learning Thus he liued in obedience to his parents and was counted a Nazarite Christ hauing thus in his owne person sanctified the priuate callings of priuate men now hee commeth forth in publique and entreth vpon the gathering of his Church by being himselfe gathered into it now he leaues his parents friends and all that hee may doe the worke for which he is sent Here ariseth one question by the way Whether a man may change his calling and turne himselfe out of one into another as Christ here did The generall rule of a Christian is to abide in the vocation wherein he is called and one of the necessary conditions is constancy But yet sometimes there may be a change of one calling into another as in these cases 1. For priuate necessity as when a man is disabled from his calling as suppose not suffered to execute it or else hindred by sicknesse age or any incurable disease or when one calling is not sufficient for his honest maintenance or when a calling is out of request or the worke of it is hindred now a man may lawfully chaÌ„ge his calling good aduice and prayer going before 2. For the publique good as when a priuate man is called to be a Magistrate in a society and thus Christ changed his calling and of a priuate man is called by his Father to be a publique person euen the Mediator betweene God and man But why is the Euangelist so diligent in the accurate describing of the places where these things were done For these reasons 1. For the trueth of the History 2. Christ and Iohn were by Gods prouidence brought vp in seuerall places so distant as one knew not the other till Christ came to his baptisme This was so by Gods appointment lest the Pharises should slander them as if there were a collusion or plot between them and therefore Ioh. 1. 32. Iohn professed he knew him not otherwise than by the signe which God gaue him On whomsoeuer thou shalt see the Spirit descend and abide that is he ver 33. it had not been fit for Iohn to haue spoke so much as he did of a familiar and knowne friend Besides Christ sent Disciples to Iohn to shew him what was done The blinde see the deafe heare and the poore receiue the Gospell c. 3. Nazareth was an obscure village not fitted for this worke which Christ would haue to be done not in a secret or remote place out of mens eyes but in publique and in sight of all the people for so Luke saith that when all the people were baptized Christ was baptized hee would not creepe into his office but would be solemnly and openly inaugurated that men and Angels might take notice of him 4. The Lord must come to his temple as Malachi prophesied and to his owne Ioh. 1. 11. Now the place where Iohn preached was in Iudea for Palestina was diuided into three parts Galile Samaria and Iudea now Iudea was the place wherein Christ was especially to conuerse and therefore it was meete he should be there called and set out that was the place fittest for Iohn to performe his ministry towards him whom he must make knowne to Israel point at as the Lamb of God Ioh. 1. 31. 5. Christ made choise of Iordan a famous riuer where Naaman was clensed from his leprosie 2. Kings 5. 14. and which riuer those famous Prophets Eliah and Elisha had deuided with their cloke 2. King 2. 8 13. For speciall reason 1. for whereas the Israelites about 1500. yeeres before passed ouer on dry land vnder the conduct of Ioshua vnto the land of Canaan about the very same place did the true Ioshua our Iesus fulfill that type for at Bethabara signifying the house of passage ouer in memory of that famous passage did Iohn baptize Christ secondly there were the waters diuided againe that way might be made for our passage into our heaâ—â—â—ly Canaan our Country 〈◊〉 aboue Heb. 10. 20. Thirdly there the Arke of God stood in Iordan Iosh. 3. 17. Now our Propitiatory descends into Iordan Fourthly there God magnified Ioshua that day before all Israel here God magnifies our Iesus to all the Israel of God giuing such testimony vnto him as neuer was giuen to any creature Fiftly Iordan was but simple pure and common water fittest for baptisme not mixt or distilled and Christ will be baptized with no better to shew that the words of Institution leaue no inherent holinesse in the water after the vse Iordan after this was a common floud vsed to common vses and so any thing may bee done with the water after a child is baptized Neither find we to this jordan-Iordan-water added eyther oyle or salt or creame or spittle or any such other deuice But why doeth Christ come to Iohn the Lord to the seruant why rather did not Iohn goe to him or Christ might haue sent for him and commaunded him to come to him but he takes a wearisome iourney vnto him for from Nazaret to Bethabara was about 14. myles Thus carnall reason iudgeth that it had been fittest for Iohn to haue gone into Galile and there haue preached and baptized if it had bin only for Christs cause and ease but Christ in great wisedome would haue it otherwise 1. In respect of Iohn for it was prophecyed before of him that hee must be the voice of a cryer in the wildernes of Iudea and he must keepe his place assigned 2. That which the first Adam lost from vs by pride the second Adam would restore to vs by humility in euery thing debaseth himselfe and stoopeth to helpe vs vp being falne and therefore hee that was borne in so meane a condition brought vp in a poore village out of which it was a maruell that any good could come he sorts himselfe among the common people commeth to Iohn his seruant like a common man as before he was circuÌ„cised with the same knife with others so now he will be washed with the same waters in a common riuer with others he would not be singular but being clothed with y e same flesh would be like other men except in sinne laying aside his glory for the time of dispensation 3. He would hereby honor the ministry of man in y t he submits himselfe vnto it and seeketh to it with much paines and labour Whence learne 1. To put on the same minde with our Lord who for our good refused the glory of heauen and laying dignity aside would liue a temporal life among sinners eate wash suffer and dye and lye in the graue with and for sinners Thus for our owne and others true good wee should lay aside our reputation as Moses refused to be called the sonne of Pharaohs daughter to suffer with Gods people a strange choyse yet when he was of age stayednesse and discretion he made it 2. As he was baptized not by an Angell or
hath appointed thou commest vnto him to receiue the fruit of righteousnesse Then he suffered him Sect. 4. IOhn hearing Christ giue such a sound reason for his fact he disputeth no longer nor resisteth but cheerfully admits him to his baptisme for 1. Now he knoweth that whom he beleeued firmely to be the Sonne of God and Sauiour of the world all his commaundements and preceptsmust needs be iust wise and onely good 2. His spirit could not but reioyce that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse 3. He is now in expectation of that promise to be accomplished Ioh. 1. 33. and to see the Spirit visibly descend vpon him which was as glorious a sight as any mortall eye could euer behold therefore vndoubtedly he now most willingly permitted him Whence note the singular modesty of this holy man hee yeeldeth vp his error at the first so soon as Christ letteth him see it and teacheth vs that it is a point of Christian modesty to be willing both to see our error and to forsake it vpon the sight of it Iob was so desirous to see his error that he would learne it of his seruant and maid Cha. 31. 13. And seeing his error chap. 39. 38. He professed thus of himselfe Once haue I spoken but I will answere no more yea twice but I will proceed no further The like we see in Dauid when Abigail met him and perswaded him from his purpose 1. Sam. 25. 32. Blessed be the Lord that sent thee and blessed bee thy counsell and blessed bee thou that hast kept mee from bloud Thus did the Israelites at at the counsell of Obed the Prophet concerning the spoiles and captiues 2. Chron. 28. 13 14. 1. This is a signe of humility to be ready to acknowledge humanity and weakenesse pride will not giue ouer a conceit 2. It is a note of the loue of truth which a man magnifieth in his iudgement and practice with denying himselfe 3. Continuance in a knowne error addeth wilfulnes to ignorance and when men see and wil not see God giues them vp to hardnes of heart Isa. 6. 9 10. and to strong delusion 2. Thess. 2. 4. The Lord noteth it for the way of the foole to bee wise in his owne eyes and that there is more hope of a foole then of him that will leane to his owne counsell First then in hearing the Word bring teachable hearts which is the way to profit in Gods wisedome for hee teacheth the humble in his way Psal. 25. 9. and the wise in heart will receiue commandements Prou. 10. 8. and he that heareth counsell is wise Consider how dangerously Moses replied vpon God againe and againe till the Lord was very angry and so did Peter once and againe Ioh. 13. 6 8. till Christ told him in earnest that if he washed him not he should haue no part in him Therefore let all flesh stoope to the wisedome of GOD in his Word Secondly this conuinceth the obstinacie of men who hold it a poynt of wit and learning to defend euery nouell opinion they take vp and not yeeld an inch to any man what euer bee brought to the contrary And indeed if a man bee resolued to hold and maintaine an error hee will be hardly ouercome for the diuell and his own wicked heart will suggest words and colour as for substance and soundnesse they care not the contention is for victory not for truth but all this is the way of one wise in his owne eyes a proud folly an ignorant learning leading into strength of delusion This folly is now set on horsebacke as the numbers of strange questions not in ceremony or circumstance but in the substance of religion daily forged out of conceited braines doe witnesse and it is the vnhappinesse of many a man that he cannot rise into request but by the fall or foyling of some truth or other Thirdly priuate persons especially must take heed of stifnesse in opinion a spice of pride and the mother of schisme not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in Scripture but in things controuerted and of lesse consequence to beware of vngrounded conceits to suspect their iudgemeÌ„ts and be of the yeelding hand to better reason and for this let Iohn be an example But alasse many are so stiffe and wedded tâ—â—â—â—nions as neither priuate 〈◊〉 â—ublike persons can stirre 〈◊〉 out of them Vers. 16. And Iesus when hee was baptized came straight out of the water and loe the heauens were opened vnto him and hee saw the Spirit of God descending like a Doue and lighting vpon him Sect. 5. NOw followeth the solemne inuesting of Christ into his office by three wonderfull and admirable effects first the opening of the heauens secondly the desceÌ„ding of the holy Ghost in a visible shape vpon him thirdly his Fathers voyce concerning him But first it is said that Christ so soone as hee was baptized came straight out of the water and this not without iust reason for 1. whereas Iohn in his baptisme of others preached vnto them and admonished them to looke to their faith and repentance and before they came out of the water instructed theÌ„ in the doctrine of Baptisme and exhorted to bring forth fruites worthy repentance vers 8. so as they were stayed awhile as it seemeth after their baptisme Christ presently asceÌ„ded where Iohns wisedome is commended in putting difference betweene the person of Christ and others he knew that though Christ must be baptized with his baptisme yet he needed not his instruction and teacheth Ministers wisely to see into the estate of their people that they performe duties to them according to their seuerall necessities 2. It sheweth the willingnes of Christ to vndertake his office he staied no longer than he must needs and indeed all his obedience was most voluntarie teaching vs also to make haste not delay in doing the worke which God hath committed to vs. Psal. 119. 60. and ver 32. I will runne the way of thy commandements when thou shalt enlarge my heart we loue quicke seruants and so doth God 3. Christ stayed not in the water but hasted to receiue the Spirit promised in his baptism and teacheth vs not to stay in outward washings but hasten our selues to the Spirit without which all externall washings auaile nothing it is meet to vse the outward meanes as Christ did but not to stay in them for further than the Spirit accompanies them they are but dead and powerlesse 4. This speedie comming out of the water was a type of his rising from vnder our sinne which his baptisme washed away and of ours in him Againe the Euangelist Luke hath another circumstance chap. 3. 21. That Christ as he was baptized did pray It is vndoubted that Christ both before and in the time of baptisme did lift vp his heart in requests vnto his Father
THE KINGS BATH AFFORDING MANY SWEET AND COMfortable obseruations from the Baptisme of Christ. Gathered by THOMAS TAYLOR Preacher of the Word of God at Redding in Barkshire AVGVST Christus baptizatus non sibi sed nobis AT LONDON Imprinted by Felix Kyngston for Thomas Man and Iohn Bartlet and are to be sold at the signe of the Talbot in Pater-noster Row 1620. THE KINGS BATH MATH 3. 13. to the end Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him back saying I haue neede to be baptized of thee and commest thou to me 15. But Iesus answering said to him Let be now for thus it becommeth vs to fulfill all righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water and loe the heauens were opened vnto him and he saw the Spirit of God descending like a Doue and lighting vpon him 17. And loe a voice came from heauen saying This is my beloued Sonne in whom I am well pleased IN this Chapter the holy Euangelist hath preached Christ in Iohns ministrie and baptisme now hee beginneth to preach him from his owne facts and ministry and in the words are two things 1. The baptisme of Christ. 2. His solemne inauguration into his office 1. In the baptisme are 1. the preparation 2. the baptisme it selfe 1. In the preparation are 1. the time Then 2. The place Christ came from Galile to Iordan 3. The end of his comming he came to Iohn to bee baptized of him 4. The dialogue betweene Christ and Iohn verse 14. 15. 2. The baptisme it selfe Then he suffered him 2. In his solemne inauguratiō are three particulars 1. The opening of the heauens 2. A visible appearance of the holy Ghost in the shape of a Doue 3. His Fathers voice and testimonie of him FIrst of the time then Marke saith chap. 1. 9. in those dayes inferring it as Mathew vpon Iohns ministerie when Iohn had enflamed the people with earnest affection and desire to see Christ whom he had so highly preferred aboue himselfe when the mindes of men were so impatient of delay in this expectation of the Messiah as they would haue giuen this honour to Iohn himselfe then came Iesus 2. Then when Iohn had prepared the people with the baptisme of repentance had smoothed the way to Christ had cast downe high mountaines of pride and had humbled men then most fitly commeth Christ so Luk. 3. 21. when as all the people were baptized then Christ was baptized 3. Then when Iesus began to be about thirty yeeres of age saith Luk. 3. 23. at which age the Leuiticall Priests were admitted to publique ministry and not before for Iohn began in the fifteenth of Tiberius and all consent that he was borne in the fifteenth of Augustus 1. Note hence the truth of Scripture and consent with it selfe this circumstance letteth vs see the accomplishment of two prophesies the former in Malach. 4. 5. that Iohn Baptist must goe before Christ in the spirit of Elias that preaching that saluation which Christ now brought after him men might better both take notice and giue better entertainement to him whom now all expected the latter in Malach. 3. 2. that after this Messenger is sent the Lord must speedily come to his temple this Marke expresseth plainly chap. 1. 19. that when Iohn was committed to prison then came Christ into Galile preaching and Math. 4. 12. when Iesus heard that Iohn was deliuered vp he returned into Galile see Act. 1. 21 22. Whence learne that the wise prouidence of God guideth not only al actions but all the circūstances of them also Eccles. 3. 1. To euery thing there is an appointed time whatsoeuer is done suffered enioyed whether naturall voluntary or inuoluntary it hath a set time wherein it is beautifull and comely But especially euery vision and word of God is for an appointed time Habak 2. 3. and though long yet at length euery promise euery threat euery prediction shall come to his iust period and performance There was a due and appointed time when Christ was to be incarnate that is the fulnesse of time Gal. 4. 4. and then God sent his Son made of a woman There was an appointed time to vndertake his ministry when way was made for him by Iohns ministry There was an appointed time to finish his worke in an houre for the power of darknesse to worke in before which time though they could take vp stones against him they could not throw them at him but when his houre was come he went out to meete them There was an appointed time in which he was to be laid in the house of death after which three dayes he could not be held And as it was with him so is it with the children of God by adoption no thing befalls them but in Gods time which they must waite and expect not prescribe Wantest thou any good thing waite Gods leasure as Abraham did Art thou in misery vnder any euill present or in feare of euill to come patiently expect the Lords set time sowe prayers sowe teares thou shalt reape in due time if thou faint not only make not haste Lazarus must not be raised till the fourth day nor Christ himselfe til the third Times and seasons are in his hands for the Father hath put them in his owne power Againe let vs be wise in obseruing and entertaining his seasons hee hath appointed vs a time of mercy a day of visitation a time when he is neere and may be found a time when with the wise virgins we may enter a time when the blessing may be obtained and there is another time when if wee seeke with teares we shall not obtaine it as Esau. This present day is our day now know God enter fellowship with him beleeue his word obey his voice and in this thy day follow the things of thy peace 2. Note that then Christ is fitly preached when Iohn hath made way for him the law must prepare men and leade them to Christ as a Schoolemaster the ceremoniall law points at him and shadowes him but the morall forceth vnto him by shewing sinne and damnation without remedy so as wee must despaire in our selues flye forth of our selues vnto Christ. He is a good scholler in Christs schoole that hath heard Iohns voice humbling him and being driuen out of himselfe hath heard the voice of Christ saying Beleeue in me turne vnto God and bring forth the fruites of new obedience Secondly the place He came from Galile to Iordan ◠Christ dwelt in Nazaret a towne of Galile where all the while before he liued priuately and by his labour in his calling sustained himselfe and his mother for that hee was called the Carpenter and Carpenters sonne proues that hee exercised that trade Mark 6. 3. and Iohn 7. 15. the Iewes wondred at his doctrine seeing hee was not brought vp in
Prince but by an homely man that liued like an Eremite in an austere manner of life for dyet and clothing so must not we account baser of the sacramēts for the meannesse of the man if a lawfull minister seeing Christ refused not the sacrament at Iohns hand neither must wee from the meanest minister seeing the least in the Kingdom of God is greater then Iohn nay not the meannesse only but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer why 1. A good minister doth not make it the better to a bad man therefore not a bad minister the worse to a good man 2. The efficacy of a sacrament depends on Gods ordination on the truth and power of Christ not on mans goodnesse or badnesse A message may bee as truely deliuered by a bad man as a good and good wax will receiue an impression as wel by a brazen seale as a golden one But of this point God willing wee are to deale more fully elsewhere 3. Christ was content to wash in a common water in the floud Iordan he feared no infection from it though Naaman the leper were washed there though the Pharises hypocrites washed there yet he takes no exception contracts no vncleannesse so the wickednesse of another Communicant doth not preiudice him that is rightly prepared though hee communicate with him in the Sacrament yet not in his sinne It maketh indeed for our cōfort when we doe receiue with such as of whose godly life and conuersation we are perswaded because in it wee professe our selues members fellow Christians with them and desire to be confirmed in that communion Besides our loue and zeale may be better stirred vp by the prayers and example of such rather then by wicked ones But notwithstanding 1. no mans sin can defile another or make Gods promise in vaine nor the seale of it to him that is no way accessary to it neither hath power to hinder him from the Sacrament Eze. 18. 20. The same soule that sinneth shall dye Gal. 6. 5. Euery man shall beare his owne burden 2. Christ not onely communicated heere in the seruice of God with common men but elsewhere with those assemblies in which were many notoriously wicked as at Maries purification Luk. 2. 22. and when he went vp yeerely with his parents to Ierusalem Vers. 14. Besides the Apostles were continually in the temple notwithstanding all grosse corruptions in it Luk. 24. 53. Act. 21. 26. And lastly we should otherwise bee bound not to examine our selues onely but al others with whome we communicate but the Apostle saith Let a man therefore examine himselfe and so let him eate and drinke and Hee that eateth drinketh vnvvorthily eateth drinketh his owne damnation 1. Cor. 11. 28 29. 4. Seeing Christ so honoured the ministerie of man who dare disdaine the holy ministry and societie of the Church which the Sonne of God sought vnto Where be they that think it too base for them to goe to Church to seek the Sacrament Oh it is more state to haue Baptisme come to them into their houses Nay but the Church is now our Iordan hither come or else thou art more stately than Christ. How dare great men so despise our ministerie which Christ in his owne person hath graced that it is not worthie their presence The third point is the end of Christs comming to Iohn namely that hee might be baptized of him Why would Christ be baptized what need had he of it Christ needed not for himselfe for 1. he needed not the regeneration of the holy Ghost being sanctified in the wombe and conceiued of him 2. Baptisme is a Sacrament of clensing sinne with which hee was neuer polluted 3. What should it seale and signifie to him which hee wanted But for sundrie other reasons it was fit he should for to omit that giuen here by himselfe till we come to it So it becomes vs to fulfill all righteousnes 1 as the high Priest when he was inaugurated had his whole body washed with water so would our High Priest entring be commended to his Fathers loue and care and protection in his office by the publike ministerie of the Church that the Truth might be answerable to the type 2. Although hee vndertooke not the Sacrament as a Sacrament of regeneration or as a symbole of new life yet hee did 1. as it was a Sacrament of Christian societie 1. Cor. 12. 13. for as by it the faithfull are set into his body so would hee by it be set into the body of the Saints and take on him the common marke and priuiledge of his members euen as we see Kings and Princes by whom all hold their freedome will sometimes bee made free and so receiue a publike testimony of association from their people and loe here our Prince in the colours of a common souldier 2. As Baptisme is a symbole of affliction so hee would vndertake it so Mar. 10. 38. Christ calles his crosse and death by the name of Baptisme 3. Christ would bee baptized not to wash himselfe but vs not to put off sinne as we but to put on our sinne that so our sin in him might bee washt away that hee might sanctifie this Sacrament to vs and all waters the element of it and in his owne person he might commend and confirme it vnto his Church also to put an end to legall worship and to testifie that we must be spiritually washed whereto he sets seale first in his owne person 4. That in nothing hee might be vnlike vs sinne onely excepted Hebr. 4. 15. But Iohn baptized the baptisme of repentance which Christ needed not Being sent in the similitude of sinfull flesh Rom. 8. 3. hee would not disdaine the marke and badge of sinners he was as sicke among the sicke that hee might be a most familiar and acceptable Physician Is. 53. We counted him as plagued smitten of God and hee was numbred among the wicked yea reiected behinde Barrabas But how could he no sinner take vpon him the Sacrament which is a symbole of remission of sins of purification of putting off the old man and putting on the new 1. Hee was content to be as like sinners as might be and not be a sinner and therfore he that tooke the curse of sinne vpon him in his execrable death abhorred not to take a badge of sinne vpon him in his holy baptisme Admire the Lords humility who knew no sinne yet standeth among sinners to be baptized 2. Of the couenant of grace whereof Baptisme is a seale be two parts 1. On Gods part the promises of grace and remission of sinnes to beleeuers with renouation of nature c. and thus Christ receiued it not for himselfe 2. On mans that is by accepting of his seale or badge the obligation of our selues to resigne vp our selues wholly to him and his seruice and become