruin. Tiresias speaks to him not to be stiff, and stubborn, for it was ever the fore-runner of great calamity; and hath these two similitudes: First, When a torrent of water breaks into a place, the little Willows that bend, 〈 in non-Latin alphabet 〉 , they are not removed; they that will not give way are rooted out of their place. 2. When the Pilot of a ship will not turn his sail to the winds, nor observe how to let a turbulent wave pass by him, he splits his vessel; therefore the conclusion of the Point shall be with Solomon, An haughty spirit goes before a fall; and it savors much more of a Christian mildness to be easily drawn off from our own imaginations than to hold a stiff opinion in our teeth, in despite as it were of all wise persuasions.

To be wedded to our own will and fancy is very bad in temporal affairs, but an inflexible perverseness is ten times worse in spiritual purposes. It was a just invective wherewith St. Stephen reviled the Jews, Uncircumcised in hearts and ears, you do always resist the Holy Ghost. First, the heart is uncircumcised, full of swelling and pride: Such a distempered heart pollutes the ear, and will not hear of wholesome Doctrine: and when the ear is not tractable to receive the truth, then follows the resistance of the Holy Ghost. The great opposers both of Law and Gospel in holy Scripture were Sorcerers; men that were bewitched, as St. Paul says of the Galatians, that they would not obey the truth; such as could not endure to hear there was any divine wisdom revealed from above, which was above their own magical Philosophy; and as some of our adversaries have said blasphemously, that they had rather err in some things with their Pseudo-Catholic Church, than be in the right Cause with the Reformed: So those Magicians, when their senses were convicted, that the finger of God was with Moses and the Apostles, yet had they rather err in their own hellish way than go uprightly in the way of God. Simon the Sorcerer what did he see in Peters Apostleship to oppose it? Elymas the Sorcerer, what did he hear from Paul's mouth to contradict it? Only they must not seem to be overcome lest their name should be diminished among such as admired them. God did smite the Magicians of Pharaoh with blains for resisting the truth, and yet you never read that they repented; twice their skill prevailed to imitate Moses, and to do wonders like unto his, in the third Plague they failed, and were not able to perform it. Moses turned the waters into blood, they did the like. Moses brought abundance of Frogs upon the Land, the Magicians did so with their enchantments. At the third time Moses smote the dust of the ground, and made it become Lice over all the Land of Egypt, at this the Magicians were at a gaze, and could not perform it. St. Austin notes upon it, In signo tertio defecerunt, fatentes sibi adversum esse spiritum sanctum. They failed in the third sign, as who should say, the Holy Ghost, the third Person of the Trinity, did fight against them; they resisted the Spirit of God, and the same Spirit resisted them.

Certainly you shall confess out of holy Scripture, that not only these, but all other refractory men are enchanted with a kind of Sorcery, who are contumacious, and will not believe what the Word of God doth evidently persuade them, 2 Tim. iii. 7. There are some, says the Apostle, ever learning, and never able to come to the knowledge of the truth; for as Jannes and Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobates concerning the Faith. There are some who are always learning; why, there is no hurt in that; nay, it is most worthy of praise. Seek the Lord and your soul shall live, says David, seek his face evermore. My often named St. Austin hath a pure meditation upon it, Quaeramus inveniendum, quaeramus inventum; ut inveniendus quaeratur occultus est, ut inventus quaeratur immensus est; That is, seek the Lord that he may be found, seek him when he is found; be ever learning. His glory is hidden secretly, therefore he must be sought that he may be found: And his glory is immense and infinite, therefore seek him evermore when he is found. But how comes it to pass that such as are always learning never come to the knowledge of the truth? Because they deceive themselves, and think that God hath made them wiser than their Teachers. They will do nothing unless their own ignorant surmises, and private spirit, and doting revelations give them satisfaction. There are laborers great store in the harvest, you cannot say that you want Teachers, I would we had not cause to complain, that we want Learners. Every illiterate man is as peremptory in his own opinion as if he were not a Disciple, but a Judge of Divinity; and if they be checked for perverseness, that they will not let the Pastor of their soul persuade them, they are ready to reply, as Zedekiah the false Wizzard did to Michaiah, Which way went the Spirit of the Lord from us to you? Take heed of this stiff-neckt perverseness, as well in Civil matters, as Spiritual. 〈 in non-Latin alphabet 〉 , says the best Poet, let us condescend one to another, I to you, you to me, and reach out our arms to hold peace and charity fast between us. As for the obstinate and contentious, they are far from the spirit of John the Baptist, who knew himself to be most insufficient to baptize our Savior, yet after one words direction he obeyed, and Then he suffered him. And this is enough to be spoken of the first part of the Text, unless some turbulent spirits among you do still resolve to be obstinate in their obstinacy.

John refuseth no more, and the impediment of this famous baptizing is removed away, so the instrumental cause being aptly prepared, now follows the effect, Jesus was baptized. The reasons for which Baptism I will first pass on, and then some meditations of Use upon it. I draw the reasons why Christ submitted his own Person to be baptized into five heads. First, that an Institution so poor and despicable in itself might not be contemned; for what can be said more to give it warrant, and authority, than to say, Thus my Savior was washed in Jordan? What so divine an instigation to press us all to come unto the flood of living waters, to thirst for that immortal spring of grace than this, that the Son of God himself did not decline to be partaker of the Baptism of Repentance? To what end did he apply that remedy to himself, whereof most manifestly he did not stand in need, but that sinners should wishingly affect it for their souls health, whose infirmities before the eyes of God and men do want a remedy? Christus recipiendo Johannes baptismum instituit suum. John did neither point to any Prediction to enable him to baptize, which was spoken of by the Prophets, no miracle from heaven did shine upon his labors, that all men might say this is the finger of God; the Scribes and Pharisees, although they durst not gainsay because of the people, yet they did not encourage and applaud his Ministry; this Ceremony therefore had fallen away like water, which is spilled and cannot be gathered, but that the mirror of heaven and earth, that draws all men after him, came to Jordan to be baptized of him. God dwelleth in light incomprehensible, and he is too great to be imitated by man: Man himself is a creature of much corruption, and is a most ticklish uncertain example to be immitated by man, the wisdom from above therefore did provide for us in the safest wise. Ut videret homo quem sequeretur Deus factus est homo, says Leo; To set up a spectacle fit for our eyes to look upon, God himself was made man. And as our own Histories report of Caesar, being somewhat reproachfully repelled by the ancient Britons, insomuch that his Cohorts kept themselves in their Ships, and durst not land; at last Caesar cast forth the chief Ensign, their Eagle, upon the shore, waded forth himself into the waters, and bad the best daring spirits to follow him: So to make my Parallel complete, the beginning of the next Chapter manifests that we have a Ghostly enemy to encounter; our Ensign is not an Eagle, but a Dove, that came down upon the waters, our Commander is the mighty God, who first casts himself into the waters of Jordan, that we may follow him, and at the same Sacrament defy the Devil our enemy, and all his works. A comfortable General that would wear his own Colours. 〈 in non-Latin alphabet 〉 , says St. Paul, The author and the finisher of our faith, Heb. xii. 2. which Text may comfortably be reduced to the two blessed Sacraments; for in his Last Supper he was the Author of our Faith, most probably it being supposed that first he eat bread after he had blessed it, and then gave it to the Disciples. In Baptism he is 〈 in non-Latin alphabet 〉 , the perfecter and finisher of faith; for John did begin that wholesome Ordinance, and Christ did finish it, and stamped a Seal of Authority upon the Institution, because himself was baptized.

Secondly, Christ was not only baptized, to seal the Sacrament with his Privilege, and Licence, but in that act he did sanctify the waters to the blessing of his Church. If Naaman had not been filled with the disease of Leprosy Elisha had not sent him to Jordan to wash and be clean: If there had not been some impurity upon the best of the Apostles, our Savior had omitted his Ceremony to rinse their feet in water, and to wipe them with a Towel. Because every Infant is polluted with blood from the nativity, Occiso magis quam nato similis, says Seneca, more like to one that is killed, than to one that is born, therefore it is rubbed with water to take away all defilement: So unless much filthiness did inhere in every child of Adam, the Sacrament of waters had not been ordained, as if we were refined with Fullers Sope. There are but two Baptisms spoke of in the New Testament, the one of Water, the other of Fire, and both are put together for the use of our impurities, that all defilement may be driven out. Molliora per aquam, duriora metalla igne expurgantur. If there be spots in Linnen, or in anything that is soft and supple, we take them out in water; if it be dross in stubborn Metals we decoct it, and scum it off in a furnace of fire, So our nature is most soft and supple to contract every kind of iniquity as easily as a clothe is stained: And our heart is hard like iron, stubborn and refractory to forsake iniquity; therefore God applies Water and Fire to purge us to the bottom, Water in the outward Laver, Fire in the inward Spirit; so by Christ's humility, who vouchsafed to dip himself in such water as we do, he merited of his Father, that we should be baptized with the Holy Ghost, and with fire.

Non mundari voluit, sed mundare Jordanem, says St. Ambrose, he came not to be cleansed, but to cleanse the River Jordan, and all other waters for the mystical washing away of sin. Unus mersit, sed lavit omnes, unus descendit ut ascenderemus omnes; One Jesus dived into the River, that we might all rise up from the death of sin; one man descended into the Pool in great humility, that we might all ascend up into glory. Therefore if any man ask, why he, that was whole in every part, would step into Bethesda, as if he were diseased, why the immaculate Son of God would wash with sinners? Let him take this answer, That he was brought to Baptism, even as the Spirit came down upon him anon after from heaven in the shape of a Dove. It was not for want of the Spirit before, or that anything could be added to that plentiful grace which did inhabit in him, but to call for the Holy Ghost, that it might rest upon his Church. So it was not for want of cleanness, that he suffered such a Ceremony at Jordan to be done unto him as belongs to them that are impure, but to make the Sacrament virtuous and powerful for them that should take it after him. Pro nobis Christus lavit; imo nos in corpore suo lavit; all our defilements, if we repent and believe, are washed away upon his body. There were certain legal cleansings with water in the Statutes of Moses, Figures of things to come, and ordained to satisfy for pollutions that happened through chance and ignorance; but Christ submitted himself to the Ordinance of the New Testament, and avoided them. For 1. They were Figures, what should he do with such things that was the very truth? 2. They appertained to the polluted: What reference could they have to him that is immaculate? 3. They were appointed for trespasses of ignorance: What application could they have to him who knows all things in heaven, and earth, and under the earth? And lest he should be mistaken for one in the rank of sinful men, as if he came to be baptized for the same end that we do, John pronounceth him holy after the strictest manner in another Gospel, not 〈 in non-Latin alphabet 〉 , says St. Chrysostom, behold him that is without sin, but 〈 in non-Latin alphabet 〉 , behold him that taketh away the sin of the whole world, his soul must needs consist of nothing but untainted righteousness.

He did communicate in his Last Supper with his Disciples, and this was his difference from them; he took the Bread when he had blessed it, Ad spiritual solatium, non ad augmentum gratiae; not to augment grace and charity, as we do, but for the delight of his Spirit. So it delighted him to sanctify the waters of our new Birth to the washing away of our sins, Unde ista vertus aquae? St. Austin speaks like one astonished, Whence comes it that the poor Element toucheth the skin, and mundifieth the heart? But even from him, whose hem of his garment an impotent woman took in her hand, and Christ perceived that virtue was gone out of him; and as you must not conceive any Physical inherent virtue was in his clothes to stop an issue of blood, as there is in some stones and herbs, which in their substance are medicinal; so you must not mistake as if Christ had sanctified all Rivers, that a strange hidden virtue is infused into such water as is blessed to baptize, whereby ex opere operato, by the mere aspersion the soul should become unpolluted; but by this act of our Savior's it was ordained and instituted to be the matter of that Sacrament which should sanctify the Children of God. Neither doth the Doctrine of this reason stretch so far, as if God could not have caused Jordan, and all other Fountains to take away pollution though Christ had never been washed in his own Person; for that immortal Laver is the medicine of our souls, because the virtue of the Holy Ghost is upon it. Spiritus novit locum suum, as many of the Fathers; when the world was first made the Spirit moved upon the waters, and he keeps the same place in our New Birth, when we are made again, children I mean by adoption, and grace, and so far of the second reason.

Thirdly, It appears from hence what the Prophet Isaiah foretold, Chap. liii. 6. The Lord hath laid on him the iniquity of us all; because he hath received our sins upon him, and offered himself as bail for us to his Father, to discharge us from malediction, therefore he was baptized in the form of a sinner, and was reckoned among those that had need to be washed for their sins. In all things it behov'd him to be made like unto his brethren, that he might be a merciful, and a faithful High Priest, Heb. ii. 17. Nazianzen makes all things consist in these three Points; man may be said to be born thrice: 1. A miserable Infant from his mothers womb. 2. He is regenerate, and born again by water and the holy Spirit. 3. He is brought to life again at the last day, when the Grave shall give up the dead; in everyone of these Christ was made like unto man by his Nativity, by his Baptism, by his Resurrection. But to be made like unto us in Baptism was more against his dignity than both the rest in some comparisons. His Mother brought him forth indeed in the form of a poor helpless Infant; yet you will grant that to be an Infant is the order of nature, and not a misery. He did overcome death at his Resurrection, nothing was ever done more triumphantly, he did overcome such enemies which to that time had been unvanquishable; but he came to Baptism in the person of many sinners, that as he had honored our nature in his Birth, so he might purify it in Baptism; to be made sin for us, and by imputation to bear our iniquities, is part of those unknown torments of our Savior which cannot be uttered: Christo innocentissimo maxima fuit crux tradi iniquitati, says one, it was not such a sorrow to Christ to be delivered up to Caiaphas, to Pilate, to the Soldiers, to the Cross, as to be bound over to carry the mass of all our sins upon his shoulders, Who his own self bare our sins in his body upon the Cross, 1 Pet. ii. 17. Moriar prae amore amoris tui Domine; O let me die for love of that great love of thine O Lord, as one cries out upon it. There are three things miserable and afflictive in the nature of man, and, that our Elder Brother Christ Jesus might be like unto his Brethren in all things, he did in some manner undergo them all. The first are taedia naturae, the tedious and irksome difficulties of nature, as hunger, thirst, weariness, sharp punishments, and fetters, there was never any Martyr better acquainted with these than our blessed Lord. The second are languores naturae, the diseases and defects of nature; but these belong not to mankind in general, but are personal mishaps, for this and other reasons our Savior was clear of them, yet he did bear all those sicknesses and maladies for us in compassion; as St. Paul says, Bear ye one another's burdens, Gal. 6. that is, by mutual pity and affection; so Christ did take our diseases upon him by compunction, and commiseration for his brethren. The third are deformitates naturae, all manner of sins which are the ugly blots and deformities of nature; and those he did bear for us, not by being made a sinner, but by representation, when he stood before